INSIGHT-NET - FREE Online Tipiṭaka Research & Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES
INSIGHT-NET -FREE Online Tipiṭaka Research & Practice University through http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES

Categories:

Archives:
Meta:
January 2018
M T W T F S S
« Dec    
1234567
891011121314
15161718192021
22232425262728
293031  
01/17/18
2504 Wed 17 Jan 2018 LESSON 2504 Wed 17 Jan 2018 LESSON http://www.tipitaka.org/eot#27 9 WHAT IS ABHIDHAMMA PIṬAKA? 10 ABHIDHAMMA PIṬAKA 1. The Dhammasaṅgaṇī Pāḷi 2. Vibhaṅga Pāḷi 3. Dhātukathā Pāḷi 4. Puggalapaññatti Pāḷi
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 2:51 am
 2504 Wed 17 Jan 2018 LESSON
 2504
Wed 17 Jan 2018 LESSON  http://www.tipitaka.org/eot#27   9 WHAT IS
ABHIDHAMMA PIṬAKA?  10 ABHIDHAMMA PIṬAKA  1. The Dhammasaṅgaṇī Pāḷi  2.
Vibhaṅga Pāḷi  3. Dhātukathā Pāḷi

4. Puggalapaññatti Pāḷi


http://www.tipitaka.org/eot#27

9 WHAT IS ABHIDHAMMA PIṬAKA?

Inline image 1

Inline image 8

Inline image 2

Inline image 12

Inline image 13

The three categories


Inline image 3

Inline image 4

Inline image 5

Inline image 6

Inline image 7

Inline image 9

Inline image 10

Inline image 11

Inline image 14


Historical Siddhārtha Gautama





Ancient kingdoms and cities of India during the time of the Buddha.

10 ABHIDHAMMA PIṬAKA

https://www.youtube.com/watch?v=i2XWtK_jaj0

https://www.youtube.com/watch?v=i2XWtK_jaj0
1. ABHIDHAMMA - THE PROCESS OF COGNITION
London Buddhist Videos
Published on Oct 5, 2017
“René Descartes famously pronounced ” I think therefore I am” but the
Abhidhamma doesn’t go along with that. There is no thinker behind the
thoughts; no controller in charge. All there are is psychic processes
arising and falling with great rapidity.” Richard Jones. London Buddhist
Vihara.

The Abhidhamma presents a
system of Buddhist Psychology and Philosophy at in an intensely
detailed analysis of the process of thinking (cognition) and ultimately
of being.

In this talk, Richard Jones starts his deep dive into
the ‘process of cognition’ with an example of the kind of analysis that
can be conducted with the Abhidhamma.

Other videos in the playlist can be found here: https://www.youtube.com/playlist?list

Concepts introduced in this video are:
BHAVANGA - Life Continuum which flows like a river from conception to death.

FIVE NIYAMAS - the five explanations of the way things are:
1. Utu Niyama - pertains to the inorganic order
2. Bija Niyama - the functioning of the organic world
3. Kamma Niyama - Law of cause and effect
4. Dhamma Niyama - Certain doctrines like ‘No Self.’
5. Citta Niyama - How the mind works according to certain principles

Full Playlist: https://www.youtube.com/playlist?list
Category
Education


“René Descartes famously pronounced ” I think therefore I am”…
youtube.com

ON




http://www.hlhologram.com/3D%20Holography.htm
Display Art Holography Gallery

We supply art hologram, display holography, holography art

1. The Dhammasaṅgaṇī Pāḷi


https://rukkhamula.wordpress.com/dhammasangani/
RUKKHA MŪLA

Abhidhamma tutorials, Pali tutorials

Dhammasaṅgaṇī

The Abhidhamma Piṭaka has 7 big books.
The Dhammasaṅgani is the first book. In this book, the dhammas are
analysed into groups. The tika mātika is a study of phenomena in groups
of threes and the duka mātika is a study of phenomena in groups of twos.
At present I am adding the duka mātika for study. In due course of time, I will add the entire lesson.


Please note that these lessons are presented in pictorial format. I
made them to help me see how the groups are laid out, in order to get an
overview of the entire classification. I found them to be very useful
and effective. That is why I am sharing them here.

In the olden
days, they used to memorise the text and then have it explained. Later,
around the 50’s they started making tables of the categories. This
pictorial presentation, takes the study of the categories a step
further. It is no way contrary to the traditional information. Only the
presentation is new.

I take full responsibility for designing and
making these charts. I have checked many times to see that the
information is as presented in the Abhidhamma lessons in Myanmar. If
there are any mistakes, I seek forgiveness. Please let me know if you
find mistakes so that I can correct them.


The Dukas

Hetu Gocchakaṃ
Cūlantara Gocchakaṃ
Āsava gocchakaṃ
Saṃyojana gocchakaṃ
Ganthā gocchakaṃ
Ogha gocchakaṃ
Yoga gocchakaṃ
Nīvarana gocchakaṃ
Parāmāsa gocchakaṃ
Mahantara duka
Upādāna Gocchakaṃ
Kilesa Gocchakaṃ
Piṭṭhi Duka


Dhammasangani
analyses the dhammas in groups of twos (duka) and threes (tika). Learn
the categorization of Dhammasangani here. It is presented here in
pictorial format that is easy to understand an…
rukkhamula.wordpress.com


2. Vibhaṅga Pāḷi



3. Dhātukathā Pāḷi

https://sites.google.com/a/tipitakahall.info/www/31C

Inline image 15

Inline image 16







4. Puggalapaññatti Pāḷi


https://www.youtube.com/watch?v=CQnfSK0h0Fo
3 year old boy chants in Pali

Harshavardhan Devde
Published on Nov 29, 2014
Sadhu Sadhu Sadhu
Category
Nonprofits & Activism


Sadhu Sadhu Sadhu
youtube.com

comments (0)
2504 Wed 17 Jan 2018 LESSON http://www.tipitaka.org/eot#27 9 WHAT IS ABHIDHAMMA PIṬAKA? 10 ABHIDHAMMA PIṬAKA - 5. Kathāvatthu Pāḷi
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 2:46 am

 2504 Wed 17 Jan 2018 LESSON  http://www.tipitaka.org/eot#27   9 WHAT IS ABHIDHAMMA PIṬAKA?  10 ABHIDHAMMA PIṬAKA 

5. Kathāvatthu Pāḷi


Namo tassa bhagavato arahato sammāsambuddhassa


Abhidhammapiṭake


Kathāvatthupāḷi


1. Puggalakathā


1. Suddhasaccikaṭṭho


1. Anulomapaccanīkaṃ


1.[iminā lakkhaṇena sakavādīpucchā dassitā] Puggalo upalabbhati saccikaṭṭhaparamatthenāti [saccikaṭṭhaparamaṭṭhenāti (syā. . ka. .)]? Āmantā. Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re [no vata re (syā. .)] vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.

Anulomapañcakaṃ.


2.[iminā lakkhaṇena paravādīpucchā dassitā] Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

Ājānāhi paṭikammaṃ. Hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


Paṭikammacatukkaṃ.


3. Tvaṃ ce pana maññasi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenāti, tena tava [tvaṃ (syā.) ṭīkā oloketabbā] tattha hetāya paṭiññāya hevaṃ paṭijānantaṃ [ṭīkā oloketabbā] hevaṃ niggahetabbe. Atha taṃ niggaṇhāma. Suniggahito ca [suniggahitova (syā.)] hosi.


Hañci puggalo nupalabbhati saccikaṭṭhaparamatthena , tena vata re vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti idaṃ te micchā.

Niggahacatukkaṃ.


4. Ese ce dunniggahite hevamevaṃ [hevameva (syā.)] tattha dakkha. Vattabbe kho – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthena,’’ no ca vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. No ca mayaṃ tayā tattha hetāya paṭiññāya hevaṃ paṭijānantā hevaṃ niggahetabbā. Atha maṃ niggaṇhāsi. Dunniggahitā ca [dunniggahitāva (syā.)] homa.

Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho , tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti . Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti idaṃ te micchā.

Upanayanacatukkaṃ.


5. Na hevaṃ niggahetabbe. Tena hi yaṃ niggaṇhāsi – ‘‘hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena, no ca vattabbeyo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti idaṃ te micchā. Tena hi ye kate niggahe se niggahe dukkaṭe. Sukate paṭikamme. Sukatā paṭipādanāti.

Niggamanacatukkaṃ.


Paṭhamo niggaho.


1. Suddhasaccikaṭṭho


2. Paccanīkānulomaṃ


6. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.

No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


Paccanīkapañcakaṃ.


7. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti ? Na hevaṃ vattabbe.

Ājānāhi paṭikammaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


Paṭikammacatukkaṃ.


8. Tvaṃ ce pana maññasi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena, no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti, tena tava tattha hetāya paṭiññāya hevaṃ paṭijānantaṃ hevaṃ niggahetabbe. Atha taṃ niggaṇhāma. Suniggahito ca hosi.


Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.

No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti idaṃ te micchā.


9. Ese ce dunniggahite hevamevaṃ tattha dakkha. Vattabbe kho – ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’’ no ca vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. No ca mayaṃ tayā tattha hetāya paṭiññāya hevaṃ paṭijānantā hevaṃ niggahetabbā. Atha maṃ niggaṇhāsi. Dunniggahitā ca homa.


Hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti idaṃ te micchā.

Upanayanacatukkaṃ.


10. Na hevaṃ niggahetabbe. Tena hi yaṃ niggaṇhāsi – ‘‘hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenāti. Yaṃ tattha vadesi – ‘vattabbe khopuggalo nupalabbhati saccikaṭṭhaparamatthena, no ca vattabbeyo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.

No ce pana vattabbe – ‘‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘yo saccikaṭṭho paramattho, tato so puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti idaṃ te micchā. Tena hi ye kate niggahe se niggahe dukkaṭe. Sukate paṭikamme. Sukatā paṭipādanāti.


Niggamanacatukkaṃ.


Dutiyo niggaho.


2. (Ka) okāsasaccikaṭṭho


1. Anulomapaccanīkaṃ


11. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbattha puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchāpe….

Tatiyo niggaho.


3. (Ka) kālasaccikaṭṭho


1. Anulomapaccanīkaṃ


12. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.

Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbadā puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchāpe….

Catuttho niggaho.


4. (Ka) avayavasaccikaṭṭho


1. Anulomapaccanīkaṃ


13. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.

No ce pana vattabbe – ‘‘sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbesu puggalo upalabbhati saccikaṭṭhaparamatthenā’’’ti micchāpe….


Pañcamo niggaho.


2. (Kha) okāsasaccikaṭṭho


2. Paccanīkānulomaṃ


14. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo nupalabbhati saccikaṭṭhaparamatthena , tena vata re vattabbe – ‘‘sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbattha puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchāpe….

Chaṭṭho niggaho.


3. (Kha) kālasaccikaṭṭho


2. Paccanīkānulomaṃ


15. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.

No ce pana vattabbe – ‘‘sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbadā puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchāpe….


Sattamo niggaho.


4. (Kha) avayavasaccikaṭṭho


2. Paccanīkānulomaṃ


16. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo nupalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchā.


No ce pana vattabbe – ‘‘sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti, no ca vata re vattabbe – ‘‘puggalo nupalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo nupalabbhati saccikaṭṭhaparamatthena, no ca vattabbe – ‘sabbesu puggalo nupalabbhati saccikaṭṭhaparamatthenā’’’ti micchāpe….

Aṭṭhakaniggaho.


5. Suddhikasaṃsandanaṃ


17. Puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ rūpaṃ añño puggaloti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘aññaṃ rūpaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ rūpaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena, no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchāpe….


18. Puggalo upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthenapesaññā ca upalabbhatipesaṅkhārā ca upalabbhantipeviññāṇañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ viññāṇaṃ añño puggaloti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘aññaṃ viññāṇaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ viññāṇaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ viññāṇaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ viññāṇaṃ añño puggalo’’’ti micchāpe….


19. Puggalo upalabbhati saccikaṭṭhaparamatthena, cakkhāyatanañca upalabbhati saccikaṭṭhaparamatthenapesotāyatanañca upalabbhatighānāyatanañca upalabbhatijivhāyatanañca upalabbhatikāyāyatanañca upalabbhatirūpāyatanañca upalabbhatisaddāyatanañca upalabbhatigandhāyatanañca upalabbhatirasāyatanañca upalabbhatiphoṭṭhabbāyatanañca upalabbhatimanāyatanañca upalabbhatidhammāyatanañca upalabbhati saccikaṭṭhaparamatthenape….


20. Cakkhudhātu ca upalabbhati saccikaṭṭhaparamatthenapesotadhātu ca upalabbhatighānadhātu ca upalabbhatijivhādhātu ca upalabbhatikāyadhātu ca upalabbhatirūpadhātu ca upalabbhatisaddadhātu ca upalabbhatigandhadhātu ca upalabbhatirasadhātu ca upalabbhatiphoṭṭhabbadhātu ca upalabbhaticakkhuviññāṇadhātu ca upalabbhatisotaviññāṇadhātu ca upalabbhatighānaviññāṇadhātu ca upalabbhatijivhāviññāṇadhātu ca upalabbhatikāyaviññāṇadhātu ca upalabbhatimanodhātu ca upalabbhatimanoviññāṇadhātu ca upalabbhatidhammadhātu ca upalabbhati saccikaṭṭhaparamatthenape….


21. Cakkhundriyañca upalabbhati saccikaṭṭhaparamatthenapesotindriyañca upalabbhatighānindriyañca upalabbhatijivhindriyañca upalabbhatikāyindriyañca upalabbhati manindriyañca upalabbhatijīvitindriyañca upalabbhatiitthindriyañca upalabbhatipurisindriyañca upalabbhatisukhindriyañca upalabbhatidukkhindriyañca upalabbhatisomanassindriyañca upalabbhatidomanassindriyañca upalabbhatiupekkhindriyañca upalabbhatisaddhindriyañca upalabbhativīriyindriyañca upalabbhatisatindriyañca upalabbhatisamādhindriyañca upalabbhatipaññindriyañca upalabbhatianaññātaññassāmītindriyañca upalabbhatiaññindriyañca upalabbhatiaññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ aññātāvindriyaṃ añño puggaloti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘aññaṃ aññātāvindriyaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ aññātāvindriyaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ aññātāvindriyaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthena, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ aññātāvindriyaṃ añño puggalo’’’ti micchāpe….


22.[pu. pa. mātikā 4.24; a. ni. 4.95-96] Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ rūpañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ rūpaṃ añño puggaloti? Na hevaṃ vattabbe.


Ājānāhi paṭikammaṃ. Hañci vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ rūpañca upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘aññaṃ rūpaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno, rūpañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ rūpaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘vuttaṃ bhagavatā – ‘atthi puggalo attahitāya paṭipanno,’ rūpañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno, rūpañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchāpe….


23. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ vedanā ca upalabbhatipesaññā ca upalabbhatipesaṅkhārā ca upalabbhantipeviññāṇañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ viññāṇaṃ añño puggaloti? Na hevaṃ vattabbe.

Ājānāhi paṭikammaṃ. Hañci vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ viññāṇañca upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘aññaṃ viññāṇaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno, viññāṇañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ viññāṇaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ viññāṇaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘vuttaṃ bhagavatā – ‘atthi puggalo attahitāya paṭipanno,’ viññāṇañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno,’ viññāṇañca upalabbhati saccikaṭṭhaparamatthena, no ca vattabbe – ‘aññaṃ viññāṇaṃ añño puggalo’’’ti micchāpe….


24. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ cakkhāyatanañca upalabbhati saccikaṭṭhaparamatthenapesotāyatanañca upalabbhatipedhammāyatanañca upalabbhati saccikaṭṭhaparamatthenape….


25. Cakkhudhātu ca upalabbhati saccikaṭṭhaparamatthenapekāyadhātu ca upalabbhatiperūpadhātu ca upalabbhatipephoṭṭhabbadhātu ca upalabbhatipecakkhuviññāṇadhātu ca upalabbhatipemanoviññāṇadhātu ca upalabbhatipedhammadhātu ca upalabbhati saccikaṭṭhaparamatthenape….


26. Cakkhundriyañca upalabbhati saccikaṭṭhaparamatthenapesotindriyañca upalabbhati saccikaṭṭhaparamatthenapeaññindriyañca [aññātāvindriyañca (bahūsu)] upalabbhati saccikaṭṭhaparamatthenape….


27. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ aññātāvindriyaṃ añño puggaloti? Na hevaṃ vattabbe.

Ājānāhi paṭikammaṃ. Hañci vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘aññaṃ aññātāvindriyaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ aññātāvindriyaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ aññātāvindriyaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘vuttaṃ bhagavatā – ‘atthi puggalo attahitāya paṭipanno,’ aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ aññātāvindriyaṃ añño puggalo’’’ti micchāpe….

Suddhikasaṃsandanā.


6. Opammasaṃsandanaṃ


28. Rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanāti? Āmantā. Puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ rūpaṃ añño puggaloti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanā, puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena; tena vata re vattabbe – ‘‘aññaṃ rūpaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanā, puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ rūpaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanā, puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanā, puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchāpe….


29. Rūpaṃ upalabbhati saccikaṭṭhaparamatthena, saññā ca upalabbhatipesaṅkhārā ca upalabbhantipeviññāṇañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññaṃ viññāṇanti? Āmantā. Puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ rūpaṃ añño puggaloti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci rūpaṃ upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññaṃ viññāṇaṃ, puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena; tena vata re vattabbe – ‘‘aññaṃ rūpaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘rūpaṃ upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena , aññaṃ rūpaṃ aññaṃ viññāṇaṃ, puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ rūpaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘rūpaṃ upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññaṃ viññāṇaṃ, puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘rūpaṃ upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññaṃ viññāṇaṃ, puggalo upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchāpe….


30. Vedanā upalabbhati saccikaṭṭhaparamatthena, saññā ca upalabbhatipesaṅkhārā ca upalabbhantipeviññāṇañca upalabbhatiperūpañca upalabbhati saccikaṭṭhaparamatthenape….


31. Saññā upalabbhati saccikaṭṭhaparamatthena, saṅkhārā ca upalabbhantipeviññāṇañca upalabbhatiperūpañca upalabbhatipevedanā ca upalabbhati saccikaṭṭhaparamatthenape….


32. Saṅkhārā upalabbhanti saccikaṭṭhaparamatthena, viññāṇañca upalabbhatiperūpañca upalabbhatipevedanā ca upalabbhatipesaññā ca upalabbhati saccikaṭṭhaparamatthenape….


33. Viññāṇaṃ upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhatipevedanā ca upalabbhatipesaññā ca upalabbhatipesaṅkhārā ca upalabbhanti saccikaṭṭhaparamatthena, aññaṃ viññāṇaṃ aññe saṅkhārāti? Āmantā. Puggalo upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ viññāṇaṃ añño puggaloti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci viññāṇaṃ upalabbhati saccikaṭṭhaparamatthena, saṅkhārā ca upalabbhanti saccikaṭṭhaparamatthena, aññaṃ viññāṇaṃ aññe saṅkhārā, puggalo upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena; tena vata re vattabbe – ‘‘aññaṃ viññāṇaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘viññāṇaṃ upalabbhati saccikaṭṭhaparamatthena, saṅkhārā ca upalabbhanti saccikaṭṭhaparamatthena, aññaṃ viññāṇaṃ aññe saṅkhārā, puggalo upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ viññāṇaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ viññāṇaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘viññāṇaṃ upalabbhati saccikaṭṭhaparamatthena, saṅkhārā ca upalabbhanti saccikaṭṭhaparamatthena, aññaṃ viññāṇaṃ aññe saṅkhārā, puggalo upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘viññāṇaṃ upalabbhati saccikaṭṭhaparamatthena, saṅkhārā ca upalabbhanti saccikaṭṭhaparamatthena, aññaṃ viññāṇaṃ aññe saṅkhārā, puggalo upalabbhati saccikaṭṭhaparamatthena, viññāṇañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ viññāṇaṃ añño puggalo’’’ti micchāpe….


34. Cakkhāyatanaṃ upalabbhati saccikaṭṭhaparamatthena, sotāyatanañca upalabbhatipedhammāyatanañca upalabbhati saccikaṭṭhaparamatthenapesotāyatanaṃ upalabbhatipedhammāyatanaṃ upalabbhati saccikaṭṭhaparamatthena, cakkhāyatanañca upalabbhatipemanāyatanañca upalabbhati saccikaṭṭhaparamatthenape….


35. Cakkhudhātu upalabbhati saccikaṭṭhaparamatthena, sotadhātu ca upalabbhatipedhammadhātu ca upalabbhati saccikaṭṭhaparamatthenapesotadhātu upalabbhatipedhammadhātu upalabbhati saccikaṭṭhaparamatthena, cakkhudhātu ca upalabbhatipemanoviññāṇadhātu ca upalabbhati saccikaṭṭhaparamatthenape….


36. Cakkhundriyaṃ upalabbhati saccikaṭṭhaparamatthena, sotindriyañca upalabbhatipeaññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenapesotindriyaṃ upalabbhatipeaññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthenapecakkhundriyañca upalabbhatipeaññindriyañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ aññātāvindriyaṃ aññaṃ aññindriyanti? Āmantā. Puggalo upalabbhati saccikaṭṭhaparamatthena, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ aññātāvindriyaṃ añño puggaloti? Na hevaṃ vattabbe.

Ājānāhi niggahaṃ. Hañci aññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthena, aññindriyañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ aññātāvindriyaṃ aññaṃ aññindriyaṃ, puggalo upalabbhati saccikaṭṭhaparamatthena, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena; tena vata re vattabbe – ‘‘aññaṃ aññātāvindriyaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘aññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthena, aññindriyañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ aññātāvindriyaṃ aññaṃ aññindriyaṃ, puggalo upalabbhati saccikaṭṭhaparamatthena, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ aññātāvindriyaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ aññātāvindriyaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘aññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthena, aññindriyañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ aññātāvindriyaṃ aññaṃ aññindriyaṃ, puggalo upalabbhati saccikaṭṭhaparamatthena, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘aññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthena, aññindriyañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ aññātāvindriyaṃ aññaṃ aññindriyaṃ, puggalo upalabbhati saccikaṭṭhaparamatthena, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ aññātāvindriyaṃ añño puggalo’’’ti micchāpe….


37. Rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanāti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ rūpañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ rūpaṃ añño puggaloti? Na hevaṃ vattabbe.

Ājānāhi paṭikammaṃ. Hañci rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanā, vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ rūpañca upalabbhati saccikaṭṭhaparamatthena; tena vata re vattabbeaññaṃ rūpaṃ añño puggaloti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanā, vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno, rūpañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ rūpaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanā, vuttaṃ bhagavatā – ‘atthi puggalo attahitāya paṭipanno,’ rūpañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘rūpaṃ upalabbhati saccikaṭṭhaparamatthena, vedanā ca upalabbhati saccikaṭṭhaparamatthena, aññaṃ rūpaṃ aññā vedanā, vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno, rūpañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ rūpaṃ añño puggalo’’’ti micchāpe….


38. Rūpaṃ upalabbhati saccikaṭṭhaparamatthena, saññā ca upalabbhatisaṅkhārā ca upalabbhantiviññāṇañca upalabbhati saccikaṭṭhaparamatthenape….


39. Vedanā upalabbhati saccikaṭṭhaparamatthena, saññā ca upalabbhatisaṅkhārā ca upalabbhantiviññāṇañca upalabbhatirūpañca upalabbhati saccikaṭṭhaparamatthenape….


40. Saññā upalabbhati saccikaṭṭhaparamatthena, saṅkhārā ca upalabbhantiviññāṇañca upalabbhatirūpañca upalabbhativedanā ca upalabbhati saccikaṭṭhaparamatthenape….


41. Saṅkhārā upalabbhanti saccikaṭṭhaparamatthena, viññāṇañca upalabbhatirūpañca upalabbhativedanā ca upalabbhatisaññā ca upalabbhati saccikaṭṭhaparamatthenape….


42. Viññāṇaṃ upalabbhati saccikaṭṭhaparamatthena, rūpañca upalabbhativedanā ca upalabbhatisaññā ca upalabbhatisaṅkhārā ca upalabbhanti saccikaṭṭhaparamatthenape….


43. Cakkhāyatanaṃ upalabbhati saccikaṭṭhaparamatthena, sotāyatanañca upalabbhatipedhammāyatanañca upalabbhati saccikaṭṭhaparamatthenapesotāyatanaṃ upalabbhatipedhammāyatanaṃ upalabbhati saccikaṭṭhaparamatthena cakkhāyatanañca upalabbhatipemanāyatanañca upalabbhati saccikaṭṭhaparamatthenape….


44. Cakkhudhātu upalabbhati saccikaṭṭhaparamatthena, sotadhātu ca upalabbhatipedhammadhātu ca upalabbhati saccikaṭṭhaparamatthenapesotadhātu upalabbhati saccikaṭṭhaparamatthenapedhammadhātu upalabbhati saccikaṭṭhaparamatthena, cakkhudhātu ca upalabbhatipemanoviññāṇadhātu ca upalabbhati saccikaṭṭhaparamatthenape….


45. Cakkhundriyaṃ upalabbhati saccikaṭṭhaparamatthena, sotindriyañca upalabbhatipeaññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenapesotindriyaṃ upalabbhatipeaññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthena, cakkhundriyañca upalabbhatipeaññindriyañca upalabbhati saccikaṭṭhaparamatthena; aññaṃ aññātāvindriyaṃ aññaṃ aññindriyanti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññaṃ aññātāvindriyaṃ añño puggaloti? Na hevaṃ vattabbe.


Ājānāhi paṭikammaṃ. Hañci aññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthena, aññindriyañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ aññātāvindriyaṃ aññaṃ aññindriyaṃ, vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena; tena vata re vattabbe – ‘‘aññaṃ aññātāvindriyaṃ añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘aññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthena, aññindriyañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ aññātāvindriyaṃ aññaṃ aññindriyaṃ, vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ aññātāvindriyaṃ añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘aññaṃ aññātāvindriyaṃ añño puggalo’’ti, no ca vata re vattabbe – ‘‘aññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthena, aññindriyañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ aññātāvindriyaṃ aññaṃ aññindriyaṃ, vuttaṃ bhagavatā – ‘atthi puggalo attahitāya paṭipanno,’ aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘aññātāvindriyaṃ upalabbhati saccikaṭṭhaparamatthena, aññindriyañca upalabbhati saccikaṭṭhaparamatthena, aññaṃ aññātāvindriyaṃ aññaṃ aññindriyaṃ, vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno, aññātāvindriyañca upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘aññaṃ aññātāvindriyaṃ añño puggalo’’’ti micchāpe….

Opammasaṃsandanaṃ.


7. Catukkanayasaṃsandanaṃ


46. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Rūpaṃ puggaloti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘rūpaṃ puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘rūpaṃ puggalo’’’ti micchā.

No ce pana vattabbe – ‘‘rūpaṃ puggalo’’ti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘rūpaṃ puggalo’’’ti micchāpe….


47. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Rūpasmiṃ puggalopeaññatra rūpā puggalopepuggalasmiṃ rūpanti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘puggalasmiṃ rūpa’’nti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena ,’ no ca vattabbe – ‘puggalasmiṃ rūpa’’’nti micchā.

No ce pana vattabbe – ‘‘puggalasmiṃ rūpa’’nti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘puggalasmiṃ rūpa’’’nti micchāpe….


48. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Vedanā puggalopevedanāya puggalopeaññatra vedanāya puggalopepuggalasmiṃ vedanāpe….


Saññā puggalopesaññāya puggalopeaññatra saññāya puggalopepuggalasmiṃ saññāpe….

Saṅkhārā puggalopesaṅkhāresu puggalopeaññatra saṅkhārehi puggalopepuggalasmiṃ saṅkhārāpe….


Viññāṇaṃ puggalopeviññāṇasmiṃ puggalopeaññatra viññāṇā puggalopepuggalasmiṃ viññāṇanti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘puggalasmiṃ viññāṇa’’nti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘puggalasmiṃ viññāṇa’’’nti micchā.


No ce pana vattabbe – ‘‘puggalasmiṃ viññāṇa’’nti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘puggalasmiṃ viññāṇa’’’nti micchāpe….


49. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Cakkhāyatanaṃ puggalopecakkhāyatanasmiṃ puggalopeaññatra cakkhāyatanā puggalopepuggalasmiṃ cakkhāyatanaṃpedhammāyatanaṃ puggalopedhammāyatanasmiṃ puggalopeaññatra dhammāyatanā puggalopepuggalasmiṃ dhammāyatanaṃpe….

Cakkhudhātu puggalopecakkhudhātuyā puggalopeaññatra cakkhudhātuyā puggalopepuggalasmiṃ cakkhudhātupedhammadhātu puggalopedhammadhātuyā puggalopeaññatra dhammadhātuyā puggalopepuggalasmiṃ dhammadhātupe….


Cakkhundriyaṃ puggalopecakkhundriyasmiṃ puggalopeaññatra cakkhundriyā puggalo pepuggalasmiṃ cakkhundriyaṃpeaññātāvindriyaṃ puggalopeaññātāvindriyasmiṃ puggalopeaññatra aññātāvindriyā puggalopepuggalasmiṃ aññātāvindriyanti? Na hevaṃ vattabbe.

Ājānāhi niggahaṃ. Hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe – ‘‘puggalasmiṃ aññātāvindriya’’nti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘puggalasmiṃ aññātāvindriya’’’nti micchā.


No ce pana vattabbe – ‘‘puggalasmiṃ aññātāvindriya’’nti, no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti . Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘puggalo upalabbhati saccikaṭṭhaparamatthena,’ no ca vattabbe – ‘puggalasmiṃ aññātāvindriya’’’nti micchāpe….


50. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno’’ti? Āmantā. Rūpaṃ puggaloti? Na hevaṃ vattabbe.


Ājānāhi paṭikammaṃ. Hañci vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ tena vata re vattabbe – ‘‘rūpaṃ puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno,’ no ca vattabbe – ‘rūpaṃ puggaloti’’’ micchā.

No ce pana vattabbe – ‘‘rūpaṃ puggalo’’ti, no ca vata re vattabbe – ‘‘vuttaṃ bhagavatā – ‘atthi puggalo attahitāya paṭipanno’’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno,’ no ca vattabbe – ‘rūpaṃ puggalo’’’ti micchāpe….


51. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno’’ti? Āmantā. Rūpasmiṃ puggalopeaññatra rūpā puggalopepuggalasmiṃ rūpaṃpe….


Vedanā puggalopevedanāya puggalopeaññatra vedanāya puggalopepuggalasmiṃ vedanāpe….


Saññā puggalopesaññāya puggalopeaññatra saññāya puggalopepuggalasmiṃ saññāpe….

Saṅkhārā puggalopesaṅkhāresu puggalopeaññatra saṅkhārehi puggalopepuggalasmiṃ saṅkhārāpe….


Viññāṇaṃ puggalopeviññāṇasmiṃ puggalopeaññatra viññāṇā puggalopepuggalasmiṃ viññāṇanti? Na hevaṃ vattabbe.


Ājānāhi paṭikammaṃ. Hañci vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ tena vata re vattabbe – ‘‘puggalasmiṃ viññāṇa’’nti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno,’ no ca vattabbe – ‘puggalasmiṃ viññāṇa’’’nti micchā.


No ce pana vattabbe – ‘‘puggalasmiṃ viññāṇa’’nti, no ca vata re vattabbe – ‘‘vuttaṃ bhagavatā – ‘atthi puggalo attahitāya paṭipanno’’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno,’ no ca vattabbe – ‘puggalasmiṃ viññāṇa’’’nti micchāpe….


52. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno’’ti? Āmantā. Cakkhāyatanaṃ puggalopecakkhāyatanasmiṃ puggalopeaññatra cakkhāyatanā puggalopepuggalasmiṃ cakkhāyatanaṃpedhammāyatanaṃ puggalopedhammāyatanasmiṃ puggalopeaññatra dhammāyatanā puggalopepuggalasmiṃ dhammāyatanaṃpe….


Cakkhudhātu puggalopecakkhudhātuyā puggalopeaññatra cakkhudhātuyā puggalopepuggalasmiṃ cakkhudhātupedhammadhātu puggalopedhammadhātuyā puggalopeaññatra dhammadhātuyā puggalopepuggalasmiṃ dhammadhātupe….

