Kasm± panettha “vuttañheta½ bhagavat±”ti vatv± puna “vuttan”ti vutta½? Anussavapaµikkhepena niyamadassanattha½. Yath± hi kenaci parato sutv± vutta½ yadipi ca j±nantena vutta½, na teneva vutta½ parenapi vuttatt±. Na ca ta½ tena vuttameva, apica kho sutampi, na evamidha. Bhagavat± hi parato asutv± sayambhuñ±ºena attan± adhigatameva vuttanti imassa visesassa dassanattha½ dvikkhattu½ “vuttan”ti vutta½. Ida½ vutta½ hoti– “vuttañheta½ bhagavat±” tañca kho bhagavat±va vutta½, na aññena, vuttameva ca, na sutanti. Adhikavacanañhi aññamattha½ bodhet²ti na punaruttidoso. Esa nayo ito paresupi.
Tath± pubbaracan±bh±vadassanattha½ dvikkhattu½ “vuttan”ti vutta½. Bhagav± hi samm±sambuddhat±ya µh±nuppattikappaµibh±nena sampattaparis±ya ajjh±say±nur³pa½ dhamma½ deseti, na tassa k±raº± d±n±d²na½ viya pubbaracan±kicca½ atthi. Teneta½ dasseti– “vuttañheta½ bhagavat±, tañca kho na pubbaracan±vasena takkapariy±hata½ v²ma½s±nucarita½, apica kho veneyyajjh±say±nur³pa½ µh±naso vuttamev±”ti.
Appaµivattiyavacanabh±vadassanattha½ v± dvikkhattu½ “vuttan”ti vutta½. Yañhi bhagavat± vutta½, vuttameva ta½, na kenaci paµikkhipitu½ sakk± akkharasampattiy± atthasampattiy± ca. Vutta½ heta½–
“Eta½ bhagavat± b±r±ºasiya½ isipatane migad±ye anuttara½ dhammacakka½ pavattita½ appaµivattiya½ kenaci samaºena v± br±hmaºena v±”ti-±di (sa½. ni. 5.1081; mah±va. 17).
Aparampi vutta½–
“Idha, bhikkhave, ±gaccheyya samaºo v± br±hmaºo v± ‘na yida½ dukkha½ ariyasacca½, ya½ samaºena gotamena paññatta½, ahamida½ dukkha½ ariyasacca½ µhapetv± añña½ dukkha½ ariyasacca½ paññ±pess±m²’ti, neta½ µh±na½ vijjat²”ti-±di.–

Tasm± appaµivattiyavacanabh±vadassanatthampi dvikkhattu½ “vuttan”ti vutta½.

Atha v± sot³na½ atthanipph±dakabh±vadassanattha½ dvikkhattu½ “vuttan”ti vutta½. Yañhi paresa½ ±say±di½ aj±nantena asabbaññun± adese ak±le v± vutta½, ta½ saccampi sam±na½ sot³na½ atthanipph±dane asamatthat±ya avutta½ n±ma siy±, pageva asacca½. Bhagavat± pana samm±sambuddhabh±vato sammadeva paresa½ ±say±di½ desak±la½ atthasiddhiñca j±nantena vutta½ ekantena sot³na½ yath±dhippetatthanipph±danato vuttameva, natthi tassa avuttat±pariy±yo. Tasm± sot³na½ atthanipph±dakabh±vadassanatthampi dvikkhattu½ “vuttan”ti vutta½. Apica yath± na ta½ suta½ n±ma, ya½ na viññ±tattha½ yañca na tathatt±ya paµipanna½, eva½ na ta½ vutta½ n±ma, ya½ na samm± paµiggahita½. Bhagavato pana vacana½ catassopi paris± sammadeva paµiggahetv± tathatt±ya paµipajjanti. Tasm± sammadeva paµiggahitabh±vadassanatthampi dvikkhattu½ “vuttan”ti vutta½.
Atha v± ariyehi aviruddhavacanabh±vadassanattha½ dvikkhattu½ “vuttan”ti vutta½. Yath± hi bhagav± kusal±kusalas±vajj±navajjabhede dhamme pavattinivattiyo sammutiparamatthe ca avisa½v±dento vadati, eva½ dhammasen±patippabhutayo ariy±pi bhagavati dharam±ne parinibbute ca tasseva desana½ anugantv± vadanti, na tattha n±n±v±dat±. Tasm± vuttamarahat± tato parabh±ge arahat± ariyasaªghen±p²ti eva½ ariyehi aviruddhavacanabh±vadassanatthampi eva½ vutta½.
Atha v± purimehi samm±sambuddhehi vuttanayabh±vadassanattha½ dvikkhattu½ “vuttan”ti vutta½. Satipi hi j±tigott±yuppam±º±divisese dasabal±diguºehi viya dhammadesan±ya buddh±na½ viseso natthi, aññamañña½ attan± ca te pubben±para½ aviruddhameva vadanti. Tasm± vuttañheta½ yath± buddhehi attan± ca pubbe, id±nipi amh±ka½ bhagavat± tatheva vutta½ arahat±ti eva½ purimabuddhehi attan± ca suttantaresu vuttanayabh±vadassanatthampi dvikkhattu½ “vuttan”ti vutta½. Tena buddh±na½ desan±ya sabbattha avirodho d²pito hoti.
