Koci pana puggalo sattanna½ bhav±na½ niyato n±ma natthi. Ariyas±vako pana yena kenacipi ±k±rena mandapañño sam±no aµµhama½ bhava½ appatv± antar±va parinibb±ti. Sakkasadisopi vaµµ±bhirato sattama½yeva bhava½ gacchati. Sattame bhave sabbak±rena pam±davih±rinopi vipassan±ñ±ºa½ parip±ka½ gacchati. Appamattakepi ±rammaºe nibbinditv± nibbuti½ p±puº±ti. Sacepi hissa sattame bhave nidda½ v± okkamantassa, parammukha½ v± gacchantassa, pacchato µhatv± tikhiºena asin± kocideva s²sa½ p±teyya, udake v± os±detv± m±reyya, asani v± panassa s²se pateyya, evar³pepi k±le sappaµisandhik± k±la½kiriy± n±ma na hoti, arahatta½ patv±va parinibb±ti. Tena vutta½– “aµµhama½ bhava½ nibbatteyya– neta½ µh±na½ vijjat²”ti.

Ekiss± lokadh±tuy±ti dasasahassilokadh±tuy±. T²ºi hi khett±ni– j±tikhetta½, ±º±khetta½, visayakkhettanti. Tattha ‘j±tikkhetta½’ n±ma dasasahassilokadh±tu. S± hi tath±gatassa m±tukucchi-okkamanak±le, nikkhamanak±le, sambodhik±le, dhammacakkapavattane, ±yusaªkh±ravossajjane, parinibb±ne ca kampati. Koµisatasahassacakkav±¼a½ pana ‘±º±khetta½’ n±ma. ¾µ±n±µiyamoraparittadhajaggaparittaratanaparitt±d²nañhi ettha ±º± vattati. ‘Visayakhettassa’ pana parim±ºa½ natthi. Buddh±nañhi “y±vataka½ ñ±ºa½ t±vataka½ ñeyya½, y±vataka½ ñeyya½ t±vataka½ ñ±ºa½ ñ±ºapariyantika½ ñeyya½, ñeyyapariyantika½ ñ±ºan”ti (paµi. ma. 3.5) vacanato avisayo n±ma natthi.

Imesu pana t²su khettesu, µhapetv± ima½ cakkav±¼a½, aññasmi½ cakkav±¼e buddh± uppajjant²ti sutta½ natthi, na uppajjant²ti pana atthi. T²ºi piµak±ni– vinayapiµaka½, suttantapiµaka½, abhidhammapiµakanti. Tisso saªg²tiyo– mah±kassapattherassa saªg²ti, yasattherassa saªg²ti, moggaliputtatissattherassa saªg²t²ti. Im± tisso saªg²tiyo ±ru¼he tepiµake buddhavacane ima½ cakkav±¼a½ muñcitv± aññattha buddh± uppajjant²ti sutta½ natthi, nuppajjant²ti pana atthi.

Apubba½ acarimanti apure apacch±; ekato nuppajjanti, pure v± pacch± v± uppajjant²ti vutta½ hoti. Tattha bodhipallaªke “bodhi½ appatv± na uµµhahiss±m²”ti nisinnak±lato paµµh±ya y±va m±tukucchismi½ paµisandhiggahaºa½ t±va pubbenti na veditabba½. Bodhisattassa hi paµisandhiggahaºe dasasahassacakkav±¼akampaneneva j±tikkhettapariggaho kato, aññassa buddhassa uppatti niv±rit± hoti. Parinibb±nato paµµh±ya ca y±va s±sapamatt±pi dh±tuyo tiµµhanti t±va pacch±ti na veditabba½. Dh±t³su hi µhit±su buddh± µhit±va honti. Tasm± etthantare aññassa buddhassa uppatti niv±rit±va hoti, dh±tuparinibb±ne pana j±te aññassa buddhassa uppatti na niv±rit±.

T²ºi hi antaradh±n±ni n±ma– pariyatti-antaradh±na½, paµivedha-antaradh±na½, paµipatti-antaradh±nanti. Tattha ‘pariyatt²’ti t²ºi piµak±ni; ‘paµivedho’ti saccapaµivedho; ‘paµipatt²’ti paµipad±. Tattha paµivedho ca paµipatti ca hotipi na hotipi. Ekasmiñhi k±le paµivedhakar± bhikkh³ bah³ honti; ‘esa bhikkhu puthujjano’ti aªguli½ pas±retv± dassetabbo hoti. Imasmi½yeva d²pe ekav±ra½ kira puthujjanabhikkhu n±ma n±hosi. Paµipattip³rak±pi kad±ci bah³ honti, kad±ci app±. Iti paµivedho ca paµipatti ca hotipi na hotipi.

