Visattik±t²ti visattik± iti. Kenaµµhen±ti kena sabh±vena. Visat±ti vitthaµ± r³p±d²su. Vis±l±ti vipul±. Visaµ±ti tebh³makaby±pakavasena visaµ±. Purimavacanameva tak±rassa µak±ra½ katv± byañjanavibh±ga½ katv± vutta½. Visakkat²ti parisappati sahati v±. Ratto hi r±gavatthun± p±dena t±¼iyam±nopi sahati. Osakkana½ vipphandana½ v± “visakkanan”tipi vadanti. “Kusal±kusal±na½ pat²”ti keci vaººayanti. Visa½harat²ti tath± tath± k±mesu ±nisa½sa½ passant² vividhehi ±k±rehi nekkhamm±bhimukhappavattito citta½ sa½harati saªkhipati, visa½ v± dukkha½, ta½ harati, vahat²ti attho. Visa½v±dik±ti anicc±di½ nicc±dito gaºhant² visa½v±dik± hoti. Dukkhanibbattakassa kammassa hetubh±vato visam³l± visa½ v± dukkhadukkh±dibh³t± vedan± m³la½ etiss±ti visam³l±. Dukkhasamudayatt± visa½ phala½ etiss±ti visaphal±. Y±ya taºh±ya r³p±dikassa dukkhasseva paribhogo hoti, na amatass±ti s± “visaparibhog±”ti vutt±. Sabbattha niruttivasena padasiddhi veditabb±.

Tass± visaya½ dassetuk±mo “vis±l± v± pana s± taºh± r³pe”ti-±dim±ha. Tattha vis±l± v± pan±ti mahant² eva taºh±yanaµµhena taºh±, r³p±dayo pañca pañcak±maguºikar±gavasena vutt±. Kule gaºeti-±d²ni ek±dasa pad±ni lolupp±davasena vutt±ni. K±madh±tuttiko kammavaµµavasena vibhatto, k±mabhavattiko vip±kavaµµavasena vibhatto, saññ±bhavattiko saññ±vasena vibhatto, ekavok±rabhavattiko khandhavasena vibhatto. At²tattiko k±lavasena, diµµhacatukko ±rammaºavasena, ap±yattiko ok±savasena, khandhattiko nissattanijj²vavasena vibhattoti ñ±tabba½. Tatr±ya½ saªkhepena atthad²pan± vibh±van± ca–

“Tattha katam± k±madh±tu? Heµµhato av²ciniraya½ pariyanta½ karitv± uparito paranimmitavasavattideve antokaritv± ya½ etasmi½ antare etth±vacar± ettha pariy±pann± khandhadh±tu-±yatan± r³pa½ vedan± saññ± saªkh±r± viññ±ºa½, aya½ vuccati k±madh±tu” (dha. sa. 1287).

“Tattha katam± r³padh±tu? Heµµhato brahmaloka½ pariyanta½ karitv± uparito akaniµµhe deve antokaritv± ya½ etasmi½ antare etth±vacar± ettha pariy±pann± sam±pannassa v± upapannassa v± diµµhadhammasukhavih±rissa v± cittacetasik± dhamm±, aya½ vuccati r³padh±tu” (dha. sa. 1289).

“Tattha katam± ar³padh±tu? Heµµhato ±k±s±nañc±yatanupage deve pariyanta½ karitv± uparito nevasaññ±n±saññ±yatanupage deve antokaritv± ya½ etasmi½ antare etth±vacar± ettha pariy±pann± sam±pannassa v± upapannassa v± diµµhadhammasukhavih±rissa v± cittacetasik± dhamm±, aya½ vuccati ar³padh±t³”ti (dha. sa. 1291). Aµµhakath±ya½ pana “k±madh±t³ti k±mabhavo, pañcakkhandh± labbhanti. R³padh±t³ti r³pabhavo, pañcakkhandh± labbhanti. Ar³padh±t³ti ar³pabhavo, catt±ro khandh± labbhant²”ti vutta½.