Atha v± “vuttan”ti yadeta½ dutiya½ pada½, ta½ arahantavuttabh±vavacana½ daµµhabba½. Ida½ vutta½ hoti– vuttañheta½ bhagavat± arahat±pi vutta½– “ekadhamma½, bhikkhave”ti-±dika½ id±ni vuccam±na½ vacananti. Atha v± “vuttan”ti yadeta½ dutiya½ pada½, ta½ na vacanattha½, atha kho vapanattha½ daµµhabba½. Teneta½ dasseti– “vuttañheta½ bhagavat±, tañca kho na vuttamatta½, na kathitamatta½; atha kho veneyy±na½ kusalam³la½ vapitan”ti attho. Atha v± yadeta½ vuttanti dutiya½ pada½, ta½ vattanattha½. Aya½ hissa attho– vuttañheta½ bhagavat± arahat±, tañca kho na vuttamatta½, apica tadatthaj±ta½ vutta½ caritanti. Tena “yath± v±d² bhagav± tath± k±r²”ti dasseti. Atha v± vutta½ bhagavat±, vuttavacana½ arahat± vattu½ yutten±ti attho.
Atha v± “vuttan”ti saªkhepakath±-uddisana½ sandh±y±ha, puna “vuttan”ti vitth±rakath±nidassana½. Bhagav± hi saªkhepato vitth±rato ca dhamma½ deseti. Atha v± bhagavato duruttavacan±bh±vadassanattha½ “vuttañheta½ bhagavat±”ti vatv± puna “vuttan”ti vutta½. Sabbad± ñ±º±nugatavac²kammat±ya hi bhagavato sav±sanapah²nasabbadosassa akkhalitabyappathassa kad±cipi durutta½ n±ma natthi. Yath± keci loke satisammosena v± dav± v± rav± v± kiñci vatv± atha paµiladdhasaññ± pubbe vutta½ avutta½ v± karonti paµisaªkharonti v±, na eva½ bhagav±. Bhagav± pana niccak±la½ sam±hito. Asammosadhammo asammohadhammo ca sabbaññutaññ±ºasamupaby³¼h±ya paµibh±napaµisambhid±ya upan²tamattha½ aparimitak±la½ sambhatapuññasambh±rasamud±gatehi anaññas±dh±raºehi visadavisuddhehi karaºavisesehi sot±yatanaras±yanabh³ta½ suºant±na½ amatavassa½ vassanto viya sotabbas±ra½ savan±nuttariya½ catusacca½ pak±sento karav²karutamañjun± sarena sabh±vaniruttiy± veneyyajjh±say±nur³pa½ vacana½ vadati, natthi tattha v±laggamattampi avakkhalita½, kuto pana durutt±vak±so. Tasm± “ya½ bhagavat± vutta½, ta½ vuttameva, na avutta½ durutta½ v± kad±ci hot²”ti dassanattha½– “vuttañheta½ bhagavat±”ti vatv± puna– “vuttamarahat±”ti vuttanti na ettha punaruttidosoti. Evamettha punaruttasaddassa s±tthakat± veditabb±.
Iti me sutanti ettha it²ti aya½ itisaddo hetuparisam±pan±dipadatthavipariy±yapak±ranidassan±vadh±raº±di-anekatthappabhedo. Tath± hesa– “ruppat²ti kho, bhikkhave, tasm± r³panti vuccat²”ti-±d²su (sa½. ni. 3.79) hetu-atthe dissati. “Tasm±tiha me, bhikkhave, dhammad±y±d± bhavatha, m± ±misad±y±d±. Atthi me tumhesu anukamp±– kinti me s±vak± dhammad±y±d± bhaveyyu½, no ±misad±y±d±”ti-±d²su (ma. ni. 1.30) parisam±pane. “Iti v± iti evar³p± vis³kadassan± paµivirato”ti-±d²su (d². ni. 1.10) ±di-atthe. “M±gaº¹iyoti v± tassa br±hmaºassa saªkh± samaññ± paññatti voh±ro n±ma½ n±makamma½ n±madheyya½ nirutti byañjana½ abhil±po”ti-±d²su (mah±ni. 75) padatthavipariy±ye. “Iti kho, bhikkhave, sappaµibhayo b±lo, appaµibhayo paº¹ito; sa-upaddavo b±lo, anupaddavo paº¹ito; sa-upasaggo b±lo anupasaggo paº¹ito”ti-±d²su (a. ni. 3.1) pak±re. “Sabbamatth²ti kho, kacc±na, ayameko anto, sabba½ natth²ti kho, kacc±na, aya½ dutiyo anto”ti-±d²su (sa½. ni. 2.15) nidassane “Atthi idappaccay± jar±maraºanti iti puµµhena sat±, ±nanda, atth²tissa vacan²ya½. Ki½paccay± jar±maraºanti iti ce vadeyya, j±tipaccay± jar±maraºanti iccassa vacan²yan”ti-±d²su (d². ni. 2.96) avadh±raºe, sanniµµh±neti attho. Sv±yamidha pak±ranidassan±vadh±raºesu daµµhabbo.
