Udd±natoti yadi saªkhepatoti attho. Nanu ca avasiµµhakiles±dayo viya kilesak±mopi ass±detabbat±ya vatthuk±me samavaruddho ñ±ºa½ viya ñeyyeti saªkhepato ekoyeva k±mo siy±ti anuyoga½ sandh±y±ha “kilesak±mo”ti-±di. Sahitass±ti visayavisayibh±vena avaµµhitassa. “Udd±nato dve k±m±”ti kiñc±pi sabbe k±m± uddiµµh±, “catunna½ ap±y±nan”ti-±din± pana visayassa visesitatt± orambh±giyakilesabh³to k±mar±go idha kilesak±moti gahitoti “ten±”ti-±dim±ha. Codako tassa adhipp±ya½ aj±nanto “nanu c±”ti-±din± anuyuñjati. Itaro pana “bahalakilesass±”ti-±din± attano adhipp±ya½ vivarati.
K±m±vacaradhammesu vim±nakapparukkh±dippak±resu parittakusal±d²su v±. Nanu ca “catunna½ ap±y±nan”ti visayassa visesitatt± r³p±r³padh±tuggahaºassa asambhavoyev±ti? Na, “udd±nato dve k±m±”ti niravasesato k±m±na½ uddiµµhatt±. Uddiµµhepi hi k±masamud±ye yath± tadekadesova gayhati, ta½ dassetu½ “duvidho”ti-±dim±ha. K±mar±go pañcak±maguºiko r±go. K±mataºh± k±m±vacaradhammavisay± taºh±. Nirodhataºh± ucchedadiµµhisahagato r±go. Idh±ti ek±dasavidhe padese. Yadi anavasesappavatti adhippet±, “duvidhopeso”ti na vattabba½ vatthuk±mekadesassa idha appavattanatoti anuyogena yebhuyyabh±vato anavaseso viya anavasesoti v± attho gahetabboti dassento “vatthuk±mop²”ti-±dim±ha. Anavasesasadisat± cettha sabh±vabhinnassa kassaci anavasesato. Evañca katv±ti kilesak±mavatthuk±m±na½ anavasesaparipuººabh±vena abhilakkhitatt±ti attho. C±saddassa rassatta½ katanti k±m±vacarasadde hetukattu-attho anton²toti dasseti.
Visayeti vatthusmi½ abhidheyyattheti attho. Nimittaviraheti etena ru¼h²su kiriy± vibh±gakaraº±ya, na attakiriy±y±ti dasseti. Kusalabh±vanti j±takab±hitikasutta-abhidhammapariy±yena kathita½ kusalatta½. Tass±ti sukhavip±kabh±vassa. Tassa paccupaµµh±nata½ vattuk±mat±y±ti etena “anavajjasukhavip±kalakkhaºan”ti ettha sukhasaddo iµµhapariy±yo vuttoti dasseti. Saññ±paññ±kicca½ saññ±ºakaraºapaµivijjhan±ni, tadubhayavidhur± ±rammaº³paladdhi “vij±n±t²”ti imin± vuccat²ti ±ha “saññ±…pe… gahaºan”ti. Nanu ca phass±dikiccatopi visiµµhakicca½ cittanti? Saccameta½, so pana viseso na tath± duravabodho, yath± saññ±paññ±viññ±º±nanti saññ±paññ±kiccavisiµµhalakkhaºat±ya viññ±ºalakkhaºam±ha. Anantaradhamm±na½ paguºabalavabh±vassa k±raºabh±vena pavattam±no sant±na½ cinoti n±ma. Tath±pavatti ca ±sevanapaccayabh±voti ±ha “±sevanapaccayabh±vena cinot²”ti.
