“Tilatelassa yath± bindu,
sappimaº¹o an±vilo;
eva½ vaººapaµibh±ga½,
kalalanti pavuccat²”ti. (Vibha. aµµha. 26).
Sabh±vassev±ti avadh±raºena abh±vakassa bh±vadasak±bh±vato ti½sar³p±na½ asambhava½ d²peti. Ten±ha “abh±va…pe… k±yavatthuvasena t³”ti. Abh±vagabbhaseyy±nanti imin± abh±va-opap±tik±na½ na evanti dasset²ti keci. Pubbe sabh±vakagabbhaseyyakassa pana vatv± tato nivattanattha½ “abh±vagabbhaseyyakasatt±nan”ti vuttanti daµµhabba½. Pubbe gabbhaseyyaka-ggahaºena aº¹aj±nampi gahaºe idha visu½ vacana½ gobal²baddañ±yavasen±ti daµµhabba½, na pana tesa½ abh±vakabh±vanivattanatthanti. Itarath± hi v²satir³p±na½ vacana½ virujjhati. Abh±vakabh±vo panettha aº¹aj±na½ pakaraºato daµµhabbo. Na hi gabbhaseyyaka-saddena sam±sabh³ta½ abh±va-sadda½ idha ±netu½ sakk±ti.
748. Gahit±gahaºenettha, ek±dasa bhavanti teti ekasmi½ kal±pe gahitar³p±na½ aparakal±pe aggahaºavasena suddhaµµhaka½, j²vita½, k±yapas±do, vatthur³panti abh±vakassa paµisandhikkhaºe ek±dasa r³p±ni bhavanti, sabh±vakassa pana dv²su bh±vesu ekena saha dv±dasa r³p±ni honti. Eseva ca nayoti vuttesu, vakkham±nesu ca paµisandhikkhaºikakal±pesu aggahitaggahaºena r³paggahaºe nayo eseva ñeyyo.
749. Nanu ca “sabbesu dasakes³”ti vutta½, katha½ pana te dasak± j±nitabb±ti ±ha “j²viten±”ti-±di. Suddhakamaµµhakanti catt±ri mah±bh³t±ni, tannissit± ca vaººagandharasa-oj±ti ida½ j²vit±din± asammissa½ suddhaµµhaka½. Im±niyeva hi aµµha katthaci avinibbhogavasenapi pavattito avinibbhogar³p±ni avaka½sato eko kal±poti ca vuccati. ¾cariyajotip±lattherena pana “nipphann±nipphannavasena dasa r³p±ni avinibbhogavuttik±ni eko kal±po”ti vatv± puna ta½samatthanattha½ ida½ vutta½–
“Avinibbhogavutt²ni, catuj±nekalakkhaº±;
nipphann±naµµha v± tesu, hitv±na k±yalakkhaºe”ti.
750. K±yadasakanti k±yo dasamo etth±ti k±yadasaka½, as±dh±raºena v± k±yena lakkhita½ dasaka½ k±yadasaka½. Esa nayo cakkhudasak±d²su. Pariy±puµa½ ñ±ta½, kathitanti v± attho.
752-3. K±m±vacaradevesu sabbak±la½ paµisandhipavatt²su sattatiy± r³p±na½ labbhanato vutta½ “nicca½ r³p±ni sattat²”ti. Na hi te kad±cipi vikalindriy±, abh±vak± v± honti. “Manussesu opap±tikasatt±nan”ti avisesena vuttepi ±dikappik±na½ bh±vadasakassa paµisandhikkhaºe abh±vato tesa½ saµµhi r³p±n²ti veditabba½. J²vitanavakampi opap±tik±na½, sa½sedaj±nañca k±m±vacarasatt±na½ pavatteyeva hoti tassa p±cakaggin± sahavuttitt±, tassa ca ajjhohaµ±h±rasannissayena sambhavato. Sa½sedaj±nampi paripuººaªgapaccaªg±na½ nibbattanato opap±tikehi viseso natth²ti tesa½ visu½ aggahaºa½. Vibhaªgepi hi–
“K±madh±tuy± upapattikkhaºe kassaci ek±das±yatan±ni p±tubhavanti, kassaci das±yatan±ni, kassaci apar±ni das±yatan±ni, kassaci nav±yatan±ni, kassaci satt±yatan±ni p±tubhavant²”ti (vibha. 1009)–

Imassa niddese “opap±tikasatt±nan”ti-±din± opap±tika-ggahaºameva kata½, na sa½sedaja-ggahaºa½. Tañca paripuºº±yatan±na½ sa½sedaj±na½ opap±tikesu saªgaºhanato. Tath± hi vutta½ aµµhakath±ya½ “sa½sedajayonik± paripuºº±yatanabh±vena opap±tikasaªgaha½ katv± vutt±”ti. Padh±n±ya v± yoniy± sabbaparipuºº±yatanayoni½ dassetu½ “opap±tikasatt±nan”ti vutta½.