Atha v± k±mar±gasaªkh±tena k±mena yutt± dh±tu k±madh±tu, k±masaªkh±t± v± dh±tu k±madh±tu. K±ma½ pah±ya r³pena yutt± dh±tu r³padh±tu, r³pasaªkh±t± v± dh±tu r³padh±tu. K±mañca r³pañca pah±ya ar³pena yutt± dh±tu ar³padh±tu, ar³pasaªkh±t± v± dh±tu ar³padh±tu. T± eva dh±tuyo puna bhavapariy±yena vutt±. Bhavant²ti hi bhav±ti vuccanti. Saññ±ya yutto bhavo, saññ±vata½ v± bhavo, saññ± v± ettha bhave atth²ti saññ±bhavo. So k±mabhavo ca asaññ±bhavamutto r³pabhavo ca nevasaññ±n±saññ±bhavamutto ar³pabhavo ca hoti.

Na saññ±bhavo asaññ±bhavo, so r³pabhavekadeso. O¼±rikatt±bh±vato nevasaññ±, sukhumattena sabbh±vato n±saññ±ti nevasaññ±n±saññ±, t±ya yutto bhavo nevasaññ±n±saññ±bhavo. Atha v± o¼±rik±ya saññ±ya abh±v± sukhum±ya ca bh±v± nevasaññ±n±saññ± asmi½ bhaveti nevasaññ±n±saññ±bhavo, so ar³pabhavekadeso. Ekena r³pakkhandhena vokiººo bhavo, eko v± vok±ro, assa bhavass±ti ekavok±rabhavo, so asaññ±bhavova. Cat³hi ar³pakkhandhehi vokiººo bhavo, catt±ro v± vok±r± assa bhavass±ti catuvok±rabhavo, so ar³pabhavo eva. Pañcahi khandhehi vokiººo bhavo, pañca v± vok±r± assa bhavass±ti pañcavok±rabhavo, so k±mabhavo ca r³pabhavekadeso ca hoti. At²tattiko heµµh± vuttanayova. Diµµhanti catusamuµµh±nika½ r³p±rammaºa½. Sutanti dvisamuµµh±nika½ sadd±rammaºa½. Mutanti phusitv± gahetabb±ni catusamuµµh±nik±ni gandharasaphoµµhabb±rammaº±ni. Viññ±tabba½ n±ma manas± j±nitabba½ dhamm±rammaºa½. Tesu diµµhasutamutaviññ±tabbesu dhammesu. Visaµ± vitthat±ti mahant± patthaµ±.

Ap±yaloketi va¹¹hisaªkh±tassa ayassa abh±vena ap±yo, tasmi½ ap±yaloke. Khandhaloketi r±saµµhena r³p±dayo pañcakkhandh± eva loko. Dh±tuloketi suññataµµhena cakkhudh±tu-±dayo aµµh±rasa dh±tuyo eva loko. ¾yatanaloketi ±yatan±d²hi k±raºehi dv±das±yatan±ni eva loko. Sabbepi lujjanapalujjanaµµhena loko, vuttappak±re loke visaµ± vitthaµ±ti visattik±. Satoti sarat²ti sato, puggalena sati vutt±.

Tattha saraºalakkhaº± sati. Saranti t±ya, saya½ v± sarati, saraºamattameva v± es±ti sati. S± panes± apil±panalakkhaº±, asammosanaras±, ±rakkhapaccupaµµh±n±, visay±bhimukhabh±vapaccupaµµh±n± v±, thirasaññ±padaµµh±n±, k±y±disatipaµµh±napadaµµh±n± v±. ¾rammaºe da¼hapatiµµhitatt± pana esik± viya, cakkhudv±r±d²na½ rakkhaºato dov±riko viya ca daµµhabb±.

