Ettha vuccate– r³p±vacarasatt±na½ gh±najivh±yatan±bh±vato vijjam±n±pi gandharas± ±yatanakicca½ na karont²ti te an±masitv± p±¼iya½ “pañc±yatan±ni p±tubhavant²”ti (vibha. 1015), “cha ±yatan±n²”ti (vibha. 992) ca ±di vutta½, “tayo ±h±r±”ti ca ajjhoharitabbassa ±h±rassa abh±vena ojaµµhamakar³pasamuµµh±panasaªkh±tassa ±h±rakiccassa akaraºato, na sabbena sabba½ gandharas±na½, oj±ya ca abh±vato. Iti visayino, kiccassa ca abh±vena visayo, kiccav± ca dhammo na vutto. Yasmiñhi bhave visay² natthi, tasmi½ ta½hetuko nippariy±yena visayassa ±yatanabh±vo natth²ti vijjam±nass±pi avacana½ yath± tattheva r³pabhave pathav²tejov±yodh±t³na½ phoµµhabb±yatanabh±vena. Yassa pana yattha vacana½, tassa tattha visay²sabbh±vahetuko nippariy±yena ±yatanabh±vo vutto yath± tattheva r³p±yatanassa.

Yadi visay²sabbh±vahetuko visayassa nippariy±yena ±yatanabh±vo, kathamasaññasatt±na½ dve ±yatan±ni p±tubhavant²ti, asaññasatt±nañhi cakkh±yatana½ natthi, acakkh±yatanabh±vena ca nesa½ r³p±yatana½ aññesa½ avisayoti? N±ya½ virodho. Yena adhipp±yena r³padh±tuya½ saññ²na½ gandh±yatan±d²na½ avacana½, tena r³p±yatanass±pi avacananti asaññ²na½ eka½ ±yatana½ vattabba½. Yath±sakañhi indriyagocarabh±v±pekkh±ya yesa½ nippariy±yena ±yatanabh±vo atthi, tesu niddisiyam±nesu tadabh±vato r³padh±tuya½ saññ²na½ gandh±dike visu½ ±yatanabh±vena avatv± dhammasabh±v±nativattanato, manoviññ±ºassa ca visayabh±v³pagamanato dhamm±yatanantogadhe katv± “pañc±yatan±n²”ti p±¼iya½ (vibha. 1015) vutta½. Etadatthañhi “dhamm±yatanan”ti s±maññato n±makaraºa½, piµµhivaµµak±ni v± t±ni katv± “pañc±yatan±n²”ti vutta½.

Yena ca pana adhipp±yena asaññ²na½ r³p±yatana½ vutta½, tena saññ²nampi gandh±d²na½ visu½ gahaºa½ k±tabbanti imassa nayassa dassanattha½ “asaññasatt±na½ dev±na½ dve ±yatan±ni p±tubhavant²”ti (vibha. 1017) vutta½. Asatipi hi tattha attano indriye r³passa vaºº±yatanasabh±v±tikkamo natthev±ti ta½ r³p±yatanantveva vuccati. Imin± ca nayadassanena gandh±d²ni t²ºi pakkhipitv± saññ²na½ aµµha ±yatan±ni, asaññ²na½ pañc±ti ayamattho dassito hoti. Evañceta½ sampaµicchitabba½, aññath± r³paloke phusitu½ asakkuºeyyat±ya pathav²-±d²na½ brahm±na½ vac²ghoso eva na siy±. Na hi paµighaµµan±nigha½samantarena saddappavatti atthi, na ca phusanasabh±v±na½ katthaci aphusanabh±vat± sakk± viññ±tu½, phoµµhabb±yatanasaªkh±tassa ca bh³tattayassa abh±ve r³pabhave r³p±yatan±d²nampi sambhavo eva na siy±. Tasm± phusitu½ sakkuºeyyat±yapi pathav²-±d²na½ tattha k±yindriy±bh±vena tesa½ phoµµhabbabh±vo na vutto. Evañca katv± r³padh±tuya½ tesa½ sappaµighavacanañca samatthita½ hoti. Vuttañhi “asaññasatt±na½ anidassanasappaµigha½ eka½ mah±bh³ta½ paµicca dve mah±bh³t±”ti-±di (paµµh±. 2.22.20).