754-5. Cakkhusotavatthuvas±ti cakkhudasakasotadasakavatthudasakavas±. ¾nand±cariyo panettha “r³padh±tuya½ paµisandhiviññ±ºena saha cakkhusotavatthusattak±na½ j²vitachakkass±ti catunna½ kal±p±na½ vasena sattav²sati r³p±ni uppajjanti, tattha gandharas±h±r±na½ paµikkhittatt±”ti vatv± puna ta½ samatthento “p±¼iyañhi ‘r³padh±tuy± upapattikkhaºe µhapetv± asaññasatt±na½ dev±na½ pañc±yatan±ni p±tubhavanti, pañca dh±tuyo p±tubhavant²’ti (vibha. 1015) vutta½. Tath± ‘r³padh±tuy± cha ±yatan±ni nava dh±tuyo’ti (vibha. 994) sabbasaªg±hakavasena tattha vijjam±n±yatanadh±tuyo dassetu½ vutta½. Kath±vatthumhi ca gh±n±yatan±d²na½ viya gandh±yatan±d²nañca tattha bh±vo paµikkhitto ‘atthi tattha gh±n±yatananti? ¾mant±. Atthi tattha gandh±yatananti? Na heva½ vattabbe’ti-±din± (kath±. 520). Na ca aphoµµhabb±yatan±na½ pathav²dh±tu-±d²na½ viya agandharas±yatan±na½ gandharas±na½ tattha bh±vo sakk± vattu½ phusitu½ sakkuºeyyat±vinimuttassa pathav²-±disabh±vassa viya gandharas±yatanabh±vavinimuttassa gandharasabh±vassa abh±v±. Yadi ca gh±nasamphass±d²na½ k±raºabh±vo natth²ti t±ni ±yatan±n²ti na vucceyyu½, dh±tusaddo pana nissattanijj²vavibh±vakoti gandhadh±turasadh±t³ti avacane k±raºa½ natthi. Dhammasabh±vo ca nesa½ ekantena icchitabbo sabh±vadh±raº±dilakkhaºato aññassa abh±v±. Dhamm±nañca ±yatanabh±vo ekantato yamake vutto ‘dhammo ±yatananti? ¾mant±’ti (yama. 1.±yatanayamaka.13), tasm± tesa½ gandharas±yatanabh±v±bh±vepi koci ±yatanabh±vo vattabbo. Yadi ca phoµµhabbabh±vato añño pathav²-±dibh±vo viya gandharasabh±vato añño tesa½ koci sabh±vo siy±, tesa½ dhamm±yatanasaªgaho. Gandharasabh±ve, pana ±yatanabh±ve ca sati gandho ca so ±yatanañca gandh±yatana½, raso ca so ±yatanañca ras±yatananti idam±pannamev±ti gandharas±yatanabh±vo ca na sakk± niv±retu½, ‘tayo ±h±r±’ti (vibha. 1015) vacanato kaba¼²k±r±h±rassa tattha abh±vo viññ±yati, tasm± yath± p±¼iy± avirodho hoti, tath± gandharasoj± hitv± r³pagaºan± k±tabb±. Evañhi dhammat± na vilomat± hot²”ti vadati.