Cakkhundriyaṃ puggalopecakkhundriyasmiṃ puggalopeaññatra cakkhundriyā puggalopepuggalasmiṃ cakkhundriyaṃpeaññātāvindriyaṃ puggalopeaññātāvindriyasmiṃ puggalopeaññatra aññātāvindriyā puggalopepuggalasmiṃ aññātāvindriyanti? Na hevaṃ vattabbe.


Ājānāhi paṭikammaṃ. Hañci vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ tena vata re vattabbe – ‘‘puggalasmiṃ aññātāvindriya’’nti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno,’ no ca vattabbe – ‘puggalasmiṃ aññātāvindriya’’’nti micchā.

No ce pana vattabbe – ‘‘puggalasmiṃ aññātāvindriya’’nti, no ca vata re vattabbe – ‘‘vuttaṃ bhagavatā – ‘atthi puggalo attahitāya paṭipanno’’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno,’ no ca vattabbe – ‘puggalasmiṃ aññātāvindriya’’’nti micchāpe….


Catukkanayasaṃsandanaṃ.


8. Lakkhaṇayuttikathā


53. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Puggalo sappaccayopepuggalo appaccayopuggalo saṅkhato puggalo asaṅkhatopuggalo sassato puggalo asassatopuggalo sanimittopuggalo animittoti? Na hevaṃ vattabbe. (Saṃkhittaṃ)


54. Puggalo nupalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno’’ti? Āmantā. Puggalo sappaccayopepuggalo appaccayopuggalo saṅkhatopuggalo asaṅkhatopuggalo sassatopuggalo asassatopuggalo sanimittopuggalo animittoti? Na hevaṃ vattabbe. (Saṃkhittaṃ)

Lakkhaṇayuttikathā.


9. Vacanasodhanaṃ


55. Puggalo upalabbhati, upalabbhati puggaloti? Puggalo upalabbhati, upalabbhati kehici puggalo kehici na puggaloti. Puggalo kehici upalabbhati kehici na upalabbhatīti? Na hevaṃ vattabbepe….


56. Puggalo saccikaṭṭho, saccikaṭṭho puggaloti? Puggalo saccikaṭṭho, saccikaṭṭho kehici puggalo kehici na puggaloti. Puggalo kehici saccikaṭṭho kehici na saccikaṭṭhoti? Na hevaṃ vattabbepe….


57. Puggalo vijjamāno, vijjamāno puggaloti? Puggalo vijjamāno, vijjamāno kehici puggalo kehici na puggaloti. Puggalo kehici vijjamāno kehici na vijjamānoti? Na hevaṃ vattabbepe….


58. Puggalo saṃvijjamāno, saṃvijjamāno puggaloti? Puggalo saṃvijjamāno, saṃvijjamāno kehici puggalo kehici na puggaloti. Puggalo kehici saṃvijjamāno kehici na saṃvijjamānoti? Na hevaṃ vattabbepe….


59. Puggalo atthi, atthi puggaloti? Puggalo atthi, atthi kehici puggalo kehici na puggaloti. Puggalo kehici atthi kehici natthīti? Na hevaṃ vattabbepe….


60. Puggalo atthi, atthi na sabbo puggaloti? Āmantāpepuggalo natthi, natthi na sabbo puggaloti? Na hevaṃ vattabbe. (Saṃkhittaṃ)

Vacanasodhanaṃ.


10. Paññattānuyogo


61. Rūpadhātuyā rūpī puggaloti? Āmantā. Kāmadhātuyā kāmī puggaloti? Na hevaṃ vattabbepe….


62. Rūpadhātuyā rūpino sattāti? Āmantā. Kāmadhātuyā kāmino sattāti? Na hevaṃ vattabbepe….


63. Arūpadhātuyā arūpī puggaloti? Āmantā. Kāmadhātuyā kāmī puggaloti? Na hevaṃ vattabbepe….


64. Arūpadhātuyā arūpino sattāti? Āmantā. Kāmadhātuyā kāmino sattāti? Na hevaṃ vattabbepe….


65. Rūpadhātuyā rūpī puggalo arūpadhātuyā arūpī puggalo, atthi ca koci rūpadhātuyā cuto arūpadhātuṃ upapajjatīti? Āmantā. Rūpī puggalo upacchinno, arūpī puggalo jātoti? Na hevaṃ vattabbepe….


66. Rūpadhātuyā rūpino sattā arūpadhātuyā arūpino sattā, atthi ca koci rūpadhātuyā cuto arūpadhātuṃ upapajjatīti? Āmantā. Rūpī satto upacchinno, arūpī satto jātoti? Na hevaṃ vattabbepe….


67. Kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāteti? Āmantā. Puggaloti jīvoti , jīvoti puggaloti , puggalaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāteti? Āmantā. Añño kāyo, añño puggaloti? Āmantā. Aññaṃ jīvaṃ, aññaṃ sarīranti? Na hevaṃ vattabbe.


Ājānāhi niggahaṃ. Hañci kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, puggaloti jīvoti , jīvoti puggaloti , puggalaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, añño kāyo añño puggalo; tena vata re vattabbe – ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, puggaloti jīvoti , jīvoti puggaloti , puggalaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, añño kāyo añño puggalo,’ no ca vattabbe – ‘aññaṃ jīvaṃ aññaṃ sarīra’’’nti micchā.


No ce pana vattabbe – ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti, no ca vata re vattabbe – ‘‘kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, puggaloti jīvoti , jīvoti puggaloti , puggalaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, añño kāyo añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, puggaloti jīvoti , jīvoti puggaloti , puggalaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, añño kāyo añño puggalo’, no ca vattabbe – ‘aññaṃ jīvaṃ aññaṃ sarīra’’’nti micchāpe….


68. Kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāteti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno’’ti? Āmantā. Añño kāyo añño puggaloti? Na hevaṃ vattabbe.


Ājānāhi paṭikammaṃ. Hañci kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno,’’ tena vata re vattabbe – ‘‘añño kāyo añño puggalo’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno,’ no ca vattabbe – ‘añño kāyo añño puggalo’’’ti micchā.


No ce pana vattabbe – ‘‘añño kāyo añño puggalo’’ti, no ca vata re vattabbe – ‘‘kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, vuttaṃ bhagavatā – ‘atthi puggalo attahitāya paṭipanno’’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘kāyoti sarīranti , sarīranti kāyoti , kāyaṃ appiyaṃ karitvā esese ekaṭṭhe same samabhāge tajjāte, vuttaṃ bhagavatāatthi puggalo attahitāya paṭipanno,’ no ca vattabbe – ‘añño kāyo añño puggalo’’’ti micchā. (Saṃkhittaṃ)

Paññattānuyogo.


11. Gatianuyogo


69. Puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. So puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Na hevaṃ vattabbe pe….


70. Puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Añño puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Na hevaṃ vattabbepe….


71. Puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. So ca añño ca sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Na hevaṃ vattabbepe….


72. Puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Neva so sandhāvati, na añño sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Na hevaṃ vattabbepe….


73. Puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. So puggalo sandhāvati, añño puggalo sandhāvati, so ca añño ca sandhāvati, neva so sandhāvati na añño sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Na hevaṃ vattabbepe….


74. Na vattabbaṃ – ‘‘puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ loka’’nti? Āmantā. Nanu vuttaṃ bhagavatā

‘‘Sa sattakkhattuparamaṃ, sandhāvitvāna puggalo;


Dukkhassantakaro hoti, sabbasaṃyojanakkhayā’’ti [saṃ. ni. 2.133; itivu. 24 itivuttakepi].


Attheva suttantoti? Āmantā. Tena hi puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti.


75. Na vattabbaṃ – ‘‘puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ loka’’nti? Āmantā. Nanu vuttaṃ bhagavatā – ‘‘anamataggoyaṃ [anamataggāyaṃ (ka.)], bhikkhave, saṃsāro. Pubbakoṭi na paññāyati, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti [saṃ. ni. 2.124]! Attheva suttantoti? Āmantā. Tena hi puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti.


76. Puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Na hevaṃ vattabbepe….


77. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Atthi koci manusso hutvā devo hotīti? Āmantā. Sveva manusso so devoti? Na hevaṃ vattabbepe….


78. Sveva manusso so devoti? Āmantā. Manusso hutvā devo hoti, devo hutvā manusso hoti, manussabhūto añño, devo añño, manussabhūto svevāyaṃ sandhāvatīti micchāpe….


Sace hi sandhāvati sveva puggalo ito cuto paraṃ lokaṃ anañño, hevaṃ maraṇaṃ na hehiti, pāṇātipātopi nupalabbhati. Kammaṃ atthi, kammavipāko atthi, katānaṃ kammānaṃ vipāko atthi, kusalākusale vipaccamāne svevāyaṃ sandhāvatīti micchā.


79. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Atthi koci manusso hutvā yakkho hoti, peto hoti, nerayiko hoti , tiracchānagato hoti, oṭṭho hoti, goṇo hoti, gadrabho hoti, sūkaro hoti, mahiṃso [mahiso (. syā. kaṃ. .)] hotīti? Āmantā. Sveva manusso so mahiṃsoti? Na hevaṃ vattabbepe….


80. Sveva manusso so mahiṃsoti? Āmantā. Manusso hutvā mahiṃso hoti, mahiṃso hutvā manusso hoti, manussabhūto añño, mahiṃso añño, manussabhūto svevāyaṃ sandhāvatīti micchāpe….

Sace hi sandhāvati sveva puggalo ito cuto paraṃ lokaṃ anañño, hevaṃ maraṇaṃ na hehiti, pāṇātipātopi nupalabbhati. Kammaṃ atthi, kammavipāko atthi, katānaṃ kammānaṃ vipāko atthi, kusalākusale vipaccamāne svevāyaṃ sandhāvatīti micchā.


81. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā . Atthi koci khattiyo hutvā brāhmaṇo hotīti? Āmantā. Sveva khattiyo so brāhmaṇoti ? Na hevaṃ vattabbepe….


82. Atthi koci khattiyo hutvā vesso hoti, suddo hotīti? Āmantā. Sveva khattiyo so suddoti? Na hevaṃ vattabbepe….


83. Atthi koci brāhmaṇo hutvā vesso hoti, suddo hoti, khattiyo hotīti? Āmantā. Sveva brāhmaṇo so khattiyoti? Na hevaṃ vattabbepe….


84. Atthi koci vesso hutvā suddo hoti, khattiyo hoti, brāhmaṇo hotīti? Āmantā. Sveva vesso so brāhmaṇoti? Na hevaṃ vattabbepe….


85. Atthi koci suddo hutvā khattiyo hoti, brāhmaṇo hoti, vesso hotīti? Āmantā. Sveva suddo so vessoti? Na hevaṃ vattabbepe….


86. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti ? Āmantā. Hatthacchinno hatthacchinnova hoti, pādacchinno pādacchinnova hoti, hatthapādacchinno hatthapādacchinnova hoti, kaṇṇacchinnonāsacchinnokaṇṇanāsacchinnoaṅgulicchinnoaḷacchinnokaṇḍaracchinnokuṇihatthakophaṇahatthakokuṭṭhiyogaṇḍiyokilāsiyososiyoapamāriyooṭṭhogoṇogadrabhosūkaromahiṃso mahiṃsova hotīti? Na hevaṃ vattabbepe….


87. Na vattabbaṃ – ‘‘sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ loka’’nti? Āmantā. Nanu sotāpanno puggalo manussalokā cuto devalokaṃ upapanno tatthapi sotāpannova hotīti? Āmantā.

Hañci sotāpanno puggalo manussalokā cuto devalokaṃ upapanno tatthapi sotāpannova hoti, tena vata re vattabbe – ‘‘sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ loka’’nti.


88. Sotāpanno puggalo manussalokā cuto devalokaṃ upapanno tatthapi sotāpannova hotīti katvā tena ca kāraṇena sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Sotāpanno puggalo manussalokā cuto devalokaṃ upapanno tatthapi manusso hotīti katvā? Na hevaṃ vattabbepe….


89. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Anañño avigato sandhāvatīti? Na hevaṃ vattabbepe….


90. Anañño avigato sandhāvatīti? Āmantā. Hatthacchinno hatthacchinnova hoti, pādacchinno pādacchinnova hoti, hatthapādacchinno hatthapādacchinnova hoti, kaṇṇacchinnonāsacchinnokaṇṇanāsacchinnoaṅgulicchinnoaḷacchinnokaṇḍaracchinnokuṇihatthakophaṇahatthakokuṭṭhiyogaṇḍiyokilāsiyososiyoapamāriyooṭṭhogoṇogadrabhosūkaromahiṃso mahiṃsova hotīti? Na hevaṃ vattabbepe….


91. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Sarūpo sandhāvatīti? Na hevaṃ vattabbepesarūpo sandhāvatīti? Āmantā. Taṃ jīvaṃ taṃ sarīranti? Na hevaṃ vattabbepe….


Savedanopesasaññopesasaṅkhāropesaviññāṇo sandhāvatīti? Na hevaṃ vattabbepesaviññāṇo sandhāvatīti? Āmantā . Taṃ jīvaṃ taṃ sarīranti? Na hevaṃ vattabbepe….


92. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Arūpo sandhāvatīti? Na hevaṃ vattabbepearūpo sandhāvatīti? Āmantā. Aññaṃ jīvaṃ aññaṃ sarīranti? Na hevaṃ vattabbepe….

Avedanopeasaññopeasaṅkhāropeaviññāṇo sandhāvatīti? Na hevaṃ vattabbepeaviññāṇo sandhāvatīti? Āmantā. Aññaṃ jīvaṃ aññaṃ sarīranti? Na hevaṃ vattabbepe….


93. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Rūpaṃ sandhāvatīti? Na hevaṃ vattabbeperūpaṃ sandhāvatīti? Āmantā. Taṃ jīvaṃ taṃ sarīranti? Na hevaṃ vattabbepe….


Vedanā pesaññāpesaṅkhārāpeviññāṇaṃ sandhāvatīti? Na hevaṃ vattabbepeviññāṇaṃ sandhāvatīti? Āmantā. Taṃ jīvaṃ taṃ sarīranti? Na hevaṃ vattabbepe….


94. Sveva puggalo sandhāvati asmā lokā paraṃ lokaṃ, parasmā lokā imaṃ lokanti? Āmantā. Rūpaṃ na sandhāvatīti? Na hevaṃ vattabbeperūpaṃ na sandhāvatīti? Āmantā. Aññaṃ jīvaṃ aññaṃ sarīranti? Na hevaṃ vattabbepe….


Vedanā pesaññāpesaṅkhārāpeviññāṇaṃ na sandhāvatīti? Na hevaṃ vattabbepeviññāṇaṃ na sandhāvatīti? Āmantā. Aññaṃ jīvaṃ aññaṃ sarīranti? Na hevaṃ vattabbe. (Saṃkhittaṃ).

Khandhesu bhijjamānesu, so ce bhijjati puggalo;


Ucchedā bhavati diṭṭhi, buddhena vivajjitā.


Khandhesu bhijjamānesu, no ce bhijjati puggalo;


Puggalo sassato hoti, nibbānena samasamoti.


Gatianuyogo.


12. Upādāpaññattānuyogo


95. Rūpaṃ upādāya puggalassa paññattīti? Āmantā. Rūpaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ vipariṇāmadhammanti? Āmantā? Puggalopi anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammoti? Na hevaṃ vattabbepe….


96. Vedanaṃ upādāyasaññaṃ upādāyasaṅkhāre upādāyaviññāṇaṃ upādāya puggalassa paññattīti? Āmantā. Viññāṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ vipariṇāmadhammanti? Āmantā. Puggalopi anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammoti? Na hevaṃ vattabbepe….


97. Rūpaṃ upādāya puggalassa paññattīti? Āmantā. Nīlaṃ rūpaṃ upādāya nīlakassa puggalassa paññattīti? Na hevaṃ vattabbepepītaṃ rūpaṃ upādāyalohitaṃ rūpaṃ upādāyaodātaṃ rūpaṃ upādāyasanidassanaṃ rūpaṃ upādāyaanidassanaṃ rūpaṃ upādāyasappaṭighaṃ rūpaṃ upādāyaappaṭighaṃ rūpaṃ upādāya appaṭighassa puggalassa paññattīti? Na hevaṃ vattabbepe….


98. Vedanaṃ upādāya puggalassa paññattīti? Āmantā. Kusalaṃ vedanaṃ upādāya kusalassa puggalassa paññattīti? Na hevaṃ vattabbepekusalaṃ vedanaṃ upādāya kusalassa puggalassa paññattīti? Āmantā. Kusalā vedanā saphalā savipākā iṭṭhaphalā kantaphalā manuññaphalā asecanakaphalā sukhudrayā sukhavipākāti? Āmantā. Kusalopi puggalo saphalo savipāko iṭṭhaphalo kantaphalo manuññaphalo asecanakaphalo sukhudrayo sukhavipākoti? Na hevaṃ vattabbepe….


99. Vedanaṃ upādāya puggalassa paññattīti? Āmantā. Akusalaṃ vedanaṃ upādāya akusalassa puggalassa paññattīti? Na hevaṃ vattabbepeakusalaṃ vedanaṃ upādāya akusalassa puggalassa paññattīti? Āmantā. Akusalā vedanā saphalā savipākā aniṭṭhaphalā akantaphalā amanuññaphalā secanakaphalā dukkhudrayā dukkhavipākāti? Āmantā. Akusalopi puggalo saphalo savipāko aniṭṭhaphalo akantaphalo amanuññaphalo secanakaphalo dukkhudrayo dukkhavipākoti? Na hevaṃ vattabbepe….


100. Vedanaṃ upādāya puggalassa paññattīti? Āmantā. Abyākataṃ vedanaṃ upādāya abyākatassa puggalassa paññattīti? Na hevaṃ vattabbepeabyākataṃ vedanaṃ upādāya abyākatassa puggalassa paññattīti? Āmantā. Abyākatā vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā vipariṇāmadhammāti? Āmantā. Abyākatopi puggalo anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammoti? Na hevaṃ vattabbepe….


101. Saññaṃ upādāyasaṅkhāre upādāyaviññāṇaṃ upādāya puggalassa paññattīti? Āmantā. Kusalaṃ viññāṇaṃ upādāya kusalassa puggalassa paññattīti? Na hevaṃ vattabbepekusalaṃ viññāṇaṃ upādāya kusalassa puggalassa paññattīti? Āmantā. Kusalaṃ viññāṇaṃ saphalaṃ savipākaṃ iṭṭhaphalaṃ kantaphalaṃ manuññaphalaṃ asecanakaphalaṃ sukhudrayaṃ sukhavipākanti ? Āmantā. Kusalopi puggalo saphalo savipāko iṭṭhaphalo kantaphalo manuññaphalo asecanakaphalo sukhudrayo sukhavipākoti? Na hevaṃ vattabbepe….


102. Viññāṇaṃ upādāya puggalassa paññattīti? Āmantā. Akusalaṃ viññāṇaṃ upādāya akusalassa puggalassa paññattīti? Na hevaṃ vattabbepeakusalaṃ viññāṇaṃ upādāya akusalassa puggalassa paññattīti? Āmantā. Akusalaṃ viññāṇaṃ saphalaṃ savipākaṃ aniṭṭhaphalaṃ akantaphalaṃ amanuññaphalaṃ secanakaphalaṃ dukkhudrayaṃ dukkhavipākanti? Āmantā. Akusalopi puggalo saphalo savipāko aniṭṭhaphalo akantaphalo amanuññaphalo secanakaphalo dukkhudrayo dukkhavipākoti? Na hevaṃ vattabbepe….


103. Viññāṇaṃ upādāya puggalassa paññattīti? Āmantā. Abyākataṃ viññāṇaṃ upādāya abyākatassa puggalassa paññattīti? Na hevaṃ vattabbepeabyākataṃ viññāṇaṃ upādāya abyākatassa puggalassa paññattīti? Āmantā. Abyākataṃ viññāṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ vipariṇāmadhammanti? Āmantā. Abyākatopi puggalo anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammoti? Na hevaṃ vattabbepe….


104. Cakkhuṃ upādāya ‘‘cakkhumā puggalo’’ti vattabboti? Āmantā . Cakkhumhi niruddhe ‘‘cakkhumā puggalo niruddho’’ti vattabboti? Na hevaṃ vattabbepesotaṃ upādāyaghānaṃ upādāyajivhaṃ upādāyakāyaṃ upādāyamanaṃ upādāya ‘‘manavā puggalo’’ti vattabboti? Āmantā. Manamhi niruddhe ‘‘manavā puggalo niruddho’’ti vattabboti? Na hevaṃ vattabbe.


105. Micchādiṭṭhiṃ upādāya ‘‘micchādiṭṭhiyo puggalo’’ti vattabboti? Āmantā. Micchādiṭṭhiyā niruddhāya ‘‘micchādiṭṭhiyo puggalo niruddho’’ti vattabboti? Na hevaṃ vattabbe. Micchāsaṅkappaṃ upādāyamicchāvācaṃ upādāyamicchākammantaṃ upādāyamicchāājīvaṃ upādāya micchāvāyāmaṃ upādāyamicchāsatiṃ upādāyamicchāsamādhiṃ upādāya ‘‘micchāsamādhiyo puggalo’’ti vattabboti? Āmantā. Micchāsamādhimhi niruddhe ‘‘micchāsamādhiyo puggalo niruddho’’ti vattabboti? Na hevaṃ vattabbe.


106. Sammādiṭṭhiṃ upādāya ‘‘sammādiṭṭhiyo puggalo’’ti vattabboti? Āmantā. Sammādiṭṭhiyā niruddhāya ‘‘sammādiṭṭhiyo puggalo niruddho’’ti vattabboti? Na hevaṃ vattabbepesammāsaṅkappaṃ upādāyasammāvācaṃ upādāyasammākammantaṃ upādāyasammāājīvaṃ upādāyasammāvāyāmaṃ upādāyasammāsatiṃ upādāyasammāsamādhiṃ upādāya ‘‘sammāsamādhiyo puggalo’’ti vattabboti? Āmantā. Sammāsamādhimhi niruddhe ‘‘sammāsamādhiyo puggalo niruddho’’ti vattabboti? Na hevaṃ vattabbepe….


107. Rūpaṃ upādāya, vedanaṃ upādāya puggalassa paññattīti? Āmantā. Dvinnaṃ khandhānaṃ upādāya dvinnaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbeperūpaṃ upādāya, vedanaṃ upādāya, saññaṃ upādāya, saṅkhāre upādāya, viññāṇaṃ upādāya puggalassa paññattīti? Āmantā. Pañcannaṃ khandhānaṃ upādāya pañcannaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbepe….


108. Cakkhāyatanaṃ upādāya, sotāyatanaṃ upādāya puggalassa paññattīti? Āmantā. Dvinnaṃ āyatanānaṃ upādāya dvinnaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbepecakkhāyatanaṃ upādāya, sotāyatanaṃ upādāyapedhammāyatanaṃ upādāya puggalassa paññattīti? Āmantā. Dvādasannaṃ āyatanānaṃ upādāya dvādasannaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbepe….


109. Cakkhudhātuṃ upādāya, sotadhātuṃ upādāya puggalassa paññattīti? Āmantā. Dvinnaṃ dhātūnaṃ upādāya dvinnaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbepecakkhudhātuṃ upādāya, sotadhātuṃ upādāyapedhammadhātuṃ upādāya puggalassa paññattīti? Āmantā . Aṭṭhārasannaṃ dhātūnaṃ upādāya aṭṭhārasannaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbepe….


110. Cakkhundriyaṃ upādāya, sotindriyaṃ upādāya puggalassa paññattīti? Āmantā. Dvinnaṃ indriyānaṃ upādāya dvinnaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbepecakkhundriyaṃ upādāya, sotindriyaṃ upādāyapeaññātāvindriyaṃ upādāya puggalassa paññattīti? Āmantā. Bāvīsatīnaṃ [bāvīsatiyā (?)] indriyānaṃ upādāya bāvīsatīnaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbepe….


111. Ekavokārabhavaṃ upādāya ekassa puggalassa paññattīti? Āmantā. Catuvokārabhavaṃ upādāya catunnaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbepeekavokārabhavaṃ upādāya ekassa puggalassa paññattīti? Āmantā. Pañcavokārabhavaṃ upādāya pañcannaṃ puggalānaṃ paññattīti? Na hevaṃ vattabbepeekavokārabhave ekova puggaloti? Āmantā. Catuvokārabhave cattārova [cattāro (?)] puggalāti? Na hevaṃ vattabbepeekavokārabhave ekova puggaloti? Āmantā. Pañcavokārabhave pañceva puggalāti? Na hevaṃ vattabbepe….


112. Yathā rukkhaṃ upādāya chāyāya paññatti, evamevaṃ rūpaṃ upādāya puggalassa paññattīti? ( ) [(āmantā) (?) evaṃ anantaravārattayepi] Yathā rukkhaṃ upādāya chāyāya paññatti, rukkhopi anicco chāyāpi aniccā, evamevaṃ rūpaṃ upādāya puggalassa paññatti, rūpampi aniccaṃ puggalopi aniccoti? Na hevaṃ vattabbepeyathā rukkhaṃ upādāya chāyāya paññatti, añño rukkho aññā chāyā, evamevaṃ rūpaṃ upādāya puggalassa paññatti, aññaṃ rūpaṃ añño puggaloti? Na hevaṃ vattabbepe….


113. Yathā gāmaṃ upādāya gāmikassa paññatti, evamevaṃ rūpaṃ upādāya puggalassa paññattīti? Yathā gāmaṃ upādāya gāmikassa paññatti, añño gāmo añño gāmiko, evamevaṃ rūpaṃ upādāya puggalassa paññatti, aññaṃ rūpaṃ añño puggaloti? Na hevaṃ vattabbepe….


114. Yathā raṭṭhaṃ upādāya rañño paññatti, evamevaṃ rūpaṃ upādāya puggalassa paññattīti ? Yathā raṭṭhaṃ upādāya rañño paññatti, aññaṃ raṭṭhaṃ añño rājā, evamevaṃ rūpaṃ upādāya puggalassa paññatti, aññaṃ rūpaṃ añño puggaloti? Na hevaṃ vattabbepe….


115. Yathā na nigaḷo negaḷiko, yassa nigaḷo so negaḷiko, evamevaṃ na rūpaṃ rūpavā, yassa rūpaṃ so rūpavāti? Yathā na nigaḷo negaḷiko, yassa nigaḷo so negaḷiko, añño nigaḷo añño negaḷiko, evamevaṃ na rūpaṃ rūpavā, yassa rūpaṃ so rūpavā, aññaṃ rūpaṃ añño rūpavāti? Na hevaṃ vattabbepe….


116. Citte citte puggalassa paññattīti? Āmantā. Citte citte puggalo jāyati jīyati mīyati cavati upapajjatīti? Na hevaṃ vattabbepedutiye citte uppanne na vattabbaṃ soti aññoti vāti? Āmantā . Dutiye citte uppanne na vattabbaṃ kumārakoti kumārikāti vāti? Vattabbaṃ.

Ājānāhi niggahaṃ. Hañci dutiye citte uppanne na vattabbaṃ – ‘‘soti aññoti ,’’ tena vata re vattabbe – ‘‘dutiye citte uppanne na vattabbaṃ – ‘kumārakoti kumārikāti ’’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘dutiye citte uppanne na vattabbaṃsoti aññoti , dutiye citte uppanne vattabbaṃkumārakoti kumārikāti ’’’ti micchā.


Hañci pana dutiye citte uppanne vattabbaṃ – ‘‘kumārakoti kumārikā’’ti , tena vata re vattabbe – ‘‘dutiye citte uppanne vattabbaṃ – ‘soti aññoti ’’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘dutiye citte uppanne na vattabbaṃsoti aññoti , dutiye citte uppanne vattabbaṃkumārakoti kumārikāti ’’’ti micchā.


117. Dutiye citte uppanne na vattabbaṃ – ‘‘soti aññoti ’’ti? Āmantā. Dutiye citte uppanne na vattabbaṃ – ‘‘itthīti purisoti gahaṭṭhoti pabbajitoti devoti manussoti ’’ti? Vattabbaṃ.


Ājānāhi niggahaṃ. Hañci dutiye citte uppanne na vattabbaṃ – ‘‘soti aññoti ,’’ tena vata re vattabbe – ‘‘dutiye citte uppanne na vattabbaṃ – ‘devoti manussoti ’’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘dutiye citte uppanne na vattabbaṃsoti aññoti , dutiye citte uppanne vattabbaṃdevoti manussoti ’’’ti micchā.

Hañci pana dutiye citte uppanne vattabbaṃ – ‘‘devoti manussoti ,’’ tena vata re vattabbe – ‘‘dutiye citte uppanne vattabbaṃ – ‘soti aññoti ’’’ti. Yaṃ tattha vadesi – ‘‘vattabbe kho – ‘dutiye citte uppanne na vattabbaṃsoti aññoti , dutiye citte uppanne vattabbaṃdevoti manussoti ’’’ti micchāpe….


118. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu yo passati yaṃ passati yena passati, so passati taṃ passati tena passatīti? Āmantā. Hañci yo passati yaṃ passati yena passati, so passati taṃ passati tena passati; tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


119. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu yo suṇātipeyo ghāyatiyo sāyatiyo phusatiyo vijānāti yaṃ vijānāti yena vijānāti, so vijānāti taṃ vijānāti tena vijānātīti? Āmantā. Hañci yo vijānāti yaṃ vijānāti yena vijānāti, so vijānāti taṃ vijānāti tena vijānāti; tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


120. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu yo na passati yaṃ na passati yena na passati, so na passati taṃ na passati tena na passatīti? Āmantā. Hañci yo na passati yaṃ na passati yena na passati, so na passati taṃ na passati tena na passati; no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu yo na suṇātipeyo na ghāyatiyo na sāyatiyo na phusatiyo na vijānāti yaṃ na vijānāti yena na vijānāti, so na vijānāti taṃ na vijānāti tena na vijānātīti? Āmantā. Hañci yo na vijānāti yaṃ na vijānāti yena na vijānāti, so na vijānāti taṃ na vijānāti tena na vijānāti; no ca vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.

comments (0)
5. Kathāvatthu Pāḷi (Continued)
Filed under: Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 2:43 am




5.
Kathāvatthu Pāḷi (Continued)

121. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu vuttaṃ bhagavatā – ‘‘passāmahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmī’’ti [ma. ni. 1.213 thokaṃ visadisaṃ]! Attheva suttantoti? Āmantā. Tena hi puggalo upalabbhati saccikaṭṭhaparamatthenāti.


122. Vuttaṃ bhagavatā – ‘‘passāmahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmī’’ti katvā teneva kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena rūpaṃ passati puggalaṃ passatīti? Rūpaṃ passati. Rūpaṃ puggalo, rūpaṃ cavati, rūpaṃ upapajjati, rūpaṃ yathākammūpaganti? Na hevaṃ vattabbe.

Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena rūpaṃ passati puggalaṃ passatīti? Puggalaṃ passati. Puggalo rūpaṃ rūpāyatanaṃ rūpadhātu nīlaṃ pītakaṃ lohitakaṃ odātaṃ cakkhuviññeyyaṃ cakkhusmiṃ paṭihaññati, cakkhussa āpāthaṃ āgacchatīti? Na hevaṃ vattabbe.


Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena rūpaṃ passati puggalaṃ passatīti? Ubho passati. Ubho rūpaṃ rūpāyatanaṃ rūpadhātu, ubho nīlā, ubho pītakā, ubho lohitakā, ubho odātā, ubho cakkhuviññeyyā, ubho cakkhusmiṃ paṭihaññanti, ubho cakkhussa āpāthaṃ āgacchanti, ubho cavanti, ubho upapajjanti, ubho yathākammūpagāti? Na hevaṃ vattabbe.

Upādāpaññattānuyogo.


13. Purisakārānuyogo


123. Kalyāṇapāpakāni kammāni upalabbhantīti? Āmantā. Kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


124. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Tassa kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


125. Tassa kattā kāretā upalabbhatīti? Āmantā. Tassa tasseva natthi dukkhassa antakiriyā, natthi vaṭṭupacchedo, natthi anupādāparinibbānanti? Na hevaṃ vattabbepe….


126. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Puggalo upalabbhatīti, puggalassa kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


127. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Nibbānaṃ upalabbhatīti, nibbānassa kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


128. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Mahāpathavī upalabbhatīti, mahāpathaviyā kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


129. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Mahāsamuddo upalabbhatīti, mahāsamuddassa kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


130. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Sinerupabbatarājā upalabbhatīti, sinerussa pabbatarājassa kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


131. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Āpo upalabbhatīti, āpassa kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


132. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Tejo upalabbhatīti, tejassa kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


133. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Vāyo upalabbhatīti, vāyassa kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


134. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Tiṇakaṭṭhavanappatayo upalabbhantīti , tiṇakaṭṭhavanappatīnaṃ kattā kāretā upalabbhatīti? Na hevaṃ vattabbepe….


135. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā upalabbhatīti? Āmantā. Aññāni kalyāṇapāpakāni kammāni añño kalyāṇapāpakānaṃ kammānaṃ kattā kāretāti? Na hevaṃ vattabbepe….


136. Kalyāṇapāpakānaṃ kammānaṃ vipāko upalabbhatīti? Āmantā. Kalyāṇapāpakānaṃ kammānaṃ vipākapaṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


137. Kalyāṇapāpakānaṃ kammānaṃ vipāko upalabbhatīti, kalyāṇapāpakānaṃ kammānaṃ vipākapaṭisaṃvedī upalabbhatīti? Āmantā. Tassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


138. Tassa paṭisaṃvedī upalabbhatīti? Āmantā. Tassa tasseva natthi dukkhassa antakiriyā, natthi vaṭṭupacchedo, natthi anupādāparinibbānanti? Na hevaṃ vattabbepe….


139. Kalyāṇapāpakānaṃ kammānaṃ vipāko upalabbhatīti, kalyāṇapāpakānaṃ kammānaṃ vipākapaṭisaṃvedī upalabbhatīti? Āmantā. Puggalo upalabbhatīti, puggalassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


140. Kalyāṇapāpakānaṃ kammānaṃ vipāko upalabbhatīti, kalyāṇapāpakānaṃ kammānaṃ vipākapaṭisaṃvedī upalabbhatīti? Āmantā. Nibbānaṃ upalabbhatīti, nibbānassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


141. Kalyāṇapāpakānaṃ kammānaṃ vipāko upalabbhatīti, kalyāṇapāpakānaṃ kammānaṃ vipākapaṭisaṃvedī upalabbhatīti? Āmantā. Mahāpathavī upalabbhatītipemahāsamuddo upalabbhatītisinerupabbatarājā upalabbhatītiāpo upalabbhatītitejo upalabbhatītivāyo upalabbhatītipetiṇakaṭṭhavanappatayo upalabbhantīti, tiṇakaṭṭhavanappatīnaṃ paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


142. Kalyāṇapāpakānaṃ kammānaṃ vipāko upalabbhatīti, kalyāṇapāpakānaṃ kammānaṃ vipākapaṭisaṃvedī upalabbhatīti? Āmantā. Añño kalyāṇapāpakānaṃ kammānaṃ vipāko, añño kalyāṇapāpakānaṃ kammānaṃ vipākapaṭisaṃvedīti? Na hevaṃ vattabbepe….


143. Dibbaṃ sukhaṃ upalabbhatīti? Āmantā. Dibbassa sukhassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


144. Dibbaṃ sukhaṃ upalabbhatīti, dibbassa sukhassa paṭisaṃvedī upalabbhatīti? Āmantā. Tassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


145. Tassa paṭisaṃvedī upalabbhatīti? Āmantā. Tassa tasseva natthi dukkhassa antakiriyā, natthi vaṭṭupacchedo, natthi anupādāparinibbānanti? Na hevaṃ vattabbepe….


146. Dibbaṃ sukhaṃ upalabbhatīti, dibbassa sukhassa paṭisaṃvedī upalabbhatīti ? Āmantā. Puggalo upalabbhatīti, puggalassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


147. Dibbaṃ sukhaṃ upalabbhatīti, dibbassa sukhassa paṭisaṃvedī upalabbhatīti? Āmantā. Nibbānaṃ upalabbhatīti, nibbānassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


148. Dibbaṃ sukhaṃ upalabbhatīti, dibbassa sukhassa paṭisaṃvedī upalabbhatīti? Āmantā . Mahāpathavī upalabbhatītimahāsamuddo upalabbhatītisinerupabbatarājā upalabbhatītiāpo upalabbhatītitejo upalabbhatītivāyo upalabbhatītipetiṇakaṭṭhavanappatayo upalabbhantīti, tiṇakaṭṭhavanappatīnaṃ paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


149. Dibbaṃ sukhaṃ upalabbhatīti, dibbassa sukhassa paṭisaṃvedī upalabbhatīti? Āmantā . Aññaṃ dibbaṃ sukhaṃ, añño dibbassa sukhassa paṭisaṃvedīti? Na hevaṃ vattabbepe….


150. Mānusakaṃ sukhaṃ upalabbhatīti? Āmantā. Mānusakassa sukhassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


151. Mānusakaṃ sukhaṃ upalabbhatīti, mānusakassa sukhassa paṭisaṃvedī upalabbhatīti? Āmantā. Tassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


152. Tassa paṭisaṃvedī upalabbhatīti? Āmantā. Tassa tasseva natthi dukkhassa antakiriyā, natthi vaṭṭupacchedo, natthi anupādāparinibbānanti? Na hevaṃ vattabbepe….


153. Mānusakaṃ sukhaṃ upalabbhatīti, mānusakassa sukhassa paṭisaṃvedī upalabbhatīti? Āmantā. Puggalo upalabbhatīti, puggalassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


154. Mānusakaṃ sukhaṃ upalabbhatīti, mānusakassa sukhassa paṭisaṃvedī upalabbhatīti? Āmantā. Nibbānaṃ upalabbhatīti, nibbānassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


155. Mānusakaṃ sukhaṃ upalabbhatīti, mānusakassa sukhassa paṭisaṃvedī upalabbhatīti? Āmantā. Mahāpathavī upalabbhatītipemahāsamuddo upalabbhatītisinerupabbatarājā upalabbhatītiāpo upalabbhatītitejo upalabbhatītivāyo upalabbhatītitiṇakaṭṭhavanappatayo upalabbhantīti, tiṇakaṭṭhavanappatīnaṃ paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


156. Mānusakaṃ sukhaṃ upalabbhatīti, mānusakassa sukhassa paṭisaṃvedī upalabbhatīti ? Āmantā. Aññaṃ mānusakaṃ sukhaṃ añño mānusakassa sukhassa paṭisaṃvedīti? Na hevaṃ vattabbepe….


157. Āpāyikaṃ dukkhaṃ upalabbhatīti? Āmantā. Āpāyikassa dukkhassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


158. Āpāyikaṃ dukkhaṃ upalabbhatīti, āpāyikassa dukkhassa paṭisaṃvedī upalabbhatīti? Āmantā. Tassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


159. Tassa paṭisaṃvedī upalabbhatīti? Āmantā. Tassa tasseva natthi dukkhassa antakiriyā, natthi vaṭṭupacchedo, natthi anupādāparinibbānanti? Na hevaṃ vattabbepe….


160. Āpāyikaṃ dukkhaṃ upalabbhatīti, āpāyikassa dukkhassa paṭisaṃvedī upalabbhatīti? Āmantā. Puggalo upalabbhatīti, puggalassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


161. Āpāyikaṃ dukkhaṃ upalabbhatīti, āpāyikassa dukkhassa paṭisaṃvedī upalabbhatīti? Āmantā. Nibbānaṃ upalabbhatīti, nibbānassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


162. Āpāyikaṃ dukkhaṃ upalabbhatīti, āpāyikassa dukkhassa paṭisaṃvedī upalabbhatīti? Āmantā. Mahāpathavī upalabbhatītipemahāsamuddo upalabbhatītisinerupabbatarājā upalabbhatītiāpo upalabbhatītitejo upalabbhatītivāyo upalabbhatītitiṇakaṭṭhavanappatayo upalabbhantīti, tiṇakaṭṭhavanappatīnaṃ paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


163. Āpāyikaṃ dukkhaṃ upalabbhatīti, āpāyikassa dukkhassa paṭisaṃvedī upalabbhatīti ? Āmantā. Aññaṃ āpāyikaṃ dukkhaṃ, añño āpāyikassa dukkhassa paṭisaṃvedīti? Na hevaṃ vattabbepe….


164. Nerayikaṃ dukkhaṃ upalabbhatīti? Āmantā. Nerayikassa dukkhassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbe.

Nerayikaṃ dukkhaṃ upalabbhatīti, nerayikassa dukkhassa paṭisaṃvedī upalabbhatīti? Āmantā. Tassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


165. Tassa paṭisaṃvedī upalabbhatīti? Āmantā. Tassa tasseva natthi dukkhassa antakiriyā, natthi vaṭṭupacchedo, natthi anupādāparinibbānanti? Na hevaṃ vattabbepe….


166. Nerayikaṃ dukkhaṃ upalabbhatīti, nerayikassa dukkhassa paṭisaṃvedī upalabbhatīti? Āmantā. Puggalo upalabbhatīti, puggalassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


167. Nerayikaṃ dukkhaṃ upalabbhatīti, nerayikassa dukkhassa paṭisaṃvedī upalabbhatīti? Āmantā. Nibbānaṃ upalabbhatīti, nibbānassa paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


168. Nerayikaṃ dukkhaṃ upalabbhatīti, nerayikassa dukkhassa paṭisaṃvedī upalabbhatīti? Āmantā. Mahāpathavī upalabbhatītipemahāsamuddo upalabbhatītisinerupabbatarājā upalabbhatītiāpo upalabbhatītitejo upalabbhatītivāyo upalabbhatītitiṇakaṭṭhavanappatayo upalabbhantīti, tiṇakaṭṭhavanappatīnaṃ paṭisaṃvedī upalabbhatīti? Na hevaṃ vattabbepe….


169. Nerayikaṃ dukkhaṃ upalabbhatīti, nerayikassa dukkhassa paṭisaṃvedī upalabbhatīti ? Āmantā. Aññaṃ nerayikaṃ dukkhaṃ, añño nerayikassa dukkhassa paṭisaṃvedīti? Na hevaṃ vattabbepe….


170. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā vipākapaṭisaṃvedī upalabbhatīti? Āmantā. So karoti so paṭisaṃvedetīti? Na hevaṃ vattabbepe….


171. So karoti so paṭisaṃvedetīti? Āmantā. Sayaṅkataṃ sukhadukkhanti? Na hevaṃ vattabbepe….


172. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā vipākapaṭisaṃvedī upalabbhatīti? Āmantā. Añño karoti añño paṭisaṃvedetīti? Na hevaṃ vattabbepe….


173. Añño karoti añño paṭisaṃvedetīti? Āmantā. Paraṅkataṃ sukhadukkhanti? Na hevaṃ vattabbepe….


174. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā vipākapaṭisaṃvedī upalabbhatīti? Āmantā . So ca añño ca karonti so ca añño ca paṭisaṃvedentīti? Na hevaṃ vattabbepe….


175. So ca añño ca karonti, so ca añño ca paṭisaṃvedentīti? Āmantā. Sayaṅkatañca paraṅkatañca sukhadukkhanti? Na hevaṃ vattabbepe….


176. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā vipākapaṭisaṃvedī upalabbhatīti? Āmantā. Neva so karoti na so paṭisaṃvedeti, na añño karoti na añño paṭisaṃvedetīti? Na hevaṃ vattabbepe….


177. Neva so karoti na so paṭisaṃvedeti, na añño karoti na añño paṭisaṃvedetīti? Āmantā. Asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhanti? Na hevaṃ vattabbepe….


178. Kalyāṇapāpakāni kammāni upalabbhantīti, kalyāṇapāpakānaṃ kammānaṃ kattā kāretā vipākapaṭisaṃvedī upalabbhatīti? Āmantā. So karoti so paṭisaṃvedeti, añño karoti añño paṭisaṃvedeti, so ca añño ca karonti so ca añño ca paṭisaṃvedenti, neva so karoti na so paṭisaṃvedeti, na añño karoti na añño paṭisaṃvedetīti? Na hevaṃ vattabbepe….


179. So karoti so paṭisaṃvedeti, añño karoti añño paṭisaṃvedeti, so ca añño ca karonti so ca añño ca paṭisaṃvedenti, neva so karoti na so paṭisaṃvedeti, na añño karoti na añño paṭisaṃvedetīti? Āmantā. Sayaṅkataṃ sukhadukkhaṃ, paraṅkataṃ sukhadukkhaṃ, sayaṅkatañca paraṅkatañca sukhadukkhaṃ, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhanti? Na hevaṃ vattabbepe….


180. Kammaṃ atthīti? Āmantā . Kammakārako atthīti? Na hevaṃ vattabbepe….


181. Kammaṃ atthīti, kammakārako atthīti? Āmantā. Tassa kārako atthīti? Na hevaṃ vattabbepe….


182. Tassa kārako atthīti? Āmantā. Tassa tasseva natthi dukkhassa antakiriyā, natthi vaṭṭupacchedo, natthi anupādāparinibbānanti? Na hevaṃ vattabbepe….


183. Kammaṃ atthīti, kammakārako atthīti? Āmantā. Puggalo atthīti, puggalassa kārako atthīti? Na hevaṃ vattabbepe….


184. Kammaṃ atthīti, kammakārako atthīti? Āmantā. Nibbānaṃ atthīti, nibbānassa kārako atthīti? Na hevaṃ vattabbepe….


185. Kammaṃ atthīti, kammakārako atthīti? Āmantā. Mahāpathavī atthītipemahāsamuddo atthītisinerupabbatarājā atthītiāpo atthītitejo atthītivāyo atthītitiṇakaṭṭhavanappatayo atthīti, tiṇakaṭṭhavanappatīnaṃ kārako atthīti? Na hevaṃ vattabbepe….


186. Kammaṃ atthīti, kammakārako atthīti? Āmantā. Aññaṃ kammaṃ, añño kammakārakoti? Na hevaṃ vattabbepe….


187. Vipāko atthīti? Āmantā. Vipākapaṭisaṃvedī atthīti? Na hevaṃ vattabbepe….


188. Vipāko atthīti, vipākapaṭisaṃvedī atthīti? Āmantā. Tassa paṭisaṃvedī atthīti? Na hevaṃ vattabbepe….


189. Tassa paṭisaṃvedī atthīti? Āmantā. Tassa tasseva natthi dukkhassa antakiriyā, natthi vaṭṭupacchedo, natthi anupādāparinibbānanti? Na hevaṃ vattabbepevipāko atthīti, vipākapaṭisaṃvedī atthīti? Āmantā. Puggalo atthīti, puggalassa paṭisaṃvedī atthīti? Na hevaṃ vattabbepe….


190. Vipāko atthīti, vipākapaṭisaṃvedī atthīti? Āmantā. Nibbānaṃ atthīti, nibbānassa paṭisaṃvedī atthīti? Na hevaṃ vattabbepe….


191. Vipāko atthīti, vipākapaṭisaṃvedī atthīti? Āmantā. Mahāpathavī atthītipemahāsamuddo atthītisinerupabbatarājā atthītiāpo atthītitejo atthītivāyo atthītitiṇakaṭṭhavanappatayo atthīti, tiṇakaṭṭhavanappatīnaṃ paṭisaṃvedī atthīti? Na hevaṃ vattabbepe….


192. Vipāko atthīti, vipākapaṭisaṃvedī atthīti? Āmantā. Añño vipāko, añño vipākapaṭisaṃvedīti? Na hevaṃ vattabbe. (Saṃkhittaṃ)

Purisakārānuyogo.


Kalyāṇavaggo paṭhamo.


14. Abhiññānuyogo


193. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu atthi koci iddhiṃ vikubbatīti? Āmantā. Hañci atthi koci iddhiṃ vikubbati, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


194. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu atthi koci dibbāya sotadhātuyā saddaṃ suṇātipeparacittaṃ vijānātipubbenivāsaṃ anussaratidibbena cakkhunā rūpaṃ passatiāsavānaṃ khayaṃ sacchikarotīti? Āmantā. Hañci atthi koci āsavānaṃ khayaṃ sacchikaroti, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


195. Atthi koci iddhiṃ vikubbatīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo iddhiṃ vikubbati, sveva puggalo? Yo iddhiṃ na vikubbati, na so puggaloti? Na hevaṃ vattabbepe….


196. Yo dibbāya sotadhātuyā saddaṃ suṇātipeyo paracittaṃ vijānātiyo pubbenivāsaṃ anussaratiyo dibbena cakkhunā rūpaṃ passatiyo āsavānaṃ khayaṃ sacchikaroti, sveva puggalo? Yo āsavānaṃ khayaṃ na sacchikaroti, na so puggaloti? Na hevaṃ vattabbepe….

Abhiññānuyogo.


15-18. Ñātakānuyogādi


197. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu mātā atthīti? Āmantā. Hañci mātā atthi, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


198. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu pitā atthipebhātā atthibhaginī atthikhattiyo atthi brāhmaṇo atthivesso atthisuddo atthigahaṭṭho atthipabbajito atthidevo atthimanusso atthīti? Āmantā. Hañci manusso atthi, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


199. Mātā atthīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Atthi koci na mātā hutvā mātā hotīti? Āmantā. Atthi koci na puggalo hutvā puggalo hotīti? Na hevaṃ vattabbepeatthi koci na pitā hutvāpena bhātā hutvāna bhaginī hutvāna khattiyo hutvāna brāhmaṇo hutvāna vesso hutvāna suddo hutvāna gahaṭṭho hutvāna pabbajito hutvāna devo hutvāna manusso hutvā manusso hotīti? Āmantā. Atthi koci na puggalo hutvā puggalo hotīti? Na hevaṃ vattabbepe….


200. Mātā atthīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti ? Āmantā. Atthi koci mātā hutvā na mātā hotīti? Āmantā. Atthi koci puggalo hutvā na puggalo hotīti? Na hevaṃ vattabbepe….

Atthi koci pitā hutvābhātā hutvābhaginī hutvākhattiyo hutvābrāhmaṇo hutvāvesso hutvāsuddo hutvāgahaṭṭho hutvāpabbajito hutvādevo hutvāmanusso hutvā na manusso hotīti? Āmantā. Atthi koci puggalo hutvā na puggalo hotīti? Na hevaṃ vattabbepe….


19. Paṭivedhānuyogo


201. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu sotāpanno atthīti? Āmantā. Hañci sotāpanno atthi, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


202. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu sakadāgāmī atthipeanāgāmī atthiarahā atthiubhatobhāgavimutto atthipaññāvimutto atthikāyasakkhi [kāyasakkhī (syā.)] atthidiṭṭhippatto atthisaddhāvimutto atthidhammānusārī atthisaddhānusārī atthīti? Āmantā.


Hañci saddhānusārī atthi, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


203. Sotāpanno atthīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Atthi koci na sotāpanno hutvā sotāpanno hotīti? Āmantā. Atthi koci na puggalo hutvā puggalo hotīti? Na hevaṃ vattabbepe….


204. Atthi koci na sakadāgāmī hutvāna anāgāmī hutvāna arahā hutvāna ubhatobhāgavimutto hutvāna paññāvimutto hutvāna kāyasakkhi hutvāna diṭṭhippatto hutvāna saddhāvimutto hutvāna dhammānusārī hutvāna saddhānusārī hutvā saddhānusārī hotīti? Āmantā. Atthi koci na puggalo hutvā puggalo hotīti? Na hevaṃ vattabbepe….


205. Sotāpanno atthīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Atthi koci sotāpanno hutvā na sotāpanno hotīti? Āmantā. Atthi koci puggalo hutvā na puggalo hotīti? Na hevaṃ vattabbepe….

Atthi koci sakadāgāmī hutvāanāgāmī hutvā na anāgāmī hotīti? Āmantā. Atthi koci puggalo hutvā na puggalo hotīti? Na hevaṃ vattabbepe….


Paṭivedhānuyogo.


20. Saṅghānuyogo


206. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu cattāro purisayugā aṭṭha purisapuggalā atthīti? Āmantā . Hañci cattāro purisayugā aṭṭha purisapuggalā atthi, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


207. Cattāro purisayugā aṭṭha purisapuggalā atthīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Cattāro purisayugā aṭṭha purisapuggalā buddhapātubhāvā pātubhavantīti? Āmantā. Puggalo buddhapātubhāvā pātubhavatīti? Na hevaṃ vattabbepe….

Puggalo buddhapātubhāvā pātubhavatīti? Āmantā. Buddhassa bhagavato parinibbute ucchinno puggalo, natthi puggaloti? Na hevaṃ vattabbepe….


Saṅghānuyogo.


21. Saccikaṭṭhasabhāgānuyogo


208. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Puggalo saṅkhatoti? Na hevaṃ vattabbepepuggalo asaṅkhatoti? Na hevaṃ vattabbepepuggalo neva saṅkhato nāsaṅkhatoti? Na hevaṃ vattabbe.


209. Puggalo neva saṅkhato nāsaṅkhatoti? Āmantā . Saṅkhatañca asaṅkhatañca ṭhapetvā atthaññā tatiyā koṭīti? Na hevaṃ vattabbepe….


210. Saṅkhatañca asaṅkhatañca ṭhapetvā atthaññā tatiyā koṭīti? Āmantā. Nanu vuttaṃ bhagavatā – ‘‘dvemā, bhikkhave, dhātuyo. Katamā dve? Saṅkhatā ca dhātu asaṅkhatā ca dhātu. Imā kho, bhikkhave, dve dhātuyo’’ti [ma. ni. 1.125, ālapanamattameva nānaṃ]! Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – ‘‘saṅkhatañca asaṅkhatañca ṭhapetvā atthaññā tatiyā koṭī’’ti.


211. Puggalo neva saṅkhato nāsaṅkhatoti? Āmantā. Aññaṃ saṅkhataṃ, aññaṃ asaṅkhataṃ, añño puggaloti? Na hevaṃ vattabbepe….


212. Khandhā saṅkhatā, nibbānaṃ asaṅkhataṃ, puggalo neva saṅkhato nāsaṅkhatoti? Āmantā. Aññe khandhā, aññaṃ nibbānaṃ, añño puggaloti? Na hevaṃ vattabbepe….


213. Rūpaṃ saṅkhataṃ, nibbānaṃ asaṅkhataṃ, puggalo neva saṅkhato nāsaṅkhatoti? Āmantā. Aññaṃ rūpaṃ, aññaṃ nibbānaṃ, añño puggaloti? Na hevaṃ vattabbe. Vedanāsaññāsaṅkhārāviññāṇaṃ saṅkhataṃ, nibbānaṃ asaṅkhataṃ, puggalo neva saṅkhato nāsaṅkhatoti? Āmantā. Aññaṃ viññāṇaṃ, aññaṃ nibbānaṃ, añño puggaloti? Na hevaṃ vattabbepe….


214. Puggalassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti? Āmantā. Puggalo saṅkhatoti? Na hevaṃ vattabbepevuttaṃ bhagavatā – ‘‘tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni. Saṅkhatānaṃ, bhikkhave, dhammānaṃ [katamāni tīṇi (a. ni. 3.47)] uppādo paññāyati , vayo paññāyati, ṭhitānaṃ aññathattaṃ paññāyatī’’ti [a. ni. 3.47]. Puggalassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; tena hi puggalo saṅkhatoti.


215. Puggalassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyatīti? Āmantā. Puggalo asaṅkhatoti? Na hevaṃ vattabbepevuttaṃ bhagavatā – ‘‘tīṇimāni, bhikkhave, asaṅkhatassa asaṅkhatalakkhaṇāni. Asaṅkhatānaṃ, bhikkhave, dhammānaṃ na uppādo paññāyati, na vayo paññāyati, na ṭhitānaṃ aññathattaṃ paññāyatī’’ti [a. ni. 3.48]. Puggalassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati; tena hi puggalo asaṅkhatoti.


216. Parinibbuto puggalo atthatthamhi, natthatthamhīti? Atthatthamhīti. Parinibbuto puggalo sassatoti? Na hevaṃ vattabbepenatthatthamhīti. Parinibbuto puggalo ucchinnoti? Na hevaṃ vattabbepe….


217. Puggalo kiṃ nissāya tiṭṭhatīti? Bhavaṃ nissāya tiṭṭhatīti. Bhavo anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammoti? Āmantā. Puggalopi anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammoti? Na hevaṃ vattabbepe….


218. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu atthi koci sukhaṃ vedanaṃ vediyamāno ‘‘sukhaṃ vedanaṃ vediyāmī’’ti pajānātīti? Āmantā . Hañci atthi koci sukhaṃ vedanaṃ vediyamāno ‘‘sukhaṃ vedanaṃ vediyāmī’’ti pajānāti, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


219. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu atthi koci dukkhaṃ vedanaṃ vediyamānopeadukkhamasukhaṃ vedanaṃ vediyamāno ‘‘adukkhamasukhaṃ vedanaṃ vediyāmī’’ti pajānātīti? Āmantā. Hañci atthi koci adukkhamasukhaṃ vedanaṃ vediyamāno ‘‘adukkhamasukhaṃ vedanaṃ vediyāmī’’ti pajānāti, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


220. Atthi koci sukhaṃ vedanaṃ vediyamāno ‘‘sukhaṃ vedanaṃ vediyāmī’’ti pajānātīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo sukhaṃ vedanaṃ vediyamāno ‘‘sukhaṃ vedanaṃ vediyāmī’’ti pajānāti, sveva puggalo; yo sukhaṃ vedanaṃ vediyamāno ‘‘sukhaṃ vedanaṃ vediyāmī’’ti na pajānāti, na so puggaloti? Na hevaṃ vattabbepe….

Yo dukkhaṃ vedanaṃ vediyamānopeyo adukkhamasukhaṃ vedanaṃ vediyamāno ‘‘adukkhamasukhaṃ vedanaṃ vediyāmī’’ti pajānāti, sveva puggalo; yo adukkhamasukhaṃ vedanaṃ vediyamāno ‘‘adukkhamasukhaṃ vedanaṃ vediyāmī’’ti na pajānāti, na so puggaloti? Na hevaṃ vattabbepe….


221. Atthi koci sukhaṃ vedanaṃ vediyamāno ‘‘sukhaṃ vedanaṃ vediyāmī’’ti pajānātīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Aññā sukhā vedanā, añño sukhaṃ vedanaṃ vediyamāno ‘‘sukhaṃ vedanaṃ vediyāmī’’ti pajānātīti? Na hevaṃ vattabbepeaññā dukkhā vedanāpeaññā adukkhamasukhā vedanā, añño adukkhamasukhaṃ vedanaṃ vediyamāno ‘‘adukkhamasukhaṃ vedanaṃ vediyāmī’’ti pajānātīti? Na hevaṃ vattabbe pe….


222. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu atthi koci kāye kāyānupassī viharatīti? Āmantā. Hañci atthi koci kāye kāyānupassī viharati, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


223. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu atthi koci vedanāsupecittedhammesu dhammānupassī viharatīti ? Āmantā. Hañci atthi koci dhammesu dhammānupassī viharati, tena vata re vattabbe – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


224. Atthi koci kāye kāyānupassī viharatīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Yo kāye kāyānupassī viharati, sveva puggalo; yo na kāye kāyānupassī viharati, na so puggaloti? Na hevaṃ vattabbepe….

Yo vedanāsupecittedhammesu dhammānupassī viharati, sveva puggalo; yo na dhammesu dhammānupassī viharati, na so puggaloti? Na hevaṃ vattabbepe….


225. Atthi koci kāye kāyānupassī viharatīti katvā tena ca kāraṇena puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Añño kāyo, añño kāye kāyānupassī viharatīti? Na hevaṃ vattabbepeaññā vedanāaññaṃ cittaṃaññe dhammā, añño dhammesu dhammānupassī viharatīti? Na hevaṃ vattabbepe….


226. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu vuttaṃ bhagavatā

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;


Attānudiṭṭhiṃ ūhacca [ohacca (syā.), uhacca (ka.)], evaṃ maccutaro siyā;


Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti [su. ni. 1125; cūḷani. 88 mogharājamāṇavapucchāniddesa].


Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


227. Puggalo avekkhatīti? Āmantā. Saha rūpena avekkhati, vinā rūpena avekkhatīti? Saha rūpena avekkhatīti. Taṃ jīvaṃ taṃ sarīranti? Na hevaṃ vattabbepevinā rūpena avekkhatīti, aññaṃ jīvaṃ aññaṃ sarīranti? Na hevaṃ vattabbepe….


228. Puggalo avekkhatīti? Āmantā. Abbhantaragato avekkhati, bahiddhā nikkhamitvā avekkhatīti? Abbhantaragato avekkhatīti. Taṃ jīvaṃ taṃ sarīranti? Na hevaṃ vattabbepebahiddhā nikkhamitvā avekkhatīti, aññaṃ jīvaṃ aññaṃ sarīranti? Na hevaṃ vattabbepe….


229. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu bhagavā saccavādī kālavādī bhūtavādī tathavādī avitathavādī anaññathavādīti? Āmantā. Vuttaṃ bhagavatā – ‘‘atthi puggalo attahitāya paṭipanno’’ti. Attheva suttantoti? Āmantā. Tena hi puggalo upalabbhati saccikaṭṭhaparamatthenāti.


230. Na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti? Āmantā. Nanu bhagavā saccavādī kālavādī bhūtavādī tathavādī avitathavādī anaññathavādīti? Āmantā. Vuttaṃ bhagavatā – ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna’’nti [a. ni. 1.162-169]. Attheva suttantoti? Āmantā. Tena hi puggalo upalabbhati saccikaṭṭhaparamatthenāti.


231. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu bhagavā saccavādī kālavādī bhūtavādī tathavādī avitathavādī anaññathavādīti? Āmantā. Vuttaṃ bhagavatā – ‘‘sabbe dhammā anattā’’ti [ma. ni. 1.356; dha. pa. 279 dhammapade]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


232. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu bhagavā saccavādī kālavādī bhūtavādī tathavādī avitathavādī anaññathavādīti? Āmantā. Vuttaṃ bhagavatā – ‘‘dukkhameva uppajjamānaṃ uppajjati, dukkhameva [dukkhaṃ (saṃ. ni. 2.15)] nirujjhamānaṃ nirujjhatīti na kaṅkhati na vicikicchati, aparappaccayaññāṇamevassa ettha hoti. Ettāvatā kho, kaccāna, sammādiṭṭhi hotī’’ti [saṃ. ni. 2.15]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


233. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu vajirā bhikkhunī māraṃ pāpimantaṃ etadavoca

‘‘Kinnu sattoti paccesi, māra diṭṭhigataṃ nu te;


Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati.


‘‘Yathā hi [yathāpi (bahūsu)] aṅgasambhārā, hoti saddo ratho iti;


Evaṃ khandhesu santesu, hoti sattoti sammuti [sammati (syā. kaṃ.)].


‘‘Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;


Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī’’ti [saṃ. ni. 1.171].


Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


234. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu āyasmā ānando bhagavantaṃ etadavoca – ‘‘‘suñño loko suñño lokoti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘suñño lokoti vuccatī’’ti? ‘‘Yasmā kho, ānanda, suññaṃ attena attaniyena , tasmāsuñño lokoti vuccati. Kiñcānanda, suññaṃ attena attaniyena ? Cakkhuṃ kho, ānanda, suññaṃ attena attaniyena , rūpā suññāpecakkhuviññāṇaṃ suññaṃcakkhusamphasso suññoyampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ dukkhaṃ adukkhamasukhaṃ , tampi suññaṃ attena attaniyena , sotaṃ suññaṃpesaddā suññāghānaṃ suññaṃgandhā suññājivhā suññārasā suññākāyo suññophoṭṭhabbā suññāmano suññodhammā suññāmanoviññāṇaṃ suññaṃmanosamphasso suññoyampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ dukkhaṃ adukkhamasukhaṃ , tampi suññaṃ attena attaniyena . Yasmā kho, ānanda, suññaṃ attena attaniyena , tasmā suñño lokoti vuccatī’’ti [saṃ. ni. 4.85]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


235. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu bhagavā saccavādī kālavādī bhūtavādī tathavādī avitathavādī anaññathavādīti? Āmantā. Vuttaṃ bhagavatā – ‘‘attani , bhikkhave, satiattaniyaṃ meti assā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Attaniye , bhikkhave, satiattā meti assā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhiyamāne [anupalabbhamāne (ma. ni. 1.244)] yampidaṃ [yamidaṃ (syā.) yampitaṃ (ma. ni. 1.244)] diṭṭhiṭṭhānaṃ so loko so attā so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti – ‘nanvāyaṃ, bhikkhave, kevalo paripūro bāladhammo’’’ti? ‘‘Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo’’ti [ma. ni. 1.244]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


236. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu bhagavā saccavādī kālavādī bhūtavādī tathavādī avitathavādī anaññathavādīti? Āmantā. Vuttaṃ bhagavatā – ‘‘tayo me, seniya, satthāro santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, seniya, ekacco satthā diṭṭheva dhamme attānaṃ saccato thetato paññāpeti, abhisamparāyañca attānaṃ saccato thetato paññāpeti.

