50. Vipassan±niddesavaººan±

471-2. N±mar³pa½ pariggayh±ti ettha (visuddhi. 2.662 ±dayo) n±mar³papariggaha½ k±tuk±mena t±va µhapetv± nevasaññ±n±saññ±yatana½ avasesesu ya½ kiñci jh±na½ sam±pajjitv± vuµµh±ya vitakk±d²ni jh±naªg±ni ca ta½sampayutte ca phass±dayo dhamme lakkhaºarasapaccupaµµh±napadaµµh±navasena paricchinditv± “sabbameta½ ±rammaº±bhimukha½ namanato namanaµµhena n±man”ti vavatthapetabba½. Tato tassa paccaya½ pariyesanto “hadayavatthu½ niss±ya vattat²”ti passati, puna vatthussa paccayabh³t±ni ca up±d±r³p±ni ca passitv± “ida½ sabba½ ruppanato vik±r±pattito r³pan”ti pariggaºh±ti. Puna tadubhaya½ “namanalakkhaºa½ n±ma½, ruppanalakkhaºa½ r³pan”ti eva½ saªkhepato n±mar³pa½ vavatthapeti. Ida½ sabba½ samathay±nikavasena vutta½. Vipassan±y±niko pana catudh±tuvavatth±namukhena bh³tup±d±yar³p±ni paricchinditv± “sabbameta½ ruppanato r³pan”ti passati. Tato eva½ paricchinnar³passa cakkh±d²ni niss±ya pavattam±n± ar³padhamm±pi ±p±tham±gacchanti. Tato sabbepi te ar³padhamme namanalakkhaºena ekato katv± “eta½ n±man”ti passati. So “ida½ n±ma½, ida½ r³pan”ti dvedh± vavatthapeti. Eva½ vavatthapetv± “n±mar³pato uddha½ añño satto v± puggalo v± poso v± devo v± brahm± v± natth²”ti passati.
Yath±hi aªgasambh±r±, hoti saddo ratho iti;
eva½ khandhesu santesu, hoti sattoti sammuti. (Sa½. ni. 1.171).
Evameva pañcasu up±d±nakkhandhesu sati satto, puggaloti v± voh±ramatto hot²ti evam±din± nayena n±mar³p±na½ y±th±vadassanasaªkh±tena diµµhivisuddhibh³tena ñ±ºena n±mar³pa½ pariggayh±ti attho.
Tato tassa ca paccayanti puna tassa n±mar³passa paccaya½ pariggayh±ti attho. Vuttanayena n±mar³pa½ pariggaºhitv± “ko nu kho imassa het³”ti pariyesanto ahetuv±davisamahetuv±desu dosa½ disv± roga½ disv± tassa nid±nasamuµµh±na½ pariyesanto vejjo viya tassa hetuñca paccayañca pariyesanto avijj± taºh± up±d±na½ kammanti ime catt±ro dhamme n±mar³passa upp±dapaccayatt± “het³”ti ca ±h±ra½ upatthambhanassa paccayatt± “paccayo”ti ca passati. “Imassa k±yassa avijj±dayo tayo dhamm± m±t± viya d±rakassa upanissay± honti, kamma½ pit± viya puttassa janaka½, ±h±ro dh±ti viya d±rakassa sandh±rako”ti eva½ r³pak±yassa paccayapariggaha½ katv± puna “cakkhuñca paµicca r³pe ca uppajjati cakkhuviññ±ºan”ti-±din± (sa½. ni. 2.43) nayena n±mak±yassapi hetupaccaya½ pariggaºh±ti.
Eva½ pariggaºhanto “at²t±n±gat±pi dhamm± evameva pavattant²”ti sanniµµh±na½ karoti. Tassa y± s± pubbanta½ ±rabbha “ahosi½ nu kho aha½ at²tamaddh±na½, na nu kho ahosi½, ki½ nu kho, katha½ nu kho, ki½ hutv± ki½ ahosi½ nu kho aha½ at²tamaddh±nan”ti pañcavidh± vicikicch± vutt±, y±pi aparanta½ ±rabbha “bhaviss±mi nu kho aha½ an±gatamaddh±na½, na nu kho, ki½ nu kho, katha½ nu kho, ki½ hutv± ki½ bhaviss±mi nu kho aha½ an±gatamaddh±nan”ti pañcavidh± vutt±, y±pi etarahi v± pana paccuppanna½ addh±na½ ±rabbha “ajjhatta½ katha½kath² hoti, aha½ nu khosmi, no nu khosmi, ki½ nu khosmi, katha½ nu khosmi, aya½ nu kho satto kuto ±gato, so kuhi½ g±m² bhavissat²”ti chabbidh± vicikicch± vutt±, t± sabb±pi pah²yanti. Eva½ paccayapariggahaºena t²su addh±su kaªkha½ vitaritv± µhita½ ñ±ºa½ “kaªkh±vitaraºavisuddh²”tipi “dhammaµµhitiñ±ºan”tipi “samm±dassanan”tipi vuccati.