Cittakatamev±ti abhisaªkh±raviññ±ºakatameva. N±natt±d²na½ vavatth±nanti ettha vavatth±na½ pacceka½ yojetabba½. Vavatth±na½ paricchedo asaªkarabh±vo. Tena ca dhammo nicchito n±ma hot²ti ±ha “nicchitat±”ti. Liªgan±natt±d²n²ti ettha itthipurisasaºµh±navasena liªgan±natta½. Devamanussatiracch±n±divasena itthiliªgassa puthutta½, tath± purisaliªgassa. Dev±dibhede itthiliªge pacceka½ n±nattak±yat±saªkh±tassa aññamaññavisadisasabh±vassa des±dibhedabhinnassa ca visesassa vasena pabhedo veditabbo. Tath± purisaliªge. Liªganibbattakassa v± kammassa yath±vuttan±natt±divasena liªgassa n±natt±d²ni yojetabb±ni. Liªgan±natt±d²su pavattatt± saññ±d²na½ n±natt±d²ni. Tenev±ha “kamman±natt±d²hi nibbatt±ni hi t±n²”ti. Apad±din±n±karaºadassanena liªgan±natta½ dassita½. Tasmiñca dassite saññ±n±natt±dayo dassit± ev±ti ±vattati bhavacakkanti dassento ±ha “an±ga…pe… ghaµento”ti. Itthiliªgapurisaliªg±di viññ±º±dhiµµhitassa r³pakkhandhassa sannivesaviseso. Saññ±s²sena catt±ro khandh± vutt±. Voh±ravacanena ca pañcanna½ khandh±na½ voharitabbabh±vena pavatti d²pit±, y± s± taºh±diµµhi-abhinivesahet³ti imamattha½ dassento “liªg±di…pe… yos±n±n²”ti ±ha.
“Ye keci, bhikkhave, dhamm± akusal± akusalabh±giy±, sabbete manopubbaªgam±”ti (a. ni. 1.56-57), “manopubbaªgam± dhamm±”ti (dha. pa. 1, 2) ca evam±divacanato cittahetuka½ kammanti ±ha “kammañhi cittato nibbattan”ti. Yath±saªkhyanti kammato liªga½ liªgato saññ±ti attho. Na purimavikappe viya kammato liªgasaññ± liªgato liªgasaññ±ti ubhayato ubhayappavattidassanavasena. “Bheda½ gacchanti itth±ya½ purisoti v±”ti bhedassa visesitatt± itth±dibh±vena voharitabbabh±vo idha bhedoti “itthipuris±divoh±ra½ gacchant²”ti vutta½. Addhadvayavasen±ti at²tapaccuppannaddhadvayavasena. Guº±bhiby±pana½ kitt²ti ±ha “patthaµayasatan”ti. Kamman±n±karaºena vin± kammanibbattan±n±k±raº±bh±vato “kammajehi…pe… n±n±karaºan”ti vutta½. Avipaccanok±so aµµh±nabh³t±, gatik±lopi v±. K±m±vacara½ abhisaªkh±raviññ±ºa½ r³padh±tuy± cakkhuviññ±º±di½ janetv± anok±sat±ya tad±rammaºa½ ajanenta½ ettha nidassetabba½. Ekaccacittakaraºassa adhippetatt± cakkh±divekallena cakkhuviññ±º±d²na½ ajanaka½ kammaviññ±ºa½ avasesapaccayavikale anogadha½ daµµhabba½. Tadapi k±lagatipayog±d²ti ±di-saddena saªgahitanti. Ettha ca “sahak±r²k±raºavikala½ vip±kassa accanta½ ok±sameva na labhati, itara½ vip±kekadesassa laddhok±santi, idametesa½ n±nattan”ti vadanti, ta½ vip±kassa ok±sal±bhe sati sah±yak±raºavikalat±va natth²ti adhipp±yena vutta½.
