03/31/13
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1413 MONDAY LESSON 877-THE TIPITAKA-Vinaya Pitaka-Pacittiya
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
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with Congress, other regional parties and BJP!
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For Mayawati!
Kosiyavaggo
5. 2. 1.
Kosiyasikkhàpadaü
1. Tena
samayena buddho bhagavà àëaviyaü viharati aggàëave cetiye. Tena kho
pana samayena jabbaggiyà bhikkhå kosiyakàrake upasaïkamitvà evaü
vadenti: “bahu àvuso kosakàrake pacatha amhàkampi dassatha. Mayampi
icchàma kosiyamissakaü santhataü kàtu”nti. Te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma samaõà sakyaputtiyà amhe upasaïkamitvà evaü
cakkhanti, bahå àvuso kosakàrake pacatha, amhàkampi dassatha, mayampi
icchàma kosiyamissakaü santhataü kàtunti. Amhàkampi alàbhà amhàkampi
dulladdhaü, ye mayaü àjãvassa hetu puttadàrassa kàraõà bahå buddake
pàõake-1 saïghàtaü àpàdemà”ti. Assosuü kho bhikkhå tesaü manussànaü
ujjhàyantànaü khãyantànaü vipàcentànaü. Ye te bhikkhå appicchà te
ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma chabbaggiyà bhikkhå
kosiyakàrake upasaïkamitvà evaü vakkhanti: - bahå àvuso kosakàrake
pacatha, amhàkampi dassatha, mayampi icchàma kosiyamissakaü santhataü
kàtunti. ” Atha kho te bhikkhå bhagavato etamatthaü àrocesuü. “Saccaü
kira tumhe bhikkhave kosiyakàrake upasaïkamitvà evaü vadetha: bahå àvuso
kosakàrake pacatha, amhàkampi dassatha, mayampi icchàma kosiyamissakaü
santhataü kàtu”nti. “Saccaü bhagavà. ” Vigarahi buddho bhagavà: “kathaü
hi nàma tumhe moghapurisà kosiyakàrake upasaïkamitvà evaü vakkhatha,
bahå àvuso kosakàrake pacatha, amhàkampi dassatha, mayampi icchàma
kosiyamissakaü santhataü kàtu”nti. Netaü moghapurisà appasannànaü và
pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yo pana bhikkhu kosiyamissakaü satthataü kàràpeyya, nissaggiyaü pàcittiya”nti.
2. Yo panàti yo yàdiso -pe-
Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
Santhataü nàma: santharitvà kataü hoti avàyimaü.
Kàràpeyyàti
ekenapi kosiyaüsunà missetvà karoti và kàràpeti và, payoge dukkañaü:
pañilàbhena nissaggiyaü hoti. Nissajitabbaü saïghassa và gaõassa và
puggalassa và. Eva¤ca pana bhikkhave nissajitabbaü: “idaü me bhante
kosiyamissakaü santhataü kàràpitaü nissaggiyaü, imàhaü saïghassa
nissajàmãti, dadeyyàti. Dadyeyunti, àyasmato dammã’ti.
1. Pàõe machasaü.
[BJT Page 556] [\x 556/]
3. [PTS Page
225] [\q 225/] attanà vippakataü attanà pariyosàpeti, nissaggiyaü
pàcittiyaü. Attanà vippakataü parehi pariyosàpeti, nissaggiyaü
pàcittiyaü. Parehi vippakataü attanà pariyosàpeti, nissaggiyaü
pàcittiyaü. Parehi vippakataü parehi pariyosàpeti, nissaggiyaü
pàcittiyaü. A¤¤assatthàya karoti và kàràpeti và, àpatti dukkañassa.
A¤¤ena kataü pañilabhitvà paribhu¤jati, àpatti dukkañassa.
4. Anàpatti vitànaü và bhummattharaõaü và sàõipàkàraü và bhisiü và bimbohanaü và karoti, ummattakassa, àdikammikassàti.
Kosiyasikkhàpadaü niññhitaü.
5. 2. 2
Suddhakàëakasikkhàpadaü.
1. Tena
samayena buddho bhagavà vesàliyaü viharati mahàvane kåñàgàrasàlàyaü.
Tena kho pana samayena jabbaggiyà bhikkhå suddhakàëakànaü eëakalomànaü
santhataü kàràpenti. Manussà vihàracàrikaü àhiõóantà passitvà ujjhàyanti
khãyanti vipàcenti: “kathaü hi nàma samaõà sakyaputtiyà suddhakàëakànaü
eëakalomànaü santhataü kàràpessanti, seyyathàpi gihã kàmabhogino, ti.
Assosuü kho bhikkhå tesaü manussànaü ujjhàyantànaü khãyantànaü
vipàcentànaü ye te bhikkhå appicchà te ujjhàyanati khãyanti vipàcenti:
“kathaü hi nàma chabbaggiyà bhikkhå suddhakàëakànaü eëakalomànaü
santhataü kàràpessantã”ti? Atha kho te bhikkhå bhagavato etamatthaü
àrocesuü “saccaü kira tumhe bhikkhave suddhakàëakànaü eëakalomànaü
santhataü kàràpethà”ti?. “Saccaü bhagavà”. Vigarahi buddho bhagavà.
“Kathaü hi nàma tumhe moghapurisà suddhakàëakànaü eëakalomànaü santhataü
kàràpessatha. Netaü moghapurisà appasannànaü và pasàdàya -pe- eva¤ca
pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yo pana bhikkhu suddhakàëakànaü eëakalomànaü santhataü kàràpeyya, nissaggiyaü pàcittiya”nti.
2. Yo panàti yo yàdiso -pe-
Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
Kàëakaü nàma: dve kàëakàni jàtiyà kàëakaü và ra¤janakàëakaü và
Santhataü nàma: santharitvà kataü hoti avàyimaü.
[BJT Page 558] [\x 558/]
[PTS Page 226]
[\q 226/] kàràpeyyàti karoti và kàràpeti và, payoge dukkañaü
pañilàbhena nissaggiyaü hoti. Nissajitabbaü saïghassa và gaõassa và
puggalassa và. Eva¤ca pana bhikkhave nissajitabbaü: “idamme bhante
suddhakàëakànaü eëakalomànaü santhataü kàràpitaü nissaggiyaü imàhaü
saïghassa nissajàmã”ti -pe- dadeyyàti -pe- dadeyyunti -pe- àyasmato
dammã”ti.
3. Attanà
vippakataü attanà pariyosàpeti, nissaggiyaü pàcittiyaü. Attanà
vippakataü parehi pariyosàpeti, nissaggiyaü pàcittiyaü. Parehi
vippakataü attanà pariyosàpeti, nissaggiyaü pàcittiyaü. Parehi
vippakataü parehi pariyosàpeti, nissaggiyaü pàcittiyaü. A¤¤assatthàya
karoti và kàràpeti và àpatti dukkañassa. A¤¤ena kataü pañilabhitvà
paribhu¤jati, àpatti dukkañassa.
4. Anàpatti vitànaü và bhummattharaõaü và sàõipàkàraü và bhisiü và bimbohanaü và karoti, ummattakassa, àdikammikassàti.
Suddhakàëakasikkhàpadaü niññhitaü.
5. 2. 3.
Dvebhàgasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena jabbaggiyà bhikkhå bhagavatà pañikkhittaü
suddhakàëakànaü eëakalomànaü santhataü kàràpetunti te thokaü yeva odàtaü
ante àdiyitvà tatheva suddhakàëakànaü santhataü kàràpenti. Ye te
bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma
chabbaggiyà bhikkhå thokaüyeva odàtaü ante àdiyitvà tatheva
suddhakàëakànaü eëakalomànaü santhataü kàràpessanti”ti. Atha kho te
bhikkhå bhagavato etamatthaü àrocesuü “saccaü kira tumhe bhikkhave
thokaüyeva odàtaü ante àdiyitvà tatheva suddhakàëakànaü eëakalomànaü
santhataü kàràpethà”ti. “Saccaü bhagavà, vigarahi buddho bhagavà,
“kathaü hi nàma tumhe moghapurisà thokaüyeva odàtaü ante àdiyitvà
tatheva suddhakàëakànaü eëakalomànaü santhataü kàràpessatha. Netaü
moghapurisà appasannànaü và pasàdàya -pe-” eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha: -
[BJT Page 560] [\x 560/]
“Navaü pana
bhikkhunà santhataü kàrayamànena dve bhàgà suddhakàëakànaü eëakalomànaü
àdàtabbà, tatiyaü odàtànaü, catutthaü gocariyànaü, anàdà ce bhikkhu dve
bhàge suddhakàëakànaü eëakalomànaü tatiyaü odàtànaü, catutthaü
gocariyànaü, navaü santhataü kàràpeyya, nissaggiyaü pàcittiya”nti.
2. Navaü nàma: karaõaü upàdàya vuccati.
Santhataü nàma: santharitvà kataü hoti avàyimaü.
Kàrayamànenàti karotà và kàràpetà và.
Dve bhàgà suddhakàëakànaü eëakalomànaü. âdàtabbàti dhàrayitvà dve tulà àdàtabbà.
Tatiyaü odàtànanti tulaü odàtànaü.
Catutthaü gocariyànanti tulaü gocariyànaü.
[PTS Page 227]
[\q 227/] anàdà ce bhikkhu dve bhàge suddhakàëakànaü eëakalomànaü
tatiyaü odàtànaü catutthaü gocariyànanti anàdiyitvà dve tulà
suddhakàëakànaü eëakalomànaü, tulaü odàtànaü, tulaü gocariyànaü navaü
santhataü karoti và kàràpeti và, payoge dukkañaü. Pañilàbhena
nissaggiyaü hoti. Nissajitabbaü saïghassa và gaõassa và puggalassa và.
Eva¤ca pana bhikkhave nissajitabbaü: “idamme bhante navaü santhataü
anàdiyitvà (dve tulà suddhakàëakànaü eëakalomànaü, ) tulaü odàtànaü,
tulaü gocariyànaü kàràpitaü nissaggiyaü. Imàhaü saïghassa nissajàmãti
-pedadeyyàti -pe- dadeyyunti -peàyasmato dammã”ti.
3. Attanà
vippakataü attanà pariyosàpeti, nissaggiyaü pàcittiyaü. Attanà
vippakataü parehi pariyosàpeti, nissaggiyaü pàcittiyaü. Parehi
vippakataü attanà pariyosàpeti, nissaggiyaü pàcittiyaü. Parehi
vippakataü parehi pariyosàpeti, nissaggiyaü pàcittiyaü. A¤¤assatthàya
karoti và kàràpeti và, àpatti dukkañassa.
4. Anàpatti
tulaü odàtànaü tulaü gocariyànaü àdiyitvà karoti, bahutaraü odàtànaü
bahutaraü gocariyànaü àdiyitvà karoti, suddhaü odàtànaü suddhaü
gocariyànaü àdiyitvà karoti, vitànaü và bhummattharaõaü và sàõipàkàraü
và bhisiü và bimbohanaü và karoti. Ummattakassa, àdikammikassàti.
Dvebhàgasikkhàpadaü niññhitaü.
Sã. Mu. Natthi.
[BJT Page 562] [\x 562/]
5. 2. 4.
Chabbassasikkhàpadaü.
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena bhikkhå anuvassaü santhataü kàràpenti, te
yàcanabahulà vi¤¤attibahulà viharanti: “eëakalomàni detha eëakalomehi
attho”ti. Manussà ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma samaõà
sakyaputtiyà anuvassaü santhataü kàràpessanti, yàcanabahulà
vi¤¤attibahulà viharissanti: eëakalomàni detha eëakalomehi attho”ti.
Amhàkaü pana sakiü katàni santhatàni pa¤capi chapi vassàni honti, yesaü
no dàrakà åhadantipi ummihantipi undurehipi khajjanti. Ime pana samaõà
sakyaputtiyà anuvassaü santhataü kàràpenti. Yàcanabahulà vi¤¤attibahulà
viharanti: “eëakalomàni detha eëakalomehi attho”ti.
2. Assosuü kho
bhikkhå tesaü manussànaü ujjhàyantànaü khiyantànaü vipàcentànaü. Ye te
bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma
bhikkhå anuvassaü santhataü kàràpessanti. Yàcanabahulà vi¤¤attibahulà
viharissanti: “eëakalomàni detha eëakalomehi attho”ti. Atha kho te
bhikkhå bhagavato etamatthaü àrocesuü. [PTS Page 228] [\q 228/] “saccaü
kira bhikkhave bhikkhå anuvassaü santhataü kàràpenti. Yàcanabahulà
vi¤¤attibahulà viharanti: “eëakalomàni detha eëakalomehi attho”ti.
“Saccaü bhagavà” vigarahi buddho bhagavà. “Kathaü hi nàma te bhikkhave
moghapurisà anuvassaü santhataü kàràpessanti. Yàcanabahulà
vi¤¤attibahulà viharissanti: “eëakalomàni detha eëakalomehi attho”ti.
Netaü bhikkhave appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Navaü pana
bhikkhunà santhataü kàràpetvà jabbassàni dhàretabbaü. Orena ce channaü
vassànaü taü santhataü vissajjetvà và avissajjetvà và a¤¤aü navaü
santhataü kàràpeyya, nissaggiyaü pàcittiya”nti.
Eva¤cidaü bhagavatà bhikkhånaü sikkhàpadaü pa¤¤attaü hoti.
(Målapa¤¤atti. )
3. Tena kho
pana samayena a¤¤ataro bhikkhu kosambiyaü gilàno hoti. ¥àtakà
tassa bhikkhuno santike dåtaü pàhesuü: “àgacchatu bhadanto, mayaü
upaññhahissàmà”ti. Bhikkhåpi evamàhaüsu: “gacchàvuso, ¤àtakà taü
upaññhahissantã”ti. So evamàha: “bhagavatà àvuso sikkhàpadaü pa¤¤attaü:
“navaü pana bhikkhunà santhataü kàràpetvà chabbassàni dhàretabba”nti.
“Aha¤camhi gilàno na sakkomi santhataü àdàya pakkamituü, mayha¤ca vinà
santhatà na phàsu hoti, nàhaü gamissàmã”ti. Bhagavato etamatthaü
àrocesuü.
[BJT Page 564] [\x 564/]
4. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammaü kathaü katvà bhikkhå
àmantesi. “Anujànàmi bhikkhave gilànassa bhikkhuno santhatasammutiü
dàtuü. Eva¤ca pana bhikkhave dàtabbà: tena gilànena bhikkhunà saïghaü
upasaïkamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhånaü pàde
vanditvà ukkuñikaü nisãditvà a¤jaliü paggahetvà evamassa vacanãyo: “ahaü
bhante gilàno na sakkomi santhataü àdàya pakkamituü, sohaü bhante
saïghaü santhatasammutiü yàcàmã”ti. Dutiyampi yàcitabbo, tatiyampi
yàcitabbo. Byattena bhikkhunà pañibalena saïgho ¤àpetabbo:
“Suõàtu me
bhante saïgho. Ayaü itthannàmo bhikkhu gilàno na sakkoti santhataü àdàya
pakkamituü, so saïghaü santhatasammutiü yàcati. Yadi saïghassa
pattakallaü, saïgho itthannàmassa bhikkhuno santhatasammutiü dadeyya.
Esà ¤atti. “
“Suõàtu me
bhante [PTS Page 229] [\q 229/] saïgho. Ayaü itthannàmo bhikkhu gilàno
na sakkoti santhataü àdàya pakkamituü, so saïghaü santhatasammutiü
yàcati. Saïgho itthannàmassa bhikkhuno santhatasammutiü deti,
yassàyasmato khamati itthannàmassa bhikkhuno santhatasammutiyà dànaü, so
tuõhassa, yassanakkhamati, so bhàseyya.
Dinnà saïghena itthannàmassa bhikkhuno santhatasammuti. Khamati saïghassa, tasmà tuõhã, evametaü dhàrayàmã”ti.
5. Eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Navaü pana
bhikkhunà santhataü kàràpetvà chabbassàni dhàretabbaü, orena ce channaü
vassànaü taü santhataü vissajjetvà và avissajjetvà và a¤¤aü navaü
santhataü kàràpeyya, a¤¤atra bhikkhusammutiyà, nissaggiyaü
pàcittiya”nti.
(Dutiyapa¤¤atti. )
6. Navaü nàma: karaõaü upàdàya vuccati.
Santhataü nàma: santharitvà kataü hoti avàyimaü.
Kàràpetvàti karitvà và kàràpetvà và.
Chabbassàni dhàretabbanti chabbassaparamatà dhàretabbaü.
Orena ce chantaü vassànanti ånakachabbassàni.
Taü satthataü vissajjetvàti a¤¤esaü datvà.
Avissajjetvàti na kassaci datvà.
A¤¤atra bhikkhusammutiyàti ñhapetvà bhikkhusammutiü.
[BJT Page 566] [\x 566/]
7. A¤¤aü navaü
santhataü karoti và kàràpeti và, payoge dukkañaü. Pañilàbhena
nissaggiyaü hoti. Nissajitabbaü saïghassa và gaõassa và puggalassa và.
Eva¤ca pana bhikkhave nissajitabbaü: “idaü me bhante santhataü
ånakachabbassàni kàràpitaü a¤¤atra bhikkhusammutiyà nissaggiyaü. Imàhaü
saïghassa nissajàmiti. -1. -Pe- dadeyyunti -pe- àyasmato dammã”ti.
8. Attanà
vippakataü attanà pariyosàpeti, nissaggiyaü pàcittiyaü. Attanà
vippakataü parehi pariyosàpeti, nissaggiyaü pàcittiyaü. Parehi
vippakataü attanà pariyosàpeti, nissaggiyaü pàcittiyaü. Parehi
vippakataü parehi pariyosàpeti. Nissaggiyaü pàcittiyaü.
9. Anàpatti
chabbassàni karoti, atireka chabbassàni karoti, a¤¤assatthàya karoti và
kàràpeti và, a¤¤ena kataü pañilabhitvà paribhu¤jati, vitànaü và
bhummattharaõaü và sàõipàkàraü và bhisiü và bimbohanaü và karoti,
bhikkhusammutiyà, ummattakassa, àdikammikassàti.
Chabbassasikkhàpadaü niññhitaü.
5. 2. 5.
[PTS Page 230] [\q 230/] nisãdanasanthata sikkhàpadaü.
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Atha kho bhagavà bhikkhå àmantesi: “icchàmahaü bhikkhave temàsaü
pañisallãyituü, namhi kenaci upasaïkamitabbo a¤¤atra ekena
piõóapàtanãhàrakenà”ti. Evaü bhanteti kho te bhikkhå bhagavato
pañissutvà nàssudha koci bhagavantaü upasaïkamati, a¤¤atra ekena
piõóapàtanãhàrakena. Tena kho pana samayena sàvatthiyà saïghena katikà
katà hoti. “Icchatàvuso bhagavà temàsaü pañisallãyituü, na bhagavà
kenaci upasaïkamitabbo a¤¤atra ekena piõóapàtanãhàrakena. Yo bhagavantaü
upasaïkamati, so pàcittiyaü desàpetabbo”ti.
2. Atha kho
àyasmà upaseno vaïgantaputto sapariso yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinnaü kho àyasmantaü upasenaü vaïgantaputtaü bhagavà etadavoca:
“kacci vo upasena khamanãyaü, kacci yàpanãyaü, kaccittha appakilamathena
addhànaü àgatà”ti. “Khamanãyaü bhagavà, yàpanãyaü bhagavà,
appakilamathena ca mayaü bhante addhànaü àgatà”ti.
1. Nissajjàmi machasaü.
[BJT Page 568] [\x 568/]
3. Tena kho
pana samayena àyasmato upasenassa vaïgantaputtassa saddhivihàriko
bhikkhå bhagavato avidåre nisinno hoti. Atha kho bhagavà taü bhikkhuü
etadavoca: “manàpàni te bhikkhu paüsukålànã”ti. “Na kho me bhante
manàpàni paüsukålànã”ti. “Kissa pana tvaü bhikkhu paüsukuliko”ti.
“Upajjhàyo me bhante paüsukåliko, evaü ahampi paüsukåliko”ti. Atha fakhà
bhagavà àyasmantaü upasenaü vaïgantaputtaü etadavoca: “pàsàdikà kho
tyàyaü upasena parisà, “kathaü tvaü upasena parisaü vinesã”ti. Yo maü
bhante upasampadaü yàcati, tàhaü-1 evaü vadàmi: “ahaü kho àvuso àra¤¤iko
piõóapàtiko paüsukåliko, sace tvampi àra¤¤iko bhavissasi piõóapàtiko
paüsukåliko, evàhantaü upasampàdessàmi”ti. Sace me pañisuõàti,
upasampàdemi. No ce me pañisuõàti, na upasampàdemi. [PTS Page 231] [\q
231/] yo maü nissayaü yàcati, tàhaü evaü vadàmi: “ahaü kho àvuso
àra¤¤iko piõóapàtiko paüsukåliko, sace tvampi àra¤¤iko bhavissasi
piõóapàtiko paüsukåliko, evàhante nissayaü dassàmãti. Sace me
pañisuõàti, nissayaü demi. No ce me pañisuõàti, na nissayaü demi. Evaü
kho ahaü bhante parisaü vinemã”ti. “Sàdhu sàdhu upasena, sàdhu kho tvaü
upasena parisaü vinesi. Jànàsi pana tvaü upasena sàvatthiyà saïghassa
katika”nti. “Na kho ahaü bhante jànàmi sàvatthiyà saïghassa katika”nti.
Sàvatthiyà kho upasena saïghena katikà katà: “icchatàvuso bhagavà
temàsaü pañãsallãyituü, na bhagavà kenaci upasaïkamitabbo a¤¤atra ekena
piõóapàtanãhàrakena. Yo bhagavantaü upasaïkamati, so pàcittiyaü
desàpetabbo”ti. “Pa¤¤àyissati bhante sàvatthiyà saïgho sakàya katikàya
“na mayaü appa¤¤attaü pa¤¤àpessàma, pa¤¤attaü và na samucchãndissàma,
yathà pa¤¤attesu sikkhàpadesu samàdàya vattissàmà”ti. “Sàdhå sàdhå
upasena, appa¤¤attaü na pa¤¤àpetabbaü, pa¤¤attaü và na
samåcchinditabbaü, yathàpa¤¤attesu sikkhàpadesu samàdàya vattitabbaü”.
“Anujànàmi upasena ye te bhikkhå àra¤¤ikà piõóapàtikà paüsukålikà
yathàsukhaü maü dassanàya upasaïkamantu”ti.
4. Tena kho
pana samayena sambahulà bhikkhå bahidvàrakoññhake ñhità honti: “mayaü
àyasmantaü upasenaü vaïgantaputtaü pàcittiyaü desàpessàmà”ti. Atha kho
àyasmà upaseno vaïgantaputto sapariso uññhàyàsanà bhagavantaü
abhivàdetvà padakkhiõaü katvà pakkàmi. Atha kho te bhikkhå àyasmantaü
upasenaü vaïgantaputtaü etadavocuü “jànàsi pana tvaü àvuso upasena
sàvatthiyà saïghassa katika”nti. Bhagavàpi maü àvuso evamàha: “jànàsi
pana-2. Tvaü upasena sàvatthiyà saïghassa katika”nti.,,Na kho ahaü
bhante jànàmi sàvatthiyà saïghassa katika,nti. Sàvatthiyà kho upasena
saïghena katikà katà: “icchatàvuso bhagavà temàsaü pañisallãyituü na
bhagavà kenaci upasaïkamitabbo a¤¤atra ekena piõóapàtanãhàrakena. Yo
bhagavantaü upasaïkamati, so pàcittiyaü desàpetabbo”ti. “Pa¤¤àyissati
bhante sàvatthiyà saïgho sakàya katikàya. “Na mayaü appa¤¤attaü
pa¤¤àpessàma, pa¤¤attaü và na samucchindissàma, yathàpa¤¤attesu
sikkhàpadeså samàdàya vattissàmà”ti. Anu¤¤àtàvuso bhagavatà ye te
bhikkhå àra¤¤ikà piõóapàtikà paüsukålikà yathàsukhaü maü dasasanàya
upasaïkamantu”ti.
1. Tamahaü machasaü. 2. Machasaü. Natthã.
[BJT Page 570] [\x 570/]
5. Atha kho te
bhikkhå “saccaü kho àyasmà upaseno àha. Na appa¤¤attaü pa¤¤àpetabbaü,
pa¤¤attaü và na samucchinditabbaü, yathàpa¤¤attesu sikkhàpadesu samàdàya
vattitabba”nti. Assosuü kho bhikkhå anu¤¤àtà kira bhagavatà ye te
bhikkhå àra¤¤ikà piõóapàtikà paüsukålikà yathàsukhaü maü dassanàya
upasaïkamantu”ti. Te bhagavantaü dassanaü pihentà-1 santhatàni ujjhitvà
àra¤¤ikaïgaü [PTS Page 232] [\q 232/] piõóapàtikaïgaü paüsukålikaïgaü
samàdiyiüsu. Atha kho bhagavà sambahulehi bhikkhåhi saddhiü
senàsanacàrikaü àhiõóanto addasa santhatàni tahiü tahiü ujjhitàni,
passitvà bhikkhå àmantesi. “Kassimàni bhikkhave santhatàni tahiü tahiü
ujjhitànã”ti. Atha kho te bhikkhå bhagavato etamatthaü àrocesuü. Atha
kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå
àmantesi, “tena hi bhikkhave bhikkhånaü sikkhàpadaü pa¤¤àpessàmi dasa
atthavase pañicca saïghasuññhutàya saïghaphàsutàya -pe- “eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Nisãdanasanthataü
na bhikkhånà kàrayamànena puràõasanthatassa sàmantà sugatavidatthã
àdàtadabbà dubbaõõakaraõàya. Anàdà ce bhikkhu puràõasanthatassa sàmantà
sugatavidatthiü navaü nisãdanasanthataü kàràpeyya, nissaggiyaü
pàcittiyanti”.
6. Nisãdanaü nàma: sadasaü vuccati.
Santhataü nàma: santharitvà kataü hoti avàyimaü.
Kàrayamànenàti karonto và kàràpento và.
Puràõasanthataü nàma: sakiü nivatthampi sakiü pàrutampi.
Sàmantà
sugatavidatthi àdàtabbà dubbaõõakaraõàyàti-2 vaññaü và caturassaü-3 và
jinditvà ekadese và santharitabbaü, vijañetvà và santharitabbaü.
Anàdà ce
bhikkhu puràõasanthatassa sàmantà sugatavidatthinti anàdiyitvà
puràõasanthatassa sàmantà sugatavidatthiü navaü nisãdanasanthataü karoti
và kàràpeti và, payoge dukkañaü. Pañilàbhena nissaggiyaü hoti.
Nissajitabbaü saïghassa và gaõassa và puggalassa và. Eva¤ca pana
bhikkhave nissajitabbaü: “idamme bhante nisãdanasanthataü anàdiyitvà
puràõasanthatassa sàmantà sugatavidatthiü kàràpitaü nissaggiyaü. Imàhaü
saïghassa nissajàmã”ti. -Pe- dadeyyàti -pe- dadeyyuntã, àyasmato
dammã”ti.
7. Attanà
vippakataü attanà pariyosàpeti, nissaggiyaü pàcittiyaü. Attanà
vippakataü parehi pariyosàpeti, nissaggiyaü pàcittiyaü. Parehi
vippakataü attanà pariyosàpeti, nissaggiyaü pàcittiyaü. Parehi
vippakataü parehi pariyosàpeti, nissaggiyaü pàcittiyaü. A¤¤assatthàya
karoti và kàràpeti và, àpatti dukkañassa.
1. Dassanàya pihayamànà, syà. 2. Thirabhàvàya, machasaü. 3. Caturassaraü. Katthaci.
[BJT Page 572] [\x 572/]
8. Anàpatti
puràõasanthatassa sàmantà sugatavidatthiü àdiyitvà [PTS Page 233] [\q
233/] karoti. Alabhanto thokataraü àdiyitvà karoti, alabhanto anàdiyitvà
karoti, a¤¤ena kataü pañilabhitvà paribhu¤jati, vitànaü và
bhummattharaõaü và sàõipàkàraü và bhisiü và bimbohanaü và karoti.
Ummattakassa, àdikammikassàti.
Nisãdanasanthatasikkhàpadaü niññhitaü.
5. 2. 6.
Eëakaloma sikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena a¤¤atarassa bhikkhuno kosalesu janapadesu
sàvatthiü gacchantassa antarà magge eëakalomàni uppajjiüsu. Atha kho so
bhikkhu tàni eëakalomàni uttaràsaïgena bhaõóikaü bandhitvà agamàsi.
Manussà taü bhikkhuü passitvà uppaõóesuü: “kittakena te bhante kãtàni,
kittako udayo bhavissatã”ti so bhikkhu tehi manussehi uppaõóiyamàno
maïku ahosi. Atha kho so bhikkhu sàvatthiü gantvà tàni eëakalomàni
ñhitakova àsumhi. Bhikkhå taü bhikkhuü etadavocuü: “kissa pana tvaü
àvuso imàni eëakalomàni ñhitakova àsumbhasã”ti. “Tathà hi panàhaü àvuso
imesaü eëakalomànaü kàraõà manussehi uppaõóito”ti. “Kãva dårato pana
tvaü àvuso imàni eëakalomàni àharã”ti. “Atirekatiyojanaü àvuso”ti. Ye te
bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma
bhikkhu atirekatiyojanaü eëakalomàni àharissati”ti. Atha kho te bhikkhå
bhagavato etamatthaü àrocesuü. “Saccaü kira tvaü bhikkhu
atirekatiyojanaü eëakalomàni àharã”ti? “Saccaü bhagavà. ” Higarahi
buddho bhagavà: “kathaü hi nàma tvaü moghapurisa atirekatiyojana
eëakalomàni àharissasi, netaü moghapurisa appasannànaü và pasàdàya -pe-
eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Bhikkhuno
paneva addhànamaggappañipannassa eëakalomàni uppajjeyyuü, àkaïkhamànena
bhikkhunà pañiggahetabbàni. Pañiggahetvà tiyojanaparamaü sahatthà
haritabbàni-1. Asante hàrake. Tato ce uttariü hareyya asantepi hàrake
nissaggiyaü pàcittiyanti. “
2. [PTS Page 234] [\q 234/] bhikkhuno paneva addhànamaggappañipannassàti pathaü gacchantassa.
1. Hàretabbàni. Mu.
[BJT Page 574] [\x 574/]
Eëakalomàni uppajjeyyunti uppajjeyyuü saïghato và gaõato và ¤àtito và mittato và paüsukålaü và attano và dhanena.
âkaïkhamànenàti icchamànena
Pañiggahetabbàni, pañiggahetvà tiyojanaparamaü sahatthà haritabbànãti, tiyojanaparamatà sahatthà haritabbàni.
Asante hàraketi nतo koci hàrako hoti itthi và puriso và gahaññho và pabbajito và.
Tato ce
uttariü hareyya asantepi hàraketi pañhamaü pàdaü tiyojanaü atikkàmeti,
àpatti dukkañassa. Dutiyaü pàdaü atikkàmeti. Nissaggiyaü pàcittiyaü-1.
Anto tiyojane ñhito bahi tiyojanaü pàteti, nissaggiyaü pàcittiyaü.
A¤¤assa yàne và bhaõóe và ajànantassa pakkhipitvà tiyojanaü atikkàmeti,
nissaggiyàni honti. Nissajitabbàni saïghassa và gaõassa và puggalassa
và. Eva¤ca pana bhikkhave nissajitabbàni: “imàni me bhante eëakalomàni
tiyojanaü atikkàmitàni nissaggiyàni, imànàhaü saïghassa nissajàmi”ti
-pe- dadeyyàti -pe- dadeyyunti -pe- àyasmato dammã”ti. -Pe-
3.
Atirekatiyojane atirekasa¤¤ã -2 atikkàmeti, nissaggiyaü pàcittiyaü.
Atirekatiyojane vematiko -2 atikkàmeti, nissaggiyaü pàcittiyaü.
Atirekatiyojane ånakasa¤¤ã-2. Atikkàmeti, nissaggiyaü pàcittiyaü.
ænakatiyojane atirekasa¤¤ã, àpatti dukkañassa. ænakatiyojane vematiko,
àpatti dukkañassa. ænakatiyojane ånakasa¤¤ã, anàpatti.
4. Anàpatti
tiyojanaü harati, ånakatiyojanaü harati, tiyojanaü haratipi
paccàharatipi, tiyojanaü vàsàdhippàyo gantvà tato paraü harati,
acchinnaü pañilabhitvà harati, nissaññhaü pañilabhitvà harati, a¤¤aü
haràpeti, kañabhaõóaü harati, ummattakassa, àdikammikassàti.
Eëakalomasikkhàpadaü niññhitaü.
1. Nissaggiyàni honti syà. 2. Tiyojanaü atikkàmeti, syà.
[BJT Page 576] [\x 576/]
5. 2. 7.
Eëakalomadhovàpana sikkhàpadaü.
1. Tena
samayena buddho bhagavà sakkesu viharati kapilavatthusmiü nigrodhàràme.
Tena kho pana samayena chabbaggiyà bhikkhå bhikkhunãhi eëakalomàni [PTS
Page 235] [\q 235/] dhovàpentipi rajàpentipi vijañàpentipi. Bhikkhuniyo
eëakalomàni dhovantiyo rajantiyo vijañentiyo ri¤canti uddesaü
paripucchaü adhisãlaü adhicittaü adhipa¤¤aü. Atha kho mahàpajàpatã
gotamã yena bhagavà tenupasaïkami, upasaïkamitvà bhagavantaü abhivàdetvà
ekamantaü aññhàsi. Ekamantaü ñhitaü kho mahàpajàpatiü gotamiü bhagavà
etadavoca: “kacci gotami bhikkhuniyo appamattà àtàpiniyo pahitattà
viharantã”ti. “Kuto bhante bhikkhunãnaü appamàdo, ayyà chabbaggiyà
bhikkhunãhi eëakalomàni dhovàpentipi rajàpentipi vijañàpentipi,
bhikkhunãyo eëakalomàni dhovantiyo rajantiyo vijañentiyo ri¤canti
uddesaü paripucchaü adhisãlaü adhicittaü adhipa¤¤anti. “
2. Atha kho
bhagavà mahàpajàpatiü gotamiü dhammiyà kathàya sandassesi samàdapesi
samuttejesi sampahaüsesi. Atha kho mahàpajàpati gotamã bhagavatà
dhammiyà kathàya sandassità samàdapità samuttejità sampahaüsità
bhagavantaü abhivàdetvà padakkhiõaü katvà pakkàmi. Atha kho bhagavà
etasmiü nidàne etasmiü pakaraõe bhikkhusaïghaü sannipàtàpetvà
chabbaggiye bhikkhå pañipucchi: “sacchaü kira tumhe bhikkhave
bhikkhunãhi eëakalomàni dhovàpethapi rajàpethapi vijañàpethapi”ti?
“Saccaü bhagavà”. “¥àtikàyo tumhàkaü bhikkhave a¤¤àtikàyo”ti.
“A¤¤àtikàyo bhagavà”ti. “A¤¤àtikà moghapurisà a¤¤àtikànaü na jànanti
patiråpaü và appatiråpaü và pàsàdikaü và apàsàdikaü và. Tattha nàma
tumhe moghapurisà a¤¤àtikàhi bhikkhånãhi eëakalomàni dhovàpessathapi
rajàpessathapi vijañàpessathapi. Netaü moghapurisà appasannànaü và
pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha: “
“Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà oëakalomàni dhovàpeyya và rajàpeyya và vijañàpeyya và, nissaggiyaü pàcittiyanti. “
3. Yo panàti yo yàdiso -pe- bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
A¤¤àtikà nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddhà.
Bhikkhunã nàma: ubhato saïghe upasampannà.
[BJT Page 578] [\x 578/]
4. “Dhovà”ti
àõàpeti, àpatti dukkañassa. Dhotàni nissaggiyàni honti. Rajàti àõàpeti,
àpatti dukkañassa. Rattàni nissaggiyàni honti. “Vijañehã”ti àõàpeti,
àpatti dukkañassa. Vijañitàni [PTS Page 236] [\q 236/] nissaggiyàni
honti. Nissajitabbàni saïghassa và gaõassa và puggalassa và. Eva¤ca pana
bhikkhave nissajatabbàni: “imàni me bhante eëakalomàni a¤¤àtikàya
bhikkhuniyà dhovàpitàni nissaggiyàni, imànàhaü saïghassa nissajàmãti
-pe- dadeyyàti -pe- dadeyyunti, -peàyasmato dammiti. “
5. A¤¤àtikàya
a¤¤àtikasa¤¤ã eëakalomàni dhovàpeti, nissaggiyaü pàcittiyaü. A¤¤àtikàya
a¤¤àtikasa¤¤ã eëakalomàni dhovàpeti rajàpeti, nissaggiyena àpatti
dukkañassa. A¤¤àtikàya a¤¤àtikasa¤¤ã eëakalomàni dhovàpeti vijañàpeti,
nissaggiyena àpatti dukkañassa. A¤¤àtikàya a¤¤àtikasa¤¤ã eëakalomàni
dhovàpeti rajàpeti vijañàpeti, nissaggiyena àpatti dvinnaü dukkañànaü.
6. A¤¤àtikàya
a¤¤àtikasa¤¤ã eëakalomàni rajàpeti, nissaggiyaü pàcittiyaü. A¤¤àtikàya
a¤¤àtikasa¤¤ã eëakalomàni rajàpeti vijañàpeti -pe- rajàpeti dhovàpeti,
nissaggiyena àpatti dukkañassa. -Pe- rajàpeti vijañàpeti dhovàpeti,
nissaggiyena àpatti dvinnaü dukkañànaü.
7. A¤¤àtikàya
a¤¤àtikasa¤¤ã eëakalomàni vijañàpeti, nissaggiyaü pàcittiyaü. A¤¤àtikàya
a¤¤àtikasa¤¤ã eëakalomàni vijañàpeti dhovàpeti -pe- vijañàpeti
rajàpeti, nissaggiyena àpatti dukkañassa. -Pe- vijañàpeti dhovàpeti
rajàpeti, nissaggiyena àpatti dvinnaü dukkañànaü.
8. A¤¤àtikàya
vematiko -pe- a¤¤àtikàya ¤àtikasa¤¤ã -pea¤¤assa eëakalomàni dhovàpeti,
àpatti dukkañassa. Ekato upasampannàya dhovàpeti, àpatti dukkañassa.
¥àtikàya a¤¤àtikasa¤¤ã, àpatti dukkañassa. ¥àtikàya
vematiko, àpatti dukkañassa. ¥àtikàya ¤àtikasa¤¤ã, anàpatti.
9. Anàpatti
¤àtikàya dhovantiyà a¤¤àtikà dutiyà hoti, avuttà dhovati, aparibhuttaü
kañabhaõóaü dhovàpeti, sikkhamànàya, sàmaõeriyà, ummattakassa,
àdikammikassàti.
Eëakalomadhovàpanasikkhàpadaü niññhitaü.
[BJT Page 580] [\x 580/]
5. 2. 8.
Råpiyasikkhàpadaü
1. Tena
samayena buddho bhagavà ràjagahe viharati veëuvane kalandakanivàpe. Tena
kho pana samayena [PTS Page 237] [\q 237/] àyasmà upanando sakyaputto
ràjagahe a¤¤atarassa kulassa kulupago hoti niccabhattiko. Yaü tasmiü
kule uppajjati khàdanãyaü và bhojanãyaü và tato àyasmato upanandassa
sakyaputtassa pañiviüso-1 ñhapãyati. Tena kho pana samayena sàyaü tasmiü
kule maüsaü uppannaü hoti. Tato àyasmato upanandassa sakyaputtassa
pañiviüso ñhapito hoti. Tassa kulassa dàrako rattiyà paccåsasamayaü
paccuññhàya rodati: “maüsaü me dethà”ti. Atha kho so puriso pajàpatiü
etadavoca: “ayyassa pañiviüsaü dàrakassa dehi, a¤¤aü cetàpetvà ayyassa
dassàmà”ti. Tassa-2 taü adàsi.
2. Atha kho
àyasmà upanando sakyaputto pubbanhasamayaü nivàsetvà pattacãvaramàdàya
yena taü kulaü tenupasaïkami, upasaïkamitvà pa¤¤atte àsane nisãdi. Atha
kho so puriso yenàyasmà upanando sakyaputto tenupasaïkami, upasaïkamitvà
àyasmantaü upanandaü sakyaputtaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinno kho so puriso àyasmantaü upanandaü sakyaputtaü
etadavoca: “hiyyo kho bhante sàyaü maüsaü uppannaü ahosi, tato ayyassa
pañiviüso ñhapito. Ayaü bhante dàrako rattiyà paccåsasamayaü paccuññhàya
rodati: “maüsaü me dethà”ti. Ayyassa pañiviüso dàrakassa dinno.
Kahàpaõena bhante kiü àhariyyatu”ti. “Pariccatto me àvuso kahàpaõoti?”
“âma bhante pariccattoti. ” “Ta¤¤eva me àvuso kahàpaõaü dehã”ti.
3. Atha kho so
puriso àyasmato upanandassa sakyaputtassa kahàpaõaü datvà ujjhàyati
khãyati vipàceti: “yatheva mayaü råpiyaü pañiggaõhàma, evameva ime
samaõà sakyaputtiyà råpiyaü pañiggaõhantã” ti. Assosuü kho bhikkhå tassa
purisassa ujjhàyantassa khãyantassa vipàcentassa. Ye te bhikkhå
appicchà te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma àyasmà
upanando sakyaputto råpiyaü pañiggahessatã”ti. Atha kho te bhikkhå
bhagavato etamatthaü àrocesuü: “saccaü kira tvaü upananda råpiyaü
pañiggahesã”ti? “Saccaü bhagavà. ” Vigarahi buddho bhagavà. “Kathaü hi
nàma tvaü moghapurisa råpiyaü pañiggahessasi, netaü moghapurisa
appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha:
“Yo pana bhikkhu jàtaråparajataü uggaõaheyya và uggaõhàpeyya và upanikkhittaü và sàdiyeyya, nissaggiyaü pàcittiyanti. “
4. [PTS Page 238] [\q 238/] yo panàti yo yàdiso -pe-
Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
1. Pañiviso. Machasaü. 2. Tassa taü adàsi. Machasaü nadissate.
[BJT Page 582] [\x 582/]
Jàtaråpaü nàma: satthuvaõõo vuccati.
Rajataü nàma: kahàpaõo lohamàsako dàrumàsako chatumàsako ye vohàraü gacchanti.
Uggaõheyyàti sayaü gaõhàti, nissaggiyaü pàcittiyaü.
Uggaõhàpeyyàti a¤¤aü gàhàpeti. Nissaggiyaü-1 pàcittiyaü.
Upanikkhittaü
và sàdiyeyyàti “idaü ayyassa hotu’ti upanikkhittaü sàdiyati, nissaggiyaü
hoti, saïghamajjhe nissajitabbaü. Eva¤ca pana bhikkhave nissajitabbaü:
tena bhikkhunà saïghaü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
buóóhànaü bhikkhånaü pàde vanditvà ukkuñikaü nisãditvà a¤jaliü
paggahetvà evamassa vacanãyo: “ahaü bhante råpiyaü pañiggahesiü. Idaü me
nissaggiyaü. Imàhaü saïghassa nissajàmã”ti nissajitvà àpatti desetabbà.
Vyattena bhikkhunà pañibalena àpatti pañiggahetabbà. Sace tattha
àgacchati àràmiko và upàsako và. So vattabbo: “àvuso imaü jànàhã”ti.
Sace so bhaõati “iminà kiü àhariyyatu”ti. Na vattabbo “imaü và imaü và
àharà”ti. Kappiyaü àcikkhitabbaü: sappi và telaü và madhu và phàõitaü
và. Sace so tena parivattetvà kappiyaü àharati, råpiyapañiggàhakaü
ñhapetvà sabbeheva paribhu¤jitabbaü. Eva¤cetaü labhetha, iccetaü
kusalaü. No ve labhetha, so vattabbo: “àvuso imaü chaóóehã”ti. Sace so
chaóóeti, iccetaü kusalaü. No ce chaóóeti, pa¤cahaïgehi samannàgato
bhikkhu råpiyachaóóako sammannitabbo: yo na chandàgatiü gaccheyya, na
dosàgatiü gaccheyya, na mohàgatiü gaccheyya, na bhayàgatiü gaccheyya,
chaóóitàchaóóita¤ca jàneyya. Eva¤ca pana bhikkhave sammannitabbo:
pañhamaü bhikkhu yàcitabbo, yàcitvà byattena bhikkhunà pañibalona saïgho
¤àpetabbo:
“Suõàtu me bhante saïgho. Yadi saïghassa pattakallaü, saïgho itthannàmaü bhikkhuü råpiyachaóóakaü sammanneyya, esà ¤atti.
