Eka½sikadhammavaŗŗan±

425. “Kasm± ±rabh²”ti k±raŗa½ pucchitv± “aniyy±nikabh±vadassanatthan”ti payojana½ vissajjita½. Phale hi siddhe hetupi siddho hot²ti, aya½ ±cariyamati (d². ni. µ². 1.425) apare pana “edisesu atthasaddo k±raŗe vattati, hetvatthe ca paccattavacana½, tasm± aniyy±nikabh±vadassananti ettha aniyy±nikabh±vadassanak±raŗ±”ti atthamicchanti. Pańń±pitaniµµh±y±ti paveditavimuttimaggassa. Vaµµadukkhapariyos±na½ gacchati et±y±ti niµµh±ti hi vimutti vutt± “goµµh± paµµhitag±vo”ti (ma. ni. 1.156) mah±s²han±dasuttapade viya µh±-saddassa gati-atthe pavattanato. Niµµh±maggo ca idha uttarapadalopena “niµµh±”ti adhippeto. Tasseva hi niyy±nikat±, aniyy±nikat± ca vuccati, na niµµh±ya. Niyy±t²ti niyy±nik± ya-k±rassa ka-k±ra½ katv±. An²yasaddo hi bahula½ kattutth±bhidh±yako, na niyy±nik± aniyy±nik±, tass± bh±vo tath±. Niyy±na½ v± niggamana½ nissaraŗa½, vaµµadukkhassa v³pasamoti attho, niyy±nameva niyy±nika½, na niyy±nika½ aniyy±nika½, so eva bh±vo sabh±vo aniyy±nikabh±vo, tassa dassanatthanti yojetabba½.
“Sabbe h²”ti-±di tadatthavivaraŗa½. Amata½ nibb±na½ niµµhamiti pańńapeti yath±ti sambandho. Lokath³pik±divasena niµµha½ pańńapent²ti “nibb±na½ nibb±nan”ti vacanas±mańńamatta½ gahetv± tath± pańńapenti. Lokath³pik± n±ma brahmabh³mi vuccati lokassa th³pikasadisat±parikappanena. Keci pana “nevasańń±n±sańń±yatanabh³mi½ lokath³pik±”ti vadanti, tadayutta½ aµµhakath±su tath± avacanato. ¾disaddena cettha “ańńo puriso, ańń± pakat²”ti pakatipurisantar±vabodho mokkho, buddhi-±diguŗavinimuttassa attano asakattani avaµµh±na½ mokkho, k±yavipattikati j±tibandh±na½ apavajjanavasena appavatto mokkho, parena purisena palokat± mokkho, ta½sam²pat± mokkho, ta½sam±yogo mokkhoti evam±d²na½ saŖgaho daµµhabbo. Tasmi½ tasmińhi samaye niµµha½ apańńapento n±ma natthi. Br±hmaŗ±na½ paµhamajjh±nabrahmaloko niµµh±. Tattha hi nesa½ nicc±bhiniveso yath± ta½ bakassa brahmuno, (ma. ni. 1.501) vekhanas±dit±pas±na½ ±bhassar±, sańcay±diparibb±jak±na½ subhakiŗh±, ±j²vak±na½ “anantam±naso”ti parikappito asańń²bhavo. Imasmi½ pana s±sane arahatta½ niµµh±, sabbepi cete diµµhivasena brahmalok±d²ni arahattamańńan±ya “nibb±na½ nibb±nan”ti vacanas±mańńamatta½ gahetv± tath± pańńapenti, na pana paramatthato nesa½samaye nibb±napańń±panassa labbhanatoti ±ha “s± ca na niyy±nik±”ti-±di. Yath±pańńatt±ti yena yena pak±rena pańńatt±, pańńattappak±r± hutv±ti attho. Na niyy±t²ti “yen±k±rena niµµh± p±puŗ²yat²”ti tehi pavedit±, ten±k±rena tass± apattabbat±ya na niyy±ti. Paŗ¹itehi paµikkhitt±ti “n±ya½ niµµh± paµipad± vaµµassa anatikkamanato”ti buddh±d²hi paŗ¹itehi paµikkhitt±. Nivattat²ti paµikkhepak±raŗavacana½, yasm± tehi pańńatt± niµµh± paµipad± na niyy±ti na gacchati, ańńadatthu ta½samaŖgina½ puggala½ sa½s±re eva paribbham±pent² nivattati, tasm± paŗ¹itehi paµikkhitt±ti attho. Tanti aniyy±nikabh±va½.
