Pubbe s²lasatiñ±º±na½ p±µhantarena sa½varabh±vo dassitoti id±ni ta½ imin±pi suttena gahitabh±va½ dassetu½ “apic±”ti-±di vutta½. Khantiv²riyasa½var± vutt±yeva“khamo hoti s²tass±”ti-±din± (ma. ni. 1.14) p±¼iy± dassanavasena. “Tañca an±sana½, tañca agocaran”ti aya½ panettha s²lasa½varoti tañca “yath±r³pe”ti-±din± vutta½ ayutta½ aniyatavatthuka½ raho paµicchann±sana½, tañca yath±vutta½ ayutta½ vesiy±digocara½, “paµisaªkh±yoniso parivajjet²”ti ±gata½ ya½ parivajjana½, aya½ pana ettha etasmi½ sutte ±gato s²lasa½varoti attho. An±sanaparivajjanena hi an±c±raparivajjana½ vutta½, an±c±r±gocaraparivajjana½ c±rittas²lat±yas²lasa½varo. Tath± hi bhagavat± “p±timokkhasa½varasa½vuto viharat²”ti (vibha. 508) s²lasa½varavibhajane ±c±ragocarasampatti½ dassentena “atthi an±c±ro, atthi agocaro”ti-±din± (vibha. 513, 514) an±c±r±gocar± vibhajitv± dassit±. Idañca ekadesena samud±yanidassana½ daµµhabba½ samuddapabbatanidassana½ viya.
Sabbattha paµisaªkh± ñ±ºasa½varoti ettha “yonisomanasik±ro, paµisaªkh± ñ±ºasa½varo”ti vattabba½ Na hi dassanapah±tabbaniddese paµisaªkh±gahaºa½ atthi, “yoniso manasi karot²”ti pana vutta½. Yonisomanasikaraºampi atthato paµisaªkh± ñ±ºasa½varamev±ti eva½ pana atthe gayham±ne yuttameta½ siy±. Keci pana “yattha yattha ‘idha paµisaªkh± yoniso’ti ±gata½ ta½ sabba½ sandh±ya ‘sabbattha paµisaªkh± ñ±ºasa½varo’ti vuttan”ti vadanti. Tesa½ matena “ida½ dukkhanti yoniso manasi karot²”ti-±dikassa ñ±ºasa½varena ca asaªgaho siy±, “dassana½ paµisevan± bh±van± ca ñ±ºasa½varo”ti ca vacana½ virujjheyya, tasm± vuttanayenevettha attho veditabbo. “Sabbattha paµisaªkh± ñ±ºasa½varo”ti imin± sattasupi µh±nesu ya½ ñ±ºa½, so ñ±ºasa½varoti parivajjan±divasena vutt± s²l±dayo s²lasa½var±dayoti ayamattho dassito. Eva½ sati sa½var±na½ saªkaro viya hot²ti te asaªkarato dassetu½ “aggahitaggahaºen±”ti vutta½ parivajjanavisesasa½var±dhiv±sanavinodan±na½ s²lasa½var±dibh±vena gahitatt±, tath± aggahit±na½ gahaºen±ti attho. Te pana aggahite sar³pato dassento “dassana½ paµisevan± bh±van±”ti ±ha.
Etena s²lasa½var±din± karaºabh³tena, k±raºabh³tena v±. Dhamm±ti kusal±kusaladhamm±. S²lasa½var±din± hi sahaj±takoµiy±, upanissayakoµiy± v± paccayabh³tena anuppann± kusal± dhamm± uppatti½ gacchanti uppajjanti, tath± aniruddh± akusal± dhamm± nirodha½ gacchanti nirujjhant²ti attho. P±¼iya½ pana “anuppann± ceva ±sav± na uppajjanti, uppann± ca ±sav± pah²yant²”ti akusaladhamm±na½ anupp±dapah±n±ni eva vutt±ni, na kusaladhamm±na½ upp±d±dayoti? Nayidameva½ daµµhabba½, “yoniso ca kho, bhikkhave, manasikaroto”ti-±din± kusaladhamm±nampi uppatti pak±sit±va ±savasa½varaºassa padh±nabh±vena gahitatt±. Tath± hi pariyos±nepi “ye ±sav± dassan± pah±tabb±, te dassan± pah²n± hont²”ti-±din± (ma. ni. 1.28) ±savappah±nameva padh±na½ katv± nigamita½.
