Ubhayamp²ti upacayo santat²ti ubhayampi. J±tir³passev±ti r³pupp±dasseva adhivacana½. Yadi eva½ kasm± vibhajja vutt±ti ±ha “±k±ran±nattato”ti, j±tir³passa pavatti-±k±rabhedatoti attho. Veneyyavasena vibhajjakathane k±raºa½ parato ±vi bhavissati. Katha½ paneta½ viññ±tabba½, pavatti-±k±ran±nattato j±tir³passa bhedo, na sabh±vatoti Niddesatoti dassento “yasm± pan±”ti-±dim±ha. Tattha yo ±yatan±nanti yo a¹¹hek±dasanna½ r³p±yatan±na½ ±dicayatt± “±cayo”ti vutto. So eva upacayo paµhamupp±dabh±vato upa-saddo paµhamatthoti katv±. Yo pana tattheva uppajjam±n±na½ upari cayatt± upacayo, s± eva santati anupabandhavasena uppattibh±vato. Atha v± yo ±yatan±na½ ±cayo paµhamabh±vena upalakkhito upp±do, so pana tattheva uppajjam±n±na½ upari cayatt± upacayo, va¹¹h²ti attho. Upacayo va¹¹hibh±vena upalakkhito upp±do, s± eva santati pabandh±k±rena uppattibh±vato. Ten±ha “aµµhakath±yamp²”ti-±di.

Tattha eva½ ki½ kathitanti “yo ±yatan±na½ ±cayo”ti-±din± (dha. sa. 641) niddesena ki½ atthaj±ta½ kathita½ hoti? ¾yatanena ±cayo kathito. ¾cayupacayasantatiyo hi nibbattibh±vena ±cayo ev±ti ±yatanehi ±cay±d²na½ pak±sitatt± tehi ±cayo kathito. ¾yatan±na½ ±cay±divacaneneva ±cayasabh±v±ni upp±dadhamm±ni ±yatan±n²ti ±cayena ta½pakatika½ ±yatana½ kathita½. Lakkhaºañhi upp±do, na r³par³panti.

R³paparip±ko r³padhamm±na½ jiººat±. Upanayanaras±ti bhaªgupanayanakicc±. Sabh±v±napagamep²ti kakkha¼at±disabh±vassa avigamepi. Ýhitikkhaºe hi jar±, na ca tad± dhammo sabh±va½ vijahati n±ma. Navabh±vo upp±d±vatth±, tassa apagamabh±vena gayhat²ti ±ha “navabh±v±pagamapaccupaµµh±n±”ti. “Ar³padhamm±nan”ti ida½ tesa½ jar±ya suµµhu paµicchannat±ya vutta½. R³padhamm±nampi hi khaºikajar± paµicchann± eva, y± av²cijar±tipi vuccati. Esa vik±roti khaº¹icc±divik±ram±ha. So hi ar³padhammesu na labbhati. Y± av²cijar± n±ma, tass±pi esa vik±ro natth²ti sambandhitabba½. Natthi etiss± jar±ya v²c²ti av²cijar±, navabh±vato duviññeyyantarajar±ti attho.

Parito sabbaso “bhijjanan”ti lakkhitabb±ti paribhedalakkhaº±. Nicca½ n±ma dhuva½, r³pa½ pana khaºabhaªgit±ya yena bhaªgena na niccanti anicca½, so aniccassa bh±voti aniccat±. S± pana yasm± µhitippatta½ r³pa½ vin±sabh±vena sa½s²dant² viya hot²ti vutta½ “sa½s²danaras±”ti. Yasm± ca s± r³padhamm±na½ bhaªgabh±vato khayavay±k±reneva gayhati, tasm± vutta½ “khayavayapaccupaµµh±n±”ti.

445. Oj±lakkhaºoti ettha aªgamaªg±nus±rino rasassa s±ro upathambhabalakaro bh³tanissito eko viseso oj±. Kaba¼a½ kar²yat²ti kaba¼²k±ro. ¾har²yat²ti ±h±ro, kaba¼a½ katv± ajjhohar²yat²ti attho. Ida½ pana savatthuka½ oja½ dassetu½ vutta½. B±hira½ ±h±ra½ paccaya½ labhitv± eva ajjhattik±h±ro r³pa½ upp±deti, so pana r³pa½ ±harat²ti ±h±ro. Ten±ha “r³p±haraºaraso”ti. Tato eva ojaµµhamakar³pupp±danena imassa k±yassa upathambhanapaccupaµµh±no. Oj±ya r³p±haraºakicca½ b±hir±dh²nanti ±ha “±haritabbavatthupadaµµh±no”ti.