J±na½, passanti ca puthuvacanavipariy±yoti ±ha “j±nant± passant±”ti. Gacchant±disadd±nańhi “y± pana bhikkhun² j±na½ sabhikkhuka½ ±r±ma½ an±pucch± paviseyy±”ti-±d²su (p±ci. 1024) liŖgavasena vipariy±yo, j±nant²ti attho. “Y±ca½ adadamappiyo”ti-±d²su (p±r±. 346; j±. 1.7.55) vibhattivasena, y±cantass±ti attho. Idha pana puthuvacanavasen±ti veditabba½. Padh±na½ j±nana½ n±ma paccakkhato j±nana½ tassa jeµµhabh±vato, dassanamappadh±na½ tassa sa½say±nubandhatt±ti aya½ kamo vutto “j±na½ passan”ti. Tenettha j±nanena dassana½ viseseti. Evańhi diµµhapubb±ni kho tasmi½ loke manuss±na½ sar²rasaŗµh±n±d²n²ti ekato adhipp±yadassana½ s³papanna½ hoti. Ayańhetth±dhipp±yo “ki½ tumh±ka½ ekantasukhe loke paccakkhato ń±ŗadassana½ atth²”ti. J±nanti v± tassa lokassa anum±navisayata½ vuccati, passanti paccakkhato visayata½. Ida½ vutta½ hoti “api tumh±ka½ loko paccakkhato ń±to, ud±hu anum±nato”ti.
Yasm± pana loke paccakkhabh³to attho indriyagocarabh±vena p±kaµo, tasm± p±kaµena atthena adhipp±ya½ dassetu½ “diµµhapubb±n²”ti-±di vutta½. Diµµhapadena v± dassana½, tadanugatańca j±nana½ gahetv± tadubhayeneva atthena adhipp±ya½ vibh±vetu½ eva½ vuttantipi daµµhabba½. Diµµhapubb±n²ti hi dassanena, tadanugatena ca ń±ŗena gahitapubb±n²ti attho. Evańca katv± “sar²rasaŗµh±n±d²n²”ti samariy±davacana½ samatthita½ hoti. “App±µih²rakatan”ti aya½ anun±sikalopaniddesoti ±ha “app±µih²raka½ tan”ti. Ta½ vacana½ app±µih²raka½ sampajjat²ti sambandho. App±µih²rapade anun±sikalopo, “katan”ti ca eka½ padanti keci, tadayutta½ sam±sasambhavato, anun±sikalopassa ca avattabbatt±. Evamettha vaŗŗayanti– paµipakkhaharaŗato paµih±riya½, tadeva p±µih±riya½. Attan± uttaravirahitavacana½. P±µih±riyamevettha “p±µih²rakan”ti vutta½ parehi vuccam±na-uttarehi sa-uttaratt±, na p±µih²rakanti app±µih²raka½. Virahattho cettha a-saddo. Ten±ha “paµiharaŗavirahitan”ti. Sa-uttarańhi vacana½ tena uttaravacanena paµihar²yati viparivatt²yati, tasm± uttaravacana½ paµiharaŗa½ n±ma, tato virahitanti attho. Tasm± eva niyy±nassa paµiharaŗamaggassa abh±vato “aniyy±nikan”ti vattabbata½ labhati. Tena vutta½ “aniyy±nikan”ti.
426. Vil±so itthil²¼±, yo “siŖg±rabh±vaj± kiriy±”tipi vuccati. ¾kappo kesabandhavatthaggahaŗ±di-±k±raviseso, vesasa½vidh±na½ v±. ¾disaddena h±v±d²na½ saŖgaho. H±v±ti hi c±turiya½ vuccati.