Ettha pana tisso lokiyapariññ± ñ±tapariññ± t²raºapariññ± pah±napariññ±ti. Tattha “ruppanalakkhaºa½ r³pa½, vedayitalakkhaº± vedan±”ti eva½ tesa½ tesa½ dhamm±na½ paccattalakkhaºasallakkhaºavasena pavatt± paññ± ñ±tapariññ±n±ma. “R³pa½ anicca½, vedan± anicc±”ti-±din± tesa½yeva dhamm±na½ s±maññalakkhaºa½ ±ropetv± lakkhaº±rammaºikavipassan±paññ± t²raºapariññ± n±ma. Tesu eva½ pana dhammesu niccasaññ±dipajahanavasena pavatt± lakkhaº±rammaºikavipassan± pah±napariññ± n±ma. Tattha saªkh±rapariggahato paµµh±ya y±va paccayapariggah± ñ±tapariññ±ya bh³mi. Kal±pasammasanato paµµh±ya y±va udayabbay±nupassan± t²raºapariññ±ya bh³mi. Bhaªg±nupassanato paµµh±ya pah±napariññ±ya bh³mi. Tato paµµh±ya hi “aniccato anupassanto niccasañña½ pajahati, dukkhato anupassanto sukhasañña½, anattato anupassanto attasañña½, nibbindanto nandi½, virajjanto r±ga½, nirodhento samudaya½, paµinissajjanto ±d±na½ pajahat²”ti (paµi. ma. 1.52) eva½ pajahanto niccasaññ±dipah±nas±dhik±na½ sattanna½ anupassan±na½ ±dhipacca½ hoti. Iti im±su pariññ±su saªkh±raparicchedassa ceva paccayapariggahassa ca s±dhitatt± imin± yogin± ñ±tapariññ± adhigat± hoti.
Puna “ya½ kiñci r³pa½ at²t±n±gatapaccuppanna½ ajjhatta½ v± bahiddh± v± o¼±rika½ v± sukhuma½ v± h²na½ v± paº²ta½ v± ya½ d³re santike v±, sabba½ r³pa½ hutv± abh±vato anicca½, udayabbayappaµip²¼itatt± dukkha½, avasavattitt± anatt±. Y± k±ci vedan±, y± k±ci saññ±, ye keci saªkh±r±, ya½ kiñci viññ±ºa½ at²t±n±gatapaccuppanna½ ajjhatta½ v± bahiddh± v± o¼±rika½ v± sukhuma½ v± h²na½ v± paº²ta½ v± ya½ d³re santike v±, sabba½ viññ±ºa½ hutv± abh±vato anicca½, udayabbayappaµip²¼itatt± dukkha½, avasavattitt± anatt±”ti evam±din± nayena kal±pasammasana½ karoti. Ida½ sandh±ya vutta½ “tilakkhaºa½ ±ropetv±na saªkh±re sammasanto”ti.
