T²ºi parinibb±n±ni n±ma kilesaparinibb±na½ khandhaparinibb±na½ dh±tuparinibb±nanti. Tattha kilesaparinibb±na½ bodhipallaªke ahosi, khandhaparinibb±na½ kusin±r±ya½, dh±tuparinibb±na½ an±gate bhavissati. S±sanassa kira osakkanak±le imasmi½ tambapaººid²pe dh±tuyo sannipatitv± mah±cetiya½ gamissanti, mah±cetiyato n±gad²pe r±j±yatanacetiya½, tato mah±bodhipallaªka½ gamissanti, n±gabhavanatopi devalokatopi brahmalokatopi dh±tuyo mah±bodhipallaªkameva gamissanti. S±sapamatt±pi dh±tu antar± na nassissati. Sabb± dh±tuyo mah±bodhipallaªke r±sibh³t± suvaººakkhandho viya ekagghan± hutv± chabbaººarasmiyo vissajjessanti, t± dasasahassilokadh±tu½ pharissanti.
Tato dasasahassacakkav±¼e devat± yo sannipatitv± “ajja satth± parinibb±yati, ajja s±sana½ osakkati, pacchimadassana½ d±ni ida½ amh±kan”ti dasabalassa parinibbutadivasato mahantatara½ k±ruñña½ karissanti. Ýhapetv± an±g±mikh²º±save avases± sakabh±vena saºµh±tu½ na sakkhissanti. Dh±t³su tejodh±tu uµµhahitv± y±va brahmalok± uggacchissati, s±sapamatt±yapi dh±tuy± sati ekaj±l±va bhavissati, dh±t³su pariy±d±na½ gat±su pacchijjissati. Eva½ mahanta½ ±nubh±va½ dassetv± dh±t³su antarahit±su s±sana½ antarahita½ n±ma hoti. Y±va eva½ na anantaradh±yati, t±va acarima½ n±ma hoti. Eva½ apubba½ acarima½ uppajjeyyunti neta½ µh±na½ vijjati.
Kasm± pana apubba½ acarima½ na uppajjant²ti. Anacchariyatt±. Buddh± hi acchariyamanuss±. Yath±ha– “ekapuggalo, bhikkhave, loke uppajjam±no uppajjati acchariyamanusso, katamo ekapuggalo, tath±gato araha½ samm±sambuddho”ti (a. ni. 1.171-174).
Yadi ca dve v± catt±ro v± aµµha v± so¼asa v± ekato uppajjeyyu½, na acchariy± bhaveyyu½. Ekasmiñhi vih±re dvinna½ cetiy±nampi l±bhasakk±ro u¼±ro na hoti bhikkh³pi bahut±ya na acchariy± j±t±, eva½ buddh±pi bhaveyyu½. Tasm± na uppajjanti.
Desan±ya ca vises±bh±vato. Yañhi satipaµµh±n±dibheda½ dhamma½ eko deseti, aññena uppajjitv±pi sova desetabbo siy±. Tato na acchariyo siy±, ekasmi½ pana dhamma½ desente desan±pi acchariy± hoti.
Viv±d±bh±vato ca. Bah³su ca buddhesu uppajjantesu bah³na½ ±cariy±na½ antev±sik± viya “amh±ka½ buddho p±s±diko, amh±ka½ buddho madhurassaro l±bh² puññav±”ti vivadeyyu½, tasm±pi eva½ na uppajjanti. Apiceta½ k±raºa½ milindaraññ± puµµhena n±gasenattherena vitth±ritameva. Vuttañhi (mi. pa. 5.1.1)–
“Tattha, bhante n±gasena, bh±sitampeta½ bhagavat± ‘aµµh±nameta½, bhikkhave, anavak±so, ya½ ekiss± lokadh±tuy± dve arahanto samm±sambuddh± apubba½ acarima½ uppajjeyyu½, neta½ µh±na½ vijjat²’ti. Desent± ca, bhante n±gasena, sabbepi tath±gat± sattati½sa bodhipakkhiyadhamme desenti, kathayam±n± ca catt±ri ariyasacc±ni kathenti, sikkh±pent± ca t²su sikkh±su sikkh±penti, anus±sam±n± ca appam±dapaµipattiya½ anus±santi. Yadi, bhante n±gasena, sabbesampi tath±gat±na½ ek± desan± ek± kath± ek± sikkh± ek± anusiµµhi, kena k±raºena dve tath±gat± ekakkhaºe nuppajjanti? Ekenapi t±va buddhupp±dena aya½ loko obh±saj±to. Yadi dutiyo buddho bhaveyya, dvinna½ pabh±ya aya½ loko bhiyyosomatt±ya obh±saj±to bhaveyya. Ovadam±n± ca dve tath±gat± sukha½ ovadeyyu½, anus±sam±n± ca sukha½ anus±seyyu½, tattha me k±raºa½ br³hi, yath±ha½ nissa½sayo bhaveyyanti.
