Pam±dap±µhavasena ±cariyav±dassa sutt±nulomena asa½sandan±pi siy±ti ±ha “itaro na gahetabbo”ti. Samentameva gahetabbanti ye suttena sa½sandanti, evar³p±va atth± mah±padesato uddharitabb±ti dasseti tath± tath± uddhaµa-atth±na½yeva sutt±nulomatt±. Ten±ha “sutt±nulomato hi suttameva balavataran”ti. Atha v± sutt±nulomassa suttekadesattepi sutte viya “ida½ kappati, ida½ na kappat²”ti paricchinditv± ±haccabh±sita½ kiñci natth²ti ±ha “sutt±…pe… balavataran”ti. Appaµivattiyanti appaµib±hiya½. K±rakasaªghasadisanti pam±ºatt± saªg²tik±rakasaªghasadisa½. “Buddh±na½ µhitak±lasadisan”ti imin± buddh±na½yeva kathitadhammabh±va½ dasseti, dharam±nabuddhasadisanti vutta½ hoti. Sutte hi paµib±hite buddhova paµib±hito hoti. “Sakav±d² sutta½ gahetv± kathet²ti sakav±d² attano sutta½ gahetv± voharati. Parav±d² sutt±nulomanti aññanik±yav±d² attano nik±ye sutt±nuloma½ gahetv± kathet²”ti s±ratthad²paniya½ (s±rattha. µ². 2.45) vutta½.
Vimativinodaniya½ (vi. vi. µ². 1.45) pana “sakav±d² sutta½ gahetv± kathet²ti-±d²su yo yath±bh³tamattha½ gahetv± kathanas²lo, so sakav±d². Suttanti saªg²tittay±ru¼ha½ p±¼ivacana½. Parav±d²ti mah±vih±rav±s² v± hotu aññanik±yav±s² v±, yo vipar²tato attha½ gahetv± kathanas²lo, sova idha ‘parav±d²’ti vutto. Sutt±nulomanti saªg²tittay±ru¼ha½ v± an±ru¼ha½ v± ya½ kiñci vipall±sato v± vañcan±ya v± ‘saªg²tittay±gatamidan’ti dassiyam±na½ sutt±nuloma½. Keci ‘aññanik±ye sutt±nuloman’ti vadanti, ta½ na yutta½ sakav±d²parav±d²na½ ubhinnampi saªg²tittay±ru¼hasutt±d²nameva gahetabbato. Tath± hi vakkhati ‘tisso saªg²tiyo ±ru¼ha½ p±¼i-±gata½ paññ±yati, gahetabban’ti-±di (p±r±. aµµha. 1.45). Na hi sakav±d² aññanik±yasutt±di½ pam±ºato gaºh±ti. Yena tesu sutt±d²su dassitesu tattha µh±tabba½ bhaveyya, vakkhati ca ‘paro tassa akappiyabh±vas±dhaka½ suttato bahu½ k±raºañca vinicchayañca dasseti…pe… s±dh³ti sampaµicchitv± akappiyeyeva µh±tabban’ti (p±r±. aµµha. 1.45), tasm± parav±din±pi saªg²tittaye an±ru¼hampi an±ru¼hamicceva dass²yati, kevala½ tassa tassa sutt±dino saªg²tittaye an±gatassa k³µat±, ±gatassa ca byañjanacch±y±ya aññath± adhipp±yayojan± ca vises±, tattha ca ya½ k³µa½, ta½ apan²yati. Ya½ aññath± yojita½, ta½ tassa vipar²tat±dassanattha½ tadaññena sutt±din± sa½sandan± kar²yati. Yo pana parav±din± gahito adhipp±yo suttant±din± sa½sandati, so sakav±din±pi attano g±ha½ vissajjetv± gahetabboti ubhinnampi saªg²tittay±gatameva sutta½ pam±ºanti veditabba½. Teneva kath±vatthupakaraºe ‘sakav±de pañca suttasat±ni parav±de pañc±’ti, suttasahassampi adhipp±yaggahaºan±nattena saªg²tittay±gatameva gahita½, na nik±yantare”ti vutta½.