Tattha pak±ratthena itisaddena etamattha½ d²peti– n±n±nayanipuºamanekajjh±sayasamuµµh±na½ atthabyañjanasampanna½ vividhap±µih±riya½ dhammatthadesan±paµivedhagambh²ra½ sabbasatt±na½ sakasakabh±s±nur³pato sotapatham±gacchanta½ tassa bhagavato vacana½ sabbappak±rena ko samattho viññ±tu½, sabbath±mena pana sotuk±mata½ janetv±pi iti me suta½, may±pi ekena pak±rena sutanti.
Ettha ca ekattan±natta-aby±p±ra-eva½dhammat±saªkh±t± nandiy±vattatipukkhalas²havikk²¼itadis±locana-aªkusasaªkh±t± ca visay±dibhedena n±n±vidh± nay± n±n±nay±. Nay± v± p±¼igatiyo, t± ca paññatti-anupaññatti-±divasena sa½kilesabh±giy±dilokiy±ditadubhayavomissat±divasena, kusal±divasena, khandh±divasena, saªgah±divasena, samayavimutt±divasena, µhapan±divasena, kusalam³l±divasena, tikapaµµh±n±divasena ca n±nappak±r±ti n±n±nay±. Tehi nipuºa½ saºha½ sukhumanti n±n±nayanipuºa½.
¾sayova ajjh±sayo, so ca sassat±dibhedena apparajakkhat±dibhedena ca anekavidho. Attajjh±say±diko eva v± aneko ajjh±sayo anekajjh±sayo. So samuµµh±na½ uppattihetu etass±ti anekajjh±sayasamuµµh±na½.
Kusal±di-atthasampattiy± tabbibh±vanabyañjanasampattiy± saªk±sanapak±sanavivaraºavibhajana-utt±n²karaºapaññattivasena chahi atthapadehi akkharapadabyañjan±k±raniruttiniddesavasena chahi byañjanapadehi ca samann±gatatt± atthabyañjanasampanna½.
Iddhi-±desan±nus±san²bhedena tesu ca ekekassa visay±dibhedena vividha½ bahuvidha½ v± p±µih±riya½ etass±ti vividhap±µih±riya½. Tattha paµipakkhaharaºato r±g±dikiles±panayanato paµih±riyanti atthe sati bhagavato paµipakkh± r±g±dayo na santi ye haritabb±, puthujjan±nampi vigat³pakkilese aµµhaguºasamann±gate citte hatapaµipakkhe iddhividha½ pavattati. Tasm± tattha pavattavoh±rena ca na sakk± idha p±µih±riyanti vattu½. Yasmm±-± pana mah±k±ruºikassa bhagavato veneyyagat± ca kiles± paµipakkh±, tasm± tesa½ haraºato p±µih±riya½. Atha v± bhagavato s±sanassa ca paµipakkh± titthiy±, tesa½ haraºato p±µih±riya½. Te hi diµµhiharaºavasena diµµhippak±sane asamatthabh±vena ca iddhi-±desan±nus±san²hi harit± apan²t± honti. Paµ²ti v± pacch±ti attho. Tasm± sam±hite citte vigat³pakkilese katakiccena pacch± haritabba½ pavattetabbanti paµih±riya½. Attano v± upakkilesesu catutthajjh±namaggehi haritesu pacch± haraºa½ paµih±riya½. Iddhi-±desan±nus±saniyo ca vigat³pakkilesena katakiccena sattahitattha½ puna pavattetabb±, haritesu ca attano upakkilesesu parasant±ne upakkilesaharaº±ni hont²ti paµih±riy±ni bhavanti. Paµih±riyameva p±µih±riya½, paµih±riye v± iddhi-±desan±nus±sanisamud±ye bhava½ ekeka½ p±µih±riyanti vuccati. Paµih±riya½ v± catutthajjh±na½ maggo ca paµipakkhaharaºato, tattha j±ta½, tasmi½ v± nimittabh³te, tato v± ±gatanti p±µih±riya½.
Yasm± pana tanti-atthadesan±tabboh±r±bhisamayasaªkh±t± hetuhetuphalatadubhayapaññattipaµivedhasaªkh±t± v± dhammatthadesan±paµivedh± gambh²r±, anupacitasambh±rehi sas±d²hi viya mah±samuddo dukkhog±¼h± alabbhaneyyappatiµµh± ca. Tasm± tehi cat³hi gambh²rabh±vehi yuttanti dhammatthadesan±paµivedhagambh²ra½.
Eko eva bhagavato dhammadesan±ghoso ekasmi½ khaºe pavattam±no n±n±bh±s±na½ satt±na½ attano attano bh±s±vasena apubba½ acarima½ gahaº³pago hutv± atth±dhigam±ya hoti. Acinteyyo hi buddh±na½ buddh±nubh±voti sabbasatt±na½ sakasakabh±s±nur³pato sotapatham±gacchat²ti veditabba½.