“Jigucchati n±hiriko, p±p± g³th±va s³karo;
na bh±yati anottappo, salabho viya p±vak±”ti.
Ettha ca yath± hiriy± balavabh±ve ottappa½ abboh±rika½ hoti, ottappassa balavabh±ve hir² abboh±rik±, eva½ ahirikassa balavabh±ve anottappa½ abboh±rika½, anottappassa balavabh±ve ahirika½ abboh±rika½ hot²ti keci, ta½ na yujjati. Yath± hi asucin± att±na½ makkhento, sappamukhe hattha½ pavesento b±lad±rako tattha paµikk³labh±vassa, ±d²navassa ca anupaparikkhanato neva jigucchati, na ca uttasati, evameva½ dhammasabh±vassa aññ±ºato moho p±pato neva jigucchati, na uttasati, tasm± ta½sampayuttacittupp±de ubhayampi balavatara½ hot²ti.
Lubbhant²ti abhigijjhanti, all²yant²ti vutta½ hoti. ¾rammaºaggahaºalakkhaºoti ettha ±rammaºaggahaºa½ n±ma “mama idan”ti taºh±bhinivesavasena abhiniviµµhassa ±rammaºassa avissajjana½, na ±rammaºakaraºamatta½. Abhisaªgo atisayavat±ya ±sattiy± dummocan²yabh±vo. Aparicc±go avijahana½. Telañjanar±go viy±ti dhovitv±pi pariccajitu½ asakkuºeyyo telamakkhita-añjanar±go viya. “Ass±d±nupassino taºh± pava¹¹hat²”ti vacanato vutta½ “ass±dadassanapadaµµh±no”ti. Tattha ass±davasena dassana½ ass±dadassana½. Nanu ca ass±dadassanampi atthato lobhoyev±ti katha½ saya½ attano padaµµh±na½ hot²ti? Sacca½, paµhama½ n±tibalavalobhavasena ass±dadassano pacch± balavalobho hot²ti tassa ta½padaµµh±nat± vutt±. Teneva ca “taºh± pava¹¹hat²”ti vutta½. Apare pana “ass±do n±ma sukhavedan±, ass±dadassananti ass±dadiµµh²”ti vadanti. Sukhavedan±ya v± k±raºabh³ta½ subhanimitta½ ass±do n±ma, asubhe “subhan”ti pavatt± tayo vipall±s± ass±dadassana½ n±m±ti keci.
Muyhant²ti na bujjhanti. Dhammasabh±vassa y±th±vato adassana½ cittassa andhabh±vo. Aññ±ºa½ ñ±ºapaµipakkho dhammo. Tattha purimalakkhaºa½ sabh±vavasena vutta½, itara½ paµipakkhavasena. Atha v± aññ±ºalakkhaºoti kiccavasena vutta½. So hi asampaµivedharasoti vutto. Dhammasabh±va½ paµivijjhitu½ asamatthat± asampaµivedho. ¾rammaºasabh±vacch±danarasoti yath± aññ±ºa½, mohasamaªgipuggalo v± ±rammaºasabh±va½ paµivijjhitu½ na labhati, mohassa tath± pavatti ±rammaºasabh±vacch±dana½. Ettha ca ñ±ºa½ ±rammaºa½ yath±sabh±vato j±n±ti, diµµhi yath±sabh±va½ vijahitv± ay±th±vato gaºh±ti, moho pana na kathañci vij±n±ti. Yadi eva½ ±rammaºaggahaºak±lo katha½ tad± so ±rammaºa½ j±n±tev±ti? Tad±pi na j±n±ti. Yath± pana phass±dayo phusan±k±r±dimattavaseneva ±rammaºa½ gaºhanti, na j±nanavasena, evamaya½ ±rammaºa½ gahetv± uppajjam±no paµicch±dan±k±reneva gaºh±ti, na pana j±nan±k±ren±ti. Yassa uppajjati, tassa andhakaraºa½ andhak±ro, tath± paccupaµµh±ti, ta½ v± paccupaµµh±pet²ti andhak±rapaccupaµµh±no.
Micch± passant²ti dhammasabh±vassa vipar²tavasena anicc±di½ nicc±divasena passanti. Ayoniso abhiniveso uppath±bhiniveso. Dhammasabh±va½ atikkamitv± parato nicc±dito v± parappaccayato v± ±masana½ par±m±so, vipar²tagg±havasena “idameva sacca½, moghamaññan”ti abhinivesana½ micch±bhiniveso. Ariy±na½ adassanak±mat±d²ti ±di-saddena saddhamma-asotuk±mat±di½ saªgaºh±ti.