Aya½ mah±r±ja dasasahass² lokadh±tu ekabuddhadh±raº², ekasseva tath±gatassa guºa½ dh±reti, yadi dutiyo buddho uppajjeyya, n±ya½ dasasahass² lokadh±tu dh±reyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddha½seyya, na µh±namupagaccheyya.
Yath±, mah±r±ja, n±v± ekapurisasandh±raº² bhaveyya. Ekasmi½ purise abhir³¼he s± n±v± samup±dik± bhaveyya. Atha dutiyo puriso ±gaccheyya t±diso ±yun± vaººena vayena pam±ºena kisath³lena sabbaªgapaccaªgena, so ta½ n±va½ abhir³heyya. Apinu s± mah±r±ja, n±v± dvinnampi dh±reyy±ti? Na hi, bhante, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddha½seyya, na µh±namupagaccheyya, os²deyya udaketi. Evameva kho, mah±r±ja, aya½ dasasahass² lokadh±tu ekabuddhadh±raº², ekasseva tath±gatassa guºa½ dh±reti, yadi dutiyo buddho uppajjeyya, n±ya½ dasasahass² lokadh±tu dh±reyya, caleyya…pe… na µh±namupagaccheyya.
Yath± v± pana mah±r±ja puriso y±vadattha½ bhojana½ bhuñjeyya ch±denta½ y±vakaºµhamabhip³rayitv±, so dh±to p²ºito paripuººo nirantaro tandikato anonamitadaº¹aj±to punadeva tattaka½ bhojana½ bhuñjeyya, apinu kho, mah±r±ja, puriso sukhito bhaveyy±ti? Na hi, bhante, saki½ bhuttova mareyy±ti. Evameva kho, mah±r±ja, aya½ dasasahass² lokadh±tu ekabuddhadh±raº² pe… na µh±namupagaccheyy±ti.
Ki½ nu kho, bhante n±gasena, atidhammabh±rena pathav² calat²ti? Idha, mah±r±ja, dve sakaµ± ratanaparip³rit± bhaveyyu½ y±va mukhasam±. Ekasm± sakaµato ratana½ gahetv± ekasmi½ sakaµe ±kireyyu½, apinu kho ta½, mah±r±ja, sakaµa½ dvinnampi sakaµ±na½ ratana½ dh±reyy±ti? Na hi, bhante, n±bhipi tassa phaleyya, ar±pi tassa bhijjeyyu½, nemipi tassa opateyya, akkhopi tassa bhijjeyy±ti. Ki½ nu kho, mah±r±ja, atiratanabh±rena sakaµa½ bhijjat²ti? ¾ma, bhanteti. Evameva kho, mah±r±ja, atidhammabh±rena pathav² calat²ti.
Apica mah±r±ja ima½ k±raºa½ buddhabalaparid²pan±ya os±rita½, aññampi tattha abhir³pa½ k±raºa½ suºohi, yena k±raºena dve samm±sambuddh± ekakkhaºe nuppajjanti. Yadi, mah±r±ja, dve samm±sambuddh± ekakkhaºe uppajjeyyu½, tesa½ paris±ya viv±do uppajjeyya– “tumh±ka½ buddho amh±ka½ buddho”ti ubhatopakkhaj±t± bhaveyyu½. Yath±, mah±r±ja, dvinna½ balav±macc±na½ paris±ya viv±do uppajjeyya ‘tumh±ka½ amacco amh±ka½ amacco’ti ubhatopakkhaj±t± honti, evameva kho, mah±r±ja, yadi, dve samm±sambuddh± ekakkhaºe uppajjeyyu½, tesa½ paris±ya viv±do uppajjeyya ‘tumh±ka½ buddho amh±ka½ buddho’ti ubhatopakkhaj±t± bhaveyyu½. Ida½ t±va, mah±r±ja, eka½ k±raºa½, yena k±raºena dve samm±sambuddh± ekakkhaºe nuppajjanti.
