Vaµµasminti tividhepi vaµµe. Yath± te hi nissaritu½ appad±navasena kammavip±kavaµµe ta½samaªgisatta½ tesa½ par±paruppattiy± paccayabh±vena sa½yojenti, eva½ kilesavaµµep²ti. Sat²ti paramatthato vijjam±ne. R³p±dibhedeti r³pavedan±divibh±ge. K±yeti khandhasam³he. Vijjam±n±ti sat² paramatthato upalabbham±n±. Diµµhiy± parikappito hi att±di paramatthato natthi, diµµhi pana aya½ atthev±ti. Vicinantoti dhammasabh±va½ v²ma½santo. Kicchat²ti kilamati. Par±masat²ti parato ±masati. “S²lena suddhi, vatena suddh²”ti gaºhanto hi visuddhimagga½ atikkamitv± tassa parato ±masati n±ma. V²sativatthuk± diµµh²ti r³p±di-dhamme, pacceka½ te v± nissita½, tesa½ v± nissayabh³ta½, s±mibh³ta½ v± katv± parikappanavasena pavattiy± v²sativatthuk± attadiµµhi v²sati. Vimat²ti dhammesu samm±, micch± v± manan±bh±vato sa½sayitaµµhena amati, appaµipajjananti attho. Vipariy±sagg±hoti asuddhimagge “suddhimaggo”ti vipar²tagg±ho.
Cirap±riv±siyaµµhen±ti ciraparivutthat±ya pur±ºabh±vena. ¾savanaµµhen±ti sandanaµµhena, pavattanaµµhen±ti attho. Savat²ti pavattati. Avadhi-attho ±-k±ro, avadhi ca mariy±d±bhividhibhedato duvidho. Tattha mariy±do kiriya½ bahi katv± pavattati yath± “± p±µaliputt± vuµµho devo”ti. Abhividhi kiriya½ by±petv± pavattati yath± “± bhavagg± bhagavato yaso pavatto”ti. Abhividhi-attho aya½ ±-k±ro veditabbo.
Katthaci dve ±sav± ±gat±ti vinayap±¼i½ (p±r±. 39) sandh±y±ha. Tattha hi “diµµhadhammik±na½ ±sav±na½ sa½var±ya, sampar±yik±na½ ±sav±na½ paµigh±t±y±”ti (p±r±. 39) dvidh± ±sav± ±gat±ti. Katthac²ti tikanip±te ±savasutte, (itivu. 56; sa½. ni. 5.163) aññesu ca sa¼±yatanasutt±d²su (sa½. ni. 4.321). Sa¼±yatanasuttesupi hi “tayome ±vuso ±sav± k±m±savo bhav±savo avijj±savo”ti tayo eva ±gat±ti. Niraya½ gament²ti nirayag±min²y±. Yasm± idha s±sava½ kusal±kusala½ kamma½ ±savapariy±yena desita½, tasm± pañcagatisa½vattan²yabh±vena ±sav± ±gat±. Imasmi½ saªg²tisutte tayo ±gat±ti. Ettha yasm± aññesu ca ± bhavagga½ ± gotrabhu½ pavattantesu m±n±d²su vijjam±nesu attattaniy±digg±havasena, abhiby±panamadakaraºavasena ±savasadisat± ca etesa½yeva, na aññesa½, tasm± etesveva ±sava-saddo niru¼ho daµµhabbo. Na cettha “diµµh±savo n±gato”ti cintetabba½ bhavataºh±ya, bhavadiµµhiy±pi bhav±savaggahaºeneva gahitatt±. K±m±savo n±ma k±manaµµhena, ±savanaµµhena ca. Vutt±yeva atthato ninn±n±karaºato.
K±me esati gavesati et±y±ti k±mesan±, k±m±na½ abhipatthan±vasena, pariyeµµhivasena, paribhuñjanavasena v± pavattar±go. Bhavesan± pana bhavapatthan±, bhav±bhiratibhavajjhos±navasena pavattar±go Diµµhigatikasammatass±ti aññatitthiyehi parikappitassa, sambh±vitassa ca. Brahmacariyass±ti tapopakkamassa. Tadekaµµhanti t±hi r±gadiµµh²hi sahajekaµµha½. Kammanti akusalakamma½. Tampi hi k±m±dike nibbattan±dhiµµh±n±divasena pavatta½ “esat²”ti vuccati. Antagg±hik± diµµh²ti nidassanamattameta½. Y± k±ci pana micch±diµµhi tapopakkamahetuk± brahmacariyesan± eva.