Vajirabuddhiµ²k±ya½ (vajira. µ². p±r±jika 45) pana “parav±d²ti amh±ka½ samayavij±nanako aññanik±yikoti vutta½. Parav±d² sutt±nulomanti katha½? ‘Aññatra udakadantapon±’ti sutta½ sakav±dissa, tadanulomato n±¼ikeraphalassa udakampi udakameva hot²ti parav±d² ca.
‘N±¼ikerassa ya½ toya½, pur±ºa½ pittava¹¹hana½;
tameva taruºa½ toya½, pittagha½ balava¹¹hanan’ti.–

Eva½ parav±din± vutte sakav±d² dhaññaphalassa gatikatt±, ±h±ratthassa ca pharaºato ‘y±vak±likameva tan’ti vadanto paµikkhipat²”ti. Khepa½ v± garaha½ v± akatv±ti “ki½ imin±”ti khepa½ paµikkhepa½ cha¹¹ana½ v± “kimesa b±lo vadati, kimesa b±lo j±n±t²”ti garaha½ ninda½ v± akatv±. Sutt±nulomanti attan± avutta½ aññanik±ye sutt±nuloma½. “Sutte ot±retabbanti sakav±din± sutte ot±retabban”ti s±ratthad²paniya½ (s±rattha. µ². 2.45). Vimativinodaniya½ (vi. vi. µ². 1.45) pana “sutte ot±retabbanti yassa suttassa anulomanato ida½ sutt±nuloma½ ak±si, tasmi½, tadanur³pe v± aññatarasmi½ sutte attan± gahita½ sutt±nuloma½ atthato sa½sandanavasena ot±retabba½. ‘Imin± ca imin± ca k±raºena imasmi½ sutte sa½sandat²’ti sa½sandetv± dassetabbanti attho”ti vutta½. Suttasmi½yeva µh±tabbanti attano sutteyeva µh±tabba½. Ayanti sakav±d². Paroti parav±d². ¾cariyav±do sutte ot±retabboti yassa suttassa sa½vaººan±vasena aya½ ±cariyav±do pavatto, tasmi½, t±dise ca aññasmi½ sutte pubb±para-atthasa½sandanavasena ot±retabba½. G±rayh±cariyav±doti pam±dalikhito, bhinnaladdhikehi ca µhapito, esa nayo sabbattha.

Vajirabuddhiµ²k±ya½ (vajira. µ². p±r±jika 45) pana– paro ±cariyav±danti “suªka½ pariharat²ti ettha upac±ra½ okkamitv± kiñc±pi pariharati, avah±ro ev±”ti aµµhakath±vacanato “tath± karonto p±r±jikam±pajjat²”ti parav±din± vutte sakav±d² “suªka½ pariharati, ±patti dukkaµass±”ti sutta½ tattheva ±gatamah±-aµµhakath±vacanena saddhi½ dassetv± paµisedheti. Tath± karontassa dukkaµamev±ti. Paro attanomatinti ettha “purebhatta½ parasantaka½ avahar±ti purebhattameva hariss±m²ti v±yamantassa pacch±bhatta½ hoti, purebhattapayogova so, tasm± m³laµµho na muccat²ti tumh±ka½ therav±datt± m³laµµhassa p±r±jikamev±”ti parav±din± vutte sakav±d² “ta½ saªketa½ pure v± pacch± v± ta½ bhaº¹a½ avaharati, m³laµµhassa an±patt²”ti sutta½ dassetv± paµikkhipati.