Tass± pavattiµµh±na½ dassento “k±ye k±y±nupassan±satipaµµh±na½ bh±vento sato”ti-±din± nayena catubbidha½ satipaµµh±nam±ha. Tattha k±yeti r³pak±ye. R³pak±yo hi idha aªgapaccaªg±na½ kes±d²nañca dhamm±na½ sam³haµµhena hatthik±yarathak±y±dayo viya “k±yo”ti adhippeto. Yath± ca sam³haµµhena, eva½ kucchit±na½ ±yaµµhena. Kucchit±nañhi paramajegucch±na½ so ±yotipi k±yo. ¾yoti uppattideso. Tatr±ya½ vacanattho– ±yanti tatoti ±yo. Ke ±yant²ti? Kucchit± kes±dayo. Iti kucchit±na½ kes±d²na½ ±yoti k±yo.

K±y±nupassan±ti k±yassa anupassan±, k±ya½ v± anupassan±, “k±ye”ti ca vatv±pi puna “k±y±nupassan±”ti dutiya½ k±yaggahaºa½ asammissato vavatth±naghanavinibbhog±didassanattha½ katanti veditabba½.

Tena na k±ye vedan±nupassan± cittadhamm±nupassan± v±, atha kho k±y±nupassan±yev±ti k±yasaªkh±te vatthusmi½ k±y±nupassan±k±rasseva dassanena asammissato vavatth±na½ dassita½ hoti, tath± na k±ye aªgapaccaªgavinimutta-ekadhamm±nupassan±, n±pi kesalom±divinimutta-itthipuris±nupassan±. Yopi cettha kesalom±diko bh³tup±d±yasam³hasaªkh±to k±yo, tatth±pi na bh³tup±d±yavinimutta-ekadhamm±nupassan±, atha kho rathasambh±r±nupassakassa viya aªgapaccaªgasam³h±nupassan±, nagar±vayav±nupassakassa viya kesalom±disam³h±nupassan±, kadalikkhandhapattavaµµivinibhujanakassa viya rittamuµµhiviniveµhakassa viya ca bh³tup±d±yasam³h±nupassan±yev±ti sam³havaseneva k±yasaªkh±tassa vatthuno n±nappak±rato dassentena ghanavinibbhogo dassito hoti. Na hettha yath±vuttasam³havinimutto k±yo v± itth² v± puriso v± añño v± koci dhammo dissati, yath±vuttadhammasam³hamatteyeva pana tath± tath± satt± micch±bhinivesa½ karonti. Ten±hu por±º±–

“Ya½ passati na ta½ diµµha½, ya½ diµµha½ ta½ na passati;
apassa½ bajjhate m³¼ho, bajjham±no na muccat²”ti. (D². ni. aµµha. 2.373; ma. ni. aµµha. 1.106).

Ghanavinibbhog±didassanatthanti vutta½. ¾disaddena cettha ayampi attho veditabbo. Ayañhi etasmi½ k±ye k±y±nupassan±yeva na aññadhamm±nupassan±. Yath± anudakabh³t±yapi mar²ciy± udak±nupassan± hoti, na eva½ aniccadukkh±natt±subhabh³teyeva imasmi½ k±ye niccasukhattasubhabh±v±nupassan± atha kho k±y±nupassan± aniccadukkh±natt±subh±k±rasam³h±nupassan±yev±ti vutta½ hoti.

Atha v± yv±ya½ mah±satipaµµh±ne “idha, bhikkhave, bhikkhu araññagato v±…pe… so satova assasat²”ti-±din± (d². ni. 2.374; ma. ni. 1.107) nayena ass±sapass±s±dicuººikaj±ta-aµµhikapariyos±no k±yo vutto, yo ca paµisambhid±ya½ satipaµµh±nakath±ya½ “idhekacco pathav²k±ya½ aniccato anupassati. ¾pok±ya½. Tejok±ya½. V±yok±ya½. Kesak±ya½. Lomak±ya½. Chavik±ya½. Cammak±ya½. Ma½sak±ya½. Ruhirak±ya½. Nh±ruk±ya½. Aµµhik±ya½. Aµµhimiñjak±yan”ti k±yo vutto, tassa sabbassa imasmi½yeva k±ye anupassanato k±ye k±y±nupassan±ti evampi attho daµµhabbo.