¾k±rasaºµh±nanti visiµµh±k±r±vaµµh±na½ katha½vidhanti hi kena pak±rena saºµhita½, samavaµµhitanti attho. Saddatthato pana vidahana½ visiµµh±k±rena avaµµh±na½ vidh±, vidh²yati visadis±k±rena µhap²yat²ti vidh±, koµµh±so. Vidahanato h²n±divasena vividhen±k±rena dahanato upadh±raºato vidh±, m±nova. Seyyasadisah²n±na½ vasen±ti seyyasadisah²nabh±v±na½ y±th±v±’ y±th±vabh³t±na½ vasena. Tayo m±n± vutt± seyyasseva uppajjanak±. Esa nayo sadisah²nesupi. Ten±ha “ayañhi m±no”ti-±di. Id±ni yath±-uddiµµhe navavidhepi m±ne vatthuvibh±gena dassetu½ “tatth±”ti-±di vutta½. R±j³nañceva pabbajit±nañca uppajjati kasm±? Te visesato att±na½ seyyato dahant²ti. Id±ni tamattha½ vitth±rato dassento “r±j± h²”ti-±dim±ha. Ko may± sadiso atth²ti ko-saddo paµikkhepattho, añño sadiso natth²ti adhipp±yo. Etesa½yev±ti r±j³na½, pabbajit±nañca. Uppajjati seµµhavatthukatt± tassa. “H²nohamasm²”ti m±nepi eseva nayo.
“Ko may± sadiso añño r±japuriso atth²”ti v± “mayha½ aññehi saddhi½ ki½ n±n±karaºan”ti v± “amacco ti n±m±meva…pe… n±m±han”ti v±ti sadisassa seyyam±n±d²na½ tiººa½ pavatti-±k±radassana½.
D±s±d²nanti ±di-saddena bhatika kammakar±d²na½ par±dh²navuttik±na½ gahaºa½ ¾di-saddena v± gahite eva “pukkusacaº¹±l±dayop²”ti sayameva dasseti. Nanu ca m±no n±m±ya½ sa½paggaharaso, so katha½ om±ne sambhavat²ti? Sopi avakaraºamukhena vidh±navatthun± paggaºhanavaseneva pavattat²ti n±ya½ virodho. Tenev±ha “ki½ d±so n±ma ahanti ete m±ne karot²”ti. Tath± hissa y±th±vam±nat± vutt±.
Y±th±vam±n± bhavanikanti viya, attadiµµhi viya ca na mah±s±vajj±, tasm± te na ap±yagaman²y±. Yath±bh³tavatthukat±ya hi te y±th±vam±n±. “Arahattamaggavajjh±”ti ca tassa anavasesappah±yit±ya vutta½. Dutiyatatiyamaggehi ca te yath±kkama½ pah²yanti, ye o¼±rikatar±, o¼±rikatam± ca. M±no hi “aha½ asm²”ti pavattiy± uparimaggesu samm±diµµhiy± ujuvipaccan²ko hutv± pah²yati. Ay±th±vam±n± n±ma ayath±bh³tavatthukat±ya, teneva te mah±s±vajjabh±vena paµhamamaggavajjh± vutt±.
Atati satata½ gacchati pavattat²ti addh±, k±loti ±ha “tayo addh±ti tayo k±l±”ti. Suttantapariy±yen±ti bhaddekarattasutt±d²su (ma. ni. 3.283) ±gatanayena. Tattha hi “yo c±vuso mano, ye ca dhamm±, ubhayameta½ paccuppanna½, tasmi½ ce paccuppanne chandar±gapaµibaddha½ hoti viññ±ºa½, chandar±gapaµibaddhatt± viññ±ºassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu sa½h²rat²”ti (ma. ni. 3.284) addh±paccuppanna½ sandh±ya eva½ vutta½. Ten±ha “paµisandhito pubbe”ti-±di. Tadantaranti tesa½ cutipaµisandh²na½ vemajjha½ paccuppanno addh±, yo pubbant±parant±na½ vemajjhat±ya “pubbant±parante kaªkhati, (dha. sa. 1123) pubbant±parante aññ±ºan”ti (dha. sa. 1067, 1106, 1128) evam±d²su “pubbant±paranto”ti ca vuccati. Bhaªgo dhammo at²ta½sena saªgahitoti ±ha “bhaªgato uddha½ at²to addh± n±m±”ti. Tath± anuppanno dhammo an±gata½sena saªgahitoti ±ha “upp±dato pubbe an±gato addh± n±m±”ti. Khaºattayeti upp±do, µhiti, bhaªgoti t²su khaºesu. Yad± hi dhammo hetupaccayassa samav±ye uppajjati, yad± ca veti, iti dv²supi khaºesu µhitikkhaºe viya paccuppannoti. Dhamm±nañhi p±kabh±v³p±dhika½ pattabba½ udayo, viddha½sabh±v³p±dhika½ vayo, tadubhayavemajjha½ µhiti. Yadi eva½ addh± n±m±ya½ dhammo eva ±pannoti? Na dhammo, dhammassa pana avatth±bhedo, tañca up±d±ya loke k±lasamaññ±ti dassetu½ “at²t±dibhedo ca n±ma ayan”ti-±di vutta½. Idh±ti imasmi½ loke. Teneva voh±ren±ti ta½ ta½ avatth±visesa½ up±d±ya dhammo “at²to an±gato paccuppanno”ti yena voh±rena vohar²yati, dhammappavattimattat±ya hi paramatthato avijjam±nopi k±lo tasseva dhammassa pavatti-avatth±visesa½ up±d±ya teneva voh±rena “at²to addh±”ti-±din± vutto.