‘‘Idha pana, seniya, ekacco satthā diṭṭheva hi kho dhamme attānaṃ saccato thetato paññāpeti, no ca kho abhisamparāyaṃ attānaṃ saccato thetato paññāpeti.


‘‘Idha pana, seniya, ekacco satthā diṭṭhe ceva dhamme attānaṃ saccato thetato na paññāpeti, abhisamparāyañca attānaṃ saccato thetato na paññāpeti.


‘‘Tatra, seniya, yvāyaṃ satthā diṭṭhe ceva dhamme attānaṃ saccato thetato paññāpeti, abhisamparāyañca attānaṃ saccato thetato paññāpetiayaṃ vuccati, seniya, satthā sassatavādo.


‘‘Tatra , seniya, yvāyaṃ satthā diṭṭheva hi kho dhamme attānaṃ saccato thetato paññāpeti, no ca kho abhisamparāyaṃ attānaṃ saccato thetato paññāpetiayaṃ vuccati, seniya, satthā ucchedavādo.


‘‘Tatra, seniya, yvāyaṃ satthā diṭṭhe ceva dhamme attānaṃ saccato thetato na paññāpeti, abhisamparāyañca attānaṃ saccato thetato na paññāpetiayaṃ vuccati, seniya, satthā sammāsambuddho. Ime kho, seniya, tayo satthāro santo saṃvijjamānā lokasmi’’nti [pu. pa. 131 puggalapaññattiyaṃ, atthato ekaṃ]. Attheva suttantoti? Āmantā. Tena hi na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


237. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu bhagavā saccavādī kālavādī bhūtavādī tathavādī avitathavādī anaññathavādīti? Āmantā. Vuttaṃ bhagavatā – ‘‘sappikumbho’’ti? Āmantā . Atthi koci sappissa kumbhaṃ karotīti? Na hevaṃ vattabbepetena hi na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti.


238. Puggalo upalabbhati saccikaṭṭhaparamatthenāti? Āmantā. Nanu bhagavā saccavādī kālavādī bhūtavādī tathavādī avitathavādī anaññathavādīti? Āmantā. Vuttaṃ bhagavatā – ‘‘telakumbhomadhukumbhophāṇitakumbhokhīrakumbhoudakakumbhopānīyathālakaṃpānīyakosakaṃpānīyasarāvakaṃniccabhattaṃdhuvayāgū’’ti? Āmantā. Atthi kāci yāgu niccā dhuvā sassatā avipariṇāmadhammāti? Na hevaṃ vattabbe.…Pe…. Tena hi na vattabbaṃ – ‘‘puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. (Saṃkhittaṃ)

Aṭṭhakaniggahapeyyālā, sandhāvaniyā upādāya;


Cittena pañcamaṃ kalyāṇaṃ, iddhisuttāharaṇena aṭṭhamaṃ.


Saccikaṭṭhasabhāgānuyogo.


Puggalakathā niṭṭhitā.

comments (0)
01/16/18
2504 Wed 17 Jan 2018 LESSON http://www.tipitaka.org/eot#27 9 WHAT IS ABHIDHAMMA PIṬAKA? 10 ABHIDHAMMA PIṬAKA 6. Yamaka Pāḷi 7. Paṭṭhāna Pāḷi
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 5:22 pm

 2504 Wed 17 Jan 2018 LESSON  http://www.tipitaka.org/eot#27   9 WHAT IS ABHIDHAMMA PIṬAKA?  10 ABHIDHAMMA PIṬAKA 6. Yamaka Pāḷi   7. Paṭṭhāna Pāḷi

6. Yamaka Pāḷi


https://www.youtube.com/watch?v=f_gBe7rO60I
Theravada Buddhist. “Pali with English Translation” Chanting.

Thai Forest Temple
Published on Apr 23, 2011
Created By Acariya Vassa.
Category
Nonprofits & Activism

https://epalitipitaka.appspot.com/canon/abhidhamma/yamaka



+


中文 (繁體)

Translation

+


English

Translation


+Tipiṭaka (Mūla)
Pāḷi Canon
+Vinayapiṭaka
The Basket of the Discipline
+Suttapiṭaka
The Basket of Discourses
+Abhidhammapiṭaka
+Aṭṭhakathā
Commentaries
+Tīkā
Sub-commentaries
+Anya




Tipiṭaka (Mūla) (Pāḷi Canon)

 >> 

Abhidhammapiṭaka

 >> 

Yamakapāḷi-1 (The Book of Pairs)





7. Paṭṭhāna Pāḷi


https://www.youtube.com/watch?v=N8uRJWMaPnk
Pathana Pali Chant ပ႒ာန္းပါဠိေတာ္
ဖိုး ေဂၚရခါး
Published on Mar 20, 2012
Payategyi,Pathan pali chant and Metta Bhawana,Buddha Ane kazar in Myanmar by Mahar Kan Pat
Lae Sayadaw U Nanda Mitzutar
Category
Nonprofits & Activism


Payategyi,Pathan pali chant and Metta Bhawana,Buddha Ane kazar in Myanmar by Mahar Kan Pat Lae Sayadaw U Nanda…
youtube.com

http://www.aimwell.org/patthana.html

Paṭṭhāna – Conditional Relations

Abhidhammapiṭake Paṭṭhānapāḷi

(1) Paccayuddeso

Summary


Hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo,
samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo,
upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo,
kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo,
maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo,
natthipaccayo, vigatapaccayo, avigatapaccayoti.

(2) Paccayaniddeso

Exposition

1. Hetupaccayo’ti — Hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo.


2. Ārammaṇapaccayo’ti — Rūpāyatanaṃ cakkhuviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Saddāyatanaṃ
sotaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena
paccayo. Gandhāyatanaṃ ghānaviññāṇadhātuyā taṃsampayuttakānañca
dhammānaṃ ārammaṇapaccayena paccayo. Rasāyatanaṃ jivhāviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo.
Phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
ārammaṇapaccayena paccayo. Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ
rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ
ārammaṇapaccayena paccayo. Sabbe dhammā manoviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo.

Yaṃ yaṃ
dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te
dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo.

3.
Adhipatipaccayo’ti — Chandādhipati chandasampayuttakānaṃ dhammānaṃ
taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo. Vīriyādhipati
vīriyasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ
adhipatipaccayena paccayo. Cittādhipati cittasampayuttakānaṃ dhammānaṃ
taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo. Vīmaṃsādhipati
vīmaṃsasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ
adhipatipaccayena paccayo.

Yaṃ yaṃ dhammaṃ garuṃ katvā ye ye
dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ
dhammānaṃ adhipatipaccayena paccayo.

4. Anantarapaccayo’ti —
Cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā
taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo. Manodhātu
taṃsampayuttakā ca dhammā manoviññāṇadhātuyā taṃsampayuttakānañca
dhammānaṃ anantarapaccayena paccayo.

Sotaviññāṇadhātu
taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ
anantarapaccayena paccayo. Manodhātu taṃsampayuttakā ca dhammā
manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena
paccayo.

Ghānaviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā
taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo. Manodhātu
taṃsampayuttakā ca dhammā manoviññāṇadhātuyā taṃsampayuttakānañca
dhammānaṃ anantarapaccayena paccayo.

Jivhāviññāṇadhātu
taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ
anantarapaccayena paccayo. Manodhātu taṃsampayuttakā ca dhammā
manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena
paccayo.

Kāyaviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā
taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo. Manodhātu
taṃsampayuttakā ca dhammā manoviññāṇadhātuyā taṃsampayuttakānañca
dhammānaṃ anantarapaccayena paccayo.

Purimā purimā kusalā dhammā
pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ anantarapaccayena paccayo.
Purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ abyākatānaṃ
dhammānaṃ anantarapaccayena paccayo.

Purimā purimā akusalā dhammā
pacchimānaṃ pacchimānaṃ akusalānaṃ dhammānaṃ anantarapaccayena paccayo.
Purimā purimā akusalā dhammā pacchimānaṃ pacchimānaṃ abyākatānaṃ
dhammānaṃ anantarapaccayena paccayo.

Purimā purimā abyākatā
dhammā pacchimānaṃ pacchimānaṃ abyākatānaṃ dhammānaṃ anantarapaccayena
paccayo. Purimā purimā abyākatā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ
dhammānaṃ anantarapaccayena paccayo. Purimā purimā abyākatā dhammā
pacchimānaṃ pacchimānaṃ akusalānaṃ dhammānaṃ anantarapaccayena paccayo.


Yesaṃ yesaṃ dhammānaṃ anantarā ye ye dhammā uppajjanti cittacetasikā
dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ anantarapaccayena paccayo.


5. Samanantarapaccayo’ti — Cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā
manodhātuyā taṃsampayuttakānañca dhammānaṃ samanantarapaccayena
paccayo. Manodhātu taṃsampayuttakā ca dhammā manoviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ samanantarapaccayena paccayo.


Sotaviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā
taṃsampayuttakānañca dhammānaṃ samanantarapaccayena paccayo. Manodhātu
taṃsampayuttakā ca dhammā manoviññāṇadhātuyā taṃsampayuttakānañca
dhammānaṃ samanantarapaccayena paccayo.

Ghāṇaviññāṇadhātu
taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ
samanantarapaccayena paccayo. Manodhātu taṃsampayuttakā ca dhammā
manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ samanantarapaccayena
paccayo.

Jivhāviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā
taṃsampayuttakānañca dhammānaṃ samanantarapaccayena paccayo. Manodhātu
taṃsampayuttakā ca dhammā manoviññāṇadhātuyā taṃsampayuttakānañca
dhammānaṃ samanantarapaccayena paccayo.

Kāyaviññāṇadhātu
taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ
samanantarapaccayena paccayo. Manodhātu taṃsampayuttakā ca dhammā
manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ samanantarapaccayena
paccayo.

Purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ
kusalānaṃ dhammānaṃ samanantarapaccayena paccayo. Purimā purimā kusalā
dhammā pacchimānaṃ pacchimānaṃ abyākatānaṃ dhammānaṃ
samanantarapaccayena paccayo.

Purimā purimā akusalā dhammā
pacchimānaṃ pacchimānaṃ akusalānaṃ dhammānaṃ samanantarapaccayena
paccayo. Purimā purimā akusalā dhammā pacchimānaṃ pacchimānaṃ
abyākatānaṃ dhammānaṃ samanantarapaccayena paccayo.

Purimā purimā
abyākatā dhammā pacchimānaṃ pacchimānaṃ abyākatānaṃ dhammānaṃ
samanantarapaccayena paccayo. Purimā purimā abyākatā dhammā pacchimānaṃ
pacchimānaṃ kusalānaṃ dhammānaṃ samanantarapaccayena paccayo. Purimā
purimā abyākatā dhammā pacchimānaṃ pacchimānaṃ akusalānaṃ dhammānaṃ
samanantarapaccayena paccayo.

Yesaṃ yesaṃ dhammānaṃ samanantarā
ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ
dhammānaṃ samanantarapaccayena paccayo.

6. Sahajātapaccayo’ti —
Cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo. Cattāro
mahābhūtā aññamaññaṃ sahajātapaccayena paccayo. Okkantikkhaṇe nāmarūpaṃ
aññamaññaṃ sahajātapaccayena paccayo. Cittacetasikā dhammā
cittasamuṭṭhānānaṃ rūpānaṃ sahajātapaccayena paccayo. Mahābhūtā
upādārūpānaṃ sahajātapaccayena paccayo. Rūpino dhammā arūpīnaṃ dhammānaṃ
kiñci kāle sahajātapaccayena paccayo, kiñci kāle na sahajātapaccayena
paccayo.

7. Aññamaññapaccayo’ti — Cattāro khandhā arūpino
aññamaññapaccayena paccayo. Cattāro mahābhūtā aññamaññapaccayena
paccayo. Okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo.

8.
Nissayapaccayo’ti — Cattāro khandhā arūpino aññamaññaṃ nissayapaccayena
paccayo. Cattāro mahābhūtā aññamaññaṃ nissayapaccayena paccayo.
Okkantikkhaṇe nāmarūpaṃ aññamaññaṃ nissayapaccayena paccayo.
Cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ nissayapaccayena
paccayo. Mahābhūtā upādārūpānaṃ nissayapaccayena paccayo.


Cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
nissayapaccayena paccayo. Sotāyatanaṃ sotaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. Ghānāyatanaṃ
ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ nissayapaccayena
paccayo. Jivhāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
nissayapaccayena paccayo. Kāyāyatanaṃ kāyaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. Yaṃ rūpaṃ
nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā
ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ
nissayapaccayena paccayo.

9. Upanissayapaccayo’ti — Purimā purimā
kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ
upanissayapaccayena paccayo. Purimā purimā kusalā dhammā pacchimānaṃ
pacchimānaṃ akusalānaṃ dhammānaṃ kesañci upanissayapaccayena paccayo.
Purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ abyākatānaṃ
dhammānaṃ upanissayapaccayena paccayo.

Purimā purimā akusalā
dhammā pacchimānaṃ pacchimānaṃ akusalānaṃ dhammānaṃ upanissayapaccayena
paccayo. Purimā purimā akusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ
dhammānaṃ kesañci upanissayapaccayena paccayo. Purimā purimā akusalā
dhammā pacchimānaṃ pacchimānaṃ abyākatānaṃ dhammānaṃ upanissayapaccayena
paccayo.

Purimā purimā abyākatā dhammā pacchimānaṃ pacchimānaṃ
abyākatānaṃ dhammānaṃ upanissayapaccayena paccayo. Purimā purimā
abyākatā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ
upanissayapaccayena paccayo. Purimā purimā abyākatā dhammā pacchimānaṃ
pacchimānaṃ akusalānaṃ dhammānaṃ upanissayapaccayena paccayo.

Utubhojanampi upanissayapaccayena paccayo. Puggalopi upanissayapaccayena paccayo. Senāsanampi upanissayapaccayena paccayo.


10. Purejātapaccayo’ti — cakkhāyatanaṃ cakkhuviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Sotāyatanaṃ
sotaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena
paccayo. Ghānāyatanaṃ ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
purejātapaccayena paccayo. Jivhāyatanaṃ jivhāviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Kāyāyatanaṃ
kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena
paccayo.

Rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca
dhammānaṃ purejātapaccayena paccayo. Saddāyatanaṃ sotaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Gandhāyatanaṃ
ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena
paccayo. Rasāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
purejātapaccayena paccayo. Phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Rūpāyatanaṃ
saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā
taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo.

Yaṃ
rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ
manodhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo.
Manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ kiñci kāle
purejātapaccayena paccayo, kiñci kāle na purejātapaccayena paccayo.

11. Pacchājātapaccayo’ti — Pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo.


12. Āsevanapaccayo’ti — Purimā purimā kusalā dhammā pacchimānaṃ
pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo. Purimā purimā
akusalā dhammā pacchimānaṃ pacchimānaṃ akusalānaṃ dhammānaṃ
āsevanapaccayena paccayo. Purimā purimā kiriyābyākatā dhammā pacchimānaṃ
pacchimānaṃ kiriyābyākatānaṃ dhammānaṃ āsevanapaccayena paccayo.


13. Kammapaccayo’ti — Kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā
ca rūpānaṃ kammapaccayena paccayo. Cetanā sampayuttakānaṃ dhammānaṃ
taṃsamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo.

14. Vipākapaccayo’ti — Vipākā cattāro khandhā arūpino aññamaññaṃ vipākapaccayena paccayo.


15. Āhārapaccayo’ti — Kabaḷīkāro āhāro imassa kāyassa āhārapaccayena
paccayo. Arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca
rūpānaṃ āhārapaccayena paccayo.

16. Indriyapaccayo’ti —
Cakkhundriyaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
indriyapaccayena paccayo. Sotindriyaṃ sotaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo. Ghānindriyaṃ
ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena
paccayo. Jivhindriyaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
indriyapaccayena paccayo. Kāyindriyaṃ kāyaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo.
Rūpajīvitindriyaṃ kaṭattārūpānaṃ indriyapaccayena paccayo.

Arūpino indriyā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ indriyapaccayena paccayo.

17. Jhānapaccayo’ti — Jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo.

18. Maggapaccayo’ti — Maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo.

19. Sampayuttapaccayo’ti — Cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo.


20. Vippayuttapaccayo’ti — Rūpino dhammā arūpīnaṃ dhammānaṃ
vippayuttapaccayena paccayo. Arūpino dhammā rūpīnaṃ dhammānaṃ
vippayuttapaccayena paccayo.

21. Atthipaccayo’ti — Cattāro
khandhā arūpino aññamaññaṃ atthipaccayena paccayo. Cattāro mahābhūtā
aññamaññaṃ atthipaccayena paccayo. Okkantikkhaṇe nāmarūpaṃ aññamaññaṃ
atthipaccayena paccayo. Cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ
atthipaccayena paccayo. Mahābhūtā upādārūpānaṃ atthipaccayena paccayo.


Cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
atthipaccayena paccayo. Sotāyatanaṃ sotaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo. Ghānāyatanaṃ
ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena
paccayo. Jivhāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
atthipaccayena paccayo. Kāyāyatanaṃ kāyaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.


Rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
atthipaccayena paccayo. Saddāyatanaṃ sotaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo. Gandhāyatanaṃ
ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena
paccayo. Rasāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
atthipaccayena paccayo. Phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo. Rūpāyatanaṃ
saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā
taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo.

Yaṃ rūpaṃ
nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā
ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ atthipaccayena
paccayo.

22. Natthipaccayo’ti — Samanantaraniruddhā cittacetasikā
dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena
paccayo.

23. Vigatapaccayo’ti — Samanantaravigatā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ vigatapaccayena paccayo.


24. Avigatapaccayo’ti — Cattāro khandhā arūpino aññamaññaṃ
avigatapaccayena paccayo. Cattāro mahābhūtā aññamaññaṃ avigatapaccayena
paccayo. Okkantikkhaṇe nāmarūpaṃ aññamaññaṃ avigatapaccayena paccayo.
Cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ avigatapaccayena
paccayo. Mahābhūtā upādārūpānaṃ avigatapaccayena paccayo.


Cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
avigatapaccayena paccayo. Sotāyatanaṃ sotaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo. Ghānāyatanaṃ
ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena
paccayo. Jivhāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
avigatapaccayena paccayo. Kāyāyatanaṃ kāyaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.


Rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
avigatapaccayena paccayo. Saddāyatanaṃ sotaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo. Gandhāyatanaṃ
ghānaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ avigatapaccayena
paccayo. Rasāyatanaṃ jivhāviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ
avigatapaccayena paccayo. Phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā
taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo. Rūpāyatanaṃ
saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā
taṃsampayuttakānañca dhammānaṃ avigatapaccayena paccayo.

Yaṃ
rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ
manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ
avigatapaccayena paccayo.

Paccayaniddeso

(1) Summary of Conditional Relations


Root condition, object condition, predominance condition, proximity
condition, contiguity condition, co-nascence condition, mutuality
condition, dependence condition, strong dependence condition,
pre-nascence condition, post-nascence condition, repetition condition,
kamma condition, resultant condition, nutriment condition, faculty
condition, jhāna condition, path condition, association condition,
dissociation condition, presence condition, absence condition,
disappearance condition, non-disappearance condition.

(2) Exposition of Conditional Relations


1. “Root condition” means — The roots ¹ are related to the phenomena
that are associated with roots, and the materiality produced thereby, by
root condition.

2. “Object condition” means — The sight-faculty
is related to eye-consciousness element and its associated phenomena by
object condition. The sound-faculty is related to auditory-consciousness
element and its associated phenomena by object condition. The
odour-faculty is related to olfactory-consciousness element and its
associated phenomena by object condition. The taste-faculty is related
to gustatory-consciousness and its associated phenomena by object
condition. The tangible-object-faculty is related to
tactile-consciousness and its associated phenomena by object condition.
The sight-faculty, sound-faculty, odour-faculty, taste-faculty, and
tangible-object-faculty are related to mind element and its associated
phenomena by object condition. All phenomena are related to
mind-consciousness element and its associated phenomena by object
condition.

Taking any phenomena as object, these phenomena,
consciousness, and mental states ² arise; those (former) phenomena are
related to those (latter) phenomena by object condition.

3.
“Predominance condition” means — Predominant will is related to the
phenomena associated with will, and the matter produced thereby, by
predominance condition. Predominant effort is related to the phenomena
associated with effort, and the matter produced thereby, by predominance
condition. Predominant thought is related to the phenomena associated
with thought, and the matter produced thereby, by predominance
condition. Predominant investigation is related to the phenomena
associated with investigation,³ and the matter produced thereby, by
predominance condition.

Taking any phenomena as estimable
(intense) object, these phenomena, consciousness, and mental states
arise; those (former) phenomena are related to those (latter) phenomena
by predominance condition.

4. “Proximity condition” means — The
eye-consciousness element and its associated phenomena are related to
mind element and its associated phenomena by proximity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by proximity condition.


Auditory-consciousness element and its associated phenomena are related
to mind element and its associated phenomena by proximity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by proximity condition.


Olfactory-consciousness element and its associated phenomena are related
to mind element and its associated phenomena by proximity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by proximity condition.


Gustatory-consciousness element and its associated phenomena are related
to mind element and its associated phenomena by proximity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by proximity condition.


Tactile-consciousness element and its associated phenomena are related
to mind element and its associated phenomena by proximity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by proximity condition.

Preceding
wholesome phenomena are related to subsequent wholesome phenomena by
proximity condition. Preceding wholesome phenomena are related to
subsequent indeterminate phenomena by proximity condition.


Preceding unwholesome phenomena are related to subsequent unwholesome
phenomena by proximity condition. Preceding unwholesome phenomena are
related to subsequent indeterminate phenomena by proximity condition.


Preceding indeterminate phenomena are related to subsequent
indeterminate phenomena by proximity condition. Preceding indeterminate
phenomena are related to subsequent wholesome phenomena by proximity
condition. Preceding indeterminate phenomena are related to subsequent
unwholesome phenomena by proximity condition.

In proximity to
these phenomena, the (other) phenomena, consciousness, and mental states
arise; those (former) phenomena are related to those (latter) phenomena
by proximity condition.

5. “Contiguity condition” means —
Eye-consciousness element and its associated phenomena are related to
mind element and its associated phenomena by contiguity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by contiguity condition.


Auditory-consciousness element and its associated phenomena are related
to mind element and its associated phenomena by contiguity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by contiguity condition.


Olfactory-consciousness element and its associated phenomena are related
to mind element and its associated phenomena by contiguity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by contiguity condition.


Gustatory-consciousness element and its associated phenomena are related
to mind element and its associated phenomena by contiguity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by contiguity condition.


Tactile-consciousness element and its associated phenomena are related
to mind element and its associated phenomena by contiguity condition.
Mind-element and its associated phenomena are related to mind element
and its associated phenomena by contiguity condition.

Preceding
wholesome phenomena are related to subsequent wholesome phenomena by
contiguity condition. Preceding wholesome phenomena are related to
subsequent indeterminate phenomena by contiguity condition.


Preceding unwholesome phenomena are related to subsequent unwholesome
phenomena by contiguity condition. Preceding unwholesome phenomena are
related to subsequent indeterminate phenomena by proximity condition.


Preceding indeterminate phenomena are related to subsequent
indeterminate phenomena by contiguity condition. Preceding indeterminate
phenomena are related to subsequent wholesome phenomena by contiguity
condition. Preceding indeterminate phenomena are related to subsequent
unwholesome phenomena by contiguity condition.

In contiguity to
these phenomena, the (other) phenomena, consciousness, and mental states
arise; those (former) phenomena are related to those (latter) phenomena
by contiguity condition.

6. “Co-nascence condition” means — The
four mental aggregates are mutually related to one another by
co-nascence condition. The four great primaries are mutually related to
one another by co-nascence condition. At the moment of conception,
mentality and materiality are mutually related to one another by
co-nascence condition. phenomena, consciousness, and mental states are
mutually related to one another by co-nascence condition. The great
primaries are related to derived materiality by co-nascence condition.
The material phenomena are sometimes related to the immaterial phenomena
by co-nascence condition, and are sometimes not related by co-nascence
condition.

7. “Mutuality condition” means — The four mental
aggregates are mutually related to one another by mutuality condition.
The four great primaries are mutually related to one another by
mutuality condition. At the moment of conception mentality and
materiality are mutually related to one another by mutuality condition.


8. “Dependence condition” means — The four mental aggregates are
mutually related to one another by dependence condition. The four great
primaries are mutually related to one another by dependence condition.
At the moment of conception mentality and materiality are mutually
related to one another by dependence condition. phenomena,
consciousness, and mental states are mutually related to one another by
dependence condition. The great primaries are related to derived
materiality by dependence condition. Eye-faculty is related to
eye-consciousness element and its associated phenomena by dependence
condition.

9. “Strong dependence condition” means — Preceding
wholesome phenomena are related to subsequent wholesome phenomena by
strong dependence condition. Preceding wholesome phenomena are related
to some subsequent unwholesome phenomena by strong dependence condition.
Preceding wholesome phenomena are related to subsequent indeterminate
phenomena by strong dependence condition.

Preceding unwholesome
phenomena are related to subsequent unwholesome phenomena by strong
dependence condition. Preceding unwholesome phenomena are related to
some subsequent wholesome phenomena by strong dependence condition.
Preceding unwholesome phenomena are related to subsequent indeterminate
phenomena by proximity condition.

Preceding indeterminate
phenomena are related to subsequent indeterminate phenomena by strong
dependence condition. Preceding indeterminate phenomena are related to
subsequent wholesome phenomena by strong dependence condition. Preceding
indeterminate phenomena are related to subsequent unwholesome phenomena
by strong dependence condition.

Also, climate and food are
related by strong dependence condition. A person is related by strong
dependence condition. A dwelling place is related by strong dependence
condition.

10. “Pre-nascence condition” means — Eye-faculty is
related to eye-consciousness element and its associated phenomena by
pre-nascence condition. Ear-faculty is related to auditory-consciousness
element and its associated phenomena by pre-nascence condition.
Nose-faculty is related to olfactory-consciousness element and its
associated phenomena by pre-nascence condition. Tongue-faculty is
related to gustatory-consciousness element and its associated phenomena
by pre-nascence condition. Body-faculty is related to
tactile-consciousness element and its associated phenomena by
pre-nascence condition.

Sight-faculty is related to
eye-consciousness element and its associated phenomena by pre-nascence
condition. Sound-faculty is related to auditory-consciousness element
and its associated phenomena by pre-nascence condition. Odour-faculty is
related to olfactory-consciousness element and its associated phenomena
by pre-nascence condition. Tongue-faculty is related to
taste-consciousness element and its associated phenomena by pre-nascence
condition. Tangible object-faculty is related to tactile-consciousness
element and its associated phenomena by pre-nascence condition.


Sight-faculty, sound-faculty, odour-faculty, taste-faculty, tangible
object-faculty are related to mind-element by pre-nascence condition.


Depending on this matter, mind-element and mind-consciousness element
arise; that matter is related to mind-element and its associated
phenomena by pre-nascence condition. It is sometimes related to
mind-consciousness element and its associated phenomena by pre-nascence
condition. It is sometimes not related by pre-nascence condition.


11. “Post-nascence condition” means — The phenomena, post-nascence
consciousness and mental states are related to the pre-nascent body by
post-nascence condition.

12. “Repetition condition” means —
Preceding wholesome phenomena are related to subsequent wholesome
phenomena by repetition condition. Preceding unwholesome phenomena are
related to subsequent unwholesome phenomena by repetition condition.
Preceding functional indeterminate phenomena are related to subsequent
functional indeterminate phenomena by repetition condition.

13.
“Kamma condition” means — wholesome and unwholesome kamma are related to
resultant aggregates and kamma-produced materiality by kamma condition.
Volition is related to its associated phenomena, and the materiality
produced thereby, by kamma condition.

14. “Resultant condition” means — The four mental aggregates are mutually related to one another by resultant condition.


15. “Nutriment condition” means — Edible food is related to this body
by nutriment condition. The mental nutriments are related to their
associated phenomena and the materiality produced thereby by nutriment
condition.

16. “Faculty condition” means — The eye-faculty is
related to eye-consciousness element and its associated phenomena by
faculty condition. The ear-faculty is related to auditory-consciousness
element and its associated phenomena by faculty condition. The
nose-faculty is related to olfactory-consciousness element and its
associated phenomena by faculty condition. The tongue-faculty is related
to gustatory-consciousness element and its associated phenomena by
faculty condition. The body-faculty is related to tactile-consciousness
element and its associated phenomena by faculty condition. Physical life
faculty is related to kamma produced materiality by faculty condition.
The mental faculties are related to their associated phenomena and the
matter produced thereby by faculty condition.

17. “Jhāna
condition” means — The jhāna states are related to their associated
phenomena, and the materiality produced thereby, by jhāna condition.


18. “Path condition” means — The path states are related to their
associated phenomena, and the materiality produced thereby, by path
condition.

19. “Association condition” means — The four mental aggregates are mutually related to one another by association condition.


20. “Dissociation condition” means — The material phenomena are related
to the mental phenomena by dissociation condition. The mental phenomena
are related to the material phenomena by dissociation condition.


21. “Presence condition” means — The four mental aggregates are
mutually related to one another by presence condition. The four great
primaries are mutually related to one another by presence condition. At
the moment of conception, mentality and materiality are mutually related
to one another by presence condition. phenomena, consciousness, and
mental states are related to mind-produced materiality by presence
condition. The great primaries are related to derived materiality by
presence condition.

The eye-faculty is related to
eye-consciousness element and its associated phenomena by presence
condition. The ear-faculty is related to auditory-consciousness element
and its associated phenomena by presence condition. The nose-faculty is
related to olfactory-consciousness element and its associated phenomena
by presence condition. The tongue-faculty is related to
gustatory-consciousness element and its associated phenomena by presence
condition. The body-faculty is related to tactile-consciousness element
and its associated phenomena by presence condition.

The
sight-faculty is related to eye-consciousness element and its associated
phenomena by presence condition. Sound-faculty is related to
auditory-consciousness element and its associated phenomena by presence
condition. Odour-faculty is related to olfactory-consciousness element
and its associated phenomena by presence condition. Taste-faculty is
related to gustatory-consciousness element and its associated phenomena
by presence condition. Tangible object-faculty is related to
tactile-consciousness element and its associated phenomena by presence
condition.

Sight-faculty, sound-faculty, odour-faculty,
taste-faculty, and tangible object-faculty are related to mind element
and its associated phenomena by presence condition.

Depending on
this materiality, mind-element and mind-consciousness element arise;
that materiality is related to mind-element and mind-consciousness
element by presence condition.

22. “Absence condition” means —
Phenomena, consciousness, and mental states that have just ceased in
contiguity, are related to the present phenomena, consciousness, and
mental states by absence condition.

23. “Disappearance condition”
means — Phenomena, consciousness, and mental states that have just
disappeared in contiguity, are related to the present phenomena,
consciousness, and mental states by disappearance condition.

24.
“Non-disappearance condition” means — The four mental aggregates are
mutually related to one another by non-disappearance condition. The four
great primaries are mutually related to one another by
non-disappearance condition. At the moment of conception, mentality and
materiality are mutually related to one another by non-disappearance
condition. phenomena, consciousness, and mental states are related to
mind-produced materiality by non-disappearance condition. The great
primaries are related to derived materiality by non-disappearance
condition.

The eye-faculty is related to eye-consciousness
element and its associated phenomena by non-disappearance condition.
Ear-faculty is related to auditory-consciousness element and its
associated phenomena by non-disappearance condition. Nose-faculty is
related to olfactory-consciousness element and its associated phenomena
by non-disappearance condition. Tongue-faculty is related to
gustatory-consciousness element and its associated phenomena by
non-disappearance condition. Body-faculty is related to
tactile-consciousness element and its associated phenomena by
non-disappearance condition.

