P±pe samet²ti samaºo, gotamasamaññ±, tena gottenasambandho gotamoti attha½ sandh±ya “samaºoti bhagav±”ti-±di vutta½. Gottavasena laddhavoh±roti sambandho. Brahmadattena bh±sitavaºº±nusandhiy± imiss± desan±ya pavattanato, tena ca bhikkhusaªghavaººass±pi bh±sitatt± bhikkhusaªghavaººopi vuttanayena desitabbo, so na desito. Ki½ so p±º±tip±t± paµiviratabh±vo bhikkhusaªghassa na vijjat²ti anuyogamapanento “na kevalañc±”ti-±dim±ha. Eva½ sati kasm± na desitoti pun±nuyoga½ pariharati “desan± pan±”ti-±din±. Evanti evameva.
Etth±yamadhipp±yo–“atthi bhikkhave, aññe ca dhamm±”ti-±din± anaññas±dh±raºe buddhaguºe ±rabbha upari desana½ va¹¹hetuk±mo bhagav± ±dito paµµh±ya “tath±gatassa vaººa½ vadam±no vadeyy±”ti-±din± buddhaguºavaseneva desana½ ±rabhi, na bhikkhusaªghaguºavasen±pi. Es± hi bhagavato desan±ya pakati, yadida½ ekaraseneva desana½ dassetu½ labbham±nass±pi kassaci aggahaºa½. Tath± hi r³pakaº¹e duk±d²su, tanniddesesu ca hadayavatthu na gahita½. Itaravatth³hi asam±nagatikatt± desan±bhedo hot²ti. Yath± hi cakkhuviññ±º±d²ni ekantato cakkh±dinissay±ni, na eva½ manoviññ±ºa½ ekantena hadayavatthunissaya½ ±ruppe tadabh±vato, nissayanissitavasena ca vatthuduk±didesan± pavatt± “atthi r³pa½ cakkhuviññ±ºassa vatthu, atthi r³pa½ na cakkhuviññ±ºassa vatth³”ti-±din±. Yampi manoviññ±ºa½ ekantato hadayavatthunissaya½, tassa vasena “atthi r³pa½ manoviññ±ºassa vatth³”ti-±din± duk±d²su vuccam±nesupi na tadanur³p± ±rammaºaduk±dayo sambhavanti. Na hi “atthi r³pa½ manoviññ±ºassa ±rammaºa½, atthi r³pa½ na manoviññ±ºassa ±rammaºan”ti sakk± vattu½ tadan±rammaºar³pass±bh±vatoti vatth±rammaºaduk± bhinnagatik± siyu½, tasm± na ekaras± desan± bhaveyy±ti na vutta½, tath± nikkhepakaº¹e cittupp±davibh±gena visu½ avuccam±natt± avitakka-avic±rapadavissajjane “vic±ro c±”ti vattu½ na sakk±ti ±vitakkavic±ramattapadavissajane labbham±nopi vitakko na uddhato. Aññath± hi “vitakko c±”ti vattabba½ siy±, evamevidh±pi bhikkhusaªghaguºo na desitoti. K±ma½ saddato eva½ na desito, atthato pana brahmadattena bh±sitavaººassa anusandhidassanavasena imiss± desan±ya ±raddhatt± d²petu½ vaµµat²ti ±ha “attha½ pan±”ti-±di.