15. J±nato passatoti ettha dassanampi paññ±cakkhun±va dassana½ adhippeta½, na ma½sacakkhun± dibbacakkhun± v±ti ±ha “dvepi pad±ni ekatth±n²”ti. Eva½ santep²ti padadvayassa ekatthatthepi. ѱºalakkhaºanti ñ±ºassa sabh±va½, visayassa yath±sabh±v±vabodhananti attho. Ten±ha “j±nanalakkhaºañhi ñ±ºan”ti. ѱºappabh±vanti ñ±º±nubh±va½, ñ±ºakicca½ visayobh±sananti attho. Tenev±ha “ñ±ºena vivaµe dhamme”ti. “J±nato passato”ti ca j±nanadassanamukhena puggal±dhiµµh±n± desan± pavatt±ti ±ha “ñ±ºalakkhaºa½ ñ±ºappabh±va½ up±d±ya puggala½ niddisat²”ti. J±nato passatoti “yoniso ca manasik±ra½ ayoniso ca manasik±ran”ti vakkham±natt± yonisomanasik±ravisayaj±nana½, ayonisomanasik±ravisayadassana½. Tañca kho pana nesa½ ±sav±na½ khay³p±yasabh±vassa adhippetatt± upp±dan±nupp±danavasena na ±rammaºamatten±ti ayamattho yuttoti ±ha “yonisomanasik±ra½…pe… ayamettha s±ro”ti.
“J±nato”ti vatv± j±nanañca anussav±k±rapaµivitakkamattavasena na idh±dhippeta½, atha kho r³p±di viya cakkhuviññ±ºena yonisomanasik±r±yonisomanasik±re paccakkhe katv± tesa½ upp±davasena dassananti imamattha½ vibh±vetu½ “passato”ti vuttanti eva½ v± ettha attho daµµhabbo. Aññatth±pi hi “eva½ j±nato eva½ passato (itivu. 102), j±na½ j±n±ti passa½ passati (ma. ni. 1.203), eva½ j±nant± eva½ passant± (ma. ni. 1.407), aj±nata½ apassatan”ti ca ±d²su ñ±ºakiccassa s±maññavisesad²panavaseneta½ padadvaya½ ±gatanti. Kec²ti abhayagiriv±sis±rasam±s±cariy±. Te hi “sam±dhin± j±nato vipassan±ya passato j±na½ j±n±ti passa½ passati, eva½ j±nan± samatho, passan± vipassan±”ti ca ±din± papañcenti. Teti papañc±. Imasmi½ attheti “j±nato”ti-±dinayappavatte imasmi½ suttapada-atthe niddh±riyam±ne. Na yujjanti j±nanadassan±na½ yonisomanasik±r±yonisomanasik±ravisayabh±vassa p±¼iya½ vuttatt±.
¾savappah±na½ ±sav±na½ accantappah±na½. So pana nesa½ anupp±do sabbena sabba½ kh²ºat± abh±vo ev±ti ±ha “±sav±na½ accantakhayamasamupp±da½ kh²º±k±ra½ natthibh±van”ti. Ujumagg±nus±rinoti kilesavaªkassa k±yavaªk±d²nañca pah±nena ujubh³te savipassane heµµhimamagge anussarantassa. Tadeva hissa sikkhana½. Khayasmi½ paµhama½ ñ±ºa½. Tato aññ± anantar±ti khayasaªkh±te aggamagge tappariy±pannameva ñ±ºa½ paµhama½ uppajjati tadanantara½ pana añña½ arahattanti. Yadipi g±th±ya½ “khayasmi½”icceva vutta½, samucchedavasena pana ±savehi kh²ºot²ti maggo khayoti vuccat²ti ±ha “maggo ±savakkhayoti vutto”ti. Samaºoti samitap±po adhippeto. So pana kh²º±savo hot²ti “±sav±na½ khay±”ti imassa phalapariy±yat± vutt±, nippariy±yena pana ±savakkhayo maggo, tena pattabbato phala½. Eteneva nibb±nassapi ±savakkhayabh±vo vuttoti veditabbo.