Bhavatu t±va bhavitv± apagata½ bh³t±pagata½, anubhavitv± apagata½ pana kathanti ±ha “anubh³tabh³t±”ti-±di. Tena anubh³ta-saddena yo attho vuccati, tassa bh³ta-saddoyeva v±cako, na anu-saddo, anu-saddo pana jotakoti dasseti. S±kh±bhaªgasadis± hi nip±topasagg±ti. Kiriy±visesakattañca upasagg±na½ anekatthatt± dh±tusadd±na½ tehi vattabbavisesassa jotanabh±veneva avacchindananti yattak± dh±tusaddena abhidh±tabb± atthavises±, tesa½ ya½ s±mañña½ aviseso, tassa visese avaµµh±pana½ tassa tassa visesassa jotanamev±ti ±ha “s±mañña…pe… vises²yat²”ti. Anubh³ta-saddo bahula½ kammatthe eva dissat²ti tassa idha kattu-atthav±cita½ dassetu½ “anubh³tasaddo c±”ti-±dim±ha. Satipi sabbesa½ cittupp±d±na½ savedayitabh±vato ±rammaº±nubhavane, savipall±se pana sant±ne citt±bhisaªkh±ravasena pavattito aby±katehi visiµµho kusal±kusal±na½ s±tisayo visay±nubhavan±k±roti ayamattho idh±dhippetoti dassento “vattu½ adhipp±yavasen±”ti ±ha. Bh³t±pagatabh±v±bhidh±n±dhipp±yen±ti kusal±kusalassa ±ka¹¹hanup±yam±ha.
Uppatitakiccanipph±danato uppatitasadisatt± “uppatitan”ti vutta½. Uppajjitu½ ±raddhoti an±gatassapi tasseva uppanna-saddena vuttat±ya k±raºam±ha. Ettha ca rajjan±divasena ±rammaºaras±nubhavana½ s±tisayanti akusalañca kusalañca uppajjitv± niruddhat±s±maññena “sabbasaªkhata½ bh³t±pagatan”ti vutta½. Sammohavinodaniya½ pana “vip±k±nubhavanavasena tad±rammaºa½. Avipakkavip±kassa sabbath± avigatatt± bhavitv± vigatat±mattavasenakammañca bh³t±pagatan”ti vutta½. Teneva tattha ok±sakatuppannanti vip±kamev±ha. Idha pana kammamp²ti. ¾rammaºakaraºavasena bhavati ettha kilesaj±tanti bh³m²ti vutt± up±d±nakkhandh±. Aggi-±hito viy±ti bh³miladdhanti vattabbat±ya up±ya½ dasseti. Eten±ti kamma½. Etass±ti vip±ko vuttoti daµµhabba½.
Avikkhambhitatt±ti avinoditatt±. Sabh³miyanti sakabh³miya½. Vicchinditv±ti puna uppajjitu½ adatv±. Khaºattayekadesagata½ khaºattayagatanti vuttanti yath±vuttassa ud±haraºassa upac±rabh±vam±ha. Tena uppann± dhamm± paccuppann± dhamm±ti idamettha ud±haraºa½ yuttanti dasseti. Padh±nen±ti padh±nabh±vena. Desan±ya citta½ pubbaªgamanti lokiyadhamme desetabbe citta½ pubbaªgama½ katv± desan± bhagavat± ucit±ti dasseti. Dhammasabh±va½ v± sandh±y±ti lokiyadhamm±na½ aya½ sabh±vo yadida½ te cittajeµµhak± cittapubbaªgam± pavattant²ti dasseti. Tena tesa½ tath±desan±ya k±raºam±ha, sabbe akusal± dhamm± cittavajj±ti attho. Kec²ti padak±r±. Phass±dayop²ti pi-saddena r±g±dayo sampiº¹eti. K±labhed±bh±vepi paccayabh±vena apekkhito dhammo purimanipphanno viya vohar²yat²ti ±ha “paµhama½ uppanno viy±”ti. Anupacaritamevassa pubbaªgamabh±va½ dassetu½ “anantarapaccayamanan”ti-±di vutta½. “Kh²º± bhavanett²”ti-±divacanato (d². ni. 2.155; netti. 114) nettibh³t±ya taºh±ya yutta½ citta½ n±yakanti ±ha “taºh±sampayutta½ v±”ti.