Paro suttanti “aniyatahetudhammo sammattaniyatahetudhammassa ±rammaºapaccayena paccayo”ti sutta½ paµµh±ne likhita½ dassetv± “ariyamaggassa na nibb±namev±rammaºan”ti parav±din± vutte sakav±d² ±rammaºattik±disutt±nulomena otarat²ti paµikkhipati. Sutt±nulome otaranta½yeva hi sutta½ n±ma, netara½. Tena vutta½ “p±¼i-±gata½ paññ±yat²”ti ettakenapi siddhe “tisso saªg²tiyo ±ru¼ha½ p±¼i-±gata½ paññ±yat²”ti-±di. T±disañhi pam±dalekhanti ±cariyo. “Appam±do amatapada½, pam±do maccuno padan”ti (dha. pa. 21) vacanato dinnabhojane bhuñjitv± parissay±ni parivajjitv± sati½ paccupaµµhapetv± viharanto nicco hot²ti. Evar³passa atthassa ±ru¼hampi sutta½ na gahetabba½. Tena vutta½ “no ce tath± paññ±yat²”ti siddhepi “no ce tath± paññ±yati, na otarati na samet²ti. B±hirakasutta½ v±”ti vuttatt± attano suttampi atthena asamenta½ na gahetabba½. Paro ±cariyav±danti-±d²su dv²su nayesu pam±dalekhavasena tattha tattha ±gataµµhakath±vacana½ therav±dehi saddhi½ yojetv± veditabba½.
Ath±ya½ ±cariyav±da½ gahetv± katheti, paro suttanti parav±din± “m³lab²ja½ n±ma haliddi siªgivera½ vac±…pe… b²je b²jasaññ² chindati v± ched±peti v± bhindati v±…pe… ±patti p±cittiyass±”ti (p±ci. 91) tumh±ka½ p±µhatt± “haliddigaºµhi½ chindantassa p±cittiyan”ti vutte sakav±d² “y±ni v± panaññ±ni atthi m³le j±yanti, m³le sañj±yant²”ti-±di½ dassetv± tassa aµµhakath±saªkh±tena ±cariyav±dena paµikkhipati. Na hi gaºµhimhi gaºµhi j±yat²ti. Paro sutt±nulomanti parav±din± “an±patti eva½ amh±ka½ ±cariy±na½ uggaho”ti vacanass±nulomato “amh±ka½ por±ºabhikkh³ ekap±s±de gabbha½ thaketv± anupasampannena sayitu½ vaµµat²ti tath± katv± ±gat±, tasm± amh±ka½ vaµµat²ti tumhesu eva ekaccesu vadantesu “tumh±ka½ na kiñci vattu½ sakk±”ti vutte sakav±d² “sutta½ sutt±nulomañca uggahitak±na½yeva ±cariy±na½ uggaho pam±ºan”ti-±di-aµµhakath±vacana½ dassetv± paµisedheti. Paro attanomatinti “dv±ra½ vivaritv± an±pucch± sayitesu ke muccant²”ti ettha pana dvepi jan± muccanti– yo ca yakkhagahitako, yo ca bandhitv± nipajj±pitoti tumh±ka½ therav±datt± aññe sabbepi yath± tath± v± nipann±dayopi muccant²ti paµisedheti.
Atha pan±ya½ attanomati½ gahetv± katheti, paro suttanti “±patti½ ±pajjant²”ti parav±din± vutte sakav±d² “div± kilantar³po mañce nisinno p±de bh³mito amocetv±va nidd±vasena nipajjati, tassa an±patt²”ti-±di-aµµhakath±vacana½ dassetv± ekabhaªgena nipann±dayopi muccant²ti paµisedheti.
Ath±ya½ attanomati½ gahetv± katheti, paro sutt±nulomanti “domanassamp±ha½ dev±naminda duvidhena vad±mi sevitabbampi asevitabbamp²ti-±divacanehi (d². ni. 2.360) sa½sandanato sad±rapose doso tumh±ka½ natthi, tena vutta½ ‘puttad±rassa saªgaho”ti (khu. p±. 5.6; su. ni. 265) parav±din± vutte “kiñc±pi sakav±d² bahussuto na hoti, atha kho r±gasahiteneva akusalena bhavitabban”ti paµikkhipati. Sesesupi imin± nayena aññath±pi anur³pato yojetabba½, ida½ sabba½ upatissatther±dayo ±hu. Dhammasiritthero pana “ettha paroti vutto aññanik±yiko, so pana attano sutt±d²niyeva ±harati, t±ni sakav±d² attano sutt±dimhi ot±retv± sace sameti, gaºh±ti. No ce, paµikkhipat²”ti vadat²ti ±gata½.