“J±nato passato”ti j±nato eva passato ev±ti evamettha niyamo icchito, na aññath± vises±bh±vato aniµµhas±dhanato c±ti tassa niyamassa phala½ dassetu½ “no aj±nato no apassato”ti vuttanti ±ha “yo pana na j±n±ti na passati, tassa neva vad±m²ti attho”ti. Imin± d³r²kat±yonisomanasik±ro idh±dhippeto, yonisomanasik±ro ca ±savakkhayassa ekantikak±raºanti dasseti. Eten±ti “no aj±nato no apassato”ti vacanena. Te paµikkhitt±ti ke pana teti? “B±le ca paº¹ite ca sandh±vitv± sa½saritv± dukkhassanta½ karissanti (d². ni. 1.168; ma. ni. 2.228), ahet³ apaccay± satt± visujjhant²”ti (d². ni. 1.168; ma. ni. 2.227) evam±div±d±. Tesu hi keci abhij±tisaªkantimattena bhavasaªkantimattena ca sa½s±rasuddhi½ paµij±nanti, aññe issarapaj±patik±l±divasena, tayida½ sabba½ “sa½s±r±d²h²”ti ettheva saªgahitanti daµµhabba½.
Purimena v± padadvayen±ti “j±nato, passato”ti imin± padadvayena. Up±yo vutto “±savakkhayass±”ti adhik±rato viññ±yati. Imin±ti “no aj±nato, no apassato”ti imin± padadvayena. Anup±yo eva hi ±sav±na½ khayassa yadida½ yoniso ca ayoniso ca manasik±rassa aj±nana½ adassanañca, tena tathatt±ya appaµipattito micch±paµipattito ca. Nanu “passato”ti imin± ayonisomanasik±ro yath± na uppajjati, eva½ dassane adhippete purimeneva anup±yapaµisedho vutto hot²ti? Na hoti, ayonisomanasik±r±nupp±danassapi up±yabh±vato satibalena sa½vutacakkhundriy±dit± viya sampajaññabaleneva nicc±divasena abh³taj±nan±bh±vo hot²ti. Ten±ha “saªkhepena…pe… hot²”ti. Tattha saªkhepen±ti sam±sena, anvayato byatirekato ca vitth±ra½ akatv±ti attho. ѱºa½…pe… dassita½ hoti “j±nato”ti-±din± ñ±ºasseva gahitatt±. Yadi eva½ “sv±ya½ sa½varo”ti-±di katha½ n²yat²ti? ѱºassa padh±nabh±vadassanattha½ evamaya½ desan± kat±ti n±ya½ doso, tath± aññatth±pi “ariya½ vo bhikkhave samm±sam±dhi½ desess±mi sa-upanisa½ saparikkh±ran”ti (ma. ni. 3.136) vitth±ro.
Dabbaj±tikoti dabbar³po. So hi drabyoti vuccati “drabya½ vinassati n±drabyan”ti-±d²su. Dabbaj±tiko v± s±rasabh±vo, s±ruppas²l±c±roti attho. Yath±ha “na kho dabba dabb± eva½ nibbeµhent²”ti (p±r±. 384, 391; c³¼ava. 193). Vattas²se µhatv±ti vatta½ uttamaªga½, dhura½ v± katv±. Yo hi parisuddh±j²vo k±tu½ aj±nant±na½ sabrahmac±r²na½, attano v± v±t±tap±dipaµib±hanattha½ chatt±d²ni karoti, so vattas²se µhatv± karoti n±ma. Padaµµh±na½ na hot²ti na vattabb± n±thakaraºadhammabh±vena upanissayabh±vato. Vuttañhi “y±ni t±ni sabrahmac±r²na½ ucc±vac±ni kiccakaraº²y±ni, tattha dakkho hot²”ti-±di (ma. ni. 1.497).
