Tath±pi vadeyya y± s± tumhehi “tass± methuna½ dhamma½ paµisevat²”ti p±¼i ±bhat±, na s± sattam²payog±. “Tass±”ti hi ida½ chaµµhiyantapada½ “tass±makkaµiy±-aªgaj±te methuna½ dhamma½ paµisevat²”ti atthasambhavatoti? Tanna, aµµhakath±ya½ “tass±ti bhummavacanan”ti vuttatt±. Kiñca bhiyyo– aµµhakath±ya½yeva “tass± ca sikkh±ya sikkha½ parip³rento sikkhati, tasmiñca sikkh±pade av²tikkamanto sikkhat²”ti imasmi½ padese “tass±”ti bhummavacana½ niddeso katoti. Nanu ca bho tatth±pi “tass±”ti ida½ vibhattivipall±savasena bhummatthe s±mivacananti? “Ativiya tva½ vibhattivipall±sanaye kusalosi, vibhattivipall±siko n±m±”ti bhava½ vattabbo. Yo tva½ dhammasaªg±hakattherehi vuttap±¼impi ullaªghasi, aµµhakath±vacanampi ullaªghasi, aparampi te niddesap±¼i½ ±hariss±ma. Sace tva½ paº¹itaj±tiko, saññatti½ gamissasi. Sace apaº¹itaj±tiko, attano g±ha½ amuñcantoyeva saññatti½ na gamissati, s±sane citti½ katv± suºoh²ti. “Tasm± hi sikkhetha idheva jant³”ti imiss± p±¼iy± attha½ niddisantena pabhinnapaµisambhidena satthukappena aggas±vakena dhammasen±patin± ±yasmat± s±riputtena “idh±ti imiss± diµµhiy± imiss± khantiy± imiss± ruciy± imasmi½ ±d±ye imasmi½ dhamme”ti eva½ “imiss±”ti pada½ bhummavacanavasena vutta½. Tañhi “idh±”ti padassa atthav±cakatt± sattamiy± r³panti viññ±yati. Iti “imiss±”ti sattamiy± r³pe diµµheyeva “sabbass± katariss±”ti-±d²ni sattamiy± r³p±ni p±¼iya½ an±gat±nipi diµµh±niyeva n±ma.

Aparampi te sabbalok±nukampakena sabbaññun± ±haccabh±sita½ p±¼i½ ±hariss±ma, citti½ katv± suºohi, “aµµh±nameta½ bhikkhave anavak±so, ya½ ekiss± lokadh±tuy± apubba½ acarima½ dve arahanto samm±sambuddh± uppajjeyyun”ti ettha “ekiss±”ti ida½ sattamiy± r³pa½. Eva½ “ekiss±”ti sattamiy± r³pe diµµheyeva “sabbass± katariss±”ti-±d²ni sattamiy± r³p±ni p±¼iya½ an±gat±nipi diµµh±niyeva n±ma. Na hi sabbath±pi voh±r± sar³pato p±¼i-±d²su dissanti, ekacce dissanti, ekacce na dissantiyeva. Atrida½ vuccati–

“Tass±”icc±dayo sadd±, “t±ya”icc±dayo viya;
ñeyy± pañcasu µh±nesu, tatiy±d²su dh²mat±.
Tiººanna½ pana n±d²na½, hoti sabyapadesato;
“tass± kass±”ti-±d²ni, bhavanti tatiy±disu.

Atra pan±ya½ p±¼inayavibh±van± aµµhakath±nayavibh±van± ca– tass± kaññ±ya saddhi½ gacchati, tass± kaññ±ya kata½, tass± kaññ±ya deti, tass± kaññ±ya apeti, tass± kaññ±ya aya½ kaññ± h²n±, tass± kaññ±ya aya½ kaññ± adhik±, tass± kaññ±ya santaka½, tass± kaññ±ya patiµµhitanti. Dullabh±ya½ n²ti s±dhuka½ citti½ katv± pariy±puºitabb± s±sanassa ciraµµhitattha½. Eva½ sabbath±pi p±¼i-aµµhakath±nay±nus±rena itthiliªgassa avisad±k±ravoh±rat± ñ±tabb±.