Eva½ saªkh±resu aniccadukkha-anattavasena kal±pasammasana½ katv± puna saªkh±r±na½ udayabbayameva passati. Katha½? “Avijj±samuday± (paµi. ma. 1.50) r³pasamudayo, taºh±kamma-±h±rasamuday± r³pasamudayo’ti eva½ r³pakkhandhassa paccayasamudayadassanaµµhena r³pakkhandhassa udaya½ passati, nibbattilakkhaºa½ passantopi r³pakkhandhassa udaya½ passat²”ti eva½ pañcah±k±rehi r³pakkhandhassa udaya½ passati. “Avijj±nirodh± r³panirodho, taºh±kamma-±h±ranirodh± r³panirodho’ti eva½ r³pakkhandhassa paccayanirodhadassanaµµhena r³pakkhandhassa vaya½ passati, vipariº±malakkhaºa½ passantopi r³pakkhandhassa vaya½ passat²”ti eva½ pañcah±k±rehi vaya½ passati. Tath± “avijj±samuday± vedan±samudayo, taºh±kammaphassasamuday± vedan±samudayo”ti vedan±kkhandhassa, nibbattilakkhaºa½ passantopi vedan±kkhandhassa udaya½ passati. “Avijj±nirodh± vedan±nirodho, taºh±kammaphassanirodh± vedan±nirodho”ti vedan±kkhandhassa, vipariº±malakkhaºa½ passantopi vedan±kkhandhassa vaya½ passati. Eva½ saññ±kkhandh±d²supi. Aya½ pana viseso– viññ±ºakkhandhassa phassaµµh±ne n±mar³pasamuday±, n±mar³panirodh±ti yojetabba½. Eva½ ekekasmi½ khandhe paccayasamudayavasena ca nibbattilakkhaºavasena ca paccayanirodhavasena ca vipariº±malakkhaºavasena ca udayabbayadassanena dasa dasa katv± paññ±sa lakkhaº±ni vutt±ni. Tesa½ vasena eva½ r³passa udayo r³passa vayoti paccayato ceva lakkhaºato ca vitth±rena manasik±ra½ karoti.
Tasseva½ karoto “iti kira ime dhamm± ahutv± sambhonti, hutv± paµivent²”ti ñ±ºa½ visada½ hoti. “Eva½ kira ime dhamm± anuppann± uppajjanti, uppann± nirujjhant²”ti nicca½ nav±va hutv± saªkh±r± upaµµhahanti. Na kevalañca nicca½ nav±, s³riyuggamane uss±vabindu viya, udakabubbu¼o viya, udake daº¹ar±ji viya, ±ragge s±sapo viya, vijjupp±do viya ca parittaµµh±yino. M±y±mar²cisupina-al±tacakkagandhabbanagarapheºapiº¹akadali-±dayo viya niss±r± hutv± upaµµhahanti. Ett±vat± c±nena vayadhammameva uppajjati, uppannañca vaya½ upet²ti imin± ±k±rena samapaññ±sa lakkhaº±ni paµivijjhitv± µhita½ udayabbay±nupassana½ n±ma paµhama½ taruºavipassan±ñ±ºa½ adhigata½ hoti, yass±dhigam± ±raddhavipassakoti saªkhya½ gacchati.
Athassa ±raddhavipassakassa kulaputtassa obh±so ñ±ºa½ p²ti passaddhi sukha½ adhimokkho paggaho upaµµh±na½ upekkh± nikant²ti dasa vipassanupakkiles± uppajjanti. Ettha obh±so n±ma vipassan±kkhaºe ñ±ºassa balavatt± lohita½ pas²dati, tena chavito obh±so nibbattati, ta½ disv± aya½ yog² “maggo may± patto”ti tameva obh±sa½ ass±deti. ѱºanti vipassan±ñ±ºameveta½, saªkh±re sammasantassa s³ra½ pasanna½ hutv± pavattam±na½ disv± pubbe viya “maggo”ti ass±deti. P²t²ti vipassan±p²ti eva. Tassa hi tasmi½ khaºe pañcavidh± p²ti uppajjati. Passaddh²ti vipassan±passaddhi. Tasmi½ samaye neva k±yacitt±na½ daratho g±ravat± kakkha¼at± akammaññat± gelaññat± vaªkat± hoti. Sukha½ vipassan±sukhameva. Tassa kira tasmi½ samaye sakalasar²ra½ µhapitavaµµi viya abhisandayam±na½ atipaº²ta½ sukha½ uppajjati.
Adhimokkho n±ma vipassan±kkhaºe pavatt± saddh±. Tasmi½ khaºe cittacetasik±na½ ativiya pas±dabh³t± balavat² saddh± uppajjati. Paggaho n±ma vipassan±sampayutta½ v²riya½. Tasmiñhi khaºe asithilamanacc±raddha½ supaggahita½ v²riya½ uppajjati. Upaµµh±nanti vipassan±sampayutt± sati. Tasmiñhi khaºe supaµµhit± sati uppajjati. Upekkh±ti duvidh± vipassan±vajjanavasena Tasmi½ khaºe sabbasaªkh±raggahaºe majjhattabh³tavipassanupekkh±saªkh±ta½ ñ±ºa½ balavanta½ hutv± uppajjati, manodv±re ±vajjanupekkh± ca, s±va ta½ ta½ µh±na½ ±vajjentassa s³r± tikhiº± hutv± vahati. Nikanti vipassan±nikanti. Obh±s±d²su ±laya½ kurum±n± sukhum± sant±k±r± nikanti uppajjati. Ettha obh±s±dayo kilesavatthubh³tat±ya “upakkiles±”ti vutt±, na akusalatt±. Nikanti pana upakkileso ceva kilesavatthu ca. Paº¹ito pana bhikkhu obh±s±d²su uppannesu vikkhepa½ agacchanto “obh±s±dayo dhamm± na maggo, upakkilesavinimutta½ pana v²thippaµipanna½ vipassan±ñ±ºa½ maggo”ti maggañca amaggañca vavatthapeti. Tasseva½ “aya½ maggo, aya½ na maggo”ti ñatv± µhita½ ñ±ºa½ “magg±maggañ±ºadassanavisuddh²”ti vuccati.