Suõàtu me
bhante saïgho. Saïgho itthannàmaü bhikkhuü råpiyachaóóakaü sammannati.
Yassàyasmato khamati itthannàmassa bhikkhuno råpiyachaóóakassa sammuti,
so tuõhassa. Yassa nakkhamati, so bhàseyya.
Sammato saïghena itthannàmo bhikkhu råpiyachaóóako, khamati saïghassa, tasmà tuõhã. Evametaü dhàrayàmã”ti.
1. Nissaggiyaü hoti. Syà.
[BJT Page 584] [\x 584/]
5. Tena
sammatena bhikkhunà animittaü katvà pàtetabbaü. Sace nimittaü katvà
pàteti, àpatti dukkañassa. [PTS Page 239] [\q 239/] råpiye råpiyasa¤¤ã
råpiyaü pañiggaõhàti, nissaggiyaü pàcittiyaü. Råpiye vematiko råpiyaü
pañiggaõhàti, nissaggiyaü pàcittiyaü. Råpiye aråpiyasa¤¤ã råpiyaü
pañiggaõhàti, nissaggiyaü pàcittiyaü. Aråpiye råpiyasa¤¤ã, àpatti
dukkañassa. Aråpiye vematiko, àpatti dukkañassa. Aråpiye aråpiyasa¤¤ã,
anàpatti.
6. Anàpatti
ajjhàràme và ajjhàvasathe và uggahetvà và uggahàpetvà và nikkhipati,
“yassa bhavissati so bharissatã”ti, ummattakassa, àdikammikassàti.
Råpiyasikkhàpadaü niññhitaü.
5. 2. 9.
Råpiyasaüvohàra sikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena chabbaggiyà bhikkhå nànappakàrakaü
råpiyasaüvohàraü samàpajjantã. Manussà ujjhàyanti khãyanti vipàcenti:
“kathaü hi nàma samaõà sakyaputtiyà nànappakàrakaü råpiyasaüvohàraü
samàpajjissanti, seyayathàpi gihã kàmabhogino”ti. Assosuü kho bhikkhå
tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te bhikkhå
appicchà te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma chabbaggiyà
bhikkhå nànappakàrakaü råpiyasaüvohàraü samàpajjissantã”ti. Atha kho te
bhikkhå bhagavato etamatthaü àrocesuü -pe- ’saccaü kira tumhe bhikkhave
nànappakàrakaü råpiyasaüvohàraü samàpajjathà’ti. ‘Saccaü bhagavà’.
Vigarahi buddho bhagavà. “Kathaü hi nàma tumhe moghapurisà
nànappakàrakaü råpiyasaüvohàraü samàpajjissatha. Netaü moghapurisà
appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha:
“Yo pana bhikkhu nànappakàrakaü råpiyasaüvohàraü samàpajjeyya, nissaggiyaü pàcittiyanti. “
2. Yo panàti yo yàdiso -pe-
Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
Nànappakàrakaü
nàma: katampi akatampi katàkatampi. Kataü nàma: sãsåpagaü gãvåpagaü
hatthåpagaü pàdåpagaü kañåpagaü. Akataü nàma: ghanakataü vuccati.
Katàkataü nàma: tadubhayaü.
[BJT Page 586] [\x 586/]
[PTS Page 240] [\q 240/] råpiyaü nàma: satthuvaõõo kahàpaõo lohamàsako dàrumàsako chatumàsako ye vohàraü gacchanti.
Samàpajjeyyàti
katena kataü cetàpeti, nissaggiyaü pàcittiyaü-1 katena akataü cetàpeti,
nissaggiyaü pàcittiyaü. Katena katàkataü cetàpeti, nissaggiyaü
pàcittiyaü. Akatena kataü cetàpeti, nissaggiyaü pàcittiyaü. Akatena
akataü cetàpeti, nissaggiyaü pàcittiyaü. Akatena katàkataü cetàpeti,
nissaggiyaü pàcittiyaü. Katàkatena kataü cetàpeti, nissaggiyaü
pàcittiyaü. Katàkatena akataü cetàpeti, nissaggiyaü pàcittiyaü.
Katàkatena katàkataü cetàpeti, nissaggiyaü pàcittiyaü. Saïghamajjhe
nissajitabba. Eva¤ca pana bhikkhave nissajitabbaü: tena bhikkhånà
saïghaü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà buóóhànaü bhikkhånaü
pàde vanditvà ukkuñikaü nisãditvà a¤jaliü paggahetvà evamassa vacanãyo:
“Ahaü bhante
nànappakàrakaü råpiyasaüvohàraü samàpajjiü, idaü me nissaggiyaü, imàhaü
saïghassa nissajàmã”ti. Nissajitvà àpatti desetabbà. Byattena bhikkhunà
pañibalena àpatti pañiggahetabbà. Sace tattha àgacchati àràmiko và
upàsako và, so vattabbo: “àvuso imaü jànàhã”ti. Sace so bhaõati: “iminà
kiü àhariyyatu”ti. Na vattabbo “imaü và imaü và àharà”ti. Kappiyaü
àcikkhitabbaü: sappi và telaü và madhu và phàõitaü và. Sace so tena
parivattetvà kappiyaü àharati. Råpiyacetàpakaü ñhapetvà sabbeheva
paribhu¤jitabbaü. Eva¤cetaü labhetha iccetaü kusalaü. No ce labhetha, so
vattabbo: “àvuso imaü chaóóeti. Sace so chaóóeti. Iccetaü kusalaü. No
ce chaóóeti, pa¤cahaïgehi samannàgato bhikkhu råpiyachaóóako
sammannitabbo: yo na chandàgatiü gaccheyya na dosàgatiü gaccheyya na
mohàgatiü gaccheyya na bhayàgatiü gaccheyya chaóóitàchaóóita¤ca jàneyya.
Eva¤ca pana bhikkhave sammannitabbo: pañhamaü bhikkhu yàcitabbo yàcitvà
byattena bhikkhunà pañibalena saïgho ¤àpetabbo:
“Suõàtu me bhante saïgho. Yadi saïghassa pattakallaü, saïgho itthannàmaü bhikkhuü råpiyachaóóakaü sammanneyya. Esà ¤atti.
Suõàtu me
bhante saïgho. Saïgho itthannàmaü bhikkhuü råpiyachaóóakaü sammannati.
Yassàyasmato khamati itthannàmassa bhikkhuno råpiyachaóóakassa sammuti,
so tuõhassa. Yassa nakkhamati, so bhàseyya.
Sammato saïghena itthannàmo bhikkhu råpiyachaóóako. Khamati saïghassa, tasmà tuõhã. Evametaü dhàrayàmã”ti.
3. Tena sammatena bhikkhunà animittaü katvà pàtetabbaü. Sace nimittaü katvà pàteti, àpatti dukkañassa.
1. Nissaggiyaü. Hoti. Syà.
[BJT Page 588] [\x 588/]
4. Råpiye
råpiyasa¤¤ã råpiyaü cetàpeti, nissaggiyaü pàcittiyaü. Råpiye vematiko
råpiyaü cetàpeti, nissaggiyaü pàcittiyaü. Råpiye aråpiyasa¤¤ã råpiyaü
cetàpeti, nissaggiyaü pàcittiyaü. Aråpiye råpiyasa¤¤ã råpiyaü cetàpeti,
nissaggiyaü pàcittiyaü. Aråpiye vematiko råpiyaü cetàpeti, nissaggiyaü
pàcittiyaü. Aråpiye aråpiyasa¤¤ã råpiyaü cetàpeti, nissaggiyaü
pàcittiyaü. Aråpiye råpiyasa¤¤ã, àpatti dukkañassa. Aråpiye vematiko,
àpatti dukkañassa. Aråpiye aråpiyasa¤¤ã, anàpatti.
5. Anàpatti ummattakassa, àdikammikassàti.
Råpiyasaüvohàrasikkhàpadaü niññhitaü.
5. 2. 10
Kayavikkayasikkhàpadaü.
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena àyasmà upanando sakyaputto pañño hoti
cãvarakammaü kàtuü. So pañapilotikànaü saïghàñiü karitvà surattaü
suparikammakataü katvà pàrupi. Atha kho a¤¤ataro paribbàjako mahagghaü
pañaü pàrupitvà yenàyasmà upanando sakyaputto tenupasakkami,
upasaïkamitvà àyasmantaü upanandaü sakyaputtaü etadavoca: [PTS Page 241]
[\q 241/] “sundarà kho tyàyaü àvuso saïghàñi, dehi me pañenà”ti.
“Jànàhi àvuso”ti? “âmàvuso jànàmã”ti. “Handàvuso”ti adàsi. Atha kho so
paribbàjako taü saïghàñiü pàrupitvà paribbàjakàràmaü agamàsi.
Paribbàjakà taü paribbàjakaü etadavocuü: “sundarà kho tyàyaü àvuso
saïghàñi, kuto tayà laddhà”ti? “Tena me àvuso pañena parivattità”ti.
“Katãhipi tyàyaü àvuso saïghàñi bhavissati, so yeva te paño varo”ti.
2. Atha kho so
paribbàjako “saccaü kho paribbàjakà àhaüsu. Katãhipi myàyaü saïghàñi
bhavissati, so yeva me paño varo”ti yenàyasmà upanando sakyaputto
tenupasaïkami. Upasaïkamitvà àyasmantaü upanandaü sakyaputtaü etadavoca:
“handa te àvuso saïghàñi, dehi me paña”nti. “Nanu tvaü àvuso mayà vutto
jànàhi àvusoti, nàhaü dassàmã”;
[BJT Page 590] [\x 590/]
3. Atha kho so
paribbàjako ujjhàyati khãyati vipàceti: gihãpi naü gihissa
vippañisàrissa deti-1, kiü pana pabbajito pabbajitassa na dassatã”ti.
Assosuü kho bhikkhu tassa paribbàjakassa ujjhàyantassa khãyantassa
vipàcentassa. Ye te bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti:
“kathaü hi nàma àyasmà upanando sakyaputto paribbàjakena saddhiü
kayavikkayaü samàpajjissatã”ti. “Atha kho te bhikkhå bhagavato
etamatthaü àrocesuü. “Saccaü kira tvaü upananda paribbàjakena saddhiü
kayavikkayaü samàpajjã”ti?-2. “Saccaü bhagavà”. Vigarahi buddho bhagavà:
“kathaü hi nàma tvaü moghapurisa paribbàjakena saddhiü kayavikkayaü
samàpajjissasi. Netaü moghapurisa appasannànaü và pasàdàya -pe- eva¤ca
pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yo pana bhikkhu nànappakàrakaü kayavikkayaü samàpajjeyya, nissaggiyaü pàcittiyanti”
4. Yo panàti yo yàdiso -pe-
Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
Nànappakàrakaü
nàma: cãvarapiõóapàtasenàsanagilànapaccaya bhesajjaparikkhàrà, antamaso
cuõõapiõóopi dantakaññhampi dasikasuttampi.
Kayavikkayaü
samàpajjeyyàti ‘iminà imaü dehi, iminà imaü àhara, iminà imaü
parivattehi, iminà imaü cetàpehã’ti ajjhàcarati, àpatti dukkañassa. Yato
kayita¤ca hoti vikkayita¤ca, attano bhaõóaü parahatthagataü
parabhaõóaü, attano hatthagataü, nissaggiyaü hoti. Nissajitabbaü
saïghassa và gaõassa và [PTS Page 242] [\q 242/] puggalassa và. Eva¤ca
pana bhikkhave nissajitabbaü: “ahaü bhante nànappakàrakaü kayavikkayaü
samàpajjiü. Idaü me nissaggiyaü. Imàhaü saïghassa nissajàmã”ti. -Pe-
dadeyyàti -pe- dadeyyunti -pe- àyasmato dammãti”
5. Kayavikkaye
kayavikkayasa¤¤ã, nissaggiyaü pàcittiyaü. Kayavikkaye vematiko,
nissaggiyaü pàcittiyaü. Kayavikkaye na kayavikkayasa¤¤ã, nissaggiyaü
pàcittiyaü. Na kayavikkaye kayavikkayasa¤¤ã, àpatti dukkañassa. Na
kayavikkaye vematiko, àpatti dukkañassa. Na kayavikkaye na
kayavikkayasa¤¤ã, anàpatti.
6. Anàpatti
agghaü pucchati, kappãyakàrakassa àcikkhati, idaü amhàkaü atthi
amhàka¤ca iminà ca iminà ca atthoti bhaõati. Ummattakassa,
àdikammikassàti.
Kayavikkayasikkhàpadaü niññhitaü.
Kosiyavaggo dutiyo.
Tassuddànaü: -
Kosiyà suddhadvebhàgà chabbassàni nisãdanaü,
Dve ca lomàni uggaõhe, ubho nànappakàrakàti.
1. Denti machasaü. 2. Samàpajjasã. Machasaü.
4 t
3 fldish YsCIdmoh’
3 tl,ays jkdys
Nd.Hj;a nqÈcdKka jykafia w,jz kqjr w.a.d,j ffp;Hia:dkfhys jdih lrkfial’
tl,ays jkdys ij. NsCIQyq mg mKqjka we;slrkakka fj; meusK *4( ” weje;aks”
fndfyda fldaI lrkakka msijz” wmg o fojz” wmssÈ fldfihH kQ,a usY1
we;srs,a,la lrkq leue;af;uqhss ” *5( lsh;a’ *6( Tjqyq fodia
[ \ q 327/ ]
lsh;a” fkdi;2g m1ldY lr;a”
fkdi;2gq nia lsh;a’ *7( ” flfia kuz Y1`uK YdlH mq;1fhda wm fj; meusK *
fuys *4(( lsh;ao $ wmgo w,dNh” wmsÈ Èlfia ,nuq’ huznÌ jQ wms cSjsldj lrK
fldg f.k wUqorejka ksid fndfyda l2vd m1dKSka jskdYhg muqKqjuqhs ”
lshdhs’ NsCIQyq fodia lshkakdjQ” fkdi;2g m1ldY lrkakdjQ” fkdi;2gq nia
lshkakdjQ ta usksiqkaf.a jpk weiqjdyqh’ huz ta NsCIq flfkla w,afmpzPo *
fuys *6(( flfia kuz Pnzn.a.sh NsCIQyq mg mKqjka we;s lrkakka fj; meusK *
fuys *4(( lsh;ao $’
4
blans;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
5 ” huz uyfKla f;u jkdys fldfihH kQ,a usY1 we;srshla lrjkafka kuz ksi.s mps;s fjz’”
6
‘ hfula jkdys ’ hkq NssCIq hkq * fuys 3 mdrdcslfha moNdcksfha 3+4((
‘iJ:; ’hkq w;2rd lrk ,oaola fjz’ ‘ fkdjssshk ,oafoah” lrjkafkah ’ hkq
tla fldfihH kQ,lska fyda usY1lr lrhss fyda lrjd kuz l1shdfjys Èl2,d fjz”
,enSfuka ksi.sfjz’ ixhdg fyda .Khdg fyda mqoa.,fhl2g fyda Ndrosh
hq;2hs’ “uyfKks”fufia jkdys Ndrosh hq;2hs’ “iajduSks” ud jsssiska fuz
fldfihH kQ,a usY1 we;srs,a,la lrjk ,oS’ ksi.s fjz’ uu fuh ixhdg
Ndrfoushso” fokafkah lshdo” Èkakdyqh lshdo wdhqIau;2kag fous lshdo osh
hq;2h’”
7 ;ud jsissska wvd, lrk ,oao ;ukau wjika flfrAo ksi.s mps;s fjz’*4( ;ud jsiska wvd, lrk ,oao
[ \ q 328/ ]
wkHhd jsiska wjika lrhso” ksi.s
mps;s fjz’ wkqka jsiska wvd, lrk ,oafoa ;ud jsiska wjika lrhso ksi.s
mps;s fjz’ wkqka jsiska wvd, lrk ,oafoa wkqka jsiska wjika lrhso ksi.s
mps;s fjz’ wksfll2 iËyd lrhso lrjhso Èl2,d weje;a fjz’ wksfll2 jsiska
lrk ,oao ,en mdjspzps lrhso Èl2,d weje;a fjz’ *5(
jshkla
fyda nquq;2reKla fyda fross ;ssrhla fyda .2osrsshla fyda fugzghla fyda
lrhso” Wu;2jQjyqg” uq,ska jeroao l
4 iqoaO ld
8 tl,ayss jkdys
Nd.Hj;a nqÈrcdKka jykafia jsYd,d kqjr uydjkfhys l2gd.dr Yd,dfhys jev
isgskfial’ ta ld,fhys Pnzn.a.sh NsCIQyq ;kslr lZMmdgs;a hq;a negZM f,duz
*j,ska
we;srs,a,la lrj;a’ jsydrj, wejsoSfuys hq;a usiaiq oel ” ldufNda.S
.sySka fuka flfia kuz Y1uK YdlH mq;1fhda *4( ;ks lZMmdg negZM f,duzj,ska
we;srs,a,la lrj;aoehs ” *5( fodia lsh;a” fkdi;2gq m1ldY lr;a “fkdi;2gq
nia lsh;a’ NsCIQyq fodia lshkakdjQ ” fkdi;2gq m1ldY lrkakdjQ fkd i;2gq
nia lsshkakdjQ ta ussksiqkaf.a nia weiQy’ huz NsCIq flfkla w,afmpzPo ta
NsCIQyq flfia kuz Pnzn.a.sh NsCIQyq *fuys *4(( fodia lSy” fkdi;2g m1ldY
l*
9 huzlsis uyfKla f;u jkdys ;;s lZMmdgjQ negZM f,duzj,ska we;srshla lrjkafka kuz ksi.s mps;s fjz’
*fndfyda mrsjrA;kj,” tZM f,duz ” hkak fhdod ;sfnz’
* fm< yd iiËkak’
[ \ q 329 / ]
0 ” hfula jkdys” hkq NsCIq hkq * fuys3mdrdcslfha moNdcksfha 3+4 fPAo(
‘
lZM’ kuz lZM folhs’ iajNdjfhkau lZM fyda fmjSfuka lZM hkqhs’
‘we;srshla’ hkq w;2rd lf
- * fuys fldish YsCIdmofha 7 fPAoh’ (
5 oafjzNd. YsCIdmoh’
3= * fuys 3 *3((
tl,ays jkdyss Pnzn.a.sh NsCIQyq ;ks lZMmdgska we;srsshla lrkakg
Nd.Hj;2ka jykafia tmd l
33 ‘ wZM;a we;srshla lrjkakdjQ NsCIqj jsiska jkdys ;ks lZM negZM f,duz ms
[ \ q 330 / ]
iqÈ negZM f,duz ms
34
‘ wZM;a ’ hkq wZMf;ka iEosu lshkq ,efnz’ ‘ we;srsh ’ kuz w;2rd lrk
,oafoafjz’ fkdjsshk ,oafoafjz’ ‘ lrjkakyq jsssiska ’ hkq lrkafka fyda
lrjkafka fydahss ‘ foNd.hla ;ks lZM negZM f,duz .;hq;2h’ Wiq,d fldgia
folla .;hq;2h’ ‘;2kajekak iqÈ mdgska ’ hkq fldgila iqÈ mdgsks’ ‘
i;rjekak ÈUqre mdgska ’ hkq fldgila ÈUqremdgska hkqhs’boska uyK f;u
fofldgila ;kss lZM negZM f,duzj,skao ;2kajekak iqoskao i;rjekak
ÈUqremdgskao fkdf.k fofldgila ;ksss lZM negZM f,duskao fldgila iqfokao
fldgila ÈUqre mdgsskao f.k wZM;a we;srs,a,la lrhs fyda lrjhs fyda
l1sshdjla mdid Èl2,d fjz’,enSSfuys ksi.s fjz’ixhdg fyda .Khdg fyda
mqoa.,fhl2g fyda Ndrosh hq;2h’”uyfKks” fufia jkdys Ndrossh hq;2h’
iajduSks” fuz uf.a we;srsh iqoska fldgila yd ÈUqrska fldgila fkdf.k lrjk
,oS’ ksi.s jsh’ * fuys 0 *4( 7 fPAofha *4((
35
;ud jsssiska wvd, lrk ,oafoa * fuys fldish YsCIdmofha 7 fPoh’ ( iqosska
fldgilao ÈUqre mdgska fldgilao fkdf.k lrhso” jevsfldgila iqoo “jevs
fldgila ÈUqremdgskao f.k lrhso “;ksss iqÈ ;kssÈUqre f.k lrhso” jsshkla
fyda nquq;2reKla fyda fros mjqrla fyda .2ossrshla fyda fugzghla fyda
lrhso ” Wu;2jQjyqgo” uq,ska jeroao l
6 Pnzniai YsCIdmoh’
36 * fuys3 wksh;fha 3
*3(( ta ld,fha jkdysss NsCIQyq *4( jrAIhla mdid we;srshla lrj;a’ Tjzyq
b,a,Suz nyqq,fldg weZ.jSuz nyq,fldg jdih lr;a’ ‘negZMf,duz
[ \ q 331/ ]
fojz” negZMf,duska m1fhdack
we;af;ahhs’ lshdhs’ *5( usksiaiq flfia kuz Y1uK YdlHmq;1fhda jrAIhla
mdid we;srs,a,la lrj;ao ‘ negZM f,duz foj” negZM f,duska m1fhdack
we;af;ahhs’ b,a,Suz nyq,j weZ.jSuz nyq,j jdih lr;aoehs ’ fodia lsh;a”
fkdi;2g m1ldY lr;a” fkdi;2gq jpk lsh;a’‘ wmf.a jkdys jrla l< we;srs,s
jrAI mylao ihlao mj;s;a’ tys wmf.a orefjda u< my lr;a’ uQ;1 lr;a’
uShka jsiskqÈ l;a’’ fuz Y1uK YdlHmq;1fhda * fuys *4(( NsCIQyq fodia
lshkakdjQ” fkdi;2g m1ldY lrkakdjQ” fkdi;2gq jpk lshkakdjQ ta
usksiqkaf.a jpk weiqjdyqh’ huz ta NsCIqflfkla w,afmapzP o Tjzyq fodia
lsh;a” fkdi;2g m1ldY lr;a “fkdi;2gq jpk lsh;a’ flfia kuz NsCIQyq * fuys
*4((
37
blans;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
38
” NsCIqj jsiska jkdys wZM;a we;srs,a,la lrjd ijila oersh hq;af;ah’
uyKf;u boska wjqreÈ ifhka fumsg ta we;srs,a, oS fyda fkdoS fyda ix
iuzuq;shla ke;sj wksla wZM;a we;srs,a,la lrjkafka kuz ksi.s mps;s fjz’”
fufiao jkdys Nd.Hj;2ka jykafia jsiska NsCIQkag YsCIdmo mKjk,oS’
39
tl,ays jkdys tla;rd NsCIqjla fldiUE kqjr f,fvla jQfhah’ “iajduSks”
t;ajd”wms Wmia:dk flfruqhs ” kEfhda ta NsCIqj iuSmhg È;fhl2
hejqjdyqh’NsCIQyqo” weje;aks” hj’ Tjqyq NsCIQyq Wmia:dk flfr;ahhs “fufia
lSjdyqh’ fyf;u ‘ weje;aks” Nd.Hj;2ka jykafia jsiska NsCIQka jsiska
wZM;a we;srshla fldg ijila
[ \ q 332/ ]
oersh hq;2hhs’ YsCIdmohla
mKjk,oS’‘ uuo .s,ka fjus’ we;srs,a,la /f.k wejsoskag fkdyels fjus’ ugo
we;srs,a,la ke;sj myiq fkdfjz’ uu fkdhkafkus’ hs lSfhah’ Nd.Hj;2ka
jykafiag fuz ldrKh ie< l
30
blans;s Nd.Hj;2ka jykafia fuz ksodkfhys fuz isoaOsfhys oeyeus l:d fldg
NsCIQkag wduka;1Kh l
[ \ q 333/ ]
3-
” NsCIqj jsiska jkdys wZM;a we;srshla lrjd oersh hq;af;ah’uyKf;u boska
wjqreÈ ifhka fumsg ta we;srsh lsisfjl2g oS fyda fkdoS fyda ixiuzuq;sfhka
jskd wksla wZM;a we;srshla lrjkafkao ksi.s mps;s fjz’ “
4=
‘ wZM;a ’ hkq lsrSu f.k lshkq ,efnz’ ‘ we;srshla’ kuz w;2rd lrk ,oafoa
fjz’ fkdjshd lrk ,oafoa fjz’ ‘ lrjd ’ hkq lr fyda lrjd hkqhs’ ‘ ijila
oersh hq;2h ’ hkq ijila muK fldg oersh hq;2h’ ‘ ijilg fumsg ’ hkq ijilg
wvqfjks’ ‘ ta we;srsh oS ’ hkq wkqkag oS ‘ wkqkag fkdoS ’ hkq
lsisfjl2g fkdoS hkqhs’ ‘ ixiuzu;fhka msg ’ hkq ixiuzu;h fkdi,ld’wfkla
wZM;a we;srs,a,la lrhso lrjhso l1shdfjys Èl2,d fjz’ ,enSfuys ksi.s fjz’
ixhdg fyda .Khdg fyda mqoa.,hdg fyda Ndrosh hq;2h’ “uyfKks” fufiao jkdys
Ndrosh hq;2hs’ iajduSks” fuz we;srsh ijilska fumsg lrjk ,oS’ ixiuzu;h
yer ksi.s jsh’ uu fuh ixhdg Ndrfoushso ” fokafkahhso” Èkakdyqhhso”
wdhqIau;2kag foushso osh hq;2h’* fuys 7 fPAofha *4(( ijilska lrhso”
ijilg jevs l,lska lrhso” wksfll2 Wfoid lrhso” lrjhso” wksfll2 jsiska lrk
,oao ,en mrsfNda. lrhso” jshkla fyda nquq;2reKla fyda fros mjqrla fyda
.2osrshla fyda fugzghla fyda lrhso” ixiuzu;fhka” Wu;2jQjyqg” uq,ska
jeroao l
7 ksiSok ika:; YsCIdmoh’
43 * fuys 3 wksh;fha 3
*3(( blans;s Nd.Hj;2ka jykafia NsCIQkag wduka;1Kh l
[ \ q 334 / ]
f.fkk tll2 yer fuys Nd.Hj;2ka
fj; lsisfjl2 fkd tf
44
blans;s msrsi iys; wdhqIau;a Wmfiak jXz.ka; mq;1f;u Nd.Hj;2ka jykafia
huz ;efklayso tys meusKsfhah’ meusK” Nd.Hj;2ka jykafia jeË tl;amfil
isgsfhah’ wd.ka;2l NsCIQka iuZ. ms
[ \ q 335/ ]
Tjqkag uu * fuys *4(( fufia
f;dmg ksi foushs lshkafkus’ boska uf.a jpk ms
45
” Wmfiakh” hym;”hym; Tn hym;a Wmdfhka msrsi yslaujkafkysh’ *4( Wmfiakh”
Tn iej;a kqjr NsCIQkaf.a l;sldj okakdyqo$” “iajduSks” uu ieje;a kqjr
ixhdf.a l;sldj fkdoksuhss” lSfhah’ ” Wmfiakh” ieje;a kqjr NsssCIQyq
l;sldjla lrk,oafodah’ ‘ weje;aks” Nd.Hj;2ka jykafia ;2ka udihla jsfjzl
.ekSug leue;sfial’msssKavmd;h f.khk flfkl2 yer lsisfjl2 Nd.Hj;2ka
jykafia fj; fkd t
46
tl,ays jkdys fnfyda NsCIqQyq fodrgqfjka msg fldgqfjys isgshdyq fj;a’
wms wdhqIau;a Wmfiak jXz.ka; mq;1 ,jd mdps;a;sh foaYkd lrjkafkushs
lshdhs’ blans;s wdhqIau;a Wmfiak jXz.ka; mq;1 f;fu msrsia iys;j wiafkka
ke.sg Nd.Hj;2ka jykafia jeË m1oCIskd fldg .sfhah’ blans;s ta NsCIQyq
wdhqIau;a Wmfiak jXz.ka; mq;1g ” weje;aks” *5( Wmfiakh” Tn ieje;a kqjr
NsCIQkaf.a l;sldj okafkaoehs “*4( weiqjdyqh’ ‘ weje;aks” Nd.Hj;2ka
jykafiao uf.ka * fuys 45 *4(( weje;aks” Nd.Hj;2ka jykafia jsiska huz ta
wdr[a[slfhda fj;ao” mssssKavmd;slfhda fj;ao”mdxY2l@,slfhda fj;ao leue;s
fia ud oelSSug meusfK;ajdhss wkqokakd,oS ‘
[ \ q 336/ ]
47
blans;s ta NsCIQyq wdhqIau;a Wmfiak f;fuz we;a;la lSfhah’fkdmekjQjla
fkd mekjssh hq;2h’ mekjQjla fkd levsh hq;2h’mekjQ YsCIdmo iudokaj mej;sh
hq;2hs’ lshdhs’ ‘ NsCIQyq Nd.Hj;2ka jykafia jsiska huz ta NsCIq flfkla
wdr[a[sljQjdyq o” msKavmd;sl jQjdyqo” mdxY@l@,sljQjdyqo” Tjzyq iqjfia ud
oelSug meussfK;ajdhs wjir Èkafka,q’ Tjzyq Nd.Hj;2ka jykafia oelSug wdYd
lrkakdyq we;srs w;ayeroud wdr[a[sldXz.h msKavmd;sldXz.h” mdxY2l@,slXz.h
iudoka jQy’
48
blans;s” Nd.Hj;2ka jykafia fndfyda NsCIQka iuZ. fikiqkaj, wejsoSfuys
hkakdyq ta ta ;ekaj, oeuQ we;srs,s Ègqfial’ oel” uyfKks” fuz ;ekska ;ek
oeuQ we;srs,s ldf.aoehs ” NsCIQkaf.ka weiQfial’ blans;s ta NsCIQyq
Nd.Hj;2ka jykafiag fuz ldrKh ie< l
49
” ysËskd we;srshla lrjkakdjQ NsCIqqj jsiska jkdys ÈrAjrAKlsrSug me/Ks
we;srsfha yd;amiska iq.;a jsh;la .;hq;2h’ uyKf;u boska me/KS we;srsfha
yd;amiska iq.;a jsh;la muK ;eka fkdf.k wZM;a ysËskd we;srshla lrjkafka
kuz ksi.s mps;s fjz’ “
40
‘ ksiSok ’ kuz odjZM we;s tlla lshkq ,efnz’ ‘ we;srsh ’ kuz w;2rd lrk
,oafoafjz’ jshd fkdlrk ,oafoah’ ‘ lrjkakyq jsiska ’ hkq lrkafka fyda
lrjkafka fydahs ‘‘merKs we;srsh ’ kuz jrla wekaodjQo ” jrla fmfrjzjdjQo
hkqhs’‘yd;amiska ÈrAjrAK lsrSu msKsssi iq.;a jsh;la .; hq;2h ’ hkq
ia:srNdjh msKsi jgfldg fyda isjq/ia
[ \ q 337 / ]
fldg fyda isË tla m1foaYhl fyda
we;ssrsh hq;2hs’ wjq,a yer fyda we;srsh hq;2hs’ ” boska uyK merKs
we;srsfhka yd;ami iq.;a jsh;laa fkdf.k ” hkq merKs we;srsfhka yd;amiska
iq.;a jsh;la fkdf.k wZM;a ysËsk we;srshla lrkafka fyda lrjkafka fyda
l1shdfjys Èl2,d fjz’ ,enSfuka ksi.sfjz’
4-
iXzhdg fyda .Khdg fyda mqoa.,fhl2g fyda Ndrosh hq;2hs’ uyfKks” fufiao
jkdys Ndrosh hq;2hs’ ” iajduSks” uf.a fuz ysËskd we;srsh merKs we;srsfha
yd;amiska iq.;a jsh;la fkdf.k lrjk ,oafoah’ksssi.s jsh’ uu fuh ixhdg
Ndrfous” fokafkah” fokakdyqh” wdhqIau;2kag foushs lshdhs’ merKs
we;ssrsfha yd;amiska iq.;a jsh;la fkdf.k lrhso” fkd,nkafka b;d iaj,amhla
f.k lrhso” fkd,nkafka fkdf.k lrhso” wkqka jssiska lrK ,oaola ,en
mrsfNda. lrhso”jshkla fyda nquq;2reKla fyda fross mjqrla fyda .2osrsshla
fyda fugzghla fyda lrhso” Wu;2jQjyqg” uq,ska jeroao l
8 t
5= * fuys 3 wksh;fha *3(( tl,ays jkdys fldfid,a rgska iej;a kqjrg hkakdjQ tla;rd NsCIqjlayg w;ru.oS negZM f,duz*
,enqKdyqh’ blans;s ta NsCIqj ta negZM f,duz wËkfhka fmdosshla neËf.k
.sfhah’ usksiaiq ta NsCIqj oel ljgluz l
*wfhla fuh “tZMf,duz ” lshd fhdo;s’ (a) 22
[ \ q 338/ ]
tfiauh’ weje;aks” uu fuz
negZMf,duz ksid ukqIHhka w;ska ljgluz ,oafoushs’lSfhah’ ‘weje;aks” Tn
flf;la Èr isg fuz negZMf,duz f.k tjzoehs’ weiQy’ ‘ weje;aksss” ;2ka
fhdÈklg jvd wE; isgh’’
53
huz ta NsCIqflfkla w,afmpzPjQjdo Tjzyq fodia lsh;a” fkdi;2g m1ldY
lr;a”fkdi;2gq nia lssh;a’ ” NsCIQyq flfia kuz ;22kafhdÈklg;a jvd
negZMf,duz f.k t;ao $” blans;s ta NsCIqyq Nd.Hj;2ka jykafiag fuz ldrKh
ie< l
54
” oSrA udrAhg mss
55
‘ uyd udrA.hg ms
[ \ q 339/ ]
‘ f.k hkafkla ke;s l,ays Bg;a
jvd wE; f.khkafkah’ hkq m1:u mdoh ;2ka fhdÈkla blaujhso Èl2,d weje;a
fjz’ fofjksmdoh blaujhso ksi.s fjz’ ;2ka fhdÈk we;2<; isgsfha ;2ka
fhdÈfkka msg fy,hso ksi.s mps;s fjz’ wksfll2f.a jdykhl fyda nvq w;r fyda
fkdoekqj;aj oud ;2kafhdÈk blaujhsso ksi.sss fjz’ ixhhdg fyda .Khdg fyda
mqoa.,fhl2g fyda Ndrosh hq;2h’
56
” uyfKks” fufiao jkdyss Ndrosh hq;2h’ ‘ iajduSks” uf.a fuz negZM f,duz
;2ka fhdÈk blaujQjdyqh’ ksi.s jQy’ uu fuzjd ixhdg Ndr fousshs lshdo”
fokafkah lshdo” fokakdyqh lshdo” wdhqIau;2kag fous lshdo” osh hq;2h’
;2ka fhdÈkg jevsfhys jevsh hk yeZ.Suz we;af;a blaujhso ksi.s mpss;s fjz’
;2ka fhdÈklg jevsfhys jsu;s we;af;a blaujhso kssi.s mps;s fjz’;2ka
fhdÈklg jevsfhys wvqh hk yeZ.Suz we;af;a blaujhso ksi.s mps;s fjz’;2ka
fhdÈklg wvqfhys jevsh hk yeZ.Suz we;af;a Èl2,d weje;a fjz’ ;2ka fhdÈklg
wvqfhys jsu;s we;af;a Èl2,d weje;afjz’ wvq ;2ka fhdÈfkys wvqh hk yeZ.Suz
we;af;a weje;a fkdfjz’
57
‘ ;2ka fhdÈkla f.khhso” ;2ka fhdÈkg wvqfjka f.khhso” ;2ka fhdÈkla
f.khhso” f.kthso” ;2ka fhdÈkla jsiSug woyiska f.dia bka Tnzng f.khdo”
fidrluz l< fohla fidrekaf.ka ,enf.k hhso” neyer,Qjla ,enf.k hhso”
l< nvqjla f.khhsso” Wu;2jQjyqg” wdosslrAuslhdg weje;a fkdfjz’’
9 t
58 tl,ays jkdys
Nd.Hj;a nqÈrcdKka jykafia YdlHckmofhys lsUq,aj;a kqjr ksssf.1dOdrdufhyss
jdih lrk fial’ tl,ays jkdys ij. NsCIQyq NsCIqKSSka ,jd *4( negZM f,duz
fidaoj;a’ mdg fmdj;a’ wjq,a
[ \ q 340 / ]
yrj;a negZM f,duz fidaokakdjQ”
mdg fmdjkakdjQ” wjq,a yrssskakdjQ NsssCIqKSyq fm< lSu wF:! jsspdrSSu
wOsiS,h” wOsps;a;h” wOsm1{dj ysssia lr;a’ *5( blanss;s uydm1cdm;S f.#;uS
f;dfuda Nd.Hj;2ka jykafia huz ;efkllaysso tys meussKhdh’ meusK”
Nd.Hj;2ka jykafia jeË tl;amfil isgshdh’ tl;amfil isgs uydm1cdm;S f.#;uSg
Nd.Hj;2ka jykafia ” f.d;ush” lsfulao $ NsCIqKSSyq wm1udojQjdyq
flf
59
blans;s” Nd.Hj;2ka jykafia uydm1cdm;S f.d;uSg oeyeuss l:dfjkafya;2
WodyrK oelajQfial’ iudoka lrjQfial’ f;o.ekajQy’ i;2gql
50
blans;s Nd.Hj;2ka jykafia fuz ksodkfhys fuz isoaOsfhyss NsCIQixhd
/ialrjd ij. NsCIQka f.ka jspd
[ \ q 341/ ]
5-
” huz uyfKla f;fuz jkdys fkdkE fufyKla ,jd merKsjQ isjqrla fidaojd kuz
fyda mdg lrjd kuzz fyda .iaaijd kuz fyda ksi.ss mpss;s fjz’”
6=
‘ huznÌ ’ hkq NssCIq hkq’ * 3 mdrdcsslfha mo Ndcksfha 3+4 ( ‘ fkdkE kuz
’ ujz miska fyda msh miska i;ajeksjQ mshuq;2 mruzmrdfjka fkdmej;ss
hkqhssss’ ‘NsCIqKssh kuz ’ fojeoEreuz ixhd w;r Wmimka jQjdyqh’fidaojhs
wKlrhsso Èl2,d weje;a fjz’ fiaojQ l,ays ksi.s fjz’ mdg fmdjjhs”wKlrhso
Èl2,d weje;a fjz’ mdg fmdjk ,oaodyq ksi.ss fj;a’ wjq,a yrjjhso”
wKlrhssso Èl2,d weje;a fjz’ wjq,a yerjQjdyq ksssi.sss fj;a’ ixhdg fyda
.Khdg fyda mqoa.,fhl2g fyda Ndrossh hq;2h’
63
” uyfKksss” fufiao jkdys w;ay< hq;2h’ ” iajduSks” fuz negZMf,duz
fkdkE NssCIqKshl ,jd fidaojk ,oaody” ksi.s jQjdyqh’ uu fuh ixhdg Ndr
fous” hs lshdo fokafka”lssshdo fokakdyqh” lsshdo wdhqIau;2kag fouslsshdo
osh hq;2h’ “
64
*3(fkdkEfhl2 hk yeZ.Su we;sj fkdkEjQjla ,jd negZM f,duz fidaojhso *4(
ksi.s mps;sfjz’ * fuys *3(( mdg fmdjjhsso ksi.ssh yd Èl2,d weje;a fjz’*
fuys*3(( wjq,a yrjjhso ksi.sssh yd Èl2,d weje;a fjz’ * fuyss *3((
mdglrjhsso wjq,a yrjhso ksssi.sh yd Èl2,d weje;a folla fjz’*5( fkdkEfhl2
hk yeZ.Su we;sj fkdkEjQjl ,jd negZM f,duz *6( mdg lrjhsso ksi.ss mps;s
fjz’mdg lrjhsso wjq,a yrjhso ksi.sssh iuZ. Èl2,d weje;a fjz’ * fuyss
*5(( mdglrjhsso fidaojhso ksssi.sh yd Èl2,d weje;a fjz’*fuys*5( wjq,a
yrjhso fidaojhso kssi.s yd Èl2,d weje;a folla fjz’*fuys *5( wjq,a yrjhso
kssi.s mps;s fjz’* fuys*5(( wjq,a yrjhso fidaojhso ksssi.sh yd Èl2,d
weje;a fjz’*fuys*5(( wjq,a yrjhso mdg lrjhso ksssi.sh yd Èl2,d weje;a
fjz’* fuys *5(( wjq,a yrjdo” wjq,a yrjhso” fidaojhso” mdg lrjhso”
ksi.sh yd Èl2,d weje;a folla fjz’
[ \ q 342 / ]
65 * fuyss 64 fPAoh fhoSfuzoSSSS ‘ yeZ.Su ’ fjkqjg ‘ jsssu;ss ’ fhdokak’ (
66
* fuys 64 fPAofha ‘ negZM f,duz ’ fjkqjg ‘ wksfll2f.a negZM f,duz ’
fhosh hq;2h’ ( fidaojhsso Èl2,d weje;a fjz’ tlg WmimkajQjl ,jd
fidaojhsso Èl2,d weje;a fjz’ fkdkEjQjl hk yeZ.SSsuz we;ssj kEjQjl ,jd
fidaojhssso Èl2,d weje;a fjz’
67
” kEjQjl flfryss jssu;s we;af;a Èl2,d weje;a fjz’ kEjQjl flfrys kEfhl
hk yeZ.Suz we;af;a weje;a fkdfjz’ kEfhl2 ,jd fidaojk l,ays fkdkEjQjla
fojekaksh fjzo” fkdlssshkq ,nkakSS fidaohso” mrsfNda. fkdlrk ,o negZM
f,duska l< luzns
0 rEmssh YssCIdoh’
68 tl,ayss jkdys
Nd.Hj;22ka jykafia rc.y kqjr f,fykqkag n;a jegqma Èka fjZMkjfhyss jdih
lrkfial’ tl,ays jkdys wdhqIau;a WmkFo YdlHmq;1 f;fu rc.y kqjr tla;rd
l2,hlg l2,Qm. jQfhafjz’ kss;s oka .kafka fjz’ ta .Dyfhys huz lE hq;2
fohla fyda nqosh hq;2 fohla fyda WmoSo” bka wdhqIau;a WmkFo f;rekaf.a
fldgi hjhs’ tl,ays jkdys ta .Dyhg iji uila ,enqfkah’ bka wdhqIau;a
WmkFof.a fldgi ;enqfhafjz’ ta f.hs orefjla rd;1sfhyss wZMhuz fjzf,ys
keZ.sg wZvhss’ ug uia fojhss lshhssss’ blans;sss ta mqreI f;u NdhH!djg
“wdhH!hka jykafiaf.a fldgi orejdg foj” wka uila us
69 blans;s wdhqIau;a WmkFo YdlH mq;1 f;fuz fmrjre fjzf,ys yeËfmdrjd md;1 isjqre f.k ta .Dyh huz
[ \ q 343 / ]
;efklayso tys meusKsfhah’ meusK
mekjQ wiafkys jevyqkafial’blans;s ta mqreI f;fuz wdhqIau;a WmkFo
YdlHmq;1 f;fuz huz ;efklayso tys meusKssfhah’ meusK wdhqIau;a WmkFo
YdlHmqq;1hd jeË tl;amil isgssfhah’tl;amfil issgs ta mqreI f;u wdhqIau;a
WmkFo YdlHmq;1g ‘ iajduSks” Bfha iji uila ,enqfka fjz’ bka wdhH!hka
jykafiaf.a fldgi ;nk ,oS’ iajduSkss” fuz oref;u rd;1sfhys wZMhuz fjzf,ys
ke.sg wZvhs’ ug uia foj lshhs’ wdhH!hka jykafiaf.a fldgi orejdg fok
,oS’ iajduSks” flfiao$ ‘lyjkqjla f.k hjdhs’ lSfhah’ ‘ weje;aks” ug
lyjKqjla mrs;Hd. flf
60
blans;s ta mqreI f;u wdhqIau;a WmkFo YdlHmq;1g lyjKqjla oS fodia
lshhss’ fkdi;2g m1ldY lrhs’ fkdi;2gq jpk lsshhs’ ‘ wms huzfia rsoSS *
uqo,a ( mss
6-
blanss;s ta NssCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
7=
” huz uyfKla f;u rkarsoS uiq lyjKq .kafka kuz fyda .kakjd kuz fyda
t
[ \ q 344 / ]
73
” hfula jkdys ” hkq NsCIq hkq* fuysss 3mdrdcslfha moNdcksfha 3 +4 fPAo (
‘ rka ’ kuz ;:d.;hkaf.a YrSrfha mdg we;s f,dayfhka l< ldisshs’ ‘
rsoS ’ kuz lyjKq” ;T ldis” ,S yd fld,j, rEm fhdod l< ldis” Bhuz ldis”
wdoS hula jHjydrhg fh;ao” tajdh’ ” .kafka kuz fyda ” hkq f;fuz .kSo”
ksi.s mps;s fjz’ wkssfll2 ,jd .kajhso ksi.s mps;sfjz’ ” oeuQ fohla
bjihso ” hkq fuh ‘wdhH!hka jykafiag fjzjhs’ ouk ,oaola fyda bjihsso”
ksi.ss fjz’ ixhdueo w;;ay< hq;2hs’
74 “uyfKkss” fufia jkdys w;ay< hq;2hs’ ta NsCIQj jsiska ixhd fj; t*
W;2re iZMj taldxY fldg jevsuyZM NsCIQkaf.a md jeË Wlal2gqlfhka ysË
weZos,s neË fufia lsh hq;2jkafkah’ ” iajduSks” uu rsoS ms
75
” boska fyf;u bj;a lrhso th hym;ah’ bj;a fkd lrhs kuz lreKq milska
hqla;jQ uyK f;u ldis bj;a lrkafkl2 jYfhka iuzu; l
* fm< yd iiËkak’
[ \ q 345/ ]
oekajsh hq;2hs’ ” iajduSks”ixf;u
fuz ud lshkakla widjd’ boska ixhdg meusKs l,a we;af;a kuz ixf;u fukuz
NssCIqj ldis bj;a lrkafkl2 fldg iuzu; lrkafkah’ ” fuz oekajSuhs’ ”
iajduSks” ixf;fuz ud lshkakla widjd’ ix f;u fukuz NsCIq f;u ldis bj;a
lrkafkl2 fldg iuzu; lrhs’ fukuz NsCIqjg ldis bj;a lrk iuzuq;ssh huz
wdhqIau;2ka flfkl2g repss fjzo” fyf;u ksYaYnzo jkafkah’hful2g reps
fkdjkafkao fyf;u lshkafkah’ ixhd jsssiska fukuz NsCIqj ldiss bj;a
lrkafkal2 fldg iuzu; lrK,oS’ ixhdg repsfjhs’ tfyhska ksYaYnzoh’ fuz
iuzu;h fufia orus’ ta iuzu; l< NsCIqj jsiska ,l2Kq isysfkdlr
fy
76
“boska ,l2Kla lr fyZMfha kuz Èl2,d weje;a fjz’ ldisfhys ldiss hk
yeZ.Suz we;sj ms
- rEmsh ixfjdydr YsCIdmoh’
77 * fuys 3 wksh;fha
*3(( tl,ays jkdys Pnzn.a.sh NssCIQyq kdkdm1ldrjQ rkarssoS uiqlyjKq
.kqfokqjg meusfk;a’ usksssiaiq *4( fodia lsh;a’ fkdi;2g mqldY lr;a”
fkdi;2gq jpk lsh;a’ ” flfia kuz Y1uKYdlHmq;1fhda .sySka fuka kdkdm1ldrjQ
rkarsoSuiqlyjKq .kqfoKqjg meusfKaoehs ” lshdhs’*5( huz ta NsCIq flfkla
[ \ q 346/ ]
w,afmpzPjQjyqo Tjqyq *fuys *4((
blans;s ta NssCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie
78 ” huzlsis NsssCIQjla wfklm1ldrjQ rkarsoSuiqlyjKq .kqfoKqjg meusKsfha kuz kssi.s mps;ss fjz’”
79
‘ hfula jkdys ’ hkq NsCIq hkq’ * fuys 3 mdrdcslfha moNdcksfha 3+4( ‘
fkdfhla wdldr’ kuz lrK ,oaodjqo” fkdlrK,oaodjQo “l< fkdl
70
l
7-
ixhd ueo w;ay< hq;2hs’ *4( uyfKks” fufiao jkdys w;ay< hq;2hs’ ta
NsCIqj jssiska ixhdfj; meusK” ;ksmg isjqr taldXY fldg fmdrjd jevsuyZM
NsCIQkaf.a md jeË Wlal2gqlfhka ysË weËs,s neË ” iajduSks”
[ \ q 347/ ]
uu fkdfhla m1ldr ldis .kqfoKqjg
meusKsfhus’ ug fuh ksi.s jssh’ fuh uu ixhdg Ndr foushs ” *5( NdroSSS
weje;a foish hq;2h’ jHla;jQ oCI NsCIqjla jsiska weje; ms
8=
boska fyf;u yer ouhs kuz th uekjs’boska yer fkdoud kuz lreKq milska
hqla; jQ NsCIqf;u ldis bj; oukafkl2 fldg iuzu; l
[ \ q 348/ ]
83 ” iuzu; l< ta NssCIqj
jsssisska ix{d fkdfldg fy,sh hq;2h’ boska i,l2Kq fldg fy,hso Èl2,d
weje;a fjz’ ldisfhys ldis hk yeZ.Su we;af;a ldis us
3= lh jsslalh YsssCIdmoh’
84 *fuys 3 wksh;fha
*3(( tl,ays jkdys wdhqIau;a WmkFo YdlHmqq;1 f;fuz isjqre jev lsrSug
oCIjQfha fjz’ fyf;u osrE mgfrosj,ska fomg isjqrla fldg ukdfldg mZvqfmdjd
ukdfldg mrslrAu fldg fmrjQfhah’ blans;s tla;rd mrsn1dclfhla jgskd
jia;1hla fmdrjd wdhqIau;a WmkFo YdlHmq;1 f;fuz huz;efklayso tys meusK”
wdhqIau;a WmkFo YdlHmq;1g ” weje;aks” f;dmf.a fuz fomg isjqr hym;ah’
uf.a jia;1hg fojhs” lSfhah’ ” weje;aks” okqjhs lSfhah’ weje;aks”tfiah
oksus’ ‘weje;aks” tfia kuz .kqjhs ” Èkafkah’
85
blans;s ta mrsn1dcl f;fuz ta iZ., fmdrjd mrsn1dcldrduhg .sfhah’
mrsn1dclfhda ta mrsn1dclhdg ” weje;aks” f;dmf.a fuz fomg isjqre hym;ah’
f;dm
[ \ q 349/ ]
jsiska flfia ,oaodyqoehs ”
weiSh’ ” weje;aks” udf.a ta jia;11h yd udreflf
86
blanss;ss ta mrsn1dcl f;fuz fodia lshhs” fkdi;2gq m11ldY lrhs” fkdi;2gq
nia lshhs’ ” .sysfhdao miq;ejs,sjQ .syshdg fo;a’ lssfulao mejsoaod
mejsoaodg fkdfo;aoehs “lshdhss’ NsCIQyq fodia lshkakdjQ” fkdi;2g m1ldY
lrkakdjQ” fkdi;2gq nia lshkakdjQ ta mrsn1dclhdf.a jpk weiqjdyqh’ huz ta
NsCIqflfkla w,afmpzPo Tjqyq fodia lsh;a” fkdi;2g m1ldY lr;a” fkdi;2gq
nia lsh;a’”flfia kuz wdhqIau;a WmkFo YdlHmq;1 f;fuz mrsn1dclfhl2 iuZ.