Eva½ pana ñatv± viññuj±tin± “dvinna½ gosadd±na½ r³pam±l±visesena liªgan±natta½ hot²”ti niµµhametth±vagantabba½. Gosaddo hi “puriso m±tug±mo orodho ±po satth±”ti-±dayo viya na niyog± visad±k±ravoh±ro, n±pi “kaññ± ratti itth²”ti-±dayo viya niyog± avisad±k±ravoh±ro. Tath± hi aya½ pulliªgabh±ve dh±tusaddo viya visad±k±ravoh±ro, itthiliªgabh±ve avisad±k±ravoh±ro Iti imassa atthassa sot³na½ ñ±panena paramasaºhasukhumañ±ºappaµil±bhatta½ “go, g±v² g±vo. G±vi½, gavo”ti-±din± ok±rantassa itthiliªgassa gosaddassa ±veºik± n±mikapadam±l± vutt±. Ettha pana “g±vin”ti ekakkhattum±gata½, “go goh²”ti-±d²ni dvikkhattu½, “g±vo g±v² g±van”ti tikkhattu½, “g±viy±”ti pañcakkhattu½, evamettha pañcakkhattu½ ±gatapad±na½ vasena avisad±k±ro dissat²ti ida½ itthiliªganti gahetabba½. Imañhi naya½ muñcitv± natthi añño nayo yena gosaddo itthiliªgo siy±. Tasm± idameva amh±ka½ mata½ s±rato paccetabba½. Pumitthiliªgasaªkh±t±na½ dvinna½ gosadd±na½ r³pam±l±ya nibbisesata½ vadant±na½ pana ±cariy±na½ mata½ pulliªge vattam±nena gosaddeni’tthiliªge vattam±nassa gosaddassa r³pam±l±ya sadisatte sati m±tug±masaddassa n±mikapadam±l±yo sama½ yojetv± pumitthiliªgabh±vaparikappana½ viya hot²ti na s±rato paccetabba½.

Ettha pana kiñci liªgasa½sandana½ kathay±ma– heµµh± niddiµµhassa ok±rantapulliªgassa gosaddassa n±mikapadam±l±ya½ “g±vu½ g±va½ g±ven±”ti-±d²ni ekakkhattum±gat±ni, “go goh²”ti-±d²ni dvikkhattu½, “g±vo gavo gavan”ti im±ni pana “satth± r±j±”ti-±d²ni viya tikkhattu½, catukkhattu½ v± panettha pañcakkhattu½ v± ±gatapad±ni na santi. Tadabh±vato visad±k±ro dissati. Purisasaddassa n±mikapadam±l±yampi “puriso purisan”ti-±d²ni ekakkhattum±gat±ni, “purise”ti-±d²ni dvikkhattu½, “puris±”ti tikkhattu½. Eva½ visad±k±ro dissati. ¾k±rantitthiliªgassa pana “kaññan”ti-±d²ni ekakkhattum±gat±ni, “kaññ±h²”ti-±d²ni dvikkhattu½, “kaññ±yo”ti-±d²ni tikkhattu½, “kaññ±”ti ida½ catukkhattu½, “kaññ±y±”ti ida½ pana pañcakkhattu½. Eva½ avisad±k±ro dissati. ¾k±rantapulliªgassatu “satthar²”ti-±d²ni ekakkhattum±gat±ni, “satth³”ti-±d²ni dvikkhattu½, “satth±”ti-±d²ni tikkhattu½, eva½ visad±k±ro dissati. Imin± nayena sabb±supi pumitthiliªgapadam±l±su visad±k±ro ca avisad±k±ro ca veditabbo. Napu½sakaliªgassa pana n±mikapadam±l±ya½ “citten±”ti-±d²ni ekakkhattum±gat±ni, “cittan”ti-±d²ni dvikkhattu½, “citt±n²”ti ida½ tikkhattu½ ±gata½. Aµµhi ±yusadd±d²supi eseva nayo. Ettha ubhayamutt±k±ro dissati. Kiñc±pettha catukkhattu½ pañcakkhattu½ v± ±gatapad±na½ abh±vato visad±k±ro upalabbham±no viya dissati, tath±pi yasm± “citta½ aµµhi ±y³”ti-±d²ni napu½sak±ni “gaccha½ aggi bhikkh³”ti-±d²na½ pulliªg±na½ nayena appavattanato visad±k±rañca, “ratti y±g³”ti-±d²na½ itthiliªg±na½ nayena appavattanato avisad±k±rañca ubhayamanupagamma visesato “citta½, citt±ni, citt±. Citta½, citt±ni, citte”ti-±din± sanik±r±ya r³pam±l±ya r³pavant±ni bhavanti, tasm± tesam±k±ro ubhayamuttoti daµµhabbo.