Ito paµµh±ya aµµhavidhassa ñ±ºassa vasena sikh±ppatta½ vipassan±ñ±ºa½ paµipad±ñ±ºadassanavisuddhi n±ma hoti. Udayabbay±nupassan±ñ±ºa½ bhaªg±nupassan±ñ±ºa½ bhayatupaµµh±nañ±ºa½ ±d²nav±nupassan±ñ±ºa½ nibbid±nupassan±ñ±ºa½ muñcitukamyat±ñ±ºa½ paµisaªkh±nupassan±ñ±ºa½ saªkh±rupekkh±ñ±ºanti im±ni aµµha ñ±º±ni n±ma. Et±ni nibbattetuk±mena yasm± upakkilesehi abhibh³ta½ hutv± lakkhaºappaµivedha½ k±tu½ asamattha½ hoti citta½, tasm± punapi udayabbayameva passitabba½. Udayabbaya½ passantassa aniccalakkhaºa½ yath±bh³ta½ upaµµh±ti, udayabbayappaµip²¼itatt± dukkhalakkhaºañca “dukkhameva ca sambhoti, dukkha½ tiµµhati veti c±”ti (sa½. ni. 1.171) passato anattalakkhaºañca.
Ettha ca anicca½ aniccalakkhaºa½, dukkha½ dukkhalakkhaºa½, anatt± anattalakkhaºanti aya½ vibh±go veditabbo. Ettha aniccanti khandhapañcaka½. Kasm±? Upp±davayaññathattabh±v± hutv± abh±vato v±. Aññathatta½ n±ma jar±, upp±davayaññathatta½ aniccalakkhaºa½, hutv± abh±vasaªkh±to v± eko ±k±ravik±ro. “Yadanicca½ ta½ dukkhan”ti (sa½. ni. 3.15) vacanato tadeva khandhapañcaka½ dukkha½. Kasm±? Abhiºha½ paµip²¼itatt±. Abhiºhappaµip²¼an±k±ro dukkhalakkhaºa½. “Ya½ dukkha½ tadanatt±”ti vacanato tadeva khandhapañcaka½ anatt±. Kasm±? Avasavattanato. Avasavattan±k±ro anattalakkhaºa½. Im±nipi t²ºi lakkhaº±ni udayabbaya½ passantasseva ±rammaº±ni honti.
Punapi so r³p±r³padhammesu eva “anicc±”ti-±din± vipassati, tassa saªkh±r± lahu½ lahu½ ±p±tha½ gacchanti. Tato upp±da½ v± µhiti½ v± ±rammaºa½ akatv± tesa½ khayavayanirodhe eva passato sati santiµµhat²ti ida½ bhaªg±nupassan±ñ±ºa½ n±ma. Imassa upp±dato paµµh±ya assa yogino “yath± ime saªkh±r± pañcakkhandh± bhijjanti, eva½ at²tepi saªkh±r± bhijji½su, an±gatepi bhijjissant²”ti nirodhameva passato sati santiµµhati, tassa bhaªg±nupassan±ñ±ºa½ ±sevantassa bahul²karontassa sabbabhavayonigatiµµhitisatt±v±sesu sabbe saªkh±r± jalita-aªg±rak±su-±dayo viya mah±bhaya½ hutv± upaµµhahanti. Eta½ bhayatupaµµh±nañ±ºa½ n±ma. Tassa ta½ bhayatupaµµh±nañ±ºa½ ±sevantassa sabbe bhav±dayo ±ditta-aªg±r± viya, samussitakhagg± viya paccatthik± appaµisaraº± s±d²nav± hutv± upaµµhahanti. Ida½ ±d²nav±nupassan±ñ±ºa½ n±ma. Tassa eva½ saªkh±re ±d²navato passantassa bhav±d²su saªkh±r±na½ ±d²navatt± sabbasaªkh±resu ukkaºµhan± anabhirati uppajjati. Ida½ nibbid±nupassan±ñ±ºa½ n±ma. Sabbasaªkh±resu nibbindantassa ukkaºµhantassa sabbasm± saªkh±ragat± muñcituk±mat± nissarituk±mat±va hoti. Ida½ muñcitukamyat±ñ±ºa½ n±ma. Puna tasm± saªkh±ragat± muñcitu½ puna te eva saªkh±re paµisaªkh±nupassan±ñ±ºena tilakkhaºa½ ±ropetv± t²raºa½ paµisaªkh±nupassan±ñ±ºa½ n±ma, yo eva½ tilakkhaºa½ ±ropetv± saªkh±re pariggaºhanto tesu anattalakkhaºassa sudiµµhatt± “att±”ti v± “attaniyan”ti v± aggaºhanto saªkh±resu bhayañca nandiñca pah±ya saªkh±resu ud±sino hoti majjhatto, “ahan”ti v± “maman”ti v± na gaºh±ti, sabbasaªkh±resu ud±sino majjhatto t²su bhavesu upekkhako, tassa ta½ ñ±ºa½ saªkh±rupekkh±ñ±ºa½ n±ma. Ta½ paneta½ sabbasaªkh±rappavatta½ vissajjetv± nibb±naninna½ nibb±napakkhanda½ hoti, no ce nibb±na½ santato passati, punappuna½ “aniccan”ti v± “dukkhan”ti v± “anatt±”ti v± tividh±nupassan±vasena saªkh±r±rammaºameva hutv± pavattati.