446. Balar³panti-±d²su imasmi½ k±ye bala½ n±ma atthi, sambhavo n±ma atthi, rogo n±ma atthi, “j±ti sañj±t²”ti (vibha. 191) vacanato j±ti n±ma atthi, tehipi cat³hi mah±bh³tehi vin± abh±vato up±d±yar³pehi bhavitabbanti adhipp±yo. Ekacc±nanti abhayagiriv±s²na½. Paµikkhittanti ettha eva½ paµikkhepo veditabbo– middha½ r³pameva na hoti n²varaºesu desitatt±. Yassa hi n²varaºesu desan±, ta½ na r³pa½ yath± k±macchando. Siy± paneta½ duvidha½ middha½ r³pa½, ar³pañc±ti. Tattha ya½ ar³pa½, ta½ n²varaºesu desita½ “na r³pan”ti? Ta½ na, visesavacan±bh±vato. Na hi visesetv± middha½ n²varaºesu desita½, tasm± middhassa duvidhata½ parikappetv±pi na sakk± n²varaºabh±va½ nivattetu½. Sakk± hi vattu½ “ya½ ta½ ar³pato añña½ middha½ parikappita½, tampi n²varaºa½ middhasabh±vatt± itara½ middha½ viy±”ti.

Bhavatu n²varaºa½, ko virodhoti ce? N²varaºañca pah±tabba½. Pañca n²varaºe pah±ya “addh± mun²si sambuddho, natthi n²varaº± tav±”ti (su. ni. 546) vacanato. Appah±tabbañca r³pa½ “katame dhamm± neva dassanena na bh±van±ya pah±tabb±? Cat³su bh³m²su kusala½, cat³su bh³m²su vip±ko, t²su bh³m²su kiriy±by±kata½, r³pañca nibb±nañca. Ime dhamm± neva dassanena na bh±van±ya pah±tabb±”ti (dha. sa. 1407) vacanato. Na cettha tad±rammaºakilesappah±na½ adhippeta½ “r³pa½, bhikkhave, na tumh±ka½, ta½ pajahath±”ti-±d²su (sa½. ni. 3.34) viya k±macchand±d²na½ tath± pah±nassa anadhippetatt±. Tasm± na middha½ r³pa½. Yadi middhassa r³pabh±va½ na sampaµicchatha, katha½ bhagavato nidd±. Middhañhi “nidd±pacal±yik±”ti-±din± vibhaªge vibhattatt± nidd±ti? Na middha½ nidd±, nidd±hetubh±vato pana ta½ “nidd±”ti vibhatta½ yath± itthiliªg±di. Evampi nidd±hetuno middhassa abh±vato katha½ bhagavato nidd±ti? Nidd± bhagavato sar²ragil±niy±, na middhena. S± ca natth²ti na sakk± vattu½ “piµµhi me ±gil±yati, tamaha½ ±yamiss±m²”ti (ma. ni. 2.22) vacanato. Na cettha evamavadh±raºa½ middhameva nidd±het³ti, nidd±hetu eva middhanti evamavadh±raº±. Tasm± aññopi atthi nidd±hetu, ko pana soti? Sar²ragil±niy±. Tena vutta½ “nidd± bhagavato sar²ragil±niy±, na middhen±”ti.