“Ya½ tasmi½ samaye cetasika½ s±tan”ti niddiµµhatt± somanassavedan± s±tasabh±v±ti ±ha “sabh±vavasena vuttan”ti. Nippariy±yena madhura-saddo rasavisesapariy±yo, iµµhabh±vas±maññena idha upac±rena vuttoti-±ha “madhura½ viy±”ti. Paramatthato taºh±vinimutto nandir±go nandir±gabh±vo v± natth²ti “na ettha sampayogavasena sahagatabh±vo atth²”ti, “nandir±gasahagat±”ti ca vuccati. Tena viññ±yati “sahagatasaddo taºh±ya nandir±gabh±va½ jotet²”ti. Avatth±visesav±cako v± saha-saddo “sanidassan±”ti-±d²su viya, sabb±supi avatth±su nandir±gasabh±v±vijahanad²panavasena nandir±gabh±va½ gat± nandir±gasahagat±ti taºh± vutt±. Gata-saddassa v± “diµµhigatan”ti-±d²su viya atthantar±bh±vato nandir±gasabh±v± taºh± “nandir±gasahagat±”ti vutt±, nandir±gasabh±v±ti attho. Idh±p²ti imissa½ aµµhakath±ya½. Imasmimpi padeti “somanassasahagatan”ti etasmimpi pade. Ayamevatthoti sa½saµµho eva. Yath±dassitasa½saµµhasaddoti atthuddh±rappasaªgena p±¼ito aµµhakath±ya ±gatasa½saµµhasaddo. Sahaj±teti sahaj±tatthe.
K±lavises±napekkho kammas±dhano ±bhaµµha-saddo bh±sitapariy±yoti dassento ±ha “abh±sitabbat± an±bhaµµhat±”ti. P±¼iyanti imiss± paµhamacittupp±dap±¼iya½. Abh±sitatt± ev±ti asaªkh±rikabh±vassa avuttatt± eva. K±raºapariy±yatt± vatthusaddassa paccayabh±vas±maññato dv±rabh³tadhamm±nampi siy± vatthupariy±yoti ±ha “dv±ra½ vatth³ti vuttan”ti. Tena vatthu viya vatth³ti dasseti. Manodv±rabh³t± dhamm± yebhuyyena hadayavatthun± saha carant²ti dv±rena…pe… hadayavatthu vuttanti ±ha yath± “kunt± pacarant²”ti. Sakiccabh±ven±ti attano kiccabh±vena, kiccasahitat±ya v±. Aññ±s±dh±raºoti sa-saddassa attham±ha. Sako hi raso sarasoti.
Anantaracittahetukatt± cittassa ekasamuµµh±nat± vutt±, sahaj±tacittaphassahetukatt± cetasik±na½ dvisamuµµh±nat±. “Cittasamuµµh±n± dhamm±, phuµµho bhikkhave vedeti, phuµµho sañj±n±ti, phuµµho cetet²”ti (sa½. ni. 4.93) hi vutta½.
Sukhumaraj±dir³panti aºutajj±rir³pam±ha. Param±ºur³pe pana vattabbameva natthi. Vatthuparittat±y±ti etena anekakal±pagat±ni bah³niyeva r³p±yatan±ni samudit±ni sa½haccak±rit±ya sivikubbahanañ±yena cakkhuviññ±ºassa ±rammaºapaccayo, na eka½ katipay±ni v±ti dasseti. Nanu ca eva½ sante cakkhuviññ±ºa½ samud±y±rammaºa½ ±pajjat²ti? N±pajjati samud±yasseva abh±vato. Na hi paramatthato samud±yo n±ma koci atthi. Vaºº±yatanameva hi yattaka½ yogyadese avaµµhita½, sati paccayantarasam±yoge tattaka½ yath±vuttena ñ±yena cakkhuviññ±ºassa ±rammaºapaccayo hoti avikappakatt± tassa. Tadabhinihaµa½ pana manoviññ±ºa½ anekakkhattu½ uppajjam±na½ purimasiddhakappan±vasena sam³h±k±rena saºµh±n±di-±k±rena ca pavattat²ti ki½ cakkhuviññ±ºassa eka½ vaºº±yatana½ ±rammaºa½, ud±hu anek±n²ti na codetabbameta½. Na hi paccakkhavisaye yuttimaggan± yutt±. Kiñca bhiyyo acchar±saªgh±takkhaºena anekakoµisaªkh±ya cittuppattiy± pavattanato cittassa lahuparivattit±ya sam±nepi ghaµasar±v±divaºº±na½ yogyades±vaµµh±ne purimamanasik±r±nur³pa½ “ghaµo”ti v± “sar±vo”ti