Paµigho ca n±ma bh³tattayassa k±yappas±da½ pati tannissayabh³taghaµµan±dv±rena abhimukhabh±vo, idha pana ta½sabh±vat±. So ca phusitu½ asakkuºeyyasabh±vassa ghaµµan±ya abh±vato natthi. Yadi tattha asatipi visayini r³p±yatana½ gahetv± “dve ±yatan±n²”ti vutta½, atha kasm± gandh±yatan±d²ni gahetv± “pañc±yatan±n²”ti na vuttanti? Nayadassanavasena desan± pavatt±ti vuttov±yamattho. Atha v± tattha r³p±yatanasseva vacana½ kad±ci aññabh³mik±na½ pas±dassa visayabh±va½ sandh±ya, na pana itaresa½ abh±vato, n±pi pariy±yenapi ±yatanabh±v±bh±vato. Asaññ²nañhi r³p±yatana½ sam±natalav±s²na½ vehapphal±na½, uparibh³mik±nañca suddh±v±s±na½ pas±dassa visayabh±va½ gacchati, na pana gandharas±ti tesa½yeva tattha avacana½ yutta½. Kath±vatthumhi ca nippariy±yena gandh±yatan±d²na½ atthibh±va½ paµij±nanta½ sandh±ya paµisedho kato.

Yadipi ceta½ vacana½ tattha gandh±yatan±d²na½ abh±vavibh±vana½ na hoti, atthibh±vad²panampi pana aññavacana½ natthev±ti? Nayidameva½, aµµhakath±su tattha nesa½ atthibh±vassa niddh±retv± vuttatt±. Yañhi aµµhakath±vacana½ p±¼iy± na virujjhati, ta½ p±¼i viya pam±ºabh³ta½ agarahit±ya ±cariyaparampar±ya y±vajjatan± ±gatatt±. Tattha siy±– ya½ p±¼iy± na virujjhati aµµhakath±vacana½, ta½ pam±ºa½, ida½ pana virujjhat²ti? Nayidameva½, yath± na virujjhati, tath± paµip±ditatt±. Cakkh±d²na½ ±yatan±na½, tannissay±nañca viññ±º±na½ sattasuññat±sandassanattha½ bhagavato dh±tudesan±ti ±yatanabh±vena vutt±na½yeva dh±tubh±vad²panato dh±tubh±vass±pi tesa½ avacana½ yujjati eva. Tasm± yath± p±¼iy± avirodho hoti, tath± cakkhudasak±divasena idha r³pagaºan± kat±ti na ettha dhammat±viloman±saªk±ya ok±soti veditabba½.

Aññesu sa½sedaja-opap±tikayonikes³ti r³p²brahme pana µhapetv± aññesu opap±tikesu, sa½sedajesu c±ti evamettha sambandho veditabbo. Opap±tikavisesanañhettha aññaggahaºa½, na sa½sedajavisesana½ asambhavato. Sati hi sambhave, byabhic±re ca visesanavisesitabbat± hoti. K±m±vacaradevesu sabbak±la½ paµisandhipavatt²su yath±vutt±ya santatiy± r³p±na½ labbhanato vutta½ “t±ni ca nicca½ deves³”ti. Na hi te kad±cipi vikalindriy±, abh±vak± ca hont²ti. Cakkhu nesa½ dasanna½ p³raºoti katv± cakkhudasako n±ma, as±dh±raºena v± cakkhun± lakkhito dasako cakkhudasako. Eva½ ses±ti yath± cakkhudasako vutto, eva½ ses±pi dasak± yojetv± veditabb±. “Sa½sedaj³pap±tayon²su avaka½sato ti½s±”ti saªkhepena vuttamattha½ vivaranto “avaka½sato pan±”ti-±dim±ha, ta½ paneta½ p±¼iy± na sameti. Na hi p±¼iya½ k±m±vacar±na½ sa½sedajopap±tik±na½ agh±nak±na½ upapatti vutt±. Dhammahadayavibhaªge hi “k±madh±tuy± upapattikkhaºe kassaci ek±das±yatan±ni p±tubhavanti, kassaci das±yatan±ni, kassaci apar±ni das±yatan±ni, kassaci nav±yatan±ni, kassaci satt±yatan±ni p±tubhavant²”ti vutta½, na vutta½ “aµµh±yatan±ni p±tubhavant²”ti (vibha. 1007). Yadi hi agh±nakass±pi upapatti siy±, tikkhattu½ “das±yatan±ni p±tubhavant²”ti vattabba½ siy±, tikkhattuñca “nav±yatan±ni p±tubhavant²”ti, na ca ta½ vutta½.

