1. Brahmaj±lasuttavaººan±

Paribb±jakakath±vaººan±

Eva½ paµhamamah±saªg²ti½ dassetv± yadattha½ s± idha dassit±, id±ni ta½ nigamanavasena dassetu½ “imiss±”ti-±dim±ha.

1. Ett±vat± ca brahmaj±lassa s±dh±raºato b±hiranid±na½ dassetv± id±ni abbhantaranid±na½ sa½vaººetu½ “tattha evan”ti-±di vutta½. Atha v± chahi ±k±rehi sa½vaººan± k±tabb± sambandhato padato padavibh±gato padatthato anuyogato parih±rato c±ti. Tattha sambandho n±ma desan±sambandho. Ya½ lokiy± “ummuggh±to”ti vadanti. So pana p±¼iy± nid±nap±¼ivasena, nid±nap±¼iy± pana saªg²tivasena veditabboti paµhamamah±saªg²ti½ dassentena nid±nap±¼iy± sambandhassa dassitatt± pad±divasena sa½vaººana½ karonto “evanti nip±tapadan”ti-±dim±ha. “Meti-±d²n²”ti ettha antar±-sadda-ca-sadd±na½ nip±tapadabh±vo, vattabbo, na v± vattabbo tesa½ nayaggahaºena gahitatt±, tadavasiµµh±na½ ±paµi-sadd±na½ ±di-saddena saªgaºhanato. “Padavibh±go”ti pad±na½ viseso, na pana padaviggaho. Atha v± pad±ni ca padavibh±go ca padavibh±go, padaviggaho ca padavibh±go ca padavibh±goti v± ekasesavasena padapadaviggah±pi padavibh±ga saddena vutt±ti veditabba½. Tattha padaviggaho “bhikkh³na½ saªgho”ti-±dibhedesu padesu daµµhabbo.

Atthatoti padatthato. Ta½ pana padattha½ atthuddh±rakkamena paµhama½ eva½-saddassa dassento “eva½saddo t±v±”ti-±dim±ha. Avadh±raº±d²ti ettha ±di-saddena idamatthapucch±parim±º±di-atth±na½ saªgaho daµµhabbo. Tath± hi “eva½gat±ni, eva½vidho, evam±k±ro”ti-±d²su ida½-saddassa atthe eva½-saddo. Gata-saddo hi pak±rapariy±yo, tath± vidh±k±ra-sadd± ca. Tath± hi vidhayuttagata-sadde lokiy± pak±ratthe vadanti. “Eva½ nu kho, na nu kho, ki½ nu kho, katha½ nu kho”ti, “eva½ su te sunh±t± suvilitt± kappitakesamassu, ±muttam±l±bharaº± od±tavatthavasan± pañcahi k±maguºehi samappit± samaªg²bh³t± paric±renti, seyyath±pi tva½ etarahi s±cariyakoti? No hida½ bho gotam±”ti ca ±d²su pucch±ya½. “Eva½ lahuparivatta½, eva½ ±yupariyanto”ti ca ±d²su parim±ºe. Nanu ca “eva½ nu kho, eva½ su te, eva½ ±yupariyanto”ti ettha eva½-saddena pucchan±k±raparim±º±k±r±na½ vuttatt± ±k±rattho eva eva½-saddo ti? Na, visesasabbh±vato. ¾k±ramattav±cako hettha ±k±ratthoti adhippeto, yath± “eva½ by±khoti-±d²su pana na ±k±ravisesav±cako evañca katv± “eva½ j±tena maccen±”ti-±d²ni upam±d²su ud±haraº±ni upapann±ni honti. Tath± hi “yath±pi…pe… bahun”ti? Ettha pupphar±siµµh±niyato manussupapattisappuris³panissayasaddhammasavanayonisomanasik±rabhogasampatti-±did±n±dipuññakiriy±hetusamud±yato sobh±sugandhat±diguºayogato m±l±guºasadisiyo pah³t± puññakiriy± maritabbasabh±vat±ya maccena sattena kattabb±ti joditatt± pupphar±sim±l±guº±va upam±, tesa½ upam±k±ro yath±-saddena aniyamato vuttoti eva½-saddo upam±k±ranigamanatthoti vattu½ yutta½. So pana upam±k±ro niyamiyam±no atthato upam±va hot²ti ±ha “upam±ya½ ±gato”ti.