v± paµhama½ t±va eko manoviññ±ºasant±nena paricchijjati, pacch± itaro cakkhuviññ±ºav²thiy± byavahiten±ti avisesavidut±ya pana ghaµasar±v±dibuddhiy± abhed±pattiparikappan±ti. ¿dis²pettha codan± acodan±ti daµµhabb±. Khaºaparittat±y±ti pabandhakkhaºassa ittarat±ya. Pabandhavasena hi pacceka½ r³p±r³padhamm± virodhi-avirodhipaccayasam±yoge lahu½ dandhañca nirujjhanato parittak±l± d²ghak±l± ca honti, sabh±valakkhaºavasena pana ekaparicched± ev±ti. Yath± ca r³p±yatana½, eva½ itar±nipi. Sadd±dayopi hi vatthuparittat±dibh±vena labbhant²ti. Acc±sann±dit±y±ti ±di-saddena an±vajjana½ kenaci paµicchannat±ti evam±di½ saªgaºh±ti. Visayidhamma½ visesato sinoti bandhat²ti visayoti anaññatthabh±v±pekkho visayoti ±ha “visayo anaññatthabh±ven±”ti. Na hi cakkhuviññ±º±dayo r³p±yatan±dito aññasmi½ ±rammaºe pavattant²ti. G±vo caranti etth±ti gocaro, gocaro viy±ti gocaroti sambahulac±rit±pekkho gocaroti ±ha “gocaro tattha caraºen±”ti. Bahulañhi cakkhuviññ±º±d²hi r³p±dayo gayhanti, na tath± manoviññ±ºen±ti. Tesanti manoviññ±ºena gayham±n±na½ r³p±yatan±d²na½. “Vacanassa anupapattito”ti kasm± vutta½, nanu pañcadv±re pavattamanoviññ±ºadh±tu½ sandh±ya tesa½ gocaravisaya½ paccanubhot²ti vacana½ upapajjatiyev±ti? Na, niyam±bh±vato. Na hi pañcadv±r±bhinihaµa½yeva mano idha “mano”ti vuttanti niyamahetu atth²ti, eta½yeva v± codana½ manasi katv± dibbacakkhuñ±º±diggahaºa½ kata½. Eva½vaººoti-±divacanato pubbeniv±sa-at²t±n±gata½sañ±º±dayopi idha sambhavanti. Itarath±ti r³pa½ saddanti-±din±.
Bhojana pe… uss±h±d²h²ti ida½ y±ya kammaññat±ya r³pak±yassa kallat± hoti, tass± paccayanidassana½. Bhojane hi samm±pariºate sapp±ye ca utubhojane sammupayutte samm±payogasaªkh±te k±yikacetasikav²riye ca sam±raddhe lahut±disabbh±vena k±yo kammakkhamo hoti sabbakiriy±nuk³loti. Atha v± bhojana…pe… uss±h±d²h²ti ida½ k±yassa kalyat±ya viya upaddutat±yapi k±raºavacana½. Visamabhojan±pariº±m±dito hi k±yassa upaddavakar± v±t±dayo uppajjant²ti. Anuvattantass±ti pada½ “jaya½ vera½ pasavat²”ti-±d²su (dha. pa. 201) viya hetu-atthavasena veditabba½. J±garaºanimittañhi idha anuvattana½ adhippetanti. Atha v± anuvattantass±ti ida½ pakatiy± diµµh±divasena ±p±thagamanupanissay±na½ kalyat±dinibbatt±na½ k±yikasukh±d²na½ sambhavadassana½. K±yakalyat±di½ ananuvattantassa hi yath±vutta-upanissay±bhog±bh±vena vuttappak±ra½ ±p±thagamana½ na siy±ti. Yath±nubh³te r³p±divisaye cittassa µhapana½ ±vajjana½ cittapaºidahana½. Yath±nubh³tena r³p±din± sadisa½ asadisa½ sambandhañca sadis±sadisasambandha½, tassa dassan±di sadis±sadisasambandhadassan±di, cittapaºidahanañca sadis±sadisa…pe… dassan±di ca citta…pe… dassan±dayo te paccay±ti yojetabba½. Dh±tukkhobh±d²ti ±di-saddena devat³pasa½h±r±di½ saªgaºh±ti. Ta½sadisat± diµµhasutasadisat±. Ta½sampayuttat± diµµhasutapaµibaddhat±. Kenaci vutteti imin± saddh±ya anussavanibbattata½ ±ha. ¾k±ravic±raºanti tesa½ tesa½ atth±na½ upaµµh±n±k±ravic±raºa½. Katthaci atthe.