Yassa dhammassa vasena uddhata½ hoti citta½, ta½sampayuttadhamm± v±, so dhammo uddhacca½. Ten±ha “uddhatabh±vo”ti. Av³pasamoti asannisinnabh±vo. V±t±…pe… paµ±k± viy±ti yath± paµ±k± yottabalena dhajayaµµhi½ amuñcant²pi v±t±bhigh±tena ettha avaµµh±tu½ na sakkoti, evamidampi adhimokkhabalena ±rammaºa½ amuñcantampi ayonisomanasik±rabalena ±rammaºe acala½ avaµµh±tu½ na sakkot²ti v±tappah±reneva caladhajapaµ±k± viya anavaµµh±nakicca½. Bhantatta½ paribbhaman±k±ro. Uddhaccassa sabb±kusalas±dh±raºatt±, aññesañca akusalas±dh±raº±na½ visu½ padaµµh±nassa labbham±natt± vutta½ “ayoniso…pe… padaµµh±nan”ti. Yen±k±rena v± manasikaroto uddhacca½ uppajjati, ten±k±rena manasikaraºa½ idha ayonisomanasik±ro. Atha v± uddhaccanimittassa ±rammaºassa manasikaraºa½ idha ayonisomanasik±ro.
Maññat²ti abhimaññati, aha½k±ra½ karot²ti attho. Seyy±divasena uccato namana½ uººati. Sampaggaharasoti uººativaseneva attano, sampayuttadhamm±na½ v± sampaggaºhanakicco, na v²riya½ viya ta½ta½kiccas±dhanena. Abhibhussahanavasena h²nassa att±na½ n²ca½ katv± gahaºampi paggaºhanavasenev±ti veditabba½. Ketu…pe… paccupaµµh±noti ettha ketu vuccati accuggatadhajo, idha pana ketu viy±ti ketu, u¼±ratam±dibh±vo, ta½ ketubh±vasaªkh±ta½ ketu½ kamyat²ti ketukamya½, yassa dhammassa vasena ta½ ketukamya½, so ketukamyat±. “Ahan”ti pavattanato m±nassa diµµhisadis² pavattat²ti diµµhim±n± ekacittupp±de na pavattanti, dve kesaras²h± viya ekaguh±ya½, tasm± m±no diµµhivippayuttacitte sabbad± anuppajjam±nopi diµµhisampayuttacitte niyamena anuppajjanato diµµhivippayuttalobhapadaµµh±no. M±no dhammasam³haggahaºe balava½ hutv± attukka½sanabh±vena pavattati, diµµhi ekekadhammampi nicc±di-±k±rena gaºhant² pavattati. Attasinehasannissayo v± m±no, attakilamath±nuyogasannissay± diµµh²ti ayametesa½ viseso.
Issat²ti us³yati. Tatthev±ti parasampatt²suyeva. Iss±vasena parasampatt²su atussanato vutta½ “anabhiratiras±”ti. Teneveta½ vuccati–
“Iss±nalasikh± yesa½, hadaye jalat²dha te;
neva vindanti p±mojja½, sambuddh±d²hi sevitan”ti.
Maccharayogena maccharini pavatta½ macchara-sadda½ gahetv± ±ha “maccharabh±vo macchariyan”ti. Niruttinayena pana “m± ida½ acchariya½ aññesa½ hotu, mayha½va hot³”ti macchariyanti por±º±. Niguhaºa½ attano sampattiy± paresa½ adassana½. Saªkocana½ attasampatt²na½ parehi s±dh±raºabh±vakaraºassa aruccan±k±rena paµikuµana½. “M± ida½ parassa hot³”ti paresu paµihananavasena attasantakassa ±rammaºakaraºato macchera½ paµighacittesveva labbhat²ti vadanti, ta½ na yutta½ ekasseva dhammassa aññattha paµihaññitv± aññ±rammaºabh±vappasaªgato. Parehi s±dh±raºabh±ve paµihananavasena pana ta½ ±rabbha pavattanato macchera½ paµighacittesu uppajjat²ti yutta½. Attasampatt²ti ±v±s±disampatti.
Kucchita½ katanti ettha katampi akatampi garahitabbatt± kucchita½ kata½ n±ma hoti. Evañhi vatt±ro honti “ya½ may± na kata½, ta½ kukatan”ti. Tath± hi vakkhati “kat±kat±nusocanarasan”ti. Eva½ kat±kata½ duccarita½ sucaritampi kucchita½ kata½ n±ma. Sucaritampi hi garahantassa kucchita½ katanti hoti Yath± pana pathav²kasiº±rammaºa½ jh±na½ pathav²kasiºa½, eva½ kukata½ ±rabbha vippaµis±ravasena pavatta½ citta½ ta½sahacaritat±ya idha kukatanti gahetabba½. Atha v± kat±kata½ ±rabbha uppajjanakavippaµis±racitta½yeva garahitabbato “kucchita½ kata½ kukatan”ti vuccati. Yassa dhammassa vasena ta½ citta½ kukata½ n±ma hoti, so dhammo kukkucca½. Ten±ha “kukata½, tassa bh±vo”ti. Pacch± anutappana½ viheµhana½ pacch±nut±po. Kat±kat±nusocana½ kat±katassa sucaritaduccaritassa anusocana½, “akata½ vata me kaly±ºan”ti-±din± anutappana½, “akata½ may± pubbe kaly±ºakamma½, ito d±ni paµµh±ya karom²”ti pavatta½ pana kusalapakkhika½ v²riyameva, na kat±kat±nusocana½, kat±kat±k±ravisiµµhassa sucaritaduccaritassa anusocanavasena vir³pa½ paµisaraºa½ vippaµis±ro. Kat±kat±nusocanañhi ava¹¹hisamp±danato vir³pa½ paµisaraºa½, ta½ par±yattat±hetut±ya d±sabya½ viya daµµhabba½. Yath± hi d±sabye sati d±so par±yatto hoti, eva½ kukkucce sati ta½samaªg²puggalo. Na hi so attano dhammat±ya kusale pavattitu½ sakkoti. Atha v± kat±katakusal±kusal±nusocanavasena ±yattat±ya tadubhayavasena kukkuccena ta½samaªg² hot²ti ta½ d±sabya½ viya hoti.