Nidd± ca bhagavato natth²ti na sakk± vattu½ “abhij±n±mi kho pan±ha½ aggivessana…pe… div± supit±”ti (ma. ni. 1.387) vacanato. Itopi na middha½ r³pa½ sampayogavacanato. Vuttañhi “thinamiddhan²varaºa½ avijj±n²varaºena n²varaºañceva n²varaºasampayuttañc±”ti-±di (dha. sa. 1176). Na cettha yath±l±bhabhavana½? Sakk± paccetu½ “sakkharakathalikampi macchagumbampi carantampi tiµµhantamp²”ti-±di (d². ni. 1.249) viya appasiddhat±ya r³pabh±vassa. Siddhe hi tassa r³pabh±ve sambhavato yath±l±bhapaccayo yujjeyy±ti. Itopi na r³pa½ middha½ ±ruppesu uppajjanato. Vuttampi ceta½ “n²varaºa½ dhamma½ paµicca n²varaºo dhammo uppajjati napurej±tapaccay±”ti (paµµh±. 3.8.8) imassa vibhaªge “±ruppe k±macchandan²varaºa½ paµicca thinamiddhan²varaºa½ uddhaccan²varaºa½ avijj±n²varaºa½ uppajjat²”ti vitth±ro. Tasm± “na middha½ r³pan”ti ya½ aµµhakath±su paµikkhitta½, ta½ supaµikkhittameva.

Itares³ti balar³p±d²su. Kammasamuµµh±nass±pi rogassa visabh±gapaccayasamuppanno dh±tukkhobho ±sannak±raºa½, pageva itarassa. So ca atthato r³padhamm±na½ vik±r±vatth±µhitibhaªgakkhaºesu eva siy±ti vutta½ “rogar³pa½ jarat±-aniccat±gahaºena gahitamev±”ti. Upacayasantatigahaºena gahitamev±ti tabbinimuttassa r³pupp±dassa abh±vato. Up±d±vatth±ya ca aññ± j±ti n±ma nattheva. Sambhavo k±madh±tuya½ ekacciyasatt±na½ indriyaparip±kapaccayo ±podh±tuy± pavatti-±k±ravisesoti ±ha “sambhavar³pa½ ±podh±tuggahaºena gahitamev±”ti. K±yabala½ n±ma atthato v±yodh±tuy± pavatti-±k±raviseso tass± vipph±rabh±vato. Yato na½ “p±ºabalan”ti vadanti, ten±ha “balar³pa½ v±yodh±tuggahaºena gahitamev±”ti. Kasm± pana nesa½ ayath±kkamato paµikkhepo katoti? Visu½ natth²ti katv± anupalabbham±natt± an±daradassanattha½, middhapaµikkhepo v± mah±pañhoti paµhama½ kato. Tadanus±rena paµilomanayena itaresampi abh±vo vuttoti veditabba½.

“It²”ti ida½ “aµµhav²satividhan”ti imin± sambandhitabba½, imin± vuttakkamena aµµhav²satividha½ hot²ti. So ca kho p±¼iya½ ±gatanayenev±ti an³nat± veditabb±. Anadhikabh±vo pana dassito eva.

447. Sampayuttadhammar±si hinoti etena patiµµhahat²hi hetu, m³laµµhena lobh±diko, alobh±diko ca, t±diso hetu na hot²ti nahetu. N±ssa hetu atth²ti ahetuka½, sahetukapaµiyogibh±vato hetun± saha na uppajjat²ti attho. Ahetukameva hetun± vippayuttat±ya hetuvippayutta½. Dhamman±natt±bh±vepi hi saddatthan±nattena veneyyavasena dukantaradesan± hot²ti dukapadavasena ceta½ vutta½. Paccay±dh²navuttit±ya saha paccayen±ti sappaccaya½. Attano paccayehi loke niyutta½, viditanti v± lokiya½. ¾ bhavagga½, ± gotrabhu½ v± savant²ti ±sav±, saha ±saveh²ti s±sava½, ±savehi ±lambitabbanti attho. ¾disaddena sa½yojan²ya½ oghan²ya½ yogan²ya½ n²varaº²ya½ sa½kilesika½ par±maµµha½ acetasika½ cittavippayutta½ nar³p±vacara½ na-ar³p±vacara½ na-apariy±panna½ aniyata½ aniyy±nika½ aniccanti evam±d²na½ saªgaho daµµhabbo.