Up±yamanasik±roti kusaladhammappavattiy± k±raºabh³to manasik±ro. Pathamanasik±roti tass± eva maggabh³to manasik±ro. Anicc±d²su aniccanti-±din±ti aniccadukkha-asubha-anattasabh±vesu dhammesu “anicca½ dukkha½ asubha½ anatt±”ti-±din± eva nayena, avipar²tasabh±ven±ti attho. Sacc±nulomikena v±ti sacc±bhisamayassa anulomavasena. Cittassa ±vaµµan±ti-±din± ±vaµµan±ya paccayabh³t± tato purimuppann± manodv±rik± kusalajavanappavatti phalavoh±rena tath± vutt±. Tass± hi vasena s± kusaluppattiy± upanissayo hoti. ¾vajjan± hi bhavaªgacitta½ ±vaµµayat²ti ±vaµµan±. Anu anu ±vaµµet²ti anv±vaµµan±. Bhavaªg±rammaºato añña½ ±bhujat²ti ±bhogo. Samann±harat²ti samann±h±ro. Tadev±rammaºa½ att±na½ anubandhitv± uppajjam±na½ manasi karoti µhapet²ti manasik±ro. Aya½ vuccat²ti aya½ up±yapathamanasik±ralakkhaºo yonisomanasik±ro n±ma vuccati, yassa vasena puggalo dukkh±d²ni sacc±ni ±vajjitu½ sakkoti Ayonisomanasik±re saccapaµik³len±ti sacc±bhisamayassa ananulomavasena. Sesa½ yonisomanasik±re vuttavipariy±yena veditabba½.
Yuttinti upapattis±dhanayutti½, hetunti attho. Tenev±ha “yasm±”ti-±di. Etth±ti “ayoniso bhikkhave…pe… pah²yant²”ti etasmi½ p±µhe. Tatth±ti v±kyopaññ±sana½. Kasm± panettha ayamuddesaniddeso parivattoti codana½ sandh±y±ha “yoniso”ti-±di. Tattha manasik±rapada½ dvinna½ s±dh±raºanti adhipp±yena “yoniso ayonisoti imehi t±va dv²hi padeh²”ti vutta½. Yonisoti hi yonisomanasik±ro, ayonisoti ca ayonisomanasik±ro tattha anuvattanato vakkham±natt± ca. Satipi anatthuppattis±maññe bhav±d²su puggalassa bahulis±mañña½ dassetv± ta½ parivattitv± visesadassanatta½ n±v±di upam±ttayaggahaºa½ daµµhabba½. Cakkayanta½ ±haµaghaµ²yantanti vadanti.
Anuppann±ti anibbatt±. ¾rammaºavisesavasena tassa anuppatti veditabb±, na r³p±rammaº±di-±rammaºas±maññena, n±pi ±savavasena. Ten±ha “ananubh³tapubba½ ±rammaºa½…pe… aññath± hi anamatagge sa½s±re anuppann± n±ma ±sav± na sant²”ti. Vatthunti saviññ±ºak±viññ±ºakappabheda½ ±savuppattik±raºa½. ¾rammaºa½ ±rammaºapaccayabh³tar³p±d²ni Id±ni ±savavasenapi anuppannapariy±yo labbhat²ti dassetu½ “anubh³tapubbep²”ti-±di vutta½. Pakatisuddhiy±ti pubbacariyato kilesad³r²bh±vasiddh±ya suddhipakatit±ya. P±¼iy± uddisana½ uddeso, atthakathana½ paripucch±. Ajjhayana½ pariyatti, c²varasibb±di navakamma½, samathavipassan±nuyogo yonisomanasik±ro. T±disen±ti y±disena “manuññavatth³”timanasik±r±din± k±m±sav±dayo sambhaveyyu½, t±disena. ¾sav±na½ va¹¹hi n±ma pariyuµµh±natibbat±ya veditabb±, s± ca abhiºhuppattiy± bahul²k±ratoti te laddh±sevan± bahulabh±va½ patt± maddant± pharant± ch±dent± andh±k±ra½ karont± apar±para½ uppajjam±n± ekasant±nanayena “uppann± pava¹¹hant²”ti vuccanti. Tena vutta½ “punappuna½ uppajjam±n± uppann± pava¹¹hant²ti vuccant²”ti. Ito aññath±ti ito apar±paruppann±na½ ekattaggahaºato aññath± va¹¹hi n±ma natthi khaºikabh±vato.