Eva½ tiµµham±nañca eta½ animitto appaºihito suññatoti tiººa½ vimokkh±na½ vasena vimokkhamukhabh±va½ ±pajjitv± tiµµhati. Tisso hi anupassan± t²ºi vimokkhamukh±n²ti vuccanti. Ettha ca aniccato manasi karonto (paµi. ma. 1.223-224) adhimokkhabahulo animitta½ vimokkha½ paµilabhati. Dukkhato manasi karonto passaddhibahulo appaºihita½ vimokkha½ paµilabhati. Anattato manasi karonto vedabahulo suññatavimokkha½ paµilabhati. Ettha ca animitto vimokkhoti animitt±k±rena nibb±na½ ±rammaºa½ katv± pavatto ariyamaggo. So hi animitt±ya dh±tuy± uppannatt± animitto, kilesehi ca vimuttatt± vimokkho. Eteneva nayena appaºihit±k±rena nibb±na½ ±rammaºa½ katv± pavatto appaºihito, suññat±k±rena nibb±na½ ±rammaºa½ katv± pavatto suññatoti veditabbo. Adhigatasaªkh±rupekkhassa kulaputtassa vipassan± sikh±ppatt± hoti. Vuµµh±nag±minivipassan±ti etadeva. Eta½ saªkh±rupekkh±ñ±ºa½ ±sevantassa bh±ventassa tikkhatar± saªkh±rupekkh± uppajjati.
Tassa id±ni maggo uppajjissat²ti saªkh±rupekkh± saªkh±re “anicc±”ti v± “dukkh±”ti v± “anatt±”ti v± sammasitv± bhavaªga½ otarati. Bhavaªg± vuµµh±ya saªkh±rupekkh±ya ±gatanayeneva anicc±di-±k±rena manasi karitv± uppajjati manodv±r±vajjana½, tadeva manasi karoto paµhama½ javanacitta½ uppajjati, ya½ “parikamman”ti vuccati. Tadanantara½ tatheva dutiya½ javanacitta½ uppajjati, ya½ “upac±ran”ti vuccati. Tadanantarampi tatheva uppajjati javanacitta½, ya½ “anuloman”ti vuccati. Ida½ tesa½ p±µiyekka½ n±ma½. Avisesena pana tividhameta½ ±sevanantipi parikammantipi upac±rantipi anulomantipi vuccati. Ida½ pana anulomañ±ºa½ saªkh±r±rammaº±ya vuµµh±nag±miniy± vipassan±ya pariyos±na½ hoti. Nippariy±yena pana gotrabhuñ±ºameva vipassan±pariyos±nanti vuccati. Tato para½ nirodha½ nibb±na½ ±rammaºa½ kurum±na½ puthujjanagotta½ atikkamam±na½ nibb±n±rammaºe paµhamasamann±h±rabh³ta½ apunar±vaµµaka½ gotrabhuñ±ºa½ uppajjati. Ida½ pana ñ±ºa½ paµipad±ñ±ºadassanavisuddhiñca ñ±ºadassanavisuddhiñca na bhajati, antar± abboh±rikameva hoti, vipassan±sote patitatt± pana vipassan±ti v± saªkhya½ gacchati. Nibb±na½ ±rammaºa½ katv± gotrabhuñ±ºe niruddhe tena dinnasaññ±ya nibb±na½ ±rammaºa½ katv± diµµhisa½yojana½ s²labbatapar±m±sasa½yojana½ vicikicch±sa½yojananti t²ºi sa½yojan±ni samucchedavasena viddha½sento sot±pattimaggo uppajjati. Tadanantara½ tasseva vip±kabh³t±ni dve t²ºi v± phalacitt±ni uppajjanti anantaravip±katt± lokuttar±na½. Phalapariyos±ne panassa citta½ bhavaªga½ otarati.