.Kqfokqjlg meusfkkakdyqo $” lsshdhs’
87
blans;s” ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie,l
88 ” huzlsis NsCIqjla kkajeoEreuz jQ .Kqfokqjg meusfKkafkao ksi.s mps;s fjz’”
89
‘ hfula jkdys ’ hkq ‘ NsCIq ’hkq’* fuys 3 mdrdcslfha moNdcksfha 3+4((
‘kkajeoEreuz ’ kuz isjqqre” msKavmd;” fiakdik” .s,kami fnfy;a msrs
\ q 350/ ]
lrhs’hg;a msrsfihhska iqKq
msZvlao” oeyegs l@ rlao” odj,q kQ,lao” fjz’ ‘.Kqfokqjg meusfKkafkah ’
hkq fuhg fuh fous’fuhg fuh .kqj’fuhg fuh udrelrus’fuhg fuh us< oS
.kqjhs jrojd yeisfrAo Èl2,d weje;a fjz’ huzfyhlska us
80
.kqfoKqfjys .kqfoKq flf
jgskdlu wihso” lemlrejdg lshhso”
fuh wmg we;af;ah” wmgo fuhska o m1fhdack we;af;ahhs lshhso”
Wu;2jQjyqg”o uq,ska jeroao l
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
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5 surprising secrets for a flatter stomach
Work your entire core, building up its strength and flexibility.
Doing exercises like Pilates or stability ball work will help you do this.
Whole grains had lost more weight from their stomachs
Healthy diet to eat, consisting of fruit, vegetables,
Eat more foods such as oats (which contains as many antioxidants as broccoli and spinach), brown rice and wheat berries.
Adults should sleep for no less than seven hours a night.
Slowing down the pace you eat meals that will help you to achieve a flatter stomach because you will eat smaller portions.
To stop eating so quickly you should make sure you eat at your dining
table and do not eat in front of the TV. Concentrating and savouring
what you are tucking into will help slow down the rate you eat at.
Soft lighting and gentle music helped participants eat less quickly so
you could always dim the lights and put on some Enya too.
Tuck into some enzymes
An enzyme that will help you achieve a flatter stomach is called
bromelain and it can be found in pineapples. The bromelain enzyme
digests protein and is called a proteolytic enzyme. It is useful for
those who want a flatter stomach because it aids the digestion of foods
that are high in fibre, such as beans or vegetables. By aiding the
digestion of these foods this enzyme eases bloating, which is a major
obstacle that stands between many people and their flat stomachs.
If you want to get a flat stomach and think the bromelain enzyme might
help you to achieve this then you should eat some fresh pineapple before
a meal to aid your digestion. The enzyme can also be taken as a
supplement

Yogurt is magic for tum
Nutrient content of major staple foods[14]
STAPLE: |
Maize / Corn[A] |
Rice[B] |
Wheat[C] |
Potato[D] |
Cassava[E] |
Soybean[F] |
Sweet potato[G] |
Sorghum[H] |
Yam[Y] |
Plantain[Z] |
Component (per 100g portion) |
Amount |
Amount |
Amount |
Amount |
Amount |
Amount |
Amount |
Amount |
Amount |
Amount |
Water (g) |
76 |
12 |
11 |
79 |
60 |
68 |
77 |
9 |
70 |
65 |
Energy (kJ) |
360 |
1528 |
1419 |
322 |
670 |
615 |
360 |
1419 |
494 |
511 |
Protein (g) |
3.2 |
7.1 |
13.7 |
2.0 |
1.4 |
13.0 |
1.6 |
11.3 |
1.5 |
1.3 |
Fat (g) |
1.18 |
0.66 |
2.47 |
0.09 |
0.28 |
6.8 |
0.05 |
3.3 |
0.17 |
0.37 |
Carbohydrates (g) |
19 |
80 |
71 |
17 |
38 |
11 |
20 |
75 |
28 |
32 |
Fiber (g) |
2.7 |
1.3 |
10.7 |
2.2 |
1.8 |
4.2 |
3 |
6.3 |
4.1 |
2.3 |
Sugar (g) |
3.22 |
0.12 |
0 |
0.78 |
1.7 |
0 |
4.18 |
0 |
0.5 |
15 |
Calcium (mg) |
2 |
28 |
34 |
12 |
16 |
197 |
30 |
28 |
17 |
3 |
Iron (mg) |
0.52 |
4.31 |
3.52 |
0.78 |
0.27 |
3.55 |
0.61 |
4.4 |
0.54 |
0.6 |
Magnesium (mg) |
37 |
25 |
144 |
23 |
21 |
65 |
25 |
0 |
21 |
37 |
Phosphorus (mg) |
89 |
115 |
508 |
57 |
27 |
194 |
47 |
287 |
55 |
34 |
Potassium (mg) |
270 |
115 |
431 |
421 |
271 |
620 |
337 |
350 |
816 |
499 |
Sodium (mg) |
15 |
5 |
2 |
6 |
14 |
15 |
55 |
6 |
9 |
4 |
Zinc (mg) |
0.45 |
1.09 |
4.16 |
0.29 |
0.34 |
0.99 |
0.3 |
0 |
0.24 |
0.14 |
Copper (mg) |
0.05 |
0.22 |
0.55 |
0.11 |
0.10 |
0.13 |
0.15 |
- |
0.18 |
0.08 |
Manganese (mg) |
0.16 |
1.09 |
3.01 |
0.15 |
0.38 |
0.55 |
0.26 |
- |
0.40 |
- |
Selenium (mcg) |
0.6 |
15.1 |
89.4 |
0.3 |
0.7 |
1.5 |
0.6 |
0 |
0.7 |
1.5 |
Vitamin C (mg) |
6.8 |
0 |
0 |
19.7 |
20.6 |
29 |
2.4 |
0 |
17.1 |
18.4 |
Thiamin (mg) |
0.20 |
0.58 |
0.42 |
0.08 |
0.09 |
0.44 |
0.08 |
0.24 |
0.11 |
0.05 |
Riboflavin (mg) |
0.06 |
0.05 |
0.12 |
0.03 |
0.05 |
0.18 |
0.06 |
0.14 |
0.03 |
0.05 |
Niacin (mg) |
1.70 |
4.19 |
6.74 |
1.05 |
0.85 |
1.65 |
0.56 |
2.93 |
0.55 |
0.69 |
Pantothenic acid (mg) |
0.76 |
1.01 |
0.94 |
0.30 |
0.11 |
0.15 |
0.80 |
- |
0.31 |
0.26 |
Vitamin B6 (mg) |
0.06 |
0.16 |
0.42 |
0.30 |
0.09 |
0.07 |
0.21 |
- |
0.29 |
0.30 |
Folate Total (mcg) |
46 |
231 |
43 |
16 |
27 |
165 |
11 |
0 |
23 |
22 |
Vitamin A (IU) |
208 |
0 |
0 |
2 |
13 |
180 |
14187 |
0 |
138 |
1127 |
Vitamin E, alpha-tocopherol (mg) |
0.07 |
0.11 |
0 |
0.01 |
0.19 |
0 |
0.26 |
0 |
0.39 |
0.14 |
Vitamin K (mcg) |
0.3 |
0.1 |
0 |
1.9 |
1.9 |
0 |
1.8 |
0 |
2.6 |
0.7 |
Beta-carotene (mcg) |
52 |
0 |
0 |
1 |
8 |
0 |
8509 |
0 |
83 |
457 |
Lutein+zeazanthin (mcg) |
764 |
0 |
0 |
8 |
0 |
0 |
0 |
0 |
0 |
30 |
Saturated fatty acids (g) |
0.18 |
0.18 |
0.45 |
0.03 |
0.07 |
0.79 |
0.02 |
0.46 |
0.04 |
0.14 |
Monounsaturated fatty acids (g) |
0.35 |
0.21 |
0.34 |
0.00 |
0.08 |
1.28 |
0.00 |
0.99 |
0.01 |
0.03 |
Polyunsaturated fatty acids (g) |
0.56 |
0.18 |
0.98 |
0.04 |
0.05 |
3.20 |
0.01 |
1.37 |
0.08 |
0.07 |
A corn, sweet, yellow, raw |
|
|
|
|
|
|
|
|
B rice, white, long-grain, regular, raw |
C wheat, durum |
|
|
|
|
|
|
|
|
D potato, flesh and skin, raw |
E cassava, raw |
|
|
|
|
|
|
|
|
F soybeans, green, raw |
G sweetpotato, raw, unprepared |
|
|
|
|
|
|
|
|
H sorghum, raw |
Y yam, raw |
|
|
|
|
|
|
|
|
|
Eat Less Rice? Why?

The
human body was never meant to consume rice! You see, our genes have
hardly changed in more than 30,000 years. However, our food choices and
lifestyle have changed dramatically. The caveman would hardly recognise
our food or way of life.
Caveman food was never cooked as fire
was not yet tamed. Thus, he ate only those foods that you can eat
without treatment with or by fire. He ate fruits, vegetables, fish
(sushi anyone?), eggs, nuts and meat. Yes, even meat! You can even eat
meat raw if you were starving in the forest. You have the necessary
enzymes to digest meat.
However, rice, like wheat and corn,
cannot be eaten raw. It must be cooked. Even if you were starving in the
desert, you cannot eat rice in the raw form. This is because we do not
have the system of enzymes to break rice down. You were never meant to
eat rice. To make matters worse,
you not only eat rice, but also make it the bulk of your food.
In
some parts of Asia, rice forms up to 85% of the plate. Even if you take
rice, keep it to a minimum. Remember, it is only for your tongue - not
your body. Actually, rice and other grains like wheat and corn are
actually worse than sugar. There are many reasons:
Rice becomes sugar- Lots of it! This
is a fact that no nutritionist can deny: rice is chemically no
different from sugar. One bowl of cooked rice is the caloric equal of 10
teaspoons of sugar. This does not matter whether it is white, brown or
herbal rice. Brown rice is richer in fibre, some B vitamins and minerals
but it is still the caloric equal of 10 teaspoons of sugar. To get the
same 10 teaspoons of sugar, you need to consume lots of kangkong-10
bowls of it.
Rice is digested to become sugar. Rice
cannot be digested before it is thoroughly cooked. However, when
thoroughly cooked, it becomes sugar and spikes circulating blood sugar
within half an hour-almost as quickly as it would if you took a sugar
candy. Rice is very low in the ‘rainbow of anti-oxidants.
This
complete anti-oxidant rainbow is necessary for the effective and safe
utilisation of sugar.. Fruits come with a sugar called fructose.
However, they are not empty calories as the fruit is packed with a whole
host of other nutrients that help its proper assimilation and
digestion.
Rice has no fibre. The
fibre of the kangkong fills you up long before your blood sugar spikes.
This is because the fibre bulks and fills up your stomach. Since white
rice has no
fibre, you end up eating lots of ‘calorie dense’ food before you get
filled up. Brown rice has more fibre but still the same amount of sugar.
Rice is tasteless-sugar is sweet. There
is only so much that you can eat at one sitting. How many teaspoons of
sugar can you eat before you feel like throwing up? Could you imagine
eating 10 teaspoons of sugar in one seating?
Rice is always the main part of the meal. While
sugar may fill your dessert or sweeten your coffee, it will never be
the main part of any meal. You could eat maybe two to three teaspoons of
sugar at one meal. However, you could easily eat the equal value of two
to three bowls (20-30 teaspoons) of sugar in one meal. I am always
amused when I see someone eat sometimes five bowls of rice (equals
50 teaspoons of sugar) and then asks for tea tarik kurang manis!
There is no real ‘built in’ mechanism for us to prevent overeating of rice: How much kangkong can you eat? How much fried chicken can you eat? How much steamed fish can you eat? Think about that!
In
one seating, you cannot take lots of chicken, fish or cucumber, but you
can take lots of rice. Eating rice causes you to eat more salt. As rice
is tasteless, you tend to consume more salt-another villain when it
comes to high blood pressure. You tend to take more curry that has salt
to help flavor rice. We also tend to consume more ketchup and soy sauce
which are also rich in salt.

Eating rice causes you to drink less water. The
more rice you eat, the less water you will drink as there is no
mechanism to prevent the overeating of rice. Rice, wheat and corn come
hidden in our daily food. As rice is tasteless, it tends to end up in
other foods that substitute rice like rice flour, noodles and bread. We
tend to eat the hidden forms which still get digested into sugar.
Rice, even when cooked, is difficult to digest… Can’t
eat raw rice? Try eating rice half cooked. Contrary to popular belief,
rice is very difficult to digest. It is ‘heavy stuff’. If you have
problems with digestion, try skipping Rice prevents the absorption of
several vitamins and minerals. Rice when taken in bulk will reduce the absorption of vital nutrients like zinc, iron and the B vitamins.
Are
you a rice addict?
Going rice-less may not be easy but you can go rice-less. Eating less
rice could be lot easier than you think. Here are some strategies that
you can pursue in your quest to eat less rice:
Eat less rice-cut your rice by half. Barry
Sears, author of the Zone Diet, advises ‘eating rice like spice’.
Instead, increase your fruits and vegetables. Take more lean meats and
fish. You can even take more eggs and nuts.
|
VOICE OF SARVAJAN
Poll panel stalls subsidised rice scheme in Karnataka
SME Times News Bureau | 29 Mar, 2013
The
Election Commission Thursday directed Karnataka’s BJP government not to
go ahead with its Rs.2 per kg rice distribution scheme to poor families
in view of the model code of conduct (MCC) in force for the state
assembly elections May 5.
“We
have told the state government that sale of subsidised rice to ration
card holders through the public distribution scheme would violate the
MCC, which is in force since March 20 when the state assembly election
was announced,” state’s chief electoral officer Anil Kumar Jha told
reporters in Bangalore.
As
the scheme was announced Feb 8 by Chief Minister Jagadish Shettar in
the state budget for ensuing fiscal (2013-14), the state government was
preparing to launch it from April 1 at Koppa near Sringeri in
Chikmagalur district, about 320 km from here.
About
9.8 million below poverty line (BPL) cardholders across the state were
to benefit from the pro-poor food scheme, with about 20-25 kg per BPL
family per month.
Similarly,
cardholders above poverty line (APL) were to also benefit from the
subsidised scheme with rice priced at Rs.10 per kg through fair price
shops across the state.
Though
state Food and Civil Supplies Minister D.N. Jeevaraj expressed
surprised at the poll panel’s directive, he told reporters that the
state government would abide by the decision.
In
a related development, the state-run Karnataka Electricity Regulation
Commission has put on hold its decision to hike power tariff in view of
the MCC and in response to an appeal by the state utilities (escoms).
Chief
Election Commissioner V.S. Sampath and the other two members of the
poll panel will visit Bangalore April 8-9 to hold second round of
interactions with political parties and review poll preparations with
state officials and police authorities
Open Source Code of EVMs may be made public.
National Flower LOTUS of BJP along with their leaders and pictures has to be draped as it was done in UP Assembly Elections.
National Flower LOTUS allotted to BJP and Religious HAND symbol allotted to Congress have to be frozen as it is used as sacred hand by Palmists and Islam for LEVEL PLAYING FIELD.
JD(S) mass meal camp raided in Sira
By
Express News Service - TUMKUR
01st April 2013 10:24 AM
The district administration raided a mass meal camp arranged for
JD(S) workers and supporters at Sira, with non-vegetarian food on the
menu. It was the first incident of violation of the election code of
conduct in the district.
Following a tip-off allegedly by the
followers of deputy leader of Opposition T B Jayachandra, Sira tahsildar
T C Kantharaju led a raid at a camp of about 1,500 JD(S) workers at
Dodda Banagere village on Sunday.
Satish, owner of survey no 255/3
who had provided the land and organiser Ramakrishna alias Kulla
Ramakrishnaiah were booked. Hundreds of chairs, cooked food and the
utensils were seized. Ramakrishnaiah is a staunch JD(S) supporter and he
had arranged the party. As many as 15 sheep were slaughtered for the
purpose. Former minister and Sira JD(S) candidate B Satyanarayana, ZP
member C R Umesh, former member Mudimadu Rangaswami and many JD(S) taluk
office-bearers were present.
As soon as the officials entered the scene at around 1.30 pm, the leaders and workers ran helter skelter, sources said.
“We
have registered cases at Pattanayakanahalli police station against only
the key persons who provided the land and organised the food,” the
tahsildar said.
Now buy of voters era has ended. Voters very well know that such gimmicks will only put them in great trouble for next 5 years such vote buyers rule the state and country. Media must awake to such practice and awaken the people of the ills of selling votes.
03/30/13
Filed under:
General
Posted by:
site admin @ 7:13 pm
31313 SUNDAY LESSON 876-THE TIPITAKA-Vinaya Pitaka-Pacittiya
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
AWAKENED ONE WITH AWARENESS ONE”S FAIR TRADE PRACTICE
SP won’t win over 4 seats in 2014 polls for its funeral procession
Nation is Elephant
of BSP!
with Congress, other regional parties and BJP!
People are just fed up
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
http://in-mg61.mail.yahoo.com/neo/launch?.rand=0e9ogaqoh9l40#mail
Posted by Ram Kumar Shrestha on March 28, 2013

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Have a magnificent day.
With best regards,

Politics
is the most difficult of life skills, and those who remain reluctant to
master this art are condemned to remain as obedient slaves while the
masters of politics enjoy undiminished supremacy in all human relations.
History bears testimony that civilization developments have been made
possible by the leadership of the political genius and by the labor of
the politically ignorant. Indian history stands out as a glaring example
of the dominance politically conscious groups’ exercise over
non-political masses. The perfect political consciousness would never
allow its victims to realize their subjugation lest they attempt
upheavals and transformation. Whatever hardships and misery one has to
go through, as a result of being non-political, is projected as the
outcome and consequences of some supernatural, natural incidence in the
past, as misdeeds in past births or due to low levels of competency,
caliber and capabilities in the present and is translated as duty of the
enslaved.
A glance
at the pathetic perpetuation of the untouchables’ slavery and its
institutional manifestations for centuries together in the form of
poverty, denial of human rights, unemployment, illiteracy, self
abnegation etc. demonstrate total hegemony of the caste beneficiaries
and lack of political consciousness amongst the caste victims. The
consciousness of maintaining domination over others remains the basic
instinct of a political group and the efficient use of this
consciousness to meet certain purposes shall measure its correctness.
A group
bereft of political correctness or moral righteousness uses power in a
selfish and imperious manner and puts humanity to shame as demonstrated
by the brahmanical propensities in India. In the process, the
hegemonized masses of untouchables and touchable Bahujan have to
perpetually fight to retain/regain self-esteem, dignity and self-respect
as they are forced to languish in the most dehumanized abject
conditions. With no dreams of liberation in their sight, the caste
victims stay resigned to their ‘divine destiny’ as destitute, degraded
and disparaged, from time immemorial subjected to the choicest of
insults, ignominy and humiliations accompanied by physical hardships and
discomfitures of bonded slavery.

The
struggle against the ‘cold blooded and calculated poverty’ of political
consciousness remains inconclusive historically. Most of the attempts to
politicize the oppression in the Indian subcontinent could never be
brought to its logical culmination of emancipation, empowerment and
enlightenment. The annihilation of obscurantist primordial liabilities
and superimposed disabilities remains distant. As a result, casteism
thrived on the shoulders of its very opponents and those who initiated
the process of dismantling the caste structures ended up upholding the
caste hierarchies more diligently with greater aggression and vigor.
Caste shamelessly accommodated its erstwhile opponents to the ever
bourgeoning ‘Shudras turned practical others’ through the process of
Brahminisation or Sanskritization. But this process of settling down at
the lowest rung of caste stratification had never been accepted by the
untouchables unlike the Shudras and therefore the Dalits remained the
agents of principal contradiction with the powers that be. Besides,
being outside the cultural contours and control of the brahamanics, the
untouchables or Dalits, possess the inherent quality and hunger to be
the harbingers of transformation of social relations, to infuse an
egalitarian and saner ethos into society, if they choose an appropriate
strategic trajectory.
For
being most oppressed, and therefore most needful and hence most desirous
of smashing the caste hierarchies, the untouchables are the natural
leaders of this struggle of social transformation. The very use of the
phrase ‘annihilation of caste’ by Dr. Ambedkar speaks volumes of this
revolutionary appetite; the untouchables have and assumed enormous
ideological and political significance in contrast to the mild
terminology used by so-called caste reformers.

In such
an undemocratic and oppressive soil, the sowing of seeds of democratic
institutions was the most challenging task performed by the makers of
the constitution. To the satisfaction of non-political masses it was
difficult to realize the enormous potential of this seed by the
short-sighted myopic living conditions they were subjected to at that
point of time. Being socially oppressed, economically exploited,
culturally excluded and politically subjugated they had no idea of what a
mighty tree this seed would transform itself into in the future.
As
Ambedkar once observed: “Men are mortal, so are ideas. An idea needs
propagation as much as a plant needs watering. Otherwise both will
wither and die.” The idea of democracy or politicization of masses does
not suit the ruling castes and they do their best to stop the trickling
down of political consciousness right to the grassroots. With all the
socio-economic and culture-religious power at their disposal, the
tyrannical brahmanical minority did their best to successfully obstruct
democracy for the masses for four decades at least. How procedural has
been the democracy, to use the Schumpeterian term can be gauged by the
fact that in 2012 government had to accept the necessity of right to
food for 2/3rd population after conceding that 77% of Indian population
is starving at below Rs. 20 a day. With less than 50% population denied
safe drinking water and ¾ deprived of hygienic sanitation facilities,
rampant illiteracy and unemployment, the historical responsibility of
extricating the masses from the yoke of political ignorance remains
largely with the politically conscious Bahujan communities.

The dawn
of Bahujan Samaj Party on the horizon of the political arena in 1984,
with Kanshi Ram at the helm of affairs, changed the canvas of the body
politic of the country, bringing in hitherto unconventional and somewhat
unbelievable grammar of politics with fresh idioms and terminology.
‘Our ultimate aim is to rule India’ thundered Kanshi Ram, who became a
phenomenon within no time. Coming from a community of politically
indifferent people, Kanshi Ram set afire the imagination of the
untouchables who could suddenly visualize an objective alternative to
their purposeless wanderings over which Gandhian, Marxian and
brahamanics claimed perpetual ownership. The Chamars, supposedly one of
the most recalcitrant of the untouchables, were the first to own the
historical responsibility of bringing justice to the masses and
legitimacy to democracy that was highly content deficit.
Soon a
secret was unearthed by the educated elites and the intelligentsia that
the call given by Kanshi Ram to capture the political power was nothing
new and Ambedkar had already advised Dalits to write on the walls of
their homes that they have to be the ruling community of this country
one day. But Ambedkarite literature remained inaccessible even to the
educated ones not to mention the uneducated ones. But the uneducated
ones proved themselves to be great learners and captured the zest of the
matter unmistakably. The rural masses of Dalits, with no food in their
bellies began to queue up behind the elephant, the election symbol of
BSP, which was used by Dr. Ambedkar also for political mobilisation and
consolidation. These supporters had great hunger and unquenchable
appetite in their eyes for self-respect, dignity and empowerment. With
pristine emphasis on ‘own ideology, own leadership and own organisation’
Kanshi Ram instilled self confidence in the enthusiastic new political
recruits taking great moral postures on contemporary political issues
and confronting the most powerful personalities like VP Singh and Rajiv
Gandhi. These symbolic fights were great moral boosters with unique
mobilisation strategies. The much needed initiation was performed and
the neediest started learning and using the political means for their
liberation with the agenda of social transformation and economic
emancipation.

As a
master strategist Kanshi Ram used mammoth rallies as a ‘confidence
building mechanism’ for a community that was scattered, resource-less
and heavily dependent on dominant castes for its every day survival at
micro level in the village setting. Being part of these rallies attended
by millions or more provided him a great feeling of belongingness and
superior strength, convincing him that there were so many like him and
he was not alone. It was a great empowering strategy executed with
meticulous perfection and alacrity. Also Kanshi Ram dissuaded local
cadres not to contest PRI elections lest they may have to confront the
dominant power at the village level with no weapons i.e. education,
wealth, arms and local organisations, running the risk of
demoralisation. Also these elections are used as a ploy to demoralise
the most powerful untouchable community by propping up political stooges
from numerically insignificant untouchable groups completing the evil
design of Poona Pact at the village level.
In the
initial years of the BSP, Kanshi Ram at the beginning of his address,
used to advise ‘political others, the opponent Manuwadis’ to leave the
rally ground for they might not like some of his observations and more
since he was interested in a self respect movement, in building a
Bahujan Samaj with its own strength and support, and therefore there was
no need for their support. It was plain thinking and even plainer
talking. Some of the people did leave the meetings and he used to
address them for hours together, the audience mesmerised, listening in
pin drop silence with total concentration. What an impact it had on an
historically excluded community which was used to everyday abuse and
humiliation, scolded and booted out from every possible position and
premises of prominence!
They
were witnessing nothing short of a miracle happening in front of their
eyes: at least one of them was so powerful and mighty that he could
command the commanders, he could ask them to leave the hall, so far only
they were asked to leave or not to enter but now the process had
started to reverse, they could expect better things and larger things to
happen. It worked as a great morale booster in the on-going
psychological warfare, as at the ground and material level, conditions
were otherwise utterly hostile. It was another master stroke with which
Kanshi Ram prepared his cadre of highest conviction, unflinching
commitment and stunning courage. The political seed of emancipation and
empowerment started getting the right fertilizer, light and water. The
journey for reclaiming the fullest humane personality began in right
earnest discarding the politics of dependency and demoralisation. Kanshi
Ram emerged as the symbol of articulation, assertion and emancipation
for the historically despised humanity. The politics of North India was
never to remain the same again. The Dalits declared their arrival as
conscious, capable catalysts of change and transformation of Indian
politics and consequently socio-cultural structures, with democratic
élan. The next two decades witnessed intense politicisation of eager
masses that were determined to change: ‘Vote Hamara, Raj Tumahra, Nahi Chalega‘ to ‘Vote Se Lenge CM PM, Aarakshan Se SP DM‘.

By the
process of awakening the masses and inducing them into meaningful
involvement in the democratic process, Kanshi Ram was able to convince
the Dalits, Backwards and converted religious Minorities, whom he
collectively called as Bahujans, that political power has great
transformative potential and was a great facilitator for destroying
socio economic inequalities. The right to vote is the most precious
possession of the Bahujan Samaj and they must exercise it with utmost
efficiency to bring the desired political change. As all other resources
i.e. education, wealth and power are not in their favour they must
realise the significance of vote as their numerical preponderance was
decisive in the majority driven democratic system. The very name
‘Bahujan Samaj Party’ of the organisation was a marvel of socio-cultural
philosophy and political stewardship. The idea of Bahujan explains the
origin, status and objectives of the party. Not only does Bahujan
signify the philosophy, perspective and programme but positively sets
the agenda for the mission as it is widely called, in the form of ‘Jati Todo Samaj Jodo‘.
Graded
inequality with hierarchic and hostile castes as warring factions have
remained the backbone of brahamanical supremacy as the Bahujan Samaj was
divided into more than 6700 subgroups. Kanshi Ram called them as caste
victims and on the basis of collective victimhood started mobilising
them, providing alternative notions of identity, history and culture of
India, extensively using Buddha, Phule, Periyar, Ambedkar and many more
social revolutionaries who fought for change and self-respect of the
Bahujan Samaj. In contrast to the brahamanical traditions of keeping the
masses in the dark and utter ignorance, this mobilisation was enabling,
empowering and enlightening the Bahujans and specially the neediest
ones desirous of change and transformation in its initial years.
Kanshi
Ram made a feverish pitch to be an honest claimant to represent the
constituency of both Chaudhry Charan Singh and Jagjivan Ram and up to
some extent Abdulla Bukhari. It was nothing less than a political coup
in the Indian subcontinent and brought caste and its related debate to
the fore and changed the agenda for Indian politics. The Bahujans were
unleashed from their great political slumber and hibernation and having
been being there for centuries together had developed an enormous
appetite for reclaiming their lost glory and positions. The great
democratic principle of power to the people starting taking its toll on
the hegemonic caste status quo and the participation and representation
of Bahujan started assuming substantial proportions.

The Lok
Sabha accounting for less than ten Other Backward Classes members in
early 80’s was made substantively representative to the tune of 200
members coming from this huge group constituting half of the India’s
population. As a hard core democrat, having complete faith in the
efficacy of constitutional means for the salvation of the innocuous
masses, Kanshi Ram infused great enthusiasm and versatility into
otherwise pale and procedural democracy in the hands of brahamanical
tyrant minority. The faith poised by the caste victims in the Indian
constitution and political democracy paved way for the widening and
enrichment of democratic élan of the system suffering from the caste
disease. One of the political novelties introduced by Kanshi Ram was the
declaration of ‘Indian constitution as election manifesto’. Till date
the BSP does not bring out an election manifesto and swears by the
constitution alone. Kanshi Ram by bringing in masses as real actors
provided grassroots support system dismantling the core, mantle and
crust of the essentially undemocratic society. Rightly, Kanshi Ram
earned the reputation of ‘greatest social democrat’ of modern times.
Handling
caste in politics largely remained the exclusive preserve of the caste
Hindus in the post-47 era, paying great political dividends to the
hegemonic control of the Brahmanics. Kanshi Ram successfully used caste
to the benefit of the caste victims, as an effective and powerful tool
of consolidation and mobilisation of the Bahujan majority. Those
enjoying the fruits of casteism for centuries started feeling the heat
of their own creation and started crying ill about caste in politics.
Caste victims having realised the importance of democratic polity and
their numerical advantage, initiated the process of correcting the
historical imbalance putting the wheel of democracy on the tracks and in
this way bringing power back to the people. This was a great move
towards extricating the caste victims from socio-political dependence,
realising their humane potential for empowering enlightenment. This
process of Bahujan empowerment restores the dignity and self-respect of
the great masses kept politically enslaved by the brahamanical
conspiracy. The actualization of their democratic propensities with
critical faculties set in motion the questioning of their ‘divine
dependence’– the Bahujan declared their resolution for restoring the
great Buddhist philosophy of rational egalitarianism as ‘Atto-deep-Bhave‘, self-enlightenment as the basic principle of human relations and social reorganisation.
The
movement started by Kanshi Ram gave enormous grassroots fillip to the
Buddhist socio-cultural proliferation in the country. Each Bahujan cadre
is the embodiment of liberating consciousness and exemplary courageous
convictions determined to mend vicious minds and constructing
compassionate humane relations. Liberating Bahujan Samaj from the
self-abnegatory mental bondage and by creating perennial training
channels of innumerable insurmountable ’self-motivated-activated’ human
resources, Kanshi Ram unleashed the great humanity into meaningful
action, fast leading the path to emancipation, empowerment and
enlightenment. It is appropriate, for his unprecedented contribution to
the cause of humanity and civilizational development, for him to be
acknowledged as greatest contemporary Buddhist or modern Buddha.

As an
epitome of sacrifice, struggle and success, Kanshi Ram established
unparalleled standards for the liberative Bahujan movement in modern
India. His is a simple example of how a single individual can make his
mark on his times and be instrumental in changing the course of history.
Indian democracy suffering from the brahmanical virus lacked legitimacy
and credibility for almost four decades. Kanshi Ram brought the masters
of democracy, the masses into action and made them the real,
substantial actors doing away with the democratic deficit. With highest
conviction, unflinching commitment, ruthless dedication and meticulous
executions with absolute focused approach, Kanshi Ram created phenomenal
results in transforming Dalits into dynamic and diligent future rulers
of the country abandoning their docile, diffident, dependency, by
declaring that ‘our ultimate aim is to rule India‘.

~~~
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SP won’t win over 4 seats in 2014 polls for its funeral procession
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5.
Nissaggiyakaõóo.
Ime kho panàyasmanto tiüsa nissaggiyà pàcittiyà dhammà uddesaü àgacchanti.
Cãvaravaggo
5. 1. 1.
Pañhamakañhinasikkhàpadaü
1. Tena
samayena buddho bhagavà vesàliyaü viharati gotamake cetiye. Tena kho
pana samayena bhagavatà bhikkhånaü ticãvaraü anu¤¤àtaü hoti. Jabbaggiyà
bhikkhå bhagavatà ticãvaraü anu¤¤àtanti a¤¤eneva ticãvarena gàmaü
pavisanti, a¤¤ena ticãvarena àràme acchanti, a¤¤ena ticãvarena nahànaü
otaranti. Ye te bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti:
“kathaü hi nàma chabbaggiyà bhikkhå atirekacãvaraü dhàressantã”ti. Atha
kho te bhikkhå bhagavato etamatthaü àrocesuü -pe- “saccaü kira tumhe
bhikkhave atirekacãvaraü dhàrethà?”Ti. “Saccaü bhagavà. ” Vigarahi
buddho bhagavà: “kathaü hi nàma tumhe moghapurisà atirekacãvaraü
dhàressatha. Netaü moghapurisà appasannànaü và pasàdàya -pe- eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yo pana bhikkhu atirekacãvaraü dhàreyya nissaggiyaü pàcittiya”nti.
Eva¤cidaü bhagavatà bhikkhånaü sikkhàpadaü pa¤¤attaü hoti.
(Målapa¤¤atti. )
2. Tena kho
pana samayena àyasmato ànandassa atirekacãvaraü uppannaü hoti. âyasmà ca
ànando taü cãvaraü àyasmato sàriputtassa dàtukàmo hoti. âyasmà ca
sàriputto sàkete viharati. Atha kho àyasmato ànandassa etadahosi:
“bhagavatà sikkhàpadaü pa¤¤attaü na atirekacãvaraü dhàretabba”nti.
Ida¤ca me atirekacãvaraü uppannaü, aha¤cimaü cãvaraü àyasmato
sàriputtassa dàtukàmo, àyasmà ca [PTS Page 196] [\q 196/] sàriputto
sàkete viharati, kathannukho mayà pañipajjitabba”nti. Atha kho àyasmà
ànando bhagavato etamatthaü àrocesi. “Kãva ciraü panànanda sàriputto
àgacchissatã”?Ti. “Navamaü và bhagavà divasaü dasamaü cà”ti. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå
àmantesi: “anujànàmi bhikkhave dasàhaparamaü atirekacãvaraü dhàretuü
eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Jabbaggiye bhikkhå anekapariyàyena vigarahitvà” machasaü. Adhikaü.
[BJT Page 500] [\x 500/]
“Niññhitacãvarasmiü
bhikkhunà ubbhatasmiü kañhine dasàhaparamaü atirekacãvaraü dhàretabbaü.
Taü atikkàmayato nissaggiyaü pàcittiya”nti.
(Dutiyapa¤¤atti. )
3. Niññhitacãvarasminti bhikkhuno cãvaraü kataü và hoti naññhaü và vinaññhaü và daóóhaü và cãvaràsà và upacchinnà.
Ubbhatasmiü kañhineti aññhannaü màtikànaü a¤¤ataràya màtikàya ubbhataü hoti, saïghena và antarà ubbhataü hoti.
Dasàhaparamanti dasàhaparamatà-1 dhàretabbaü
Atirekacãvaraü nàma: anadhiññhitaü avikappitaü.
Cãvaraü nàma: channaü cãvarànaü a¤¤ataraü cãvaraü vikappanåpagapacchimaü.
Taü
atikkàmayato nissaggiyaü hotãti-2 ekàdase aruõuggamane nissaggiyaü hoti
nissajjitabbaü saïghassa và gaõassa và puggalassa và. Eva¤ca pana
bhikkhave nissajjitabbaü: tena bhikkhunà saïghaü upasaïkamitvà ekaüsaü
uttaràsaïgaü karitvà buóóhànaü bhikkhånaü pàde vanditvà ukkuñikaü
nisãditvà a¤jaliü paggahetvà evamassa vacanãyo: “idaü me bhante cãvaraü
dasàhàtikkantaü nissaggiyaü. Imàhaü saïghassa nissajàmã”ti. Nissajitvà
àpatti desetabbà. Byattena bhikkhunà pañibalena àpatti pañiggahetabbà.
Nissaññhacãvaraü dàtabbaü:
“Suõàtu me
bhante saïgho. Idaü cãvaraü itthannàmassa bhikkhuno nissaggiyaü
saïghassa nissaññhaü. Yadi saïghassa pattakallaü, saïgho imaü cãvaraü
itthannàmassa bhikkhuno dadeyyà”ti.
4. Tena
bhikkhunà sambahule bhikkhå upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
buóóhànaü bhikkhånaü pàde vanditvà ukkuñikaü nisãditvà a¤jaliü
paggahetvà evamassu vacanãyà: “idamme bhante cãvaraü dasàhàtikkantaü
[PTS Page 197] [\q 197/] nissaggiyaü. Imàhaü àyasmantànaü nissajàmã”ti.
Nissajitvà àpatti desetabbà. Byattena bhikkhunà pañibalena àpatti
pañiggahetabbà. Nissaññhacãvaraü dàtabbaü.