Tividhop±ya½ ±k±ro sakkaµabh±s±su na labbhati. Tenesa sabbesupi by±karaºasatthesu na vutto. Sabbasatt±na½ pana m³labh±s±bh³t±ya jinerit±ya m±gadhik±ya sabh±vaniruttiy± labbhati. Tath± hi aya½ niruttimañj³s±ya½ vutto–

Ki½ paneta½ liªga½ n±ma? Keci t±va vadanti–

“Thanakesavat² itth², massuv± puriso siy±. Ubhinnamantara½ eta½, itaro’bhayamuttako’ti
Vuttatt± visiµµh± thanakes±dayo liªgan”ti, eta½ na sabbattha, gaªg±s±l±rukkh±d²na½ than±din± sambandh±bh±vato.
Apare vadanti– “na liªga½ n±ma paramatthato kiñci atthi, lokasaªketar³¼ho pana voh±ro liªga½ n±m±”ti. Idamettha sanniµµh±na½. Sabbaliªgikopi saddo hoti taµa½ taµ² taµoti. Yadi ca paramatthato liªga½ n±ma siy±, katha½ aññamaññaviruddh±na½ tesa½ ekattha sam±veso bhavati, tasm± yassa kassaci atthassa avisad±k±ravoh±ro itthiliªga½, visad±k±ravoh±ro pulliªga½, ubhayamutt±k±ravoh±ro napu½sakaliªganti veditabbanti.

Ettha pana n±mikapadam±l±saªkh±tapabandhavaseneva avisad±k±ravoh±r±dit± gahetabb±, na ekekapadavasena. Tath± hi “kaññ± puriso cittan”ti ca, “kaññ±yo puris± citt±n²”ti ca evam±dikassa ekekapadassa avisad±k±ravoh±r±dit± na dissati. Yasm± pana pabandhavasena visad±k±ravoh±r±dibh±ve siddheyeva samud±y±vayavatt± ekekapadassapi avisad±k±ravoh±r±dit± sijjhateva.

Keci pana n±mikapadam±l±saªkh±ta½ pabandha½ apar±masitv± ekekapadavaseneva avisad±k±ravoh±r±dika½ icchanti, te vattabb± “yadi ekekapadasseva avisad±k±ravoh±r±dit± siy±, eva½ sante ‘kaññ± puris± satth± guºav± r±j±’ti-±d²na½ pad±na½ ±k±rasutivasena, ‘puriso satth±ro kaññ±yo’ti-±d²na½ pana ok±rasutivasena, ‘citta½ purisa½ kaññan’ti-±d²na½ anus±rasutivasena aññamañña½ sam±nasutisambhav± katha½ avisad±k±ravoh±r±dit± siy±”ti? Kiñc±pi te eva½ vadeyyu½ “siy± eva, n±natta½ pana tesa½ duppaµivedhan”ti. Te vattabb± “m± tumhe evamavacuttha, dujj±natarampi nibb±na½ kathanasamattha½ puggala½ niss±ya j±nanti, tasm± suµµhu upaparikkhitv± vadeth±”ti. Evañca pana vatv± tato uttari te pañha½ pucchitabb± “bodhisaddo ±yusaddo ca kataraliªgo”ti. Te j±nant± eva½ vakkhanti “bodhisaddo itthiliªgo ceva pulliªgo ca, ±yusaddo ca pana napu½sakaliªgo ca pulliªgo c±ti dviliªg± ete sadd±”ti. Te vattabb± “yadi bodhisaddo ca ±yusaddo ca dviliªg± ete sadd±, eva½ sante dvinna½ bodhisadd±na½ ekapadabh±vena vavatthit±na½ accantasam±nasutik±na½ katha½ avisad±k±ravoh±rat± ca visad±k±ravoh±rat± ca siy±, kathañca pana dvinna½ ±yusadd±na½ ekapadabh±vena vavatthit±na½ accantasam±nasutik±na½ ubhayamutt±k±ravoh±rat± ca visad±k±ravoh±rat± ca siy±”ti? Eva½ vutt± te addh± kiñci uttari apassant± niruttar± bhavissanti. Saddasatthavid³ pana saddasatthato naya½ gahetv± vadanti–

“Ese’s± eta’miti ca,
pasiddhi atthesu yesu lokassa;
‘th²pumanapu½sak±n²’ti,
vuccante t±ni n±m±n²”ti.