S±sanaµµhitiy± pana pariyattiyeva pam±ºa½. Paº¹ito hi tepiµaka½ sutv± dvepi p³reti. Yath± amh±ka½ bodhisatto ±¼±rassa santike pañc±bhiññ± satta ca sam±pattiyo nibbattetv± nevasaññ±n±saññ±yatanasam±pattiy± parikamma½ pucchi, so ‘na j±n±m²’ti ±ha; tato udakassa santika½ gantv± adhigatavisesa½ sa½sandetv± nevasaññ±n±saññ±yatanassa parikamma½ pucchi; so ±cikkhi; tassa vacanasamanantarameva mah±satto ta½ samp±desi; evameva paññav± bhikkhu pariyatti½ sutv± dvepi p³reti. Tasm± pariyattiy± µhit±ya s±sana½ µhita½ hoti. Yad± pana s± antaradh±yati tad± paµhama½ abhidhammapiµaka½ nassati. Tattha paµµh±na½ sabbapaµhama½ antaradh±yati. Anukkamena pacch± dhammasaªgaho. Tasmi½ antarahite itaresu dv²su piµakesu µhitesu s±sana½ µhitameva hoti.

Tattha suttantapiµake antaradh±yam±ne paµhama½ aªguttaranik±yo ek±dasakato paµµh±ya y±va ekak± antaradh±yati. Tadanantara½ sa½yuttanik±yo cakkapeyy±lato paµµh±ya y±va oghataraº± antaradh±yati. Tadanantara½ majjhimanik±yo indriyabh±vanato paµµh±ya y±va m³lapariy±y± antaradh±yati. Tadanantara½ d²ghanik±yo dasuttarato paµµh±ya y±va brahmaj±l± antaradh±yati. Ekiss±pi dvinnampi g±th±na½ pucch± addh±na½ gacchati; s±sana½ dh±retu½ na sakkoti sabhiyapucch± (su. ni. 515 ±dayo) viya ±¼avakapucch± (su. ni. 183 ±dayo; sa½. ni. 1.246) viya ca. Et± kira kassapabuddhak±lik± antar± s±sana½ dh±retu½ n±sakkhi½su.

Dv²su pana piµakesu antarahitesupi vinayapiµake µhite s±sana½ tiµµhati. Pariv±rakhandhakesu antarahitesu ubhatovibhaªge µhite µhitameva hoti. Ubhatovibhaªge antarahite m±tik±ya µhit±yapi µhitameva hoti. M±tik±ya antarahit±ya p±timokkhapabbajj±-upasampad±su µhit±su s±sana½ tiµµhati. Liªga½ addh±na½ gacchati. Setavatthasamaºava½so pana kassapabuddhak±lato paµµh±ya s±sana½ dh±retu½ n±sakkhi. Pacchimakassa pana saccapaµivedhato pacchimakassa s²labhedato ca paµµh±ya s±sana½ osakkita½ n±ma hoti. Tato paµµh±ya aññassa buddhassa uppatti na v±rit±.

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 na antar± nassissati. Sabb± dh±tuyo mah±bodhipallaªke r±sibh³t± suvaººakkhandho viya ekaghan± hutv± chabbaººara½siyo vissajjessanti. T± dasasahassilokadh±tu½ pharissanti. Tato dasasahassacakkav±¼adevat± sannipatitv± “ajja satth± parinibb±ti, 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 sandh±retu½ 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 antaradh±yati t±va acarima½ n±ma hoti. Eva½ apubba½ acarima½ uppajjeyyu½– neta½ µh±na½ vijjati.

Kasm± pana apubba½ acarima½ na uppajjant²ti? Anacchariyatt±. Buddh± hi acchariyamanuss±, yath±ha– “ekapuggalo, bhikkhave, loke upajjam±no uppajjati acchariyamanusso. Katamo ekapuggalo? Tath±gato, bhikkhave, araha½ samm±sambuddho”ti (a. ni. 1.172). 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± nuppajjanti. Desan±ya ca vises±bh±vato. Yañhi satipaµµh±n±dibheda½ dhamma½ eko deseti, aññena uppajjitv±pi sova desetabbo siy±. Tato anacchariyo siy±. Ekasmi½ pana dhamma½ desente desan±pi acchariy± hoti. Viv±dabh±vato ca. Bah³su ca buddhesu uppannesu bah³na½ ±cariy±na½ antev±sik± viya ‘amh±ka½ buddho p±s±diko, amh±ka½ buddho madhurassaro l±bh² puññav±’ti vivadeyyu½; tasm±pi eva½ nuppajjanti.