The sight-faculty is related to
eye-consciousness element and its associated phenomena by
non-disappearance condition. Sound-faculty is related to
auditory-consciousness element and its associated phenomena by
non-disappearance condition. Odour-faculty is related to
olfactory-consciousness element and its associated phenomena by
non-disappearance condition. Taste-faculty is related to
gustatory-consciousness element and its associated phenomena by
non-disappearance condition. Tangible object-faculty is related to
tactile-consciousness element and its associated phenomena by
non-disappearance condition. The sight-faculty, sound-faculty,
odour-faculty, taste-faculty, and tangible object-faculty are related to
mind element and its associated phenomena by non-disappearance
condition.

Depending on this materiality, mind-element and
mind-consciousness element arise; that materiality is related to
mind-element and mind-consciousness element by non-disappearance
condition.

Notes:

1. Greed (lobha), ill-will (dosa), delusion (moha), generosity (alobha), loving-kindness (adosa), and wisdom (amoha).

2. Phenomena (dhammā), consciousness (citta), and mental states (cetasikā).


3. These are the four bases of success: will (chanda), effort (vīriya),
thought (citta), and investigation (vīmaṃsā). Here, chanda is not the
unwholesome mental state of desire, but the wholesome mental state of
ambition or will to succeed. Vīriya is strenuous effort and
determination to achieve results. Citta is not “consciousness” as it is
translated elsewhere, but the one-pointed mental focus to gain
realisation. Vīmaṃsa is the wisdom that investigates phenomena to
understand their true nature.


©
You may print any of these books for your own use. However, all rights
are reserved. You may not use any of the site content on your own
website, nor for commercial distribution. To publish the books,
permission must be sought from the appropriate copyright owners. If you
post an extract on a for…
aimwell.org

Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned. - Buddha

gautam_buddha_tm44.jpg






impressionbuddhafeet500.jpg








.

Small-Buddha-Statue-Statuette-Yoga-Decor-Ceramic-Han…

SOLD Wood Kodi Peacock Krishna Statue 4…

Strange Replay

“Still others commit all sorts of evil deeds, claimi…

“Breath through it and release anything that does no…

A large Nepalese gilt bronze buddha on a throne with…

Buddha Statues by Buddha Groove

チベット仏教、歓喜仏・忿怒尊

子問老師作品— 作品名稱:映月 實際尺寸:L44*W13*H76 創作理念: 反觀水月中; 照…

Buddha on Lotus Statue in Bronze Color,…

包郵陶瓷佛像紫砂小沙彌家居工藝品擺件小和尚禮品悟道用品德化

tzr3xvc95

赵治民人物作品欣赏

Buddha Ceramic Crafts Ksitigarbha Buddha Guanyin Bod…


Buddha Statues by Buddha Groove

Buddhist statue 仏像 - 念佛宗(念仏宗無量寿寺) 山門 仁王…

「菩薩(天女飛天)~彫刻 Sculpture」 念佛宗(念仏宗)無量寿寺 佛教…























Golden statue buddha


Buddha Ji

The Buddha



Meditate to Evolve



consciousness


consciousness


compassion

Conviction

Zen Squared

Nibbana: end of suffering

Where’s the new Bodhisattva?


vegetarian compassion


Maitreya, Bhutan


Maitreya, Bhutan

Endogenous DMT

The Great Sage


The Great Sage

THERAVADA




Happy Birthday 'Behenji': Mayawati turns 55



Mayawati Birthday: BSP Members Celebrate 54th Birthday of Uttar Pradesh CM Mayawati 25334 medium






The Only Hope of the

Nation is Elephant
of BSP

https://www.pressreader.com/india/the-times-of-india-mumbai-edition/20180117/282853666358755
The Mumbai edition of the ToI, has today frontpaged a news item
with the headline: ‘Togadia says he disappeared fearing a ‘police
encounter'’.

The headline is still availabe here: <https://www.pressreader.com/india/the-times-of-india-mumbai-edition/20180117/282853666358755>.

But
the e-paper, which is suppesed to be the exact replica of the print
edition, carries the modified headline: ‘Hardik backs Togadia, Cong
seeks security for VHP chief’
(<http://epaper.timesgroup.com/Olive/ODN/TimesOfIndia/?olv-cache-ver=20180115041603>.)
The text is also accordingly (entirely) different.

Any comment is superfluous.

Reproduced below is a report from another newspaper.
It only reminds one of the Haren Pandya case.

Sukla


https://www.telegraphindia.com/india/encounter-fear-stalks-even-togadia-201725


The Telegraph Logo




‘Encounter’ fear stalks even Togadia



Vishwa Hindu Parishad leader Pravin Togadia on Tuesday said “some
people” were trying to frame him in false cases and even get him killed
in a fake encounter as he recalled events a day after his mysterious
disappearance before being found unconscious.

Togadia, who is not on good terms with Prime Minister Narendra
Modi and the BJP leadership, said he had heard that a police team from
party-ruled Rajasthan had arrived in Ahmedabad on Monday to arrest him
in an old case.


“I am being targeted in a decade-old case, there is an attempt
to suppress my voice. A Rajasthan police team came to arrest me. Then
one person came to me and told me there was a plan to kill me in an
encounter,” the VHP international working president told reporters from
his hospital bed.


The allegations came in the backdrop of a turf war and an
unsuccessful attempt by a powerful lobby in the ruling establishment to
remove Togadiafrom his post.


Togadia had disappeared on Monday morning and found
unconscious in a park late in the night and admitted to hospital, his
sugar level alarmingly low. But he had recovered enough this morning to
throw some light on Monday’s events.


Togadia said after he learnt of the alleged plan to kill him,
he had contacted Rajasthan chief minister Vasundhara Raje Scindia and
home minister Gulab Chand Kataria. “They told me they were not aware
about any police team being sent to arrest him,” he said, indicating
that he panicked after this.


“When I realised the CM and home minister are denying the police
action, I switched off all my mobile phones so that my location could
not be traced. But later I got to know that they (the police) have come
with an arrest warrant,” Togadia said, tears in his eyes, as he alleged a
conspiracy by “some people” to eliminate him.


Togadia did not say who were conspiring to eliminate him but
it is widely known that the VHP leader is not on good terms with the
current BJP leadership.


Rajasthan police have acknowledged that a team had gone to
arrest Togadia but couldn’t find him at his residence. The case is
related to alleged disobedience of an order promulgated by a public
servant.


The police are still to unravel how Togadia reached the park,
about 15km from the VHP office where he stayed, but is believed to have
taken an auto-rickshaw after stepping out.


Togadia said he was not bothered about his life and would
continue to raise his voice for the rights of Hindus and that nobody
should try to suppress it.


“For years I have been raising my voice for the Hindus and for
a Ram temple, banning of cow slaughter and doubling the income of
farmers. I would urge the police not to act under political pressure. I
will abide by the law and appear in court,” he said.


Patidar leader Hardik Patel and Congress leader Arjun
Modhwadia called on Togadia on Tuesday. Both said they had visited him
in their personal capacity despite their ideological differences.


“He (Togadia) has raised issues about a threat of a fake
encounter. If a person with Z-plus security is not safe in Gujarat, then
you can imagine the condition of law and order in the state,” Modhwadia
said.

The whole world is now aware that the Murderers of democratic institutions (Modi) of BJP (Brashatachar Jiyadha Psychopaths) are remotely controlled by just 1% intolerant, cunning crooks violent, militant number one terrorists of he world ever shooting, lynching lunatic, mentally retarded chitpavan brahmin RSS (Rakshasa Swayam Sevaks) and all its avathars VHP ( Visha Hindutva Psychopaths),ABVP (All Brahmin Visha Psychopaths), Bajhan Dal and all other instant mushrooming cropping avathars of stealth, shadowy, discriminatory manusmriti hindutva cult cropping up time to time are chips of the same block and vultures of the same feather flock together. Because of this awareness they are coming with dramas to divert the attention of the people.
After gobbling the Master Key by tampering the fraud EVMs by negating the Universal Adult Franchise now stand exposed with the
BEGINNING OF THE END OF THE DeMONetisation of Murderer of democratic institutions
(Modi)
RETRIAL By CREATING COLLEGIUM OF JUDGES WITH SC/STs/OBCS/ RELIGIOUS
MINORITIES AND WITH POOR UPPER CASTES THE GUJARAT RIOTS, FAKE ENCOUNTER
KILLINGS, SNOOP GATE SCANDAL , KG SCAM LOOT OF ONLY RS 20,000 CRORE ,
NON-MAINTENANCE OF HIS WIFE ETC ETC.,


Peace Is Doable


comments (0)
01/15/18
2503 Tue 16 Jan 2018 LESSON Behenji Ms Mayawati’s wonderful Birthday on 15-1-2018 was celebrated all over the country in most Happiest way said GP Upasak coordinator of Karnataka BSP.
Filed under: General
Posted by: @ 10:02 pm

 2503 Tue 16 Jan 2018 LESSON


Behenji
Ms Mayawati’s wonderful Birthday on 15-1-2018  was celebrated all over
the country in most Happiest way said GP Upasak coordinator of Karnataka
BSP.  He said that to save Democracy the cadres of Sarvajan Samaj
through out the country contacted the people by taking the oath that
they will never rest till the country is saved. He told what Ms Mayawati
said that
“We alone can challenge and defeat the casteist, communal and
pro-capitalist BJP! Get ready!” which wasBehanji Mayawati’s clarion call
to the BSP workers.

The party claims to be inspired by the philosophy of
Gautama Buddha,B. R. Ambedkar, Mahatma Jyotiba Phule, Narayana Guru,
Periyar E. V. Ramasamy and Chhatrapati Shahuji Maharaj.It was founded by
Kanshi Ram in 1984, who named his protégée Mayawati as his successor in
2001.

As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched
the political party, namely, Bahujan Samaj Party on April 14, 1984.  We,
by following the footsteps of our ancestors and guidance of Manyawar
Kanshi Ram Saheb, are able to form our own government for four times in
Uttar Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.

The Techno-Politico-Socio-Transformation and Economic Emancipation Movement is nothing but the ART of GIVING!

Now
that BSP is increasing the pace of the movement in a greater speed,
They mobilize more funds to achieve greater success. BSP is a
self-respect movement. Self-respect movement can succeed only with
self-help. BSP is  not taking funds from business houses and corporate
companies. Collecting money through membership is one source for BSP.
Now BSP restarted the collection of funds on Behenji Ms Mayawati’s 
birthday every year as BSP were doing earlier. With these two sources,
BSP can manage the party activities. Funds are collected through
registers in the name of Jankalyan Diwas. Similarly, BSP also deposit
the membership money with the Central Office as and when they enroll the
members.

    •    Collection of funds on the eve of Bahenji Ms
Mayawati s birthday to be continued in future, It has become a tradition
for the Bahujan Samaj to collect money for running the movement.

Through
out  Karnataka in 6 different places Bike rally with thousands of
cadres participation was conducted in a successful manner.


https://www.youtube.com/watch?v=MLU-aTYkkUQ
Bahan Kumari Mayawati Birthday rally by BSP Bangalore on 15-1-2018 starting from Anekal.
Jai Bhim reports some unheard voices in our society. Our mission is to
bring such voices in front of the public and to make them understand
there are dark sides in our society.
This video is about a bike rally conducted on behalf of Mayawathi’s 62nd birthday by BSP

 Jaibheem.
We than all those who made the Bike Rally in all the 6 placed thorugh
out the Karnataka State in a most successful manner on 15-1-2018
dedicating our movement by reaching our Bhaujan Samaj.including at
Anekal as the starting point. said Lakshmi.

https://timesofindia.indiatimes.com/…/articles…/62495191.cms


BEGINNING OF THE END OF THE DeMON Murderer of democratic institutions
(Modi) remotely controlled by jist 1% intolerant, cunning, crooked
number on terrorists of the world ever shooting, lynching lunatic,
mentally retarded chitpavan brahmin RSS (Rakshasa Swayam Sevaks)!
RETRIAL By CREATING COLLEGIUM OF JUDGES WITH SC/STs/OBCS/ RELIGIOUS
MINORITIES AND WITH POOR UPPER CASTES THE GUJARAT RIOTS, FAKE ENCOUNTER
KILLINGS, SNOOP GATE SCANDAL , KG SCAM LOOT OF ONLY RS 20,000 CRORE ,
NON-MAINTENANCE OF HIS WIFE ETC ETC.,
as in an unprecedented move,
Justices Jasti Chelameswar, Ranjan Gogoi, Madan B Lokur and Kurian
Joseph had alleged that the Chief Justice had violated conventions in
his role as the master of the roster.

[《*On Sunday, a former SC
judge and three retired judges of High Courts wrote an open letter to
the CJI asking him that all sensitive and important cases including
pending ones, be dealt with by a Constitution Bench of the 5 senior most
Judges of the Court》

A very sensible demand, given the circumstances.]

https://timesofindia.indiatimes.com/…/articles…/62495191.cms

Supreme Court judges row: Latest developments

TIMESOFINDIA.COM | Updated: Jan 14, 2018, 15:28 IST

HIGHLIGHTS
Two days after four senior judges of the Supreme Court of India mounted
a virtual revolt against the country’s chief justice, raising questions
on “selective” case allocation and certain judicial orders, the Bar
Council of India (BCI) has decided to broker peace between the two
factions. The Council will today meet the judges of the Supreme Court to
address the unprecedented crisis. Here are the latest developments in
the story:

*On Sunday, a former SC judge and three retired judges
of High Courts wrote an open letter to the CJI asking him that all
sensitive and important cases including pending ones, be dealt with by a
Constitution Bench of the 5 senior most Judges of the Court.
*BCI
is scheduled to hold a meeting with the Chief Justice of India Dipak
Mishra later today in an attempt to broker peace between the two
factions.

*Yesterday, Justice Kurian Joseph had expressed
confidence that the issue raised by the judges would be resolved and had
said that there is no need for an outside intervention.
*On Saturday, the BCI had formed a seven-member delegation to meet and discuss the crisis with the apex court judges.


*Expressing strong disapproval of the press conference called by the
four SC judges, the Council had said that their action has “shaken up
the system” and the matter should be resolved “peacefully and quickly”.


*BCI had also passed a resolution, saying no political party or leaders
should take “undue advantage” of the situation arising out of the press
conference by the top court judges.
*On Saturday, Justice Ranjan
Gogoi told PTI in Kolkata, “There is no crisis.” He made the remark on
the sidelines of a programme, when asked about the way forward to
resolve the crisis.

*On Saturday, Supreme Court Bar Association
(SCBA), which also met today to discuss Friday’s news conference by the
judges, had said they’d unanimously passed two resolutions which they
will send to the CJI.

“First, all the differences between the
judges and the CJI, be it regarding the roster or MOP, should be
considered by the full court and resolved at the earliest, preferably on
Monday. Second, in order to restore the credibility of the institution,
a system should be introduced wherein all PILs filed in the top court
do not go beyond the first five judges of the SC collegium,” said Vikas
Singh, president of the Supreme Court Bar Association.

*On
Saturday, attorney general K K Venugopal, who had a meeting with Justice
Misra after the joint news conference of the judges, had said it “could
have been avoided” and expressed hope that the crisis would be
“settled” soon.

“Let’s hope everything works out very well. I am sure everything will be settled,” he said.
*Following the judges’ press conference, Congress on Friday had
expressed concerns about the functioning of the Supreme Court and said
that democracy is under “threat”.

*”We are very concerned to hear
four judges of the Supreme Court expressed concerns about the
functioning of the Supreme Court. #DemocracyInDanger
,” the Congress’ official Twitter handle said.


*On Friday, Minister of state for law PP Chaudhury said, “Our judiciary
is reputed all over the world, is independent and will sort out the
matter itself.”

*On Friday, BJP had accused Congress of politicising the “internal affairs” of the Supreme Court.


“Today we had a press conference which was addressed by four respected
judges of Supreme Court. All those issues in the press conference
pertained to interior issues of the judiciary. It pertained to
administrative issues of the highest court in the country. It was an
internal affair of the judiciary,” BJP spokesperson Sambit Patra said.


*Patra, slamming the Congress, had said that Indian democracy “has
shown the mirror” to the party, and termed its attempt “to fish (for) an
opportunity where none existed politically” wrong.

TOP COMMENT
BEGINNING OF THE END OF THE DeMON MODI & HIS TEAM ! RETRIAL OF
GUJARAT RIOTS, FAKE ENCOUNTER KILLINGS, SNOOP GATE SCANDAL , KG SCAM
LOOT OF ONLY RS 20,000 CRORE , NON-MAINTENANCE OF HIS WIFE ETC ETC !
Sanjiv Reddy


“None of us should politicise issues of the judiciary and this is an
advice to Congress party. The people of this country are watching
Congress party exposing itself,” he added
*On January 12, in an
unprecedented move, Justices Jasti Chelameswar, Ranjan Gogoi, Madan B
Lokur and Kurian Joseph had alleged that the Chief Justice had violated
conventions in his role as the master of the roster.


Peace Is Doable


India
News: *BCI is scheduled to hold a meeting with the Chief Justice of
India Dipak Mishra later today in an attempt to broker peace between the
two factions.
timesofindia.indiatimes.com

https://m.washingtontimes.com/…/indians-want-free-tolerant…/
The aboriginal inhabitants of Jambydvipa/Prabuddha Bharath includes
SC/STs/OBCs/Religious Minorities and even the poor upper castes. They
all belong to the same single race.

All of them practice not to be evilbut to be good and also mindful.

All of them believe that :

“I do not wish to be killed by other living beings. So I will practice not kill!
I do not want others to steal my belongings. So I will practice not steal others belongings!
I do not want others to lie to me. So I will not tell lies!
I do not want others to take my husband/wife by others. So I will practice not to indulge in sexual misconduct!
If I consume intoxicant drinks I will violate all the above precepts. So I will not consume any intoxicant drinks!

It is just 1% intolerant, cunning, crooked, number one terrorists of
the world, ever shooting, lynching lunatic, mentally retarded violent,
mentally retarded cannibal chitpavan brahmins of RSS (Rakshasa Swayam
Sevaks) who are not aboriginal inhabitants of the country who practice
doing evil deeds like hatred, anger, jealousy, delusion which are
defilement of the mind requiring mental treatment in mental asylums have
gobbled the Master Key by tampering the fraud EVMs to win elections to
practice their stealth, shadowy, discriminatory hindutva cult that
believes in the chitpavan brahmins as 1st rate athmas (souls) kshatrias,
vysias, shuras as 2nd,3rd,4th rate souls and the aboriginal inhabitants
as having no souls at all so that they can do all sorts of atrocities
on them. But the Awakened One with Awareness the Buddha never believed
in any soul said that all are equal. The chief architect of the
Marvelous Modern Constitution Dr BR Ambedkar imbibed the same and made
provisions in Universal Adult Franchise which is being negated by the
fraud EVMs.

ANALYSIS/OPINION:

If you ask most Indians in
what kind of society they want to live, they’ll tell you they want to
live in a free and tolerant India.

Indians want to live in
harmony as Hindus, Muslims, Christians, Sikhs and as members of any
religion of their choosing. They don’t want to be accused of being
anti-nationalist because of their diverse identities and beliefs, or of
participating in fraudulent conversions when they practice and share
their faith as enjoined in the constitution.

Christians want to
celebrate Easter and Christmas in peace, in the same way Muslims want to
celebrate Ramadan and Eid and Hindus their holy days.

When young
Indians fall in love with someone from a different caste or religion,
they want their families and communities to be accepting and welcoming.
When Muslims and Hindus from lower castes sit down for a meal, they want
to do so without fear of retaliation because their diet offends someone
else.
Above all, Indians want an India where every citizen has
dignity and enjoys the constitutionally guaranteed freedoms of thought,
speech and religion. If there’s one thing Indians certainly don’t want
it is one culture or faith imposed on the entire population.
But that hasn’t been the case as of late.

On Dec. 6, India watched in horror a grisly video that showed a
resident of Rajasthan hacking to death a Bengali Muslim migrant worker
and then setting his body on fire. The killer turns to the camera, held
by a 14-year-old boy, and says this would be the fate of all “love
jihadists,” a disparaging term used by far-right Hindu extremists who
accuse Muslim men of romancing Hindu girls to convert them to Islam.

In a nation of 1.3 billion people, a crime of this nature should be
extremely rare, but this is not an isolated event. In the past couple of
years, India has descended into a state of violence and intolerance
largely abetted by a minority of religious extremists. These extremists
emerged in force after the BJP came to power in 2014, and they’ve
targeted anyone who doesn’t subscribe to their narrow view of what it
means to be Indian. They’ve exploited cultural identities, pitting
Hindus, Muslims, Christians and Indians from different castes and social
groups against each other. This is “cultural terrorism,” because it
weaponizes cultural differences to incite violence.

This cultural
terrorism has resulted in violence against SC/STs — previously known as
untouchables — Muslims, Hindu intellectuals and in some places against
Christians. Who can forget the public flogging of four SC/STs in Una,
which triggered the greatest SC/ST movement in recent history? Or the
murder of journalist Gauri Lankesh, which has silenced many
intellectuals who dared to speak truth to public leaders?

Fatwas
have been pronounced on scholars like Kancha Ilaiah, who criticized the
hoarding of wealth within caste groups. Christians have been arrested,
beaten and accused of engaging in fraudulent conversion activities —
simply for singing Christmas carols or taking Christian kids to Bible
camp.

Even Bollywood hasn’t escaped unscathed.

“In
Rajasthan,” a film based on a 14th-century legend drew the ire of a
local group who said the movie disrespected the community. The group
threatened the director and the leading actress, who had to get special
police protection. With the help of local legislators, they pushed the
Central Board of Film Certification to appoint a panel of historians to
watch the movie and judge its historicity.

More than suppressing
the freedoms of expression and faith, the cultural clashes have hindered
India’s economic growth. Last year’s ban on cattle slaughter upended
the livelihood of millions of SC/STs, Muslims and lower castes, and
encouraged vigilante groups to attack innocent farmers, traders and
workers. The ban was an attempt to impose the culture that venerates the
cow on those who don’t subscribe to this worldview.

I don’t
believe these incidents represent Hinduism, for true Hinduism promotes
peace and coexistence, yet it’s undeniable the majority of perpetrators
of this cultural terrorism are Hindu extremist groups who feel they can
commit crimes with impunity. Their violence is triggering more violence.
This past July a group of radical Muslims murdered an RSS worker in
retaliation for the murder of a Muslim activist.

I doubt Murderer
of democratic institutions (Modi) intended this for India, especially
since he campaigned on an India for all platform. Yet the lack of action
from some in his government when citizens are physically abused, killed
and hated is making matters worse.

For too long some politicians have exploited cultures and religions to polarize the Indian people in order to win elections.

Their constant appeasement of both minority and majority populations only aggravates tensions between people groups.
The true strength of a majoritarian government in a democracy is how it
deals with those who are not part of the majority. This is the test for
leaders today, putting national unity ahead of political gain.

India sits at the threshold of its greatest days ever, but we will never
achieve our full potential if we do not learn to respect the dignity
and freedom of every citizen and live in peace with each other.

• Joseph D’Souza is the moderating bishop of the Good Shepherd Church and Associated Ministries of India.
Copyright © 2018 The Washington Times, LLC.


If
you ask most Indians in what kind of society they want to live, they’ll
tell you they want to live in a free and tolerant India. If you ask
most Indians in what kind of society they want to live, they’ll tell you
they want to live in a free and tolerant India.
washingtontimes.com
comments (0)
01/14/18
2502 Mon 15 Jan 2018 LESSON Today is a wonderful 15-1-2018 day, We wish Behenji Ms Mayawati the best that life has to offer! Happy Birthday to our Behenji Ms Mayawati! Sarvajan Samaj celebrates this day throughout the world for Saravajan Hitaya Sarvajan Sukhaya i.e., for the Happiness, Welfare and Peace for all societies. https://amnesty.org.in/news- update/raigarh-authorities- protect-adivasis-right- peaceful-protest/ By Amnesty International India SC takes cognisance of Loya’s death, says its a serious issue Why the SC should completely scrap the Aadhar Program and order the data completely destroyed.
Filed under: General
Posted by: @ 7:55 pm

 2502 Mon 15 Jan 2018 LESSON

Today
is a  wonderful 15-1-2018 day, We wish Behenji Ms Mayawati the best
that life has to
offer! Happy Birthday to our Behenji Ms Mayawati! Sarvajan Samaj
celebrates this day throughout the world for Saravajan Hitaya Sarvajan
Sukhaya i.e., for the Happiness, Welfare and Peace for all societies.

https://amnesty.org.in/news- update/raigarh-authorities- protect-adivasis-right- peaceful-protest/
By Amnesty International India

SC takes cognisance of Loya’s death, says its a serious issue


Why the SC should completely scrap the Aadhar Program
and order the data completely destroyed.

Inline image 2Inline image 3Inline image 4

Inline image 1



https://amnesty.org.in/news- update/raigarh-authorities- protect-adivasis-right- peaceful-protest/
By Amnesty International India
India: 14 January 2018 6:43 pm

https://amnesty.org.in/news- update/raigarh-authorities- protect-adivasis-right- peaceful-protest/

Hindi version - https://amnesty.org.in/news-
update/%E0%A4%B0%E0%A4%BE%E0% A4%AF%E0%A4%97%E0%A4%A2%E0%A4%
BC-%E0%A4%B6%E0%A4%BE%E0%A4% B8%E0%A4%A8-%E0%A4%95%E0%A5%
8B-%E0%A4%86%E0%A4%A6%E0%A4% BF%E0%A4%B5%E0%A4%BE%E0%A4%B8%
E0%A4%BF%E0%A4%AF%E0%A5%8B/

altmanjhunath | Amnesty International India


Local authorities in Raigarh, Chhattisgarh, should respect and protect
the right of Adivasi villagers opposing the activities of private
companies to conduct peaceful protests on 15 and 16 January.


Residents of six villages in Gharghoda block, Raigarh are planning a
protest against the unlawful construction of an ash pond by TRN Energy
Limited in Nawapara Tenda village and the establishment of a coal
washery by Mahavir Coal Washery Private Limited in Benghari village. The
Chhattisgarh Environment Conservation Board has scheduled a public
hearing on 16 January as part of the environmental clearance process for
the coal washery.

“Adivasi villagers have a right to peaceful
protest under the Constitution of India and international law,” said
Karthik Navayan, Manager, Business and Human Rights, Amnesty
International India. “Authorities have a duty to uphold this right, and
ensure that protestors are protected from threats and attacks.”


Local human rights defenders told Amnesty International India that
agents acting on behalf of private companies had threatened them against
mobilizing villagers and conducting protests. A local human rights
defender told Amnesty India, “A company official, some men who had
covered their faces, and three policemen threatened us on the main road
in Benghari. The official said he would throw us under a vehicle, and
put us in jail.”

Local Adivasis have been campaigning for years
for their rights over land that they say was unlawfully purchased –
through threats, coercion, intimidation and misinformation- by agents
acting on behalf of two private companies – TRN Energy Limited and
Mahavir Energy and Coal Benefication Limited. In 2016, Adivasi villagers
filed civil cases for the restoration of their lands. In June 2017,
they also filed criminal complaints under the Scheduled Castes and
Scheduled Tribes (Prevention of Atrocities) Act, alleging that they had
been forced into selling their land.

In October 2017, TRN Energy
began constructing an ash pond in Nawapara Tenda. Several local
villagers told Amnesty International India that they had not been
informed or consulted about the construction of the ash pond, or been
told about the effects it could have on their rights to clean air,
water, health and livelihood.

On 11 January, local villagers
wrote to authorities alleging that a scheduled environmental public
hearing on 16 January for the establishment of a coal washery in
Benghari had not followed required procedures. Villagers plan to conduct
a community public hearing as a form of protest on 15 January.


Dr.B.Karthik Navayan
http://karthiknavayan.wordpress.com/


In
the age of information – rise above the noise and subscribe to our
newsletter to receive regular updates. We promise not to fill up your
inbox!
amnesty.org.in
Why the SC should completely scrap the Aadhar Program
and order the data completely destroyed.

The party claims to be inspired by the philosophy of
Gautama Buddha,B. R. Ambedkar, Mahatma Jyotiba Phule, Narayana Guru,
Periyar E. V. Ramasamy and Chhatrapati Shahuji Maharaj.It was founded by
Kanshi Ram in 1984, who named his protégée Mayawati as his successor in
2001.

As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched
the political party, namely, Bahujan Samaj Party on April 14, 1984.  We,
by following the footsteps of our ancestors and guidance of Manyawar
Kanshi Ram Saheb, are able to form our own government for four times in
Uttar Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.

The Techno-Politico-Socio-Transformation and Economic Emancipation Movement is nothing but the ART of GIVING!


https://www.youtube.com/watch?v=MLU-aTYkkUQ
Bahan Kumari Mayawati Birthday rally by BSP Bangalore on 15-1-2018 starting from Anekal.
Jai Bhim reports some unheard voices in our society. Our mission is to
bring such voices in front of the public and to make them understand
there are dark sides in our society.
This video is about a bike rally conducted on behalf of Mayawathi’s 62nd birthday by BSP


Jai
Bhim reports some unheard voices in our society. Our mission is to
bring such voices in front of the public and to make them…
youtube.com
 Jaibheem.
Let us celebrate our great leader and mentor Behenji’s 62nd Birthday on
15/1/2018 and dedicate to our movement by reaching our Bhaujan Samaj.
I request all our Brothers of Bangalore division to join the Bike Rally on 15th Monday at Anekal as the starting point.
Thank u. Lakshmi.

“We alone can challenge and defeat the casteist, communal and pro-capitalist BJP! Get ready!”
Behanji Mayawati’s clarion call to the BSP workers.

Why the SC should completely scrap the Aadhar Program
and order the data completely destroyed.

Take a familair scenario.
A plot of land lying vacant gets encroached upon illegally and the squatters refuse to vacate it.
The
local politician under whose benign patronage the land was encroached
upon steps in when the issue blows over and raising the bogey of a
humanitarian crisis because of the large number of people involved
(thanks to some good PR) succeeds in getting the encroachment
regularised.

End result : The
encroachers get a piece of real estate that never belonged to them in
the first place while the politician gets his kickback as well as a vote
bank.

This had to happen just once to open the floodgates to more encroachments in the future.
And encroachers everywhere get emboldened to carry out their task with impunity.

If
the above scenario seems fantastic to you, just enter encroachemnt and
regularising in google and see the number of cases that come up.

Numbers rule and legality and morality are the first casualties .

The art of converting a wrong into a right has been honed to perfection.

Now, Instead of real extate, take Aadhaar.

Is it becoming clear?

Promoted
as “voluntary” to escape judicial challenge but was systematically made
obligatory by threat or coercion and planting rumours that without it,
no benefits would be available, a bulk of the populaion was forced to
register under it..

And
once touted as a means only to ensure subsidies went to the rightful
parties, every compulsory service since that the Govt. is serving is
becoming conditional : riding on the Aadhaar Card, thus making it
dictatorial: and undemocratic. The LPG, PDS Ration, MGNREGA, The Rajiv
Gandhi Awas Yojana (RGAY), The Rashtraya housing Scheme, Bhagyalakshmi
and the Social Security and pension Scheme all linked to this card.

The SC has been repeatedly giving stern warning against the forcible nature of its implementation, All to no avail though.
The
ruling party obviously believes its numbers in parliament will prevail
over any morality and/or legality (or its lack of) associated wth
Aadhaar.

Hence the push for getting as
many as possible enrolled under Aadhaar so as to use numbers to push
through a draconian legislation into Law.
The saving of funds spent are cited as another reason in its favour.

The whole idea has been to somehow embarass the courts into acqueising to its will, right or wrong be damned.

So, what should the SC court do in this matter?

Should it scrap it inspite of the above arguments or should it allow an evil to pass through because defeating it is too costly?

Lets say the SC allow the entire program to run and validates it.
This
will be a shot in the arm of all governments and will embolden them
further in stripping away the rights of its citizenry on some trumped up
pretext or the other.
Its very validity
will/can be used to usher in a host of other measures to completely
subjugate a nation under the will of a few.

It will be a highway to hell.

Now, Lets say the SC scraps the entire program and orders the database to be destroyed.