¾hito aha½ m±no etth±ti att±, attabh±vo. Ta½ att±na½ adhikicca uddissa pavatt± ajjhatt± indriyabaddhadhamm±, tesu bhava½ ajjhattika½, cakkh±di. Aµµhakath±ya½ pana vuttanayena ajjhattameva ajjhattika½ yath± venayikoti (a. ni. 8.11; p±r±. 8) imamattha½ sandh±ya vutta½ “attabh±va½ adhikicca pavattatt± ajjhattikan”ti. Sesa½ tev²satividha½. “Tato b±hiratt±”ti ida½ ajjhattikalakkhaº±bh±vato vutta½. Ghaµµanavasen±ti visay², visayo ca hutv± saªghaµµanavasena. Sesa½ so¼asavidha½. Vipar²tatt±ti ghaµµanavasena agahetabbato. Duppaµivijjhasabh±vatt±ti sukhumabh±vena duviññeyyasabh±vatt±. ѱºassa ±sanne na hot²ti d³re. Terasa hadayavatthupariyos±n±ni. Sabh±venev±ti “r³passa paricchedo, r³passa vik±ro, r³passa upacayo”ti-±din± aggahetv± attano sabh±veneva kakkha¼att±din± ñ±ºena paricchijja gahetabbato. Sesa½ dasavidha½. Tabbipar²tat±y±ti sabh±vena apariggahitabbato. Sot±d²nampi cakkhuno viya pasannasabh±vatt± eva yath±saka½ visayaggahaºapaccayat±ti dassento ±ha “cakkh±di…pe… pas±dar³pan”ti. Vipar²tatt±ti tabbidhurasabh±vatt±. Adhipatiyaµµhen±ti ettha cakkh±d²na½ t±va pañcanna½ cakkhuviññ±º±d²su ±dhipateyya½ tesa½ paµumandabh±v±nuvattanato, itthipurisindriyadvayassa sakicce j²vitindriyassa sahajar³p±nup±lane. Tadubhaya½ heµµh± vuttameva. Up±dinnatt±ti gahitatt±. Kammanibbattañhi “mameta½ phala½n”ti kammun± gahita½ viya hoti apaµikkhepato.

448. Sanidassanakammaj±d²na½ tik±nanti sanidassanattikassa, kammaj±dittik±nañca. O¼±riketi dv±dasavidhe o¼±rikar³pe. R³panti r³p±yatana½. Daµµhabbabh±vasaªkh±tena saha nidassanen±ti sanidassana½, paµihananabh±vasaªkh±tena saha paµighen±ti sappaµigha½, sanidassanañca ta½ sappaµighañc±ti sanidassanasappaµigha½. Tattha yassa daµµhabbabh±vo atthi, ta½ sanidassana½. Cakkhuviññ±ºagocarabh±vova daµµhabbabh±vo. Tassa r³p±yatanato anaññattepi aññehi dhammehi r³p±yatana½ visesetu½ añña½ viya katv± vutta½ “saha nidassanena sanidassanan”ti. Dhammabh±vas±maññena hi ek²bh³tesu dhammesu yo n±nattakaro viseso, so añño viya katv± upacaritu½ yutto. Eva½ hi atthavises±vabodho hot²ti. Yo saya½, nissayavasena ca sampatt±na½, asampatt±nañca paµimukhabh±vo aññamañña½ patana½, so paµihananabh±vo, yena by±p±r±divik±rapaccayantarasahitesu cakkh±d²na½ visayesu vik±ruppatti. Sesa½ ek±dasavidha½ o¼±rikar³pa½. Tañhi sanidassanatt±bh±vato anidassana½, vuttanayeneva sappaµigha½. Ubhayapaµikkhepena anidassana-appaµigha½. Kammato j±tanti ettha ya½ ekantakammasamuµµh±na½ aµµhindriy±ni, hadayañc±ti navavidha½ r³pa½, yañca navavidhe catusamuµµh±ne kammasamuµµh±na½ navavidhameva r³panti eva½ aµµh±rasavidhampi kammato uppajjanato kammaja½. Yañhi j±tañca yañca j±yati yañca j±yissati, ta½ sabbampi “kammajan”ti vuccati yath± duddhanti. Tadaññapaccayaj±tanti kammato aññapaccayato j±ta½ utucitt±h±raja½. Nakutocij±tanti lakkhaºar³pam±ha. Viññattidvaya½, saddo, ±k±sadh±tu, lahut±dittaya½ cittasamuµµh±n±ni avinibbhogar³p±n²ti eta½ pañcadasavidha½ r³pa½ cittaja½. ¾k±sadh±tu, lahut±dittaya½, ±h±rasamuµµh±n±ni avinibbhogar³p±n²ti eta½ dv±dasavidha½ r³pa½ ±h±raja½. Ettha sadda½ pakkhipitv± terasavidha½ r³pa½ ututo samuµµhita½ utuja½. Sesa½ kammajatike vuttanay±nus±reneva veditabba½.