Anta-saddo loke pariyos±ne, koµiya½ niru¼hoti tadattha½ dassento “antoyeva anto”ti ±ha, koµi antoti attho. Parabh±goti p±rimanto. Amati gacchati bhavappabandho niµµh±na½ etth±ti anto, koµi. Amana½ niµµh±nagamananti anto, os±na½. So pana “esevanto dukkhass±”ti (ma. ni. 3.393; sa½. ni. 2.51) vuttatt± dukkhaººavassa p±rimantoti ±ha “parabh±go”ti. Ammati paribhuyyati h²¼²yat²ti anto, l±mako. Ammati bh±gaso ñ±yat²ti anto, a½soti ±ha “koµµh±so anto”ti. Santo paramatthato vijjam±no k±yo dhammasam³hoti sakk±yo, khandh±, te pana ariyasaccabh³t± idh±dhippet±ti vutta½ “pañcup±d±nakkhandh±”ti. Purimataºh±ti yesa½ nibbattik±, tannibbattito pageva siddh± taºh±. Appavattibh³tanti nappavattati tadubhaya½ etth±ti tesa½ appavattiµµh±nabh³ta½. Yadi “sakk±yo anto”ti-±din± aññamañña½ vibhattit±ya dukkhasacc±dayo gahit±, atha kasm± maggo na gahitoti ±ha “maggo pan±”ti-±di. Tattha up±yatt±ti up±yabh±vato, samp±pakahetubh±vatoti attho.
Yadi pana hetumantaggahaºeneva hetu gahito hoti, nanu eva½ sakk±yaggahaºeneva tassa hetubh³to sakk±yasamudayo gahito hot²ti? Tassa gahaºe saªkhataduko viya, sappaccayaduko viya ca dukov±ya½ ±pajjati, na tiko. Yath± pana sakk±ya½ gahetv± sakk±yasamudayopi gahito, eva½ sakk±yanirodha½ gahetv± sakk±yanirodhup±yo gayheyya, eva½ sati catukko aya½ ±pajjeyya, na tiko, tasm± hetumantaggahaºena hetuggahaºa½ na cintetabba½. Aya½ panettha adhipp±yo yutto siy±– idha sakk±yasakk±yasamuday± an±dik±lik±, asati maggabh±van±ya½ paccay±nuparamena apariyant± ca, nibb±na½ pana appaccayatt± attano niccat±ya eva sabbad±bh±v²ti an±dik±liko, apariyanto ca. Iti im±ni t²ºi sacc±ni mah±thero im±ya sabh±gat±ya “tayo ant±”ti tika½ katv± dasseti Ariyamaggo pana kad±ci karahaci labbham±no na tath±ti tassa ativiya dullabhap±tubh±vata½ d²petu½ tikato bahikatoti ayamettha attanomati.
Dukkhat±ti dukkhabh±vo, dukkha½yeva v± yath± devo eva devat±. Dukkha-saddo c±ya½ adukkhasabh±vesupi sukhupekkh±su kañci aniµµhat±visesa½ up±d±ya pavattat²ti tato nivattento sabh±vadukkhav±cin± ekena dukkha-saddena visesetv± “dukkhadukkhat±”ti ±ha. Bhavati hi ekantato ta½sabh±vepi atthe aññassa dhammassa yena kenaci sadisat±lesena byabhic±r±saªk±ti visesitabbat± yath± “r³par³pa½ tilatelan”ti (vibha. aµµha. pakiººakath±) ca. Saªkh±rabh±ven±ti saªkhatabh±vena. Paccayehi saªkhar²yant²ti saªkh±r±, adukkhamasukhavedan±. Saªkhariyam±natt± eva hi as±rakat±ya paridubbalabh±vena bhaªgabhaªg±bhimukhakkhaºesu viya attal±bhakkhaºepi vib±dhappatt± eva hutv± saªkh±r± pavattant²ti ±ha “saªkhatatt± upp±dajar±bhaªgap²¼it±”ti. Tasm±ti yath±vuttak±raºato. Aññadukkhasabh±vavirahatoti dukkhadukkhat±vipariº±madukkhat±saªkh±tassa aññassa dukkhasabh±vassa abh±vato. Vipariº±meti pariº±me, vigameti attho. Ten±ha papañcas³daniya½ “vipariº±madukkh±ti natthibh±vo dukkhan”ti. Apariññ±tavatthuk±nañhi sukhavedanuparamo dukkhato upaµµh±ti, sv±yamattho piyavippayogena d²petabbo. Ten±ha “sukhassa h²”ti-±di. Pubbe vuttanayo padesanissito vedan±visesamattavisayatt±ti anavasesato saªkh±radukkhata½ dassetu½ “apic±”ti dutiyanayo vutto. Nanu ca “sabbe saªkh±r± dukkh±”ti (dha. pa. 278) vacanato sukhadukkhavedan±nampi saªkh±radukkhat± ±pann±ti Saccameta½, s± pana s±maññajotan±-apav±dabh³tena itaradukkhat±vacanena nivatt²yat²ti n±ya½ virodho. Tenev±ha “µhapetv± dukkhavedana½ sukhavedanañc±”ti.