This one act will send the strongest and clearest message to the polity that numbers do not make something right.
That not following the proper procedure will not be tolerated.
That sacrificing a nations sovereignity and its citizens privacy cannot be allowed whatever be the cost.
That
citizens concerns need to be considered and that no rule or program can
be thrust down a nations throat in the name of developement or under
the garb of progress.

Will the SC do the right thing and save this nation?

There are at least 10 more reasons why this program needs to be thrown out and done away with.
More on that in the next post.


With best wishes,
from                    
                                             Click for Mumbai, IndiaForecast

Rahul,
(bruntno1@yahoo.com
Cybugle@yahoo.com)
Owner - The CYBUGLE & 60seconds
And Stock market group - TRADESMART


https://timesofindia.indiatimes.com/…/articles…/62481362.cms

SC takes cognisance of Loya’s death, says its a serious issue
Amit Anand Choudhary | TNN | Jan 13, 2018, 05:41 IST
2
NEW DELHI: Minutes before four top judges of the Supreme Court revolted
against Chief Justice of India Dipak Misra and cited a case relating to
the death of Sohrabuddin fake encounter trial judge B M Loya as one of
the sticking points, the SC agreed to examine the plea for an
independent probe into the case.
While the SC noted that the death
was a “serious issue”, senior advocates Dushyant Dave and Indira Jaising
appeared before a bench of Justices Arun Mishra and M M Shantanagoudar
with folded hands to point out that a similar petition has been filed by
Bombay Lawyers’ Association in Bombay High Court which had already
passed two orders. They said the HC was seized of the matter and asked
the court not to take up the case filed by a journalist and a political
activist seeking an independent probe into Loya’s death.


Fearing that any adverse order passed by the apex court would make the
petition in the HC infructuous, Dave said, “I respectfully request the
court with folded hands not to take up the case. Lordships should not
hear the case.” Jaising pitched in and said she had instructions from
the lawyers’ association to request the court not to hear the case.


When the two lawyers insisted on continuing with their arguments, the
bench said, “We have heard your views and now you sit down.” The bench
then asked Maharashtra’s counsel Nishant Katneshwarkar to take
instructions from the state government and directed him to place Loya’s
post-mortem examination report and other relevant documents before the
court on January 15 when it will take up the case for further hearing.


“It is a serious matter and we will examine the case. We will also look
into the documents. Place those documents before us,” the bench said.


Loya died on December 1, 2014 in Nagpur where he had gone to attend a
wedding. He was the CBI judge hearing the Sohrabuddin fake encounter
case, which was transferred by the SC from Gujarat to Mumbai in
September 2013. The next trial judge acquitted Amit Shah and others in
the fake encounter case on December 30, 2014.

Though some reports
have claimed suspicious circumstances around Loya’s death, his son Anuj
Loya and Bombay HC judge Justice Bhushan Gavai had said there were no
unusual circumstances in the death of the CBI judge.

Latest Comment
BJP has been able to exercise its hands into judiciary too.It is
dangerous trend when law and order in the country has been deteriorating
faster.Whether it is women’s security or general admini… Read
Morekumpta Shankar.


India
News: Minutes before four top judges of the Supreme Court revolted
against Chief Justice of India Dipak Misra and cited a case relating to
the death of Sohr
timesofindia.indiatimes.com


https://timesofindia.indiatimes.com/…/articles…/62492769.cms
Loya case judge is close to BJP: Dave
TNN | Jan 14, 2018, 07:05 IST
NEW DELHI: A day after the virtual revolt by four judges of the Supreme
Court, senior advocate Dushyant Dave has alleged that Justice Arun
Mishra — assigned to hear the judge Loya death case — has close
relations with BJP and top politicians.
News channel CNN News18 quoted Dave as having said, “Everyone knows Justice Arun Mishra has close relations with BJP and top politicians”. He also said, “Justice Arun Mishra shouldn’t hear the Loya case.”


Meanwhile, in a further twist to the judges’ dissent, a petitioner in
the case of the alleged mysterious death of Justice Loya has told Times
Now, that Dave attempted to pressurise him to withdraw the case from the
bench of Justice Arun Mishra.

Congress partisan Tehseen
Poonawalla, the petitioner in the case, told Times Now that senior
advocate Dave had tried to “bully” him into withdrawing the case from
the SC bench.

Dave had apparently tried to persuade Poonawalla by
alleging that Justice Mishra was a “henchmen” of CJI Dipak Misra and
hence the bench headed by Justice Arun Mishra was should not hear the
case.

Recounting the sequence of events, Poonawalla added Dave
had initially agreed to his request to represent him in the court in the
case but upon learning that it would be heard by Justice Mishra,
suggested that the case be withdrawn from the SC and asked Poonawalla to
approach the Bombay high court instead.

When the Congress
sympathiser, refused to act on his advice, an angry Dave reportedly
walked off leaving him to fend for himself in the court.
When the
case was heard by the SC bench on Friday, Dave, who was apparently not
representing anyone in the case, pleaded before the bench to let the
matter be withdrawn, Poonawalla claimed.

On Thursday, CJI-led
bench had assigned the public interest litigation seeking a probe into
the death of B H Loya, who as special CBI judge was hearing the case of
gangster Sohrabuddin Sheikh’s ‘fake’ encounter to an ‘appropriate’
bench. On Friday, it was listed before a bench headed by Justice Arun
Mishra.

Top Comment

Dean M

this is not strange.
every party have their stooges in every court through out India. when a
party cones to power these stooges are given preference.<…


Is not Dave close to congress. Is not justise chalameswar a close friend
of D Raja a staunch communist. How can an advocate decide on the bench
to hear his case. That means he wants a pliable judge t…
Narayanan Subramanian


India
News: A day after the virtual revolt by four judges of the Supreme
Court, senior advocate Dushyant Dave has alleged that Justice Arun
Mishra — assigned to h
timesofindia.indiatimes.com

https://mail.yahoo.com/d/folders/1/messages/41226
Judges Like Apples Are Handpicked, Fallen & Rotten - A Fact
January14, 2018 (C) Ravinder Singh progressindia2015@gmail.com

Supreme Court had been ‘Yours Faithfully’ to GOI than delivering
‘Jahangir Ka Insaaf’ protecting Rights of Indians not just Fundament
Rights but Economic In Particular*. Jallikattu, Dahi Handi, Talak or 2G
dominated Supreme Court Agenda only to Find its orders meant nothing.
Brilliant Judgment on 66A was not implemented 1 kilometer away in
Patiala House. *Ambani family get Rs.450,000 Cr BANK LOANS for 500
Companies, Better Qualified Indians Ignored or Restricted.

CMM
Summit Das continued to hear 66A for 27 months Not Awarding Compensation
and not LOOKING at original complaints. [Exactly a month ago I
ADVOCATED – Additional Supreme Court benches in States to be more
‘Familiar with Local Issues’.]

India ranks at the bottom in EASE
OF DOING BUSINESS in the world having functioning democracy. Good
Judgments by India’s Hand Picked judges are not Publicized Least
Implemented and Bad Judgments of Rotten or Fallen judges are 100%
Implemented.

Gems Judgments Not Even Published – Rotten 100% Implemented

I told Law Minister Veerapa Moily ‘There are Brilliant Judgments that
are not Publicized but Bad Ones are Implemented INSTANTLY.’ [Power
Secretary put up Scanned Copies of World’s Most SCANDALOUS Judgment on
Ministry Website immediately for all Power Sector to Implement].
‘Government Should Publicize GOOD Judgments for Rest of the Judiciary to
Learn How to Write Good Judgments.’

Brilliant Judgments of JD
Kapoor, former CJI Justice Thakur, Justice Sikri, Justice Kaul, Justice
Lokur serving Supreme Court were not given any Space in Ministry of
Power but order of newly appointed P. Nandrajog on Probation to High
Court brother of Legal Team head of Tata Company was on MoP website
within minutes of judgment.

In 2005, Electronics Meters case
was Suddenly Transferred to Junior Most DHC Judge Pradip Nandrajog and
he swiftly delivered Judgment in favor of Ambani & Tata Discoms
which had been most atrocious – to this day remain unchallenged. This
was even more quickly Endorsed by Justice Markande Katju Single Judge
Supreme Court Bench.

President of State Consumer Commission
Justice JD Kapoor stayed Fabricated THEFT Cases by Ambani & Tata
Discoms – equal to 405 Times normal bills, his order was based on
Consumer Rights not on Technical matters because Power Secretary, Chief
Minister of Delhi, VK Sood, Head of DERC were on the Payrolls Tata &
Ambani discoms.

Load Factor of Domestic Consumers is 11% in
Delhi – DERC led by VK Sood didn’t mentioned LOAD Factor in 2002
Operating Standards dealing with THEFT Of ELECTRICITY. Theft Bill was
Connected Load Consumption at 100% x 6 months x 5 Penal Rate – 1.5 Times
Due to Almost All Units Charged At Highest Slab – 405 Times.

RIL
get away with fine only for Biggest Scams, KG Basin, Telecom in 2002,
2010, Clandestine Telephone Exchanges to CHEAT BSNL – International
Calls re-directed as Local Calls, Scores of DISCOM Scams of mega scale.
REMEDY: -

ü Publish & Award BRILLIAN Judgments Every Year.
ü Paragraphs of BRIGHTEST Judgments HIGHLIGHTED and Published.
ü ENGAGING EXPERTS to Advise SUPREME COURT of India,
ü Make PIL’s Public – Petitions, Opposition & Orders.

Ravinder Singh, Inventor & Consultant, INNOVATIVE TECHNOLOGIES AND PROJECTS
Y-77, Hauz Khas, ND -110016, India. Ph: 091- 8826415770, 9871056471, 9650421857
Ravinder Singh* is a WIPO awarded inventor specializing in Power, Transportation,
Smart Cities, Water, Energy Saving, Agriculture, Manufacturing, Technologies and Projects
__._,_.___


Best
in class Yahoo Mail, breaking local, national and global news, finance,
sports, music, movies and more. You get more out of the web, you get
more out of life.
login.yahoo.com
comments (0)
01/13/18
2501 Sun 14 Jan 2018 LESSON On this wonderful 15-1-2018 day, WE wish you the best that life has to offer! Happy Birthday to our Behenji Ms Mayawati! Sarvajan Samaj celebrates this day throughout the world. Judiciary in Mutiny
Filed under: General
Posted by: @ 6:07 pm

 2501 Sun 14 Jan 2018 LESSON


On
this wonderful 15-1-2018 day, WE wish you the best that life has to
offer! Happy Birthday to our Behenji Ms Mayawati! Sarvajan Samaj celebrates this day throughout the world.


Judiciary in Mutiny


https://www.youtube.com/watch?v=MLU-aTYkkUQ
Bahan Kumari Mayawati Birthday rally by BSP Bangalore on 15-1-2018 starting from Anekal.
Jai Bhim reports some unheard voices in our society. Our mission is to
bring such voices in front of the public and to make them understand
there are dark sides in our society.
This video is about a bike rally conducted on behalf of Mayawathi’s 62nd birthday by BSP


Jai
Bhim reports some unheard voices in our society. Our mission is to
bring such voices in front of the public and to make them…
youtube.com
 Jaibheem.
Let us celebrate our great leader and mentor Behenji’s 62nd Birthday on
15/1/2018 and dedicate to our movement by reaching our Bhaujan Samaj.
I request all our Brothers of Bangalore division to join the Bike Rally on 15th Monday at Anekal as the starting point.
Thank u. Lakshmi.

“We alone can challenge and defeat the casteist, communal and pro-capitalist BJP! Get ready!”
Behanji Mayawati’s clarion call to the BSP workers.

The party claims to be inspired by the philosophy of
Gautama Buddha,B. R. Ambedkar, Mahatma Jyotiba Phule, Narayana Guru,
Periyar E. V. Ramasamy and Chhatrapati Shahuji Maharaj.It was founded by
Kanshi Ram in 1984, who named his protégée Mayawati as his successor in
2001.

As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched
the political party, namely, Bahujan Samaj Party on April 14, 1984.  We,
by following the footsteps of our ancestors and guidance of Manyawar
Kanshi Ram Saheb, are able to form our own government for four times in
Uttar Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.

The Techno-Politico-Socio-Transformation and Economic Emancipation Movement is nothing but the ART of GIVING!

http://www.thecitizen.in/index.php/en/NewsDetail/index/2/12745/Judiciary-in-Mutiny


Citizen

http://www.thecitizen.in/…/index/2/12745/Judiciary-in-Mutiny

Seema Mustafa,
Editor,
The Citizen.
the citizen.in
THE CITIZEN BUREAU | 12 JANUARY, 2018

Judiciary in Mutiny

Who is the master of the roster?: “Let the Nation Decide” On Impeachment of Chief Justice
NEW DELHI: Four senior sitting Justices of the Supreme Court–Justices
J. Chelameswar,Ranjan Gogoi,Madan B Lokur,Kurian Joseph– met Chief
Justice of India Dipak Mishra in his chambers this morning to
collectively try and persuade him “that certain things aren’t in order
so take remedial measures but unfortunately our efforts failed.”


They then moved to hold a press conference, the first ever held in
independent India by serving Justices of the apex court that not just
stunned the country but has already set into motion a series of actions
that will impact from the lowest to the highest rung of the judiciary.
Asked if impeachment against the Chief Justice was possible by
reporters, Justice Chelameswar said “we are not saying anything, let the
nation decide.”

The move to come out and speak to the media
while releasing a letter written by them to the Chief Justice sent not
just the government but the entire Opposition into a huddle because of
the very serious implications. Earlier differences between Justices of
the apex court were resolved within, but as advocate KTS Tulsi said,
obviously the four sitting Justices had exhausted all relevant options
and were left with little else but to share their “anguish and concerns”
with the nation.

In fact the judges admitted the same when they
told reporters that this move had not made them happy. “We owe a
responsibility to the institution and the nation. Our efforts have
failed in convincing CJI to take steps to protect the institution,” the
judges said.

“It is with no pleasure that we have been compelled
to do this, administration of Supreme Court is not in order,” they said.
(Text of the
letter:Totally-Unprecedented-Sign-of-Anguish-Over-Judicial-Orders-4-Senior-SC-Justices-Release-Letter-to-CJI-in-Press-Meet)


The judges were categorical that “The convention of recognising that
CJI is the master of roster and assigns cases to different benches is
for disciplined and efficient transaction of court business and not a
recognition of superior authority.” And that “the CJI is only the first
among equals nothing more and nothing less”.

Whispers in the
corridors suggest several specific issues behind the dire step taken by
the four Justices. However, these cannot be written of as yet because of
legal limitations. The judges were asked if the Loya case that came up
before the Supreme Court today was a trigger to which Justice Gogoi
replied with a brief, “yes.” Sources, however, said that several issues
were involved and while it was highly unfortunate that the judiciary was
so hit, this could lead to a much needed cleansing from within. Or for
that matter, without. Justice Loya’s mysterious death as reported by the
Caravan is before the court, and the hearing will be now on Monday.


The judges said that several “undesirable” things had happened in the
judiciary; that they had sent the letter to the CJI earlier but did not
hear from him “The administration of the SC is not in order and many
things which are less than desirable have happened in last few
months,”Justice Chelameswar said.

A stunned government lapsed
into silence, as did the Congress party. Government “sources” were
quoted by a section of the media as maintaining this was an “internal”
matter of the judiciary. Senior advocates, however, told The Citizen
that this would have an impact outside the judiciary, as not just
because it was unprecedented but also pointed to serious issues
concerning the highest court of the land and the Chief Justice of India.


A prominent section of the Supreme Court advocates welcomed the press
conference. Indira Jaising told ANI, “I think it’s a historic press
conference. I think we, the people of India have a right to know what is
going on within the judiciary and I welcome this.” She made it clear
that this was not a position against the Chief Justice but for a
consensus.

Advocate Prashant Bhushan was even more direct
saying,”CJI Dipak Misra is misusing his power and this must stop. It’s
extremely dangerous for our democracy. The four judges have made the
people aware about how power is being misused within SC.”














NEW
DELHI: Four senior sitting Justices of the Supreme Court–Justices
J. Chelameswar,Ranjan Gogoi,Madan B Lokur,Kurian
Joseph–
met Chief Ju
thecitizen.in


https://thewire.in/…/dipak-misra-chief-justice-of-india-la…/
Parantap Bhatt • 5 months ago

We are living in the times where Legislature and Executive has already
been saffronized / RSSised. What is left is the completion of the
triumvirate.

Amitabha Basu • 5 months ago

Sh. Deepak Mishra has been in the news for several reasons :
(1) He declared that the national anthem should be played before every film and that everyone should stand up for it

(2) He delivered a judgement that started with a 192-word sentence ….
is this not a case of confusing the reader and leaving the intention of
the writer subject to any interpretation that the reader chooses ? Can
he not state his views clearly and succinctly ?
(3) He refused to strike down the long-standing law on criminal defamation, which has been abandoned in several countries.

These are apart from the illegal land acquisition case and other issues
that Sh. Shanti Bhushan talks about here. Do we then look forward to a
pliant, obedient and ‘nationalistic’ CJI who will do the executive’s
bidding unquestioningly ?

Avatar
mnrao • 5 months ago

If the allegations are true, how and why CJI Kehar recommend Justice Mishra’s name ? Why this itself shouldn’t be probed?

Nathan • 5 months ago

What happened to Khehar and his son? Zilch 1

Avatar
mahesh chandra • 5 months ago

How did this guy
become a judge in the first place ? Anomaly was not rectified & the
collegium let it go. System is defunct.


The ex CJI Sathasivam committed a grave error of judgement by ordering
that the EVM had to be replaced in a phased manner where the very fact
that EVMs had to be replaced itself was a clear proof that they could be
tampered. He ordered on the suggestion of ex CEC Sampath because of the
cost of Rs1600 crore at that time whih i now more than Rs 5000 crore.
And the CEC is not making the software and the the source code public as
they developed by foreign country’s that are not even shared to the
CEC.
sa Arya Mala • 11 hours ago

Bringing
the reality to the public is the need of the hour. The way the present
govt is bullying every institution is of course making the democracy in
India a farce. At least they are honest. Of course, Congress also has
bullied and many corruption by the judges have been brushed under the
carpet. You should ponder how and why Justice Sathasivam was “rewarded
as Governor of Kerala post retirement and post handling Shah’s case.
The Murderers of democratic institutions even tried to make the chief of
Human Rights Commission.

BTW…. The president himself, the
Executive. Parliament, Judiciary including the CJI and the media are all
chamchas, stooges, chelas, slaves, bootlickers, of Murderer of
democratic institutions (Modi) remotely controlled by just 1%
intolerant, cunning, crooked, number one terrorists of the world ever
shooting, lynching, lunatic, mentally retarded, own mother’s flesh eater
cannibal chitpavan brahmin RSS (Rakshasa Swayam Sevaks) who gobbled the
Mastser Key for BJP (Brashtachar Jiyadha Psychopaths) by tampering the
fraud EVMs to win elections.


News, Commentary, Analysis, India News, Political News, External Affairs, Science, Economics, Gender, Culture, Law
thewire.in

comments (0)
2500 Sat 13 Jan 2018 LESSON On this wonderful 15-1-2018 day, WE wish you the best that life has to offer! Happy Birthday to our Behenji Ms Mayawati! Sarvajan Samaj celebrates this day throughout the world. JAIL Dipak Mishra Should a Judge With a Serious Moral Flaw Become Chief Justice of India? Truly unprecedented! Kudos to 4 senior-most judges of SC who addressed a Press Conference today (Friday) to apprise the people about the extraordinary abuse of ‘master of roster’ powers by Chief Justice (India) in selectively assigning politically sensitive cases to hand picked junior judges for desired outcome. Somebody had to confront the situation, where the CJ(I) is blatantly misusing his powers, hence the unprecedented step : Prashant Bhushan (President, Swaraj Abhiyan) (Indian democracy at crossroads! Highest judicial institution under cloud!
Filed under: General
Posted by: @ 5:17 am

 2500 Sat 13 Jan 2018 LESSON

On
this wonderful 15-1-2018 day, WE wish you the best that life has to
offer! Happy Birthday to our Behenji Ms Mayawati! Sarvajan Samaj celebrates this day throughout the world.

JAIL Dipak Mishra

Should a Judge With a Serious Moral Flaw Become Chief Justice of India?

Truly unprecedented!


Kudos to 4 senior-most judges of SC who addressed a Press Conference
today (Friday) to apprise the people about the extraordinary abuse of
‘master of roster’ powers by Chief Justice (India) in selectively
assigning politically sensitive cases to hand picked junior judges for
desired outcome. Somebody had to confront the situation, where the CJ(I)
is blatantly misusing his powers, hence the unprecedented step :
Prashant Bhushan (President, Swaraj Abhiyan)

(Indian democracy at crossroads!
Highest judicial institution under cloud!



https://www.youtube.com/watch?v=MLU-aTYkkUQ
Bahan Kumari Mayawati Birthday rally by BSP Bangalore on 15-1-2018 starting from Anekal.
Jai Bhim reports some unheard voices in our society. Our mission is to
bring such voices in front of the public and to make them understand
there are dark sides in our society.
This video is about a bike rally conducted on behalf of Mayawathi’s 62nd birthday by BSP


Jai
Bhim reports some unheard voices in our society. Our mission is to
bring such voices in front of the public and to make them…
youtube.com
 Jaibheem.
Let us celebrate our great leader and mentor Behenji’s 62nd Birthday on
15/1/2018 and dedicate to our movement by reaching our Bhaujan Samaj.
I request all our Brothers of Bangalore division to join the Bike Rally on 15th Monday at Anekal as the starting point.
Thank u. Lakshmi.

“We alone can challenge and defeat the casteist, communal and pro-capitalist BJP! Get ready!”
Behanji Mayawati’s clarion call to the BSP workers.

The party claims to be inspired by the philosophy of
Gautama Buddha,B. R. Ambedkar, Mahatma Jyotiba Phule, Narayana Guru,
Periyar E. V. Ramasamy and Chhatrapati Shahuji Maharaj.It was founded by
Kanshi Ram in 1984, who named his protégée Mayawati as his successor in
2001.

As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched
the political party, namely, Bahujan Samaj Party on April 14, 1984.  We,
by following the footsteps of our ancestors and guidance of Manyawar
Kanshi Ram Saheb, are able to form our own government for four times in
Uttar Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.

The Techno-Politico-Socio-Transformation and Economic Emancipation Movement is nothing but the ART of GIVING!

Now
that BSP is increasing the pace of the movement in a greater speed,
They mobilize more funds to achieve greater success. BSP is a
self-respect movement. Self-respect movement can succeed only with
self-help. BSP is  not taking funds from business houses and corporate
companies. Collecting money through membership is one source for BSP.
Now BSP restarted the collection of funds on Behenji Ms Mayawati’s 
birthday every year as BSP were doing earlier. With these two sources,
BSP can manage the party activities. Funds are collected through
registers in the name of Jankalyan Diwas. Similarly, BSP also deposit
the membership money with the Central Office as and when they enroll the
members.
    •    Collection of funds on the eve of Bahenji Ms
Mayawati s birthday to be continued in future, It has become a tradition
for the Bahujan Samaj to collect money for running the movement.

Tampering of EVMs
by BJP :  Our failure to form our own government in other states has
helped the BJP to defeat us in Uttar Pradesh. They found that BSP is
strong only in UP and not in other states and hence they thought that if
they could finish us in UP, BSP will die a natural death in all other
states. That is how they focused their entire strength to defeat us in
UP. However, they could not win through fair means. They had to resort
to fraudulent way of tampering the electronic voting machines (EVMs) to
defeat us.

BJP and company had used the EVMs in 2014 itself to
win the General Election. We thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.

The
Ex CJI Sathasivam had committed a grave error of judgement by ordering
that the EVMs could be replaced in a phased manner as it was proved that
they could be tampered. The very fact that the EVMs have to be replaced
is in itself a proof that they could be tampered. This order has
supported the Murderers of democratic institutions (Modi) to gobble the
Master Key where the Universal Adult Franchise is being negated by the
fraud EVMs. The Executive, Parliament, Judiciary and the Media is being
RSSised in favour manusmriti going against our Marvelous and Modern
Constitution endangering Democracy, Equality, Fraternity and Liberty.

https://timesofindia.indiatimes.com/…/articles…/62481017.cms


[<<While the SC noted that the death was a “serious issue”,
senior advocates Dushyant Dave and Indira Jaising appeared before a
bench of Justices Arun Mishra and M M Shantanagoudar with folded hands
to point out that a similar petition has been filed by Bombay Lawyers’
Association in Bombay High Court which had already passed two orders.
They said the HC was seized of the matter and asked the court not to
take up the case filed by a journalist and a political activist seeking
an independent probe into Loya’s death.

Fearing that any adverse
order passed by the apex court would make the petition in the HC
infructuous, Dave said, “I respectfully request the court with folded
hands not to take up the case. Lordships should not hear the case.”
Jaising pitched in and said she had instructions from the lawyers’
association to request the court not to hear the case.

When the
two lawyers insisted on continuing with their arguments, the bench said,
“We have heard your views and now you sit down.” The bench then asked
Maharashtra’s counsel Nishant Katneshwarkar to take instructions from
the state government and directed him to place Loya’s post-mortem
examination report and other relevant documents before the court on
January 15 when it will take up the case for further hearing.>>

(Excerpted from the sl. no. II. below.)

I/III.
https://timesofindia.indiatimes.com/…/articles…/62481017.cms

Final trigger: Rejection of demand for senior bench to hear PIL on Judge Loya’s death

Dhananjay Mahapatra |

TNN | Updated: Jan 13, 2018, 10:20 IST

HIGHLIGHTS
Rejection of demand for senior bench to hear PIL on Judge Loya’s death
was the final trigger for the press conference called by four
senior-most SC judges on Friday.
The CJI made it clear that he would
not break tradition, backed by a recent five-judge bench decision
giving him sole discretion to assign cases to benches of his choice.
(Left to right) Justices Kurian Joseph, J Chelameswar, Ranjan Gogoi,
and Madan Lokur at a press conference in New Delhi on Friday. (PTI
photo)Final trigger: Rejection of demand for senior bench to hear PIL on
Judge Loya’s death

NEW DELHI: The final trigger for the stunning
press conference by the four senior-most judges+ of the Supreme Court
came at 10.15am on Friday - just 15 minutes before the commencement of
proceedings - when Chief Justice Dipak Misra bluntly turned down their
last-minute request to shift a politically sensitive case from a
particular bench.

The CJI made it clear that he would not break
tradition, backed by a recent five-judge bench decision giving him sole
discretion to assign cases to benches of his choice.
On Thursday, a
CJI-led bench had admitted a public interest litigation (PIL) seeking a
probe into the death of B H Loya, who as special CBI judge was hearing
the case of gangster Sohrabuddin Sheikh’s “fake” encounter.

Read: Full text of four senior SC judges’ letter to CJI


The four judges - all members of the crucial collegium by virtue of
being no. 2 to no. 5 in seniority - thought that a matter of importance
to the integrity of the judiciary and to the nation should be assigned
to a bench headed by a judge who was more senior than Justice Arun
Mishra, who is 10th in the pecking order of the 25 SC judges.


With the CJI refusing to heed the demand, the rebellious quartet
hurriedly called the media at noon after quickly completing the day’s
work.

Four top judges revolt against CJI; Supreme Court on trial
Loya died in Nagpur on December 1, 2014. The CBI court subsequently
acquitted BJP chief Amit Shah, who was among the accused, along with a
few others.
What the rift in SC is about

SC sources said
Misra’s decision was backed by the November 2017 verdict saying CJI was
“master of the roster” and was free to assign cases to any bench and
determine the number and composition of judges on a bench..

Blog: Towards a new Supreme Court - Traditional wisdom besieged as senior justices prise open veil of secrecy


Disappointed by the rejection of their request, the four judges told
the CJI they would act as they deemed fit. All four, heading separate
benches from court numbers 2 to 5, finished their day’s work within one
and a half hours and rushed to Justice Chelameswar’s house for a press
conference which started at 12.20 pm.

The CJI’s office said the
chief justice has made it clear that he would not break with tradition
giving him sole discretion to assign cases to benches of his choice.
“Cases have been assigned by ex-CJIs - Justices H L Dattu, T S Thakur, J
S Khehar - as per their discretion and the present CJI is not doing
anything that is contrary to the tradition backed by the constitution
bench ruling.”

This assertion by the CJI’s office found
reflection in the letter written by the four senior-most judges to the
CJI two months ago. It had said: “There have been instances where cases
having far-reaching consequences for the nation and the institution had
been assigned by the Chief Justices of this Court selectively to the
benches ‘of their preference’ without any rationale basis for such
assignment. This must be guarded against at all costs”.

TOP COMMENT
Well done CJI , Perfect response to these 4 moron judges..they don'’t
have right to spread panic In country..India is democratic and will be
democratic country..this huge country is not depend on the… Read More
Rahul Bhardwaj


The letter also said: “The convention of recognising the privilege of
the CJI to form roster and assign cases to different members/benches of
the SC is a convention devised for disciplined and efficient transaction
of business of the court but not a recognition of any superior
authority, legal or factual of the CJI over his colleagues. It is too
well settled in the jurisprudence of this country that the CJI is only
the first among equals - nothing more or nothing less.”

The CJI’s
office used this quote and said if these most senior judges were equal
to the so-called junior judges in the court, then “what is the grievance
against a case getting listed before judge X or judge Y?”

In Video: Four sitting SC judges hold press conference, says court’s administration not in order


India
News: The final trigger for the stunning press conference by the four
senior-most judges of the Supreme Court came at 10.15am on Friday – just
15 minutes be
timesofindia.indiatimes.com

http://www.asianage.com/…/govt-keeps-a-safe-distance-opposi…

Govt keeps a safe distance; Opposition bid to ‘impeach’ CJI?

THE ASIAN AGE. |
SREEPARNA CHAKRABARTY

Published : Jan 13, 2018, 1:07 am IST Updated : Jan 13, 2018, 1:07 am IST

The person against whom the motion is moved gets a chance to put his point forward to the committee in writing.

Supreme Court of India (Photo: Asian Age)


New Delhi: As an open rebellion broke out in the judiciary with four
top Supreme Court judges levelling charges against the Chief Justice of
India, the Opposition parties moved swiftly and are likely to move a
“symbolic” impeachment motion against CJI Dipak Misra in the Rajya
Sabha. The government, however, kept a safe distance and made it clear
that it would not intervene in the matter.

Officially, the
Congress, Trinamul Congress and the Left said the matter should be
looked into, terming the charges levelled by the four judges as grave in
nature. Sources said the Opposition parties are in touch with each
other to explore the option of moving a motion of impeachment in the
Rajya Sabha against CJI Misra. Any such motion will be symbolic in
nature as the Opposition doesn’t have the two-thirds strength required
for it to be passed. Also, the Opposition can move this motion in the
Upper House only as it requires the signatures of only 50 members there,
as against those of 100 members in the Lok Sabha.

As per
precedents, it is up to the Rajya Sabha Chairman to admit the motion.
After the Chairman admits the motion, it is referred to a committee of
two judges and a senior advocate, who then investigate the matter. The
person against whom the motion is moved gets a chance to put his point
forward to the committee in writing.

CJI Misra is
due to retire in October this year. On the other side, though
speculation was rife that law minister Ravi Shankar Prasad had briefed
Prime Minister Narendra Modi on Friday’s dramatic developments, the
government made it clear that it would not intervene in the matter of
four senior judges saying the situation in the Supreme Court was “not in
order”. Minister of state for law P.P. Chaudhury said: “Our judiciary
is reputed all over the world, is independent and will sort out the
matter itself.”

The Congress demanded a probe, saying: “What
happened today was unprecedented and needed to be looked into”. Lending
weight to the importance of the matter, a press conference was addressed
by Congress president Rahul Gandhi, where he said the points that have
been raised by the four Supreme Court judges were “extremely important”.
He said: “They have mentioned that there is a threat to democracy. I
think it is extremely serious and needs to be looked into carefully.”


Interestingly, it was the first time that the Congress had raised the
matter of allegations about the “mysterious” death of CBI judge B.H.
Loya, who was hearing the Sohrabuddin Sheikh encounter case. While
addressing the media in the morning, the judges had mentioned the Loya
case, saying it was one of the issues they had raised with CJI Misra
before deciding to go public with their grievances.

