Tath±pi ye eva½ vadanti “±pasaddo itthiliªgo ceva bahuvacanakoc±”ti. Te pucchitabb± “ki½ paµicca tumhe ±yasmanto ‘±pasaddo itthiliªgo ceva bahuvacanako c±’ti vadath±”ti Te eva½ puµµh± eva½ vadeyyu½– “aªg±yeva so janapado, mahiy± pana nadiy± uttarena ±po, t±sa½ avid³ratt± uttar±poti vuccat²”ti ca “mahiy± pana nadiy± ±po tassa janapadassa uttarena honti, t±sa½ avid³ratt± so janapado uttar±poti vuccat²”ti ca eva½ pubb±cariyehi abhisaªkhato saddaracan±viseso dissati, tasm± itthiliªgo ceva bahuvacanako c±”ti vad±m±ti. Sacca½ dissati, so pana saddasatthe veyy±karaº±na½ mata½ gahetv± abhisaªkhato, saddasatthañca n±ma na sabbath± buddhavacanassopak±raka½, ekadesena pana hoti, tasm± kacc±yanappakaraºe icchit±nicchitasaªgahavivajjana½ k±tu½ “jinavacanayuttañhi, liªgañca nippajjate”ti lakkhaº±ni vutt±ni.
Yadi ca ±pasaddo itthiliªgabahuvacanako, katha½ ±poti pada½ sijjhat²ti? ¾pasaddato paµham±yovacana½ katv± tassok±r±desañca katv± ±poti pada½ sijjhati “g±vo”ti padamiv±ti. Visamamida½ nidassana½, “g±vo”ti padañhi niccok±rantena gosaddena sambh³ta½. Tath± hi yomhi pare gosaddantass±v±desa½ katv± tato yonamok±r±desa½ katv± “g±vo”ti nipphajjati, ±pasadde pana dve ±des± na santi. Buddhavacanañhi patv± ±pasaddo ak±rantat±pakatiko j±to, na aññath±pakatikoti.
Eva½ vutt±pi te “idameva sacca½, n±ññan”ti cetasi sannidh±ya ±dh±nagg±hiduppaµinissaggibh±ve, “na vacanapaccan²kas±tena suvij±na½ subh±sitan”ti eva½ vuttapaccan²kas±tabh±ve ca µhatv± eva½ vadeyyu½ “yatheva g±vosaddo, tatheva ±posaddo ki½ itthiliªgo na bhavissati bahuvacanako c±”ti? Tato tesa½ im±ni suttapad±ni dassetabb±ni. Seyyathida½? “¾pa½ ±pato sañj±n±ti, ±pa½ ±pato saññatv± ±pa½ maññati, ±pasmi½ maññati, ±pa½ meti maññati, ±pa½ abhinandat²”ti eva½ suttapad±ni dassetv± “±panti ida½ kataravacanan”ti pucchitabb±. Addh± te ±pasaddassa bahuvacanantabh±vameva iccham±n± vakkhanti “dutiy±bahuvacanan”ti. Te vattabb± “nanu yovacana½ na suyyat²”ti? Te vadeyyu½ “yovacana½ kataam±desatt± na suyyat²”ti. Ya½ ya½ bhonto icchanti, ta½ ta½ mukh±r³¼ha½ vadanti.