Tattha upapattikkhaºeti paµisandhikkhaºe. Ek±das±ti paripuºº±yatanassa sadd±yatanavajj±ni ek±dasa ±yatan±ni. Kassaci das±yatan±n²ti andhassa cakkh±yatanavajj±ni. Apar±ni das±yatan±n²ti badhirassa sot±yatanavajj±ni. Nav±yatan±n²ti andhabadhirassa cakkhusot±yatanavajj±ni. Satt±yatan±n²ti gabbhaseyyakassa r³pagandharasak±yaphoµµhabbamanodhamm±yatanavasena vutta½. Yadi cakkhusotagh±navikalopi uppajjeyya, tassa aµµhev±yatan±ni siyu½, na ca vutta½ “aµµh±yatan±ni p±tubhavant²”ti. Tasm± nattheva cakkhusotagh±navikalo. Sati ca agh±nak³papattiya½ punapi “kassaci apar±nipi das±yatan±ni p±tubhavant²”ti vattabba½ siy±. Tath± ca sati yath± andhabadhirassa vasena “kassaci nav±yatan±ni p±tubhavant²”ti ekav±ra½ vutta½, eva½ andh±gh±nakassa, badhir±gh±nakassa ca vasena “kassaci apar±ni nav±yatan±ni, kassaci apar±nipi nav±yatan±ni p±tubhavant²”ti vattabba½ siy±ti attho. Eva½ dh±tup±tubh±v±dipañh±nipi vattabb±n²ti vadanti. Ettha ca yath± “sattati ukka½satotha r³p±n²”ti pada½ “sa½sedaj³pap±tayon²s³”ti ettha yonidvayavasena yoj²yati, na eva½ “avaka½sato ti½s±”ti ida½. Ida½ pana sa½sedajayonivaseneva yojetabba½. Ekayoganiddiµµhass±pi ekadeso sambandha½ labhat²ti sa½sedajassa jaccandhabadhira-agh±nakanapu½sakassa jivh±k±yavatthudasak±na½ vasena ti½sa r³p±ni uppajjant²ti vutta½, na opap±tikass±ti ayamettha aµµhakath±yamadhipp±yo.