Mr Gandhi
said: “They (the four judges) have also made a point about Judge Loya’s
case. I think that also needs to be investigated properly. It needs to
be examined at the highest level of the honourable Supreme Court. This
type of thing has never happened before. It is unprecedented and I think
all citizens who love the idea of justice… are looking at this issue
closely, and I think it is important to be addressed.”

Alleging
interference by the Centre in the judiciary, Trinamul Congress chief
Mamata Banerjee said: “We are deeply anguished with the developments
today about the Supreme Court. What we are getting from the statement of
the four senior judges of the Supreme Court about the affairs of the
court makes us really sad as citizens.” She added: “Judiciary and media
are pillars of democracy. Extreme interference of the Central government
with the judiciary is dangerous for democracy.”

A controversy,
meanwhile, erupted over CPI leader D. Raja meeting Justice Chelameswar
at his residence. Many questioned the meeting. National Conference’s
Omar Abdullah said in a tweet that Mr Raja’s decision to go to the
judge’s house was “ill-considered”, and that it “plays into the hands of
those who want to discredit what the judges said/did”.

Mr Raja,
in his defence, said: “Have known him for a long time. When I came to
know of the extraordinary step taken by him and the other judges, I
thought I must meet him. Not giving it political colour. These are
concerns for everybody, it’s about the future of the country and of
democracy.”


Peace Is Doable


The person against whom the motion is moved gets a chance to put his point forward to the committee in writing.
asianage.com


https://timesofindia.indiatimes.com/…/articles…/62481362.cms
SC takes cognisance of Loya’s death, says its a serious issue

Amit Anand Choudhary | TNN | Jan 13, 2018, 05:41 IST


NEW DELHI: Minutes before four top judges of the Supreme Court revolted
against Chief Justice of India Dipak Misra and cited a case relating to
the death of Sohrabuddin fake encounter trial judge B M Loya as one of
the sticking points, the SC agreed to examine the plea for an
independent probe into the case.

While the SC noted that the
death was a “serious issue”, senior advocates Dushyant Dave and Indira
Jaising appeared before a bench of Justices Arun Mishra and M M
Shantanagoudar with folded hands to point out that a similar petition
has been filed by Bombay Lawyers’ Association in Bombay High Court which
had already passed two orders. They said the HC was seized of the
matter and asked the court not to take up the case filed by a journalist
and a political activist seeking an independent probe into Loya’s
death.

Fearing that any adverse order passed by the apex court
would make the petition in the HC infructuous, Dave said, “I
respectfully request the court with folded hands not to take up the
case. Lordships should not hear the case.” Jaising pitched in and said
she had instructions from the lawyers’ association to request the court
not to hear the case.

When the two lawyers insisted on continuing
with their arguments, the bench said, “We have heard your views and now
you sit down.” The bench then asked Maharashtra’s counsel Nishant
Katneshwarkar to take instructions from the state government and
directed him to place Loya’s post-mortem examination report and other
relevant documents before the court on January 15 when it will take up
the case for further hearing.

“It is a serious matter and we will
examine the case. We will also look into the documents. Place those
documents before us,” the bench said.

LATEST COMMENT
BJP has
been able to exercise its hands into judiciary too.It is dangerous trend
when law and order in the country has been deteriorating faster.Whether
it is women’s security or general admini… Read More
kumpta Shankar.


Loya died on December 1, 2014 in Nagpur where he had gone to attend a
wedding. He was the CBI judge hearing the Sohrabuddin fake encounter
case, which was transferred by the SC from Gujarat to Mumbai in
September 2013. The next trial judge acquitted Amit Shah and others in
the fake encounter case on December 30, 2014.

Though some reports
have claimed suspicious circumstances around Loya’s death, his son Anuj
Loya and Bombay HC judge Justice Bhushan Gavai had said there were no
unusual circumstances in the death of the CBI judge.


India
News: Minutes before four top judges of the Supreme Court revolted
against Chief Justice of India Dipak Misra and cited a case relating to
the death of Sohr
timesofindia.indiatimes.com



https://thewire.in/163957/dipak-misra-chief-justice-of-india-land-allotment-case/


Inline image 3


Should a Judge With a Serious Moral Flaw Become Chief Justice of India?

Share this:

Given the allegations of impropriety against him, should Justice
Dipak Misra become the next CJI just because he is the senior-most judge
in the Supreme Court?

https://thewire.in/…/dipak-misra-chief-justice-of-india-la…/
Parantap Bhatt • 5 months ago


We are living in the times where Legislature and Executive has already
been saffronized / RSSised. What is left is the completion of the
triumvirate.

Amitabha Basu • 5 months ago

Sh. Deepak Mishra has been in the news for several reasons :
(1) He declared that the national anthem should be played before every film and that everyone should stand up for it
(2) He delivered a judgement that started with a 192-word sentence ….
is this not a case of confusing the reader and leaving the intention of
the writer subject to any interpretation that the reader chooses ? Can
he not state his views clearly and succinctly ?
(3) He refused to strike down the long-standing law on criminal defamation, which has been abandoned in several countries.


These are apart from the illegal land acquisition case and other issues
that Sh. Shanti Bhushan talks about here. Do we then look forward to a
pliant, obedient and ‘nationalistic’ CJI who will do the executive’s
bidding unquestioningly ?

DJT Amitabha Basu • 5 months ago

(3) He refused to strike down the long-standing law on criminal defamation
Why don’t you vote for a party that promises to repeal the law instead of searching for activist judges.

2

Reply

Share ›

Avatar
mnrao • 5 months ago

If the allegations are true, how and why CJI Kehar recommend Justice Mishra’s name ? Why this itself shouldn’t be probed?

5

Reply

Share ›

Avatar
Nathan • 5 months ago

What happened to Khehar and his son? Zilch

1

Reply

Share ›

Avatar
mahesh chandra • 5 months ago


How did this guy become a judge in the first place ? Anomaly was not
rectified & the collegium let it go. System is defunct.

7

Reply

Share ›

Avatar
Sudhansu Mohanty • 5 months ago


It seems the image of the judiciary has taken a serious beating. Pray,
what could get worse than this? The land was meant for landless person
defined as “…one who and his family members do not hold land more than
two acres and who have no profitable means of livelihood other than
agriculture…” Justice Dipak Misra in his affidavit to qualify for
allotment of land had testified thus: “I am Brahmin by caste and the
extent of landed property held by me including all the members of my
family is nil.” This was false and with a clear intent to mislead and
circumvent the rule. In the words of Shanti Bhushan, “A false statement
made in declaration, which is by law receivable as evidence, and using
as true such declaration knowing it to be false, are serious offences
under Section 199 and Section 200 of the IPC, punishable with up to
seven years of imprisonment and a fine. The filing of that affidavit by
Justice Misra is thus a very serious matter.” Far from considering a
person like him as the CJI, the law must now take its course, unhindered
and untrammelled by how high and mighty he could be today. Recall the
prescient words of Thomas Fuller, the 17th century English churchman:
“Be you ever so high the law is above you!”

I had in An Open
Letter to the CJI published on July 23, 2017 pleaded that the ball is in
the CJI’s court. “Given that, as things stand today, no FIR can be
registered against any judge without the permission of the Chief Justice
of India, I would urge and plead with you to appoint a Committee
comprising of a few senior judges of the Supreme Court with the
direction to carry out an immediate in-house inquiry to find out the
truth. It has to be immediate – Justice delayed is justice denied! – and
your decision in the matter put out in the public domain to restore
citizens’ faith in the judiciary… If the alleged judge is innocent the
public must know; if found guilty, he should be dealt with the severest
punishment that can be sanctioned against a public official and a
Supreme Court judge to boot, so that the exemplary punitive action meted
out rings down the corridor of Indian nation and democracy that prides
in its rule of law. Sunlight is the best disinfectant. After all,
judges, given the role they play in a nation’s life, are expected to
follow the punctilio of a higher code and, as the saying goes, judges
must like Caesar’s wife be absolutely and always above board. And all
along, we as citizens and you occupying one of the highest offices in
this nation need to stay ineffably humble regardless of the position we
hold and the perch we speak and act from, and chant the prescient words
of Thomas Fuller, the 17th century English churchman: “Be you ever so
high the law is above you”!”

Since my urging were not heeded to
by the CJI and he recommended Justice Misra’s name as his successor, I
was forced to take up the issue with the Prime Minister in An Open
Letter to the Prime Minister of India: Let Transparency and Openness
Prevail published on July 31, 2017 where I concluded pleading thus: “My
mind, disquiet and far from stilled, travels back to Justice C.K.
Prasad’s judgment, which in 2014 had created a nationwide controversy.
As reported, he pulled out the 35-hectare Cidco prime land allotment
case of public land originally listed before a three-judge SC bench, and
on an oral plea, decided within a couple of minutes a 12-year-long
battle, at a throwaway price of Rs 33 crore in favour of the winning
bidder. The market value of the 35-hectare land was said to be about 100
times more — so glaring was the case that it prompted senior lawyer
Dushyant Dave to question the bench’s judicial propriety. It is this
aspect of institutional integrity that Justice Kapadia had laid emphasis
on in his March 3, 2011 CVC judgment. The CJI is much more than the
primus inter pares vis-a-vis other SC judges. He exercises
administrative powers, assigns cases to other SC judges and thus plays
an extremely important role in the nation’s judicial life.

“Now,
it’s for you, Hon’ble Prime Minister, as the head of the government, to
act and do the appropriate course correction. Para 2 of the Memorandum
of Procedure amply makes it clear that it is for the government to
decide and own responsibility for the CJI’s appointment. Let
Transparency and Openness prevail in public governance. We fervently
hope you will ensure that.”

I am glad that Mr. Shanti Bhushan,
one of the foremost proponents of transparency, probity and honesty in
judicial life has brought this issue centre-stage. It is now for the
Hon’ble Prime Minister to act and right the wrong.

Should a Judge With a Serious Moral Flaw Become Chief Justice of India?
By Shanti Bhushan on 02/08/2017 • 15 Comments
Share this:
Given the allegations of impropriety against him, should Justice Dipak
Misra become the next CJI just because he is the senior-most judge in
the Supreme Court?
The CJI wields enormous power in shaping the future of the judiciary. Credit: Twitter/Reuters


On August 27, Chief Justice of India (CJI) J.S. Khehar will demit
office. The next in line is Justice Dipak Misra, but should the vacancy
be filled up simply by the rule of seniority?

The CJI is a
constitutional authority and presides over the country’s judiciary,
comprising 31 Supreme Court justices, over 1000 high court judges and
over 16,000 subordinate judges. The CJI dispenses justice in the highest
court in cases involving complex constitutional issues, issues
affecting the rule of law, issues having an impact on governance in the
country, issues touching the lives and liberties of 1.3 billion Indians,
and dispenses justice in regular civil and criminal appeals. As head of
the Supreme Court, the CJI wields wide powers not just in
administration but also in constituting benches and allocating matters,
often politically sensitive ones.

In the First Judges case, the Supreme Court emphasised:


“Judges should be of stern stuff and tough fibre, unbending before
power, economic or political, and they must uphold the core principle of
the rule of law…”

In the Second Judges case, the Supreme Court in 1993 held:


“It is well-known that the appointment of superior judges is from
amongst persons of mature age with known background and reputation in
the legal profession… The collective wisdom of the constitutional
functionaries involved in the process of appointing superior judges is
expected to ensure that persons of unimpeachable integrity alone are
appointed to these high offices and no doubtful persons gain entry. It
is, therefore, time that all the constitutional functionaries involved
in the process of appointment of superior judges should be fully alive
to the serious implications of their constitutional obligation and be
zealous in its discharge in order to ensure that no doubtful appointment
can be made.”

The Supreme Court thus gave primacy to the CJI in
the process of selecting judges to be appointed to the apex and high
courts. The CJI thus wields enormous power in shaping the future of the
judiciary. That is why the present CJI in the National Judicial
Appointments Commission (NJAC) case has warned:

“The
sensitivity of selecting judges is so enormous and the consequences of
making inappropriate appointments so dangerous that if those involved in
the process of selection and appointment of judges to the higher
judiciary make wrongful selection it may well lead the nation into a
chaos of sorts.”

In Manoj Narula vs Union of India, Justice Misra
himself observed, “A democratic polity, as understood in its
quintessential purity, is conceptually abhorrent to corruption and,
especially corruption at high places.”

Land allotment case


Yet, Justice Misra has surprised many by what appears to be a serious
lapse in conduct. He had applied for and obtained a lease of two acres
of agricultural land in 1979 (while he was a lawyer) from the government
of Odisha. In the affidavit filed by him (as a condition for allotment)
he said: “I am Brahmin by caste and the extent of landed property held
by me including all the members of my family is nil.”
Also read: Old Land Allotment Case Casts Shadow on Justice Dipak Misra’s Nomination as CJI


The lease was later cancelled by a well-considered order passed against
him by the additional district magistrate of Cuttack on February 11,
1985, in proceedings under the Orissa Government Land Settlement Act,
1962:

“This G.O specifically provides vide paragraph 4 that a
landless person is one who and his family members do not hold land more
than two acres and who have no profitable means of livelihood other
than agriculture… Therefore I am satisfied that the opposite party
(Justice Misra) was not a landless person and as such he was not
eligible for settlement of govt land for agricultural purpose. On this
ground alone, the lease is liable to be cancelled… I am satisfied that
the lessee has obtained lease by misrepresentation and fraud.”

It
also appears that there were many other persons who had claimed such
land by questionable means. In a writ petition filed by Chittaranjan
Mohanty in the high court of Odisha, the court had passed an order on
January 18, 2012, directing the CBI to enquire and investigate into
unauthorised encroachment/occupation of government lands in the said
area. The CBI had registered preliminary enquiry stating:


“(a) PE 1(S)/2011 for probing into the alleged unauthorized encroachment
of entire Government land at Bidanasi Area of Cuttack District
comprising of 13 mouzas viz Bidyadharpur, Bentakarpada, Ramgarh,
Thangarhuda, Brajabiharipur and Unit 1 to Unit 8.”

The CBI submitted a final status report on May 30, 2013, wherein it expressly found that:


“In this case, Shri Dipak Mishra, S/o Raghunath Mishra,
Vill-Tulsipur, PS- Lalbagh, Cuttack & permanent R/o Banpur, Puri was
sanctioned 2 acres of land by the then Tahasildar Mr. J. A. Khan on
30.11.1979 at Plot No 34, Khata No 330, Mouja- Bidhyasharpur.”


“The allotment order of Tahasildar was cancelled by ADM Cuttack vide
Order 11.02.1985. But the record was corrected only on 06.01.12 as per
the order passed by the Tahasildar, Cuttack only after 06.01.2012.”

The CBI further found that:


“Enquiry has already revealed certain instances of irregular
leasing out of government land to ineligible beneficiaries by the
Tahasildar, Cuttack Sadar during the period 1977 to 1980 in Bidyadharpur
Mouza. Though some of the cases of irregular lease were cancelled by
the ADM (Revenue) on review but the leaseholders had not vacated the
said land. Even the records were corrected after 06.01.2012 even though
the lease was cancelled during 1984-85.”

The fate of the high court proceedings subsequent to this report remain unclear.


A false statement made in declaration, which is by law receivable as
evidence, and using as true such declaration knowing it to be false, are
serious offences under Section 199 and Section 200 of the IPC,
punishable with up to seven years of imprisonment and a fine. The filing
of that affidavit by Justice Misra is thus a very serious matter.
Also read: Seniority as the Norm to Appoint India’s Chief Justice is a Dubious Convention


Justice Misra’s name has even appeared in the suicide note by former
Arunachal Pradesh chief minister Kalikho Pul. Though no investigation
has taken place in that matter, the inquest report found the suicide
note to be genuine. Under Section 32 of The Evidence Act, a suicide note
has evidentiary value and must be followed up with a detailed enquiry
after lodging an FIR, if need be.

Recently, newspaper reports
have also appeared about Justice Misra’s name cropping up in the course
of an enquiry by three judges of high courts into allegations against
two sitting judges of the Odisha high court.

Should such a person
become the CJI, even if he is the senior-most judge? Seniority is an
important principle, though not the only principle for appointing the
CJI. I have always opposed the supersession of judges for political or
ideological considerations. As law minister in 1977, I had opposed the
strident demand from my party to supercede judges who had decided the
infamous habeas corpus judgement during the Emergency. In this case,
however, the issue is of unsuitability on serious ethical
considerations.

The recommendation by the present CJI for Justice
Misra to succeed him is unfortunate in light of his own observations in
the NJAC case. The country will now have to look up to the president
and the prime minister to perform their duties, send back the CJI’s
recommendation and suggest the appointment of the next judge in
seniority.

Shanti Bhushan was India’s law minister from 1977-79 and is a senior advocate in the Supreme Court.


Given
the allegations of impropriety against him, should Justice Dipak Misra
become the next CJI just because he is the senior-most judge in the
Supreme…
thewire.in

http://www.livelaw.in/sc-dismisses-plea-appointment-dipak-misra-cji-imposes-rs-10-lakh/

Inline image 1


https://groups.google.com/forum/…
JAIL Dipak Mishra

Inline image 2
https://groups.google.com/forum/…
https://invalid.invalid/swarajabhi…/videos/2001540203449009/

Truly unprecedented!


Kudos to 4 senior-most judges of SC who addressed a Press Conference
today (Friday) to apprise the people about the extraordinary abuse of
‘master of roster’ powers by Chief Justice (India) in selectively
assigning politically sensitive cases to hand picked junior judges for
desired outcome. Somebody had to confront the situation, where the CJ(I)
is blatantly misusing his powers, hence the unprecedented step :
Prashant Bhushan (President, Swaraj Abhiyan)

(Indian democracy at crossroads!
Highest judicial institution under cloud!


May also look up: ‘Four Seniormost Supreme Court Judges (Barring the
CJI) Make Serious Allegations against the Chief Justice of India:
Unprecedented’ at <https://groups.google.com/forum/…>.)
Editorial : Dipak Mishra Unfit Judge? Don’t elevate him as CJI , JAIL him

- An Appeal to H.E.Honourable President of India


Justice Dipak Mishra has a criminal past of fraud , cheating the
authorities to get land allotment. He is unfit even to be a munsiff
judge let alone CJI. He has managed the crime cover up well.

He
and present CJI Khehar have helped the union government in their
unjust illegal actions like unjust imposition of president rule and
change of chief miniser in few states, cover up of Corporate scams
like Birla - Sahara , lake , forest , revenue land encroachments by
powerful , etc. In turn as a payout Union government has made them
Chief Justice of India and helped the judges in cover up of their own
crimes. Quid Pro Quo.

CJI Khehar & Dipak Mishra have
effectively stalled proper investigations into crimes committed by
them. They have even stalled the legal prosecution. Allthrough Union
Government and respective state governments have helped them inspite of
clinching evidences against two judges.

Nowadays judges
who don’t dance to the tune of corrupt higher judges , corrupt
ministers , don’t get promotions. Even may loose their jobs or land
up in jail for upholding justice.

If Dipak Mishra is made
CJI , it will be roaring business for corrupt mafia. Innocents ,
commoners will be sent to jail , may even be hanged while the rich
criminals roams free.

Since 20 years we are appealing to
Chief Justice of India concerning public issues , seeking justice
from him. Till date no action instead more injustices meted out to
silence me after appealing to supreme court and authorities. This
itself proves the criminal nexus of judges , police and public sevants.


Hereby , I appeal to you , to legally prosecute CJI Khehar,
shadow CJI Dipak Mishra and Ex President of India Pranab Mukherjee
for their crimes. If CJI cann’t give justice , let him give an
affidavit in writing stating that “ Inspite of receiving lakhs of
rupees salary , perks from public exchequer for decades we are unfit
for public service , we only serve , rich & mighty “.


Afterwards , kill me sufferer of Injustices with your due permission
for mercy killing. In such a scenario , I wish to get killed by gun
shots fired by Indian Army Soldiers. Our soldiers are the true
guardians of our motherland NOT the Judges or Police or Politicians.

Refer Appeals for Justice (with referenca numbers) sent to :

H.E.Honourable President o India - PRSEC/E/2017/11027

Honourable Prime Minister of India - PMOPG/E/2017/0448309

Honourable Secretary General / Registrar - , Supreme Court of India - DEPOJ/E/2017/03769

Honourable Union Minister for Law & Justice - DLGLA/E/2017/01261

Honourable Union Minister for Home Affairs ­- MINHA/E/2017/06329

Thanking you ,

Nagaraja Mysuru Raghupathi

Notice To Chief Justice of India

https://sites.google.com/…/sosevoic…/notice-to-chief-justice

PIL – JAIL Dipak Mishra Unfit Judge & Others

An Appeal to Honourable Supreme Court of India & H.E. Honourable President of India

IN THE SUPREME COURT OF INDIA ORIGINAL JURISDICTION

CRIMINAL WRIT PETITION NO. OF 2017

IN THE MATTER OF

NAGARAJA . M.R

editor , Indian’s Diary & Dalit’s Diary ,

# LIG 2 , No 761 ,, HUDCO First Stage , Laxmikantanagar ,

Hebbal , Mysore – 570017 , Karnataka State

….Petitioner

Versus

Honourable Chief Justice of India & Others

….Respondents


PETITION UNDER ARTICLE 12 to ARTICLE 35 & ARTICLE 51A OF THE
CONSTITUTION OF INDIA FOR ISSUANCE OF A WRIT IN THE NATURE OF MANDAMUS
UNDER ARTICLE 32 & ARTICLE 226 OF THE CONSTITUTION OF INDIA.

To ,

Hon’ble The Chief Justice of India and His Lordship’s Companion

Justices of the Supreme Court of India. The Humble petition of the

Petitioner above named.

MOST RESPECTFULLY SHOWETH :

1. Facts of the case:


“Power will go to the hands of rascals, , rogues and freebooters. All
Indian leaders will be of low calibre and men of straw. They will have
sweet tongues and silly hearts. They will fight among themselves for
power and will be lost in political squabbles . A day would come when
even air & water will be taxed.” Sir Winston made this statement in
the House of Commons just before the independence of India &
Pakistan. Sadly , the forewarning of Late Winston Churchill has been
proved right by some of our criminal , corrupt public servants.


In his death note Former Arunachal Pradesh Chief Minister Mr.Kalikho
Pul has clearly alleged involvement of CJI Khehar , Dipak Mishra ,
President Mukherjee & others in the crime.

Justice Dipak
Mishra has a criminal past of fraud , cheating the authorities to
get land allotment. . He is unfit even to be a munsiff judge let alone
CJI. He has managed the crime cover up well.

He and present CJI
Khehar have helped the union government in their unjust illegal
actions like unjust imposition of president rule and change of chief
miniser in few states, cover up of Corporate scams like Birla -
Sahara , lake , forest , rvenue land encroachments by powerful , etc.
In turn as a payout Union government has made them Chief Justice of
India and helped the judges in cover up of their own crimes. Quid Pro
Quo.

CJI Khehar & Dipak Mishra have effectively stalled
proper investigations into crimes committed by them. They have even
stalled the legal prosecution. Althrough Union Governmant and respective
state governments have helped them inspite of clinching evidences
against two judges.

Nowadays judges who don’t dance to the
tune of corrupt higher judges , corrupt ministers , don’t get
promotions. Even may loose their jobs or land up in jail for
upholding justice.

If Dipak Mishra is made CJI , it will be
roaring business for corrupt mafia. Innocents , commoners will be sent
to jail , may even be hanged while the rich criminals roams free.


Since 20 years we are appealing to Chief Justice of India
concerning public issues , seeking justice from him. Till date no
action instead more injustices meted out to silence me after appealing
to supreme court and authorities. This itself proves the criminal nexus
of judges , police and public sevants.

Police show full
bravery , courage , use full might of law while acting against
innocents , commoners. Even takes suo motto action. Frequently crosses
legal limits while acting against commoners like 3rd degree torture ,
arrest / search , seizure without warrant , arrest in mid night , etc .
While they are supposed to take action against rich crooks , their own
corrupt colleagues no suo motto action , delayed action inspite of
complaint allowing time for rich crook to get anticipatory bail , no
3rd degree torture on him , no arrest , search , seizure without
warrant. Where is the bravery , courage of police ?

Judges show
their full wisdom , apply rigid law book while judging cases of
commoners , take suo motto action where as cases involving rich crooks
comes before them inspite of repeated PILs they don’t consider it , let
alone take suo motto action. Judges make far fetched interpretations of
law , ultimately benefitting the rich crook. Where is the wisdom of
Judges ?

2. Question(s) of Law:

As per
constitution of India , are not all citizens of india equal before law ?
Why no action against JS Khehar , Dipak Mishra & Pranab Mukherjee ?
Are they special ? WHERE IS THE BRAVERY , COURAGE OF POLICE ? Before
big crooks CBI , Police are zeroes.

3. Grounds:


Requests for equitable justice. Prosecution of corrupt Judges , CJI J
S Khehar , Supreme Court Judge Dipak Mishra , Former President
Mukherjee & Corrupt Public Servants.

4. Averment:


Hereby , I do request the honorable supreme court of India to consider
this as a PIL for : “writ of Mandamus” and to issue instructions to the
concerned public servants in the cases to perform their duties.

PRAYER:

In the above premises, it is prayed that this Hon’ble Court may be pleased:


a . Hereby , I do request the honorable supreme court of India to
consider this as a PIL for : “writ of Mandamus” and to issue
instructions to the concerned public servants , in the case to perform
their duties.

b. To register FIR against Chief Justice of India
JS Khehar, Supreme Court Judge Dipak Mishra , Former President of India
Mukherjee & others and arrest them for legal prosecution with
respect to Orissa Land allotment scam , Arunachal Pradesh Chief minister
change over , death of CM Kalikho Pul, Cover up of Birla Sahara Scam ,
Reliance Oil Basin Scam , Lake & Land Encroachments in bangalore ,
Karnataka., etc.

c. To constitute an impartial investigation team to investigate the crimes. The team must be accountable to the public.

d. Till investigation is over , hold the promotion of Dipak Mishra to the post of Chief Justice of India.

e . to pass such other orders and further orders as may be deemed necessary on the facts and in the circumstances of the case.

FOR WHICH ACT OF KINDNESS, THE PETITIONER SHALL BE DUTY BOUND, EVER PRAY.

Dated 12th August 2017 …………………. FILED BY: NAGARAJA.M.R.

Place : Mysuru , India……………………. PETITIONER-IN-PERSON


Cloud over Dipak Misra as Chief Justice: ICJ claims he is tainted


A cloud hangs over the appointment of the next Chief Justice of India.
Though incumbent CJI JS Khehar recommended the name of Supreme Court
Justice Dipak Misra as his successor on 25 July, there is a roadblock
that must first be passed before such an appointment is made.

The
obstacle in Misra’s path is the International Council of Jurists (ICJ),
which has sought a probe against alleged irregularities during his
career. ICJ also plans to approach the Centre to oppose his appointment.


ICJ had submitted a petition urging Justice Khehar to appoint an
in-house committee consisting of Supreme Court judges to look into
allegations of Justice Misra’s alleged involvement in a land scam in
Odisha while he was an advocate.
THE SCAM

The alleged land
scam involved the illegal transfer of large tracts of government land in
Bidanasi and other areas of Cuttack in favour of private persons.
According to ICJ president Adish C Aggarwala, Misra got the land
allotted in 1979 when he was an advocate.

ICJ, in its petition,
has referred to a CBI report before the Odisha High Court in which it
had indicted him for “fraudulently” acquiring a plot of land in Cuttack.


“Misra was among 300 people who were allotted the public land in
Cuttack. Many of the beneficiaries including Misra, who was then an
advocate, made false declarations that they didn’t own any land so that
they could get the plots,” Aggarwala told Catch.

Despite an order
by the Orissa High Court, he says, Misra continued to wrongly possess
the land. Misra, who became a Supreme Court Judge in 2011, gave up
possession only in 2013 after the CBI indicted him.

“Following a
petition, the High Court in 2011 ordered the Cuttack revenue department
to conduct an enquiry into the allegations. The probe found the
allegations to be true and revenue officials were ordered by the court
to take back the possession of land allotted to Mishra and many other
influential people,” Aggarwala says.

“By that time Mishra had
become a SC judge so, the revenue authorities did not take back the
possession. Subsequently, the High Court ordered the CBI to probe the
matter. The CBI, in its report to the court, indicted Misra of
fraudulently obtaining the land. It said that Misra had given a false
declaration of being landless and showed lower income in order to be
entitled to be a beneficiary of the land meant only for the poor,” he
added.

“When Misra learnt about the CBI report, he quickly gave up the possession of the land to save himself,” says Aggarwala.
STRONG OPPOSITION


The ICJ, comprising jurists from across the globe, is in the process of
petitioning the Modi government against Misra being appointed the CJI.


“It appears that CJI did not consider our complaint and recommended his
name. It is his duty to consider our complaint and appoint an in-house
committee consisting of Judges of the Supreme Court to look into the
allegations,” says Aggarwala.

×

“We will make a
representation to the Government against Misra. A judge who has been
accused of fraud and a CBI report is pending against him, cannot be made
the CJI,” he said.

Earlier retired Orissa High Court judge,
Justice BP Das, who had ordered the CBI probe in the land scam case,
accused Misra of scuttling his candidacy as chief justice of the Punjab
& Haryana High Court.

“In January, I ordered the CBI probe
and three months later, in March 2012, my name came up for appointment
as Chief Justice of Punjab & Haryana High Court. I had heard that my
name was opposed by Justice Dipak Misra, but I don’t have any record
with me. Well, but for this, I would have retired as chief justice,” an
Economic Times report from last year quoted Das as saying.


Currently the seniormost SC judge after Khehar, Misra served as the
Chief Justice of Patna and Delhi High Courts before being elevated as a
SC judge in October 2011.
QUESTIONABLE CALLS

The Justice
Misra-led SC bench in 2016 mandated the playing of the national anthem
before movies in cinema halls. The judgment attracted severe criticism
from several quarters for imposing a notion of nationalism on people.


Earlier, while heading a Madhya Pradesh High Court bench, Justice Misra
had banned the screening of Karan Johar’s blockbuster Kabhi Khushi
Kabhi Gham for commercially exploiting the national anthem.


Taking strong exception to the sequence in the film in which a boy sings
one part of the anthem and his mother completes it, Justice Misra -
writing the judgement - had then held that “the national anthem has been
sung as if it is a song of advertisement for a commercial purpose” and
banned the film’s screening unless the scene was deleted.

He also
led the apex court bench which rejected the 1993 Mumbai serial blasts
convict Yakub Memon’s appeal to stop his execution.

Uttarakhand chief justice not elevated “under govt pressure”: Demand to make public dissenting note


Well-known legal rights organization, Campaign for Judicial
Accountability and Reforms (CJAR), has said that Justice KM Joseph’s
non-elevation to Supreme Court judge is linked with his “bold decision
striking down the imposition of President’s rule by the Centre in
Uttrakhand last year.”
Alleging that the decision not to elevate the
Uttarakhand chief justice “has been influenced by pressure from the
government”, CJAR has demanded that the full text of Justice J
Chelameswar’s dissenting note to the collegium objecting to the
non-elevation of Justice Joseph be “put in public domain.”

One of
the most influential legal rights organization of India, those
associated with CJAR include top Supreme Court advocate Prashant
Bhushan, former former judges PB Sawant and H Suresh, well-known
Magsaysay winning writer Aruna Roy, senior right to information activist
Nikhil Dey, other senior activists, experts and lawyers.

Says a
CJAR, “As a member of the Supreme Court collegium, while Justice
Chelameswar has not disagreed with the names of the five other judges
that have been proposed for elevation to the Supreme Court, his
criticism that Justice Joseph has been sidelined, is right and
justified.”
This is the first time in the annals of the Supreme
Court collegium that a member has written a dissent note. Normally such
views are conveyed orally.

“We regard Justice Jospeh to have had
an outstanding record as an independent judge of high integrity and
holding secular views. His being sidelined is surprising since his name
for elevation to the Supreme Court, was even recommended by the previous
collegium headed by Justice TS Thakur”, CJAR insists.
Pointing out
that “transparency in the working of public functionaries, both the
judiciary and the government, is critical in a democracy”, CJAR says,
“It is ironic that there has been complete opacity from both these
institutions” about “disclosing a draft of the memorandum of procedure
for appointments to the High Court and Supreme Court.”

“The
process has been shrouded in secrecy, excluding public participation in
this crucial process”, CJAR says, adding, “There have only been leaked
media reports and speculations on certain contentious clauses in the
memorandum that have been going back and forth between the government
and the judiciary.”