“Suõantu me
àyasmantà. Idaü cãvaraü itthannàmassa bhikkhuno nissaggiyaü.
âyasmantànaü nissaññhaü. Yadàyasmantànaü pattakallaü, àyasmantà imaü
cãvaraü itthannàmassa bhikkhuno dadeyyu”nti.
5. Tena
bhikkhunà ekaü bhikkhuü upasaïkamitvà ekaüsaü uttaràsaïghaü karitvà
ukkuñikaü nisãditvà a¤jaliü paggahetvà evamassa vacanãyo: “idaü me àvuso
cãvaraü dasàhàtikkantaü nissaggiyaü. Imàhaü àyasmato nissajàmã” ti.
Nissajitvà àpatti desetabbà. Tena bhikkhunà àpatti pañiggahetabbà.
Nissaññhacãvaraü dàtabbaü: “imaü cãvaraü àyasmato dammi”ti.
1. Dasàhaparamatàya. Sã. Likhita. 2. ‘Hotãti’ idaü padaü potthakesu atthi. Sikkhàpade pana natthi.
[BJT Page 502] [\x 502/]
6.
Dasàhàtikkante atikkantasa¤¤ã, nissaggiyaü pàcittiyaü dasàhàtikkante
vematiko, nissaggiyaü pàcittiyaü. Dasàhàtikkante anatikkantasa¤¤ã,
nissaggiyaü pàcittiyaü. Anadhiññhite adhiññhitasa¤¤ã, nissaggiyaü
pàcittiyaü. Avikappite vikappitasa¤¤ã, nissaggiyaü pàcittiyaü.
Avissajjite vissajjitasa¤¤ã, nissaggiyaü pàcittiyaü. Anaññhe
naññhasa¤¤ã, nissaggiyaü pàcittiyaü. Avinaññhe vinaññhasa¤¤ã,
nissaggiyaü pàcittiyaü. Adaóóhe daóóhasa¤¤ã, nissaggiyaü pàcittiyaü.
Avilutte viluttasa¤¤ã, nissaggiyaü pàcittiyaü. Nissaggiyaü cãvaraü
anissajitvà paribhu¤jati, àpatti dukkañassa. Dasàhànatikkante
atikkantasa¤¤ã, àpatti dukkañassa. Dasàhànatikkante vematiko, àpatti
dukkañassa. Dasàhànatikkante anatikkantasa¤¤ã, anàpatti.
7. Anàpatti
antodasàhaü adhiññheti vikappeti vissajjeti nassati vinassati óayhati
acchinditvà gaõhanti, vissàsaü gaõhanti, ummattakassa, àdikammikassàti.
8. Tena kho
pana samayena jabbaggiyà bhikkhå nissaññhacãvaraü na denti. Bhagavato
etamatthaü àrocesuü. “Na bhikkhave nissaññhacãvaraü na dàtabbaü. Yo na
dadeyya, àpatti dukkañassà”ti.
Pañhamakañhinasikkhàpadaü [PTS Page 198] [\q 198/] niññhitaü
5. 1. 2.
Dutiyakañhina sikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena bhikkhå bhikkhånaü hatthe cãvaraü
nikkhipitvà santaruttarena janapadacàrikaü pakkamanti. Tàni cãvaràni
ciraü nikkhittàni kaõõakitàni honti. Tàni bhikkhå otàpenti. Addasà kho
àyasmà ànando senàsanacàrikaü àhiõóanto te bhikkhå tàni cãvaràni
otàpente. Disvàna yena te bhikkhå tenupasaïkami. Upasaïkamitvà te
bhikkhå etadavoca: “kassimàni àvuso cãvaràni kaõõakitànã”ti. Atha kho te
bhikkhå àyasmato ànandassa etamatthaü àrocesuü. âyasmà ànando ujjhàyati
khãyati vipàceti: “kathaü hi nàma bhikkhå bhikkhånaü hatthe cãvaraü
nikkhipitvà santaruttarena janapadacàrikaü pakkamissantã”ti. Atha kho
àyasmà ànando bhagavato etamatthaü àrocesi, “saccaü kira bhikkhave
bhikkhå bhikkhånaü hatthe cãvaraü nikkhipitvà santaruttarena
janapadacàrikaü pakkamantã”ti? “Saccaü bhagavà”. Vigarahi buddho
bhagavà. “Kathaü hi nàma te bhikkhave moghapurisà bhikkhånaü hatthe
cãvaraü nikkhipitvà santaruttarena janapadacàrikaü pakkamissanti. Netaü
bhikkhave appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Uddosita sikkhàpadaü, sãmu. Udosãta sikkhàpadaü, machasaü.
[BJT Page 504] [\x 504/]
“Niññhitacãvarasmiü bhikkhunà ubbhatasmiü kañhine ekarattampi ce bhikkhu ticãvarena vippavaseyya, nissaggiyaü pàcittiya”nti.
Eva¤cidaü bhagavatà bhikkhånaü sikkhàpadaü pa¤¤attaü hoti.
(Måla pa¤¤atti. )
2. Tena kho
pana samayena a¤¤ataro bhikkhu kosambiyaü gilàno hoti. ¥àtakà
tassa bhikkhuno santike dutaü pàhesuü: “àgacchatu bhadanto mayaü
upaññhahissàmà”ti. Bhikkhåpi evamàhaüsu. “Gacchàvuso ¤àtakà taü
upaññhahissantã”ti. So evamàha: “bhagavatàvuso sikkhàpadaü pa¤¤attaü na
ticãvarena vippavasitabba”nti. “Aha¤camhi gilàno, na sakkomi ticãvaraü
àdàya pakkamituü, nàhaü [PTS Page 199] [\q 199/] gamissàmã”ti. Bhagavato
etamatthaü àrocesuü.
3. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå
àmantesi: “anujànàmi bhikkhave gilànassa bhikkhuno ticãvarena
avippavàsasammutiü dàtuü. Eva¤ca pana bhikkhave dàtabbà: tena gilànena
bhikkhunà saïghaü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà buóóhànaü
bhikkhånaü pàde vanditvà ukkuñikaü nisãditvà a¤jaliü paggahetvà evamassa
vacanãyo: “ahaü bhante gilàno na sakkomi ticãvaraü àdàya pakkamituü,
sohaü bhante saïghaü ticãvarena avippavàsasammutiü yàcàmi”ti. Dutiyampi
yàcitabbo. Tatiyampi yàcitabbo. Vyattena bhikkhunà pañibalena saïgho
¤àpetabbo:
“Suõàtu me
bhante saïgho. Ayaü itthannàmo bhikkhu gilàno na sakkoti ticãvaraü àdàya
pakkamituü. So saïghaü ticãvarena avippavàsasammutiü yàcati. Yadi
saïghassa pattakallaü, saïgho itthannàmassa bhikkhuno ticãvarena
avippavàsasammutiü dadeyya: esà ¤atti.
“Suõàtu me
bhante saïgho. Ayaü itthannàmo bhikkhu gilàno na sakkoti ticãvaraü àdàya
pakkamitåü. So saïghaü ticãvarena avippavàsasammutiü yàcati. Saïgho
itthannàmassa bhikkhuno ticãvarena avippavàsasammutiü deti. Yassàyasmato
khamati itthannàmassa bhikkhuno ticãvarena avippavàsasammutiyà dànaü,
so tuõhassa. Yassa nakkhamati, so bhàseyya.
Dinnà saïghena itthannàmassa bhikkhuno ticãvarena avippavàsasammuti, khamati saïghassa, tasmà tuõhã, evametaü dhàrayàmã”ti.
Eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Niññhitacãvarasmiü
bhikkhunà ubbhatasmiü kañhine ekarattampi ce bhikkhu ticãvarena
vippavaseyya a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiya”nti.
(Dutiyapa¤¤atti)
4. Niññhitacãvarasminti bhikkhuno cãvaraü kataü và hoti naññhaü và vinaññhaü và daóóhaü và cãvaràsà và upacchinnà.
[BJT Page 506] [\x 506/]
Ubbhatasmiü kañhineti aññhannaü màtikànaü a¤¤ataràya màtikàya ubbhataü hoti. Saïghena và antarà ubbhataü hoti.
Ekarattampi ce bhikkhu ticãvarena vippavaseyyàti saïghàñiyà và uttaràsaïgena và antaravàsakena và.
A¤¤atra bhikkhusammutiyàti ñhapetvà bhikkhusammutiü.
Nissaggiyaü
hotãti saha aruõuggamanena-1 nissaggiyaü hoti. Nissajjitabbaü saïghassa
và gaõassa và puggalassa và. Eva¤ca pana bhikkhave nissajjitabbaü -pe-
“idamme [PTS Page 200] [\q 200/] bhante cãvaraü rattiü vippavutthaü-2
a¤¤atra bhikkhusammutiyà nissaggiyaü, imàhaü saïghassa nissajàmi”ti -pe-
dadeyyàti -pe- dadeyyunti -pe-àyasmato dammã”ti.
5. Gàmo
ekåpacàro nànåpacàro, nivesanaü ekåpacàraü nànåpacàraü, uddosito-3
ekåpacàro nànåpacàro, añño ekåpacàro nànåpacàro, màlo ekåpacàro
nànåpacàro, pàsàdo ekåpacàro nànåpacàro, hammiyaü ekåpacàraü
nànåpacàraü, nàvà ekåpacàrà nànåpacàrà, sattho ekåpacàro nànåpacàro,
khettaü ekåpacàraü nànåpacàraü, dha¤¤akaraõaü ekåpacàraü nànåpacàraü,
àràmo ekåpacàro nànåpacàro, vihàro ekåpacàro nànåpacàro, rukkhamålaü
ekåpacàraü nànåpacàraü, ajjhokàso ekåpacàro nànåpacàro.
6. Gàmo
ekåpacàro nàma: ekakulassa gàmo hoti parikkhitto ca, antogàme cãvaraü
nikkhipitvà antogàme vatthabbaü. Aparikkhitto hoti, yasmiü ghare cãvaraü
nikkhittaü hoti tasmiü ghare vatthabbaü hatthapàsà và na vijahitabbaü.
7. Nànàkulassa
gàmo hoti parikkhitto ca, yasmiü ghare cãvaraü nikkhittaü hoti. Tasmiü
ghare vatthabbaü sabhàye và dvàramåle và hatthapàsà và na vijahitabbaü.
Sabhàyaü gacchantena hatthapàse cãvaraü nikkhipitvà sabhàye và
vatthabbaü dvàramåle và. Hatthapàsà và na vijahitabbaü. Sabhàye cãvaraü
nikkhipitvà sabhàye và vatthabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü. Aparikkhitto hoti, yasmiü ghare cãvaraü nikkhittaü hoti,
tasmiü ghare vatthabbaü. Hatthapàsà và na vijahitabbaü.
8. Ekakulassa
nivesanaü hoti parikkhitta¤ca nànàgabbhà nànàovarakà, antonivesane
cãvaraü nikkhipitvà antonivesane vatthabbaü. Aparikkhittaü hoti, yasmiü
gabbhe cãvaraü nikkhittaü hoti, tasmiü gabbhe vatthabbaü. Hatthapàsà và
na vijahitabbaü.
9. Nànàkulassa
nivesanaü hoti parikkhitta¤ca nànàgabbhà nànàovarakà, yasmiü gabbhe
cãvaraü nikkhittaü hoti, tasmiü gabbhe vatthabbaü dvàramåle và.
Hatthapàsà và na vijahitabbaü. Aparikkhittaü hoti, yasmiü gabbhe cãvaraü
nikkhittaü hoti tasmiü gabbhe vatthabbaü. Hatthapàsà và na
vijahitabbaü.
1. Saha aruõuggamanà. Machasaü.
2. Rattivippavutthaü machasaü. Syà.
3. Udosito machasaü.
[BJT Page 508] [\x 508/]
10. Ekakulassa
uddosito hoti parikkhitto ca nànàgabbho nànàovarakà, [PTS Page 201] [\q
201/] antouddosite cãvaraü nikkhipitvà antouddosite vatthabbaü.
Aparikkhitto hoti, yasmiü gabbhe cãvaraü nikkhittaü hoti, tasmiü gabbhe
vatthabbaü. Hatthapàsà và na vijahitabbaü.
11.
Nànàkulassa uddosito hoti parikkhitto ca nànàgabbhà nànàovarakà, yasmiü
gabbhe cãvaraü nikkhittaü hoti, tasmiü gabbhe vatthabbaü dvàramåle và.
Hatthapàsà và na vijahitabbaü. Aparikkhitto hoti. Yasmiü gabbhe cãvaraü
nikkhittaü hoti, tasmiü gabbhe vatthabbaü. Hatthapàsà và na
vijahitabbaü.
12. Ekakulassa
añño hoti, antoaññe cãvaraü nikkhipitvà antoaññe vatthabbaü nànàkulassa
añño hoti nànàgabbhà nànàovarakà, yasmiü gabbhe cãvaraü nikkhittaü
hoti, tasmiü gabbhe vatthabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü.
13. Ekakulassa
màlo hoti, antomàle cãvaraü nikkhipitvà antomàle vatthabbaü.
Nànàkulassa màlo hoti nànàgabbhà nànàovarakà, yasmiü gabbhe cãvaraü
nikkhittaü hoti, tasmiü gabbhe vatthabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü.
14. Ekakulassa
pàsàdo hoti, antopàsàde cãvaraü nikkhipitvà antopàsàde vatthabbaü.
Nànàkulassa pàsàdo hoti nànàgabbhà nànàovarakà, yasmiü gabbhe cãvaraü
nikkhittaü hoti, tasmiü gabbhe vatthabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü.
15. Ekakulassa
hammiyaü hoti, antohammiye cãvaraü nikkhipitvà antohammiye vatthabbaü.
Nànàkulassa hammiyaü hoti nànàgabbhà nànàovarakà, yasmiü gabbhe cãvaraü
nikkhittaü hoti, tasmiü gabbhe vattabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü.
16. Ekakulassa
nàvà hoti antonàvàya cãvaraü nikkhipitvà antonàvàya vatthabbaü.
Nànàkulassa nàvà hoti nànàgabbhà nànàovarakà, yasmiü ovarake cãvaraü
nikkhittaü hoti, tasmiü ovarake vatthabbaü. Hatthapàsà và na
vijahitabbaü.
17. Ekakulassa
sattho hoti, satthe cãvaraü nikkhipitvà purato và pacchato và
sattabbhantarà na vijahitabbà. Passato abbhantaraü na vijahitabbaü.
Nànàkulassa sattho hoti, satthe cãvaraü nikkhipitvà hatthapàsà na
vijahitabbaü.
18. Ekakulassa
khettaü hoti parikkhitta¤ca, antokhette cãvaraü nikkhipitvà antokhette
vatthabbaü. Aparikkhittaü hoti, hatthapàsà na vijahitabbaü. Nànàkulassa
khettaü hoti parikkhitta¤ca, antokhette cãvaraü nikkhipitvà dvàramåle và
vatthabbaü. Hatthapàsà và na vijahitabbaü. Aparikkhittaü hoti,
hatthapàsà na vijahitabbaü.
[BJT Page 510] [\x 510/]
19. Ekakulassa
dha¤¤akaraõaü hoti parikkhitta¤ca, antodha¤¤akaraõe cãvaraü nikkhipitvà
antodha¤¤akaraõe vatthabbaü. Aparikkhittaü hoti, hatthapàsà na
vijahitabbaü. Nànàkulassa dha¤¤akaraõaü hoti parikkhitta¤ca,
antodha¤¤akaraõe cãvaraü nikkhipitvà dvàramåle và vatthabbaü, hatthapàsà
và na vijahitabbaü. Aparikkhittaü hoti, hatthàpàsà na vijahitabbaü.
20. Ekakulassa
àràmo hoti parikkhitto ca, antoàràme cãvaraü nikkhipitvà antoàràme
vatthabbaü. Aparikkhitto hoti, hatthapàsà na vijahitabbaü. Nànàkulassa
àràmo hoti parikkhitto ca, antoàràme cãvaraü nikkhipitvà dvàramåle và
vatthabbaü, hatthapàsà và na vijahitabbaü. Aparikkhitto hoti, hatthàpàsà
na vijahitabbaü.
21. [PTS Page
202] [\q 202/] ekakulassa vihàro hoti parikkhitto ca, antovihàre cãvaraü
nikkhipitvà antovihàre vatthabbaü. Aparikkhitto hoti, yasmaü vihàre
cãvaraü nikkhittaü hoti, tasmiü vihàre vatthabbaü, hatthapàsà và na
vijahitabbaü. Nànàkulassa vihàro hoti parikkhitto ca, yasmiü vihàre
cãvaraü nikkhittaü hoti, tasmiü vihàre vatthabbaü dvàramåle và,
hatthapàsà và na vijahitabbaü. Aparikkhitto hoti, yasmiü vihàre cãvaraü
nikkhittaü hoti, tasmiü vihàre vatthabbaü. Hatthapàsà và na
vijahitabbaü.
22. Ekakulassa
rukkhamålaü hoti yaü majjhantike kàle samantà chàyà pharati,
antochàyàya cãvaraü nikkhipitvà anto chàyàya vatthabbaü. Nànàkulassa
rukkhamålaü hoti, hatthapàsà na vijahitabbaü.
23. Ajjhokàso ekåpacàro nàma: agàmake ara¤¤e samantà sattabbhantarà ekåpacàro, tato paraü nànåpacàro.
24.
Vippavutthe vippavutthasa¤¤ã a¤¤atra bhikkhusammutiyà, nissaggiyaü
pàcittiyaü. Vippavutthe vematiko a¤¤atra bhikkhusammutiyà nissaggiyaü
pàcittiyaü. Vippavutthe avippavutthasa¤¤i a¤¤atra bhikkhusammutiyà,
nissaggiyaü pàcittiyaü. Apaccuddhañe paccåddhañasa¤¤ã -pe- avissajjite
vissajjitasa¤¤ã -pe- anaññhe naññhasa¤¤ã -peavinaññhe vinaññhasa¤¤ã -pe-
adaóóhe daóóhasa¤¤ã -peavilutte viluttasa¤¤ã a¤¤atra bhikkhusammutiyà
nissaggiyaü pàcittiyaü. Nissaggiyaü cãvaraü anissajitvà paribhu¤jati,
àpatti dukkañassa. Avippavutthe vippavutthasa¤¤ã àpatti dukkañassa.
Avippavutthe vematiko, àpatti dukkañassa. Avippavutthe
avippavutthasa¤¤ã, anàpatti.
25. Anàpatti
anto aruõe paccuddharati, vissajjeti, nassati, vinassati, óayhati,
acchinditvà gaõhanti, vissàsaü gaõhanti, bhikkhusammutiyà, ummattakassa,
àdikammikassàti.
Dutiyakañhinasikkhàpadaü niññhitaü.
[BJT Page 512] [\x 512/]
5. 1. 3.
Tatiyakañhinasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena a¤¤atarassa bhikkhuno akàlacãvaraü
uppannaü hoti. Tassa taü cãvaraü kayiramànaü nappahoti. Atha [PTS Page
203] [\q 203/] kho so bhikkhu taü cãvaraü ussàpetvà punappunaü
vimajjati. Addasà kho bhagavà senàsanacàrikaü àhiõóanto taü bhikkhuü taü
cãvaraü ussàpetvà punappunaü vimajjantaü. Disvàna yena so bhikkhu
tenupasaïkami. Upasaïkamitvà taü bhikkhuü etadavoca: “kissa tvaü bhikkhu
imaü cãvaraü ussàpetvà punappunaü vimajjasã”ti? “Idamme bhante
akàlacãvaraü uppannaü kayiramànaü nappahoti. Tenàhaü imaü cãvaraü
ussàpetvà punappunaü vimajjàmã”ti. “Atthi pana te bhikkhu
cãvarapaccàsà”ti? “Atthi bhagavà”ti. Atha kho bhagavà etasmiü nidàne
etasmiü pakaraõe dhammiü kathaü katvà bhikkhå àmantesi: - “anujànàmi
bhikkhave akàlacãvaraü pañiggahetvà cãvarapaccàsà nikkhipitu”nti.
2. Tena kho
pana samayena bhikkhå bhagavatà anu¤¤àtaü akàlacãvaraü pañiggahetvà
cãvarapaccàsà nikkhipitunti akàlacãvaràni pañiggahetvà atirekamàsaü
nikkhipanti tàni cãvaràni cãvaravaüse bhaõóikàbaddhàni tiññhanti. Addasà
kho àyasmà ànando senàsanacàrikaü àhiõóanto tàni cãvaràni cãvaravaüse
bhaõóikàbaddhàni tiññhante. Disvàna bhikkhå àmantesi: “kassimàni àvuso
cãvaràni cãvaravaüse bhaõóikàbaddhàni tiññhantã”ti. Amhàkaü àvuso
akàlacãvaràni cãvarapaccàsà nikkhittànã”ti. “Kãva cãraü panàvuso imàni
cãvaràni nikkhittànã”ti. “Atirekamàsaü àvuso”ti. âyasmà ànando ujjhàyati
khãyati vipàceti: “kathaü hi nàma bhikkhå akàlacãvaraü pañiggahetvà
atirekamàsaü nikkhipissantã”ti. Atha kho àyasmà ànando bhagavato
etamatthaü àrocesi. -Pe- “saccaü kãra bhikkhave bhikkhå akàlacãvaraü
pañiggahetvà atirekamàsaü nikkhipantã”ti? “Saccaü bhagavà”. Vigarahi
buddho bhagavà. “Kathaü hi nàma te bhikkhave moghapurisà akàlacãvaraü
pañiggahetvà atirekamàsaü nikkhipissantã”ti. Netaü bhikkhave
appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha:
“Niññhitacãvarasmiü
bhikkhunà ubbhatasmiü kañhine bhikkhuno paneva akàlacãvaraü uppajjeyya,
àkaïkhamànena bhikkhunà pañiggahetabbaü, pañiggahetvà khippameva
kàretabbaü. Nocassa pàripåri, màsaparamaü tena bhikkhunà taü cãvaraü
nikkhipitabbaü ånassa pàripåriyà satiyà paccàsàya, tato ce uttariü
nikkhipeyya satiyàpi paccàsàya, nissaggiyaü pàcittiya”nti.
3. [PTS Page
204] [\q 204/] niññhitacãvarasminti bhikkhuno cãvaraü kataü và hoti
naññhaü và vinaññhaü và daóóhaü cà cãvaràsà và upacchinnà.
[BJT Page 514] [\x 514/]
Ubbhatasmiü kañhineti aññhannaü màtikànaü a¤¤ataràya màtikàya ubbhataü hoti, saïghena và antarà ubbhataü hoti.
Akàlacãvaraü
nàma: anatthate kañhine ekàdasamàse uppannaü, atthate kañhine sattamàse
uppannaü, kàlepi àdissa dinnaü, etaü akàlacãvaraü nàma.
Uppajjeyyàti uppajjeyya saïghato và gaõato và ¤àtito và mittato và paüsukålaü và attano và dhanena.
âkaïkhamànenàti icchamànena pañiggahetabbaü.
Pañiggahetvà khippameva kàretabbanti dasàhà kàretabbaü.
No cassa pàripårãti kayiramànaü nappahoti.
Màsaparamaü tena bhikkhunà taü cãvaraü nikkhipitabbanti màsaparamatà nikkhipitabbaü.
ænassa pàripåriyàti ånassa pàripåratthàya.
Satiyà paccàsàyàti paccàsà hoti saïghato và gaõato và ¤àtito và mittato và paüsukålaü và attano và dhanena.
Tato ce
uttariü nikkhipeyya satiyàpi paccàsàyàti tadahuppanne målacãvare
paccàsàcãvaraü uppajjati, dasàhà kàretabbaü. Dvihuppanne målacãvare
paccàsàcãvaraü uppajjati, dasàhà kàretabbaü. Tãhuppanne -pe-
catuhuppanne, -pepa¤càhuppanne -pe- chàhuppanne, -pe- sattàhuppanne,
-peaññhàhuppanne, -pe- navàhuppanne, -pe- dasàhuppanne målacãvare
paccàsàcãvaraü uppajjati, dasàhà kàretabbaü. Ekàdase uppanne -pe-
dvàdase uppanne -pe- terase uppanne -pe- cuddase uppanne -pepaõõarase
uppanne -pesoëase uppanne -pe- sattarase uppanne -peaññhàrase uppanne
-pe- ekånavãse uppanne -pe- vãse uppanne målacãvare paccàsàcãvaraü
uppajjati, dasàhà kàretabbaü. Ekavãse uppanne målacãvare paccàsàcãvaraü
uppajjati, navàhà kàretabbaü. Dvàvãse uppanne -petevãse uppanne
-pecatuvãse uppanne -pe- pa¤cavãse uppanne -pe- chabbãse uppanne -pe-
sattavãse uppanne -pe- aññhavãse uppanne -pe- ekunatiüse uppanne
målacãvare paccàsàcãvaraü uppajjati, ekàhà kàretabbaü. Tiüse uppanne
målacãvare paccàsàcãvaraü uppajjati, tadaheva adhiññhàtabbaü.
Vikappetabbaü. Vissajjetabbaü. No ce adhiññheyya và vikappeyya và
vissajjeyya và-
[BJT Page 516] [\x 516/]
Ekatiüse
aruõuggamane nissaggiyaü hoti, nissajitabbaü [PTS Page 205] [\q 205/]
saïghassa và gaõassa và puggalassa và eva¤ca pana bhikkhave
nissajitabbaü -pe- “idamme bhante akàlacãvaraü màsàtikkantaü
nissaggiyaü, imàhaü saïghassa nissajàmã”ti -pedadeyyà”ti -pe-
dadeyyu”nti -pe- àyasmato dammã”ti.
4. Visabhàge uppanne målacãvare paccàsàcãvaraü uppajjati rattiyo ca sesà honti, na akàmà kàretabbaü.
5.
Màsàtikkante atikkantasa¤¤ã, nissaggiyaü pàcittiyaü. Màsàtikkante
vematiko -pe- màsàtikkante anatikkantasa¤¤ã -pe- anadhiññhite
adhiññhitasa¤¤ã -pe- avikappite vikappitasa¤¤ã -pe- avissajjite
vissajjitasa¤¤ã -pe- anaññhe naññhasa¤¤ã -peavinaññhe vinaññhasa¤¤ã -pe-
adaóóhe daóóhasa¤¤ã -peavilutte viluttasa¤¤ã nissaggiyaü pàcittiyaü.
6. Nissaggiyaü
cãvaraü anissajitvà paribhu¤jati àpatti dukkañassa. Màsànatikkante
atikkantasa¤¤ã, àpatti dukkañassa. Màsànatikkante vematiko, àpatti
dukkañassa. Màsànatikkante anatikkantasa¤¤ã, anàpatti.
7. Anàpatti
antomàsaü adhiññheti, vikappeti, vissajjeti, nassati, vinassati,
óayhati, acchinditvà gaõhanti, vissàsaü gaõhanti, ummattakassa,
àdikammikassàti.
Tatiyakañhinasikkhàpadaü niññhitaü
5. 1. 4.
Puràõacãvarasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena àyasmato udàyissa puràõa dutiyikà
bhikkhunãsu pabbajità hoti, sà àyasmato udàyissa santike abhikkhaõaü
àgacchati, àyasmàpi udàyã tassà bhikkhuniyà santike abhikkhaõaü
gacchati. Tena kho pana samayena àyasmà udàyã tassà bhikkhuniyà santike
bhattavissaggaü karoti. Atha kho àyasmà udàyã pubbaõhasamayaü nivàsetvà
pattacãvaramàdàya yena sà bhikkhunã tenupasaïkami, upasaïkamitvà tassà
bhikkhuniyà purato aïgajàtaü vivaritvà àsane nisãdi, sàpi kho bhikkhunã
àyasmato udàyissa purato aïgajàtaü vivaritvà nisãdi. Atha kho àyasmà
udàyã sàratto tassà bhikkhuniyà aïgajàtaü upanijjhàyi. Tassa asuci
mucci.
[BJT Page 518] [\x 518/]
2. Atha kho
àyasmà udàyã taü bhikkhuniü etadavoca: “gaccha bhagini udakaü àhara,
antaravàsakaü dhovissàmã”ti. “âharayya, [PTS Page 206] [\q 206/] ahameva
dhovissàmã”ti. Taü asuciü ekadesaü mukhena aggahesi, ekadesaü aïgajàte
pakkhipi. Sà tena gabbhaü gaõhi. Bhikkhuniyo evamàhaüsu: “abrahmacàrinã
ayaü bhikkhunã gabbhinã”ti. “Nàhaü ayyà abrahmacàrinã”ti bhikkhunãnaü
etamatthaü àrocesi. Bhikkhuniyo ujjhàyanti khãyanti vipàcenti: “kathaü
hi nàma ayyo udàyã bhikkhuniyà puràõacãvaraü dhovàpessatã”ti. Atha kho
tà bhikkhuniyo bhikkhånaü etamatthaü àrocesuü. Ye te bhikkhå appicchà te
ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma àyasmà udàyã bhikkhuniyà
puràõacãvaraü dhovàpessatã”ti. Atha kho te bhikkhå bhagavato etamatthaü
àrocesuü. “Saccaü kira tvaü udàyã bhikkhuniyà puràõacãvaraü
dhovàpesã”ti? “Saccaü bhagavà”. “¥àtikà te udàyã a¤¤àtikà”ti.
“A¤¤àtikà bhagavà”ti. “A¤¤àtako moghapurisa a¤¤àtikàya na jànàti
patiråpaü và appatiråpaü và pàsàdikaü và apàsàdikaü và. Tattha nàma tvaü
moghapurisa a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpessasi. Netaü
moghapurisa appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha. “
“Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpeyya và rajàpeyya và àkoñàpeyya và nissaggiyaü pàcãttiya”nti.
3. Yo panàti yo yàdiso -pe-
Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
A¤¤àtikà nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddhà.
Bhikkhunã nàma: ubhato saïghe upasampannà.
Puràõacãvaraü nàma: sakiü nivatthampi sakiü pàrutampi.
Dhovàti
àõàpeti, àpatti dukkañassa. Dhotaü nissaggiyaü hoti. Rajàti àõàpeti,
àpatti dukkañassa, rattaü nissaggiyaü hoti. âkoñehãti àõàpeti, àpatti
dukkañassa, sakiü pàõippahàraü và muggarappahàraü và dinne nissaggiyaü
hoti. Nissajitabbaü saïghassa và gaõassa và puggalassa và.
4. Evaü ca
pana bhikkhave nissajitabbaü: “idaü me bhante puràõacãvaraü a¤¤àtikàya
bhikkhuniyà dhovàpitaü nissaggiyaü, imàhaü saïghassa nissajàmã”ti -pe-
dadeyyàti -pe- dadeyyunti -pe- àyasmato dammã”ti. -Pe-
[BJT Page 520] [\x 520/]
5. [PTS Page
207] [\q 207/] a¤¤àtikàya a¤¤àtikasa¤¤ã puràõacãvaraü dhovàpeti,
nissaggiyaü pàcittiyaü. A¤¤àtikàya a¤¤àtikasa¤¤ã puràõacãvaraü dhovàpeti
rajàpeti, nissaggiyena àpatti dukkañassa. A¤¤àtikàya a¤¤àtikasa¤¤ã
puràõacãvaraü dhovàpeti àkoñàpeti, nissaggiyena àpatti dukkañassa.
A¤¤àtikàya a¤¤àtikasa¤¤ã puràõacãvaraü dhovàpeti rajàpeti àkoñàpeti,
nissaggiyena àpatti dvinnaü dukkañànaü.
6. A¤¤àtikàya
a¤¤àtikasa¤¤ã puràõacãvaraü rajàpeti, nissaggiyaü pàcittiyaü -pe-
rajàpeti àkoñàpeti, nissaggiyena àpatti dukkañassa. Rajàpeti dhovàpeti,
nissaggiyena àpatti dukkañassa. Rajàpeti àkoñàpeti dhovàpeti,
nissaggiyena àpatti dvinnaü dukkañànaü.
7. A¤¤àtikàya
a¤¤àtikasa¤¤ã puràõacãvaraü àkoñàpeti, nissaggiyaü pàcittiyaü.
A¤¤àtikàya a¤¤àtikasa¤¤ã puràõacãvaraü àkoñàpeti dhovàpeti -pe-
àkoñàpeti rajàpeti -pe- àkoñàpeti dhovàpeti rajàpeti, nissaggiyena
àpatti dvinnaü dukkañànaü.
8. A¤¤àtikàya
vematiko -pe- a¤¤àtikàya ¤àtikasa¤¤ã -pea¤¤assa puràõacãvaraü dhovàpeti,
àpatti dukkañassa. Nisãdanapaccattharaõaü dhovàpeti, àpatti dukkañassa.
Ekato upasampannàya dhovàpeti, àpatti dukkañassa. ¥àtikàya
a¤¤àtikasa¤¤ã -pe- àpatti dukkañassa. ¥àtikàya vematiko -pe-
àpatti dukkañassa. ¥àtikàya ¤àtikasa¤¤ã -pe- anàpatti.
9. Anàpatti
¤àtikàya dhovantiyà a¤¤àtikà dutiyà hoti, avuttà dhovati, aparibhuttaü
dhovàpeti, cãvaraü ñhapetvà a¤¤aü parikkhàraü dhovàpeti, sikkhamànàya,
sàmaõeriyà, ummattakassa, àdikammikassàti.
Puràõacãvarasikkhàpadaü niññhitaü.
[BJT Page 522] [\x 522/]
5. 1. 5
Cãvarapañiggahaõasikkhàpadaü
1. Tena
samayena buddho bhagavà ràjagahe viharati veëuvane kalandakanivàpe. Tena
kho pana samayena uppalavaõõà bhikkhunã sàvatthiyaü viharati. Atha kho
uppalavaõõà bhikkhunã pubbaõhasamayaü nivàsetvà [PTS Page 208] [\q 208/]
pattacãvaramàdàya sàvatthiü-1 piõóàya pàvisi. Sàvatthiyaü piõóàya
caritvà pacchàbhattaü piõóapàtapañikkantà yena andhavanaü tenupasaïkami,
upasaïkamitvà divàvihàràya andhavanaü ajjhogahetvà a¤¤atarasmiü
rukkhamåle divàvihàraü nisãdi. Tena kho pana samayena corà katakammà
gàviü vadhitvà maüsaü gahetvà andhavanaü pavisiüsu. Addasà kho
coragàmaõiko uppalavaõõaü bhikkhuniü a¤¤atarasmiü rukkhamåle divàvihàraü
nisinnaü, disvà sace me puttabhàtukà passissanti viheñhayissanti imaü
bhikkhåninti a¤¤ena maggena agamàsi. Atha kho so coragàmaõiko maüse
pakkevaramaüsàni gahetvà paõõapuñaü -2 bandhitvà uppalavaõõàya
bhikkhuniyà avidåre rukkhe àlaggetvà “yo passati samaõo và bràhmaõo và
dinnaü yeva haratuti” vatvà pakkàmi. Assosi kho uppalavaõõà bhikkhunã
samàdhimhà vuññhahitvà tassa coragàmaõikassa imaü vàcaü bhàsamànassa.
Atha kho uppalavaõõà bhikkhunã taü maüsaü gahetvà upassayaü agamàsi.
Atha kho uppalavaõõà bhikkhunã tassà rattiyà accayena taü maüsaü
sampàdetvà uttaràsaïge bhaõóikaü bandhitvà vehàsaü ababhuggantvà
veëuvane paccuññhàsi.
2. Tena kho
pana samayena bhagavà gàmaü piõóàya paviññho hoti. âyasmà udàyã ohiyyako
hoti vihàrapàlo. Atha kho uppalavaõõà bhikkhunã yenàyasmà udàyã
tenupasaïkami. Upasaïkamitvà àyasmantaü udàyiü etadavoca: - “kahaü
bhante bhagavà”ti. “Paviññho bhagini bhagavà gàmaü piõóàyà”ti. “Imaü
bhante maüsaü bhagavato dehã”ti. “Santappito tayà bhagini bhagavà
maüsena. Sace me tvaü antaravàsakaü dadeyyàsi, evaü ahampi santappito
bhaveyyaü antaravàsakenà”ti. “Mayaü kho bhante màtugàmà nàma
kicchalàbhà, ida¤ca me antimaü pa¤camaü cãvaraü, nàhaü dassàmã”ti.
“Seyyathàpi bhagini puriso hatthiü datvà kacche sajjeyya, -3 evameva kho
tvaü bhagini bhagavato maüsaü datvà mayi antaravàsake-1 sajjasã”ti.
Atha kho uppalavaõõà bhikkhunã àyasmatà udàyinà nippãëiyamànà
antaravàsakaü datvà upassayaü agamàsi. Bhikkhuniyo uppalavaõõàya
bhikkhuniyà pattacãvaraü pañiggaõhantiyo uppalavaõõaü bhikkhuniü
etadavocuü: “kahaü te ayye antaravàsako”ti. Uppalavaõõà bhikkhunã
bhikkhunãnaü etamatthaü àrocesi. Bhikkhuniyo ujjhàyanti khãyanti [PTS
Page 209] [\q 209/] vipàcenti: “kathaü hi nàma ayyo udàyã bhikkhuniyà
cãvaraü pañiggahessati, kicchalàbho màtugàmo”ti. Atha kho tà bhikkhuniyo
bhikkhunaü etamatthaü àrocesuü.
1. Sàvattiyaü,
katthavi 2. Paõõepuñaü. Syà. 3. Vissajjeyya syà. 4. Antaravàsakaü na
sajjasãti. Sã. Mu. Mayhaü antaravàsakaü vissajjehãti. Syà.
[BJT Page 524] [\x 524/]
3. Ye te
bhikkhu appicchà te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma
àyasmà udàyã bhikkhuniyà cãvaraü pañiggahessati”ti. Atha kho te bhikkhå
bhagavato etamatthaü àrocesuü. “Saccaü kira tvaü udàyã bhikkhuniyà
cãvaraü pañiggahesãti? “Saccaü bhagavà. ” “¥àtikà te udàyã
a¤¤àtikà”ti. “A¤¤àtikà bhagavà”ti. “A¤¤àtako moghapurisa a¤¤àtikàya na
jànàti patiråpaü và appatiråpaü và santaü và. Asantaü và tattha nàma
tvaü moghapurisa a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggahessasi.
Netaü moghapurisa appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave
imaü sikkhàpadaü uddiseyyàtha. “
“Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya, nissaggiyaü pàcittiyanti. “
Eva¤cidaü bhagavatà bhikkhånaü sikkhàpadaü pa¤¤attaü hoti.
(Målapa¤¤atti. )
4. Tena kho
pana samayena bhikkhå kukkuccàyantà bhikkhunãnaü pàrivaññakacãvaraü na
pañiggaõhanti. Bhikkhuniyo ujjhàyanti khãyanti vipàcenti: “kathaü hi
nàma ayyà ambhàkaü pàrivaññakacãvaraü nappañiggahessantã”ti. Assosuü kho
bhikkhå tàsaü bhikkhånãnaü ujjhàyantãnaü khãyantãnaü vipàcentãnaü. Atha
kho te bhikkhå bhagavato etamatthaü àrocesuü. Atha kho bhagavà etasmiü
nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå àmantesi:
“anujànàmi bhikkhave pa¤cannaü pàrivaññakaü pañiggahetuü, bhikkhussa
bhikkhuniyà sikkhamànàya sàmaõerassa sàmaõeriyà. Anujànàmi bhikkhave
imesaü pa¤cannaü pàrivaññakaü pañiggahetuü. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha: “
“Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyanti”.
(Dutiyapa¤¤atti. )
5. Yo panàti yo yàdiso -pe-
Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
A¤¤àtikà nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddhà.
Bhikkhånã nàma: ubhato saïghe upasampannà.
[PTS Page 210] [\q 210/] cãvaraü nàma: channaü cãvarànaü a¤¤ataraü cãvaraü vikappanåpagapacchimaü.
A¤¤atra pàrivaññakàti ñhapetvà pàrivaññakaü pañiggaõhàti.
[BJT Page 526] [\x 526/]
6. Pàyoge
dukkañaü, pañilàbhena nissaggiyaü hoti nissajitabbaü saïghassa và
gaõassa và puggalassa và. Eva¤ca pana bhikkhave nissajitabbaü: “idamme
bhante cãvaraü a¤¤àtikàya bhikkhuniyà hatthato pañiggahitaü a¤¤atra
pàrivaññakà nissaggiyaü, imàhaü saïghassa nissajàmã”ti -pe- dadeyyàti
-pe- dadeyyunti -pe- àyasmato dammã”ti.
7. A¤¤àtikàya
a¤¤àtikasa¤¤ã cãvaraü pañiggaõhàti a¤¤atra pàrivaññakà, nissaggiyaü
pàcittiyaü. A¤¤àtikàya vematiko cãvaraü pañiggaõhàti a¤¤atra
pàrivaññakà, nissaggiyaü pàcittiyaü. A¤¤àtikàya ¤àtikasa¤¤ã cãvaraü
pañiggaõhàti a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyaü. Ekato
upasampannàya hatthato cãvaraü pañiggaõhàti a¤¤atra pàrivaññakà, àpatti
dukkañassa. ¥àtikàya a¤¤àtikasa¤¤ã -pe- àpatti dukkañassa.
¥àtikàya vematiko -pe- àpatti dukkañassa. ¥àtikàya
¤àtikasa¤¤ã -pe- anàpatti.
8. Anàpatti
¤àtikàya, pàrivaññakaü, parittena và vipulaü, vipulena và parittaü,
bhikkhuvissàsaü gaõhàti, tàvakàlikaü gaõhàti, cãvaraü ñhapetvà a¤¤aü
parikkhàraü ghaõhàti, sikkhamànàya, sàmaõeriyà, ummattakassa,
àdikammikassàti.
Cãvarapañiggahaõasikkhàpadaü niññhitaü.
5. 1. 6.
A¤¤àtakavi¤¤attisikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena àyasmà upanando sakyaputto pañño hoti
dhammakathaü kàtuü. Atha kho a¤¤ataro seññhiputto yenàyasmà upanando
sakyaputto tenupasaïkami, upasaïkamitvà àyasmantaü upanandaü sakyaputtaü
abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinnaü kho taü seññhiputtaü
àyasmà upanando sakyaputto dhammiyà kathàya sandassesi samàdapesi
samuttejesi sampahaüsesi. Atha kho so seññhiputto àyasmatà upanandena
sakyaputtena dhammiyà kathàya sandassito samàdapito samuttejito
sampahaüsito àyasmantaü upanandaü sakyaputtaü etadavoca: “vadeyyàtha
bhante yena attho, pañibalà mayaü [PTS Page 211] [\q 211/] ayyassa dàtuü
yadidaü cãvarapiõóapàtasenàsanagilànapaccayabhesajjaparikkhàra”nti.
“Sace me tvaü àvuso dàtukàmo’si ito ekaü sàñakaü dehã”ti.
[BJT Page 528] [\x 528/]
2. “Amhàkaü
kho bhante kulaputtànaü kismiü viya ekasàñakaü gantuü, àgamehi bhante
yàva gharaü gacchàmi, gharaü gato ito và ekaü pahiõissàmi, ito và
sundaratara”nti. Dutiyampi kho -pe- tatiyampi kho àyasmà upanando
sakyaputto taü seññhiputtaü etadavoca: - “sace me tvaü àvuso
dàtukàmo’si, ito ekaü sàñakaü dehi”ti. “Ambhàkaü kho bhante kulaputtànaü
kismiü viya ekasàñakaü gantuü, àgamehi bhante yàva gharaü gacchàmi,
gharaü gato ito và ekaü pahiõissàmi, ito và sundaratara”nti. “Kimpana
tayà àvuso adàtukàmena pavàritena, yaü tvaü pavàretvà na desã”ti. Atha
kho so seññhiputto àyasmatà upanandena sakyaputtena nippãëiyamàno ekaü
sàñakaü datvà agamàsi. Manussà taü seññhiputtaü passitvà-1 etadavocuü:
“kissa tvaü ayyo ekasàñako àgacchasã”ti.
3. Atha kho so
seññhiputto tesaü manussànaü etamatthaü àrocesi. Manussà ujjhàyanti
khãyanti vipàcenti: “mahicchà ime samaõà sakyaputtiyà asantuññhà,
nayimesaü sukarà dhammanimantanàpi kàtuü. -2. “Kathaü hi nàma
seññhiputtena dhammanimantanàya kayiramànàya sàñakaü gahessantã”ti.