449. Diµµh±dicatukkavasena, r³par³p±dicatukkavasena, vatth±dicatukkavasen±ti p±µekka½ catukkasaddo yojetabbo. Ya½ r³p±yatana½ adakkhi ya½ passati ya½ dakkhissati ya½ passeyya, ta½ sabba½ diµµha½ n±ma diµµhasabh±v±n±tivattanato yath± duddhanti. Esa nayo sesesupi. Dassanavisayatt±ti cakkhuviññ±ºaviññeyyatt±. Savanavisayatt±ti sotaviññ±ºaviññeyyatt±. Gandharasaphoµµhabbattayanti gandho raso phoµµhabbanti eta½ taya½. Muta½ n±ma mutv± patv± gahetabbato. Ten±ha “sampattagg±haka-indriyavisayatt±”ti.

Kimida½ phoµµhabba½ n±m±ti? Pathav²tejov±yodh±tuttaya½. Kasm± panettha ±podh±tu aggahit±, nanu s²tat± phusitv± gayhati, s± ca ±podh±t³ti? Sacca½ gayhati, na pana s± ±podh±tu. Kiñcarah²ti? Tejodh±tu eva. Mande hi uºhabh±ve s²tabuddhi. Na hi s²ta½ n±ma koci guºo atthi, kevala½ pana uºhabh±vassa mandat±ya s²tat±bhim±no. Kathameta½ viññ±tabbanti ce? Anavaµµhitatt± s²tabuddhiy± yath± p±r±p±re. Tath± hi ghammak±le ±tape µhit±na½ ch±ya½ paviµµh±na½ s²tabuddhi hoti, tattheva pana pathav²gabbhato uµµhit±na½ uºhabuddhi. Yadi hi s²tat± ±podh±tu siy±, ekasmi½ kal±pe uºhabh±vena saddhi½ upalabbheyya, na ca upalabbhati. Tasm± viññ±yati na ±podh±tu s²tat±ti Idañca bh³t±na½ avinibbhogavuttita½ icchant±na½ uttara½, anicchant±nampi pana catunna½ bh³t±na½ ekasmi½ kal±pe kiccadassanena sabh±gavuttit±ya s±dhit±ya uttarameva. Ye pana “v±yodh±tuy± lakkhaºa½ s²tat±”ti vadanti, tesampi idameva uttara½. Yadi hi v±yodh±tu s²tat± siy±, ekasmi½ kal±pe uºhabh±vena saddhi½ s²tat± upalabbheyya, na ca upalabbhati. Tasm± viññ±yati na v±yodh±tu s²tat±ti. Yesa½ pana dravat± ±podh±tu, s± ca phusitv± gayhat²ti dassana½. Te vattabb± “dravabh±vopi phus²yat²ti ±yasmant±na½ adhim±namatta½ saºµh±na½ viy±”ti. Vuttañheta½ pur±tanehi–

“Dravat± sahavutt²ni, t²ºi bh³t±ni samphusa½;
‘dravata½ samphus±m²’ti, lokoyamabhimaññati.
“Phusa½ bh³t±ni saºµh±na½, manas± gaºhate yath±;
‘paccakkhato phus±m²’ti, ñ±tabb± dravat± tath±”ti.

Sesanti yath±vutta½ r³p±disattavidha½ r³pa½ µhapetv± avasiµµha½ ekav²satividha½ r³pa½. Viññ±ºassev±ti manoviññ±ºasseva. Avadh±raºena r³p±yatan±d²nampi manoviññ±ºaviññeyyatte niyam±bh±vato na viññ±tar³pat±ti saªkar±bh±va½ dasseti.

