Paris±s³ti aµµhasu paris±su. S²han±da½ nadat²ti seµµhan±da½ abh²tan±da½, s²han±dasadisa½ v± n±da½ nadati. Ayamattho s²han±dasuttena d²petabbo. Yath± v± s²ho sahanato ca hananato ca “s²ho”ti vuccati, eva½ tath±gatopi lokadhamm±na½ sahanato, parappav±d±nañca hananato “s²ho”ti vuccati, tassa n±da½ nadati.
Brahmacakkanti-±d²su brahmanti uttama½ visuddha½. Cakka-saddo pan±ya½ “catt±rim±ni, bhikkhave, cakk±ni, yehi samann±gat±na½ devamanuss±nan”ti-±d²su (a. ni. 4.31) sampattiya½ dissati. “P±datalesu cakk±ni j±t±n²”ti-±d²su (d². ni. 2.35; 3.204; ma. ni. 2.386) lakkhaºe. “Cakka½va vahato padan”ti (dha. pa. 1) ettha rathaªge. “Catucakka½ navadv±ran”ti (sa½. ni. 1.29) ettha iriy±pathe. “Cakka½ pavattaya sabbap±ºinan”ti (j±. 1.7.149) ettha d±ne. “Dibba½ cakkaratana½ p±turahos²”ti (d². ni. 3.85) ettha ratanacakke. “Icch±hatassa posassa, cakka½ bhamati matthake”ti (j±. 1.1.104; 1.5.103) ettha uracakke. “Khurapariyantena cepi cakken±”ti (d². ni. 1.166) ettha paharaºacakke. “Asanicakkan”ti (d². ni. 3.61; sa½. ni. 2.162) ettha asanimaº¹ale. “May± pavattita½ cakkan”ti (su. ni. 562) ettha dhammacakke. Idha pana dhammacakke pavattati.
Dhammacakkañca duvidha½ hoti paµivedhañ±ºañca desan±ñ±ºañca. Tattha paññ±pabh±vita½ attano ariyaphal±vaha½ lokuttara½ paµivedhañ±ºa½, karuº±pabh±vita½ s±vak±na½ ariyaphal±vaha½ k±m±vacara½ desan±ñ±ºa½, ubhayampi paneta½ aññehi as±dh±raºa½ buddh±naññeva orasañ±ºa½, ta½ pavatteti upp±deti vibh±veti vitth±rika½ karot²ti attho.
Id±ni y±ni dasa ñ±º±ni ±dito “tath±gatabal±n²”ti nikkhitt±ni, t±ni vitth±retu½ “katam±ni dasa? Idha tath±gato”ti-±dim±ha. Tattha µh±nañca µh±natoti k±raºañca k±raºato. K±raºa½ hi yasm± tattha phala½ tiµµhati tad±yattavuttit±ya uppajjati ceva pavattati ca, tasm± µh±nanti vuccati. Aµµh±nañca aµµh±natoti ak±raºañca ak±raºato. Yamp²ti yena ñ±ºena yath±bh³ta½ paj±n±ti, idampi µh±n±µh±nañ±ºa½ tath±gatassa tath±gatabala½ n±ma hot²ti attho. Eva½ uparipi sabbattha yojan± veditabb±. Katha½ panettha bhagav± µh±nañca µh±nato, aµµh±nañca aµµh±nato yath±bh³ta½ paj±n±t²ti? Aµµh±nameta½ anavak±so, ya½ diµµhisampanno puggalo kañci saªkh±ra½ niccato upagaccheyya…pe… kañci dhamma½ attato upagaccheyya, m±tara½ j²vit± voropeyya, pitara½…pe… arahanta½ j²vit± voropeyya, paduµµhacittena tath±gatassa lohita½ upp±deyya, saªgha½ bhindeyya, añña½ satth±ra½ uddiseyya, aµµhama½ bhava½ nibbatteyya, neta½ µh±na½ vijjati, puthujjano paneta½ sabba½ kareyy±ti