Assosuü kho bhikkhå tesaü manussànaü ujjhàyantànaü khãyantànaü
vipàcentànaü. Ye te bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti:
“kathaü hi nàma àyasmà upanando sakyaputto seññhiputtaü cãvaraü
vi¤¤àpessatã”ti. Atha kho te bhikkhå bhagavato etamatthaü àrocesuü:
“saccaü kira tvaü upananda seññhiputtaü cãvaraü vi¤¤àpesã?”Ti “saccaü.
Bhagavà” “¤àtako te upananda a¤¤àtako?”Ti “a¤¤àtako bhagavà”ti.
“A¤¤àtako moghapurisa a¤¤àtakassa na jànàti patiråpaü và appatiråpaü và
santaü và asantaü và. Tattha nàma tvaü moghapurisa a¤¤àtakaü
seññhiputtaü cãvaraü vi¤¤àpessasi. Netaü moghapurisa appasannànaü và
pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha: “
“Yo pana bhikkhu a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpeyya, nissaggiyaü pàcittiyanti”.
Eva¤cidaü bhagavatà bhikkhånaü sikkhàpadaü pa¤¤attaü hoti.
(Målapa¤¤atti)
4. Tena kho
pana samayena sambahulà bhikkhå sàketà [PTS Page 212] [\q 212/]
sàvatthiü addhànamaggapañipannà honti. Antaràmagge corà nikkhamitvà te
bhikkhå acchindiüsu. Atha kho te bhikkhå “bhagavatà pañikkhittaü
a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpetunti”
kukkuccàyantà na vi¤¤àpesuü. Yathà naggà’va sàvatthiü gantvà bhikkhå
abhivàdenti. Bhikkhå evamàhaüsu: “sundarà kho ime àvuso àjãvakà, ye ime
bhikkhå-3 abhivàdentã”ti. Te evamàhaüsu: “na mayaü àvuso àjãvakà,
bhikkhå maya”nti. Bhikkhå àyasmantaü upàliü etadavocuü: “iïghàvuso upàli
ime anuyu¤jàhã”ti. Te anuyu¤jiyamànà etamatthaü àrocesuü.
1. Natthi. Machasaü. 2. Na ime sukarà dhammanimantanàyapi kàtuü. Syà. 3. Bhikkhusu. Machasaü.
[BJT Page 530] [\x 530/]
5. Atha kho
àyasmà upàli te bhikkhå anuyu¤jitvà bhikkhå etadavoca: “bhikkhå ime
àvuso, detha nesaü cãvarànã”ti. Ye te bhikkhå appicchà te ujjhàyanti
khãyanti vipàcenti: “kathaü hi nàma bhikkhå naggà àgacchissanti, nanu
nàma tiõena và paõõena và pañicchàdetvà àgantabba”nti. Atha kho te
bhikkhå bhagavato etamatthaü àrocesuü.
6. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå
àmantesi: “anujànàmi bhikkhave acchinnacãvarassa và naññhacãvarassa và
a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpetuü. Yaü àvàsaü
pañhamaü upagacchati, sace tattha hoti saïghassa vihàracãvaraü và
uttarattharaõaü và bhummattharaõaü và bhisicchavi và naü gahetvà
pàrupituü, labhitvà odahissàmã”ti. No ce hoti saïghassa vihàracãvaraü và
uttarattharaõaü và bhummattharaõaü và bhisicchavi và, tiõena và paõõena
và pañicchàdetvà àgantabbaü. Nattheva naggena àgantabbaü. Yo
àgaccheyya. âpatti dukkañassa. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha: “
“Yo pana
bhikkhu a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpeyya a¤¤atra
samayà, nissaggiyaü pàcittiyaü. Tatthàyaü samayo: acchinnacãvaro và
hoti bhikkhu naññhacãvaro và. Ayaü tattha samayo’ti.
(Dutiyapa¤¤atti)
7. Yo panàti yo yàdiso -pe-
Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhå’ti.
A¤¤àtako nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddho.
Gahapati nàma: yo koci agàraü ajjhàvasati.
Gahapatànã nàma: yà kàci agàraü ajjhàvasati.
[PTS Page 213] [\q 213/] cãvaraü nàma: channaü cãvarànaü a¤¤ataraü cãvaraü vikappanåpagapacchimaü.
A¤¤atra samayàti ñhapetvà samayaü.
Acchinnacãvaro nàma: bhikkhussa cãvaraü acchinnaü hoti, ràjåhi và corehi và dhuttehi và yehi kehici và acchinnaü hoti.
Naññhacãvaro
nàma: bhikkhussa cãvaraü agginà và daóóhaü hoti, udakena và vuëhaü hoti,
undurehi và upacikàhi và khàyitaü hoti, paribhogajiõõaü và hoti.
A¤¤atra samayà vi¤¤àpeti payoge dukkañaü. Pañilàbhena nissaggiyaü hoti.
Nissajitabbaü saïghassa và gaõassa và puggalassa và. Eva¤ca pana
bhikkhave nissajitabbaü: “idamme bhante cãvaraü a¤¤àtakaü gahapatikaü
a¤¤atra samayà vi¤¤àpitaü nissaggiyaü. Imàhaü saïghassa nissajàmã”ti
-pe- dadeyyàti -pe- dadeyyunti -peàyasmato dammã”ti -pe-
[BJT Page 532] [\x 532/]
8. A¤¤àtake
a¤¤àtakasa¤¤ã a¤¤atra samayà cãvaraü vi¤¤àpeti, nissaggiyaü pàcittiyaü.
A¤¤àtake vematiko a¤¤atra samayà cãvaraü vi¤¤àpeti, nissaggiyaü
pàcittiyaü. A¤¤àtake ¤àtakasa¤¤ã a¤¤atra samayà cãvaraü vi¤¤àpeti,
nissaggiyaü pàcittiyaü. ¥àtake a¤¤àtakasa¤¤ã, àpatti dukkañassa.
¥àtake vematiko, àpatti dukkañassa. ¥àtake ¤àtakasa¤¤ã,
anàpatti.
9. Anàpatti samaye, ¤àtakànaü, pavàritànaü, a¤¤assatthàya, attano dhanena, ummattakassa, àdikammikassàti.
A¤¤àtakavi¤¤attisikkhàpadaü niññhitaü.
5. 1. 7.
Tatuttarisikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena jabbaggiyà bhikkhå acchinnacãvarake
bhikkhå upasaïkamitvà evaü vadenti: “bhagavatà àvuso anu¤¤àtaü
acchinnacãvarassa và naññhacãvarassa và a¤¤àtakaü gahapatiü và
gahapatàniü và cãvaraü vi¤¤àpetuü. Vi¤¤àpetha àvuso cãvaranti. ” “Alaü
àvuso laddhaü ambhehi cãvaranti. ” “Mayaü àyasmantànaü atthàya-1
vi¤¤àpemà”ti. “Vi¤¤àpetha àvuso”ti. Atha kho chabbaggiyà bhikkhå
a¤¤àtake-2 gahapatike upasaïkamitvà etadavocuü: “acchinnacãvarakà àvuso
bhikkhå àgatà, detha nesaü cãvarànã”ti bahuü cãvaraü vi¤¤àpesuü.
2. Tena kho
pana [PTS Page 214] [\q 214/] samayena a¤¤ataro puriso sabhàyaü nisinno
a¤¤ataraü purisaü etadavoca: “acchinnacãvarakà ayyo bhikkhå àgatà, tesaü
mayà cãvaraü dinna”nti. Sopi evamàha “mayàpi dinnanti”. Aparopi evamàha
mayàpi dinnanti. ” Te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma
samaõà sakyaputtiyà na mattaü jànitvà bahuü cãvaraü vi¤¤àpessanti.
Dussavàõijjaü và samaõà sakyaputtiyà karissanti, paggàhikasàlaü-3 và
pasàressantã”ti. Assosuü kho bhikkhå tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü. Ye te bhikkhå appicchà te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma chabbaggiyà bhikkhå na mattaü jànitvà bahuü
cãvaraü vi¤¤àpessanti”ti. Atha kho te bhikkhå bhagavato etamatthaü
àrocesuü.
1. ‘Atthàya’ machasaü. Natthi. 2. ‘A¤¤àtake, ‘ machasaü. Nadissate. 3. Pañiggàhikasàlaü, itipi.
[BJT Page 534] [\x 534/]
3. “Saccaü
kira tumhe bhikkhave na mattaü jànitvà bahuü cãvaraü vi¤¤àpethà”ti.
“Saccaü bhagavà” vigarahi buddho bhagavà: “kathaü hi nàma tumhe
moghapurisà na mattaü jànitvà bahuü cãvaraü vi¤¤àpessatha, netaü
moghapurisà appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha: “
“Ta¤ce
a¤¤àtako gahapati và gahapatànã và bahåhi cãvarehi abhihaññhuü
pavàreyya, santaruttaraparamaü tena bhikkhunà tato cãvaraü sàditabbaü.
Tato ce uttarãü-1 sàdiyeyya, nissaggiyaü pàcittiyanti. “
4. Ta¤ce ti acchinnacãvarakaü bhikkhuü.
A¤¤àtako nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddho,
Gahapati nàma: yo koci agàraü ajjhàvasati.
Gahapatànã nàma: yà kàci agàraü ajjhàvasati.
Bahåhi cãvarehãti bahukehi cãvarehi.
Abhihaññhuü pavàreyyàti yàvatakaü icchasi tàvatakaü gaõhàhãti.
Santaruttaraparamaü
tena bhikkhunà tato cãvaraü sàditabbanti. Sace tãõi naññhàni honti dve
sàditabbàni, dve naññhàni ekaü sàditabbaü, ekaü naññhaü na ki¤ci
sàditabbaü.
Tato ce
uttariü sàdiyeyyàti tatuttariü vi¤¤àpeti, payoge dukkañaü pañilàbhena
nissaggiyaü hoti. Nissajitabbaü saïghassa và gaõassa và puggalassa và.
Eva¤ca pana bhikkhave nissajitabbaü:
“Idamme bhante
cãvaraü a¤¤àtakaü gahapatikaü-2 tatuttariü [PTS Page 215] [\q 215/]
vi¤¤àpitaü nissaggiyaü. Imàhaü saïghassa nissajàmã”ti. Dadeyyàti -pe-
dadeyyunti -pe- àyasmato dammã”ti.
5. A¤¤àtake
a¤¤àtakasa¤¤ã tatuttarãü cãvaraü vi¤¤àpeti, nissaggiyaü pàcittiyaü.
A¤¤àtake vematiko -pe- a¤¤àtake ¤àtakasa¤¤ã tatuttarãü cãvaraü
vi¤¤àpeti, nissaggiyaü pàcittiyaü. ¥àtake a¤¤àtakasa¤¤ã, àpatti
dukkañassa. ¥àtake vematiko, àpatti dukkañassa. ¥àtake
¤àtakasa¤¤ã, anàpatti.
6. Anàpatti
sesakaü àharissàmãti haranto gacchati, sesakaü tuyheva hotiti denti, na
acchinnakàraõà denti, na naññhakàraõà denti, ¤àtakànaü, pavàritànaü,
attano dhanena, ummattakassa, àdikammikassàti.
Tatuttarisikkhàpadaü niññhitaü
1. Uttari, machasaü. 2. Gahapatikaü upasaïkamitvà. Machasaü.
[BJT Page 536] [\x 536/]
5. 1. 8.
Pañhamaupakkhañasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena a¤¤ataro puriso pajàpatiü etadavoca:
“ayyaü upanandaü cãvarena acchàdessàmã”ti. Assosi kho a¤¤ataro
piõóacàriko bhikkhu tassa purisassa imaü vàcaü bhàsamànassa. Atha kho so
bhikkhu yenàyasmà upanando sakyaputto tenupasaïkami, upasaïkamitvà
àyasmantaü upanandaü sakyaputtaü etadavoca: “mahàpu¤¤o’si tvaü àvuso
upananda, amukasmiü okàse a¤¤ataro puriso pajàpatiü etadavoca: ayyaü
upanandaü cãvarena acchàdessàmã”ti. “Atthàvuso maü so upaññhàko’ti. Atha
kho àyasmà upanando sakyaputto yena so puriso tenupasaïkami.
Upasaïkamitvà taü purisaü etadavoca: “saccaü kira maü tvaü àvuso
cãvarena acchàdetukàmosã”ti. “Api-1 ma’yya evaü hoti: “ayyaü upanandaü
cãvarena acchàdessàmã”ti. “Sace kho maü tvaü àvuso cãvarena
acchàdetukàmo”si, “evaråpena civarena acchàdehi kyàhaü tena acchannopi
karissàmi, yàhaü na paribhu¤jissàmã”ti.
2. Atha kho so
puriso ujjhàyati khãyati vipàceti: “mahicchà ime samaõà sakyaputtiyà
asantuññhà, nayime sukarà cãvarena acchàdetuü. Kathaü hi nàma ayyo
upanando mayà pubbe appavàrito maü upasaïkamitvà cãvare vikappaü
àpajjissatã”ti. Assosuü kho bhikkhå tassa purisassa ujjhàyantassa
khãyantassa vipàcentassa. Ye te bhikkhå appicchà te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma àyasmà upanando sakyaputto pubbe appavàrito
gahapatikaü upasaïkamitvà cãvare vikappaü àpajjissatã”ti. Atha kho te
bhikkhå bhagavato etamatthaü [PTS Page 216] [\q 216/] àrocesuü “saccaü
kira tvaü upananda pubbe appavàrito gahapatikaü upasaïkamitvà cãvare
vikappaü àpajjãti-2? “Saccaü bhagavà”. “¥àtako te upananda
a¤¤àtakoti”? “A¤¤àtako bhagavà”ti. ‘A¤¤àtako moghapurisa a¤¤àtakassa na
jànàti patiråpaü và appatiråpaü và santaü và asantaü và. Tattha nàma
tvaü moghapurisa pubbe appavàrito a¤¤àtakaü gahapatiü-3 upasaïkamitvà
cãvare vikappaü àpajjissasi. Netaü moghapurisa appasannànaü và pasàdàya
-pe- eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha. “
“Bhikkhuü
paneva uddissa a¤¤àtakassa gahapatissa và gahapatàniyà và
cãvaracetàpannaü-4 upakkhañaü hoti, iminà cãvaracetàpannena cãvaraü
cetàpetvà itthannàmaü bhikkhuü cãvarena acchàdessàmãti. Tatra ceso
bhikkhu pubbe appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: sàdhu
vata maü àyasmà iminà cãvaracetàpantena evaråpaü và evaråpaü và cãvaraü
cetàpetvà acchàdehãti kalyàõakamyataü upàdàya, nissaggiyaü
pàcittiya”nti.
1. Api meyya evaü hoti. Machasaü. 2. âpajjasi, machasaü. 3. Gahapatikaü, machasaü 4. Cãvaracetàpanaü. Syà.
[BJT Page 538] [\x 538/]
3. Bhikkhuü paneva uddissàti bhikkhussatthàya, bhikkhuü àrammaõaü karitvà, bhikkhuü acchàdetukàmo.
A¤¤àtako nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddho.
Gahapati nàma: yo koci agàraü ajjhàvasati.
Gahapatànã nàma: yà kàci agàraü ajjhàvasati.
Cãvaracetàpannaü nàma: hira¤¤aü và suvaõõaü và muttà và maõi và pavàëo và phaëiko và pañako và suttaü và kappàso và.
Iminà cãvaracetàpannenàti paccupaññhitena.
Cetàpetvàti parivattetvà.
Acchàdessàmãti dassàmi.
Tatra ceso bhikkhåti yaü bhikkhuü uddissa cãvaracetàpannaü upakkhañaü hoti, so bhikkhu.
Pubbe appavàritoti pubbe avutto hoti, kãdisena te bhante cãvarena attho, kãdisaü te cãvaraü cetàpemãti.
Upasaïkamitvàti gharaü gantvà, yattha katthaci upasaïkamitvà.
Cãvare vikappaü àpajjeyyàti àyataü và hotu vitthataü và appitaü và saõhaü và.
[PTS Page 217] [\q 217/] iminà cãvaracetàpantenàti paccupaññhitena.
Evaråpaü và evaråpaü vàti àyataü và vitthataü và appitaü và saõhaü và.
Cetàpetvàti parivattetvà.
Acchàdehãti dajjehi.
Kalyàõakamyataü upàdàyàti sàdhatthãko-1 mahagghatthiko.
4. Tassa
vacanena àyataü và vitthataü và appitaü và saõhaü và cetàpeti, payoge
dukkañaü. Pañilàbhena nissaggiyaü hoti, nissajitabbaü saïghassa và
gaõassa và puggalassa và. Eva¤ca pana bhikkhave nissajitabbaü: “idaü me
bhante cãvaraü pubbe appavàrito a¤¤àtakaü gahapatikaü upasaïkamitvà
cãvare vikappaü àpannaü nissaggiyaü, imàhaü saïghassa nissajàmã”ti
-pedadeyyàti -pe- dadeyyunti -pe- àyasmato dammã”ti.
1. Sàdhutthiko. Syà
[BJT Page 540] [\x 540/]
5. A¤¤àtake
a¤¤àtakasa¤¤ã pubbe appavàrito gahapatikaü upasaïkamitvà cãvare vikappaü
àpajjati, nissaggiyaü pàcittiyaü. A¤¤àtake vematiko -pe- a¤¤àtake
¤àtakasa¤¤ã pubbe appavàrito gahapatikaü upasaïkamitvà cãvare vikappaü
àpajjati, nissaggiyaü pàcittiyaü. ¥àtake a¤¤àtakasa¤¤ã. âpatti
dukkañassa. ¥àtake vematiko, àpatti dukkañassa. ¥àtake
¤àtakasa¤ã, anàpatti.
6. Anàpatti
¤àtakànaü, pavàritànaü, a¤¤assatthàya, attano dhanena, mahagghaü
cetàpetukàmassa appagghaü cetàpeti, ummattakassa, àdikammikassàti.
Pañhamaupakkhañasikkhàpadaü niññhitaü.
5. 1. 9.
Dutiya upakkhañasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena a¤¤ataro puriso a¤¤ataraü purisaü
etadavoca: “ahaü ayyaü upanandaü-1 cãvarena acchàdessàmã”ti. So’pi
evamàha: “ahampi ayyaü upanandaü cãvarena acchàdessàmã”ti. Assosi kho
a¤¤ataro piõóacàriko bhikkhu tesaü purisànaü imaü kathàsallàpaü. Atha
kho so bhikkhu yenàyasmà upanando sakyaputto tenupasaïkami,
upasaïkamitvà àyasmantaü upanandaü sakyaputtaü etadavoca: “mahàpu¤¤o’si
tvaü àvuso upananda amukasmiü [PTS Page 218] [\q 218/] okàse a¤¤ataro
puriso a¤¤ataraü purisaü etadavoca: “ahaü ayyaü upanandaü cãvarena
acchàdessàmã”ti. So’pi evamàha: ahampi ayyaü upanandaü cãvarena
acchàdessàmã”ti. Atthàvuso maü te upaññhàkàti.
2. Atha kho
àyasmà upanando sakyaputto yena te purisà tenupaïkami, upasaïkamitvà te
purise etadavoca: “saccaü kira maü tumhe àvuso cãvarehi
acchàdetukàmatthà”ti. “Api nayya evaü hoti, ayyaü upanandaü cãvarehi
acchàdessàmà”ti. “Sace kho maü tumhe àvuso cãvarehi acchàdetukàmattha,
evaråpena cãvarena acchàdetha, kyàhaü tehi acchanno’pi karissàmi,
yànàhaü na paribhu¤jissàmã”ti.
3. Atha kho te
purisà ujjhàyanti khãyanti vipàcenti: “mahicchà ime samaõà sakyaputtiyà
asantuññhà, nayime sukarà cãvarehi acchàdetuü, kathaü hi nàma ayyo
upanando amhehi pubbe appavàrito upasaïkamitvà cãvare vikappaü
àpajjissatã”ti. Assosuü kho bhikkhå tesaü purisànaü ujjhàyantànaü
khãyantànaü vipàcentànaü. Ye te bhikkhå appicchà te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma àyasmà upanando sakyaputto pubbe appavàrito
gahapatike upasaïkamitvà cãvare vikappaü àpajjissatã”ti.
1. Ahaü upanandaü. Machasaü.
[BJT Page 542] [\x 542/]
4. Atha kho te
bhikkhå bhagavato etamatthaü àrecesuü. “Saccaü kira tvaü upananda pubbe
appavàrito gahapatike upasaïkamitvà cãvare vikappaü àpajji?”Ti. “Saccaü
bhagavà”. “¥àtakà te upananda a¤¤àtakà?”Ti “a¤¤àtakà
bhagavà”ti. “A¤¤àtako moghapurisa a¤¤àtakànaü na jànàti patiråpaü và
appatiråpaü và santaü và asantaü và. Tattha nàma tvaü moghapurisa pubbe
appavàrito a¤¤àtake gahapatike upasaïkamitvà cãvare vikappaü
àpajjissasi. Netaü moghapurisa appasannànaü và pasàdàya -pe- eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Bhikkhuü
paneva uddissa ubhinnaü a¤¤àtakànaü gahapatãnaü và gahapatànãnaü và
paccekacãvaracetàpannà upakkhañà-1 honti: imehi mayaü
paccekacãvaracetàpantehi paccekacãvaràni cetàpetvà itthannàmaü bhikkhuü
cãvarehi acchàdessàmàti. Tatra ceso bhikkhu pubbe appavàrito
upasaïkamitvà cãvare vikappaü àpajjeyya: sàdhu vata maü àyasmanto imehi
paccekacãvaracetàpannehi evaråpaü và evaråpaü và cãvaraü cetàpetvà
acchàdetha. Ubho’va santà ekenàti, kalyàõakamyataü upàdàya, nissaggiyaü
pàcittiya”nti.
5. [PTS Page 219] [\q 219/] bhikkhuü paneva uddissàti bhikkhussatthàya, bhikkhuü àrammaõaü karitvà, bhikkhuü acchàdetukàmà.
Ubhinnanti dvinnaü
A¤¤àtakà nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddhà.
Gahapatã nàma: ye keci agàraü ajjhàvasanti.
Gahapatàniyo nàma: yà kàci agàraü ajjhàvasanti.
Cãvaracetàpantà nàma: hira¤¤à và suvaõõà và muttà và maõi và pavàëà và phaëikà và pañakà và suttà và kappàsà và.
Imehi cãvaracetàpannehãti paccupaññhitehi. Cetàpetvàti parivattetvà.
Acchàdessàmàti dassàma.
Tatra ceso bhikkhåti yaü bhikkhuü uddissa cãvaracetàpannà upakkhañà honti, so bhikkhu.
Pubbe appavàritoti pubbe avutto hoti, kãdisena te bhante cãvarena attho, kãdisaü te cãvaraü cetàpemàti.
Upasaïkamitvàti gharaü gantvà, yattha katthaci upasaïkamitvà.
1. Cãvara cetàpannàni upakkhañàni. Machasaü.
[BJT Page 544] [\x 544/]
Cãvare vikappaü àpajjeyyàti àyataü và hotu vitthataü và appitaü và saõhaü và.
Imehi cãvaracetàpannehãti paccupaññhitehi. Evaråpaü và evaråpaü vàti àyataü và vitthataü và appitaü và saõhaü và.
Cetàpetvàti parivattetvà
Acchàdethàti dajjetha. Ubho’va santà ekenàti dvepi janà ekena.
Kalyàõakamyataü upàdàyàti sàdhatthãko-1 mahagghatthiko.
6. Tassa
vacanena àyataü và vitthataü và appitaü và saõhaü và cetàpenti. Payoge
dukkañaü. Pañilàbhena nissaggiyaü hoti. Nissajitabbaü saïghassa và
gaõassa và puggalassa và. Eva¤ca pana bhikkhave nissajitabbaü: “idaü me
bhante cãvaraü pubbe appavàrito a¤¤àtake gahapatike upasaïkamitvà cãvare
vikappaü àpannaü nissaggiyaü. Imàhaü saïghassa nissajàmã”ti dadeyyàti
-pe- dadeyyunti -pe- àyasmato dammã”ti. -Pe-
7. A¤¤àtake
a¤¤àtakasa¤¤ã pubbe appavàrito gahapatike upasaïkamitvà cãvare vikappaü
àpajjati, nissaggiyaü pàcittiyaü. A¤¤àtake vematiko -pe- a¤¤àtake
¤àtakasa¤¤ã pubbe appavàrito gahapatike upasaïkamitvà cãvare vikappaü
àpajjati, nissaggiyaü pàcittiyaü. ¥àtake a¤¤àtakasa¤¤ã àpatti
dukkañassa. ¥àtake vematiko, àpatti dukkañassa. ¥àtake
¤àtakasa¤¤ã, anàpatti.
8. Anàpatti
¤àtakànaü, pavàritànaü, a¤¤assatthàya, attano dhanena, mahagghaü
cetàpetukàmànaü appagghaü cetàpeti, ummattakassa, àdikammikassàti.
Dutiyaupakkhañasikkhàpadaü niññhitaü.
1. Sàdhutthiko. Syà.
[BJT Page 546] [\x 546/]
5. 1. 10.
Ràjasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena àyasmato upanandassa sakyaputtassa
upaññhàko mahàmatto àyasmato upanandassa sakyaputtassa dåtena
cãvaracetàpannaü pàhesi: iminà cãvaracetàpannena cãvaraü cetàpetvà ayyaü
upanandaü cãvarena acchàdehã’ti. Atha kho so dåto yenàyasmà upanando
sakyaputto tenupasaïkami. Upasaïkamitvà àyasmantaü upanandaü sakyaputtaü
etadavoca: “idaü kho bhante àyasmantaü uddissa cãvaracetàpannaü
àbhataü. Patigaõhàtu àyasmà cãvaracetàpannanti. ” Evaü [PTS Page 220]
[\q 220/] vutte àyasmà upanando sakyaputto taü dåtaü etadavoca: “na kho
mayaü àvuso cãvaracetàpannaü patigaõhàma, cãvara¤ca kho mayaü
patigaõhàma kàlena kappiya”nti evaü vutte so dåto àyàsmantaü upanandaü
sakyaputtaü etadavoca: “atthi panàyasmato koci veyyàvaccakaro”ti. Tena
kho pana samayena a¤¤ataro upàsako àràmaü agamàsi kenacideva karaõiyena.
Atha kho àyasmà upanando sakyaputto taü dåtaü etadavoca: “eso kho àvuso
upàsako bhikkhånaü veyyàvaccakaro”ti. Atha kho so dåto taü upàsakaü
sa¤¤àpetvà yenàyasmà upanando sakyaputto tenupasaïkami, upasaïkamitvà
àyasmantaü upanandaü sakyaputtaü etadavoca: “yaü kho bhante àyasmà
veyyàvaccakaraü niddisi, sa¤¤atto so mayà, upasaïkamatu àyasmà kàlena,
cãvarena taü acchàdessatã”ti.
2. Tena kho
pana samayena so mahàmatto àyasmato upanandassa sakyaputtassa santike
dåtaü pàhesi: “paribhu¤jatu ayyo taü cãvaraü. Icchàma mayaü ayyena taü
cãvaraü paribhutta”nti. Atha kho àyasmà upanando sakyaputto taü upàsakaü
na ki¤ci avacàsi. Dutiyampi kho so mahàmatto àyasmato upanandassa
sakyaputtassa santike dåtaü pàhesi: “paribhu¤jatu ayyo taü cãvaraü,
icchàma mayaü ayyena taü cãvaraü paribhutta”nti. Dutiyampi kho àyasmà
upanando sakyaputto taü upàsakaü na ki¤ci avacàsi. Tatiyampi kho so
mahàmatto àyasmato upanandassa sakyaputtassa santike dåtaü pàhesi:
“paribhu¤jatu ayyo taü cãvaraü, icchàma mayaü ayyena taü cãvaraü
paribhutta”nti.
3. Tena kho
pana samayena negamassa samayo hoti. Negamena ca katikà katà hoti: “yo
pacchà àgacchati, pa¤¤àsaü baddho”ti. Atha kho àyasmà upanando
sakyaputto yena so upàsako tenupasaïkami. Upasaïkamitvà taü upàsakaü
etadavoca: -
[BJT Page 548] [\x 548/]
“Attho me
àvuso cãvarenà”ti. “Ajjunho bhante àgamehi, ajjanegamassa samayo hoti,
negamena ca katikà katà hoti: “yo pacchà àgacchati. Pa¤¤àsaü baddho”ti.
“Ajjeva me àvuso cãvaraü dehã”ti ovaññikàya paràmasi. Atha kho so
upàsako àyasmatà upanandena sakyaputtena nippãëiyamàno àyasmato
upanandassa sakyaputtassa cãvaraü cetàpetvà pacchà agamàsi. Manussà taü
upàsakaü etadavocuü” “kissa tvaü ayyo pacchà àgatosi, pa¤¤àsaü
jitosã”ti.
4. Atha kho so
upàsako tesaü manussànaü etamatthaü àrocesi. Manussà ujjhàyanti
khiyanti vipàcenti: “mahicchà ime samaõà sakyaputtiyà asantuññhà, [PTS
Page 221] [\q 221/] nayimesaü sukaraü veyyàvaccampi kàtuü. Kathaü hi
nàma àyasmà upanando upàsakena “ajjunho bhante àgamehã”ti vuccamàno
nàgamessatã”ti. Assosuü kho bhikkhå tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü. Ye te bhikkhå appicchà te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma àyasmà upanando sakyaputto upàsakena “ajjunho
bhante àgamehã”ti vuccamàno nàgamessatã”ti. Atha kho te bhikkhå
bhagavato etamatthaü àrocesuü. -Pe- “saccaü kira tvaü upananda upàsakena
ajjunho bhante àgamehã”ti vuccamàno nàgamesã”ti? “Saccaü bhagavà. ”
Vigarahi buddho bhagavà. -Pe”kathaü hi nàma tvaü moghapurisa upàsakena
‘ajjunho bhante àgamehã’ti vuccamàno nàgamessasi. Netaü moghapurisa
appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha: “
“Bhikkhuü
paneva uddissa ràjà và ràjabhoggo và bràhmaõo và gahapatiko và dåtena
cãvaracetàpannaü pahiõeyya: ‘iminà cãvaracetàpannena cãvaraü cetàpetvà
itthannàmaü bhikkhuü cãvarena acchàdehã”ti. So ce dåto taü bhikkhuü
upasaïkamitvà evaü vadeyya: ‘idaü kho bhante àyasmantaü uddissa
cãvaracetàpantaü àbhataü. Patigaõhàtu àyasmà cãvaracetàpantanti”. Tena
bhikkhånà so dåto evamassa vacanãyo: ‘na kho mayaü àvuso
cãvaracetàpantaü patigaõhàma, cãvara¤ca kho mayaü patigaõhàma kàlena
kappiya’nti. So ce dåto taü bhikkhuü evaü vadeyya: “atthi panàyasmato
koci veyyàvaccakaro’ti cãvaratthikena bhikkhave bhikkhunà veyyàvaccakaro
niddisitabbo àràmiko và upàsako và, ‘eso kho àvuso bhikkhånaü
veyyàvaccakaro”ti. So ce dåto taü veyyàvaccakaraü sa¤¤àpetvà taü
bhikkhuü upasaïkamitvà evaü vadeyya: ‘yaü kho bhante àyasmà
veyyàvaccakaraü niddisi, sa¤¤atto so mayà, upasaïkamatu àyasmà kàlena,
cãvarena taü acchàdessatã’ti. Cãvaratthikena bhikkhave bhikkhunà
veyyàvaccakaro upasaïkamitvà dvattikkhattuü codetabbo sàretabbo: ‘attho
me àvuso cãvarenàti;
[BJT Page 550] [\x 550/]
Dvattikkhattuü
codayamàno sàrayamàno taü cãvaraü abhinipphàdeyya, iccetaü kusalaü. No
ce abhinipphàdeyya, catukkhattuü pa¤cakkhattuü chakkhattuü paramaü
tuõhãbhutena uddissa ñhàtabbaü. Catukkhattuü pa¤cakkhattuü chakkhattuü
paramaü tuõhãbhuto uddissa [PTS Page 222] [\q 222/] tiññhamàno taü
cãvaraü abhinipphàdeyya, iccetaü kusalaü. Tato ce uttariü vàyamamàno taü
cãvaraü abhinipphàdeyya nissaggiyaü pàcittiyaü. No ce abhinipphàdeyya
yatassa cãvaracetàpannaü àbhataü, tattha sàmaü và gantabbaü dåto và
pàhetabbo: ‘yaü kho tumhe àyasmanto bhikkhuü uddissa cãvaracetàpannaü
pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü anubhoti.
Yu¤jantàyasmanto sakaü mà vo sakaü vinassà’ti. Ayaü tatthi sàmicã”ti.
5. Bhikkhuü paneva uddissàti bhikkhussatthàya bhikkhuü àrammaõaü karitvà bhikkhuü acchàdetukàmo.
Ràjà nàma: yo koci rajjaü kàreti.
Ràjabhoggo nàma: yo koci ra¤¤o bhattavetanàhàro.
Bràhmaõo nàma: jàtiyà bràhmaõo.
Gahapatiko nàma: ñhapetvà ràjànaü ràjabhoggaü bràhmaõaü avaseso gahapatiko nàma.
Cãvaracetàpannaü nàma: hira¤¤aü và suvaõõaü và muttà và maõi và.
Iminà cãvaracetàpannenàti paccupaññhitena.
Cetàpetvàti parivattetvà.
Acchàdehãti dajjehi.
So ce dåto taü
bhikkhuü upasaïkamitvà evaü vadeyya: “idaü kho bhante àyasmantaü
uddissa cãvaracetàpannaü àbhataü. Patigaõhàtu àyasmà
cãvaracetàpanna”nti. Tena bhikkhunà so dåto evamassa vacanãyo: “na kho
mayaü àvuso cãvaracetàpannaü patigaõhàma, cãvara¤ca kho mayaü
patigaõhàma kàlena kappiya”nti. So ce dåto taü bhikkhuü evaü vadeyya:
“atthi panàyasmato koci veyyàvaccakaro”ti. Cãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro niddisitabbo, àràmiko và upàsako và: “eso kho
àvuso bhikkhånaü veyyàvaccakaro”ti. Na vattabbo: “tassa dehã”ti và so và
nikkhipissati, so và parivattessati, so và cetàpessatã”ti.
So ce dåto taü
veyyàvaccakaraü sa¤¤àpetvà taü bhikkhuü upasaïkamitvà evaü vadeyya:
“yaü kho bhante àyasmà veyyàvaccakaraü niddisi, sa¤¤atto so mayà,
upasaïkamatu àyasmà kàlena, cãvarena taü acchàdessatã”ti. Cãvaratthikena
bhikkhave bhikkhunà veyyàvaccakaro upasaïkamitvà dvattikkhattuü
codetabbo sàretabbo: “attho me àvuso cãvarenà”ti. Na vattabbo: “dehi me
cãvaraü, àhara me cãvaraü, parivattehi me cãvaraü, cetàpehi me
cãvara”nti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace abhinipphàdeti
iccetaü kusalaü.
[BJT Page 552] [\x 552/]
No ce
abhinipphàdeti, tattha gantvà tuõhãbhutena uddissa ñhàtabbaü. Na àsane
nisãditabbaü, na àmisaü pañiggahetabbaü na dhammo bhàsitabbo. “Kiü
kàraõà àgatosã”ti pucchiyamàno-1 jànàhi-2 àvusoti vattabbo: sace àsane
và [PTS Page 223] [\q 223/] nisãdati, àmisaü và patigaõhàti, dhammaü và
bhàsati, ñhànaü bha¤jati. Dutiyampi ñhàtabbaü. Tatiyampi ñhàtabbaü.
Catukkhattuü codetvà catukakhattuü ñhàtabbaü. Pa¤cakkhattuü codetvà
dvikkhattuü ñhàtabbaü. Chakkhattuü codetvà na ñhàtabbaü. Tato ce uttariü
vàyamamàno taü cãvaraü abhinipphàdeti, payoge dukkañaü. Pañilàbhena
nissaggiyaü hoti, nissajitabbaü saïghassa và gaõassa và puggalassa và.
Eva¤ca pana bhikkhave nissajitabbaü: -pe- “idaü me bhante cãvaraü
atirekatikkhattuü codanàya atirekachakkhattuü ñhànena abhinipphàditaü
nissaggiyaü. Imàhaü saïghassa nissajàmã”ti -pedadeyyàti -pe- dadeyyunti
-pe- àyasmato dammã”ti.
No ce
abhinipphàdeyya, yatassa civaracetàpannaü àbhataü tattha sàmaü và
gantabbaü, dåto và pàhetabbo. “Yaü kho tumhe àyasmanto bhikkhuü uddissa
cãvaracetàpannaü pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü
anubhoti. Yu¤jantàyasmanto sakaü, mà vo sakaü vinassà”ti.
Ayaü tattha sàmãcãti. Ayaü tattha anudhammatà.
6.
Atirekatikkhattuü codanàya atirekachakkhattuü ñhànena, atirekasa¤¤ã
abhinipphàdeti, nissaggiyaü pàcittiyaü. Atirekatikkhattuü codanàya
atirekachakkhattuü ñhànena vematiko abhãnipphàdeti, nissaggiyaü
pàcittiyaü. Atirekatikkhattuü codanàya atirekachakkhattuü ñhànena
ånakasa¤¤ã abhinipphàdeti nissaggiyaü pàcittiyaü. ænakatikkhattuü
codanàya ånakachakkhattuü ñhànena atirekasa¤¤ã àpatti dukkañassa.
ænakatikkhattuü codanàya ånakachakkhattuü ñhànena vematiko àpatti
dukkañassa. ænakatikkhattuü codanàya ånakachakkhattuü ñhànena
ånakasa¤¤ã, anàpatti.
7. Anàpatti
tikkhattuü codanàya chakkhattuü ñhànena, ånakachakkhattuü codanàya
ånakachakkhattuü ñhànena. Acodiyamàno deti, sàmikà codetvà denti,
ummattakassa, àdikammikassàti.
Ràjasikkhàpadaü niññhitaü.
Cãvaravaggo pañhamo.
Tassuddànaü: -
Ubbhataü kañhinaü tãõi dhovana¤ca pañiggaho,
A¤¤àtakàni tãõeva ubhinnaü dåtakena ca.