Aparampi, mah±r±ja, uttari½ k±raºa½ suºohi, yena k±raºena dve samm±sambuddh± ekakkhaºe nuppajjanti. Yadi, mah±r±ja, dve samm±sambuddh± ekakkhaºe uppajjeyyu½, aggo buddhoti ya½ vacana½, ta½ micch± bhaveyya. Jeµµho buddhoti ya½ vacana½, ta½ micch± bhaveyya. Seµµho buddhoti, visiµµho buddhoti, uttamo buddhoti, pavaro buddhoti, asamo buddhoti, asamasamo buddhoti, appaµisamo buddhoti, appaµibh±go buddhoti, appaµipuggalo buddhoti ya½ vacana½ ta½ micch± bhaveyya. Idampi kho tva½, mah±r±ja k±raºa½ atthato sampaµiccha, yena k±raºena dve samm±sambuddh± ekakkhaºe nuppajjanti.
Apica kho mah±r±ja buddh±na½ bhagavant±na½ sabh±vapakati es±, ya½ ekoyeva buddho loke uppajjati. Kasm± k±raº±? Mahantat±ya sabbaññubuddhaguº±na½. Aññampi mah±r±ja ya½ loke mahanta½, ta½ eka½yeva hoti. Pathav², mah±r±ja, mahant², s± ek±yeva. S±garo mahanto, so ekoyeva. Sineru girir±j± mahanto, so ekoyeva. ¾k±so mahanto, so ekoyeva. Sakko mahanto, so ekoyeva. M±ro mahanto, so ekoyeva. Brahm± mahanto, so ekoyeva. Tath±gato araha½ samm±sambuddho mahanto, so ekoyeva lokasmi½. Yattha te uppajjanti, tattha aññassa ok±so na hoti. Tasm±, mah±r±ja, tath±gato araha½ samm±sambuddho ekoyeva lokasmi½ uppajjat²ti. Sukathito, bhante n±gasena, pañho opammehi k±raºeh²”ti.
Ekiss± lokadh±tuy±ti ekasmi½ cakkav±¼e. Heµµh± imin±va padena dasacakkav±¼asahass±ni gahit±ni t±nipi, ekacakkav±¼eneva paricchinditu½ vaµµanti. Buddh± hi uppajjam±n± imasmi½yeva cakkav±¼e uppajjanti, uppajjanaµµh±ne pana v±rite ito aññesu cakkav±¼esu nuppajjant²ti v±ritameva hoti.
Apubba½ acarimanti ettha cakkaratanap±tubh±vato pubbe pubba½, tasseva antaradh±nato pacch± carima½. Tattha dvidh± cakkaratanassa antaradh±na½ hoti, cakkavattino k±la½kiriyato v± pabbajj±ya v±. Antaradh±yam±nañca pana ta½ k±la½kiriyato v± pabbajjato v± sattame divase antaradh±yati, tato para½ cakkavattino p±tubh±vo av±rito.
Kasm± pana ekacakkav±¼e dve cakkavattino nuppajjant²ti Viv±dupacchedato acchariyabh±vato cakkaratanassa mah±nubh±vato ca. Dv²su hi uppajjantesu “amh±ka½ r±j± mahanto amh±ka½ r±j± mahanto”ti viv±do uppajjeyya. Ekasmi½ d²pe cakkavatt²ti ca ekasmi½ d²pe cakkavatt²ti ca anacchariy± bhaveyyu½ Yo c±ya½ cakkaratanassa dvisahassad²papariv±resu cat³su mah±d²pesu issariy±nuppad±nasamattho mah±nubh±vo, so parih±yetha. Iti viv±dupacchedato acchariyabh±vato cakkaratanassa mah±nubh±vato ca na ekacakkav±¼e dve uppajjanti.
130. Ya½ itth² assa araha½ samm±sambuddhoti ettha tiµµhatu t±va sabbaññuguºe nibbattetv± lokutt±raºasamattho buddhabh±vo, paºidh±namattampi itthiy± na sampajjati.