Nipphannar³pa½ panettha r³par³pa½ n±m±ti yadettha aµµhav²satividhe r³pe “nipphannan”ti vutta½ r³pa½, tadeva r³palakkhaºayogato r³pa½. Ruppana½ r³pa½, ta½ etassa atth²ti yath± arisasoti, r³paguºayogato v± yath± n²laguºayogato n²la½ vatthanti. Sv±ya½ r³pasaddo ru¼hiy± ata½sabh±vepi pavattat²ti aparena r³pasaddena visesetv± vutta½ “r³par³pan”ti yath± tilatela½, dukkhadukkhanti (visuddhi. 2.539) ca, ruppanasabh±va½ r³panti attho. Yadi eva½, ±k±sadh±tu-±d²na½ katha½ r³pabh±voti? Nipphannar³passa paricchedavik±ralakkhaºabh±vato taggatikamev±ti “r³pan”tveva vuccati.

Vasanti ettha cittacetasik± pavattant²ti vatthu, cittata½sampayutt±na½ ±dh±rabh³ta½ r³pa½. Ta½ pana chabbidha½. Tattha hadayar³pa½ vatthu eva manodh±tumanoviññ±ºadh±t³na½ nissayabh±vato. Na dv±ra½ aññanissay±na½ cakkh±di viya. Yath± hi cakkh±d²ni sampaµicchan±d²na½ pavattiy± dv±ra½ honti, na eva½ hadayavatthu. Tena vutta½ “ya½ panettha hadayar³pa½ n±ma, ta½ vatthu, na dv±ran”ti. Viññattidvaya½ dv±ra½ kammadv±rabh±vato. Tannissitassa cittupp±dassa abh±vato na vatthu. Pas±dar³pa½ vatthu ceva attasannissitassa cakkhuviññ±º±dikassa, dv±rañca aññanissitassa sampaµicchan±dikassa. Sesa½ ekav²satividha½ r³pa½ vuttavipariy±yato neva vatthu na ca dv±ra½.

450. Ekato eva j±ta½ ekaja½. Nanu ca ekato eva paccayato paccayuppannassa uppatti natth²ti? Sacca½ natthi, r³pajanakapaccayesu ekatoti ayamettha adhipp±yo. Na hi r³puppatti r³pajanakato añña½ paccaya½ apekkhati. Dvijanti-±d²supi eseva nayo. Imesanti imesa½ pabhed±na½ vasena. Kammajamev±ti kammato eva j±ta½. Cittajamev±ti etth±pi eseva nayo. Cittato ca ututo ca j±tanti k±lena cittato, k±lena ututoti eva½ cittato ca ututo ca j±ta½ daµµhabba½. Ta½ dvija½ dv²hi j±tanti. Parato dv²supi eseva nayo. Sadd±yatanamev±ti ettha ya½ cittaja½ sadd±yatana½, ta½ saviññattikamev±ti eke. Aviññattikopi atthi vitakkavipph±rasaddoti por±º±.

Vitakkavipph±rasaddo na sotaviññeyyoti hi eva½ pavattamah±-aµµhakath±v±da½ niss±ya cittasamuµµh±nassa saddassa viññattiy± vin±pi uppatti icchitabb±. Na hi viññatti “k±yav±c±ya viññatt²”ti vacanato asotaviññeyyena saddena saha uppajjati, eva½ sante cittajen±pi saddanavakena bhavitabba½. So ca v±do “saddo ca hoti, na sotaviññeyyo c±”ti viruddhamevetanti maññam±nehi saªgahak±rehi paµikkhitto. Apare pana mah±-aµµhakath±v±da½ appaµikkhipitv± tassa adhipp±ya½ vaººenti. Katha½? “Jivh±t±lucalan±dika½ vitakkasamuµµhita½ viññattisahajameva sukhumasadda½ dibbasotena sutv± ±disat²”ti sutte, paµµh±ne ca o¼±rika½ sadda½ sandh±ya sotaviññ±ºassa ±rammaºapaccayabh±vo vuttoti imin± adhipp±yena vitakkavipph±rasaddassa asotaviññeyyat± vutt±ti. Ta½ catuja½. Avasesanti avinibbhogar³pena saddhi½ ±k±sadh±tum±ha.