Apiceta½ k±raºa½ milindaraññ± puµµhena n±gasenattherena vitth±ritameva. Vuttañhi tattha (mi. pa. 5.1.1)–

“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 (a. ni. 1.277; ma. ni. 3.129). 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±nusiµµhi, 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 bhiyyoso matt±ya obh±saj±to bhaveyya. Ovadant± ca dve tath±gat± sukha½ ovadeyyu½, anus±sam±n± ca sukha½ anus±seyyu½. Tattha me k±raºa½ dassehi yath±ha½ nissa½sayo bhaveyyan”ti.
“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 udake”ti “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 tato p²ºito paripuººo nirantaro tand²gato anonamitadaº¹aj±to punadeva tattaka½ bhojana½ bhuñjeyya. Apinu kho so, 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 calat²”ti? “Idha, mah±r±ja, dve sakaµ± ratanaparip³rit± bhaveyyu½ y±vasm± mukhasam±. Eka sakaµato ratana½ gahetv± ekamhi sakaµe ±kireyyu½. Apinu ta½, mah±r±ja, sakaµa½ dvinnampi sakaµ±na½ ratana½ dh±reyy±”ti? “Na hi, bhante, n±bhipi tassa caleyya, ar±pi tassa bhijjeyyu½, nemipi tassa opateyya, akkhopi tassa bhijjeyy±”ti. “Kinnu kho, mah±r±ja, atiratanabh±rena sakaµa½ bhijjat²”ti? “¾ma, bhante”ti. “Evameva kho, mah±r±ja, atidhammabh±rena pathav² calat²ti.
“Apica, mah±r±ja, ima½ k±raºa½ buddhabalaparid²pan±ya os±rita½. Aññampi tattha patir³pa½ k±raºa½ suºohi yena k±raºena dve samm±sambuddh± ekakkhaºe nuppajjanti. Yadi, mah±r±ja, dve samm±sambuddh± ekakkhaºe uppajjeyyu½, 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 uttari½ k±raºa½ suºohi yena k±raºena dve samm±sambuddh± ekakkhaºe nuppajjanti. Yadi, mah±r±ja, dve samm±sambuddh± ekakkhaºe uppajjeyyu½ ‘aggo buddho’ti ya½ vacana½ ta½ micch± bhaveyya, ‘jeµµho buddho’ti ‘seµµho buddho’ti ‘visiµµho buddho’ti ‘uttamo buddho’ti ‘pavaro buddho’ti ‘asamo buddho’ti ‘asamasamo buddho’ti ‘appaµisamo buddho’ti ‘appaµibh±g² buddho’ti ‘appaµipuggalo buddho’ti ya½ vacana½ ta½ micch± bhaveyya. Idampi kho tva½, mah±r±ja, k±raºa½ tathato sampaµiccha yena k±raºena dve samm±sambuddh± ekakkhaºe nuppajjanti.
“Apica, mah±r±ja, buddh±na½ bhagavant±na½ sabh±vapakati es± ya½ ekoyeva buddho loke uppajjati. Kasm± k±raº±? Mahantatt± sabbaññubuddhaguº±na½. Aññampi, mah±r±ja, ya½ loke mahanta½ ta½ eka½yeva hoti. Pathav², mah±r±ja, mahant±, s± ek±yeva; s±garo mahanto, so ekoyeva; sineru girir±j± mahanto, so ekoyeva; ±k±so mahanto, so ekoyeva; sakko mahanto, so ekoyeva; mah±brahm± mahanto, so ekoyeva; tath±gato araha½ samm±sambuddho mahanto, so ekoyeva lokasmi½. Yattha te uppajjanti tattha aññesa½ ok±so na hoti. Tasm±, mah±r±ja, tath±gato araha½ samm±sambuddho ekoyeva loke uppajjat²”ti.
“Sukathito, bhante n±gasena, pañho opammehi k±raºeh²”ti (mi. pa. 5.1.1).