µh±nameta½ vijjat²ti paj±n±ti, tath± ya½ ekiss± lokadh±tuy± dve arahanto samm±sambuddh± apubba½ acarima½ uppajjeyyu½, tath± dve r±j±no cakkavatt² uppajjeyyu½, neta½ µh±na½ vijjati, eko pana uppajjati, µh±nameta½ vijjat²ti paj±n±ti, tath± ya½ k±yaduccarit±d²na½ tiººa½ duccarit±na½ iµµho vip±ko, sucarit±nañca aniµµho vip±ko nibbatteyy±ti neta½ µh±na½ vijjati, tabbipar²to pana nesa½ vip±ko nibbatteyy±ti µh±nameta½ vijjat²ti, ye ye dhamm± yesa½ yesa½ dhamm±na½ het³ paccay± upp±d±ya, ta½ ta½ µh±na½, itare aµµh±nanti yath±bh³ta½ paj±n±ti, ettha pan±ya½ saªkhepato aµµhakath±vinicchayo. “Sukhato upagaccheyy±”ti ida½ “ekantasukh² att±”ti-±din± (ma. ni. 3.27) diµµhivipall±savasena sukhato g±ha½ sandh±ya vutta½, saññ±cittavipall±savasena pana ariyas±vakopi kilesapari¼±h±bhibh³to mattahatthiparit±sito viya, sucik±mo g³thak³pa½ viya kañci saªkh±ra½ sukhato upagacchati, attato upagamanav±re kasiº±dipaººattiy±, nibb±nassa ca saªgaºhanattha½ “saªkh±ran”ti avatv± “kañci dhamman”ti vutta½.
M±taranti-±d²su kiñc±pi ariyas±vako s²saccheda½ p±puºantopi kunthakipillika½ up±d±ya p±º±tip±ta½, adinn±d±n±d²su v± ya½kiñci duccarita½ ap±yahetubh³ta½ k±tu½ bhavantarepi na sakkoti, puthujjanabh±vassa pana mah±s±vajjat±dassanatthamettha pañc±nantariy±neva uddhaµ±ni. S±vajjo hi puthujjanabh±vo, yatra hi n±ma ±nantariy±nipi karissat²ti. Ettha ca manussabh³tasseva manussabh³ta½ janika½ m±tara½, pitara½ v± api parivattaliªga½ j²vit± voropentassa kamma½ ±nantariya½ hoti. Tiracch±nabh³ta½ pana m±tara½, pitara½ v± saya½ v± tiracch±nabh³to manussabh³ta½, tiracch±nabh³ta½ v± j²vit± voropento ±nantariya½ na phusati, kamma½ pana bh±riya½, ±nantariya½ ±hacceva tiµµhati. Arahantampi manussabh³tameva gh±tento ±nantariya½ phusati. Tassa ca puthujjanak±le pah±ra½ datv± arahatta½ patv± tasmi½ teneva rogena matepi arahantagh±tako hoti, na yakkhabh³ta½ arahanta½, sesa-ariyapuggale v± manussabh³tepi gh±tento, kamma½ pana ±nantariyasadisa½ hoti. Ya½ pana puthujjanak±le dinna½ d±na½ arahatta½ patv± paribhuñjati, puthujjanasseva ta½ dinna½ hoti, sesa-ariyapuggale m±rentassa ±nantariya½ natthi, kamma½ pana garuka½ hoti. Ettha ca e¼ak±dicatukka½ veditabba½– “e¼aka½ m±rem²”ti hi abhisandhin± e¼akaµµh±ne nipanna½ m±tara½, pitara½, arahanta½ v± m±rento ±nantariya½ phusati, e¼ak±bhisandhin± v± m±t±di-abhisandhin± v± e¼aka½ m±rento ±nantariya½ na phusati, m±t±di-abhisandhin± te eva m±rento phusateva. Esa nayo coracatukk±d²supi.