Contending that “repeated requests from CJAR
for a draft of the memorandum to be shared” have received “no response”,
CJAR asks the Supreme Court chief justice JS Khehar to make public the
memorandum, which is being how finalised by the judiciary.

Supeme Court Judge in Illegal Land Scam ?

3 -judge in-house inquiry panel stops proceedings, writes to CJI for guidance


A three-member committee of judges, constituted by the Supreme Court to
conduct an in-house inquiry against two sitting judges of the Odisha
High Court, has halted its proceedings after the name of a senior
Supreme Court Justice cropped up during the course of the probe.


The panel, headed by Punjab and Haryana High Court Chief Justice SJ
Vazifdar, has now written to the Chief Justice of India for guidance and
directions.

DNA is aware of the identity of the SC judge but is withholding it in view of the sensitivity of the subject.


Sources told DNA that a series of representations were also made by the
complainants in the case to the President and the Prime Minister,
mentioning the involvement of the Supreme Court judge. These
representations were also sent to the probe panel.

The panel,
which comprises Uttarakhand High Court Chief Justice KM Joseph and
Justice S Abdul Nazeer, who was earlier with the Karnataka High Court,
is conducting an in-house inquiry against Justices Indrajit Mohanty and
Sangam Kumar Sahoo for alleged misuse of power and position.

Once
the name of the senior Supreme Court judge came up — for his closeness
to the two judges who are under probe — the panel decided to write to
the CJI.

The letter brings to the CJI’s notice this particular
development and also underlines the fact that the panel was constituted
only to probe High Court judges and has no authority to probe an SC
Justice.

When contacted by DNA, Chief Justice Vazifdar refused to
comment on the issue. However, sources told DNA that ever since the
senior Supreme Court judge’s name came up, the proceedings of the
in-house committee have come to a standstill.

Sometime back, the panel had asked the two judges to appear before it, if they wanted to do so, in person to defend themselves.


The allegations against Justice Indrajit Mohanty, the senior-most judge
of the High Court after the Chief Justice, include furthering his
business interests while being a judge.

In the case of Justice
Sangam Kumar Sahoo, he is alleged to have spent much more than his
entitlement in refurbishing his official residence.

The in-house
inquiry panel had been set up by the previous Chief justice of India, TS
Thakur, while acting on the complaints filed by two individuals, who
had levelled serious allegations against the two judges. The
complainants had also provided material to support their allegations.


If the two judges are indicted by the in-house inquiry panel, the CJI
can recommend to the President to initiate the process for their
impeachment — the only way, other than voluntary resignation, judges of
Supreme Court and High Courts can be removed from office under law.


The Supreme Court, at a full court meeting on December 15, 1999, had
unanimously laid down the in-house procedure for taking suitable action
against members of the superior judiciary, who indulge in acts of
omission or commission and breach the principles laid down in the
Restatement of Values of Judicial Life.?The last case in which the Chief
Justice of India had recommended impeachment of a sitting judge for
proved misbehaviour or incapacity was Justice Soumitra Sen of the
Calcutta High Court, who became the first judge in Independent India to
be impeached by the Rajya Sabha. He resigned before the Lok Sabha could
vote on the motion.

A ‘SENSITIVE’ INVESTIGATION

· The panel is conducting an in-house inquiry against two Odisha HC judges for alleged misuse of power and position.

· Once the name of the senior Supreme Court judge came up, the panel decided to write to the Chief Justice of India.

Promotion denied as I ordered CBI inquiry, says retired High Court judge


A retired Orissa High Court judge, Justice BP Das, has alleged that his
candidacy as chief justice of the Punjab & Haryana High Court may
have been scuttled because he ordered the Central Bureau of
Investigation to probe a controversial allotment of public land.


The case pertains to plots of land allocated 37 years ago to about 300
people, including Justice Dipak Misra, who was an advocate at the time
and is now in the Supreme Court. Some beneficiaries allegedly made false
declarations that they didn’t own any land so that they could get
the plots. People close to Misra dismissed the allegations as baseless.


Justice Das headed a bench that ordered the CBI in January 2012 to
probe the land allotment. Das told ET he missed out becoming chief
justice because he had ordered the probe by the CBI, which submitted its
report in August 2013.

“The link and presumption is not
unfounded,” Justice Das said by phone from Cuttack. “In January, I
ordered the CBI probe and three months later, in March 2012, my name
came up for appointment as Chief Justice of Punjab & Haryana High
Court. I had heard that my name was opposed by Justice Dipak Misra, but I
don’t have any record with me. Well, but for this, I would have retired
as chief justice.”

Justice Misra’s office did not respond to an
emailed questionnaire from ET seeking comment on the matter. However,
people close to Justice Misra said he has never acquired land in a
fraudulent manner or by misrepresenting facts.

“The land was
taken in 1979, when he was a young advocate, and he surrendered it in
1985, for which records can be verified. These are all baseless
allegations,” the people said. Justice Misra was one of the judges who
ruled on Wednesday that all Indians have to stand and listen to the
National Anthem before watching a movie in a theatre. He is in line to
become the Chief Justice of India in 2017.

Separately,
an Odisha-based activist Jayanta Das complained against Justice Misra to
the President of India in September, seeking action against him for
acquiring public land by allegedly misrepresenting facts. The
President’s office declined to comment on the matter.

ET is in
possession of the complaint and related documents, which show that two
acres of land in Cuttack were allotted to Misra on November 30, 1979.
The allocation was cancelled by an additional district magistrate in
1985, who ordered the land records to be corrected.

The ADM of
Cuttack passed the order in a suo moto revision case, saying the land
was obtained through fraud and misrepresentation, Das said. The records
were corrected 27 years later, after the high court intervened and asked
the collector to submit a report.

“The CBI report also said the
land record was not corrected till 2012. Technically speaking, Justice
Dipak Misra, among others, from 1979 to 2012, were in possession of
this land,” Justice Das said. “There were about 300 allottees. This was a
case of encroachment/illegal allotment to individuals, who
misrepresented facts and claimed to be landless.”

Justice Das
contended that Justice Misra had no locus standi to oppose his
candidature as chief justice of the Punjab & Haryana High Court.


“Dipak Misra had already moved to the Madhya Pradesh High Court when I
became a judge, so he had no idea about my performance as a judge. But
he on his own wrote to the collegium opposing my appointment,” Das said.
“Plus, there was a conflict of interest – his name figured in the land
allotment case being heard by me and he didn’t declare his interest to
the SC collegium.”

People close to Misra debunked this
allegation as a disgruntled grouse. “These are someone’s grievances
because he could not be elevated. Why bring in collegium matters here?
And something which happened long back? You must find out which all
people got plots out of discretionary quotas,” they said.

ET
spoke to legal luminaries, including judges, who confirmed, on condition
of anonymity, that Justice Misra had “serious reservations” about
appointing Justice Das as chief justice of the Punjab & Haryana High
Court.

Further inquiries revealed that facts about the land
allotment case may not have been brought to the notice of the SC
collegium when Justice Misra was considered for appointment to the
nation’s top court. Misra was appointed as a judge of the apex court in
October 2011and is due to retire in 2018.

“It may not have been brought to the notice of the collegium, but I don’t have any records,” Justice Das said.


“This is something very serious and was not brought to the notice of
the collegium. There was no IB report also,” said a legal luminary who
asked not to be identified. “The SC collegium should take cognisance of
this as per in-house mechanism, since the complaint is also addressed
to Chief Justice of India TS Thakur.”

“Justice Misra is known
for his credibility and integrity,” the people close to him said. “Do
you think it is possible that the facts weren’t brought to the notice of
the collegium headed by CJI SH Kapadia, who was a very strict chief
justice, known for his integrity? Do you think he wouldn’t know about
it?”

Probe CJI for Kalikho Pul’s suicide, his widow petitions Vice-President Ansari

TNN | Updated: Mar 1, 2017, 06.48 AM IST


Giving a new twist to former Arunachal chief minister Kalikho Pul’s
`suicide’ note case, his widow Dangwimsai Pul met Vice-President Hamid
Ansari on Tuesday, seeking registration of an FIR and investigation into
allegations of corruption against Chief Justice of India Justice J S
Khehar and sitting Supreme Court judge Dipak Misra.

In her
memorandum, Dangwimsai said since the matter involved the CJI and
another sitting SC judge, the allegations should be “seriously
investigated by a credible investigation team”, a Special Investigation
Team (SIT), and not a government-controlled body. She argued that
composition of the SIT should be left to 3-5 judges, next in seniority
to CJI Khehar and Justice Misra. The 60-page ’suicide note’ of Pul, who
committed suicide on August 9 last year in his official residence in
Itanagar, allegedly contained details of several allegations of
corruption against politicians and judges, as also against President
Pranab Mukherjee.

According to the purported diary, captioned
“Mere Vichar”, of the former Arunachal CM, Pul blamed his suicide on
corruption among Congress leaders of Arunachal and the judiciary which
unseated him. Saying that her husband was under depression after his
removal as CM and that ‘Mere Vichar’ was actually his suicide note,
Dangwimsai told the vice-president: “Given the gravity of the
allegations contained in the note and the fact that many of them are
from his personal knowledge and that a suicide note is treated like a
dying declaration, this matter needs to be seriously investigated by a
credible investigation team. However, since it also involves the CJI and
another sitting judge of the Supreme Court, to protect the independence
of the judiciary , it should not be investigated by an investigative
body controlled by the government.”

Dangwimsai was
accompanied by activist-lawyer Prashant Bhushan, his Swaraj Abhiyan
colleague Yogendra Yadav, bureaucrat-turned-activist Harsh Mander and
RTI campaigner Anjali Bhardwaj. Her move to meet the vice-President
followed her decision to withdraw from the SC her petition seeking a CBI
probe into the death.

Talking about the independence of
the judiciary, Dangwimsai’s memorandum said, “It was to protect the
independence of the judiciary that the SC in Veeraswami’s case said that
any allegations against the sitting judges of the higher judiciary can
only be investigated by an investigating authority after obtaining the
prior permission of the Chief Justice of India.” It further said, “The
judgment says that in case there are allegations against the Chief
Justice, the President will consult other judges. This, in terms of the
spirit of the judgment, would mean the judgejudges next in seniority .”


The letter said, “Since in this case, the allegations are also against
the sitting CJI and sitting President, I am therefore addressing this
request to you (Vice-President) to exercise the authority which normally
the President would have exercised in terms of the Veeraswami’s
judgment.”

PIL – Prosecute Chief Justice of India & Former President of India

An Appeal to Honourable Supreme Court of India & H.E. Honourable President of India

IN THE SUPREME COURT OF INDIA ORIGINAL JURISDICTION

CRIMINAL WRIT PETITION NO. OF 2017

IN THE MATTER OF

NAGARAJA . M.R

editor , Indian’s Diary & Dalit’s Diary ,

# LIG 2 , No 761 ,, HUDCO First Stage , Laxmikantanagar ,

Hebbal , Mysore – 570017 , Karnataka State

….Petitioner

Versus

Honourable Chief Justice of India & Others

….Respondents


PETITION UNDER ARTICLE 12 to ARTICLE 35 & ARTICLE 51A OF THE
CONSTITUTION OF INDIA FOR ISSUANCE OF A WRIT IN THE NATURE OF MANDAMUS
UNDER ARTICLE 32 & ARTICLE 226 OF THE CONSTITUTION OF INDIA.

To ,

Hon’ble The Chief Justice of India and His Lordship’s Companion

Justices of the Supreme Court of India. The Humble petition of the
Omji, along with a Delhi-based engineer and owner of an aluminum
factory Mukesh Jain, in his petition had challenged the convention
followed and the existing procedure adopted for the appointment of Chief
Justice of India (CJI).

“Both of them appeared in person in the
Court and argued in Hindi that Article 124 (2), (3) and (A) of the
Constitution, does not mention that the CJI should recommend the name of
a Judge for the next CJI. It rather says that the President of India
should choose a Judge of his choice as the CJI.”

Further, the
petition questioned outgoing CJI JS Khehar’s recommendation of the
second senior-most judge of the apex court Justice Dipak Misra as the
next CJI.

KISHAN PRASAD
August 26, 2017 at 9:18 am

The
selection of higher judiciary, undoubtedly, has been so opaque that
several ill-qualified have made to higher judiciary and due to their
intellectual deficit country has been facing lots of difficulties
including piled up cases. Needless to add the fact that there has been
rampant corruption and judges being not accountable to anyone and their
removal is the tedious process of impeachment motion to be adopted by a
considerable majority.


Peace Is Doable



comments (0)
01/11/18
2499 Fri 12 Jan 2018 LESSON Happy Birthday to Vinay on 12-1-2018 May You Be Happy, Well and Secure! May You Live Long! On this wonderful 15-1- 2018 day, WE wish you the best that life has to offer! Happy Birthday and many happy returns of the day to our Behenji Ms Mayawati!. We hope that for every candle on your cake you get a wonderful surprise. Bahujan Samaj Party: Birthday Wish Bahujan Samaj Party - BSP, Mayawati, On this wonderful day, I wish you the best that life has to offer! Happy Birthday! On this wonderful 15-1- 2018 day, WE wish you the best that life has to offer! Happy Birthday to our Behenji Ms Mayawati! Unknown quotes Jaibheem. Let us celebrate our great leader and mentor Behenji’s 62nd Birthday on 15/1/2018 and dedicate to our movement by reaching our Bhaujan Samaj. I request all our Brothers of Bangalore division to join the Bike Rally on 15th Monday at Anekal as the starting point. Thank u. Lakshmi. Avarampoo is also known as Cassia Auriculata. In this video we learn of how this flower can benefit the health of our body.
Filed under: General
Posted by: @ 10:49 pm

 2499 Fri 12
Jan 2018 LESSON

Happy Birthday to Vinay on 12-1-2018
May You Be Happy, Well and Secure!
May You Live Long!
Inline image 1

On this wonderful 15-1- 2018 day, WE wish you the best that life has to offer!
Happy Birthday and many happy returns of the day to our Behenji Ms Mayawati!.
We hope that for every candle on your cake you get a wonderful surprise.


Bahujan Samaj Party - BSP, Mayawati,

On this wonderful day, I wish you the best that life has to offer! Happy Birthday!



Avarampoo is also known as Cassia Auriculata. In this video we learn of how this flower can benefit the health of our body.
Inline image 3

Inline image 2
“We alone can challenge and defeat the casteist, communal and pro-capitalist BJP! Get ready!”
Behanji Mayawati’s clarion call to the BSP workers.

We,
the Scheduled Castes, Scheduled Tribes, Other Backward Classes and
Religious Minorities, are able to secure our rights guaranteed under the
Constitution of India due to the incessant struggle and matchless
sacrifice of Babasaheb Dr. Bheemrao Ambedkar. But the caste-prejudiced
governments did not implement these rights to the benefit of our people.
As the result, despite the provisions of Constitution, our
socio-economic condition remained worst as before. Hence, Babasaheb
advocated us to form the government on our own by getting united under
one political platform and one leadership. In this direction, he
contemplated to launch the Republican Party of India during his
life-time. But he, perhaps, did not know that he would die so early even
before he could bring his plans into action. He could not complete the
task which was later on completed by Manyawar Kanshi Ram Saheb.

As
dreamt by Babasaheb Dr. Ambedkar, Manyawar Kanshi Ram Saheb launched
the political party, namely, Bahujan Samaj Party on April 14, 1984.  We,
by following the footsteps of our ancestors and guidance of Manyawar
Kanshi Ram Saheb, are able to form our own government for four times in
Uttar Pradesh in the past. As the result, we are able to improve the
socio-economic condition of our people in Uttar Pradesh. We are able to
secure the constitutional rights of our people. We are also able to
build memorials, statues and parks in the honor of our ancestors. But we
could not succeed to form our government in other states. As the
result, atrocities against our people are continuing unabatedly.
Exploitation of the poor has not been ended.

Tampering of EVMs
by BJP :  Our failure to form our own government in other states has
helped the BJP to defeat us in Uttar Pradesh. They found that BSP is
strong only in UP and not in other states and hence they thought that if
they could finish us in UP, BSP will die a natural death in all other
states. That is how they focused their entire strength to defeat us in
UP. However, they could not win through fair means. They had to resort
to fraudulent way of tampering the electronic voting machines (EVMs) to
defeat us.

BJP and company had used the EVMs in 2014 itself to
win the General Election. We thought that it was the mandate against the
scams-ridden and scandals-tainted rule of Congress. But the election
results of the five states held in March 2017 have exposed the EVM
scandal of BJP. They could not win in Punjab, Uttarkhand, Goa and
Manipur. In Goa and Manipur, Congress party got lead over the BJP. But
BJP leaders have managed the other MLAs form their governments. In
Uttarkhand, it was the internal quarrel of the Congress that gave a lead
to the BJP. In Punjab, the anti-incumbency factor of Akali Dal gave the
victory to Congress. BJP, being the partner of Akali Dal, lost the
election. In all the above four states, they did not tamper with the
EVMs and the results were on the expected lines. But in Uttar Pradesh,
nobody expected that BJP would get such a huge margin of victory. The
senior bureaucrats of UP, who are usually the first to know the results
in advance, were making preparations to welcome the BSP Government. They
were utterly surprised when the results were announced. I, seeing the
trend of results late in the morning, went to the press and exposed the
EVM fraud. Later on, we also launched nation-wide struggle against the
fraud of EVMs and legal battle to get the VVPAT incorporated with EVMs.
Thus, we are confronting the BJP at every step.

BJP Mischief in
Saharanpur: It is to be understood that we are the only one who are
challenging the RSS agenda of BJP rulers during the past three years. Be
it the death of Rohit Vemula in Hyderabad University, attack against
Dalits in Una of Gujarat, Vyapam scandal of Madya Pradesh or lynching of
Muslims in Dadri, I vehemently opposed and exposed them in the Rajya
Sabha.  Hence, the BJP leaders had been hatching plans to choke our
voice. They are planning to isolate BSP from other communities and limit
us only to Dalits. That is why they managed to create clashes between
Dalits and the Jat community in Saharanpur. They are also able to use a
Dalit organization in their conspiracy. I have clearly understood the
game-plan of BJP behind the Saharanpur clashes. I decided to expose them
in the Parliament. When I gave the notice to speak on the Saharanpur
issue in the Rajya Sabha on July 18, 2017, they were afraid that their
mischief would get exposed and hence they did not allow me to speak.
Even the ministers also joined the chorus to prevent my speech. I went
to the Parliament to give voice to the aspirations of people and find
redresses to their woes. The issue of Sabbirpur in Saharanpur is a very
serious one in which a Dalit was killed, several others were injured and
their houses were burnt. If I am not allowed to do justice to my
aggrieved people and not able to protect them, why should I remain in
the Parliament? BJP people may try to silence me. But I, being
Babasaheb’s daughter and Kanshi Ram Saheb’s disciple, cannot be silenced
by anyone. I decided to resign my Rajya Sabha membership as Babasaheb
Ambedkar did in 1951. I, after quitting the Rajya Sabha seat, have also
decided to tour the whole country to prepare our people and strengthen
our movement in every state. We must put an end to all kinds of
exploitations by forming our government.

Have Faith in the
Success of our Movement: The BJP has become strong not because of its
own strength, but because of the failure of other parties. Presently,
you may be thinking that we can succeed if we join the UPA / Congress
and other parties. These parties are in such pitiable conditions that
they cannot be of any use to us. We must achieve the success on our own
strength without depending on any other party. In fact, only we can
challenge and defeat the casteist, communal and pro-capitalist BJP.
Other than BSP, no other party has got the determination and morality to
challenge BJP. Do not lose your faith in the success of our movement.
Do not lose your heart in the face of odd situations. Our ancestors had
faced much more tough situations, but they did not lose heart. Babasaheb
Ambedkar and Manyawar Kanshi Ramji were neither disappointed nor did
they get discouraged when they faced severe challenges and setbacks.
Look at me. Have you ever seen me disheartened, sad and disappointed?
Every tough situation has made me tougher and made me to move ahead with
greater determination. When I took over the charge of party’s president
post, I had faced toughest time of my life. Our old leaders such as
Phulsingh Barayya and Davuram Ratnakar betrayed the movement by playing
in the hands of other parties. But I was not disappointed. I carried
ahead the movement all alone. I always enjoyed my work. You must also do
your work with great joy. Do not think that success brings us joy. On
the other hand it is the joy that brings us success. We must carry our
struggles with great celebration and bliss. The present situation may
look very critical and depressing. But we can convert this situation to
our advantage by our determination and hard work. Be ready to take over
the challenges. We should never think that ‘why should I work when I
would not be getting any benefit?’ We are already reaping the benefits
of struggles of our ancestors. We must now work for the benefit of our
future generations. If we fail to do our duty, our children will be
forced to become slaves in future.


https://en.wikipedia.org/wiki/Bahujan_Samaj_Party
The Bahujan Samaj Party (BSP) is the third largest national political
party in the Indian state of Uttar Pradesh. It was formed mainly to
represent Bahujans (literally meaning “People in majority”), referring
to people from the Scheduled Castes, Scheduled Tribes and Other Backward
Castes (OBC), as well as religious minorities that together consist of
85 percent of India’s population but still divided into 6000 different
castes.

The party claims to be inspired by the philosophy of
Gautama Buddha,B. R. Ambedkar, Mahatma Jyotiba Phule, Narayana Guru,
Periyar E. V. Ramasamy and Chhatrapati Shahuji Maharaj.It was founded by
Kanshi Ram in 1984, who named his protégée Mayawati as his successor in
2001.

The BSP was the third most voted-for party in the 2014
general election but still failed to win any seats in the 16th Lok
Sabha.The BSP has its main base in the Indian state of Uttar Pradesh. In
2017 Uttar Pradesh elections, BSP was second largest party in terms of
vote share with over 22% votes despite winning only 19 seats.It has an
elephant as its election symbol.

SC/ST intellectuals supported by
BSP, which is trying to mobilise grassroot SC/STs using local heroes,
histories, myths and legends found a wealth of resources in the oral
history of the regions of [Uttar Pradesh] centering around the 1857
rebellion. The political strategy of the party is to tell and retell the
stories of these heroes, build memorials and organize celebrations
around their stories repeatedly to build a collective memory in the
psyche of the people. The stories are narrated in such a manner that the
SC/s imagine the story of the making of this nation in which they
played a significant role.

Origin of the word Bahujan

The
Pali word “Bahujan” is popularly found in the literature of Buddhist
texts. Gautama Buddha used this word to guide his disciples to work for
the Bahujan Hitay Bahujan Sukhay (tran. Benefit and prosperity of
majority people). The BSP used this slogan extensively to campaign in
her political rallies.

Ideology

The BSP’s primary focus is
on the uplifting of what it sees as the nation’s downtrodden groups.
Its self-proclaimed ideology is “Social Transformation and Economic
Emancipation” of the “Bahujan Samaj”. The “Bahujan Samaj”, to them,
includes the lower-caste groups in India like the Scheduled Castes (SC),
the Scheduled Tribes (ST) and the Other Backward Classes (OBC). It also
includes religious minorities like Sikhs, Muslims, Christians, Parsis
and Buddhists. They see these groups as having been victims of the
“Manuwadi” system for millennia, a system which benefited upper-caste
Hindus only. They hold B.R. Ambedkar, champion of lower-caste rights, as
one of their key icons and ideological inspirations. They also believe
in egalitarianism and hold a strong emphasis on social justice.
Strategy


The Bahujan Samaj Party (BSP) was founded on the birth anniversary of
Dr. B. R. Ambedkar (i.e. 14 April 1984) by Kanshi Ram,[17] who named
former schoolteacher Mayawati as his successor in 2001.[18]


Speaking of lesser-known figures from the Indian Rebellion of 1857 who
have been used as Dalit icons by the BSP, such as Chetram Jatav, the
social scientist Badri Narayan Tiwari has noted that

SC/ST
intellectuals supported by BSP, which is trying to mobilise grassroot
SC/STs using local heroes, histories, myths and legends found a wealth
of resources in the oral history of the regions of [Uttar Pradesh]
centering around the 1857 rebellion. The political strategy of the party
is to tell and retell the stories of these heroes, build memorials and
organize celebrations around their stories repeatedly to build a
collective memory in the psyche of the people. The stories are narrated
in such a manner that the SC/STs imagine the story of the making of this
nation in which they played a significant role.

Development


The party’s power grew quickly with seats in the Legislative Assembly
of Uttar Pradesh and the Lok Sabha, the lower house of the Parliament of
India. In 1993, following the assembly elections, Mayawati formed a
coalition with Samajwadi Party President Mulayam Singh Yadav as Chief
Minister. On 2 June 1995, she withdrew support from his government,
which led to a major incident where Yadav was accused of sending his
goons to keep her party legislators hostage at a Lucknow guest house and
shout casteist abuses at her.Since this event, they have regarded each
other publicly as chief rivals.

Mayawati then obtained support
from the Bharatiya Janata Party (BJP) to become Chief Minister on 3 June
1995. In October 1995, the BJP withdrew their support and fresh
elections were called after a period of President’s Rule. In 2003,
Mayawati resigned from her own government to prove that she was not
“hungry for power”and asked the BJP-run Government of India to remove
Union Tourism and Culture Minister, Jagmohan. In 2007, she began leading
a BSP-formed government with an absolute majority for a full five-year
term.

Success in 2007

The results of the May 2007 Uttar
Pradesh state assembly election saw the BSP emerge as a sole majority
party, the first to do so since 1991. Mayawati began her fourth term as
Chief Minister of Uttar Pradesh and took her oath of office along with
50 ministers of cabinet and state rank on 13 May 2007, at Rajbhawan in
the state capital of Lucknow.[25] Most importantly, the majority
achieved in large part was due to the party’s ability to take away
majority of upper castes votes from their traditional party, the
BJP.[26]
Flags of “Bahujan Samaj Party” at Shivaji Park, Mumbai.


The party could manage only 80 seats in 2012 as against 206 in 2007
assembly elections. BSP government was the first in the history of Uttar
Pradesh to complete its full five-year term.[27] On 11 July 2012, the
party in a major revamp, replaced Swami Prasad Maurya by Ram Achal
Rajbhar as President of UP Unit.[28]

The 2014 national Lok Sabha
elections saw the BSP become the third-largest national party of India
in terms of vote percentage, having 4.2% of the vote across the country
but gaining no seats.


The
Bahujan Samaj Party (BSP) is the third largest national political party
in the Indian state of Uttar Pradesh.[7] It was formed mainly to
represent Bahujans (literally meaning “People in majority”), referring
to people from the Scheduled Castes,…
en.wikipedia.org

http://skylarkutilities.com/video/watch/vid01a20OT13z__k

Benefits of Avarampoo
Video
Avarampoo is also known as Cassia Auriculata. In this video we learn of how this flower can benefit the health of our body.


Benefits of Avarampoo stream video download
skylarkutilities.com

http://skylarkutilities.com/video/watch/vid01BpjAr7DM_1M

Avarampoo Benefits For Skin & Health in Tamil
Video
Health Benefits of Aavarampoo


It also helps to regulate the menstrual cycle – Women who experience
pain in lower abdomen and lower during menstruation can drink this
aavarampoo water.

The cooling properties of avarampoo help to
keep the body temperature. It is also a good substitute for caffeinated
drinks such as coffee and tea. It has the ability to balance the sugar
levels in our system.

It treats skin related problems like rashes, sun burns, acnes and many others. It also helps to keep the skin glowing.


During summer or if your body is dehydrated you may have excessive
thirst and painful urination. Drink aavarampoo tea twice or thrice in a
day to treat this problem.

The medicinal properties of aavarampoo
treat diabetes. Add Aavarampoo powder with honey for regular intake to
control Diabetics.

It eases the bowel movement and the urinary system
It’s a good cure for conjunctive eyes
It is widely used in the treatment of kidney malfunction.
It’s a good source of anti oxidants which keeps your skin and body healthy.
Skin Benefits

Keeps the skin glowing and improves the complexion when it is used regularly.


To get a glowing and bright complexion simply blend the dried flowers
with bengal gram flour and also rose water. This face pack is really
perfect for your skin care regime.



Avarampoo Benefits For Skin & Health in Tamil stream video download
skylarkutilities.com


This Video Shows, how to make fresh avaram poo (cassia…
youtube.com


DIY - Aavarampoo face pack for glowing skin stream video download
skylarkutilities.com

http://skylarkutilities.com/video/watch/vid0186ks8-XesEI

Aavarai - tips to grow at your terrace | Poovali | News7 Tamil
Video
NEWS7 TAMIL

Grow Aavarai at your terrace easily | Poovali | News7 Tamil

Herbs are used for food, flavoring, medicine, or perfume. some times distinguishes herbs using for spices.
Plant the seeds in gardens or in small pots. It should be keep in sunny
position and well-drained soil. we should keep well watered to the
plant. They should be pruned regularly to encourage bushing.


http://skylarkutilities.com/video/watch/vid0186ks8-XesEI

Aavarai - tips to grow at your terrace | Poovali | News7 Tamil
Video
NEWS7 TAMIL

Grow Aavarai at your terrace easily | Poovali | News7 Tamil

Herbs are used for food, flavoring, medicine, or perfume. some times distinguishes herbs using for spices.
Plant the seeds in gardens or in small pots. It should be keep in sunny
position and well-drained soil. we should keep well watered to the
plant. They should be pruned regularly to encourage bushing.

http://www.NS7.tv

facebook: http://fb.com/News7Tamil
twitter: http://twitter.com/News7Tamil


News 7 Tamil Television, part of Alliance Broadcasting Private Limited,
is rapidly growing into a most watched and most respected news channel
both in India as well as among the Tamil global diaspora. The channel’s
strength has been its in-depth coverage coupled with the quality of
international television production.


Aavarai - tips to grow at your terrace | Poovali | News7 Tamil stream video download
skylarkutilities.com




AAVARAM POO KOOTU/AVARAM SENNA(SENNA AURICULATA)GRAVY/ south Indian foods srirangam
youtube.com


http://skylarkutilities.com/video/watch/vid015fY-FTM7MFA

Avarampoo | ஆவாரம்பூ | Tanner’s Cassia
Video
Avarampoo | ஆவாரம்பூ | Tanner’s Cassia

Tanner’s Cassia - Senna auriculata tree flowers.
The tree is also known as names matura tea tree or ranawara


Avarampoo | ஆவாரம்பூ | Tanner’s Cassia stream video download
skylarkutilities.com
comments (0)
01/10/18
2498 Thu 11 Jan 2018 LESSON http://www.tipitaka.org/eot 8 KHUDDAKA NIKĀYA 1. Khuddakapāṭha Pāḷi 2. The Dhammapada Pāḷi 3. Udāna Pāḷi 4. Itivuttaka Pāḷi 5. Suttanipāta Pāḷi 6. Vimāna Vatthu Pāḷi 7. Peta Vatthu Pāḷi 8. The Thera Gāthā Pāḷi 9. The Therī Gāthā Pāḷi 10. Jātaka Pāḷi 11. Niddesa Pāḷi 12. Paṭisambhidā Magga Pāḷi 13. Apadāna Pāḷi 14. Buddhavaṃsa Pāḷi 15. Cariyā Piṭaka 16. Netti 17. Peṭakopadesa 18. Milindapañha Pāḷi Post-2015, all hell broke loose. By now, Aadhaar is no longer just technology to authenticate the identity of those entitled to benefits under government welfare schemes. It transformed into an authentication technology for almost everything Indians do. In 2018, if you go by the directives issued by the government, you have to link your Aadhaar to almost everything you own or do. Aadhaar is no longer required only for welfare schemes, like obtaining a ration card, but also if you want to continue using your phone.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 11:02 pm

 2498 Thu 11
Jan 2018 LESSON  http://www.tipitaka.org/eot  8 KHUDDAKA NIKĀYA  1.
Khuddakapāṭha Pāḷi  2. The Dhammapada Pāḷi  3. Udāna Pāḷi  4. Itivuttaka
Pāḷi  5. Suttanipāta Pāḷi  6. Vimāna Vatthu Pāḷi  7. Peta Vatthu Pāḷi 
8. The Thera Gāthā Pāḷi  9. The Therī Gāthā Pāḷi  10. Jātaka Pāḷi  11.
Niddesa Pāḷi  12. Paṭisambhidā Magga Pāḷi  13. Apadāna Pāḷi  14.
Buddhavaṃsa Pāḷi  15