Anuss±han±vas²danavasena sa½hatabh±vo thina½, tena yogato citta½ thina½, tassa bh±vo thinat±. Ten±ha “anuss±hasa½hananat±”ti. Asamatthat±vigh±tavasena akammaññat± middha½. Ten±ha “asattivigh±to”ti. Yasm± middhavaseneva tena sampayuttadhamm± medhit± vihatas±matthiy± honti, tasm± “middhat± middhan”ti vutta½. Na vijjati uss±ho ass±ti anuss±ha½, tabbh±vopi anuss±ha½. Anuss±hasaªkh±to sa½hananabh±vo anuss±hasa½s²danat±, kus²tabh±voti vutta½ hoti. Asattivigh±toti yasm± ta½ middha½ uppajjam±nameva sattivin±savasena uppajjati, tasm± natthi etassa satt²ti ta½ sampayuttacitta½ asatti, tassa bh±vopi, asattiyeva vigh±toti asattivigh±to.
Anuss±hanalakkhaºanti uss±hapaµipakkhalakkhaºa½. V²riyassa vinodana½ khepana½ v²riyavinodana½. Sampayuttadhamm±na½ sa½s²dan±k±rena paccupaµµh±ti, tesa½ v± sa½s²dana½ paccupaµµh±pet²ti sa½s²danapaccupaµµh±na½. Akammaññat±lakkhaºanti ettha k±ma½ thinampi akammaññat±sabh±vameva, ta½ pana cittassa akammañña½, middha½ vedan±dikkhandhattayass±ti ayamettha viseso. Tath± hi p±¼iya½ “tattha katama½ thina½? Y± cittassa akallat± akammaññat±. Katama½ middha½? Y± k±yassa akallat± akammaññat±”ti (dha. sa. 1162) ca ±din± imesa½ niddeso pavatto. Oºahana½ viññ±ºadv±r±na½ pidahana½, sampayutt±na½ bandhana½ v±. L²nat± l²n±k±ro, ±rammaºaggahaºe saªkoco. Yasm± thinena cittasseva sa½hanana½ hoti, middhena pana vedan±dikkhandhattayassa viya r³pak±yassapi, tasm± ta½ pacal±yik±nidda½ paccupaµµh±pet²ti pacal±yik±nidd±paccupaµµh±nantipi vaµµati. Potthar³papaµicch±dakapaµo viya ±rammaºasabh±v±vacch±dako moho. Mukhe bandhapaµo viya sampayuttadhamme pattharitu½ adenta½ middhanti ayametesa½ viseso.
Ses±ti idha lakkhaº±divasena vutt±vases± phass±dayo. Kusalesu vuttanayen±ti lakkhaº±dito vuttanayena. Na koci ettha viseso atth²ti ce, no natth²ti ±ha “ettha pan±”ti-±di, vitakk±d²na½ tiººa½ yath±kkama½ micch±saªkapp±din±mamattameva visesoti attho. Ek³nav²sat²ti µhapetv± m±n±dayo cha aniyatayev±panake ses± sar³pen±gat± pannarasa chand±dayo ca catt±ro niyatayev±panak±ti ime ekena ³n± v²sati cetasik±. Aniyatayev±panak±na½ pana idha alabhant±nampi ettha vacane k±raºa½ vuttameva.
Thinamiddhassa aniyatabh±voti thinamiddhassa aniyatassa idha uppajjanakabh±vam±ha, na pana paµhame niyatabh±va½ tattha sabbasova anuppajjanato. Na hi sabh±vatikhiºa½ citta½ thinamiddhayog² hot²ti. Tatiye m±nassa aniyatassa sambhavepi niyatadhamme sandh±ya “aµµh±ras±”ti vutta½. Ten±ha “m±no panettha aniyato”ti. Diµµhiy± saha na uppajjat²ti ettha k±raºa½ vuttameva. Catutthe avases±ti aµµh±raseva, pañcame µhapetv± p²ti½ diµµhiy± saha aµµh±raseva, tath± chaµµhepi. Sattame p²tiy±, diµµhiy± ca abh±vato sattarasa, tath± aµµhamepi.