“Daŗ¹eneke damayanti, aŖkusehi kas±hi ca;
adaŗ¹ena asatthena, n±go danto mahesin±”ti. (Ma. ni. 2.352; c³¼ava. 342).
Tath± “dhammena nayam±n±na½, k± us³y± vij±natan”ti (mah±va. 63). Dhamm±ya v± vinayo dhammavinayo. Anavajjadhammattha½ hesa vinayo, na bhavabhog±misattha½. Ten±ha bhagav±– “nayida½, bhikkhave, brahmacariya½ vussati janakuhanatthan”ti (itivu. 35; a. ni. 4.25) vitth±ro. Puŗŗattheropi ±ha– “anup±d±parinibb±nattha½ kho, ±vuso, bhagavati brahmacariya½ vussat²”ti (ma. ni. 1.259). Visuddha½ v± nayat²ti vinayo, dhammato vinayo dhammavinayo. Sa½s±radhammato hi sok±didhammato v± esa visuddha½ nibb±na½ nayati, dhammassa v± vinayo, na titthakar±nanti dhammavinayo. Dhammabh³to hi bhagav±, tasseva esa vinayo. Yasm± v± dhamm± eva abhińńeyy± parińńeyy± pah±tabb± bh±vetabb± sacchik±tabb± ca, tasm± esa dhammesu vinayo, na sattesu na j²vesu c±ti dhammavinayo. S±tthasabyańjanat±d²hi ańńesa½ vacanato padh±na½ vacananti pavacana½, pavacanameva p±vacana½. Sabbacariy±hi visiµµhacariyabh±vena brahmacariya½. Devamanuss±na½ satthubh³tassa bhagavato s±sananti satthus±sana½, satthubh³ta½ v± s±sanantipi satthus±sana½. “Yo vo, ±nanda, may± dhammo ca vinayo ca desito pańńatto, so vo mamaccayena satth±”ti (d². ni. 2.216) hi dhammavinayova satth±ti vutto. Evametesa½ pad±na½ attho veditabbo. Yasm± pana imasmi½yeva s±sane sabb±k±ra-±n±p±nassatisam±dhinibbattako bhikkhu vijjati, na ańńatra, tasm± tattha tattha “imiss±”ti ca “imasmin”ti ca aya½ niyamo katoti veditabbo. Aya½ “idh±”tim±tik±ya niddesassa attho.
Puthujjanakaly±ŗako ti-±din± ca bhikkhusaddassa vacanattha½ avatv± idh±dhippetabhikkhuyeva dassito. Tattha puthujjano ca so kiles±na½ asamucchinnatt±, kaly±ŗo ca s²l±dipaµipattiyuttatt±ti puthujjanakaly±ŗo, puthujjanakaly±ŗova puthujjanakaly±ŗako. Adhis²l±d²ni sikkhat²ti sekkho. Sot±panno v± sakad±g±m² v± an±g±m² v±. Akuppo calayitumasakkuŗeyyo arahattaphaladhammo ass±ti akuppadhammo. Sopi hi ima½ sam±dhi½ bh±veti.
Arańńaniddese vinayapariy±yena t±va “µhapetv± g±mańca g±m³pac±rańca avasesa½ arańńan”ti (p±r±. 92) ±gata½. Suttantapariy±yena ±rańńaka½ bhikkhu½ sandh±ya “±rańńaka½ n±ma sen±sana½ pańcadhanusatika½ pacchiman”ti (p±ci. 573) ±gata½. Vinayasuttant± pana ubhopi pariy±yadesan± n±ma, abhidhammo nippariy±yadesan±ti abhidhammapariy±yena (vibha. 529) arańńa½ dassetu½ nikkhamitv± bahi indakh²l±ti vutta½, indakh²lato bahi nikkhamitv±ti attho. Nikkhamitv± bahi indakh²lantipi p±µho, indakh²la½ atikkamitv± bah²ti vutta½ hoti. Indakh²loti cettha g±massa v± nagarassa v± umm±ro.