Tatth±ya½ d²pan±– “p±º±tip±ta½ pah±ya p±º±tip±t± paµivirato samaºassa gotamassa s±vakasaªgho nihitadaº¹o nihitasattho”ti vitth±retabba½. Nanu dhammass±pi vaººo brahmadattena bh±sitoti? Sacca½ bh±sito, so pana samm±sambuddhapabhavatt±, ariyasaªgh±dh±ratt± ca dhammassa dhamm±nubh±vasiddhatt± ca tesa½, tadubhayavaººad²paneneva d²pitoti visu½ na uddhato. Saddhamm±nubh±veneva hi bhagav±, bhikkhusaªgho ca p±º±tip±t±dippah±nasamattho hoti. Atth±pattivasena paraviheµhanassa parivajjitabh±vad²panattha½ daº¹asatth±na½ nikkhepavacanti ±ha “par³pagh±tatth±y±”ti-±di. Avattanatoti apavattanato, asañcaraºato v±. Nikkhitto daº¹o yen±ti nikkhittadaº¹o. Tath± nikkhittasattho. Majjhimassa purisassa catuhatthappam±ºo cettha daº¹o. Tadavaseso muggarakhagg±dayo sattha½, tena vutta½ “ettha c±”ti-±di. Viheµhanabh±vatoti vihi½ sanabh±vato, etena sasati hi½sati anen±ti satthanti attha½ dasseti. “Par³pagh±tatth±y±”ti-±din± ±pannamattha½ vivaritu½ “ya½ pan±”ti-±di vutta½. Kataro jiººo, tassa, tenav± ±lambito daº¹o kattaradaº¹o. Dantasodhana½ k±tu½ yogga½ kaµµha½ dantakaµµha½, na pana dantasodhanakaµµha½. “Dantakaµµhav±si½ v±”tipi p±µho, dantakaµµhacchedanakav±sinti attho. Khuddaka½ nakhacchedan±dikiccanipph±daka½ sattha½ pipphalika½. Ida½ pana bhikkhusaªgh±dh²navacana½. “Bhikkhusaªghavasenapi d²petu½ vaµµat²”ti vuttat± tass±pi ekadesena d²panattha½ vutta½.
Lajj±-saddo hiri-atthoti ±ha “p±pajigucchanalakkhaº±y±”ti. Dhammagarut±ya hi buddh±na½, dhammassa ca att±dh²natt± att±dhipatibh³t± lajj±va vutt±, na lok±dhipatibh³ta½ ottappa½. Apica “lajj²”ti ettha vuttalajj±ya ottappampi vuttameva, tasm± lajj±ti hiri-ottapp±namadhivacana½ daµµhabba½. Na hi p±pajigucchana½ p±putt±sanarahita½, p±pabhaya½ v± alajjana½ n±ma atth²ti. “Daya½ mettacittata½ ±panno”ti kasm± vutta½, nanu day±-saddo “day±panno”ti-±d²su karuº±yapi vattat²ti? Saccameta½, aya½ pana day±saddo anurakkhaºattha½ anton²ta½ katv± pavattam±no mett±ya, karuº±ya ca pavattat²ti idha mett±ya pavattam±no vutto karuº±ya, vakkham±natt±. Midati sinehat²ti mett±, s± etassa atth²ti metta½, metta½ citta½ etass±ti mettacitto, mett±ya sampayutta½ citta½ etass±ti v±, tassa bh±vo mettacittat± mett± eva m³labh³tena tannimittena puggalasmi½ buddhiy±, saddassa ca pavattanato.
“P±ºabh³teti p±ºaj±te”ti vutta½. Eva½ sati p±ºo bh³to yesanti p±ºabh³t±ti nibbacana½ kattabba½. Atha v± j²vitindriyasamaªgit±ya p±ºasaªkh±te ta½ta½kamm±nur³pa½ pavattanato bh³tan±make satteti attho. Anukampakoti karuº±yanako. Yasm± pana mett± karuº±ya visesapaccayo hoti, tasm± purimapadatthabh³t± mett± eva paccayabh±vena “t±ya eva day±pannat±y±”ti vutt±. Imin± hi padena karuº±ya gahit±ya yehi dhammehi p±º±tip±t± paµivirati sampajjati, tehi lajj±mett±karuº±hi samaªgibh±vo yath±kkama½ padattayena dassito. Paradukkh±panayanak±mat±pi hi hit±nukampanamev±ti avassa½ ayamattho sampaµicchitabboti. Im±ya p±¼iy±, sa½vaººan±ya ca tass± viratiy± sattavasena apariyantata½ dasseti.