Tesa½ kira ayamadhipp±yo– “eso puriso, eso m±tug±mo, eso r±j±, es± itth², es± lat±, eta½ napu½saka½, eta½ cittan”ti eva½ puris±d²su yesu atthesu lokassa “eso es± etan”ti ca pasiddhi hoti, tesu atthesu t±ni n±m±ni “pumitthinapu½sakaliªg±n²”ti vuccanti, ta½dv±rena aññ±nip²ti. Eva½ vadantehi tehi “imin± n±ma ±k±rena ‘eso es± etan’ti n±m±ni aññ±ni ca pulliªg±din±ma½ labhant²”ti aya½ viseso na dassito, saddhammanayaññ³hi pana neruttikehi dassito “yassa kassaci atthassa avisad±k±ravoh±ro itthiliªgan”ti-±din±.

Keci pana “avisad±k±r±na½ atth±na½ v±cako voh±ro itthiliªgan”ti-±d²ni vadanti, ta½ na gahetabba½. Yadi hi avisad±k±r±na½ atth±na½ v±cako voh±ro itthiliªga½, eva½ sante m±tug±makalattakantakaºµakagumb±dayopi voh±r± itthiliªg±ni siyu½ avisad±k±ratt± tadatth±na½. Yadi pana visad±k±r±na½ atth±na½ v±cako voh±ro pulliªga½, eva½ sante “devat± saddh± ñ±ºa”micc±dayopi voh±r± pulliªg±ni siyu½ visad±k±ratt± tadatth±na½. Atha v± yadi avisad±k±r±na½ atth±na½ v±cako voh±ro itthiliªga½, visad±k±r±na½ panatth±na½ v±cako voh±ro pulliªga½, eva½ sante ekassevatthassa ekakkhaºe dv²hi liªgehi na vattabbat± siy±–

“Atthak±mosi me yakkha, hitak±m±si devate;
karomi te ta½ vacana½, tva½si ±cariyo mam±”ti.

Yadi ca ubhayamutt±k±r±na½ atth±na½ v±cako voh±ro napu½sakaliªga½, eva½ sante ubhayamutt±k±r±na½ atth±na½ tiºarukkh±d²su “ida½ n±m±”ti niyam±bh±vato liªgavacana½ viruddha½ siy±. Apica “paññ±ratana½. S±riputtamoggall±na½ s±vakayugan”ti ca ±din± napu½sakaliªgavacanena tadatth±nampi ubhayamutt±k±rat± vutt± siy±. Apica ekampi t²ra½ “taµa½ taµ² taµo”ti t²hi liªgehi na vattabba½ siy±. Ekampi ca ñ±ºa½ “paññ±ºa½ paññ± paj±nan± amoho”ti-±din± t²hi liªgehi na vattabba½ siy±, tasm± ta½ naya½ aggahetv± yath±vuttoyeva nayo gahetabbo.