Manussatta½ liªgasampatti, hetu satth±radassana½;
pabbajj± guºasampatti, adhik±ro ca chandat±;
aµµhadhammasamodh±n±, abhin²h±ro samijjhat²ti. (Bu. va½. 2.59)–

Im±ni hi paºidh±nasampattik±raº±ni. Iti paºidh±nampi samp±detu½ asamatth±ya itthiy± kuto buddhabh±voti “aµµh±nameta½ anavak±so ya½ itth² assa araha½ samm±sambuddho”ti vutta½. Sabb±k±raparip³ro ca puññussayo sabb±k±raparip³rameva attabh±va½ nibbattet²ti purisova araha½ hoti samm±sambuddho.

Ya½ itth² r±j± assa cakkavatt²ti-±d²supi yasm± itthiy± kosohitavatthaguyhat±d²na½ abh±vena lakkhaº±ni na parip³renti, itthiratan±bh±vena sattaratanasamaªgit± na sampajjati, sabbamanussehi ca adhiko attabh±vo na hoti, tasm± “aµµh±nameta½ anavak±so ya½ itth² r±j± assa cakkavatt²”ti vutta½. Yasm± ca sakkatt±d²ni t²ºi µh±n±ni uttam±ni, itthiliªgañca h²na½, tasm± tass± sakkatt±d²nipi paµisiddh±ni.
Nanu ca yath± itthiliªga½, eva½ purisaliªgampi brahmaloke natthi? Tasm± “ya½ puriso brahmatta½ kareyya, µh±nameta½ vijjat²”tipi na vattabba½ siy±ti. No na vattabba½. Kasm±? Idha purisassa tattha nibbattanato. Brahmattanti hi mah±brahmatta½ adhippeta½. Itth² ca idha jh±na½ bh±vetv± k±la½ katv± brahmap±risajj±na½ sahabyata½ upapajjati, na mah±brahm±na½, puriso pana tattha na uppajjat²ti na vattabbo. Sam±nepi cettha ubhayaliªg±bh±ve purisasaºµh±n±va brahm±no, na itthisaºµh±n±, tasm± suvuttameveta½.
131. K±yaduccaritass±ti-±d²su yath± nimbab²jakos±tak²b²j±d²ni madhuraphala½ na nibbattenti, as±ta½ amadhurameva nibbattenti, eva½ k±yaduccarit±d²ni madhuravip±ka½ na nibbattenti, amadhurameva vip±ka½ nibbattenti. Yath± ca ucchub²jas±lib²j±d²ni madhura½ s±durasameva phala½ nibbattenti, na as±ta½ kaµuka½, eva½ k±yasucarit±d²ni madhurameva vip±ka½ nibbattenti, na amadhura½. Vuttampi ceta½–
“Y±disa½ vapate b²ja½, t±disa½ harate phala½;
kaly±ºak±r² kaly±ºa½, p±pak±r² ca p±pakan”ti. (Sa½. ni. 1.256).
Tasm± “aµµh±nameta½ anavak±so ya½ k±yaduccaritass±”ti-±di vutta½.
K±yaduccaritasamaªg²ti-±d²su samaªg²ti pañcavidh± samaªgit± ±y³hanasamaªgit± cetan±samaªgit± kammasamaªgit± vip±kasamaªgit±, upaµµh±nasamaªgit±ti. Tattha kusal±kusalakamm±y³hanakkhaºe ±y³hanasamaªgit±ti vuccati. Tath± cetan±samaªgit±. Y±va pana arahatta½ na p±puºanti, t±va sabbepi satt± pubbe upacita½ vip±k±raha½ kamma½ sandh±ya “kammasamaªgino”ti vuccanti, es± kammasamaªgit±. Vip±kasamaªgit± vip±kakkhaºeyeva veditabb±. Y±va pana satt± arahatta½ na p±puºanti, t±va nesa½ tato tato cavitv± niraye t±va uppajjam±n±na½ aggij±lalohakumbhi-±d²hi upaµµh±n±k±rehi nirayo, gabbhaseyyakatta½ ±pajjam±n±na½ m±tukucchi, devesu uppajjam±n±na½ kapparukkhavim±n±d²hi upaµµh±n±k±rehi devalokoti eva½ uppattinimitta½ upaµµh±ti, iti nesa½ imin± uppattinimitta-upaµµh±nena aparimuttat± upaµµh±nasamaªgit± n±ma. S± calati ses± niccal±. Niraye hi upaµµhitepi devaloko upaµµh±ti, devaloke upaµµhitepi nirayo upaµµh±ti, manussaloke upaµµhitepi tiracch±nayoni upaµµh±ti, tiracch±nayoniy± ca upaµµhit±yapi manussaloko upaµµh±tiyeva.