Niyamitass±ti kusalameva may± upp±detabbanti eva½ niyamitassa. Pas±dasineh±bh±vo dosabahulat±ya hot²ti l³khapuggal± dosabahul±ti ±ha.
¾yatanabh±vatoti k±raºabh±vato.
Vijjam±navatthusminti etena “vin±pi deyyadhammaparicc±gena cittupp±damatteneva d±namaya½ kusala½ upacita½ hot²”ti kesañci atidh±vana½ nivattita½ hot²ti.
Dhammasavanassa ghosana½ dhammasavanaghosana½. Tass±ti “saddad±na½ dass±m²”ti saddavatth³na½ µh±nakaraºabheri-±d²na½ sasaddappavattikaraºassa. Cintana½ tath± tath± cittupp±dana½. Aññatth±ti suttesu. Aparatth±ti abhidhammapadesu. Apariy±pann±ti padassa atthavaººan± “paribhogaraso”ti-±dik±ya atthavaººan±ya parato bah³su potthakesu likh²yati, yath±µh±neyeva pana ±netv± vattabb±. Tattha paramatthato avijjam±natt± lakkhaºapaññattiyo aññ±yatanatt± cha ajjhattik±yatan±ni asaªgahit± dhamm±yatanen±ti yojetabba½.
“Ekadv±rikakamma½ aññasmi½ dv±re uppajjat²”ti kasm± vutta½, nanu r³p±d²su ek±rammaºa½ citta½ yath± na aññ±rammaºa½ hoti cittavisesassa adhippetatt±, eva½ kammavisese adhippete k±yadv±r±d²su ekadv±rikakamma½ aññasmi½ dv±re na uppajjati tattheva pariyositatt±, atha kammas±mañña½ adhippeta½, r³p±d²su ek±rammaºanti ida½ ud±haraºa½ na siy±ti? Na, asadisabh±vavibh±vanavasena ud±haµatt±, itarath± manoviññ±ºabh³ta½ ida½ citta½ chasupi visayesu pavattanato anibaddh±rammaºanti ±rammaºa½ sadis³d±haraºabh±vena vucceyya ±rammaºa½ viya dv±rampi anibaddhanti. Yasm± pana satipi kamm±na½ dv±rantaracaraºe yebhuyyena vuttiy± tabbahulavuttiy± ca dv±rakamm±na½ aññamañña½ vavatth±na½ vakkhati, tasm± p±º±tip±t±dibh±vas±maññena kamma½ ekattanayavasena gahetv± tassa vac²dv±r±d²su pavattisabbh±vato kammassa anibaddhatt±ti vuttanti ±ha “k±yadv±r±d²su ekadv±rikakamma½ aññasmi½ dv±re na nuppajjat²”ti. R³p±d²su pana ek±rammaºa½ citta½ tenev±rammaºena paricchinnanti visiµµhameva gahitanti ±rammaºameva nibaddhanti vuttanti cittaviseso eva gahito, na cittas±mañña½. “Nanu ca r³p±rammaºa½ v±…pe… dhamm±rammaºa½ v± ya½ ya½ v± pan±”ti ±rammaºampi aniyameneva vuttanti? Saccameta½, tattha pana ya½ r³p±d²su ek±rammaºa½ citta½, ta½ tena vin± nappavattati, kamma½ pana k±yadv±rik±dibheda½ vac²dv±r±d²su na nappavattat²ti imassa visesassa jotanattha½ p±¼iya½ ±rammaºameva gahita½, dv±ra½ na gahitanti imamattha½ dasseti “±rammaºameva nibaddhan”ti-±din±. Vac²dv±re uppajjam±nampi p±º±tip±t±d²ti attho.