Lokasmiñhi itth²na½ heµµhimak±yo visado hoti, uparimak±yo avisado, urama½sa½ avisada½, gaman±d²nipi avisad±ni Itthiyo hi gaccham±n± avisada½ gacchanti, tiµµham±n± nipajjam±n± nis²dam±n± kh±dam±n± bhuñjam±n± avisada½ bhuñjanti. Purisampi hi avisada½ disv± “m±tug±mo viya gacchati tiµµhati nipajjati nis²dati kh±dati bhuñjat²”ti vadanti. Iti yath± itthiyo yebhuyyena avisad±k±r±, tath± yassa kassaci saviññ±ºakassa v± aviññ±ºakassa v± atthassa ye voh±r± yebhuyyena avisad±k±r±, teyeva itthiliªg±ni n±ma bhavanti. Ta½ yath±? “Kaññ± devat± dh²talik± dubb± saddh± ratti itth² y±gu vadh³” iccevam±d²ni. Puris±na½ pana heµµhimak±yo avisado hoti, uparimak±yo visado, urama½sa½ visada½, gaman±d²nipi visad±ni honti. Puris± hi gaccham±n± visada½ gacchanti, tiµµham±n± nipajjam±n± nis²dam±n± kh±dam±n± bhuñjam±n± visada½ bhuñjanti. Itthimpi hi gaman±d²ni visad±ni kurum±na½ disv± “puriso viya gacchat²”ti-±d²ni vadanti. Iti yath± puris± yebhuyyena visad±k±r±, tath± yassa kassaci saviññ±ºakassa v± aviññ±ºakassa v± atthassa ye voh±r± yebhuyyena visad±k±r±, teyeva pulliªg±ni n±ma bhavanti. Ta½ yath±? “Puriso m±tug±mo orodho ±po rukkho moho satth±” iccevam±d²ni. Yath± ca pana napu½sak± ubhayamutt±k±r±, tath± yassa kassaci saviññ±ºakassa v± aviññ±ºakassa v± atthassa ye voh±r± ubhayamutt±k±r±, teyeva napu½sakaliªg±ni n±ma bhavanti. Ta½ yath±? “Citta½ r³pa½ itth±g±ra½ kalatta½ n±µaka½ ratana½ ñ±ºa½ aµµhi ±yu”iccevam±d²ni. Icceva½ n±mik±na½ sabbesampi voh±r±na½–

Visad±visad±k±r±, ±k±ro’bhayamuttako;
liªgassa lakkhaºa½ eta½, ñeyya½ sy±dippabandhato.

Ida½ µh±na½ dubbinivijjha½ mah±vanagahana½ niggumba½ nijjaµa½ katv± dassita½ s±dhuka½ manasi k±tabba½. Iti sabbesa½ n±mikapad±na½ pabandhanissitena avisad±k±ravoh±r±dibh±vena itthiliªg±dibh±vassa sambhavato dvinnampi gosadd±na½ pabandhanissitena avisad±k±ravoh±r±dibh±vena yath±saka½ itthiliªg±dibh±vo veditabbo.

Savinicchayoya½ ok±rantitthiliªgassa n±mikapadam±l±vibh±go.

Ok±rantat±pakatika½ ok±rantitthiliªga½ niµµhita½.

Eva½ sabbath±pi ±k±ranta ivaººanta uvaººantok±rantavasena chabbidh±ni itthiliªg±ni niravasesato gahit±ni bhavanti. Etesu pana kesañci ±k±rant±na½ ²k±rant±nañca katthaci paccattekavacanassa ek±r±desavasena yo pabhedo dissati, so id±ni vuccati. Tath± hi–

“Na tva½ r±dha vij±n±si, a¹¹haratte an±gate;
abyayata½ vilapasi, viratte kosiy±yane”ti

Imasmi½ r±dhaj±take “viratt±”ti ±k±rantavasena vattabbe paccattavacanassa ek±r±desavasena “viratte”ti vutta½. Tath± “kosiy±yan²”ti ²k±rantavasena vattabbe paccattavacanassa ek±r±desavasena “kosiy±yane”ti vutta½. Tena aµµhakath±cariyo “viratte kosiy±yaneti m±t± no kosiy±yan² br±hmaº² viratt± amh±ka½ pitari nippem± j±t±”ti attha½ sa½vaººesi. Nanu ca bho p±¼iya½ “viratte”ti, “kosiy±yane”ti ca paccattavacanassa dassanato “ek±rantampi itthiliªga½ atth²”ti vattabbanti? Na vattabba½ ±k±r²k±rantogadhar³pavisesatt± tesa½ r³p±na½. ¾desavasena hi siddhatt± visu½ ek±ranta½ itthiliªga½ n±ma natthi, tasm± itthiliªg±na½ yath±vutt± chabbidhat±yeva gahetabb±.

Icceva½ itthiliªg±na½, pakiººanayas±lin²;
padam±l± vibhatt± me, s±sanattha½ sayambhuno.
Saddan²tis³riyoya½,
anekasuvinicchayarasmikal±po;
sa½sayandhak±ranudo,
kassa matipaduma½ na vik±se.

Iti navaªge s±µµhakathe piµakattaye byappathagat²su viññ³na½

Kosallatth±ya kate saddan²tippakaraºe

Itthiliªg±na½ n±mikapadam±l±vibh±go

Aµµhamo paricchedo.