Tatrida½ vatthu– soºagirip±de kira acelavih±re soºatthero n±ma eko dhammakathiko, tassa pit± sunakhaj²viko ahosi. Thero ta½ paµib±hantopi sa½vare µhapetu½ asakkonto “m± nassi jarako”ti mahallakak±le ak±maka½ pabb±jesi. Tassa gil±naseyy±ya nipannassa nirayo upaµµh±ti, soºagirip±dato mahant± mahant± sunakh± ±gantv± kh±dituk±m± viya sampariv±resu½. So mah±bhayabh²to– “v±rehi, t±ta soºa, v±rehi, t±ta soº±”ti ±ha. Ki½ mah±ther±ti. Na passasi t±t±ti ta½ pavatti½ ±cikkhi. Soºatthero– “kathañhi n±ma m±disassa pit± niraye nibbattissati, patiµµh±’ssa bhaviss±m²”ti s±maºerehi n±n±pupph±ni ±har±petv± cetiyaªgaºabodhiyaªgaºesu talasantharaºap³ja½ ±sanap³jañca k±retv± pitara½ mañcena cetiyaªgaºa½ ±haritv± mañce nis²d±petv±– “aya½ mah±thera-p³j± tumh±ka½ atth±ya kat± ‘aya½ me bhagav± duggatapaºº±k±ro’ti vatv± bhagavanta½ vanditv± citta½ pas±deh²”ti ±ha. So mah±thero p³ja½ disv± tath± karonto citta½ pas±desi, t±vadevassa devaloko upaµµh±si, nandanavana-cittalat±vana-missakavana-ph±rusakavanavim±n±ni ceva n±µak±ni ca pariv±retv± µhit±ni viya ahesu½. So “apetha apetha soº±”ti ±ha. Kimida½ ther±ti? Et± te, t±ta, m±taro ±gacchant²ti Thero “saggo upaµµhito mah±therass±”ti cintesi. Eva½ upaµµh±nasamaªgit± calat²ti veditabb±. Et±su samaªgit±su idha ±y³hanacetan±kammasamaªgit±vasena k±yaduccaritasamaªg²ti-±di vutta½.
132. Eva½ vutte ±yasm± ±nandoti “eva½ bhagavat± imasmi½ sutte vutte thero ±dito paµµh±ya sabbasutta½ samann±haritv± eva½ sassirika½ katv± desitasuttassa n±ma bhagavat± n±ma½ na gahita½. Handassa n±ma½ gaºh±pess±m²”ti cintetv± bhagavanta½ etadavoca.
Tasm± tiha tvanti-±d²su aya½ atthayojan±–
¾nanda, yasm± imasmi½ dhammapariy±ye “aµµh±rasa kho im±, ±nanda, dh±tuyo, cha im±, ±nanda, dh±tuyo”ti eva½ bahudh±tuyo vibhatt±, tasm± tiha tva½ ima½ dhammapariy±ya½ bahudh±tukotipi na½ dh±rehi. Yasm± panettha dh±tu-±yatanapaµiccasamupp±daµµh±n±µµh±navasena catt±ro parivaµµ± kathit± tasm± catuparivaµµotipi na½ dh±rehi. Yasm± ca ±d±sa½ olokentassa mukhanimitta½ viya ima½ dhammapariy±ya½ olokentassa ete dh±tu-±dayo atth± p±kaµ± honti, tasm± dhamm±d±sotipi na½ dh±rehi. Yasm± ca yath± n±ma parasenamaddan± yodh± saªg±mat³riya½ paggahetv± parasena½ pavisitv± sapatte madditv± attano jaya½ gaºhanti, evameva kilesasenamaddan± yogino idha vuttavasena vipassana½ paggahetv± kilese madditv± attano arahattajaya½ gaºhanti, tasm± amatadundubh²tipi na½ dh±rehi. Yasm± ca yath± saªg±mayodh± pañc±vudha½ gahetv± parasena½ viddha½setv± jaya½ gaºhanti, eva½ yoginopi idha vutta½ vipassan±vudha½ gahetv± kilesasena½ viddha½setv± arahattajaya½ gaºhanti. Tasm± anuttaro saªg±mavijayotipi na½ dh±reh²ti.

Papañcas³daniy± majjhimanik±yaµµhakath±ya

Bahudh±tukasuttavaººan± niµµhit±.