Rukkham³laniddese rukkham³lassa p±kaµatt± ta½ avatv±va yatth±ti-±dim±ha. Tattha yatth±ti yasmi½ rukkham³le. ¾santi nis²danti etth±ti ±sana½. Pańńattanti µhapita½. Mańco v±ti-±d²ni ±sanassa pabhedavacan±ni. Mańcopi hi nisajj±yapi ok±satt± idha ±sanesu vutto. So pana mas±rakabundik±baddhaku¼²rap±daka-±haccap±dak±na½ ańńataro. P²µha½ tesa½ ańńatarameva. Bhis²ti uŗŗ±bhisico¼abhisiv±kabhisitiŗabhisipaŗŗabhis²na½ ańńatar±. Taµµik±ti t±lapaŗŗ±d²hi cinitv± kat±. Cammakhaŗ¹oti nisajj±raho yo koci cammakhaŗ¹o. Tiŗasanthar±dayo tiŗ±d²ni gumbetv± kat±. Tatth±ti tasmi½ rukkham³le. CaŖkamati v±ti-±d²hi rukkham³lassa catu-iriy±pathapavattanayogyat± kathit±. “Yatth±”ti-±d²hi sabbapadehi rukkham³lassa sandacch±yat± janavivittat± ca vutt± hoti. Kenac²ti kenaci sam³hena. Ta½ sam³ha½ bhinditv± vitth±rento gahaµµhehi v± pabbajitehi v±ti ±ha. An±kiŗŗanti asa½kiŗŗa½ asamb±dha½. Yassa sen±sanassa samant± g±vutampi a¹¹hayojanampi pabbatagahana½ vanagahana½ nad²gahana½ hoti, na koci avel±ya upasaŖkamitu½ sakkoti, ida½ santikepi an±kiŗŗa½ n±ma. Ya½ pana a¹¹hayojanika½ v± yojanika½ v± hoti, ida½ d³rat±ya eva an±kiŗŗa½ n±ma.
Vih±roti a¹¹hayog±dimuttako avases±v±so. A¹¹hayogoti supaŗŗavaŖkageha½. P±s±doti dve kaŗŗik± gahetv± kato d²ghap±s±do. Hammiyanti upari-±k±satale patiµµhitak³µ±g±rap±s±doyeva. Guh±ti iµµhak±guh± sil±guh± d±ruguh± pa½suguh±ti evańhi khandhakaµµhakath±ya½ (c³¼ava. aµµha. 294) vutta½. VibhaŖgaµµhakath±ya½ pana vih±roti samant± parih±rapatha½ antoyeva rattiµµh±nadiv±µµh±n±ni ca dassetv± katasen±sana½. Guh±ti bh³miguh±, yattha rattindiva½ d²pa½ laddhu½ vaµµati. Pabbataguh± v± bh³miguh± v±ti ida½ dvaya½ visesetv± vutta½. M±tik±ya sabbak±las±dh±raŗalakkhaŗavasena “nis²dat²”ti vattam±navacana½ kata½, idha pana nisinnassa bh±van±rambhasabbh±vato nisajj±rambhapariyos±nadassanattha½ nisinnoti niµµh±navacana½ kata½. Yasm± pana uju½ k±ya½ paŗidh±ya nisinnassa k±yo ujuko hoti, tasm± byańjane ±dara½ akatv± adhippetama eva dassento ujukoti-±dim±ha. Tattha µhito supaŗihitoti ujuka½ paŗihitatt± ujuko hutv± µhito, na sayamev±ti attho. Pariggahaµµhoti pariggahitaµµho. Ki½ pariggahita½? Niyy±na½. Ki½ niyy±na½? ¾n±p±nassatisam±dhiyeva y±va arahattamagg± niyy±na½. Ten±haniyy±naµµhoti mukhasaddassa jeµµhakatthavasena sa½s±rato niyy±naµµho vutto. Upaµµh±naµµhoti sabh±vaµµhoyeva. Sabbehi panetehi padehi pariggahitaniyy±na½ sati½ katv±ti attho vutto hoti. Keci pana “pariggahaµµhoti satiy± pariggahaµµho, niyy±naµµhoti ass±sapass±s±na½ pavisananikkhamanadv±raµµho”ti vaŗŗayanti. Pariggahita-ass±sapass±saniyy±na½ sati½ upaµµhapetv±ti vutta½ hoti.