“¾pato”ti ida½ pana ki½ bhonto vadant²ti? “¾pato”ti idampi “bahuvacanaka½ topaccayantan”ti vad±ma topaccayassa ekatthe ca bavhatthe ca pavattanato. Iti tumhe bahuvacanakatta½yeva iccham±n± “±posaddo ca yovacananto”ti bhaºatha, “±pato”ti idampi “bahuvacanaka½ topaccayantan”ti bhaºatha, “±pasmi½ maññat²”ti ettha pana “±pasmin”tida½ kataravacananta½ katar±desena sambh³tanti? Addh± te eva½ puµµh± niruttar± bhavissanti. Tath± yesa½ eva½ hoti “±pasaddo itthiliªgo ceva bahuvacanako c±”ti, te pucchitabb± “ya½ ±cariyehi veyy±karaºamata½ gahetv± ‘y± ±po’ti ca ‘t±san’ti ca vutta½, tattha ‘ki½ t±san’ti vacane ‘±p±nan’ti pada½ ±netv± attho vattabbo, ud±hu ±pass±”ti? “¾p±nan’ti padam±netv± attho vattabbo”ti ce, evañca sati “y± ±p±”ti vattabba½ “y± kaññ± tiµµhant²”ti padamiva. Atha “±p±”ti pada½ n±ma natthi, “±po”ti pada½yeva bahuvacanakanti ce, eva½ sati “t±san”ti etth±pi “±pass±”ti pada½ ±netv± attho veditabbo. Kasm±ti ce? Yasm± “±po”ti paccattekavacanassa tumh±ka½ matena bahuvacanatte sati “±pass±”ti padampi bahuvacananti katv± t±sa½saddena yojetv± vattu½ yuttitoti. Eva½ sati “±p±nan”ti padassa abh±veneva bhavitabba½. Yath± pana “puriso, puris±. Purisa½, purise”ti ca, “go, g±vo, gavo. G±vun”ti ca ekavacanabahuvacan±ni bhavanti, eva½ “±po, ±p±. ¾pa½, ±pe”ti ekavacanabahuvacanehi bhavitabba½. Evañca sati “±pasaddo bahuvacanakoyeva hot²”ti na vattabba½.
Ye eva½ vadanti, tesa½ vacana½ sadosa½ duppariharaº²ya½ m³lapariy±yasutte “±pa½ maññati ±pasmin”ti ekavacanap±¼²na½ dassanato, visuddhimagg±d²su ca “vissandanabh±vena ta½ ta½ µh±na½ ±poti appot²ti ±po”ti-±dikassa ekavacanavasena vuttanibbacanassa dassanato. Yath± pana p±¼iya½ itthiliªgepi pariy±panno gosaddo “t± g±vo tato tato daº¹ena ±koµeyy±”ti ca “annad± balad± cet±”ti ca ±din± bavhatthad²pakehi itthiliªgabh³tehi sabban±mikapadehi ca asabban±mikapadehi ca sam±n±dhikaraºabh±vena vutto dissati, na tath± p±¼iya½ bavhatthad²pakehi itthiliªgabh³tehi sabban±mikapadehi v± asabban±mikapadehi v± sam±n±dhikaraºabh±vena vutto ±pasaddo dissati. Yadi hi ±pasaddo itthiliªgo siy±, kaññasaddato ±paccayo viya ±pasaddato ±paccayo v± siy±, nadasaddato viya ca ²paccayo v± siy±, ubhayampi natthi, ubhay±bh±vato itthiliªge vutta½ sabbampi vidh±na½ tattha na labbhati, tena ñ±yati “±pasaddo anitthiliªgo”ti. Nanu ca bho gosaddatopi ±paccayo natthi, tadabh±vato itthiliªge vuttavidh±na½ na labbhati, eva½ sante kasm± soyeva itthiliªgo hoti, na pan±ya½ ±pasaddoti?
Ettha vuccate– gosaddo na niyog± itthiliªgo, atha kho pulliªgova. Itthiliªgabh±ve pana tamh± ±paccaye ahontepi ²paccayo vikappena hoti, aññampi itthiliªge vuttavidh±na½ labbhati. So hi niccamok±rantat±pakatiya½ µhatv± “go, g±v²”ti-±din± attano itthiliªgar³p±na½ nibbattik±raºabh³to, tena so itthiliªgo bhavati. ¾pasadde pana ²paccay±di na labbhati. Tena so itthiliªgoti na vattabbo. Yath± v± gosaddassa avisad±k±ravoh±rata½ paµicca itthiliªgabh±vo upapajjati, na tath± ±pasaddassa. ¾pasaddassa hi an±kular³pakkamatt± avisad±k±ravoh±rat± na dissati, y±ya eso itthiliªgo siy±. Eva½ vutt± te niruttar± bhavissanti.