Lakkhaºar³pa½ pana nakutocij±tanti kutocipi paccayato na j±ta½, n±pi sayameva j±ta½ paccayehi vin± sayameva j±tassa sabbena sabba½ abh±vato. Katha½ paneta½ viññ±tabba½ lakkhaºar³pa½ na j±yat²ti? Lakkhaº±bh±vato. Uppattimant±na½ hi r³p±yatan±d²na½ j±ti-±d²ni lakkhaº±ni vijjanti, na eva½ j±ti-±d²na½. Tasm± viññ±tabbameta½ j±ti-±d²ni na j±yant²ti. Siy± paneta½ “j±ti-±d²na½ j±ti-±d²ni lakkhaº±ni vijjant²”ti? Ta½ na, kasm±? Tath± sati anavaµµh±n±pattito. Yadi hi j±ti-±d²ni j±ti-±dimant±ni siyu½, t±nipi j±ti-±dimant±ni, t±nipi j±ti-±dimant±n²ti anavaµµh±nameva ±pajjati. Tasm± suµµhu vutta½ “j±ti-±d²ni na j±yant²”ti. Ten±ha “na hi upp±dassa upp±do atthi, uppannassa ca parip±kabhedamatta½ itaradvayan”ti, jar±maraºanti attho.

Tattha “upp±do natth²”ti etena upp±dassa jar±maraº±bh±vam±ha. Asati upp±de kuto jar±maraºanti mattaggahaºena jar±maraºassa upp±d±bh±vampi. Yadi eva½ j±tiy± kutoci j±tat±vacana½ kathanti ±ha “yamp²”ti-±di. Tattha kicc±nubh±vakkhaºe diµµhatt±ti ye te citt±dayo r³p±yatan±d²na½ r³p±na½ janakapaccay±, tesa½ tadupp±dana½ pati anuparataby±p±r±na½ yo so paccayabh±v³palakkhaº²yo kicc±nubh±vakkhaºo, tad± j±yam±n±na½ r³p±yatan±d²na½ dhamm±na½ vik±rabh±vena upalabbham±nata½ sandh±ya veneyyapuggalavasena j±tiy± kutoci paccayato j±tatta½ p±¼iya½ anuññ±ta½ yath± ta½ cittasamuµµh±nat±di viññatti-±d²na½. Ayañhettha saªkhepattho– yehi paccayadhammehi r³p±dayo uppajjeyyu½, tesa½ paccayabh±v³pagamanakkhaºe upalabbham±n± r³p±dayo tato pure, pacch± ca anupalabbham±n± tato uppajjant²ti viññ±yanti, eva½ j±tipi veditabb±. Yadi eva½ nippariy±yato j±tiy± kutoci j±tat± siddh±, atha kasm± veneyyapuggalavasen±ti vuttanti? Nayidameva½ j±yam±nadhammavik±rabh±vena upalabbham±natt±. Yadi hi dhammo viya upalabbheyya j±ti, nippariy±yova tass± kutoci j±tabh±vo, na evamupalabbhati, atha kho vik±rabh±vena. Tasm± vutta½ “veneyyapuggalavasen±”ti.

Tad± kira sot³na½ eva½ citta½ uppanna½ “aya½ j±ti sabbesa½ dhamm±na½ pabhavo, sayañca na kutoci j±yati yath± ta½ pakativ±d²na½ pakat²”ti, ta½ nesa½ micch±g±ha½ vidhamento satth± “upacayo santat²”ti dvidh± bhinditv± kutoci paccayato j±tañca katv± desesi, na pana jar±maraºa½ paccayadhamm±na½ kicc±nubh±vakkhaºe adassanato. Yadi eva½ katha½ “jar±maraºa½ paµiccasamuppannan”ti (sa½. ni. 2.20) vutta½? Yasm± paµiccasamuppann±na½ dhamm±na½ parip±kabhaªgat±ya tesu santesu honti, na asantesu. Na hi aj±ta½ paripaccati, bhijjati v±, tasm± ta½ j±tipaccayata½ sandh±ya “jar±maraºa½ paµiccasamuppannan”ti (sa½. ni. 2.20) pariy±yena suttesu vutta½. Yo panettha k±mabhav±d²su kamm±din± paccayena yonivibh±gato paµisandhiya½, pavattiyañca r³padhamm±na½ pavattibhedo vattabbo, so parato paµiccasamupp±dakath±ya½ ±vi bhavissat²ti na vuttoti daµµhabbo.

Iti r³pakkhandhe vitth±rakath±mukhavaººan±.