Nanu ca “sutt±nulomato suttameva balavataran”ti heµµh± vutta½, idha pana “sutta½ sutt±nulome ot±retabban”ti-±di kasm± vuttanti? N±ya½ virodho, “sutt±nulomato suttameva balavataran”ti idañhi sakamateyeva sutta½ sandh±ya vutta½. Tattha hi sakamatipariy±pannameva sutt±di½ sandh±ya “attanomati sabbadubbal±, attanomatito ±cariyav±do balavataro, ±cariyav±dato sutt±nuloma½ balavatara½, sutt±nulomato suttameva balavataran”ti ca vutta½. Idha pana parav±din± ±n²ta½ aññanik±ye sutta½ sandh±ya “sutt±nulome sutta½ ot±retabban”ti-±di vutta½, tasm± parav±din± ±n²ta½ sutt±di attano sutt±nuloma-±cariyav±da-attanomat²su ot±retv± samenta½yeva gahetabba½, itara½ na gahetabbanti aya½ nayo idha vuccat²ti na koci pubb±paravirodhoti aya½ s±ratthad²paniy±gato (s±rattha. µ². 2.45) nayo. Vimativinodaniya½ (vi. vi. µ². 1.45) pana “ya½ kiñci k³µasutta½ b±hirakasutt±divacana½ na gahetabbanti dassetu½ sutta½ sutt±nulome ot±retabbanti-±di vuttan”ti vutta½.
B±hirakasuttanti tisso saªg²tiyo an±ru¼hagu¼havessantar±d²ni ca mah±saªghikanik±yav±s²na½ sutt±ni. Vedall±d²nanti ±di-saddena gu¼ha-ummagg±diggahaºa½ veditabba½ Itara½ g±rayhasutta½ na gahetabba½. “Attanomatiyameva µh±tabban”ti imin± aññanik±yato ±n²tasuttatopi sakanik±ye attanomatiyeva balavatar±ti dasseti. “Sakav±d² sutta½ gahetv± katheti, parav±d² suttamev±”ti evam±din± sam±naj±tik±na½ vasena v±ro na vutto. Suttassa sutteyeva ot±raºa½ bhinna½ viya hutv± na paññ±yati, vuttanayeneva ca sakk± yojetunti.
Id±ni sakav±d²parav±d²na½ kappiy±kappiy±dibh±va½ sandh±ya viv±de uppanne tattha paµipajjitabbavidhi½ dassento ±ha “atha pan±ya½ kappiyanti gahetv± kathet²”ti-±di. Atha v± eva½ suttasutt±nulom±dimukhena s±maññato viv±da½ dassetv± id±ni visesato viv±davatthu½ tabbinicchayamukhena sutt±diñca dassetu½ “atha pan±ya½ kappiyan”ti-±di vutta½. Tattha sutte ca sutt±nulome ca ot±retabbanti sakav±din± attanoyeva sutte ca sutt±nulome ca ot±retabba½. Paro k±raºa½ na vindat²ti parav±d² k±raºa½ na labhati. Suttato bahu½ k±raºañca vinicchayañca dasset²ti parav±d² attano suttato bahu½ k±raºañca vinicchayañca ±haritv± dasseti, “s±dh³ti sampaµicchitv± akappiyeyeva µh±tabban”ti imin± attano nik±ye sutt±d²ni alabhantena sakav±din± parav±d²vacaneyeva µh±tabbanti vadati. Sutte ca sutt±nulome c±ti ettha ca-k±ro vikappanattho, tena ±cariyav±d±d²nampi saªgaho. Ten±ha “k±raºañca vinicchayañca dasset²”ti. Tattha k±raºanti sutt±dinaya½ niss±ya attanomatiy± uddhaµa½ hetu½. Vinicchayanti aµµhakath±vinicchaya½.