165. B±tti½s±ya ±k±reh²ti t±su t±su avatth±su yath±kkamena labbham±n±na½ anavasesapariy±d±navasena vutta½. D²gha½ ass±savasen±ti m±tik±ya “d²ghan”tivutta-ass±savasena. Eva½ sesesu. Ekaggatanti ekaggabh±va½. Avikkhepanti avikkhipana½. Ekaggat± eva hi n±n±rammaŗesu cittassa avikkhipanato avikkhepoti vuccati. Paj±natoti asammohavasena paj±nantassa, vindantass±ti v± attho. “Avikkhepo me paµiladdho”ti ±rammaŗakaraŗavasena paj±nantassa v±. T±ya satiy±ti t±ya upaµµhit±ya satiy±. Tena ń±ŗen±ti tena avikkhepaj±nanań±ŗena. Sato k±r² hot²ti ettha yasm± ń±ŗasampayutt± eva sati sat²ti adhippet±, yath±ha– “satim± hoti paramena satinepakkena samann±gato”ti (vibha. 467). Tasm± “sato”ti vacaneneva ń±ŗampi gahitameva hoti.
166. Addh±nasaŖkh±teti d²ghasaŖkh±te k±le. D²gho hi maggo addh±noti vuccati. Ayampi k±lo d²ghatt± addh±no viya addh±noti vutto. “Assasat²”ti ca “passasat²”ti ca ass±sańca pass±sańca visu½ visu½ vatv±pi bh±van±ya nirantarappavattidassanattha½ “assasatipi passasatip²”ti puna sam±setv± vutta½. Chando uppajjat²ti bh±van±bhivuddhiy± bhiyyobh±v±ya chando j±yati. Sukhumataranti passambhanasabbh±vato vutta½. P±mojja½ uppajjat²ti bh±van±p±rip³riy± p²ti j±yati. Ass±sapass±s±pi citta½ vivattat²ti ass±sapass±se niss±ya paµibh±ganimitte uppajjante pakati-ass±sapass±sato citta½ nivattati. Upekkh± saŗµh±t²ti tasmi½ paµibh±ganimitte upac±rappan±sam±dhipattiy± puna sam±dh±ne by±p±r±bh±vato tatramajjhattupekkh± saŗµh±ti n±ma. Navah±k±reh²ti ettha bh±van±rambhato pabhuti pure chandupp±d± “assasatipi passasatip²”ti vutt± tayo ±k±r±, chandupp±dato pabhuti pure p±mojjupp±d± tayo, p±mojjupp±dato pabhuti tayoti nava ±k±r±. K±yoti cuŗŗavicuŗŗ±pi ass±sapass±s± sam³haµµhena k±yo. Pakati-ass±sapakatipass±se niss±ya uppannanimittampi ass±sapass±s±ti n±ma½ labhati. Upaµµh±na½ sat²ti ta½ ±rammaŗa½ upecca tiµµhat²ti sati upaµµh±na½ n±ma. Anupassan± ń±ŗanti samathavasena nimittak±y±nupassan±, vipassan±vasena n±mak±yar³pak±y±nupassan± ń±ŗanti attho. K±yo upaµµh±nanti so k±yo upecca tiµµhati ettha sat²ti upaµµh±na½ n±ma. No sat²ti so k±yo sati n±ma na hot²ti attho. T±ya satiy±ti id±ni vutt±ya satiy±. Tena ń±ŗen±ti id±neva vuttena ń±ŗena. Ta½ k±ya½ anupassat²ti samathavipassan±vasena yath±vutta½ k±ya½ anugantv± jh±nasampayuttań±ŗena v± vipassan±ń±ŗena v± passati.