Tath± eva½ imin± ±k±rena “abhikkamitabban”ti-±din± upadisiyam±n±ya samaºas±rupp±ya ±kappasampattiy± yo tattha upadisan±k±ro, so atthato upadesoyev±ti vutta½ “eva½ te…pe… upadese”ti. Tath± evameta½ bhagav±, evameta½ sugat±ti ettha ca bhagavat± yath±vuttamattha½ avipar²tato j±nantehi kata½ tattha sa½vijjam±naguº±na½ pak±rehi ha½sana½ udaggat±karaºa½ sampaha½sana½, yo tattha sampaha½san±k±roti yojetabba½. Evameva½ pan±yanti ettha garahaº±k±roti yojetabba½. So ca garahaº±k±ro “vasal²”ti-±di khu½sanasaddasannidh±nato idha eva½-saddena pak±sitoti viññ±yati. Yath± cettha, eva½ upam±k±r±dayopi upam±divasena vutt±na½ pupphar±si-±disadd±na½ sannidh±natoti daµµhabba½. Evañca vadeh²ti “yath±ha½ vad±mi, eva½ samaºa½ ±nanda½ vadeh²”ti vadan±k±ro id±ni vattabbo eva½-saddena nidass²yat²ti nidassanattho vutto. Eva½ noti etth±pi tesa½ yath±vuttadhamm±na½ ahitadukkh±vahabh±ve sanniµµh±najananattha½ anumatiggahaºavasena “sa½vattanti, no v±, katha½ v± ettha hot²”ti pucch±ya kat±ya “eva½ no ettha hot²”ti vuttatt± tad±k±rasanniµµh±na½ eva½-saddena vibh±vitanti viññ±yati, so pana tesa½ dhamm±na½ ahit±ya dukkh±ya sa½vattan±k±ro niyamiyam±no avadh±raºattho hot²ti ±ha “eva½ no ettha hot²ti ±d²su avadh±raºe”ti. Eva½ bhanteti pana dhammassa s±dhuka½ savanamanasik±re sanniyojitehi bhikkh³hi attano tattha µhitabh±vassa paµij±nanavasena vuttatt± ettha eva½-saddo vacanasampaµicchanattho vutto, tena eva½ bhante, s±dhu bhante, suµµhu bhanteti vutta½ hoti.

N±n±nayanipuºanti ekattan±natta-aby±p±ra-eva½dhammat±saªkh±t±, nandiy±vaµµa tipukkhalas²havikk²¼ita-aªkusadis±locanasaªkh±t± v± ±dh±r±dibhedavasena n±n±vidh± nay± n±n±nay±, nay± v± p±¼igatiyo, t± ca paññatti-anupaññatti-±divasena sa½kilebh±giy±dilokiy±ditadubhayavomissat±divasena kusal±divasena khandh±divasena saªgah±divasena samayavimutt±divasena µhapan±divasena kusalam³l±divasena tikapaµµh±n±divasena ca n±nappak±r±ti n±n±nay±, tehi nipuºa½ saºhasukhumanti n±n±nayanipuºa½. ¾sayova ajjh±sayo, te ca sassat±dibhedena, tattha ca apparajakkhat±divasena anek±, attajjh±say±dayo eva v± samuµµh±na½ uppattihetu etass±ti anekajjh±sayasamuµµh±na½. Atthabyañjanasampannanti atthabyañjanaparipuººa½ upanetabb±bh±vato, saªk±sanapak±sanavivaraºavibhajana-utt±n²karaºapaññattivasena chahi atthapadehi, akkharapadabyañjan±k±raniruttiniddesavasena chahi byañjanapadehi ca samann±gatanti v± attho daµµhabbo.

Vividhap±µih±riyanti ettha p±µih±riyapadassa vacanattha½ “paµipakkhaharaºato r±g±dikiles±panayanato p±µih±riyan”ti vadanti. Bhagavato pana paµipakkh± r±g±dayo na santi, ye haritabb±. Puthujjan±nampi vigat³pakkilese aµµhaguºasamann±gate citte hatapaµipakkhe iddhividha½ pavattati, tasm± tattha pavattavoh±rena ca na sakk± idha “p±µih±riyan”ti vattu½. Sace pana mah±k±ruºikassa bhagavato veneyyagat± ca kiles± paµipakkh±, tesa½ haraºato “p±µih±riyan”ti vutta½, eva½ sati yuttameta½. Atha v± bhagavato ca s±sanassa ca paµipakkh± titthiy±, tesa½ haraºato p±µih±riya½. Te hi diµµhiharaºavasena, diµµhippak±sane asamatthabh±vena ca iddhi-±desan±nus±san²hi harit± apan²t± hont²ti. “Paµ²”ti v± aya½ saddo “pacch±”ti etassa attha½ bodheti “tasmi½ paµipaviµµhamhi, añño ±gañchi br±hmaºo”ti-±d²su viya, tasm± sam±hite citte, vigat³pakkilese ca katakiccena pacch± haritabba½ pavattetabbanti paµih±riya½, attano v± upakkilesesu catutthajjh±namaggehi haritesu pacch± haraºa½ paµih±riya½. Iddhi-±desan±nus±saniyo ca vigat³pakkilesena, katakiccena ca sattahitattha½ puna pavattetabb±, haritesu ca attano upakkilesesu parasatt±na½ upakkilesaharaº±ni hont²ti paµih±riy±ni bhavanti. Paµih±riyameva p±µih±riya½. Paµih±riye v± iddhi-±desan±nus±san²samud±ye bhava½ ekeka½ “p±µih±riyan”ti vuccati. Paµih±riya½ v± catutthajjh±na½ maggo ca paµipakkhaharaºato, tattha j±ta½, tasmi½ v± nimittabh³te, tato v± ±gatanti p±µih±riya½. Tassa pana iddhi-±dibhedena visayabhedena ca bahuvidhassa bhagavato desan±ya labbham±natt± ±ha “vividhap±µih±riyan”ti.