So ca j±n±t²ti dhammuddhaccaviggah±bh±vam±ha. K±rakassev±ti yuttayogasseva. Yassa pan±ti-±din± anuddesika½ katv± vuttamattha½ pur±tanassa puris±tisayassa paµipattidassanena p±kaµatara½ k±tu½ “maº¹al±r±mav±s²mah±tissabh³tattherassa viy±”ti-±di vutta½. Tañhi sabrahmac±r²na½ ±yati½ tath±paµipattik±raºa½ hoti, yato edisa½ vatthu vuccati. Tasmi½ yev±ti maº¹al±r±meyeva. ¾cariya½ ±pucchitv±ti attano uddes±cariya½ kammaµµh±naggahaºattha½ gantu½ ±pucchitv±. ¾cariya½ vanditv±ti kammaµµh±nad±yaka½ mah±rakkhitatthera½ vanditv±. Uddesamagganti yath±-±raddha½ uddesapabandha½. Tad± kira mukhap±µheneva bah³ ekajjha½ uddis±petv± manosajjh±yavasena dhamma½ sajjh±yanti. Tatth±ya½ thero paññavantat±ya uddesa½ gaºhant±na½ bhikkh³na½ dhorayho, so “id±n±ha½ an±g±m², ki½ mayha½ uddesen±”ti saªkoca½ an±pajjitv± dutiyadivase uddesak±le ±cariya½ upasaªkami. “Uppann± pah²yant²”ti ettha uppannasadis± “uppann±”ti vutt±, na paccuppann±. Na hi paccuppannesu ±savesu maggena pah±na½ sambhavat²ti ±ha “ye pana…pe… natth²”ti. Vattam±nuppann± khaºattayasamaªgino. Tesa½ paµipattiy± pah±na½ natthi uppajjan±rah±na½ paccayagh±tena anupp±danameva t±ya pah±nanti.
16. Yadi eva½ dutiyapada½ kimatthiyanti? Padadvayaggahaºa½ ±sav±na½ uppann±nuppannabh±vasambhavadassanatthañceva pah±yakavibh±gena pah±tabbavibh±gadassanatthañca. Ten±ha “idameva pada½ gahetv±”ti. Aññamp²ti ñ±ºato aññampi satisa½var±di½. Dassan±ti ida½ hetumhi nissakkavacananti dassanen±ti hetumhi karaºavacanena tadattha½ vivarati. Esa nayoti tamevattha½ atidisati. Dassanen±ti sot±pattimaggena. So hi paµhama½ nibb±nadassanato “dassanan”ti vuccati. Yadipi ta½ gotrabhu paµhamatara½ passati, disv± pana kattabbakiccassa kilesappah±nassa akaraºato na ta½ dassananti vuccati. ¾vajjanaµµh±niyañhi ta½ ñ±ºa½ maggassa, nibb±n±rammaºattas±maññena ceta½ vutta½, na nibb±napaµivijjhanena, tasm± dhammacakkhu punappuna½ nibbattanena bh±vana½ appatta½ dassana½ n±ma, dhammacakkhuñca pariññ±dikiccakaraºavasena catusaccadhammadassana½ tadabhisamayoti nutthettha gotrabhussa dassanabh±vappatti Ayañca vic±ro parato aµµhakath±yameva (ma. ni. aµµha. 1.22) ±gamissati. Sabbatth±ti “sa½var± pah±tabb±”ti-±d²su. Sa½var±ti sa½varena, “sa½varo”ti cettha satisa½varo veditabbo. Paµisevati eten±ti paµisevana½, paccayesu idamatthikat±ñ±ºa½. Adhiv±seti khamati et±y±ti adhiv±san±, s²t±d²na½ khaman±k±rena pavatto adoso, tappadh±n± v± catt±ro kusalakkhandh±. Parivajjeti eten±ti parivajjana½, v±¼amig±d²na½ pariharaºavasena pavatt± cetan±, tath±pavatt± v± catt±ro kusalakkhandh±. K±mavitakk±dike vinodeti vitudati eten±ti vinodana½, kusalav²riya½. Paµhamamaggena diµµhe catusaccadhamme bh±van±vasena uppajjanato bh±van±, sesamaggattaya½. Na hi ta½ adiµµhapubba½ kiñci passati, eva½ dassan±d²na½ vacanattho veditabbo.