Lohitupp±de tath±gatassa abhejjak±yat±ya kuddhacittassa parassa upakkamena cammacchedo, lohitapaggharaºa½ v± natthi, devadattena pana paviddhasil±to bhijjitv± gatasakkhalikappah±rena viya sar²rassa antoyeva ekasmi½ µh±ne yath± khuddikamakkhik±pivanamattampi lohita½ visama½ samosarati, tath± karontassa ±nantariya½ hoti, na pana j²vakasseva muducittena duµµhalohita½ n²haritv± ph±suka½ karontassa puññameva panassa hoti, parinibbute bhagavati cetiya½ bhindantassa, bodhi½ chindantassa, dh±t³su upakkamantassa ca ±nantariya½ na hoti, kamma½ pana ±nantariyasadisa½ hoti. Bodhirukkhassa pana th³pa½ v± sadh±tuka½ paµima½ v± b±dhayam±na½ s±kha½, cetiyavatthu½ bhinditv± gacchanta½ bodhim³lañca chinditv± haritu½ vaµµati. Sacepi s±kh±ya nil²n± sakuº± cetiye vacca½ p±tenti, chinditu½ vaµµati. Paribhogacetiyato hi sar²racetiyameva mahantatara½. Dh±tunidh±narahita½ paµim±ghara½ v± bodhighara½ v± b±dhenta½ s±kha½ chinditu½ na vaµµati, ojoharaºas±kha½, panassa p³tiµµh±na½ v± chinditu½ vaµµati, sar²rapaµijaggane viya puññameva hoti.
Saªghabhede sam±nasa½v±sas²m±ya sam±nasa½v±sake saªghe ekato µhite visu½ vaggasaªgha½ gahetv± pañcahi k±raºehi saªgha½ bhindantassa saªghabhedo hoti ±nantariyakammañca. Vutta½ heta½ “pañcahi, up±li, ±k±rehi saªgho bhijjati. Katamehi pañcahi? Kammena uddesena voharanto anuss±vanena sal±kagg±hen±”ti (pari. 458). Tattha kammen±ti apalokan±d²su cat³su aññatarena kammena. Uddesen±ti p±timokkhuddesena. Voharanto kathayanto t±hi t±hi upapatt²hi “adhamma½ dhammo”ti-±d²ni aµµh±rasa bhedakaravatth³ni d²pento. Anuss±vanen±ti “nanu tumhe j±n±tha mayha½ bahussut±dibh±va½, katha½ hi n±ma m±diso uddhamma½ ubbinaya½ satthus±sana½ g±heyya, kimaha½ ap±yato na bh±y±m²”ti-±din± nayena kaººam³le vac²bheda½ katv± anuss±vanena. Sal±kagg±hen±ti eva½ voh±r±nuss±vanehi tesa½ citta½ upatthambhetv± anivattidhamma½ katv± “gaºhatha ima½ sal±kan”ti sal±kagg±hena.
Ettha ca kammameva uddeso v± pam±ºa½, voh±r±nuss±vanasal±kagg±h± pana pubbabh±g±. Tesu nipphannesupi abhinnova hoti saªgho. Yad± pana voh±r±nuss±vanehi catt±ro v± atireke v± bhikkh³ sal±ka½ g±hetv± vagga½ saªgha½ gahetv± visu½ kamma½ v± uddesa½ v± karoti, tad± saªgho bhinno n±ma hoti. Abhedapurekkh±rassa pana samaggasaññ±ya vaµµati. Samaggasaññ±ya hi karontassa neva bhedo hoti, na ±nantariya½, tath± tato ³naparis±ya karontassa. Vutta½ heta½ “ekato, up±li, catt±ro honti ekato catt±ro, navamo anuss±vet²”ti-±di (c³¼ava. 351).