Viharat²ti ettha vi-saddo vicchindanatthe, hara-saddo nayanatthe, nayanañca n±meta½ idha pavattana½, y±pana½, p±lana½ v±ti ±ha “iriyati yapeti y±peti p±let²”ti. Yapeti y±pet²ti cettha pariy±yavacana½. Tasm± yath±vuttappak±ro hutv± ekasmi½ iriy±pathe uppanna½ dukkha½ aññena iriy±pathena vicchinditv± harati pavatteti, attabh±va½ v± y±peti p±let²ti attho veditabbo. Iti v± h²ti ettha hi-saddo vacanasiliµµhat±matte kassacipi tena jotitatthassa abh±vato. Ten±ha “eva½ v± bhikkhave”ti. Visu½ kappanameva attho vikappatthoti so anekabhinnesuyeva atthesu labbhati, anekabhed± ca atth± uparivakkham±n± ev±ti vutta½ “upari adinn±…pe… apekkhitv±”ti. “Evan”ti-±di ganthag±ravapariharaºa½, nayad±na½ v±.
Id±ni sampiº¹anattha½ dassento “aya½ panetth±”ti-±dim±ha. Tattha na hanat²ti na hi½sati. Na gh±tet²ti na vadhati. Tatth±ti p±º±tip±te. Samanuññoti santuµµho. Aho vata reti bhonto eka½sato acchariy±ti attho. ¾c±ras²lamattakanti s±dhujan±c±ramattaka½, matta-saddo cettha visesanivatti-attho, tena indriyasa½var±diguºehipi lokiyaputhujjano tath±gatassa vaººa½ vattu½ na sakkot²ti dasseti. Tath± hi indriyasa½varapaccayaparibhogas²l±ni idha na vibhatt±ni. Eva-saddo padap³raºamatta½, matta-saddena v± yath±vuttatthass±vadh±raºa½ karoti, eva-saddena ±c±ras²lameva vattu½ sakkot²ti sanniµµh±na½. Evam²disesu. “Iti v± hi bhikkhave puthujjano tath±gatassa vaººa½ vadam±no vadeyy±”ti vacanas±matthiyeneva taduttari guºa½ vattu½ na sakkhissati. “Ta½ vo upari vakkh±m²”ti ca atthass±pajjanato tath±pannamattha½ dassetu½ “upari as±dh±raºabh±van”ti-±di vutta½. “Na kevalañc±”ti-±din± puggalavivecanena pana “puthujjano”ti ida½ nidassanamattanti dassita½. “Ito paran”ti-±din± ganthag±rava½ pariharati. Pubbe vutta½ pada½ pubbapada½,na pubbapada½ tath±, na pubba½ v± apubba½, tameva pada½ tath±.