M±tik±ya k±y±d²na½ pad±na½ abh±vepi imassa catukkassa k±y±nupassan±vasena vuttatt± id±ni vattabba½ “k±ye k±y±nupassan±satipaµµh±nabh±van±”ti vacana½ sandh±ya k±yapadaniddeso kato. K±ye k±y±nupassan±ti bahuvidhe k±ye tassa tassa k±yassa anupassan±. Atha v± k±ye k±y±nupassan±, na ańńadhamm±nupassan±ti vutta½ hoti. Aniccadukkh±natt±subhabh³te k±ye na niccasukhattasubh±nupassan±, atha kho aniccadukkh±natt±subhato k±yasseva anupassan±. Atha v± k±ye ahanti v± mamanti v± itth²ti v± purisoti v± gahetabbassa kassaci ananupassanato tasseva k±yamattassa anupassan±ti vutta½ hoti. Upari vedan±su vedan±nupassan±ti-±d²su t²supi eseva nayo. Satiyeva upaµµh±na½ satipaµµh±na½, k±y±nupassan±ya sampayutta½ satipaµµh±na½ k±y±nupassan±satipaµµh±na½, tassa bh±van± k±y±nupassan±satipaµµh±nabh±van±.
167. Ta½ k±yanti aniddiµµhepi n±mar³pak±ye k±yasaddena tass±pi saŖgahitatt± niddiµµha½ viya katv± vutta½. Anicc±nupassan±dayo hi n±mar³pak±ye eva labbhanti, na nimittak±ye. Anupassan± ca bh±van± ca vuttatth± eva. D²gha½ ass±sapass±savasen±ti-±di ±n±p±nassatibh±van±ya ±nisa½sa½ dassetu½ vutta½. Tass± hi sativepullat±ń±ŗavepullat± ca ±nisa½so. Tattha cittassa ekaggata½ avikkhepa½ paj±natoti paµiladdhajjh±nassa vipassan±k±le cittekaggata½ sandh±ya vutta½. Vidit± vedan±ti s±mańńato udayadassanena vidit± vedan±. Vidit± upaµµhahant²ti khayato vayato suńńato vidit± upaµµhahanti. Vidit± abbhattha½ gacchant²ti s±mańńato vayadassanena vidit± vin±sa½ gacchanti, bhijjant²ti attho. Sańń±vitakkesupi eseva nayo. Imesu pana t²su vuttesu ses± r³padhamm±pi vutt± honti. Kasm± pana ime tayo eva vutt±ti ce? Duppariggahatt±. Vedan±su t±va sukhadukkh± p±kaµ±, upekkh± pana sukhum± duppariggah±, na suµµhu p±kaµ±. S±pi cassa p±kaµ± hoti, sańń± ±k±ramattagg±hakatt± na yath±sabh±vagg±hin² S± ca sabh±vas±mańńalakkhaŗagg±hakena vipassan±ń±ŗena sampayutt± ati viya ap±kaµ±. S±pi cassa p±kaµ± hoti, vitakko ń±ŗapatir³pakatt± ń±ŗato visu½ katv± duppariggaho. ѱŗapatir³pako hi vitakko. Yath±ha– “y± c±vuso vis±kha, samm±diµµhi yo ca samm±saŖkappo, ime dhamm± pańń±kkhandhe saŖgahit±”ti (ma. ni. 1.462). Sopi cassa vitakko p±kaµo hot²ti eva½ duppariggahesu vuttesu ses± vutt±va hont²ti. Imesa½ pana pad±na½ niddese katha½ vidit± vedan± uppajjant²ti pucchitv± ta½ avissajjetv±va vedanupp±dassa viditatteyeva vissajjite vedan±ya viditatta½ vissajjita½ hot²ti katha½ vedan±ya upp±do vidito hot²ti-±dim±ha. Sesesupi eseva nayo. Avijj±samuday± avijj±nirodh±ti-±dayo heµµh± vuttatth± eva. Imin±va nayena sańń±vitakk±pi veditabb±. Vitakkav±re pana “phassasamuday± phassanirodh±”ti avatv± phassaµµh±ne sańń±samuday± sańń±nirodh±ti vutta½. Ta½ kasm± iti ce? Sańń±m³lakatt± vitakkassa. “Sańń±n±natta½ paµicca uppajjati saŖkappan±nattan”ti (d². ni. 3.359) hi vutta½.