Ye pana “opap±tikassa jaccandhabadhira-agh±nakanapu½sakassa jivh±k±yavatthudasak±na½ vasena ti½sa r³p±ni uppajjant²ti mah±-aµµhakath±ya½ vuttan”ti vadanti, ta½ na gahetabba½. So hi pam±dap±µho. Evañca katv± ±yatanayamakavaººan±ya½ “k±madh±tuya½ pana agh±nako opap±tiko natthi. Yadi bhaveyya, ‘kassaci aµµh±yatan±ni p±tubhavant²’ti vadeyy±”ti (yama. aµµha. ±yatanayamaka 18-21) vutta½. Apare pan±hu “kassaci ek±das±yatan±ni p±tubhavant²ti y±va ‘kassaci nav±yatan±n²’ti p±¼i opap±tike sandh±ya vutt±. Tasm± pubben±para½ aµµhakath±ya½ avirodho siddho. Tath± ca yath±vuttap±¼iy± ayamatthavaººan± aññadatthu sa½sandati sametiyev±”ti. Ya½ paneke vadanti “opap±tikaggahaºena sa½sedaj±pi saªgayhanti. Tath± hi dhammahadayavibhaªge ‘k±madh±tuy± upapattikkhaºe kassaci ek±das±yatan±ni p±tubhavant²’ti-±d²na½ (vibha. 1007) niddese ‘opap±tik±na½ pet±nan’ti-±din± (vibha. 1009) opap±tikaggahaºameva kata½, na sa½sedajaggahaºan”ti, ta½ paripuºº±yatan±na½yeva sa½sedaj±na½ opap±tikesu saªgahaºavasena vuttanti veditabba½. Tath± hi vutta½ aµµhakath±ya½ “sa½sedajayonik± paripuºº±yatan±paripuºº±yatanabh±vena opap±tikasaªgaha½ katv± vutt±”ti, padh±n±ya v± yoniy± sabba½ paripuºº±yatanayoni½ dassetu½ “opap±tik±nanti vuttan”ti ca, idha pana yonidvaya½ sar³peneva pak±setu½, sa½sedajayonivaseneva ca avaka½sato r³papavatti½ dassetu½ opap±tikayoniy± itara½ asaªgahetv± “sa½sedaj³pap±tayon²s³”ti vutta½. Ta½ sabba½ v²ma½sitv± gahetabba½.

Ukka½s±vaka½s±na½ pana antareti “sattati, ti½s±”ti eva½ vutt±na½ r³passa ukka½s±vaka½saparicched±na½ majjhe. Anur³pato vikappo veditabboti ap±yesu andhassa cha cakkhudasak±bh±vato, tath± badhirassa sotadasak±bh±vato, andhabadhirassa pana pañca cakkhusotadasak±bh±vatoti evam±din± nayena veditabbo. Ya½ panettha vattabba½, ta½ vuttamev±ti.

631. Cutipaµisandh²na½ khandh±d²hi aññamaññasam±nat± abhedo. Asam±nat± bhedo.

¾rammaºatopi abhinn±ti cat³su ±ruppesu tato tato cavitv± tattha tattheva upapajjantassa vasena vutta½. Tatheva pana heµµh±, r³pabhave v± upapatti natthi. Ar³pabh³mito cavitv± heµµh± upapatti n±ma k±mabhave eva, tatth±pi tihetukapaµisandhi eva. R³pabhavato pana cuto duhetukopi hot²ti vadanti. Amahaggatabahiddh±rammaº±ya cutiy± anantar± mahaggata-ajjhatt±rammaº± dutiyacatutth±ruppapaµisandhi. Eva½ nayamattassa dassitatt± vutta½, avuttañca sabba½ saªgahetv± ±ha “aya½ t±va ar³pabh³m²suyeva nayo”ti. R³p±r³p±vacar±na½ upac±rassa balavat±ya tato cavitv± duggatiya½ upapatti natth²ti “ekaccasugaticutiy±”ti ±ha. Ekaccaduggatipaµisandh²ti ettha ekaccaggahaºassa payojana½ maggitabba½. Aya½ panettha adhipp±yo siy±– n±nattak±yan±nattasaññ²su vutt± ekacce ca vinip±tik± tihetuk±dipaµisandhik±, tesa½ paµisandhi½ vinip±tikabh±vena “duggatipaµisandh²”ti gahetv± sabbasugaticutiy± ca s± paµisandhi hoti, na ekaccasugaticutiy± ev±ti tannivattanattha½ ekaccaduggatiggahaºa½ kata½. Ap±yapaµisandhi eva hi ekaccasugaticutiy± hoti, na sabbasugaticutiy±ti. Atha v± duggatipaµisandhi duvidh± ekaccasugaticutiy± anantar±, duggaticutiy± c±ti. Tattha pacchima½ vajjetv± purima½yeva gahetu½ vutta½ “ekaccaduggatipaµisandh²”ti. Ahetukacutiy± sahetukapaµisandh²ti duhetuk± ca tihetuk± ca yojetabb±. Maº¹³kadevaputt±d²na½ viya hi ahetukacutiy± tihetukapaµisandhipi hot²ti.