1. Pucchamàno - syà. 2. Na jànàsi - sãmu.
6 ksi.ss mps;s ;sy’
3 m
” wdhqIau;aks” fuz ;ssilajQ ksi.s mpssss;ss YsCIdmofhda md,sh jYfhka lSug wjia:dj
ie,fia’”
3
tl,ays jkdys Nd.Hj;a nqÈrcdKka jykafia jsYd,d kqjr f.d;ul ffp;H
ia:dkfhys jdih lrk fial’tl,ayss Nd.Hj;2ka jssisska ;2ka issjqrg wjir fok
,oafoa fjz’ ij. NsCIQyq Nd.Hj;2ka jykafia jsiska ;2ka isjqr mKjd
jod,fialehs wksla ;2ka isjqrlsska .ug jos;a” wkssla ;2ka isjqrlska
wdrdufhys isgs;a” wksla ;2ka isjqrlska kEug nis;a’ huz ta NssCIq flfkla
ieye,a,q mej;2uz we;a;dyqo Tjzyq kq.2K lssh;a” fodiaa k.;a” kqiqÈiq jpk
lsssh;a’ ” flfia kuz ij. NssCIQyq jevssmqr issjqre or;aoehss
“lsssshdhsss’
4
blans;s ta NssCIQyq *4( Nd.Hj;2ka jykafiag fuz ldrKh
ie
[ \ q 294/ ]
5
Nd.Hj;a nqÈrcdKka jykafia .eryQ fial’ ” ysia mqreIfhkss” f;mss flfia
kuz jevssmqr isjqrla orkakyqo$ ysia mqreIfhkss” fuh fkdmeyeÈkjqkaf.a
meyeoSSu msKsi;a *fuys 3 mdrdcslfha iqosskak nKjfrA 5= *7(( uyfKks”
fufia jkdys fuz YsCIdmoh foaikd lrjz’
6
” huzlssis NsCIqjla jevsmqr isjqrla orkafkao ksi.ss mpss;ss fjz’” *4(
Nd.Hj;2ka jykafia jssiska NssCIQkag fufia fuz YsCIdmoho mKjk ,oafoa fjz’
*5( * u;2 YsCIdmoj,g fuz jdlHh fhosh hq;2hs’ (
7
tl,aysss jkdys wdhqIau;a wdkFo ia:jssrhkag jevsmqr isjqrla ,enqfka
fjz’wdhqIau;a wdkFo ia:jsr f;fuz ta isjqr wdhqIau;a iershq;a f;rekaag
fokq leue;af;a jsh’ wdhqIau;a iershq;a f;r idfla; kqjr jdih lrhs’
blans;s wdhqIau;a wdkFo f;rekag fuz woyi jsh’ Nd.Hj;2ka jsisska jevsmqr
isjqrla fkd oerssh hq;2hhs YsCIdmohla mKjk ,oS’ ” ug fuz jevsmqr
isjqrlao we;sjsssh’ uuo fuz isjqr wdhqIaau;a iershq;a f;rekag fokq
leue;af;uss’ wdhqIau;a iershq;a f;r f;fuzo idfla; kqjr jihs’ ud jsiska
flfia ms
8
” wdkFoh” iershq;a f;fuz fldmuK ld,hlska tkafkao$ ” ‘Nd.Hj;2ka jykai”
ojia kjhlsska fyda oyhlska hhs’ lSfhah’ *3( blans;ss Nd.Hj;2ka jykafia
fuz ldrKfhyss fuz isoaOsfhysss oeyeus l:d fldg NsCIQkag l:d l
9
“uyKyq jsiska isjqr fldg yudrjQ l,ays” lGskfha n, ke;sjQ l,ays” oi
ojila iSud fldg jevsmqr isjqrla oersh hq;2h’ th blaujkakdg ksi.s mps;s
fjz”
0
*3( ” isjqr fldg ksus l,ays ” hkq NsCIqjf.a isjqr ueiSfuka wjika
flf
[ \ q 295 / ]
wgska tla;rd ud;Dldjlska lGsk
n,h we;s ld,iSudj wjika lrk ,oafoao” iXzhd jssissska fyda w;frys tfiau
n,h wjika lrjk ,oafoao fjz hkqhs’ *5( ” oi ojila iSud fldg” hkq oi ojia
iSSudnj isyslr.; hq;2h hkqhs’ ” jevsmqr issjqr ” kuz wOsIaGdk fkdl<
w;afkdy, hkqhs’” isjqr ” kuz issjqre yh w;rsska mjrd oSug iqÈiq wka;su
isjqrhs’ ‘th blaujkakdg ksssi.ssfjz’ hkq tfldf
-
” uyfKks” fufia jkdys w;ay, hq;2hs’ ta NsCIqj jsisska *4( jkdysss iXhd
fj; meussK ;kssssmg issjqr taldxYfldg fmdrjd jevsuyZM NsCIQkaf.a md
jeË Wlal2gqlfhka ysËf.k weËs,s neË *5( iajduSks” udf.a fuz isssjqrg oi
oji blau .sfhah” ksi.s jssh’ uu fuh iXhdg Ndrfousshs “fufia lsj hq;2h’
NdroS weje;a foish hq;2hss’ *6( W.;a oCI NssCIqjla jssisska weje; Ndr.;
hq;2hs’ w;ay< issssjqr osssh hq;2hs’
3=
” ixf;u ud lsshkakla widjd’ fuz issjqr fukuz NsCIqjg ksi.ss jssh’ iXhdg
Ndrfok ,oS’ boska ixhdg l,a meusK ;sfnz kuz ixhd fuz isjqr fukuz
NsCIqjg fokafkah’”
33 *fuys - fPaoh fhdokak’ ” iXhd fj; meusK” fjkqjg ” fndfyda NsCIQka fj; meusK” fhdod .; hq;2h’(
34
*3( wdhqIau;ayq ud lshkakla wi;ajd’ fuz isjqr fukuz NsCIqjg ksi.s
jsssh’ wdhqIau;ajrekag Ndr fok ,oS’ boska wdhqIau;2kag ld,h meusK ;sfnz
kuz wdhqIau;ayq fuz issjqr fukuz NssCIqjg fokakdyqh’ *4( ta NssCIqj
jsissska tla NssCIqjla fj; meusK ;ksmg isjqr taldxY fldg Wlal2gslfhka
ysË weËs,s neËf.k “weje;akS” isjqr oi ojila blau .sfhah” ksi.ss jsh’ uu
fuh wdhqIau;2kag Ndr foushs ” w;ayer weje;a foish hq;2hs’ ta NsCIqj
jsisska weje;a mss
[ \ q 296 / ]
35 oi oji blauqKq l,ays blaujk
,oafoah hk yeZ.SSu we;a;dg ksi.s mps;s fjz’ oi oji blauSSfuz iel we;af;a
ksi.ss mps;s fjz’ oi oji blauqKq l,ayss fkd blau jqfhah hk yeZ.Su
we;a;dyg ksi.s mps;s fjz’ wOsssIaGdk fkd l
36
oi oji we;2<; wOssIaGdk lrhso” Ndrfohso” w;ayrshsso” ke;ssfjhso”
jekfihsso” oefjhso” fidr iss;ska .kshssso” jsssYajdi lug .ks;ao”
msiaidgo” is; fmrZMkyqgo” weje;a fkdfjz’
37
tl,ays jkdyss ij. NsCIQyq w;ay, isjqr fkdfo;a’ Nd.Hj;2ka jykafiag fuz
ldrKh ie< l
m
4 Woafodais; YsCIdmoh
38 *3( tl,ays jkdys
Nd.Hj;a nqÈrcdKka jykafia ieje;a kqjr wfkamsZvq uy issgdKka jsiska lrjQ
fcA;jkdrdufhys jdih lrkfial’*4( tl,ays NsCIQyq NsCIqka jykfia,d
[ \ q 297 / ]
isjqre
fndfyda l,a ;nk ,oaodjQ lZM iqÈ mq,a,s .efi;a’ NsCIQyq tajd jsh,;a’
wdhqIau;a wdkFo f;fuz fikiqka n,uska wejsoskafka isjqre fjz,k ta
NssCIQka oel ta NsCIQka huz ;efklayso tys meusKsfhah’ meusK” ta NsCIQkag
“weje;akS ” lZM mq,a,s .eiqKq fuz isjqre ldf.aoehs ” weiSSh’ blans;s ta
NsCIQyq wdhqIau;a wdkFog fuz ldrKh ie< l
39
” uyfKks” uyKqyq uyKqkaf.a w;g isjqre oS wËkfhka yd ;ksmg isjqfrka okjz
ud.!fha yeissfrkafka we;a;oehs ” weiSSSh’ ” Nd.Hj;2ka jyaki” we;a;h’ ”
Nd.Hj;a nqÈrcdKka jykafia ksFod l
30
” NsCIqyqf.a isjqr fldg ksuss l,ays” lGsk isjqfrA n,h ke;ssjQ l,ayss”
uyK f;u boska tl rd;1shl2È ;2ka issjqfrka ixiuzuq;sshla ke;sssj fjkaj
fjfia kuz ksi.s mpss;ss fjz’ * fuyss 6 *4((
3-
tl,ays jkdys tla;rd NssCIqjla fldiUE kqjr f,v jQfha fjz’ kEfhda
“mskaj;ayq t;ajd” wmss Wmia:dk lrkafkuq ” hhss NssCIqj iuSmhg È;fhl2
hejzjdh’ NssCIQyqo “weje;aks” huz kEfhda f;dmg Wmia:dk lr;ahhs
“lSSsjdyqh’ fyf;u” weje;akss” Nd.Hj;2ka jykafia ;2ka isjqfrka fjka
fkdjsh hq;2hhs YsCIdmo mKjk ,oafoahhs ” lSfhah’” uuo f,v jSus” ;2ka
isjqr f.k hkakg fkdyelaflus’ *fuyss 4 *4(( fuz OdrAusl l:dj fldg
NsCIQkag l:d l
[ \ q 298 / ]
NsCIQkag ;2kaisjqfrka fjkaj
jsiSsfuz iuzu;h fokag wjir fous’uyfKks” fufia ossh hq;2h’ ta .ss,ka
NsCIqj jsiska * fuys - *5(( *4( ‘iajduSks” uu .s,fkls’ ;2ka issjqr f.k
yeisfrkag fkdyelss fjus’ iajduSks” uu ixhdf.ka ;2ka isssjqfrka fjka
fkdjSfuz iuzu;h b,ajushs ’lsssj hq;2h’ fojkqj;a b,ajsh hq;2h”
;2kafjkqj;a b,ajsh hq;2h’ W.;a oCI NsCIqjla jssiska ixhdg oekajsh hq;2h’
4=
” iajduSskss” ix f;fuz ud lsshkakla widjd’ fuz fukuz NsCIq f;fuz
.s,kah’;2kaisjqr /f.k hdug fkdyelsh’ fyf;u ;2ka isjqfrka fjkaj jsiSfuz
iuzu;h ixhdf.ka b,ajhs’ix f;fuz fukuz NsCIqjg ;2ka isjqfrka fjkaj
jsiSfuz iuzu;h fohsss’ fukuz NsCIqjg ;2ka isjqfrka fjkaj jssiSSSSfuz
iuzu;h oSu huz wdhqIau;a flfkl2g repsfjhso” fyf;u ksYaYnzo jkafkah’ huz
flfkl2 fkdleue;ss fjzkuz fyf;u lshkafkah’ ixhd jsiska fukuz NsCIqjg ;2ka
isjqfrka fjkajSfuz iuzu;h fok ,oS’ ixhdg repsfjhs’ tfyhsks kssYaYnzoh’
fufiao fuz ;2IaKSuzNdjh orushs ” lshdhs’ fufiao jkdys fuz YsCIdmoh
Wfoijz’
43
” NsCIqjf.a isjqr fldg ksus l,ays” lGsk n,h ke;sjQ l,ays” uyK f;u boska
tl rd;1sshl2È ;2ka isjqfrka ixiuzuq;sssshla ke;ssj jssfhdj fjfia kuz
kssi.s mps;s fjz’
44
‘ isjqr fldg kssus l,ays ’hkq * 3 ksi.ss mps;ssfha 0 fPAofha 3 *3(( ‘
bosska uyK f;u tl rd;1shl2È ;2ka isssjqfrka fjkajQfha kuz ’ hkq fomg
isjqfrka fyda ;kssmg isjqfrka fyda wËkfhka fydahs’‘ NsCIQ iuzu;h yer ’
hkq NsCIQkaf.a leue;a; yer hkqhs’ ‘ ksie.s fjz ’ hkq wreK ke.SSu iuZ.u
ksi.s fjz’ iXhdg fyda .Khdg fyda mqoa.,fhl2g fyda Ndr l< hq;2h’ ‘
uyfKks” fufiao jkdys Ndr l< hq;2hs’ * - *4(( ‘iajduSks” uf.a fuz
isjqr rd;1sfhys NsCIq iuzu;hla ke;ssj fjkajk,oS’ ksi.s
[ \ q 299/ ]
jsh’ uu fuh ixhdg Ndr foushss ’ lshdhs’ * fuyss - *6( yd 3= * fuys 34 *3(( fokakdyqh hkqhss’ * fuyss 34 *4(( wdhqIau;ayg fouss’
45
* fuz jpk w.g fuh fhdokak( tl Wmpdrhla *bvla ( we;af;ao fkdfhla Wmpdr
we;af;ao fjz’ jdiia:dkho .nvd i;/ia .Dyho+m1didoh+ yuzush+ kej+ lr;a;h+
fCI;1h+ l,jsg+ wdrduh+ jssydrh+ jDCIuQ,h+ wjldYia:dkh +
46
tla bvla we;s .u kuz iSud lrk ,o tla f.hlg wh;a .ula fjz’we;2ZM .fuyss
isjqrla nyd ;nd we;2ZM .fuyss jsissh hq;2h’ jg fkd lrk ,oafoa fjz’*4(
huz f.al isjqr ;nk ,oafoao ta f.hs jssissh hq;2h’*5( w;ami fyda
w;fkdyersh hq;2hss’fkdfhla f.j,aj,g wh;a .ula fjzo ” .Dyfhlays *fuys*4((
msrsi .ejfik ;ek fyda fodr iuSsmfhys fyda w;ami fyda w;a fkdyersssh
hq;2h’ iNdjg hkakyq jsiska w;amfiys isjqr ;nd msrssi .ejfik ;ek fyda
jsssish hq;2h’fodr uq, fyda w;ami fyda w;a fkdyersh hq;2hs’ * fuyss *4(
*6( ( w;ami fyda w;fkdyersh hq;2hs’*7(
47
tla mjq,lg wh;a f.hla fjzo” isud lrk ,oafoao” fkdfhla .nvd we;af;afjzo”
fkdfhla ldur we;af;a fjzo” we;2ZMf.hss isjqr ;nd we;2ZM f.hs jsish
hq;2hs’ * fuys 46 *4( *6((
48
mjq,a lSmhlg wh;a f.hla fjzo” isud lrk ,oafoao” fkdfhla f.j,a
we;af;afjzo” fkdfhla ldur we;af;a fjzo” huz ldurfhlays isjqr ;nk
,oafoafjzo ta ldurfhyss jsish hq;2h’ fodr uq, fyda w;amisska fyda w;a
fkdy, hq;2h’ *fuys 46 *4( *6((
49
fkdfhla f.j,g wh;a Woafodais; kuz f,dl2 f.hla fjzo” isud lrk
,oafoafjzo” fkdfhla f.j,a we;af;afjzo” fkdfhla ldur we;af;a fjzo” we;2ZM
f.hs isjqr ;nd ta we;2ZM f.hssu jssissh hq;2h’* fuys 46 *4( *6((
40 * fuyss 48 fPAoh ‘ f.hla’ fjkqjg‘ NdKav ;nk Yd,djla’ fhdod .; hq;2h (
[ \ q 300 / ]
4-
tla f.hlg wh;a wg,a,la fjzo wg,a, we;2f,ysss isjqr ;nd wg,a, we;2f,yss
jssish hq;2hs’ f.j,a lSSmhlg wh;a wg,a,la fjzo” fkdfhla f.j,a we;af;a
fjzo” fkdfhla ldur we;af;a fjzo” huz ldurfhlayss isjqr ;nk ,oafoa fjzo”
ta ldurfhysu jsish hq;2hs’ fodr uq, fyda w;ami fyda w;a fkdyersh hq;2h’
5=+5-
* fuys 4- fPAoh fhdokak’ tys ‘ wg,a, ’ fjkqjg fuz jpk fhdod .; hq;2hs’ (
m1didohla+ ud,ss.djla+ kejla+ lr;a;hla+ l2Uqrla+ l,jsgla+ wdrduhla+
jsydrhla+ f.j,a fndfyda .Kklg wh;a jssydrhla’
6=
tla f.hlg whla jDCIuQ,hla fjzo” th uOHdyak ld,fhys yd;ami fijk
me;sfrhs’ fijke,a, w;2frys isssjqr ;nd we;2ZM fijke,af,ays jsish
hq;2hs’fkdfhla .Dyj,g wh;a .ia uq,la fjzo w;ami w;afkdy,
hq;2hsss’wNHjldYh tla Wmpdrhla we;af;a kuz fjz’.uz ke;s jkfhyss yd;ami
wNHka;r y;la tla Wmpdrhla fjz’bkamiq fkdfhla Wmpdr we;af;a
fjz’ixiuzuq;sssh yer jsm1jdi jQfha jsm1jdijQ yeZ.Su we;a;dyg ksi.s mps;s
fjz’ ixiuzu;h yer jsm1jdifhys iel we;af;a ksi.s mpss;s fjz’ ix iuzu;h
yer jsm1jdifhys jssm1jdi fkdjQfhah hk yeZ.Su we;af;a *4( ksi.ss mps;s
fjz’ *5( mpzpqoaOrKh * whs;sh w;ayer oeuSu (fkdl< fofhys mpzpqoaOrKh
flf
[ \ q 301/ ]
63
wreK we;2<; mpzpqoaOrKh lrhso” fohso” ke;sfjzo” jskdYfjzo” oefjzo”
meyer.ks;ao” jsYajdilu .ks;ao” ixiuzu;fhka .kakdygo ” Wu;2jQjyqgo”
wdoslrAuslhdgo” weje;a fkdfjz’
5 fjkss lGsk YsCIdmoh’
64 tl,ays jkdys
tla;rd NsCIqjlg wl,a issjqrla ,enqfKa fjz’Tyqg ta issjqr lroaoS fldg
jQfhah’ blans;s ta NsCIqj ta issjqr Tijd kej; kej; weo ugzguz lrhss’
Nd.Hj;2ka jykafia fikiqkaj, wejsoSfuys jvsskfiala isjqr Tijd kej; kej;
wossk NssCIqj oel ta NssCIqj huz;efklayso tysss jevsfial’ jev ta NsCIqjg
“uyK” Tn l2ulafyhska fuz isjqr Wiaid kej; kej; weo ugzguz lrkafkaoehs”
weiQfial’ “iajduSks” ug fuz wl,a isjqr ,enqfkah’ uyk l,ays fldgjqfhah’
tfiafyhska uu kej; kej; fuz isjqr Wiaid weo ugzguz lrushs ” lSh’ ” uyK”
Tng isssjqrla .ek kej; wdYdjla we;aoehsss ” weiQfial’ ” Nd.Hj;2ka jykai”
we;af;ah’”
65
* fuys *3(( ” uyfKkss” wl,a isjqrla ms
66
wdhqIau;a wdkFo ia:jssrhka jykafia fikiqkaj, wejsoSfuys jvsskfiala ta
isjqre ouk oKafvys fmdos neË ;sfnkq oel ” wdhqIau;ajreks” isssjqre ouk
oKafvyss fmdosneË ;sfnk fuz isjqre ljfrl2f.aoehs ” weiQy’ “weje;aks”
wmf.a wl,a isjqreh’ isjqrla .ek n,dfmdfrd;a;2fjka ;nk,oaodyhs “lSjdyqh’”
weje;akss” fuz isjqre flduK l,a nyd;nk ,oaodyqoehs ” weiSSh’ ”
weje;aks” uilg
[ \ q 302/ ]
jevsshhss” lSsjdyqh’ wdhqIu;a
wdkFo ia:jsr f;fuz fodia lSsfhah”fkdi;2g m1ldY flf
67
” uyfKks” NsCIQyq fkdl,a isjqrla mss
68
” NsCIqjf.a isjqr fldg ksus l,ays lGsk isjqre whs;sfh;a myl< l,ays
NsCIqjg wl,a isjqrla ,efnkafkahhs leu;ss jkakdjQ NsCIqj jsiska ms
69
‘ isjqr fldg kssusl,ays ’ hkq NssCIqj jsiska isjqr lrK ,oafoa fjzo”
kgqfha fyda jskdYjQfha fyda oejqfKa fyda isjqr lsrSfuz wdYdj ke;sjqfKa
fyda fjz’‘ lGsk isjqe bosrE l,ays ’ hkq ud;Dld wg w;2frka tla;rd
ud;Dldfjlska WÈrK *whs;sh ke;slrK ( ,oafoa fjz’ ixhd w;r fyda WÈrK
*whs;ssh ke;slrK ( ,oafoafjz’ ‘ wl,a issjqr ’ hkq lGskh fkd we;2rE l,ays
tfldf
” Wmoskafkah ” hkq ixhd flfrka
fyda .Khd flfrka fyda [d;Ska flfrka fyda us;1hka flfrka fyda mdxY2l@,
jYfhka fyda ;ukaf.a Okfhka fyda Wmossskafkah’
[ \ q303/]
leue;ss jkakyqq jsiska hkq leue;a;yq jsiska ms
‘ iuzmQK! fkdjQfha kuz ’ hkq lrk isjqrg fkdiEfyao ta NsCIqj jsiska jevs jYfhka uila ta issjqr nyd ;enssh hq;2hsss’
‘ wvqj mssrjSug ’ hkq wvqj iuzmQK! lssrSSu msKsihssss’
‘
isjqrla ,nushs hk wdYdj we;s l,ays ’ hkq ixhd f.ka fyda .Khd f.ka fyda
[d;Ska f.ka fyda us;1hka f.ka fyda mdxY2l@, jYfhka fyda ;ukaf.a Okfhka
fyda isjqrla ,enSSfuz n,dfmdfrd;a;2j we;s l,ays hkqhs’” isjqrla .ek
n,dfmdfrd;a;2j we;s l,ayssÈ Bg;a jvd ;nd.kafkao “hkq uQ, pSjrh * pSjr
jia;1h ( ,enqK l,ayss kej; n,dfmdfrd;a;2 isjqr ,efnzo oi ojilska l<
hq;2hss’ uQ, pSjrh ,enS ojia follska *4( kej; n,dfmdfrd;a;2 isjqr ,efnzo
oi ojilsska l< hq;2hs’*5( fuz jdlH w.g * fuys *4( fhdokak’( ;2ka
ojilska ,enqKl,ays+i;r ojilska ,enqk l,ays+mia ojilska ,enqK l,ays+ ih+
i;+wg+kj+ oi+ tfldf
60 ” uyfKks” fufia jkdyss Ndrosh hq;2hs’ * fuyss - *4(( ‘iajduSSks” udf.a fuz wl,a isjqr udihla blauqfkah’
[ \ q 304/ ]
ksi.ss jQfhah” fuh ixhdg
Ndrlruss”fokafkus” Èkafkah” wdhqIau;2kag fous’’ uq,a issjqr fjkiaj ,enqk
l,ays miqj n,dfmdfrd;a;jQ isjqr ,enqfKa kuz rd;1sho b;srsj we;a kuz
fkdleue;af;ka l< hq;2h’ uila blauqk l,ays blauqfkah hk ix{d we;af;a
kuz ksi.s mpss;s fjz’uila blauqk l,ays jsu;s we;a kuz kssi.s mps;s
fjz’uila blauqk l,ays fkd blauqfkah hk woyia we;sl,ays ” wOsIaGdk
fkdl< l, wOsIaGdk lf
6 mqrdK pSSsjr YsCIdmoh
6- * fuys 4 *3((
tl,ayss jkdys wdhqIau;a Wodhssf.a fmr nsrsskaola NsCIQka w;r mejssosss
jQjdh’ Tz f;dfuda wdhqIau;a Wodhs fj; kss;r hhs’ tl,ays jkdys wdhqIau;a
Wodhs ta NsCIqKsssh iuSmfhys n;a fnoSu lrhss’ blanss;s wdhqIau;a Wodhs
fmrjre fjzf,ys weË fmdrjd md;1 isjqre f.k ta NsCIqKsh huz ;eklo tyss
meusKsfhah’ meusK” ta NssCIqKssh bosrsfhys mqreI ksus;a; fmfkk fia
jdvssjsh’ ta NsCIqKsh wdhqIau;a Wodhs bosrssfhys ia;1S kssus;a; fmfkk
fia jsssjD;fldg wiafkys yqkakdh’blans;sss wdhqIau;a Wodhs
[ \ q 305/ ]
f;fuz rd.dOssl jQfha ta
NsCIqKshf.a ia;1S ksuss;a; kej; kej; ne,qfjzh’ Tyqg Y2l1 mssg jsh’
blans;sss wdhqIau;a Wodhss f;fuz ta NssCIqKshg ” keZ.kssh” hj ossh
f.fkj’ wËk isjqr fidaokafkushs ” lSfjzh’” wdhH!hka jykai” fokquekj” uu
fidaokafkusshs ” ta Y2l1 gslla uqjska .;a;dh’gslla fhdakssfhys .d.;a;Sh’
Tz f;dfuda bka .enz .;a;dh’
7=
NsCIqKSyq .enz .;a;djQ fuz NsCIqKssh wn1yaupdrShhss lSjdy’” wdhH!hka
jykai” uu wn1yaupdrsskshla fkdfjz hhs” NsCIQKSkag fuz ldrKh ie<
l
73
blans;s ta NssCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
74
” huzlssis NsCIqjla fkdkE fufyKla ,jd merKsjQ isjqrla fidaojd kuz fyda
mZvq fmdjjd kuz fyda mqjrejl .iajd kuz fyda ksi.s mpssss;s fjz’ “
75
hfula jkdys hkq NsCIq hkq’ * fuysss 3 mdrdcsssfha moNdcksfha 3+4 fPAo(‘
fkdkE tlshla ,jd ’ hkq *4( ujz miska fyda mssssh misska fyda i;afjks
uq;2ka
[ \ q 306 / ] ( a) 20
uss;a;kaf.a
mrmqfrka iunFO fkdjQ hkdJ:!hs’ *5( ‘ NssCIqKS ’ hkq *6( fojeoEreuz ixhd
ueo Wmiuzmod jQ hkdJ:!hss’ ‘ mrK isjqr ’ kuz jrla wekaodjQ ” jrla
fmrjzjdjQ o fjz’*7( fidaojhss” wKlrjhso Èl2,d fjz’ fidaok ,oafoao ksi.s
fjz’ mZvq fmdjhs wKlrhsso Èl2,dfjz’ jrla mZvq fmdjk,oafoa ksi.ssfjz’
.iajhsss wKlrhso Èl2,d weje;a fjz’ jrla w;sska myrla fyda fmd,a,lska
fyda myrla fok ,oafoa ksi.sfjz’ixhdg fyda .Khdg fyda mqoa.,fhl2g fyda
Ndrossh hq;2h’
76
” uyfKks” fufia jkdys Ndrosh hq;2hs’iajduSsks” uf.a fuz mrK isjqr fkdkE
NsCIqKshla ,jd fidaokjk ,oS’ ksi.s jssh’fuh uu ixhdg Ndrfoushss
fokafkah’ wdhqIau;2kag foushss osh hq;2h’ fkdkEfhl2 fkdfjzh hk woyia
we;sj fkdkE NssCIqKshla ,jd fidaojhsso ksi.ss mps;sfjz’ kEfhla fkdfjzh
hk woyia we;ssj fkdkE NsCIqKssshla ,jd *4( mrK isjqrla fidaojjhso”
mZvqfmdjhso *5( ksi.ss yd Èl2,d fjz’kEfhla fkdfjzh hk woyiska kE
fkdjkakshl ,jd * fuys *4( ( ksi.sfhka Èl2,d weje;a fjz’ fkdkEh hk woyia
we;af;a fkd kE tlshl ,jd *fuys *4(( ksi.ss mpss;sh iy Èl2,d folla fjz’
77 fkd kE woyia we;sj fkdkE NsCIqKshla ,jd mrK isjqrla mZvqfmdjjhso ksi.sss mpsss;s fjz’
78+85
* fuys 77 fPAoh fhoSSfuzoSSs mZvqfmdjhs fjkqjg fuz jpk fhdokak (
fidaojhs+.iajhs+mZvqfmdjhs+.iajhss+fidaojhs+.iajhs+.iajhs+mZvqfmdjhss+.iajhs+
fidaojhs+mZvqfmdjhss+
86
fkdkE we;a;sh flfrys jsu;s we;af;a * fuyss *76 *4(( fkdkE ;eke;a;ssh
flfrys kE hk yeZ.Suz we;af;ao”* fuys 76 *4(( wksfll2f.a mrK isjqrla
fidaohso Èl2,d weje;a fjz’ ysË.kakd we;srs,a,la fidaohso Èl2,d weje;a
fjz’ tlg Wmiuzmod jQfjl2 ,jd
[ \ q 307 / ]
fidaojhsso Èl2,d weje;a fjz’
kEfhl2 fkfrys kEfhl2 fkdfjzh hk woyia we;af;ao Èl2,d weje;a fjz’kElfuyss
jssu;s we;af;a Èl2,d weje;a fjz’ kEfhl2 flfryss kEfhlah hk yeZ.Suz
we;af;a weje;a fkdfjz’kEfhl2 fidaok l,ays fkdkEflfkla fojekakd jYfhka
isgSo fkdlshk ,oaoSs fidaojhsso” mdjssspzps fkdl< tlla fidaojhso”
isjqrla yer wksla msrslrla fidaojhso” yslafukakshgo” idufKarsshgo”
Wu;2jQjl2go” uq,sska ta lrAuh l
7 pSjr mss
87 * fuys 3 wksh;fha
*3(( tl,ays jkdyss W;am,jK!d NsCIqKsh iej;a kqjr jdih lrhs’ blans;sss
W;am,jK!d NsCIqKsh fmrjre fjzf,ys yeËfmrjd md;1 isjqqre f.k ieje;a kqjr
msZvq msKsi jevsshdh’ ieje;a kqjr msZvq msKsi jev miqn; mssZvq
isZ.Sfuka wdmiq meusKsfha oj,a jdih mssKsi wFOjkh huz ;efklaysso tyss
meusKshdh’wFOjkhg jev tla;rd .ila uq, oj,a jdih mssKsi jevyqkakSSSh’
tl,ays jkdyss lrk ,o fidrluz we;ss fidre fokla urd uia f.k wFO jkhg
jeÈkdy’ fidrfogqjd tla;rd .ila uq, oj,a jdih msssKsi meusKs W;am, jK!d
NssCIqKsh oelaflah’ oel Tyqg fuz is; jsh’ bosska udf.a orejka iy
ifydaorhska fuz NsCIqKsh Ègqfyd;a ysxid lrkakdyqhhs is;d wkssla
u.lsssska .sssfhah’
88
blanss;s fidrfogq f;fuz uia msiQl,ays fydË uia f.k uq,la neË W;am, jK!d
NsCIqKsh iuSmfha .filays t,ajd ” Y1uKfhla fyda n1dyauKfhla fyda hfula
olss;ao fok ,oafoauh .kss;ajdhss ” lsshd .sfhah’ W;am,jK!d NssCIqKsh
iudOsfhka ke.sg lsssshkakdjQ fidrfogqjdf.a fuz jpk weiqjdh’blans;s W;am,
[ \ q 308 / ]
jK!d NsCIqKsh ta rd;1shf.a wejEfuka ta uia f.k wËk isjqfrka fmdosshla neË wyig mek keZ.S fjZMjkdrdufhys fmkS isgshdh’
89
tl,ays jkdysss Nd.Hj;2ka jykafia .ug msZvqmsKsi msjsssisfial’wdhqIau;a
Wodhs f;fu jsydr md,kfhys kej;2fka jsh’blansss;s W;am,jK!d NsCIqKS
f;dfuda wdhqIau;a Wodhs huz ;efklayso tys meussssKshdh’meusK wdhqIau;a
Wodhsg” iajduSks” Nd.Hj;2ka jykafia fldysoehss ” weiSh’ ” keZ.Kssh”
Nd.Hj;2ka jykafia .ug msZvq msKssi yeiqrefKahhss” lSh’” iajduSks” fuz ui
Nd.Hj;2ka jykafiag fokquekjhs lSjdh’”keZ.Ksh”Tn jsiska Nd.Hj;2ka
jykafia i;2gq lrjk,oS’ boska Tn ug wËk isjqr fokafkyso” fufia ud o wËk
isjqfrka i;2gq l
80
blans;s wdhqIau;a Wodhs jsiska lror lrkq ,nk W;amjK!d NsCIqKsh wËk
issjqr oS wdY1uhg .shdh’ W;am,jK!d NsCIqKshf.a md;1 isjqre
ms
[ \ q 309 / ]
8-
blans;ss ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
9=
” huzlsis NsCIqjla fkdkE NsCIqKshla w;ska isjqrla ms
93
tl,ays jkdys NsCIqyq iel lrkakdyq NsCIqKSkaf.a udre lr.;a isssjqr fkd
ms
94
blans;s3Nd.Hj;2ka jykafia fuz isoaOsfhys oeyeus l:d fldg NssCIQkag
weu;@fial’ *3( ” uyfKks” NsCIq NsCIqKS islaLudkd” idufKar” idufKarS hk
miafokdg udrelr.;a isjqr ms
” huzlsis NsCIqjla fkdkE NssCIqKsshl w;ska isjqrla udrelr .ekSula ke;ssj ms
95
* fuys 3 mdrdcslfha moNdcksfha 3+4 fPAo ( ” fkd kE tlshla ,jd “hkq *
fuys 75 *4(( NsCIqKssh kuz * fuys 75 *6( *4(( isjqrla kuz jsl,amkhg
*mjrd oSug ( iqÈiq isjqre ih
[ \ q 310 / ]
w;2rsska
wka;ssu issjqrhs’ ‘ udrelsrSula yer’ hkq udrelsrSula yer ms
8 w[a[d;js[a[;a;s YssCIdoh
96 * fuys 3 wksh;fha
3*3(fhdokak’ ( tl,ayssss jkdyss wdhqIau;a WmkFo YdlH mq;1hd OrAu l:d
lSsug oCIfjz’ blans;s tla;rd isgq mq;1fhla wdhqIau;a WmkFo YdlH mq;1
f;fuz huz ;efklaysso t;ekg meussKsssfhah’meusssK” wdhqIau;a WmkFo YdlH
mq;1hka jeË tl;amil isgsfhah’ tl;amil isssgs isgq mq;1hdg wdhqIau;a
WmkFo YdlH mq;1 f;fuz oeyeus l:dfjka WodyrK iyss;j
[ \ q 311/ ]
lSsfhah”iudoka lrjQfhah” f;o
.ekajsh”i;2gq lf
97
blans;ss ta isgq mq;1 f;fuz ta usksiqkag fuz ldrKh lSfhah’ ukqIHfhda
fodia lsh;a” fkdi;2g m1ldY lr;a”fkdi;2gq nia lsh;a ‘ fuz Y1uK YdlH
mq;1fhda fndfyda wdYd we;af;dah” ,ofohska i;2gq fkdjkakdy’ fudjqkag
OrAufhka ix.1y lrkakg;a fkdyelsssh’ flfia kuz OrAufhka ix.1y lroaoS
isssgq mq;1hdf.ka iZMjla .ks;aoehs ” lshhs’ NssCIQyq fodia lhkakdjQ”
fkdi;2g m1ldY lrkakdjQ” fkdi;2gq nia lsshkakdjQ ta usksiqkaf.a jpk
weiQy’uy;a wdYd ke;s huz NsCIQyq we;ao Tjqyq fodia
[ \ 312 / ]
lsh;a” fkdi;2g m1ldY lr;a”fkdi;2gq jpk lsh;a’ flfia kuz wdhqIau;a WmkFo YdlH mq;1 f;fuz isssgq mq;1hdf.ka jia;1hla b,ajkafkao $”
98
blanssss;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
99
tl,ays jkdyss fndfyda NsCIQyq idfla; kqjrska iej;a kqjrg we;ss u.g
ms
90 blanss;s wdhqIau;a Wmd,ss f;fuz ta NsCIQka jsNd. lrjd NsCIQkag weje;aks” fudjzyq NsCIQyqh’ fudjqkag isjqre
[ \ q 313 / ]
fojhss lSfhah’huz ta NsCIq
flfkla uo wdid we;af;da o Tjqyq fodia lsh;a” fkdi;2g m1ldY lr;a”
fkdi;2gq jpk lsh;a’ “flfia kuz NsCIQyq isjqre ke;sj tkakdyqoehs” lshhs’
;DKj,ssska fyda fld
9-
” huzlsis uyfKla f;fuz jkdys fkd kE jQ .Dym;ssfhl2f.ka fyda .Dym;s
kshlf.ka ld,h yer isjqrla b,a,d kuz ksi.s mpss;s fjz’ ta issjqre b,a,jd
.ekSfuys fuz ld,hhs’ uyK f;fuz fidreka jsiska meyer.;a issjqre we;af;a
fjzo” jskdY jQ isjqre we;af;a fyda fjzo” fuz tys ld,hhs’ “
0=
” hfula jkdyss ” hkq NsCIq hkq * fuyss 3 mdrdcslfha moNdckssfha 3+4
fPAo ( ” fkd kE ” kuz * fuys 75 *4(( .Dym;shd kuz *4( huzlsissfjla f.hs
wOsm;sj fjfihso Tyqhs’ *5( .Dym;skssh kuz huzlsis ia;1shla f.hs jido
wehhs’ *6( ‘issjqr’ kuz * fuys 95 *4(( ‘ld,fhka msg’ hkq ld,h yerhs’
meyer.;a isjqre we;af;a kuz NsCIqjf.a isjqr rcqka jsiska fyda fidreka
jsisska fyda OQrA;hka jsiska fyda huzlssisfjl2 jsiska meyer.;akd
,oafoafjzo “‘ jskdYjQ
[ \ q 314 / ]
isjqre we;af;a ’ hkq NsCIqjf.a
isjqr .skafka ok ,oafoa fjzo” osfhka .idf.k .sfha fjzo” uShka jsiska
fyda fjzhka jsiska lk ,oafoa fjzo” mdjspzps lrSfuka osrefjz fjzo” ld,h
yer b,ajhso l1shdjla mdid Èl2,d fjz’ ,enSfuka ksi.s mps;s fjz’ ixhdg
fyda .Khdg fydamqoa.,fhl2g Ndrosh hq;2hs’
03
uyfKks” fufia jkdys Ndrosssh hq;2hs’ iajduSskss” udf.a fuz isjqr fkd kE
.Dym;s fhl2 f.ka ld,fhka msg b,ajd .kakd ,oS ksi.s jsh’ fuh uu ixhdg
Ndr fous’ fokafkah” Èkakdyqh’ wdhqIau;2kag foushs lshdhs’fkd kE yeZ.Su
we;sj fkd kEfhl2f.ka ld,fhka msg isjqrla b,a,jd kuz ksi.s mps;s fjz’fkd
kEjQfjl2 .ek iel we;af;a ld,fhka msg isjqrla b,a,jd kuz ksi.s mps;sss
fjz’ kEfhls hk woyi we;sj fkd kEfhl2f.ka ld,fhka msg isjqrla b,a,jd kuz
ksi.s mps;s fjz ‘ kEfhl2 .ek fkd kEfhla hk yeZ.Suz we;af;ao Èl2,d weje;a
fjz’ kEfhl2 flfrys jsu;s we;af;a Èl2,d weje;a fjz’ kEfhl2 flfrys kEfhla
hk yeZ.Suz we;af;a wej;a fkd fjz’*5( ld,fhys kEhkag” mejrEjkag” wksfll2
Wfoid iajlSh Okfhka” Wuzu;a;lhdg ” uq,ska jeroao l
9 ;;2;a;rs YsCIdmoh
04 *fuys 3 wksh;fha 3
*3(( ta ld,fhys Pnzn.a.sh NsCIQyq meyer .;a isjqre we;s NsCIQka iuSmhg
meusK fufia lsh;a’ ” wej;aks” Nd.Hj;2ka jykafia jsiska meyer .;a isjqre
we;ss NsCIQjg fyda keiqk isjqre we;s NsCIqjg fkdkE .Dym;sfhl2f.ka fyda
.Dym;sksfhl2f.ka isjqrla b,ajd .kag wjir fok ,oSS’ weje;aks” isjqre
b,ajjzhhs” lshdhs’ ” weje;aks” fkdjqjukdh’ wm jsiska isjqrla ,nk ,oehs” *
Wka jykafia,d ( lSy’‘wms wdhqIau;2kaf.a m1fhdackhg b,ajuqhhs’ lSjdyqh’
weje;aks” b,ajyqhhs lSh’
[ \ q 315 /]
05
blans;s Pnzn.a.sh NsCIQka fkd kE .Dym;sshka fj; meusK” ” weje;aks”
NsCIQyq meyer.;a isjqre we;af;daj wdjdyqh’Tjqkag isjqre fojhs ” lSjdyqh’
fndfyda isjqre b,ajQy’ tl,ays jkdys tla;rd mqreIfhla iNdfjys yqkafka
tla;rd mqreIfhl2g ‘wdhH!fhks” meyer.;a isjqre we;s NsCIQyq wdjdyqh’
Tjqkag ud jsiska isjqrla Èkafkahhs’ lSfhah’ta mqreI f;fuzo ‘ ud jsiskqÈ
Èkafkahhs’ lSfjzh’ wksfll2È ud jsiskqÈ Èkafkahhs’ lSfjzh’ Tjzyq fodia
lsh;a” fkdi;2g m1ldY lr;a”fkdi;2gq jpk lsh;a ‘flfia kuz Y1uKYdlH
mq;1fhda m1udKh fkdoek fndfyda isjqre b,aj;ao” Y1uKYdlH mq;1fhda
fj<Ëy,la fyda jsjD; flfr;ao” fros fj<Ëduj;a flfr;aoehs ’lSjdyqh’
06
NsCIQyq fodia lshkakdjQ “fkdi;2g m1ldY lrkakdjQ” fkdi;2gq nia lskakdjQ
ta NsCIQkaf.a jpk weiqjdyqh’ huz ta NsCIqflfkla w,afmpzP jQjdyqo Tjzyq
fodia lsh;a” fkdi;2g m1ldY lr;a” fkdi;2gq nia lsh;a’” flfia kuz ij.
NssCIQyq m1udKh fkdoek fndfyda isjqre b,aj;ao $”lshdhs’ blans;s ta
NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
07
” fkd kEjQ .Dym;sfhla fyda .Dym;skshla fyda meyer .;a fyda kgqjdjQ
isjqre we;s NsCIqj fj; t
[ \ q 316 / ]
08 ‘ boska Tyq ’ hkq meyer.;a
isjqr we;s NsCIqj hkqhs’ ‘fkdkE’kuz * fuys 75 *4(( ‘fndfyda isjqrej,ska ’
hkq fndfydajQ isjqrej,ska’ ‘ lhska jpkfhka t,jkafkah ’ hkq huz;dla
leue;af;ao ta muK .kS’‘ ta NsCIqj jsiska wËkh fyda fmdfrdaKhg iEfyk
m1udK ta jia;1fhka mss
0 WmlaLg YsCId moh
09 * fuys 3 wksh; 3
*3(( tl,ays jkdys tla;rd mqreIfhla NdhH!djg fufia lSh’ “wdhH! WmkFo
iajduSka isjqrlska wkaojkafkuq” *5( lshdhs’tla;rd mssZvq msKssi yeissfrk
NssCIqjla lshkakdjQ ta mqreIhdf.a fuz jpkh weiqfjzh’ *6( blans;s ta
NsCIqj wdhqIau;a WmkFo YdlH mq;1hka huz;efklayso tys meusKsfhah’ meusK
wdhqIau;a WmkFo YdlH mq;1hkag ” weje;aks” WmkFofhks” Tn uy mska
we;af;als’ *7( wij,a ;ek tla;rd mqreIfhla NdhH!djg * fuys *4(( lSfhahhs ”
“weje;aks” tjekafkla we;’ fyf;u uf.a Wia:dhlfhlss’
00
blans;s wdhqIau;a WmkFo YdlHmq;1 f;u ta mqreI f;u huz ;efklayso tys
meusKsfhah meusK ta mqreIhdg ” wdje;aks” Tn *4( ud issjqrlska wkaojkq
[ \ q 317 / ]
leue;af;a we;a;oehs” weiSh’ *5( *
fuys 09 *4(( wdhH!hka jykai” ug tfia woyila fjz’ “weje;aks” boska Tn
*6( ud isjqrlsska wËjkq leue;af;ys kuz funÌ isjqrlska wkaojj’ hula uu
mrsfNda. fkd lrkafka kuz *7( ljfrl2 jsissska thska uu wkaojkafkl2
lrkafkuzo$ ” blanss;s ta mqreI f;u fodia lshhs” fkd i;2g m1ldY lrhs ”
fkdi;2gq jpk lshhs’ ” fuz Y1uK YdlH mq;1fhda *8( ,o fohska i;2gq fkd
jkakdy’fudjqka isjqrlska wkaojkakg myiq fkdfjz’ *9( flfia kuz wdhH!