Tath± yesa½ eva½ hoti “±pasaddo sabbad± itthiliªgo ceva bahuvacanako c±”ti, te vattabb±– yath± itthiliªgabh³tassa kaññ±saddassa paµhama½ kaññaiti rassavasena µhapitassa ±paccayato para½ smi½vacana½ sar³pato na tiµµhati, ya½bh±vena ca bh±vena ca tiµµhati “kaññ±ya½, kaññ±y±”ti, na tath± “itthiliªgan”ti tumhehi gahitassa ±posaddassa paµhama½ ±paiti rassavasena µhapitassa para½ smi½vacana½ ya½bh±vena ca bh±vena ca tiµµhati, atha kho sar³patoyeva tiµµhati “±pasmi½ maññat²”ti. Yadi pana ±pasaddo itthiliªgo siy±, smi½vacana½ sar³pato na tiµµheyya. Yasm± ca smi½vacana½ sar³pato tiµµhati, tasm± ±pasaddo na itthiliªgo. Na hi catur±s²tidhammakkhandhasahassasaªgahesu anekakoµisatasahassesu p±¼ippadesesu ekasmimpi p±¼ippadese paµhama½ ak±rantabh±vena µhapetabb±na½ itthiliªgasadd±na½ parato µhita½ smi½vacana½ sar³pato tiµµhat²ti. Eva½ vutt± te niruttar± bhavissanti.
Keci panettha eva½ vadeyyu½ “±pasaddo napu½sakaliªgo, tath± hi aµµhas±liniya½ ‘omatta½ pana ±po adhimattapathav²gatika½ j±tan’ti napu½sakaliªgabh±vena ta½sam±n±dhikaraºapad±ni niddiµµh±n²”ti? Tanna, manogaºe pavattehi tama vaca sirasadd±d²hi viya ±pasaddenapi sam±n±dhikaraºapad±na½ katthaci napu½sakaliªgabh±vena niddisitabbatt±. Pubb±cariy±nañhi saddaracan±su “saddhammatejavihata½ vilaya½ khaºena, veneyyasattahadayesu tamo pay±t²”ti ettha “tamo”tipadena sam±n±dhikaraºa½ “vihatan”ti napu½sakaliªga½ dissati, tath± “dukkha½ vaco etasmi½ vipaccan²kas±te puggaleti dubbaco”ti ettha “vaco”ti padena sam±n±dhikaraºa½ “dukkhan”ti napu½sakaliªga½, “avanata½ siro yassa so avanatasiro”ti ettha “siro”ti padena sam±n±dhikaraºa½ “avanatan”ti napu½sakaliªga½, “appa½ r±g±dirajo yesa½ paññ±maye akkhimhi te apparajakkh±”ti ettha “rajo”ti padena sam±n±dhikaraºa½ “appan”ti napu½sakaliªga½ dissati. Na te ±cariy± tehi sam±n±dhikaraºapadehi tamavacasirasadd±d²na½ napu½sakaliªgattaviññ±panattha½ tath±vidha½ saddaracana½ kubbi½su, atha kho “sobhana½ mano tass±ti sumano”ti ettha viya manogaºe pavattapulliªg±na½ payoge napu½sakaliªgabh±venapi sam±n±dhikaraºapad±ni katthaci hont²ti dassanattha½ kubbi½su. Yath± ca “vihatan”ti-±dik± saddaracan± tamavacasirasadd±d²na½ napu½sakaliªgattaviññ±panattha½ na kat±, tath± “omattan”ti ca “adhimattapathav²gatika½ j±tan”ti ca saddaracan±pi ±pasaddassa napu½sakaliªgattaviññ±panattha½ na kat±. Yasm± pana manogaºe pavattehi manasadd±d²hi ekadesena