Saddantarayogena dh±t³namatthavisesav±cakatt± “±d±nan”ti etassa gahaºanti attho daµµhabbo, ten±ha “haraºan”ti-±di. Parass±ti attasantakato parabh³tassa santakassa, yo v± attato añño, so puggalo paro n±ma, tassa ida½ parantipi yujjati, “parasa½haraºan”tipi p±µho, sa½-saddo cettha dhanattho,parasantakaharaºanti vutta½ hoti. Theno vuccati coro, tassa bh±vo theyya½, corakamma½. Corik±ti corassa kiriy±. Tadattha½ vivarati “tatth±”ti-±din±. Tatth±ti “±dinn±d±nan”ti pade. Parapariggahitameva ettha adinna½, na pana dantapoºasikkh±pade viya appaµiggahitaka½ attasantakanti adhipp±yo. “Yattha paro”ti-±di ubhayattha sambandho ±vuttiy±dinayena. Tasm± “ta½ parapariggahita½ n±ma, tasmi½ parapariggahite”ti ca yojetabba½. Yath±k±ma½ karot²ti yath±k±mak±r², tassa bh±vo yath±k±makarit±, ta½. Tath±rucikaraºa½ ±pajjantoti attho. Sasantakatt± adaº¹±raho dhanadaº¹ar±jadaº¹avasena. Anupavajjo ca codan±s±raº±divasena. Ta½ parapariggahita½ ±diyati eten±ti tad±d±yako, sveva upakkamo, ta½ samuµµh±pet²ti tad±d±yaka-upakkamasamuµµh±pik±. Theyy± eva cetan± theyyacetan±. Khuddakat±-appagghat±divasena h²ne. Mahantat±mahagghat±divasena paº²te. Kasm±? Vatthuh²nat±y±ti gamyam±natt± na vutta½, h²ne, h²naguº±na½ santake ca cetan± dubbal±, paº²te, paº²taguº±na½ santake ca balavat²ti heµµh± vuttanayena tehi k±raºehi appas±vajjamah±s±vajjat± veditabb±. ¾cariy± pana h²napaº²tato khuddakamahante visu½ gahetv± “idh±pi khuddake parasantake appas±vajja½, mahante mah±s±vajja½. Kasm±? Payogamahantat±ya. Vatthuguº±na½ pana samabh±ve sati kiles±namupakkam±nañca mudut±ya appas±vajja½, tibbat±ya mah±s±vajjanti ayampi nayo yojetabbo”ti vadanti.
S±hatthik±dayoti ettha parasantakassa sahatth± gahaºa½ s±hatthiko. Aññe ±º±petv± gahaºa½ ±ºattiko. Antosuªkagh±te µhitena bahisuªkagh±ta½ p±tetv± gahaºa½ nissaggiyo. “Asuka½ bhaº¹a½ yad± sakkosi, tad± avahar±”ti atthas±dhak±vah±ranipph±dakena, ±º±panena v±, yad± kad±ci parasantakavin±sakena sappitelakumbhi-±d²su duk³las±µakacammakhaº¹±dipakkhipan±din± v± gahaºa½ th±varo. Mantaparijappanena gahaºa½ vijj±mayo. Vin± mantena, k±yavac²payogehi t±disa-iddhiyogena parasantakassa ±ka¹¹hana½ iddhimayo. K±yavac²payogesu hi santesuyeva iddhimayo avaharaºapayogo hoti, no asantesu. Tath± hi vutta½ “an±patti bhikkhave, iddhimassa iddhivisaye”ti (p±r±. 159), te ca kho payog± yath±nur³pa½ pavatt±ti sambandho. Tesa½ pana payog±na½ sabbesa½ sabbattha avah±resu asambhavato “yath±nur³pan”ti vutta½.
Sandhicched±d²ni katv± adissam±nena v±, k³µam±nak³µakah±paº±d²hi vañcanena v±, avaharaºa½ theyy±vah±ro. Pasayha balas± abhibhuyya santajjetv±, bhaya½ dassetv± v± avaharaºa½ pasayh±vah±ro. Parabhaº¹a½ paµicch±detv± avaharaºa½ paµicchann±vah±ro. Bhaº¹ok±saparikappavasena parikappetv± avaharaºa½ parikapp±vah±ro. Kusa½ saªk±metv± avaharaºa½ kus±vah±ro. Iti-saddena cettha ±di-atthena, nidassananayena v± avases± catt±ro pañcak±pi gahit±ti veditabba½. Pañcannañhi pañcak±na½ samodh±nabh³t± pañcav²sati avah±r± sabbepi adinn±d±nameva, aviññattiy± v± ariy±ya viññattiy± v± dinnamev±ti attho. “Dinn±d±y²”ti ida½ payogato parisuddhabh±vadassana½. “Dinnap±µikaªkh²”ti ida½ pana ±sayatoti ±ha “citten±”ti-±di.