Atha v± k±ye “ahan”ti v± “maman”ti v± eva½ gahetabbassa yassa kassaci anupassanato tassa tasseva pana kesalom±dikassa n±n±dhammasam³hassa anupassanato k±ye kes±disam³hasaªkh±tak±y±nupassan±ti evamattho daµµhabbo. Api ca “imasmi½ k±ye aniccato anupassati, no niccato”ti-±din± (paµi. ma. 3.35) anukkamena paµisambhid±ya½ ±gatanayassa sabbasseva aniccalakkhaº±dino ±k±rasam³hasaªkh±tassa k±yassa anupassanatopi k±ye k±y±nupassan±ti evampi attho daµµhabbo. Aya½ pana catusatipaµµh±nas±dh±raºo attho.

Satipaµµh±nanti tayo satipaµµh±n± satigocaropi, tidh± paµipannesu s±vakesu satthuno paµigh±nunayav²tivattat±pi, satipi. “Catunna½, bhikkhave, satipaµµh±n±na½ samudayañca atthaªgamañca desiss±mi, ta½ suº±tha s±dhuka½ manasi karotha…pe… ko ca, bhikkhave, k±yassa samudayo? ¾h±rasamuday± k±yasamudayo”ti-±d²su (sa½. ni. 5.408) hi satigocaro “satipaµµh±nan”ti vuccati Tath± “k±yo upaµµh±na½, no sati, sati upaµµh±nañceva sati c±”ti-±d²supi (paµi. ma. 3.35). Tassattho– patiµµh±ti asminti paµµh±na½. K± patiµµh±ti? Sati. Satiy± paµµh±na½ satipaµµh±na½, padh±naµµh±nanti v± paµµh±na½, satiy± paµµh±na½ satipaµµh±na½, hatthiµµh±na-assaµµh±n±d²ni viya.

“Tayo satipaµµh±n± yadariyo sevati, yadariyo sevam±no satth± gaºamanus±situmarahat²”ti (ma. ni. 3.304, 311) ettha tidh± paµipannesu s±vakesu satthuno paµigh±nunayav²tivattat± “satipaµµh±nan”ti vutt±. Tassattho– paµµhapetabbato paµµh±na½, pavattayitabbatoti attho. Kena paµµhapetabboti? Satiy±, satiy± paµµh±na½ satipaµµh±nanti. “Catt±ro satipaµµh±n± bh±vit± bahul²kat± satta bojjhaªge parip³rent²”ti-±d²su (ma. ni. 3.147) pana satiyeva “satipaµµh±nan”ti vuccati. Tassattho– patiµµh±t²ti paµµh±na½, upaµµh±ti okkantitv± pakkhanditv± pavattat²ti attho. Satiyeva paµµh±nanti satipaµµh±na½. Atha v± saraºaµµhena sati, upaµµh±naµµhena paµµh±na½. Iti sati ca s± paµµh±nañc±tipi satipaµµh±na½. Idamidha adhippeta½. Ta½ satipaµµh±na½. Bh±ventoti va¹¹hento. Ettha ca ya½ tidh± paµipannesu s±vakesu satthuno paµigh±nunayav²tivattat± “satipaµµh±nan”ti vutta½, ta½ imin± suttena gahetabba½. Vuttañheta½ bhagavat±–

“Tayo satipaµµh±n± yadariyo sevati, yadariyo sevam±no satth± gaºamanus±situmarahat²”ti (ma. ni. 3.304, 311) iti kho paneta½ vutta½, kiñceta½ paµicca vutta½. Idha, bhikkhave, satth± s±vak±na½ dhamma½ deseti anukampako hites² anukampa½ up±d±ya “ida½ vo hit±ya ida½ vo sukh±y±”ti. Tassa s±vak± na suss³santi, na sota½ odahanti, na aññ± citta½ upaµµhapenti, vokkamma ca satthu s±san± vattanti. Tatra, bhikkhave, tath±gato na ceva anattamano hoti, na ca anattamanata½ paµisa½vedeti anavassuto ca viharati sato sampaj±no. Ida½, bhikkhave, paµhama½ satipaµµh±na½. Yadariyo…pe… marahati.