Ekiss± lokadh±tuy±ti ekasmi½ cakkav±¼e. Heµµh± imin±va padena dasa cakkav±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 na uppajjant²ti v±ritameva hoti. Apubba½ acarimanti ettha cakkaratanap±tubh±vato pubbe pubba½, tasseva antaradh±nato pacch± carima½. Tattha dvidh± cakkaratanassa antaradh±na½ hoti– cakkavattino k±lakiriy±ya v± pabbajj±ya v±. Antaradh±yam±nañca pana ta½ k±lakiriyato v± pabbajjato v± sattame divase antaradh±yati. Tato para½ cakkavattino p±tubh±vo av±rito. Kasm± pana ekacakkav±¼e dve cakkavattino nuppajjant²ti? Viv±dupacchedato anacchariyabh±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 cakkavatt², ekasmi½ d²pe cakkavatt²’ti ca anacchariyo bhaveyya. Yo c±ya½ cakkaratanassa dvisahassad²papariv±resu cat³su mah±d²pesu issariy±nuppad±nasamattho mah±nubh±vo, so parih±yeyya. Iti viv±dupacchedato anacchariyabh±vato cakkaratanassa mah±nubh±vato ca na ekacakkav±¼e dve uppajjanti.

Ya½ ittho araha½ assa samm±sambuddhoti ettha tiµµhatu t±va sabbaññuguºe nibbattetv± lokatt±raºasamattho buddhabh±vo, paºidh±namattampi itthiy± na sampajjati.

“Manussatta½ liªgasampatti, hetu satth±radassana½;
pabbajj± guºasampatti, adhik±ro ca chandat±;
aµµhadhammasamodh±n±, abhin²h±ro samijjhat²”ti. (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 araha½ assa samm±sambuddho”ti vutta½. Sabb±k±raparip³ro v± puññussayo sabb±k±raparip³rameva attabh±va½ nibbattet²ti purisova araha½ hoti samm±sambuddho.

Ya½ itth² r±j± assa cakkavatt²ti-±d²supi yasm± itthiy± kosohitavatthaguyh±d²na½ abh±vena lakkhaº±ni na parip³renti, itthiratanabh±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±d²nipi 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 k±reyya– 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.

K±yaduccaritass±ti-±d²su yath± nimbab²jakos±tak²b²j±d²ni madhura½ phala½ na nibbattenti, as±ta½ amadhurameva nibbattenti, eva½ k±yaduccarit±d²ni madhura½ vip±ka½ na nibbattenti, amadhurameva nibbattenti. Yath± ca ucchub²jas±lib²j±d²ni madhura½ s±dhurasameva 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±pakanti. (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±’ vuccati. Tath± ‘cetan±samaªgit±’. Y±va pana arahatta½ na p±puºanti t±va sabbepi satt± pubbe upacita½ vip±k±raha½ kamma½ sandh±ya kammasamaªginoti vuccanti– es± ‘kammasamaªgit±’. ‘Vip±kasamaªgit±’ pana vip±kakkhaºeyeva veditabb±. Y±va pana satt± arahatta½ na p±puºanti t±va tesa½ tato tato cavitv± niraye t±va uppajjam±n±na½ aggij±lalohakumbh²-±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 upapattinimitta½ upaµµh±ti. Iti nesa½ imin± uppattinimitt³paµµh±nena aparimuttatt± ‘upaµµh±nasamaªgit±’ n±ma. S±va 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± sunakhav±jiko n±ma luddako ahosi. Thero ta½ paµib±hantopi sa½vare µhapetu½ asakkonto ‘m± nassi var±ko’ti mahallakak±le ak±maka½ pabb±jesi. Tassa gil±naseyy±ya nipannassa nirayo upaµµh±si. 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±hamassa bhaviss±m²’ti s±maºerehi n±n±pupph±ni ±har±petv± cetiyaªgaºabodhiyaªgaºesu m±l±santh±rap³jañca ±sanap³jañca k±retv± pitara½ mañcena cetiyaªgaºa½ haritv± mañce nipajj±petv± “aya½ me, 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, nandavanacittalat±vanamissakavanaph±rusakavanavim±n±ni ceva devan±µak±ni ca pariv±retv± µhit±ni viya ahesu½. So “apetha, soºa! Apetha, soº±”ti ±ha. “Kimida½, mah±ther±”ti? “Et± te, t±ta, m±taro ±gacchant²”ti. ‘Thero saggo upaµµhito mah±therass±’ti cintesi Eva½ upaµµh±nasamaªgit± calat²ti veditabb±. Et±su samaªgit±su idha ±y³hanacetan±kammasamaªgit±vasena “k±yaduccaritasamaªg²”ti-±di vutta½. Sesa½ sabbattha utt±natthamev±ti.

Paµhamabalaniddesavaººan±.