sam±nagatikatt± ±pasaddenapi napu½sakaliªgassa sam±n±dhikaraºat± yujjati, tasm± aµµhas±liniya½ “omatta½ pana ±po adhimattapathav²gatika½ j±tan”ti napu½sakaliªgassa ±pasaddena sam±n±dhikaraºat± kat±. Tath±pi ±pasaddo manasadd±d²hi ekadesena sam±nagatiko sam±sapadatte majjhok±rassa “±pokasiºa½, ±pogatan”ti-±dippayogassa dassanato, tasm± “omattan”ti-±divacana½ ±pasaddassa napu½sakaliªgattaviññ±panattha½ vuttanti na gahetabba½, liªgavipariyayavasena pana katthaci evampi saddagati hot²ti ñ±panattha½ vuttanti gahetabba½. “Omatto”ti ca “adhimattapathav²gatiko j±to”ti ca liªga½ parivattetabba½. Yadi hi ±pasaddo napu½sakaliªgo siy±, sanik±r±ni’ssa paccattopayogar³p±ni buddhavacan±d²su vijjeyyu½, na t±dis±ni santi. Kiñci bhiyyo– ok±ranta½ n±ma napu½sakaliªga½ katthacipi natthi, niggah²tantaik±ranta uk±rantavasena hi tividh±niyeva napu½sakaliªg±ni. Tena ±pasaddassa napu½sakaliªgat± nupapajjat²ti. Eva½ vutt± te niruttar± bhavissanti. Iccok±rantavasena gahitassa ±pasaddassa itthiliªgat± ca napu½sakaliªgat± ca ekantato natthi, niggah²tantavasena pana gahitassa katthaci napu½sakaliªgat± siy± “bhante n±gasena samuddo samuddoti vuccati, kena k±raºena ±pa½ udaka½ samuddoti vuccat²”ti payogadassanato. Ettha paneke vadeyyu½ “yadi bho ok±rantavasena gahitassa ±pasaddassa itthinapu½sakaliªgavasena dviliªgat± natthi, ok±ranto ±pasaddo kataraliªgo”ti? Pulliªgoti maya½ vad±m±ti.
Yadi ca bho ±pasaddo pulliªgo. Yath± ±pasaddassa pulliªgat± paññ±yeyya, nijjh±nakkhamat± ca bhaveyya, tath± sutta½ ±harath±ti. “¾hariss±misutta½, na no sutt±haraºe bh±ro atth²”ti evañca pana vatv± tesa½ im±ni suttapad±ni dassetabb±ni. Seyyathida½? “¾po upalabbhat²ti? ¾mant±. ¾passa katt± k±ret± upalabbhat²ti? Na heva½ vattabbe. At²to ±po atth²ti? ¾mant±. Tena ±pena ±pakaraº²ya½ karot²ti? Na heva½ vattabbe. ¾pa½ maññati ±pasmi½ maññat²”ti im±ni suttapad±ni.
Ettha ca “upalabbhat²”ti-±din± ±pasaddassa ekavacanat± siddh±, t±ya siddh±ya bahuvacanat±pi siddh±yeva. Ekavacanat±yeva hi saddasatthe paµisiddh±, na bahuvacanat±, tena “±pen±”ti imin± pana ±pasaddassa itthiliªgabh±vavigamo siddho itthiliªge en±des±bh±vato. “¾passa, ±pasmin”ti imin±pi itthiliªgabh±vavigamoyeva itthiliªge sar³pato n± sm± smi½ vacan±namabh±v±. “At²to”ti imin± itthiliªganapu½sakaliªgabh±vavigamo ok±rantanapu½sakaliªgassa abh±vato, ok±rantassa guºan±mabh³tassa itthiliªgassa ca abh±vato.