Na aññath±ti bhagavato sammukh± sut±k±rato na aññath±ti attho, na pana bhagavato desit±k±rato. Acinteyy±nubh±v± hi bhagavato desan±. Evañca katv± “sabbappak±rena ko samattho viññ±tun”ti ida½ vacana½ samatthita½ hoti. Dh±raºabaladassanañca na virujjhati sut±k±r±virajjhanassa adhippetatt±. Na hettha atthantarat±parih±ro dvinnampi atth±na½ ekavisayatt±, itarath± thero bhagavato desan±ya sabbath± paµiggahaºe samattho asamattho c±ti ±pajjeyy±ti.

“Yo paro na hoti, so att±”ti eva½ vutt±ya niyakajjhattasaªkh±t±ya sasantatiya½ vattanato tividhopi me-saddo kiñc±pi ekasmi½yeva atthe dissati, karaºasampad±nas±miniddesavasena pana vijjam±nabheda½ sandh±y±ha “me-saddo t²su atthesu dissat²”ti.

Kiñc±pi upasaggo kiriya½ viseseti, jotakabh±vato pana satipi tasmi½ suta-saddo eva ta½ tamattha½ anuvadat²ti anupasaggassa suta-saddassa atthuddh±re sa-upasaggassa gahaºa½ na virujjhat²ti dassento “sa-upasaggo ca anupasaggo c±”ti ±ha. Ass±ti suta-saddassa. Kammabh±vas±dhan±ni idha suta-sadde sambhavant²ti vutta½ “upadh±ritanti v± upadh±raºanti v± attho”ti. May±ti atthe sat²ti yad± mesaddassa kattuvasena karaºaniddeso, tad±ti attho. Mam±ti atthe sat²ti yad± sambandhavasena s±miniddeso, tad±.

Sutasaddasannidh±ne payuttena eva½saddena savanakiriy±jotakena bhavitabbanti vutta½ “evanti sotaviññ±º±diviññ±ºakiccanidassanan”ti. ¾di-saddena sampaµicchan±d²na½ pañcadv±rikaviññ±º±na½ tadabhinihaµ±nañca manodv±rikaviññ±º±na½ gahaºa½ veditabba½. Sabbesampi v±ky±na½ evak±ratthasahitatt± “sutan”ti etassa suta½ ev±ti ayamattho labbhat²ti ±ha “assavanabh±vapaµikkhepato”ti, etena avadh±raºena nir±kata½ dasseti. Yath± ca suta½ suta½ ev±ti niyametabba½, ta½ samm± suta½ hot²ti ±ha “an³n±dhik±vipar²taggahaºanidassanan”ti. Atha v± “saddantaratth±pohanavasena saddo attha½ vadat²”ti sutanti asuta½ na hot²ti ayametassa atthoti vutta½ “assavanabh±vapaµikkhepato”ti, imin± diµµh±divinivattana½ karoti. Ida½ vutta½ hoti. Na ida½ may± diµµha½, na sayambhuñ±ºena sacchikata½, atha kho suta½, tañca kho sammadev±ti. Tenev±ha “an³n±dhik±vipar²taggahaºanidassanan”ti. Avadh±raºatthe v± eva½-sadde aya½ atthayojan± kar²yat²ti tadapekkhassa suta-saddassa ayamattho vutto “assavanabh±vapaµikkhepato”ti. Teneva ±ha “an³n±dhik±vipar²taggahaºanidassanan”ti. Savanasaddo cettha kammattho veditabbo suyyat²ti.

Eva½ savanahetusuºantapuggalasavanavisesavasena padattayassa ekena pak±rena atthayojana½ dassetv± id±ni pak±rantarehipi ta½ dassetu½ “tath± evan”ti-±di vutta½. Tattha tass±ti y± s± bhagavato sammukh± dhammassavan±k±rena pavatt± manodv±raviññ±ºav²thi, tass±. S± hi n±nappak±rena ±rammaºe pavattitu½ samatth±. Tath± ca vutta½ “sotadv±r±nus±ren±”ti. N±nappak±ren±ti vakkham±n±na½ anekavihit±na½ byañjanatthaggahaº±n±n±k±rena, etena imiss± yojan±ya ±k±rattho eva½-saddo gahitoti d²peti. Pavattibh±vappak±sananti pavattiy± atthibh±vappak±sana½. “Sutanti dhammappak±sanan”ti yasmi½ ±rammaºe vuttappak±r± viññ±ºav²thi n±nappak±rena pavatt±, tassa dhammatt± vutta½, na sutasaddassa dhammatthatt±. Vuttassevatthassa p±kaµ²karaºa½ “ayañhetth±”ti-±di. Tattha viññ±ºav²thiy±ti karaºatthe karaºavacana½. May±ti katthu-atthe.