¾cariyajotip±ladhammap±latther± pana ta½ paµikkhipanti. Tath± ca vutta½ tehi “r³p±vacarasatt±na½ gh±najivh±yatan±bh±vato vijjam±n±pi gandharas± ±yatanakicca½ na karont²”ti, te an±masitv± p±¼iya½ “pañc±yatan±ni p±tubhavant²”ti “cha ±yatan±n²”ti (vibha. 993-994) ca ±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 abh±vena visayo kiccabh±vadhammo na vutto. Yasmiñhi bhave visay² natthi, tasmi½ ta½hetuko nippariy±yena visayassa ±yatanabh±vo natth²ti vijjam±nass±pi avacana½, yath± tattheva r³pabhave pathav²tejov±yodh±t³na½ phoµµhabb±yatanabh±vena. Yassa pana yattha vacana½, tassa tattha visay²sabbh±vahetuko nippariy±yena ±yatanabh±vo vutto, yath± tattheva r³p±yatanassa. Yadi visay²sabbh±vahetuko visayassa nippariy±yena ±yatanabh±vo, kathamasaññasatt±na½ dve ±yatan±ni p±tubhavanti. Asaññasatt±nañhi cakkh±yatana½ natthi. Atha tadabh±vena r³p±yatana½ aññesa½ avisayoti? N±ya½ virodho. Yena adhipp±yena r³padh±tuya½ saññ²na½ gandh±yatan±d²na½ avacana½, tena na r³p±yatanass±pi avacananti asaññ²na½ eka½ ±yatana½ na 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±yatananti 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 saññ²na½, asaññ²nampi gandh±yatan±d²na½ visu½ gahaºa½ k±tabbanti imassa nayassa dassanattha½ “asaññasatt±na½ dev±na½ dve ±yatan±ni p±tubhavant²”ti (vibha. 1017) vutta½.
Asatipi hi tattha attano indriyesu 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 phusitu½ asakkuºeyyat±ya pathav²-±d²na½ brahm³na½ vac²ghoso eva ca na siy±. Na hi paµighaµµananigha½sanamantarena saddappavatti atthi, na ca phusanasabh±v±na½ katthaci aphusanasabh±vat± sakk± viññ±tu½, phoµµhabb±yatanassa 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 sappaµighat±vacanañca samatthita½ hoti. Vuttañhi “asaññasatt±na½ anidassanasappaµigha½ eka½ mah±bh³ta½ paµicca…pe… dve mah±bh³t±”ti-±di.
Paµigho ca n±ma bh³tattayassa k±yapas±da½ pati tannissayabh³taghaµµana½ dv±rena abhimukhabh±vo, idha pana ta½sabh±vat±, so ca phusitu½ asakkuºeyyabh±vo ghaµµan±ya abh±vato natthi. Yadi tattha asatipi visayimhi r³p±yatanampi gahetv± “dve ±yatan±n²”ti vutta½, atha kasm± gandh±yatan±d²ni 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 ±yatanabh±v±bh±vato.
Asaññ²nañhi r³p±yatana½ sam±natalav±s²na½ vehapphal±na½, uparibh³mik±nañca suddh±v±s±na½ pas±dassa visayabh±va½ gacchati, na pana gandharas±ti tesa½yeva tattha avacana½ yutta½. Kath±vatthumhi ca nippariy±yena gandh±yatan±d²na½ atthibh±va½ parij±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 tesa½ atthibh±vassa niddh±retv± vuttatt±. Yañhi aµµhakath±vacana½ p±¼iy± na virujjhati, ta½ p±¼i viya pam±ºabh³ta½ avigarahit±ya ±cariyaparampar±ya y±vajjatan± ±gatatt±. Tattha siy± “ya½ p±¼iy± na virujjhati aµµhakath±vacana½, ta½ pam±ºa½, ida½ pana virujjhat²”ti? 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 tesa½ avacana½ yujjati eva, tasm± yath± p±¼iy± avirodho hoti, tath± cakkhudasak±divasena idha r³pagaºan± kat±ti na ettha dhammat±viloman±saªk±ya ok±soti veditabbanti.
756. Jaccandhabadhir±ti chand±nurakkhaºattha½ d²ghakaraºa½. Na hi jaccandhabadhira-agh±narahite napu½sake vatthuk±yajivh±dasakavasena idha ti½s±ti yujjati, idañca “opap±tikassa jaccandhabadhiragh±narahite napu½sake jivh±k±yavatthudasak±na½ vasena ti½sa r³p±ni uppajjant²”ti aµµhakath±v±da½ gahetv± vutta½. ¾nand±cariyo pana ta½ “p±¼iy± na samet²”ti vatv± paµikkhipati. Tath± c±ha “neta½ p±¼iy± samet²”ti. Na hi p±¼iya½ k±m±vacar±na½ sa½sedajopap±tik±na½ agh±nak±na½ uppatti vutt±.