WmkFo f;fuz ud jsiska fmr fkd mejrefha ud fj; meussK isjqfrys l1shd
lrjSug meusfK;ao $” lsshdhss’
0-
*3( NsCIQyq fodia lshkakdjQ fkdi;2g m1ldY lrkakjq fkdi;2gq jpk
lsshkakdjq ta mqreIhdf.a jpk weiqjdyqh’ huz NsCIQ flfkla w,afmpzP
jQjdyqo Tjzyq fodia lsh;a” fkd i;2g m1ldY lr;a” fkdi;2gq nia lsh;a’ *4( ”
flfia kuz wdhqIau;a WmkFo YdlH mq;1 f;fuz fmr fkd mejerefha .Dym;ssfhl2
fj; meusK isjqre ksshu lssrSug meusfKkafkaoehs” lshdhs’ blanss;s ta
NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
-=
” NssssCIqjla Wfoid fkdkEjQ .Dym;ssfhl2 jsiska fyda .Dym;skshla jsiska
fyda fuz isjqre us,fhka issssjqrla us,hg f.k fukuz we;s NssCIQj
isjqrlska wkaojkafkushs” issjqre uqo,la tl;2 fldg ;nk
[ \ q 318 / ]
,oafoa fjzo ” ta uyK f;u boska
fmr fkdmjrk ,oafoa tys t
-3
*3( ” NsCIqjla Wfoid ” hkq NsCIqjla ksid NsCIqjla wruqKq fldg “NsCIqjla
wkaojkq leue;af;a *4( ” fkdkE kuz * fuysss 75 *5( ( .Dym;shd kuz *fuys
0= *4(( .Dym;sksh kuz * fuys0= *5(( ” isjqre us,hla ” kuz rka fyda rejka
fyda uq;2 fyda ueKsla fyda m
-4
” uyfKks” fufiao jkdys Ndrosh hq;2hs’ ” iajduSks” uf.a fuz isjqr fmr
fkdmjrk ,oafoa fkd kE .Dym;sfhl2 fj; meusK isjqfrys jsOdkhg meusKsfhus
ksi.s jQfhah’ fuh uu ixhdg Ndr foussshs lsshdo “foka
[ \ q 319 / ]
fkah lshdo Èkafkah’ lshdo
wdhqIu;2kayg fous lshdo fjz’ *4( fkd kEfhl2 flfrys fkd kEh hk yeZ.Suz
we;ssj fmr fkdmjrk ,oafoa .Dym;sfhl2 fj; meusK isjqfryss jsOdkhg
meusfKao kssi.s mps;s fjz’ fkd kEjqfjl2 flfrys jsssu;ss we;af;a fmr fkd
mejerefha ” .Dym;sfhl2 fj; meusK issjqfrys jsOdkhg meusfKao ksi.s mps;s
fjz’ fkd kEjQfjl2 flfrys kEfhl hk yeZ.Suz we;af;a fmr fkd mejerefha
.Dym;sfhl2 fj; meusK isjqfrys jsOdkhg meusfKao ksi.s mps;s fjz’ kEfhl2
flfrys fkd kEfhl hk yeZ.Suz we;af;a Èl2,d fjz’ kEfhl2 flfrys jsu;s
we;af;a Èl2,d fjz’ kEfhl2 flfrys fkd kEfhl hk yeZ.Suz we;af;a weje;a
fkdfjz’ kEhkag” mejrEjkag” wksfll2 Wfoid ish Okfhka ” jgskd tlla uqo,g
.kq leue;a;yq jssiska fkd jgskd tlla .kshs” Wu;2jQjdyqg ” uq,ska jeroao
l
- fojeks WmlaLg YsCId moh
-5 * fuys 3 wksh;fha
*3(( tl,ays jkdys tla;rd mqreIfhla tla;rd mqreIfhl2g *fuys 09 *4((
fyf;fuzo uuo *fuys 09 *4(( tla;rd msZvqmsKsi yeisfrk NsCIq kula ta
usksiqkaf.a fuz l:di,a,dmh weiqfhah’ * fuys 09 *6( wij,a ;ek tla
mqreIfhla tla mqreIfhl2g * fuys 09 *4(( lSSfhah’fyf;fuzo uuo * fuys 09
*4(( lSfhah’ weje;aks” tfia we;’ Tjzyq udf.a Wmia:dhlfhda fj;s’
-6
blans;s wdhqIau;a WmkFo YdlHmq;1 f;fuz ta mqreIhka huz;efklayso tys
meusKsfhah’meusK ta mqreIhkag f;ms * fuys 00 *4(( bka lskuz m1fhdacko’
uu bka fkd wekaojQjd kuz jkafkuss’ blans;s ta mqreIfhda fodia lsh;a”
fkdi;2g m1ldY lr;a”fkdi;2gq jpk lssh;a’
[ \ q 320 / ]
fuz Y1uKYdlHmq;1fhda fndfyda
n,dfmdfrd;a;2 we;a;dy’ * fuys 00 *7(( flfia kuz wdhH! WmkFo f;fuz wm
jsiska l,ska fkd mjrk ,oafoa meusK isjqfryss jsOdkhg mefKkafkao $
-7
* fuys 0- *3((” WmkFoh” Tn fmr fkdmjrk ,oafoa .Dym;sfhl2 fj; meusK
isjqfrys jsOdkhg musKsfhyso”‘ ” Nd.Hj;2ka jykai” we;a;h’” “Tyq kEfhda o
fkdkEfhdaoehs “weiQfial’ ” Nd.Hj;2ka kykai” fkd kEfhdahhs” lSfjzh’ *fuys
0- *5((
-8
NsCIqjla Wfoid fkdkEjQ .Dym;Ska fofofkl2 jssiska fyda .Dym;sksshka
fofofkl2 jsiska fyda wms fuz fjka fjka jQ isjqre us,hka fjk fjk isjqre
us
-9
” fkdkEfhda ” kuz * fuys 75 *4(( .Dym;sfhda kuz * fuys 0= *4(( ”
.Dym;sksfhda ” kuz * fuys 0= *5(( ‘ isjqre us
[ \ q 321 / ]
lshdhs’ ‘ t
-0
l1shd isoaOsfhys Èl2,d fjz’,enSfuka ksie.s fjz’ ixhdg fyda .Khdg fyda
mqoa.,fhl2g fyda Ndrosh hq;2h’uyfKks” fufiao jkdys Ndrosh hq;2h’ ”
iajduSks” uf.a fuz isjqr fmr fkdmejrefha fkdkE .Dym;sfhl2 fj; meusK
isjqfrA jsOdkhg meusKssfhuss’ksssie.sss jsh’ uu fuh ixhdg Ndr fouss”
fokafkah” fokakdyqh” wdhqIau;2kag fous lshd osh hq;2h’ * fuys -4 *4(
.Dym;sfhl2 hkakg .Dm;shka lshd fjkia fldg fhdokak’(
3= rdc YsCIdmoh
– * fuys 3*3((
tl,ays jkdys wdhqIau;a WmkFo YdlHmq;1f.a Wmia:dhljQ uyd wud;Hfhla
wdhqIau;a WmkJo YdlH mq;1g È;fhl2 w; fuz isjqre us,fhka isjqrla us
[ \ q 322/ ] ( a ) 21
uqhs “lSfjzh’fufia lS l,ays ta
È; f;u wdhqIau;a WmkFo YdlH mq;1hkag “wdhqIau;2ka jykafiaf.a lsishuz
j;dj;a lrkafkla we;af;aoehs ” weiQfhah’ tl,ays jkdys tla;rd Wmdilfhla
lsishuz lghq;a;la iËyd wdrduhg .sfhah’ blanss;s wdhqIau;a WmkFo YlHmq;1
f;fuz ta È;hdg ” weje;aks” fuz Wmdil f;fuz NsCIqkaf.a j;dj;a lrkakdhss ”
lSfhah’
3==
blanss;sss ta È; f;u ta Wmdilhdg okajd wdhqIau;a WmkFo YdlHmq;1 f;u huz
;efklayso tys meusKsfhah’meusK” wdhqIau;a WmkFo YdlHmq;1g ‘ iajduSks”
wdhqIau;a f;fuz j;dj;a lrkafkla oelajQfhao” ud jsiska Tyqg oekquz fok
,oS’ wdhqIau;a f;fuz l,ska meusfKajd’ Tyq issjqrlska wkaojkjd we;hss’
lSfhah’ wdhqIau;a WmkFo YdlHmq;1hka f;fuz ta Wmdilhdg lsissjla fkd
lSSfhah’ tl,ays jkdys *4( ta uyd wud;H f;fuz wdhqIau;a WmkFo YdlHmq;1hka
iuSmhg fojkqj;a È;fhl2 hejSSh’ “wdhH!hka jykai” ta issjqr mrsfNda.
lrkfialajd’ wdhH!hka jykafia jsissska ta isjqr mrssfNda. krK,oafoa wmss
olskakg leue;af;uqhs ” lsshdhs’ *5( ;2kafjkqj;a * fuys *4((
3=3
tl,ays jkdyss kshuz.uz jeiaikaf.a /iajSuz ojih’ kshuz.fuys l;sld kjhla
l
[ \ q 323 / ]
3=4
ukqIHfhda ta Wmdilhdg ‘ wdhH!fhks” Tn l2ulafyhska miqj wdfhao $ mKila
ovhhs ’lSfjdah’ blans;s ta Wmdil f;u ta usksiqkag fuz ldrKh oekajQfhah’
ukqIHfhda *4( fodia lsh;a” fkdi;2g m1ldY lr;a” fkdi;2gq jpk lsh;a’ *5( ”
fuz Y1uK YdlHmq;1fhda fndfyda wdYdwe;af;dah’ ,ofohska i;2gq
fkdjkafkdah’ fudjqkag j;dj;a lrkakgo fkdyelsh’ *6( flfia kuz Wmdilhl2
jsiska wog kj;skakehs lshkq ,nkaafka fkdkj;s;aoehs ” lshdhs’ *7( NsCIQyq
fodia lshkakdjQ” fkdi;2g m1ldY lrkakdjQ” fkdi;2gq jpk lshkakdjQ ta
ukqIHhkaf.a jpk weiqjdyqh’ huz ta NsssCIqflfkla fndfyda wdYd ke;a;dyqo
Tjzyq *fuyss4 *6((
3=5
blans;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
3=6
NsCIqjla Wfoid rfcla fyda rdcdud;Hfhla fyda nuqfKla fyda .Dym;sfhla
fyda fuz issjqre us
[ \ q 324 / ]
boska taa È; f;u ta NsCIqjyg
“wdhqIau;2kaf.a jkdys lsis lemlrefjla we;aoehs ” fufia lshkafka kuz ”
uyfKks” isjqre leue;s NsCIqj jsiska lemlrejQ wdrduslfhl2 fyda Wjiqfjl2
fyda *5( ‘ wej; fuz f;u jkdys NsCIQkaf.a lemlrejdhhs ’ oekajssh hq;2h’
*6( boska ta È;f;u ta lemlrejd .sjsiajd ta NsCIqj lrd t
3=7
” NsCIqjlau Wfoid” hkq NsCIqjla ksid”NsCIqjla wruqKq fldg” NsCIqjla
wkaojkq leue;af;a hkqhs’ ‘ rcq kuz ’ hfula rc lrjhsso” Tyqhs’ ‘ rcqf.ka
hefmkafkla ’ hkq hfula ‘ rcqf.ka n;a jegqma ,nkafka kuz ’ Tyqhs’
[ \ q 325 / ]
‘ n1dyauK kuz ’ W;am;a;sfhka
nuqKqhs’ ‘ .Dym;sfhla’ kuz rcqf.ka hefmkakd n1yauKhd yer b;srs
.Dym;sfhdah’ “isjqre us
3=8
” uyfKks” fufiao jkdys Ndrosh hq;2h’ ” iajduSks” fuz uf.a isjqr
;2kajrlg jvd fpdaokd lsrSfuka ijrlg jvd isgSfuka ksmojk ,oS ksi.s jsh’uu
fuh ixhdg Ndrfoushso fokafkahhso” fokakdyqhhso” wdhqIau;2kag foushso”
osh hq;2h’ boska fkd ,efnkafka kuz huz flfkl2f.ka Tyqg isjqre us
[ \ q 326 / ]
f;fuz fyda hd hqq;2h’È;fhl2 fyda
hejsh hq;2h’ ‘ wdhqIau;2ks” f;ms huz NsCCIqjla Wfoid isjqre us,hla
hejzjdyqo th ta NsCIqjg lsisÈ jevla fkdjSh’‘ wdhqIau;ayq iajlSh foag
ysusfjzjd’ ;udf.a foh jskdY fkdflfrAjdhs ’ lshdhs’ fuz tys yrs l1uhls’
fuz tys OrAudkq.; l1uhhs’ ;2kajrlg jvd meusks,s lsrSfuka ijrlg jvd
isgSfuka jevshla hk woyi we;sj ksmojd kuz ksi.ss mps;s fjz ‘ ;2kajrlg
jvd meusks,s lsrSfuka ijrlg jvd isgSfuka ksus;s we;sj ksmojhs kuz ksi.s
mps;s fjz’ ;2kajrlg jvd meusks,s lsrSfuka ijrlg jvd isgSfuka wvqh hk
yeZ.Suz we;sj ksmojd kuz ksi.s mps;s fjz’ ;2kajrlg jvd wvqfjka meukss,s
lsrSfuka ijrlg jvd wvqfjka isgSfuka jevsh hk yeZ.Sfuka Èl2,d weje;a fjz’
;2kajrlg jvd meusks,s lsrSfuka ijrlg jvd isgSfuka jsu;s we;af;a Èl2,d
weje;a fjz’ ;2kajrlg jvd meus,s lsrSfuka ijrlg jvd isgSfuka wvqh hk
yeZ.Suz we;af;a wej;a fkd fjz’ ;2kajrla meus,s lsrSfuka ijrla isgSfuka
;2kajrlg jvd meusks,s lsrSfuka ;2kajrlg jvd isgSfuka meusks,s fkdlr
fohso ysusjre meusks,s fldg fo;ao”Wu;2jQjyqg” uq,ska jeroaola l
JAGATHEESAN CHANDRASEKHARAN
AWAKENED ONE WITH AWARENESS ONE”S FAIR TRADE PRACTICE
http://www.overstock.com/Worldstock-Fair-Trade/Garden-Decor/1479/cat.html
Garden Decor
10 foods that can help you lose weight
Losing
weight is not just about reducing food intake and cutting things out of
your diet. There are a few food stuffs you can add to your diet which
can help with and potentially speed up weight loss. | Realbuzz India
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Be it a short trip to the supermarket, or a visit to
the local vegetable market, here is a list of foods that are packed with
antioxidants, and you should definitely be getting them home.
Tomatoes
Probably the most versatile fruit (yes fruit!); tomatoes are loaded
with lycopene, which is an amazing antioxidant that you can put to use.
Also, tomatoes give you that extra boost of vitamins A and C, which help
keep the body functioning to its optimum level.
Best of all, the tomato ketchup that you use so liberally, also contains a huge amount of lycopene.

-
Corn
A favorite in the monsoons, corn is packed full of antioxidants
lutein, zeaxanthin and vitamin C. Plus, it helps protect your eyes, so
be sure to load up on these on your next trip to the supermarket.
Spinach
You may hate it for all the reasons, but the fact is, Popeye got the
girl (and his muscles too) thanks to this one single greenie. Loaded
with iron, and an amazing blood purifier, spinach is one of the best
foods to add to your diet. It also contains the antioxidant lutein, and
the essentials beta carotene and zeaxanthin which help protect your body
against the various ill-effects of free radical damage.
Berries
Blueberries, strawberries and raspberries are not just meant to be in
your ice creams, make it a point to eat these fruits raw, or as juices.
Loaded with vitamin C, anthocyanins and quercetin, these berries can be
added to your morning cereal, or whip up a handful of berries with a
cup of yogurt, for freshly prepared fruit yogurt.
Bell peppers
They come in three colors and make your salads and pizzas colorful,
but that’s just food for the eye. It may seem to be untrue, but bell
peppers have more vitamin C than an orange; all the more reason to add
them to your pizza toppings. Also, the threesome is known for their
abundance in vitamins A, C and E.
Garlic
It adds flavor to your dishes, and keeps your heart healthy, but
there’s much more to this teeny tiny herb than just this. Garlic helps
lower blood pressure and cholesterol and acts as a natural antibiotic.
Just a clove of garlic contains vitamins A, C, E and the essential
minerals selenium, sodium, iodine, iron, zinc, calcium, magnesium and
potassium.
Brazil Nut
Cabbage, Broccoli,Brussels sprouts
Pomegranate
Garlic
Whole grain
03/29/13
Filed under:
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30313 SATURDAY LESSON 875-THE TIPITAKA-Vinaya Pitaka-Sanghadisesa
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4.
Aniyatakaõóo.
Ime kho panàyasmanto dve aniyatà dhammà uddesaü àgacchanti:
4. 1.
Pañhamaaniyatasikkhàpadaü
1. Tena samayena buddho bhagavà sàvatthiyaü viharati jetavane
anàthapiõóikassa àràme. Tena kho pana samayena àyasmà udàyã sàvatthiyaü
kulupago hoti. Bahukàni kulàni upasaïkamati. Tena kho pana samayena
àyasmato udàyissa upaññhàkakulassa kumàrikà a¤¤atarassa kulassa
kumàrakassa dinnà hoti. Atha kho àyasmà udàyã pubbaõhasamayaü nivàsetvà
pattacãvaramàdàya yena taü kulaü tenupasaïkami. Upasaïkamitvà manusse
pucchi: “kahaü itthannàmà”ti. “Dinnà bhante amukassa kulassa
kumàrakassà”ti.
2. Tampi kho kulaü àyasmato udàyissa upaññhàkaü hoti. Atha kho àyasmà
udàyã yena taü kulaü tenupasaïkami. Upasaïkamitvà manusse pucchi:
“kahaü itthannàmà”ti. “Esàyya ovarake nisinnà”ti. Atha kho àyasmà udàyã
yena sà kumàrikà tenupasaïkami. Upasaïkamitvà tassà kumàrikàya saddhiü
eko ekàya raho pañicchanne àsane alaükammaniye nisajjaü kappesi
kàlayuttaü samullapanto kàlayuttaü dhammaü bhaõanto.
3. Tena kho pana samayena visàkhà migàramàtà bahuputtà hoti.
Bahunattà arogaputtà aroganattà abhimaïgalasammatà. Manussà ya¤¤esu
chanesu ussavesu visàkhaü migàramàtaraü pañhamaü bhojenti. Atha kho
visàkhà migàramàtà nimantità taü kulaü agamàsi. Addasà kho visàkhà
migàramàtà àyasmantaü udàyiü tassà kumàrikàya saddhiü ekaü ekàya raho
pañicchanne àsane alaükammaniye nisinnaü. Disvàna àyasmantaü udàyiü
etadavoca:
“Idaü bhante nacchannaü nappatiråpaü, yaü ayyo màtugàmena saddhiü eko
ekàya raho pañicchanne àsane alaükammaniye [PTS Page 188] [\q 188/]
nisajjaü kappeti. Ki¤càpi bhante ayyo anatthiko tena dhammena, api ca
dussaddhàpayà appasannà manussà”ti.
4. Evampi kho àyasmà udàyã visàkhàya migàramàtuyà vuccamàno nàdiyi.
Atha kho visàkhà migàramàtà nikkhamitvà bhikkhånaü etamatthaü àrocesi,
ye te bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma
àyasmà udàyã màtugàmena saddhiü eko ekàya raho pañicchanne àsane
alaükammaniye nisajjaü kappessatã”ti.
Te evamàhaüsu. Machasaü.
[BJT Page 486] [\x 486/]
5. Atha kho te bhikkhå bhagavato etamatthaü àrocesuü: “saccaü kira
tvaü udàyã màtugàmena saddhiü eko ekàya raho pañicchanne àsane
alaükammaniye nisajjaü kappesi”?Ti “saccaü bhagavà. ” Vigarahi buddho
bhagavà: “kathaü hi nàma tvaü moghapurisa màtugàmena saddhiü eko ekàya
raho pañicchanne àsane alaükammaniye nisajjaü kappessasi. Netaü
moghapurisa appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Yo pana bhikkhu màtugàmena saddhiü eko ekàya raho pañicchanne àsane
alaükammaniye nisajjaü kappeyya, tamenaü saddheyyavacasà upàsikà disvà
tiõõaü dhammànaü a¤¤atarena vadeyya, pàràjikena và saïghàdisesena và
pàcittiyena và, nisajjaü bhikkhu pañijànamàno tiõõaü dhammànaü
a¤¤atarena kàretabbo pàràjikena và saïghàdisesena và pàcittiyena và.
Yena và sà saddheyyavacasà upàsikà vadeyya, tena so bhikkhu kàretabbo.
Ayaü dhammo aniyato”ti.
6. Yo panàti yo yàdiso -pe-
Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
Màtugàmo nàma: manussitthi. Na yakkhã. Na petã. Na tiracchànagatà. Antamaso tadahujàtàpi dàrikà. Pageva mahattarã.
Saddhinti ekato.
Eko ekàyàti bhikkhu ceva hoti màtugàmo ca.
Raho nàma: cakkhussa raho sotassa raho. Cakkhussa raho nàma: na sakkà
hoti akkhiü và nikhaõiyamàne bhamukaü và ukkhipiyamàne sãsaü và,
ukkhipiyamàne passituü. Sotassa raho nàma na sakkà hoti pakatikathà
sotuü.
Pañicchannaü nàma: àsanaü kuóóena và kavàñena và [PTS Page 189] [\q
189/] kila¤jena và sàõipàkàrena và rukkhena và thambhena và kotthaliyà
và yena kenaci pañicchannaü hoti.
Alaükammaniyeti sakkà hoti methunaü dhammaü patisevituü.
Nisajjaü kappeyyàti màtugàme nisinne bhikkhu upanisinno và hoti
upanipanno và. Bhikkhu nisinne màtugàmo upanisinno và hoti upanipanno
và. Ubho và nisinnà honti ubho và nipannà.
Saddheyyavacasà nàma: àgataphalà abhisametàvinã vi¤¤àtasàsanà.
[BJT Page 488] [\x 488/]
Upàsikà nàma: buddhaü saraõaü gatà dhammaü saraõaü gatà saïghaü saraõaü gatà.
Disvàti passitvà.
Tiõõaü dhammànaü a¤¤atarena vadeyya, pàràjikena và saïghàdisesena và
pàcittiyena và. Nisajjaü bhikkhu pañijànamàno tiõõaü dhammànaü
a¤¤atarena kàretabbo pàràjikena và saïghàdisesena và pàcittiyena và.
Yena và sà saddheyyavacasà upàsikà vadeyya, tena so bhikkhu kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmassa methunaü
dhammaü patisevanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmassa methunaü
dhammaü patisevanto”ti. So ce evaü vadeyya: “saccàhaü nisinno no ca kho
methunaü dhammaü patisevi”nti. Nisajjàya kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmassa methunaü
dhammaü patisevanto”ti. So ce evaü vadeyya: “nàhaü nisinno api ca kho
nipanno”ti, nipajjàya kàretabbo. Sà ce evaü vadeyya: “ayyo mayà diññho
nisinno màtugàmassa methunaü dhammaü patisevantoti. So ce evaü vadeyya:
“nàhaü nisinno, api ca kho ñhito”ti. Na kàretabbà.
Sà ce evaü vadeyya: “ayyo mayà diññho nipanno màtugàmassa methunaü
dhammaü patisevanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo. Sà ce
evaü vadeyya: “ayyo mayà diññho nipanno màtugàmassa methunaü dhammaü
patisevanto”ti. So ce evaü vadeyya: “saccàhaü nipanno. No ca kho
methunaü dhammaü patisevi”nti. Nipajjàya kàretabbo -pe- “nàhaü nipanno.
Api ca kho nisinno”ti. Nisajjàya kàretabbo -pe- [PTS Page 190] [\q 190/]
“nàhaü nipanno. Api ca kho ñhito”ti. Na kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmena saddhiü
kàyasaüsaggaü samàpajjanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo
-pe- “saccàhaü nisinno, no ca kho kàyasaüsaggaü samàpajji”nti. Nisajjàya
kàretabbo -pe- “nàhaü nisinno, api ca kho nipanno”ti. Nipajjàya
kàretabbo -pe- “nàhaü nisinno api ca kho ñhito”ti. Na kàretabbo. Sà ce
evaü vadeyya: “ayyo mayà diññho nipanno màtugàmena saddhiü kàyasaüsaggaü
samàpajjanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo -pe-
“saccàhaü nipanno, no ca kho kàyasaüsaggaü samàpajji”nti. Nipajjàya
kàretabbo -pe”nàhaü nipanno. Api ca kho nisinno”ti. Nisajjàya kàretabbo
-pe- “nàhaü nipanno, api ca kho ñhito”ti. Na kàretabbo. [BJT Page 490]
[\x 490/]
Sà ce evaü vadeyya: “ayyo mayà diññho màtugàmena saddhiü eko ekàya
raho pañicchanne àsane alaükammaniye nisinno”ti. So ca taü pañijànàti,
nisajjàya kàretabbo -pe- “nàhaü nisinno, api ca kho nipanno”ti.
Nipajjàya kàretabbo -pe- “nàhaü nisinno api ca kho ñhito”ti. Na
kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho màtugàmena saddhiü eko ekàya
raho pañicchanne àsane alaükammaniye nipanno”ti. So ca taü pañijànàti,
nipajjàya kàretabbo -pe- “nàhaü nipanno api ca kho nisinno”ti. Nisajjàya
kàretabbo -pe- “nàhaü nipanno api ca kho ñhito”ti. Na kàretabbo.
Aniyatoti na niyato pàràjikaü và saïghàdiseso và pàcittiyaü và.
7. Gamanaü pañijànàti nisajjaü pañijànàti àpattiü pañijànàti,
àpattiyà kàretabbo. Gamanaü pañijànàti nisajjaü na pañijànàti àpattiü
pañijànàti, àpattiyà kàretabbo. Gamanaü pañijànàti nisajjaü pañijànàti
àpattiü na pañijànàti, nisajjàya kàretabbo. Gamanaü pañijànàti nisajjaü
na pañijànàti àpattiü na pañijànàti, na kàretabbo.
Gamanaü na pañijànàti nisajjaü pañijànàti [PTS Page 191] [\q 191/]
àpattiü pañijànàti, àpattiyà kàretabbo. Gamanaü na pañijànàti nisajjaü
na pañijànàti, àpattiü pañijànàti, àpattiyà kàretabbo. Gamanaü na
pañijànàti nisajjaü pañijànàti àpattiü na pañijànàti, nisajjàya
kàretabbo. Gamanaü na pañijànàti nisajjaü na pañijànàti àpattiü na
pañijànàti, na kàretabboti.
Pañhamaaniyatasikkhàpadaü niññhitaü.
4. 2.
Dutiyaaniyatasikkhàpadaü
1. Tena samayena buddho bhagavà sàvatthiyaü viharati jetavane
anàthapiõóikassa àràme. Tena kho pana samayena àyasmà udàyã bhagavatà
pañikkhittaü màtugàmena saddhiü eko ekàya raho pañicchanne àsane
alaükammaniye nisajjaü kappetunti tassàyeva kumàrikàya saddhiü eko ekàya
raho nisajjaü kappesi. Kàlayuttaü samullapanto kàlayuttaü dhammaü
bhaõanto. Dutiyampi kho visàkhà migàramàtà nimantità taü kulaü agamàsi.
Addasà kho visàkhà migàramàtà àyasmantaü udàyiü tassà yeva kumàrikàya
saddhiü ekaü ekàya raho nisinnaü, disvàna àyasmantaü udàyiü etadavoca:
“idaü bhante nacchannaü nappatiråpaü, yaü ayyo màtugàmena saddhiü eko
ekàya raho nisajjaü kappeti. Ki¤càpi bhante ayyo anatthiko tena
dhammena, api ca dussaddhàpayà appasannà manussà”ti. Evampi kho àyasmà
udàyã visàkhàya migàramàtuyà vuccamàno nàdiyi.
[BJT Page 492] [\x 492/]
2. Atha kho visàkhà migàramàtà nikkhamitvà bhikkhånaü etamatthaü
àrocesi. Ye te bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti:
“kathaü hi nàma àyasmà udàyã màtugàmena saddhiü eko ekàya raho nisajjaü
kappessatã’ti. Atha kho te bhikkhå bhagavato etamatthaü àrocesuü “saccaü
kira tvaü udàyã màtugàmena saddhiü eko ekàya raho nisajjaü kappesi”?Ti.
“Saccaü bhagavà”. Vigarahi buddho bhagavà: “kathaü hi nàma tvaü
moghapurisa màtugàmena saddhiü eko ekàya raho nisajjaü kappessasi, netaü
moghapurisa appasannànaü và pasàdàya -peeva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha”
“Naheva kho pana pañicchantaü àsanaü hoti nàlaükammaniyaü, ala¤ca kho
hoti màtugàmaü duññhullàhi vàcàhi obhàsituü. Yo pana bhikkhu tathàråpe
àsane màtugàmena saddhiü eko ekàya raho nisajjaü kappeyya, tamenaü
saddheyyavacasà upàsikà disvà dvinnaü dhammànaü a¤¤atarena vadeyya
saïghàdisesena và pàcittiyena và, nisajjaü bhikkhu pañijànamàno dvinnaü
dhammànaü a¤¤atarena kàretabbo saïghàdisesena và pàcittiyena và, yena và
sà [PTS Page 192] [\q 192/] saddheyyavacasà upàsikà vadeyya tena so
bhikkhu kàretabbo. Ayampi dhammo aniyato”ti.
3. Naheva kho pana pañicchannaü àsanaü hotãti apañicchannaü hoti,
kuóóena và kavàñena và kila¤jena và sàõipàkàrena và rukkhena và
thambhena và kotthaliyà và yena kenaci apañicchannaü hoti.
Nàlaükammaniyanti na sakkà hoti methunaü dhammaü pañisevituü.
Ala¤ca kho hoti màtugàmaü duññhullàhi vàcàhi obhàsitunti sakkà hoti màtugàmaü duññhullàhi vàcàhi obhàsituü.
Yo panàti yo yàdiso -pe- bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.
Tathàråpe àsaneti evaråpe àsane
Màtugàmo nàma: manussitthã, na yakkhã na petã na tiracchànagatà.
Vi¤¤å pañibalà subhàsitadubbhàsitaü duññhullàduññhullaü àjànituü.
Saddhinti ekato.
Eko ekàyàti bhikkhu ceva hoti màtugàmo ca.
Raho nàma: cakkhussa raho sotassa raho. Cakkhussa raho nàma na sakkà
hoti akkhiü và nikhaõiyamàne bhamukaü và ukkhipiyamàne sãsaü và
ukkhipiyamàne passituü. Sotassa raho nàma na sakkà hoti pakatikathà
sotuü.
[BJT Page 494] [\x 494/]
Nisajjaü kappeyyàti màtugàme nisinne bhikkhu upanisinno và hoti
upanipanno và, bhikkhu nisinne màtugàmo upanisinno và hoti upanipanno
và, ubho và nisinnà honti ubho và nipannà.
Saddheyyavacasà nàma: àgataphalà abhisametàvinã vi¤¤àtasàsanà.
Upàsikà nàma: buddhaü saraõaü gatà dhammaü saraõaü gatà saïghaü saraõaü gatà.
Disvàti passitvà.
Dvinnaü dhammànaü a¤¤atarena vadeyya saïghàdisesena và pàcittiyena và
nipajjaü bhikkhu pañijànamàno dvinnaü dhammànaü a¤¤atarena kàretabbo
saïghàdisesena và pàcittiyena và, yena và sà saddheyyavacasà upàsikà
vadeyya, tena so bhikkhu kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmena saddhiü
kàyasaüsaggaü samàpajjanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nisinno màtugàmena saddhiü
kàyasaüsaggaü samàpajjanto”ti. So ce evaü vadeyya: “saccàhaü nisinno no
ca kho kàyasaüsaggaü samàpajji”nti. Nisajjàya kàretabbo -pe- “nàhaü
nisinno api ca kho nipanno” ti. Nipajjàya kàretabbo -pe- “nàhaü nisinno
api ca kho ñhito”ti. Na kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho nipanno màtugàmena saddhiü
kàyasaüsaggaü samàpajjanto”ti. So ca taü pañijànàti, àpattiyà kàretabbo
-pe- “saccàhaü nipanno no ca kho kàyasaüsaggaü samàpajjinti”. Nipajjàya
kàretabbo -pe- “nàhaü nipanno api ca kho nisinno”ti. Nisajjàya [PTS Page
193] [\q 193/] kàretabbo -pe- “nàhaü nipanno api ca kho ñhito”ti. Na
kàretabbo.
Sà ce evaü vadeyya: “ayyassa mayà sutaü nisinnassa màtugàmaü
duññhullàhi vàcàhi obhàsantassà” ti. So ca taü pañijànàti, àpattiyà
kàretabbo -pe- “saccàhaü nisinno no ca kho duññhullàhi vàcàhi
obhàsi”nti. Nisajjàya kàretabbo -pe- “nàhaü nisinno api ca kho
nipanno”ti. Nipajjàya kàretabbo -pe- “nàhaü nisinno api ca kho ñhito”ti.
Na kàretabbo.
[BJT Page 496] [\x 496/]
Sà ce evaü vadeyya: “ayyassa mayà sutaü nipannassa màtugàmaü
duññhullàhi vàcàhi obhàsantassà”ti. So ca taü pañijànàti, àpattiyà
kàretabbo -pe- “saccàhaü nipanno no ca kho duññhullàhi vàcàhi
obhàsi”nti. Nipajjàya kàretabbo -pe- “nàhaü nipanno api ca kho
nisinno”ti. Nisajjàya kàretabbo -pe- “nàhaü nipanno api ca kho ñhito”ti.
Na kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho màtugàmena saddhiü eko ekàya
raho nisinno”ti. So ca taü pañijànàti, nisajjàya kàretabbo -pe- “nàhaü
nisinno api ca kho nipanno”ti. Nipajjàya kàretabbo: -pe- “nàhaü nisinno
api ca kho ñhito”ti, na kàretabbo.
Sà ce evaü vadeyya: “ayyo mayà diññho màtugàmena saddhiü eko ekàya
raho nipanno”ti. So ca taü pañijànàti. Nipajjàya kàretabbo -pe- “nàhaü
nipanno api ca kho nisinno” ti. Nisajjàya kàretabbo -pe- “nàhaü nipanno
api ca kho ñhito” ti, na kàretabbo.
Ayampãti purimaü upàdàya vuccati.
Aniyatoti na niyato saïghàdiseso và pàcittiyaü và.
4. Gamanaü pañijànàti nisajjaü pañijànàti àpattiü pañijànàti,
àpattiyà kàretabbo. Gamanaü pañijànàti nisajjaü na pañijànàti àpattiü
pañijànàti, àpattiyà kàretabbo. Gamanaü pañijànàti nisajjaü pañijànàti
àpattiü na pañijànàti, nisajjàya kàretabbo. Gamanaü pañijànàti nisajjaü
na pañijànàti àpattiü na pañijànàti, na kàretabbo. Gamanaü na pañijànàti
nisajjaü pañijànàti, àpattiü pañijànàti, àpattiyà kàretabbo. Gamanaü na
pañijànàti nisajjaü na pañijànàti àpattiü pañijànàti, àpattiyà
kàretabbo. Gamanaü na pañijànàti, nisajjaü pañijànàti, àpattiü na
pañijànàti, nisajjàya kàretabbo. Gamanaü na pañijànàti, nisajjaü na
pañijànàti, àpattiü na pañijànàti, na kàretabboti.
Dutiyaaniyatasikkhàpadaü niññhitaü
5. [PTS Page 194] [\q 194/] uddiññhà kho àyasmanto dve aniyatà
dhammà. Tatthàyasmante pucchàmi, kaccittha parisuddhà. Dutiyampi
pucchàmi, kaccittha parisuddhà, tatiyampi pucchàmi, kaccittha
parisuddhà. Parisuddhetthàyasmanto tasmà tuõhã, evametaü dhàrayàmãti.
Tassuddànaü
Alaükammaniya¤ceva tatheva ca naheva kho,
Aniyatà supa¤¤attà buddhaseññhena tàdinàti.
Aniyatakaõóo niññhito.
5 wksh; fol
m
3 ” wdhqIau;aks” fuz wksh;
OrAu fol lSug meusfK;a’ ” *3( tl,ays jkdys Nd.Hj;a nqÈrcdKka jykafia
ieje;a kqjr wfkamsZvq uy isgdKka jssiska lrjd mQcdlrk ,o fca;jkdrdufhyss
jdih lrk fial’ *4( tl,ays jkdys wdhqIau;a Wodhss f;fuz ieje;a kqjrg
l2ZMm. jQfha jsh’ fndfyda .Dyhkag t
4
blanss;s wdhqIau;a Wodhs f;fuz ta .Dyh huz;efklayso tysss
meusssKssfhah’ meussK” usksiqkaf.ka fukuz we;a;SS fldysoehs weiSSsh’
Tjzzyq ” wdhH!hka jykai” Tzf;dfuda ldurfhys isgskakSSshhss” lSSjdyqh’
blans;s wdhqIau;a Wodhss f;fuz ta l2udrsldj huz ;efklayssso tyss
meKsfhah’ meusK” ta l2udrsldj iuZ. ;ksj” ;ksjQ weh iuZ. ryia lghq;2j,g
fhd.H jeiqKq wiafklays wjia:djg .e,fmk fia wdor l:d lrusskao OrAu
idlpzPd lrusskao yqkafkah’
5
ta ld,fhys uss.dr ud;d jQ jssidLdj fYa1IaG jeo.;2kahhss iuzu;jQ fndfyda
mq;1hka” fndafyda uqKqmqrka” kSfrda. mq;1hka” kSfrda. uqKqmqrka we;a;S
fjhs’ ukqIHfhda odkhkaysoSSo” f.j,aj, W;aijj,oSo ” uyck W;aij
[ \ q 286 / ]
j,oSo” m
6
blans;s *3( us.drud;djQ jsidLd f;dfuda mssg;ajSS NsCIQkag fuz ldrKh
ie< l
7
blans;sss ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l
8
huz NsCIqjla yqol,d jQfha yqol,djQ usssskssia ia;1shla iuZ. jeiqkdjQ”
ffu:qk fiajkhg fhd.HjQ wdikhl ysËSSu flfrAo” ta NsCIqj weoyssh hq;2 jpk
we;ss Wmdisldjla f;fuda oel ;1ssjsssO weje;a w;frka tla;rd weje;lajQ
mdrdcsldfjka fyda ix>dosfiaifhka fyda mps;sfhka fyda lshd kuz NsCIq
f;u yqka nj
[ \ q 287 / ]
mssdosfiaifhka fyda mps;sfhka fyda
lrjsh hq;af;ah’weoysh yels jpk we;s ta Wmdisld f;dfuda huz wdldrhlska
lshkakSo ta NsCIq f;u ta wdldrfhka lrjsh hq;af;ah’ fuz Orauh f;u wksh;
jkafkah’
9
” hfula jkdyss ” hkq NssCIq hkq * fuyss 3 mdrdcslfha moNdckssfha 3+4
fPAo ( *4( “ia;1ssh ” hkq ukqIH ia;1shls’ hCIKshla fkdfjz” fm1a;shla
fkdfjz” ;sssrssika.;jQfjla fkdfjz’ *5( hg;a msssrssfihska tod Wmka
oersh;a ia;1sh kusss’ jevqKsshla .ek lsshkqu ljfrAo$ *6( ” iuZ. “hkq
tlgh’ ‘yqol,djQfha yqol,djqfjl2 iuZ.’ hkq uyKo ia;1sho hk fokakdhs’ ”
ryis.;j ” hkq *7( weyg ryiska lKg ryiska hkqhs’ ” weyg ryiska ” hkq wei
fyda lik l,ays” neu fyda Tijk l,aysss” yssi fyda Tijk l,ays” olskakg
fkdyels fjhss’ ‘lKg ryisssska ‘ hkq m1lD;s l:dj wikakg fkd yelss fjzss’
“jeiqfka ” hkq wdikh m1dldrhlsska fyda fodrmZMjlska fyda meÈrlska fyda
froaolsska fyda jDCIhlska fyda lKqjlsska fyda huzlsssissjlska fyda
legm;lska fyda jeiqfKa fjz’”ls1hdjg fhd.HjQ ” hkq ffu:qk OrAuh fiajkh
lsrSug yels fjz’ *8( “ysËSu lrkafkah ” hkq ia;1sh yqka l,ays NssCIqj ,x
jSSSS yqkafka fyda fyd;af;a fyda fjzo” NssCIqj yqka l,ayss ia;1sh ,x jSS
yqkafka fyda fyd;af;a fyda fjzo” fofokdu yqkafka fyda fyd;af;a fyda
fjzo”" weoysh hq;2 jpk we;s ” hkq meusKs udrA. M, we;s wjfndaO lr.;a
p;2rdhH! i;H we;a;djQ iiak o;a;djq hkqhs’” Wmdissldjla ” kuz nqÈka oyuz
iZ.22ka irK .sh ;ek;a;shls’ mdrdcsl ix>dossfiai mdpss;a;ssh hk ;1sjsO
wdm;a;sj,ska tla;rd tllska lshkafkah’ ysËSu ms>dosfiai mdps;a;sh hk ;2kajeoEreuz OrAuhkaf.ka tllska
oZvqjuz l< hq;2h’ ta weoysh hq;2 jpk we;s
[ \ q 288 / ]
Wmdisld f;dfuda hulsska lshdo thssska ta
NssCIqjg oZvqjuz l< hq;2h’ Tz f;dfuda boska ‘ ud jssisska wdhH!!hka
jykafia ia;1shla iuZ. ffu:qk OrAuh fiajkh lrKq olakd ,oShhs*4( fufia
lsshkafkao” fyf;u th ms
0 *fuys 9 fPaofha ‘ yqkafkao ‘ fjkqjg ‘fyd;af;a”‘ ‘ fyd;af;ao ‘ fjkqjg ‘ yqkafkao ‘ fhdokak’(
-
* fuys 9 fPaofha ‘ ffu:qk OrAuh fiajkh lruska ‘ hkakg ‘ ldh ixi.!hg ‘
lsshdo ‘ffu:qk OrAufhyss fkd yeiqrefKus’ lsshdo fjkia lr fhdod.;
hq;2hsss’ (
3= * fuys 7 fPoh ‘ ffu:qk OrAuh fiajkh fkdflf
33
‘ia;1shlg ffu:qk OrAuh fiajkh lrkq olakd ,oSS ‘ hkakg *4(’ ia;1shla
iuZ. ;ksssjQ tlshla iuZ. ryis.;jQ ffu:qk OrAuhg iqÈiq jeiqK wiqfklays
yqkafka ud jssiska olakd ,oShhs’ *5( lshd fjkia fldg fhdod.; hq;2hs’ (
34
* fuys 33 fPaofha *4( fyf;u th msdosfiahg fyda
mdpss;a;shg fyda kshuhla fkdjQQfha hkqhs’
[ \ q 289 / ]
35
;ksj yssËSSfuz wdYajdohg .ssfha fjushss hdu ms
36
.uk fkdms
fofjkss wksssssh;h’
3 *fuys 3 wksh; 3*3(( tl,ays
jkdys wdhqIau;a Wodhs f;fuz Nd.Hj;2ka jykafia jsiska ;kssjQ ia;1sshla
iuZ. ryiss.;jQfha ffu:qk l1ssshdjg fhd.HjQ wdjrKhjQ wiqfklays ysËSsu
lrkakg kqiqÈiqhhssss m1;ssfCIm lrk ,oShhss *4( ;ksjQ ta l2udrsldj iuZ.u
ffu:qk l1shdjg fhda.HjQ wdjrKhjQ wiafklaysss wjia:djg .e,fmk f,i l:d
lruskao nK lshuskao ysËSu flf
4
fojkqj;a wdrdOkd ,enQ jssidLd Wmdisld f;dfuda ta f.org .shdh’ wdrdOkd
,enQ us.drud;djQ jsidLdj wdhqIau;a Wodhss f;reka l2urssh iuZ.u ;ksj
isgSu oel wdhqIau;a Wodhssg “iajduSks” wdhH!hka jykafia *4( yqol,djQ
ia;1sfhl2 iuZ. ryis.;j ysËSu flf
(a)19
[ \ q 290 / ]
fj;a’ fufiao jkdys wdhqIau;a Wodhssg
jsidLd us.drud;d lshkq ,nk l,ayss;a fkd ms
5
huz NsCIqjla yqol,djQfha yqol,djQ ia;ss1hla iuZ. ryis.;jQ tnÌjQ
wiqfklays ysËSu flfrAo” weoysh hq;2 jpk we;s Wmdisldjla f;dfuda ta
NsCIqj oel fojeoEreuz wdm;a;SSka w;2frka tla;rd ix>dossfiaifhka fyda
mdps;a;sfhka fyda lssshkakSo” NsCIqj ysËSu m1;s{d lrkafka oajsm1ldr
wdm;a;Ska w;2frka tla;rd ix>dosfiaifhka fyda mdpss;a;sfhka fyda
fpdaokd l< hq;af;ah’ weoysh hq;2 jpk we;s ta Wmdisld f;dfuda huz
wdldrhlska lshkafkao ta NsCIq f;u ta wdldrfhka m1;slu! lrjssh hq;af;ah’
fuz OrAuho lSu mrsos lghq;2 nejska wksh; fjz’
6
” wdikh fkdjeiqfKafjz “hkq m1;spzPkak fkd jQfhah” m1dldrhlska fyda fodr
mZMjlska fyda meÈrlsssska fyda froaolska fyda jDCIhlska fyda lKqjlska
fyda legm;lska fyda huz lisjlska jeiqfKa fjz’
”
ffu:qk lrAuhhg fkd iqÈiq “hkq ffu:qk OrAuh fiajkh lrkakg fkdyelsfjz’
ia;1shl yd whym;g fhd.H jpkhkaf.ka l:d lrkakg yelsfjz’ ” hfula jkdys”
hkq ‘ NssCIq ‘ hkq * fuyss 3 mdrdcsssslfha iqoskak nKjfrA 3+4(( ‘ tnÌ
wiqfkl ‘ hkq funÌ wiafkl hkqhs’ ‘ ia;1shla ‘ * fuys 3 wksh;fha 9 *4(
hym;a jpk” whym;a jpk” kmqr weiqre l< jpk” kmqr weiqre fkdl< jpk”
oek.ekSug Yla;su;a kqjke;af;la hkqhs’ *fuys 3 wksh;fha 9 *6( *7((’”
oel”hkq n,d hkqhss’ fojeoEreuz OrAuhka w;2frka ix>dosfiaifhka fyda
mdps;a;ssfhka fyda tla;rd tllska lshkafkah’ NsCIqj ysËSu ms
[ \ q 291 / ]
.kafka ix>dosfiaifhka fyda
mdps;a;sfhka fyda tllska fpdaokd l< hq;af;ah’ ta weoysh hq;2 jpk we;s
Wmdissldj hulsska lshkafkao bka ta NsCIqj fpdaokd lrjsh hq;af;ah’
7
Tz f;dfuda bosska wdhhH!hka jykafia ia;1shla iuZz. ldh ixi.!hg
meusssfkkafka ” ud jsiska olakd ,oSSShs ” fufia lsshkafkao fyf;fuzo th
ms
8
Tz f;dfuda boska “ud jssisk wdhH!hka jykafia yqkafka ia;1shla iuZ. ldh
ixi.!hg meussKsfha olakd ,oafousshs ” lshkafkao” fyf;u th ms
9 boska Tz f;fuda bË.;a wdhH!jykafia bË.;a ia;1sshlg kmqr weiqre l< jpkj,ska lshkafka
[ \ q 292 / ]
udjsiska wik ,oafoahhs lshkafkao ”
fyf;fuzo th ms
0
Tz f;dfuda boska ” ud jsiska wdhH!hka jykafia jeofyd;af;a ia;1sshlg
kmqr weiqrel< jpkj,sska lssssshoaoS weiqfjusshs “lshkafkao” *4(
fyf;fuzo th msss
-
*3( Tz f;dfuda boska ” wdhH!hka jykafia ;ksjQ ia;1shla iuZ. yqol,dj
ryis.;j yqkafka ud jssisska wik ,oSShhs ” lssshkafkao *4( fyf;u th
ms
3=
*3( Tz f;dfuda boska ” ud jsiska wdhH!hka jykafia ;ksjQ ia;1shla iuZ.
yqol,dj ryis.;j yqkafkahhsss lshkafkah’ *4( fyf;u th ms
[ \ q 293 / ]
jqj;a yqkafka fjushs lS l, fydjSfuka
fpdaokd lg hq;2h’ * fuys *3(( ‘ uu fyd;af;a fkdfjusss” tf;l2Èjqj;a
isgsfhushhs ‘ lshkafkah l, fpdaokd fkd lghq;2h’ ” fuzo ” hkqq fmr jQ foh
.ek lshkq .efnz’ ” ksh; ke;” hkq ix>dossfiaih fyda mdps;a;sh lsshd
kssshuhla ke;’
33 * fuyss 3 wksh;fha 3=+ 33 fPao fhdokak’ (
34
wdhqIau;ajreKs” wksh; Ou! fol m1ldY lrk ,oS * fuys 6 jk mdrdcssldj
wjidkfha 377 fPaofha w. ‘ lssfulao fuys msrsisÈo ‘ hk ;ek isssg fhdokak’
* 366 fjks msg(’
http://www.yoganine.com/store.html

AWAKENED ONE WITH AWARENESS Body
http://tradeasone.com/shop/
Fair Trade Gifts & Products
Fair
Trade Store
http://www.yoganine.com/store/uca-ruffatti-all.html
Recycled
Handbags
Uca Ruffatti - Designed & Handcrafted in El
Salvador
|
Handmade
from discarded truck and car tire inner-tubes. The time has come that
we all must collaborate protecting the environment. Twenty years ago,
Uca Ruffatti Manufacturers started manufacturing handmade leather goods,
with that experience we are now manufacturing unique handbags and
accessories using discarded car and truck inner-tubes which we call
“Recybags” - “Fashion with recycling”.