Imesu pana pañcasu ±nantariyesu saªghabhedo vac²kamma½, ses±ni k±yakamm±ni, sabb±neva kho t±ni k±yadv±ratopi vac²dv±ratopi samuµµhahanti. Saªghabhedopi hi hatthamudd±ya bheda½ karontassa k±yadv±ratopi samuµµh±ti, saªghabhedo cettha kappaµµhitiyo. Kappavin±se eva hi saªghabhedato muccati, ses±na½ pana tath± niyamo natthi. Yena ca pañcapet±ni kamm±ni kat±ni honti, tassa saªghabhedova niraye vipaccati, ses±ni “ahosi kamma½ n±hosi kammavip±ko”ti evam±d²su saªkhya½ gacchanti. Saªghabhed±bh±ve lohitupp±do, tadabh±ve arahantagh±to tadabh±ve m±tugh±to, pitugh±to v±, tasmimpi s²lasampannatare. Purim±ni cettha catt±ri sabbesa½ gahaµµhapabbajit±na½ s±dh±raº±ni, saªghabhedo pana pakatattassa bhikkhunova, as±dh±raºo aññesa½, bhikkhun²pi hi saªgha½ na bhindati, pageva itare. Pañcapi cet±ni dukkhavedan±sampayutt±ni, dosam³l±ni c±ti veditabb±ni.
Aµµhama½ bhava½ nibbatteyy±ti ettha ariyas±vakassa aµµhamabhav±gahaºa½ kena niy±mitanti? Vipassan±ya. Yassa hi s± tikkh±, so eka½ eva bhava½ nibbattitv± arahatta½ patv± ekab²j² n±ma hoti. Yassa mand±, so dutiye…pe… chaµµhe v± bhave arahatta½ patv± kola½kolo n±ma hoti. Yassa pana atimand±, so sattama½ bhava½ n±tikkamati, tattha niyamena arahatta½ p±puºitv± sattakkhattuparamo n±ma hoti. Sacepi hissa sattame bhave nidda½ okkantassa matthake asani v± pabbatak³µo v± pateyya, tasmimpi k±le arahatta½ patv±va parinibb±ti. Uttamakoµiy± hi sattamabhav±natikkamanaññeva sandh±yeva “niyato sambodhipar±yaºo”ti (ma. ni. 1.66; 2.169; sa½. ni. 5.998) vuttoti.
Ekiss± lokadh±tuy± dve arahanto samm±sambuddh±ti-±d²su dasasahassacakkav±¼asaªkh±ta½ j±tikhetta½ ek± lokadh±tu n±ma ±º±visayakhettesu buddhuppattisaªk±ya ev±bh±vato. Tattha dvinna½ buddh±na½ uppattipaµisedha½ akatv± j±tikhette eva kato. Ýhapetv± ima½ cakkav±¼a½ aññasmi½ cakkav±¼e buddh± na uppajjanti buddhattahet³na½ an±dibuddhaparampar±d²na½ tath±bh±v±. Tato eva hi satt± niravasesato nibbuti½ na p±puºanti. Yadi hi sabbacakkav±¼esu buddh± uppajjeyyu½, sabbe satt± ito pubbe niravasesato nibbuti½ p±puºeyyu½, na ca ta½ atthi, tasm± an±dibuddhaparampar±ya vivaµµ³panissayasampann±na½ niv±sabh³te imasmi½ cakkav±¼e eva uppajjant²ti veditabb±. Te cetth±pi dullabh±, tesa½ dullabhatt± evettha kapp±na½ asaªkhyeyyampi buddhupp±darahita½ hoti. Yadi ca te sulabh± bhaveyyu½, ekasmi½ vivaµµaµµh±yi-asaªkhyeyye catusaµµhibuddh±nampi uppajjitu½ sakk± bhaveyya antarakappassa buddhantaratt±. Bhaddakappesu cettha pañca buddh± eva uppajjanti. Katha½ panetth±pi dullabhatar± cakkav±¼antaresu uppajjeyyu½, buddh±nañca dullabhat± k±raºadullabhat±ya, tasm± imasmiññeva cakkav±¼e buddh± uppajjanti? Etth±pi na devabrahmalokesu, manussaloke eva pana uppajjanti ettheva sabbaso tividhasaddhamm±dh±rassa saªgharatanassa p±tubh±vato, itaralokesu niravasesato pak±r±sambhavato ca.