Tato bhavaªga½ vicchinditv± paccavekkhaºatth±ya manodv±r±vajjana½ uppajjati. So hi “imin± vat±ha½ maggena ±gato”ti magga½ paccavekkhati, tato “aya½ me ±nisa½so laddho”ti phala½ paccavekkhati, tato “ime n±ma me kiles± pah²n±”ti pah²nakilese paccavekkhati, tato “ime n±ma me kiles± avasiµµh±”ti uparimaggattayavajjhe kilese paccavekkhati, avas±ne “aya½ me dhammo ±rammaºato paµividdho”ti amata½ nibb±na½ paccavekkhati. Iti sot±pannassa ariyas±vakassa pañca paccavekkhaº±ni honti. Tath± sakad±g±mi-an±g±m²na½. Arahato pana avasiµµhakilesapaccavekkhaºa½ n±ma natthi. Eva½ sabb±nipi ek³nav²sati honti. Ukkaµµhaparicchedova ceso. Pah²n±vasiµµhakilesapaccavekkhaºañhi sekkh±na½ hoti v±, na v±. Eva½ paccavekkhitv± so sot±panno ariyas±vako tasmi½yeva v± ±sane nisinno aparena v± samayena k±mar±gaby±p±d±na½ tanubh±va½ karonto dutiyamagga½ p±puº±ti, tadanantara½ vuttanayena phalañca. Tato vuttanayena k±mar±gaby±p±d±na½ anavasesappah±na½ karonto tatiyamagga½ p±puº±ti, vuttanayena phalañca. Tato tasmi½yeva v± ±sane nisinno aparena v± samayena r³par±ga-ar³par±gam±na-uddhacca-avijj±na½ anavasesappah±na½ karonto catutthamagga½ p±puº±ti, vuttanayena phalañca. Ett±vat± cesa arah± n±ma aµµhamo ariyapuggalo hoti mah±kh²º±savo. Iti imesu cat³su maggesu ñ±ºa½ ñ±ºadassanavisuddhi n±ma.
Ett±vat± p±timokkhasa½varas²l±d²na½ vuttatt± s²lavisuddhi ca mett±subh±d²na½ vuttatt± cittavisuddhi ca n±mar³papariggah±d²na½ vasena diµµhivisuddhikaªkh±vitaraºavisuddhimagg±maggañ±ºadassanavisuddhi paµipad±ñ±ºadassanavisuddhi ñ±ºadassanavisuddhiyo c±ti satta visuddhiyo vutt± honti. Ida½ vuttappak±ra½ paµipad±kkama½ sandh±ya vutta½ “p±puºeyy±nupubbena, sabbasa½yojanakkhayan”ti. Ettha sakk±yadiµµhi vicikicch± s²labbatapar±m±so k±mar±go paµigho r³par±go arupar±go m±no uddhacca½ avijj±ti ime dasa dhamm± sabbasa½yojan± n±ma. Etesu sakk±yadiµµhivicikicch±s²labbatapar±m±s± sot±pattimaggavajjh±, k±mar±gapaµigh± dutiyamaggena tanubh³t± hutv± tatiyena samuggh±ta½ gacchanti, ses±ni pañca catutthen±ti. Eva½ anupubbena sabbasa½yojanakkhayasaªkh±ta½ arahatta½ p±puº±t²ti veditabba½.

Vipassan±niddesavaººan± niµµhit±.