Note : Recycled truck inner-tube rubber has a
variety of
textures & shades of black. MORE |
|
|
http://www.yoganine.com/community_coffee.html
Dean’s Beans
Organic Coffee
Coffee for a
Cause
|
YogaNine
is happy to partner with nine local charities and Dean’s
Bean’s, a fair trade organic roaster, in order to
serve and sell our own label coffees! Each bag of custom
roasted whole beans bears the name of a local charity
and all net profits from their sale go directly to those
charities. Visit our Buddha
Body
cafe…have a cup of coffee or tea and learn more about
how you can help coffee producers earn a living wage,
protect the environment through sustainable agriculture,
and help here at home through financial support and
volunteer efforts. |
|
Gilda’s
Groovy Grind
|

|
12oz
Dark / Medium Blend
|
|
|
|
Mind
(Flavor):
Samba! To this blend from
Brazil & Columbia. Classic taste for breakfast. DARK/MEDIUM BLEND.
Supporting Gilda’s Club of Southern New Jersey
|
Body
(Local Charity): Gilda’s Club of Southern New Jersey:
a community
of South Jersey people whose lives have been touched by
cancer….MORE |
Spirit (Community
Support):
|
- Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
- Cup of Coffee: Tip jar goes to a different charity
each week
- Organic: Our coffee is grown in ways which sustain the environment
- Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
|
|
|
|
Kid’s
Cafe
|

|
12oz
Dark Roast
|
|
|
|
Mind (Flavor):
Flavorful blend of 3 of
the best Ethiopian coffee varieties. DARK ROAST. Supporting CASA of
Atlantic & Cape May Counties & The ALCOVE center for grieving
children
|
Body
(Local Charity):
Supporting the CASA of Atlantic & Cape May
Counties & The ALCOVE center for grieving
children…ALCOVE
& CASA |
Spirit (Community
Support):
|
- Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
- Cup of Coffee: Tip jar goes to a different charity
each week
- Organic: Our coffee is grown in ways which sustain the environment
- Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
|
|
|
|
Cup a’ Compassion
|

|
12oz
Dark / Medium Blend
|
|
|
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Mind (Flavor):
Blend of Costa Rican,
& Peruvian (medium) & Nicaraguan (dark) Coffees. MEDIUM /DARK
BLEND. Supporting Hansen House & the Atlantic County Women’s Center
|
Body
(Local Charity):
Supporting Hansen House,
a residential treatment halfway house for adult males & the
Atlantic County Women’s Center,
a non-profit social service agency dedicated to empowering and supporting women, children and families. |
Spirit (Community
Support):
|
- Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
- Cup of Coffee: Tip jar goes to a different charity
each week
- Organic: Our coffee is grown in ways which sustain the environment
- Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
|
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|
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Feed the Need
|

|
12oz
Light / Dark Blend
|
|
|
|
Mind (Flavor):
Nicaraguan (French roast )
& full bodied Indonesian Sumatran (light roast). LIGHT/DARK BLEND.
Supporting Community Food Bank of New Jersey, Southern Division
|
Body
(Local Charity):
Supporting Community Food Bank of New Jersey, Southern Division,
a nonprofit organization that distributes food and grocery items to
where needy people seek help…FOOD
BANK |
Spirit (Community
Support):
|
- Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
- Cup of Coffee: Tip jar goes to a different charity
each week
- Organic: Our coffee is grown in ways which sustain the environment
- Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
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|
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Birdwatcher’s Brew
|

|
12oz
Decaffeinated
|
|
|
|
Mind (Flavor):
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Supporting the Forsythe Wildlife Refuge & their many environmental
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|
Body
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Supporting the Forsythe Wildlife Refuge & their many environmental advocates & The
Atlantic County SPCA. |
Spirit (Community
Support):
|
- Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
- Cup of Coffee: Tip jar goes to a different charity
each week
- Organic: Our coffee is grown in ways which sustain the environment
- Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
|
|
|
|
Wake up/Shake up!
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|
12oz
Dark Roast
|
|
|
|
Mind (Flavor):
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coffee! from Northern Sumatra !!! High Test Coffee. DARK ROAST.
Supporting The ARC of Atlantic County & Their programs.
|
Body
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private non-profit organization that has been making a difference in
the lives of people with developmental disabilities and their families
since its founding in 1961…MORE |
Spirit (Community
Support):
|
- Bag of Coffee: All net profits ($2.00 per bag) go to the designated local charity
- Cup of Coffee: Tip jar goes to a different charity
each weekfee is grown in ways which sustain the environment
- Fair Trade: Growers are paid a living
wage and work in safe & healthy conditions. “Fair Trade” helps to
end poverty one community at a time through long term commitment
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03/28/13
Filed under:
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Posted by:
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29313 FRIDAY LESSON 874-THE TIPITAKA-Vinaya Pitaka-Sanghadisesa
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
Nation is Elephant
of BSP!
with Congress, other regional parties and BJP!
People are just fed up
For Mayawati!
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html

“Holding onto anger is like drinking poison and expecting the other person to die.”


“One is not a great one because one defeats
or harms other living beings. One is so called because one refrains from defeating
or harming other living beings.”
~ The Buddha
“The eating of meat extinguishes the seed of
great compassion.”~
The Buddha
Mahaparini
bbana Sutta
NIBBANA SUTTA: In no circumstances should
one eat meat or fish ” nor animal corpses, found in the jungle, for instance
” nor even accept from a donor a meal which contains an abundance of flesh-foods.
The very contact of other food with meat is deemed defiling and requires purification
of the food by water.
To put the flesh of an animal into one’s belly makes it a grave yard for cows, pigs, sheep,
fowl, and fish, to mention the most common.
Call Us By Our True Names
The last time you ordered me for dinner,
you forgot my true name.
I am not a wonton.
Call me by my true name.
I am a pig.
I was killed unhappily,
even if you eat me happily.
I am not a nugget.
Call me by my true name.
I am a chicken.
I was killed unhappily,
even if you eat me happily.
I am not a burger.
Call me by my true name.
I am a cow.
I was killed unhappily,
even if you eat me happily.
I am not a fillet.
Call me by my true name.
I am a fish.
I was killed unhappily,
even if you eat me happily.
I am not foie gras.
Call me by my true name.
I am a goose.
I was killed unhappily,
even if you eat me happily.
The next time you order me for dinner,
please call me by my true name… if you can…
which I hope you will not… anymore.
Shen Shi’an from moonpointer.com
Yogis should at all times avoid fish, meat, and so forth, should eat with
moderation, and avoid foods that are not conducive to health.
Kamalashila
Add some lentils to your life.
If you’re in a hurry,
canned lentils are a really convenient option.
Cooking lentils from scratch is pretty simple, unlike beans and
chickpeas. No soaking required, just simmer in a pot like pasta until
the lentils are tender (about 15-20 minutes). Drain and use. Lentil bolognese, lentil tacos, lentil
burgers, lentil lasagna, lentil chili—there are endless possibilities.
Canned legumes.
Canned white beans or chickpeas will be equally as satisfying
and quick. Try
mashed chickpeas with Veganaise for a change.
Grate Brazil nuts, not cheese.
Consider Brazil nuts. Just finely grate your buts with a Microplane and
use anywhere you’d normally be reaching for the parmesan.
Make the most of mushrooms.
Just pop them in the oven
with a little garlic, thyme, and a generous drizzle of olive oil. Leave
for about a half-hour until tender and juicy.
Order the vegetarian option for a change.
‘Vegetarian’ option on restaurant menus can be surprisingly
delicious. Next time you’re out, why not give the veggie lasagna or the
veggie burger a go?
Try some tofu.
While tofu may have a reputation for being pretty bland, it’s
actually a great protein sponge for soaking up flavor. Try cubes of tofu
in your favorite curry or stew. Crumbled tofu tends to work well when you’ve had enough of lentils. Or try scrambled
tofu with a little curry powder and a softened onion.
Cream it with tahini.
Love creamy sauces? Then tahini, or ground sesame seed paste, could
be just the thing if you’re looking for a dairy-free alternative.
Drizzle this nutty sauce over roast vegetables or make a dressing by
combining equal amounts of tahihi, lemon juice, and water.
Go nuts.
Nuts are a great way to
add crunch and protein to veggie meals. They’re also a wonderfully
portable snack for vegetarians and carnivores alike.
Embrace the avocado.
Avocado salad
with a handful of nuts is one of my favorite vegan lunches. And don’t
forget guacamole.
Delve into dark chocolate.
Fortunately
there’s a whole world of vegan-friendly dark chocolate to explore. You
could even get creative and serve a few different dark chocolates from
different regions or chocolates with different cocoa contents, and have a
little chocolate tasting party to end a meal.
Lentil ragù with zucchini ‘noodles’ recipe

Serves 2
Inspired by the good old family classic spag bol (or spaghetti
bolognese), these baked zucchini noodles are one of the favorite options
for gluten-free comfort food. It’s handy to have a mandoline or
vegetable peeler to get lovely fine noodles. You could serve the lentil
ragu with pasta if you prefer.
Feel free to add to the lentils – I’ve kept it super simple but a little garlic, onion, chilli or even basil would work.
- 2 zucchini, sliced into ribbons
- 1 can lentils (400g / 14oz), drained
- 4 tablespoons tomato paste
- grated brazil nuts, to serve
- salad greens, to serve
1. Preheat oven to 200C (400F).
2. Layer zucchini ribbons over a baking tray a few layers deep.
Drizzle with olive oil and bake for 10 minutes or until the zucchini is
no longer crunchy.
3. Heat 3-4 tablespoons olive oil in a medium saucepan. Add lentils and tomato paste and cook for a few minutes until hot.
4. Taste and season lentils, adding a little more olive oil or some butter if the tomato is too sharp.
5. Divide zucchini between two plates and top with lentils.
6. Serve with grated Brazil nuts on the side and a green salad
Season with soy sauce.
I recently read a theory the Buddhist monks invented soy sauce as a
way to convince the masses to become vegetarian.
Soy sauce also contains a generous slug of these tasty glutamates. So
it can be a great flavor booster in vegetarian dishes. Other sources
include tomato and mushrooms.
Buddhist Quotes
Meat-Eating &
Vegetarianism
“Being a vegetarian makes it easier for us to
increase our loving kindness and compassion.”
~ Zen Master Thich Thanh
Tu
Udumbara Flowers, Book II
“Every individual who eats flesh
food, whether an animal is killed expressely for him or not, is supporting the
trade of slaughtering and contributing to the violent deaths of harmless animals.”
~
Roshi Philip Kapleau
To Cherish All Life
“It
is a feeble compassion that pulls up short where self-interest begins.”
~
Norm Phelps
The Great Compassion: Buddhism & Animal Rights
“Rather
than encouraging apathy through submissive responses, let us deliver the message
loudly and clearly, that needles killing and suffering is wrong.”
~
Bodo Balsys
Ahimsa : Buddhism and the Vegetarian Ideal
“In his
final teachings before he physically left this earth, the Buddha foresaw that
a situation would arise in the future where those speaking in his name would pervert
his Doctrine and encourage meat consumption. So here, in this great Nirvana Sutra,
he lays down his last will and testament on the matter: in no circumstances should
one eat meat or fish ” nor animal corpses, found in the jungle, for instance
” nor even accept from a donor a meal which contains an abundance of flesh-foods.
The very contact of other food with meat is deemed defiling and requires purification
of the food by water. It is quite evident from all this that the Buddha in no
way condoned the eating of meat and was keen for his monastic and lay followers
to abjure the uncompassionate practice of meat eating and follow the pure path
of vegetarian Mahayana. In this, we would be wise and benevolent to follow him.”
-
Dr. Tony Page
Buddha - Self: The “Secret” Teachings of the Buddha
in the Mahaparinirvana Sutra, Vol. 2
“When we bring mindfulness to
the dinner table, it suffuses the rest of our life as well. We become more sensitive
to the well-being of animals, of the environment, and of ourselves and our families.
We are more aware of the choices we make in all areas of our life. We enjoy food
more, know that, while the obtaining of even plant foods necessitates some suffering,
the amount and kind of suffering is dramatically reduced when we leave meat off
our shopping lists and out of our kitchens. We become more aware of how meat consumption
feeds violence and anger.”
-
Kate Lawrence
Mindfulness in the Marketplace: Compassionate Responses to Consumerism
“When we have acquired an awareness of the fact that all beings have
been our mothers, and when this awareness is constant, the result will be that
when we see meat, we will be conscious of the fact that it is the flesh of our
own mothers. And, far from putting it in our mouths and eating it, we will be
unable to even take it into our hands or smell its odor.”
- Shabkar Tsogdruk
Rangdrol
Food of Bodhisattvas: Buddhist Teachings on Abstaining from Meat
“The Buddha’s teaching leads us to the realization that we must always
strive to harm no sentient being, human or nonhuman, whether or not it is in our
selfish interest to do so.”
~ Norm Phelps
The Great Compassion: Buddhism
& Animal Rights
“The eating of meat extinguishes the seed of
great compassion.”~
The Buddha
Mahaparinirvana Sutra
“Ultimately
the case for shunning animal flesh does not rest on what the Buddha allegedly
said or didn’t say. What is does rest on is our innate moral goodness, compassion,
and pity which, when liberated, lead us to value all forms of life. It is obvious,
then, that willfully to take life, or through the eating of meat indirectly to
cause others to kill, runs counter to the deepest instincts of human beings.”
~
Roshi Philip Kapleau
To Cherish All Life
“There are three ways
of killing that we, as Buddhists, have to restrain: either by directly killing,
indirectly killing, or rejoicing to see others be killed. Not only does this apply
to human life, it should be also extended to all living beings.”
~
Zen Master Thich Thanh Tu
Buddhism for Beginners
“The eating
of meat cannot in any way be considered to be helpful to the practice of the dharma,
neither can the slaughter of animals be considered to be consistent with the Buddhist
teachings of compassion (metta , ahimsa , and karuna ), of loving kindness, or
of the nature of the evocation of the enlightenment-mind. The cruelties associated
with the slaughter of the animal kingdom for human consumption, the pain, fear,
and distress suffered by the animals in the entire process of being fattened for
butchering, as well as the environmental disasters wreaked upon our planet through
the meat industry, are very well documented, and should be understood by all who
claim to be developing bodhicitta, or who wish to.”
~ Bodo Balsys
Ahimsa
: Buddhism and the Vegetarian Ideal
“Meat eating and a compassionate
religion do not go hand in hand.”
~ Bodo Balsys
Ahimsa : Buddhism and
the Vegetarian Ideal
“One of the greatest obstacles to the birth
of bodhichitta in our minds is our craving for meat.”
- Shabkar Tsogdruk
Rangdrol
Food of Bodhisattvas: Buddhist Teachings on Abstaining from Meat
“If there is no meat eater, there will be no animal killer”
-
Shabkar Tsogdruk Rangdrol
Food of Bodhisattvas: Buddhist Teachings on Abstaining
from Meat
“To put the flesh of an animal into one’s belly makes one
an accessory after the fact of its slaughter, simply because if cows, pigs, sheep,
fowl, and fish, to mention the most common, were not eaten they would not be killed.”
~
Roshi Philip Kapleau
To Cherish All Life
“We can do no greater
harm that to kill another sentient being. Killing is the ultimate expression if
indifference to the well-being of others. All, except in the most extreme circumstances,
cherish life. In the contemporary hell of the modern slaughterhouse animals cry
out and cower in terror when they realize that their life is nearing a premature
end. All beings, except in the most desperate circumstances, try to escape death.”
~
Bodhipaksa
Vegetarianism
“One is not a great one because one defeats
or harms other living beings. One is so called because one refrains from defeating
or harming other living beings.”
~ The Buddha
Dhammapada, Ch. 19 (15/270),
Max Muller, Trans.
“The Buddha said time and time again in the sutras
such things as: “My followers should give up all evil actions that directly
or indirectly injure others.” One may disregard his words; one may consciously
lead others to commit evil in provisioning oneself with meat. One may think, “There
are always skillful means in the sutras and tantras that counteract the evil so
that I shall still be pure of stain.” And one can let oneself off the hook
by telling oneself that there are substances to be placed into the animals’ mouths
and words that can be whispered in their ears and impressed upon their minds so
that they will not remain in the lower realms. But to do all this reveals a complete
failure to grasp the meaning of the Buddha’s teaching. It is a perversion of the
Dharma.”
- Shabkar Tsogdruk RangdrolFood of Bodhisattvas: Buddhist Teachings
on Abstaining from Meat
“Although one can sympathize with lay person
trying to break their attachment to a diet featuring meat, it is something else
again to extend those sympathies to monks, priests, and teachers. What business
have these latter to propound the Dharma when they possess neither the perception
nor compassion to see the connection between meat eating and the killing of harmless
animals, and when they lack the self-discipline to put Buddhist compassion before
the pleasure on their palates’ What right have they to wear the Buddha’s robes
when they won’t or can’t honor the bodhisattva vows they recite daily to liberate
all beings?”
~ Roshi Philip Kapleau
To Cherish All Life
“Buddhism
cannot be true to itself until Buddhists resolve their ambivalence toward nonhuman
animals and extend the full protection of their compassion to the most harmless
and helpless of those who live at our mercy in the visible realms.”
~
Norm Phelps
The Great Compassion: Buddhism & Animal Rights
“Buddhism
teaches the doctrine of karma, which is the law of cause and effect relating to
our actions. Karma means that whatever one sows, one reaps, be it good or evil.
The consequences of meritorious acts are always good. Evil acts, on the other
hand, ensure painful retribution. Buddhists are aware that we are constantly creating
new karma by our actions. One who believes in the law of causation, therefore,
will be careful not to cause pain to people, animals, plants, or the earth itself,
for harming them is simultaneously harming oneself.”
~ Ven. Sunyana Graef
The
Foundations of Ecology in Zen Buddhism
“Usually when people look
at the Buddhist precepts, they understand them in terms of human relationships
” Do not kill. Do not steal. Do not lie. Of course these are about human
relationships, but what do they mean in terms of the environment? There is a particular
kind of stealing that we do when we clear-cut forests, when topsoil is washed
into rivers. There is a particular kind of killing that we do when we wipe out
whole species. These precepts are taught not only as they relate to humans but
also how they relate to the environment, to the ten thousand things. Not only
the sentient, ‘feeling’ beings’deer, muskrat, beaver’ but to the rocks, trees
and river. All of it.”
~ John
Daido Loori Roshi
“Zen’s Radical Conservative,” Shambhala Sun, July
2001
“The beginning of mindful eating is the realization that eating
meat is not about the meat-eater; it is about the animals who are tormented and
killed.”
~ Norm Phelps
The Great Compassion: Buddhism & Animal
Rights
“Farmed animals are not future Buddhas donating their flesh
out of compassion for those of us who have developed a craving for it. They are
victims of our greed from whom we steal the most precious gift any of us has:
life.”
~ Norm Phelps
The
Great Compassion: Buddhism & Animal Rights
“Aware of the suffering
caused by the destruction of life, I am committed to cultivating compassion and
learning ways to protect the lives of people, animals, plants, and minerals. I
am determined not to kill, not to let others kill, and not to support any act
of killing in the world, in my thinking, and in my way of life.”
~ The
First Mindfulness Training, Thich Nhat Hanh
The Heart of Buddha’s Teaching
“Buddhism teaches us that all our suffering issues from our desires.
A desirous mind state generates harmfulness in all its forms, both toward others,
and toward ourselves. As has been witnessed throughout the millennia in both monastic
and strong lay practice in several traditions, when one goes without meat or fish,
one may well find oneself released from the desire for these foods (although not
instantly, of course) and one may even “soften” to the suffering of
all creatures through a closer identity with them. Vegetarianism can be an aid
to learning to live a life of actions taken outside the realm of doing harm. It
is hard to say, in fact, which may come first, and which way the cycle may spiral
” non meat eating leading to sympathy for the plight of animals, or growing
sympathy arising from deep and dedicated spiritual practice leading to a gathering
unwillingness to cause harm by supporting animal slaughter. But it becomes clear,
along the road to vegetarianism, that the less meat one desires, the closer one
feels toward all life, the more harmless one feels, and the more aware of the
suffering of the helpless beasts one is. If, and possibly only if, vegetarianism
is supported by involved and sincere spiritual practice, it serves to soften us
up. It actually (forgive me) tenderizes us. “
~ Sensei Sevan Ross
Vegetarianism
and Zen Practice
“The perpetuators of the Buddha dharma have a moral
responsibility to the rest of humanity to be at the forefront of the change away
from blood-letting and killing, and not surreptitiously fostering it because of
their lack of will to change their habits or mode of thinking concerning the animal
kingdom.”
~ Bodo Balsys
Ahimsa Buddhism and the Vegetarian Ideal
“If a man can control his body and mind and thereby refrains from eating
animal flesh and wearing animal products, I say he will really be liberated.”
~
The Buddha
From the Surangama Sutra
“People
who eat meat often make the excuse that it is natural to do so, that people were
meant to eat meat. They promote this idea, and then freely indulge in taking the
lives of their fellow creatures, thereby creating extensive hatred and enmity-karma.
“
~ Great Master Lianchi Zhuhung
On Stopping Killing!
“Buddhism
regards all living creatures as being endowed with the Buddha nature and the potential
to become Buddhas. That’s why Buddhism teaches us to refrain from killing and
to liberate creatures instead.”
~ Venerable Master Hsuan Hua
Liberating
Life
“When virtuous mental attitudes, like mindfulness, respect,
and compassion, are invoked to justify nonvirtuous acts like hunting, fishing,
and eating animal products, the mental attitudes are insincere. They are self-deceptions
that we create to justify habits that in our hearts we know are wrong, but to
which we have become attached.”
~ Norm Phelps
The Great Compassion:
Buddhism & Animal Rights
As a man values his life,
So do animals
love theirs.
Releasing life accords with the mind of heaven;
Releasing life
agrees with the teaching of the Buddha.
Releasing life unties the snare of
hatred;
Releasing life purifies the taint of sin.
Releasing life enables
one to escape the three disasters;
Releasing life enables one to be free from
the nine kinds of untimely deaths.
Releasing life enables one to love long;
Releasing
life enables one to rise high in an official career;
Releasing life enables
one to gave many children;
Releasing life enables one to have a prosperous
household.
Releasing life dispels anxieties and worries;
Releasing life
reduces sickness and pain.
Releasing life is the compassion Kuan-yin;
Releasing
life is the deed of P’u-hsien.
By releasing life one comes to realize the truth
of no birth.
By releasing life one ends transmigration.
~ Chu-hung
Releasing
Life, on the act of buying and releasing animal meant for slaughter (as cited
in Religious Vegetarianism)
“These days many voices proclaim the
sanctity of human life. Human life should of course be valued highly, but at the
same time the lives of other living beans should also be treasured. Human beings
snatch away the lives of other creatures whenever it suits their purposes. The
way of thinking that encourages this behavior arises from a specifically human
brand of violence that defiles the self-evident laws of the universe, opposes
the growth of the myriad things in nature, and destroys feelings of compassion
and reverence arising from our Buddha-nature. In view of such needless destruction
of life, it is essential that laymen and monks together conscientiously uphold
this precept.”
~ Hakuun Yasutani-roshi on the Precept of Non-Harm
As
quoted in To Cherish All Life
“Perhaps it is part of being human
to question who and what we are. Unfortunately, because we rely almost exclusively
on our senses, the harder we look, the more we misinterpret what we see. We believe
on the one hand that we are an insignificant dot in the universe, separate from
all other humans, much less the natural world. But we also believe that we are
the most highly evolved organism in creation, entitled to use whatever we can
grasp for our own ends.
“Buddhists have a different view of humanity.
In terms of their psycho-spiritual development people stand about midway between
Buddhas and amoebas. However, on an absolute level, people, Buddhas, amoebas,
dogs, streams, and mountains are one and the same. Buddhism addresses the apparent
disparity between what we see and what we actually are. And it does so by delving
into the roots of what it means to be human.”
~ Ven. Sunyana Graef
The
Foundations of Ecology in Zen Buddhism
Sayings of the Buddha from the
Lankavatara Sutra:~
“For innumerable
reasons, Mahamati, the Bodhisattva, whose nature is compassion, is not to eat
any meat.”
~ “For fear
of causing terror to living beings, Mahamati, let the Bodhisattva who is disciplining
himself to attain compassion, refrain from eating flesh.”
~ “Meat
is not agreeable to the wise: it has a nauseating odor, it causes a bad reputation,
it is food for the carnivorous; I say this, Mahamati, it is not to be eaten.”
~
“From eating meat arrogance is born, from arrogance erroneous imaginations
issue, and from imagination is born greed; and for this reason refrain from eating
meat.”
~ “Meat-eating is condemned by the Buddhas, Bodhisattvas,
and Sravakas; if one devours meat out of shamelessness he will always be devoid
of sense.”
~ “Therefore, do not eat meat which will cause terror
among people, because it hinders the truth of emancipation; not to eat meat? this
is the mark of the wise.”
“A person of the deepest spirituality
will also have a tender concern for every aspect of creation. Such an individual
could no more harm a living creature than he or she could harm himself or herself.
Buddhist scriptures contend that a bodhisattva will not even walk on grass lest
it be harmed. Indeed, the first Buddhist precept is the admonition not to kill,
but to cherish all life. This attitude is especially important with respect to
food, since anything we eat must die to sustain us. Still, it is less destructive,
on a relative level, to take the life of a carrot or an apple than to take that
of a more highly evolved form of life, such as a cow, a chicken, or a lobster.
Too, from a purely ecological point of view, it is less detrimental to the environment
to eat as low as possible on the food chain. All this explains why many Buddhists
are vegetarians.”
~ Ven. Sunyana Graef
The Foundations of Ecology in
Zen Buddhism
“It is sad to see how many American Buddhists are managing
to find a self-satisfying accommodation to eating meat. Some airily cite the doctrine
of Emptiness, insisting that ultimately there is no killing and no sentient being
being killed. Others find cover behind the excuse that taking life is the natural
order of things and, after all, “the life of a carrot and that of a cow are
equal.” The truth is, though, that as humans we are endowed with discriminating
minds that we can use to educate ourselves to the implications of our volitional
acts and to choose those foods that minimize suffering to living beings.”
~
Bodhin Kjolhede
“A Debate on Food and Practice,” Tricycle, Winter
1994
“This precept [of non-harm] includes non-killing of beings like
ants, mosquitoes, and cockroaches.”
~ Ven. U. Vimalaramsi
Comments
from his translation of the Anapanasuti Sutta
“When we hunt or fish,
we deliberately kill a defenseless being who wishes us no harm. This is a direct
violation of the First Precept. It is absolutely forbidden to Buddhists. As to
eating meat, we know that the only way we can obtain it is for an animal to be
killed. Therefore, when we eat meat, it is our intent that an innocent animal
should die to satisfy our addiction to flesh. And that underlying intention, no
matter how well hidden behind a smokescreen of rationalizations will block the
growth of compassion and create negative karma.”
~ Norm Phelps
The
Great Compassion: Buddhism & Animal Rights
“Kill and eat is not
a Buddhist principle.”
~ Senaka Weeraratna
From “Export of meat
products from Sri Lanka harms country’s Buddhist image,” Buddhist News Network.
“Veganism is simply letting compassion guide our choice of food. As such,
it is a basic Buddhist practice that ought to be expected of everyone who takes
refuge vows.”
~ Norm Phelps
The Great Compassion: Buddhism & Animal
Rights
“Sincere practitioners feel a natural, visceral compassion
for the goats and sheep as if they were their old mothers. They will have nothing
to do with killing them for the sake of meat. On the contrary, they save life
eagerly; they ransom animals set aside for slaughter and release them. Otherwise,
it is like trying to punch someone who isn’t there. Showing compassion for animals
after they have been killed and the meat is being eaten? reciting mantras for
the animal?s sake? is nothing but a silly game.”
-Shabkar Tsogdruk Rangdrol
Food
of Bodhisattvas: Buddhist Teachings on Abstaining from Meat
“An understanding
and acceptance of the theory of evolution is important because without that acceptance
there is a perception of a great separation between humans and animals which simply
is not true.”
-David N. Snyder, Ph.D.
Right Understanding
“As
the crisis of feeding the world’s population grows, breeding of animals for human
consumption becomes less acceptable” out of compassion for the suffering
of animals and the awareness that it is a grossly inefficient use of water and
grain. A new relationship with the animal kingdom is part of our changing perception
of the Earth. Animals are part of us, and part of our practice.”
~ Allan
Hunt Badiner
Engaged Buddhist Reader
“The first precept in Buddhism
is “Do not kill.” This precept is not merely a legalistic prohibition,
but a realization of our affinity with all who share the gift of life. A compassionate
heart provides a firm ground for this precept.”
~ Chatsumarn Kabilsingh
Engaged
Buddhist Reader
“Human beings also kill animals not just for food.
They take the animal’s skin to make shoes and hats and clothes. And even that
is not enough. They take these animal’s bones to make necklaces or buttons or
earrings. In short, they kill many, many animals in order to sell the animal parts
for money. Because of these desires and this strong animal consciousness, human
beings fight with each other, and destroy nature. They do not value life. So now
this whole world has many problems; problems with the water, problems with the
air, problems with the earth and food. Many new problems appear every day. These
problems do not happen by accident. Human beings make each and every one of these
problems. Dogs, cats, or lions, or snakes - no animal makes as many problems for
this world as human beings do. Humans do not understand their true nature, so
they use their thinking and desire to create so much suffering for this world.
That is why some people say that human beings are the number one bad animal in
this world. So human beings must soon wake up and find their original seeds, their
original nature.”
~ Zen Master Seung Sahn
The Compass of Zen
“As
a Buddhist, we practice so as to benefit self and others hence we do the six-syllable
mantra practice. However, when we eat meat be it chicken, pork, fish or eggs in
our daily lives, we are creating immense negative karma. If on the one hand, we
chant the mantra and on the other hand, we eat the meat of mother sentient beings,
then our words and actions do not tally with one another. We are not doing as
we preach. Can this be considered as loving kindness and compassion towards sentient
beings” Is this doing good and abstaining from evil” We take refuge
in the Buddha because his teachings could benefit all sentient beings. As a Buddhist,
we should understand the essence of the Buddha’s wisdom and teachings, which is
to do good and abstain from committing evil deeds. Abstaining from evil means
that we have to keep our precepts. Hence we should not take meat. When we are
sick, old or near death, we would go to the doctor, we would practice and do anything
possible to extend our lifespan. However, when we take meat, we are killing sentient
beings that are healthy. How great is our compassion and loving kindness if we
treat sentient beings in such a manner? We should abstain from killing because
it generates immense negative karma. Instead, we should develop loving kindness
and compassion towards all sentient beings.
“In countless rebirth, all
sentient beings have been our parents. When we took rebirth in the human realm,
we had human parents; when we took rebirth in the animal realm, we had animal
parents and so forth. Samsara is such. We need to generate a sense of gratitude
towards our parents in this lifetime and those of our past lives. Hence, we should
be vegetarians and abstain from taking meat. In such a way, we would do good and
give meaning to our practice. By doing so, our practice of the six-syllable mantra
would be able to benefit ourselves and others, and also aid in the flourishing
of the Dharma. There are some people who say that their doctor has advised them
against becoming vegetarians, as they would suffer from malnutrition. This is
a sign that the determination of these people is not strong enough. For if one
has strong determination, one would avoid doing evil deeds at all cost and under
any circumstances. Hence in our daily lives, we should stop committing the negative
deed of eating meat. On this basis, the merits generated from our refuge and practice
of the six-syllable mantra would be inconceivable. We should try to change our
lifestyle towards vegetarianism. We would certainly face difficulties in becoming
full vegetarians. However, when such obstacles arise, we should remember how every
sentient being had at one point or another been our parents. When we remember
this, then we would not take meat just as we would not eat the meat of our parents
of this lifetime.”
~ His Eminence Druwang Konchok Norbu Rinpoche
100
Million Six-Syllable Mantra Retreat
“Put your picket signs up if
you are true compassionate Buddhists trying to walk the Bodhisattva path; and
help end the war against animals. A little one sided war of course, but many forget
that it is actually a war and that the animals are the innocent casualties of
war. But there is no Geneva convention as to how to best look after these prisoners
of human predatoriness, so people continue to entertain and feed themselves on
the slaughtered bodies of those whim they have captured and then bred for their
gluttony.”
~ Bodo BalsysAhimsa Buddhism and the Vegetarian Ideal
“The
member of Buddha’s order “should not intentionally destroy the life of any
being, down even to a worm or an ant.”
~ Mahagga (khandhaka 1, ch. 79)
“Whether now any man kill with his own hand, or command any other to
kill, or whether he only see with pleasure the act of killing - all is equally
forbidden by this law, and many other things which cannot be described one by
one.”
Sha-mi-lu-I-yao-lio
“To save countless beings,
Not
omitting even the least in his intention.”
~ Ph’u-king (kiouen 2)
“The birds and beasts and creeping things?
“tis writ”
Had
sense of Buddha’s vast embracing love,
And took the promise of his piteous
speech.”
~ Sir Edwin ArnoldLight of Asia, bk. 8
“Be kind
to all that lives.”
~ Fo-sho-hing-tsan-king (v. 2, 024)
“I
love living things that have no feet “four-footed creatures, and things with
many feet” May all creatures, all things that live, all beings of whatever
kind, may they all behold good fortune.”
~ Cullavagga (khandhaka 5, ch.
6)
“Every variety of living creature I must ever defend from harm.”
~
Ta-chwang-yan-ling-lun (sermon 62)

Buddhist Folktales and Parables
The Father
A young single father had a son that he loved more than anything in
the world. One day while the father was away, some plunderers burned
down most of his village and kidnapped the little boy.
When the father came back, he mistook one of the burnt corpses as his
son. Completely devastated, he had the body cremated, and put the ashes
in a bag that he always carried around.
Days later, his son escaped from the plunderers, ran back home, and
knocked on the door of the house that his father rebuilt. His father
asked who it was. When the boy answered, “It’s me, your son—please let
me in,” the father, who was still holding the bag of ashes, assumed it
was some other boy playing a cruel joke. “Go away,” he shouted back.
The boy continued to knock and plead to the father, but the father
continued to tell him to leave. Finally, the boy left and never came
back again.
And just like that example, if a person is intently holding to an
idea as the absolute and unmodifiable truth, he won’t be able to open
the door and accept the actual truth when it comes firsthand knocking on
his door.
Salt
A man invited a friend over for dinner one night—but while his friend ate, he did not seem to be enjoying the food.
The man offered him some salt, and the friend sprinkled a little on
the food, ate it, and thought, “This salt really makes the food taste
good. And if just a little salt makes it better, then a lot of salt will
only improve it more.”
He then proceeded to pour a few tablespoons of salt directly into his mouth—and seconds later, he spit it out in disgust.
The man in this story is comparable to people who think that since
moderate eating and drinking has benefits, extreme deprivation must be
even better. They end up starving and depriving themselves, and soon
find out that they have veered from the right Way.
Ten Dollars
One day, a merchant set out on a short trip in order to collect a
debt of ten dollars from a man living several miles away. After paying a
boatman five dollars to take him across a river, the merchant was uable
to find the man, and had to pay another five dollars to make his way
back home. He spent ten dollars and a few hours to collect a ten dollar
debt—and he ultimately ended up empty-handed.
This is analogous to people who obsessively pursue a petty gain, and
end up neglecting much more important matters and periling themselves in
many ways.
A Herd of Cows
A man had a herd of 250 cows and took great care looking after their
welfare. One day, however, a tiger ate one of them—and when the man
noticed this, he thought, “I’ve lost one of my cows, and my herd is
incomplete. What’s the point of having all these other cows?” And with
that, the man drove all the cows off a cliff and to their death.
He is like a person who, after breaking just one precept of
righteousness, thinks, “I’ve broken one, so I might as well abandon them
all.”
Converting Inventory
The son of a wealthy man found some valuable aloe wood at the bottom
of a river, and took it to sell at the bazaar. However, his price was
too high, and he found no buyers. Growing discouraged and desperate, he
noticed a nearby charcoal seller doing brisk sales, and he decided to
burn his aloe wood into charcoal. He managed to sell the charcoal
easily, but the money he got for it was nowhere near the value of the
aloe wood.
This is similar to how some people practice diligently at first to
achieve spiritual goals, but soon grow discouraged at some obstacle, and
choose to abandon great things and give up a great deal in order to
accept a trivial amount.
Trying the Remedy
After being whipped by the King, a man tried treating his lash wounds
by rubbing horse feces on them. Someone else noticed this, and
excitedly thought, “I have discovered a magnificent way to heal wounds.”
He went to his home and ordered his child to whip him severely on the
back—and after the child obeyed, the man happily tried out his newly
discovered remedy.
The King’s Decree
A King had citizens living in a village ten miles from his palace.
This village had fantastic spring water, and the King ordered the
villagers bring him some every day.
The villagers, however, were greatly annoyed and inconvenienced
having to make the lengthy trip. One day, a village leader said, “I’m
going to go to the King and ask him to issue a decree stating that from
now on, the distance from our village to the palace will only be one
mile. This will make our task much easier.”
Afer hearing the man’s request, the King gladly complied and issued
the decree—much to the delight of the villagers. One of them, however,
remarked, “What difference will that make? The distance will remain the
same—only the name will change!”
Nevertheless, the villagers still believed in the King’s decree.
People who cling too much to names and words often act like those villagers.
Man Yells at Water
A thirsty traveler spotted a wooden conduit with water running in it,
and drank until he was satiated. After finishing, he held up his hand
and announced to the water, “I’m done drinking. Stop running.” As the
water continued to run, the man grew angry and yelled, “I’m done
drinking, and I just told you to stop! Why are you still running?”
A bystander noticed this and remarked, “Why don’t you just leave the water instead of yelling for it to stop flowing?”
The man’s behavior is similar to people who, rather than doing what
is necessary, just verbally demand that something happen, and then
become angry when it doesn’t.
Lots of Work, Little Reward
A man spent months carving and polishing a large rock into a toy cow.
He did an enormous amount of work, yet it resulted in very little.
This is analogous to people who work hard merely to excel others in
fame. If they were motivated by the supreme fruits instead of fame, the
payoff for their efforts would be much greater.
Spotting Gold
A man mistakenly thought he spotted gold in a pond, and dove in to
retrieve it. After coming up empty handed and stirring up the water’s
mud, he got out of the pond and waited for the mud to settle. When it
did, he once again saw what he thought was gold, and dove in to get it.
He got out and sat by the pond for a few minutes, and then his father came walking by and said, “Why are you all wet and tired?”
The man replied, “ I spotted gold in the lake, and I dove in to get it, but all to no avail.”
The father looked at the pond, which had settled down again, and saw
the gold, but could tell that it was actually a reflection of gold on a
tree behind them. He turned around and looked at the tree, and the gold
was there. He showed it to his son, and the son got the gold.
The Fast Eater
The day after their marriage, a newlywed couple was eating a meal
together—and for no apparent reason, the husband was wolfing down his
food like there was no tomorrow.
One day, his wife said to him, “My beloved husband, no one is going to steal your food. Why don’t you slow down and enjoy it?”
The husband snappily replied, “That’ts my secret. I can’t tell you.”
Upon hearing this, the wife became even more curious about her
husband’s bizarre eating habits, and asked once again in an affectionate
tone. Finally, the husband replied, “I eat like this because my family
has eaten quickly for as long as we can trace back our history. I’tm
just following our custom.”
Many people act like this man. Rather than considering whether what
they’re doing is right or wrong, they simply say, “This is how our group
has done things for as long back as we can remember, and that is why we
do it now,” and they persist in these actions without modifying them,
all the way until their death.
Man Hides Rice in His Mouth
A man visited his wife’s family, and noticed that they were hulling
rice. The man, greatly desiring to eat some, waited until they left the
room, and then grabbed some and put it in his mouth.
But seconds later, his wife came back in the room. She asked him
something, and the husband, with the rice still in his mouth, did not
answer because he did not want to be embarrassed and have the rice
discovered.
Noticing that her husband was not replying, the wife became confused
and concerned, and she examined his cheeks. In a panic, she yelled out
to her father, “My husband has some kind of disorder! There are strange
bulges in his mouth, and he can’t speak!”
The father brought over a doctor, who examined the man and remarked,
“This is a very dangerous condition, and we must take action immediately
and cut this man’s cheek open.”
So he did, and then everyone watched as the rice fell out of the man’s mouth.
Like this example, people often do wrong actions, and then go to such
greeat lengths to hide them that they often put themselves in even
worse situations, and stubbornly persist in the wrong no matter how much
misfortune it results in. They are like the man in this story who went
as far as let his cheek be cut open because he was trying to avoid some
shame—and at the end, his wrong action was revealed anyway.
Wheat Growing Technique
A man observed a farm where wheat was growing very well. He went to
the farmer and asked what he did to make the wheat grow so abundantly,
and the farmer replied, “I leveled the land and added water and manure,
and it’ts been growing like this since them.”
So the man went home eager to duplicate the farmer’s method, and put
water and fertilizer on the field. He also began carefully sowing the
seeds, but as he did, he noticed his feet stepping on the ground, and he
feared that it would damage the seeds.
The man became concerned, and decided to hire four men to hold him in
a chair while he sowed the seeds from the air. The new plan, however,
had its own drawbacks, and the four men holding the chair ended up
stepping on the ground four times as much as the man did previously by
himself.
This man’s example is like when people are on the right way, but then
overcomplicate things and invite wrong actions into their lives. This
is just like the man who exchanged the trampling of two feet for eight
feet.
Eye Pain
A woman was talking to her friend, and mentioned that she had been experiencing pain in her eyes.
“Are they bothering you right now?” asked the friend.
“Yes,” the first lady replied.
The friend thought for a moment and then remarked, “Well, I guess a
person’s eyes will end up hurting at some point during her life. My eyes
aren’t bothering me right now, but I don’t want them to bother me
later, so I’ll just gouge them out.”
A bystander heard her say this and remarked, “What! Your eyes might
bother you every once in a while. But having no eyes at all will cause
many more problems. Before you act so forcefully, you should examine
things further.”
Father Spots Robbers Coming
A father and his son were waling on a path, and noticed some robbers
approaching them. The father was greatly alarmed, and frantically tried
to remove a gold earring his child was wearing. However, the father
couldn’t get them off in time, so he took out his knife and sliced off
the boy’s head. When the robbers finally came to the man and saw that
they had nothing to steal, they passed by, and the father put the boys
head back on his shoulders“but obviously, it did nothing.
This man is like people who, trying to take advantage of a very minor
advantage, expose themselves to major misfortune. And it is also like
those people who cling to one viewpoint, and will not accept the truth
when it comes their way.
The Monkey and the Pea
A monkey ran down from a tree and snatched a huge handful of some
people’s peas. As he ran back up the tree, one of the peas fell from his
hands. He tried to grab it, but in his attempt to catch that one pea,
he dropped all of the others he was carrying. They all fell to the
ground, and some animals ate them.
This is like a person who maintains some righteousness, but then upon
making one small mistake, he doesn’t deal with it properly, and
foolishly throws all righteousness away.
Always Fearing Everything
A forest-dwelling elephant had been living a peaceful life, but one
day a king spotted her and said to his servants, “Take that elephant to
the palace garden and have the instructors train her.”
They did as he said, but the palace trainers were cruel and they
constantly beat the elephant. She was terrified of them, and escaped the
palace and ran all the way to the Himalayas.
After many years passed, the king had forgotten about the elephant,
but the elephant still hadn’t moved on from her experience at the royal
garden. She was still frightened and worried, and grew excessively thin
because she barely ate.
One day, a tree-sprite told her, “Don’t be afraid all of the
time—you’re not in the palace garden anymore. Stop the excessive
worrying, for you are free now.”
The Boat
Just because you used a boat to cross a river, it doesn’t mean you
should pick up the boat after you reached land, and carry it with you
wherever you go.
And just like that boat example, sometimes you should consider using teachings or methods the same way.
The Goldsmith
Imagine a goldsmith that is using tongs and a furnace to melt gold.
If he constantly makes the fire too hot, the gold will get too hot. If
he constantly sprays too much water on it, the gold will not be hot
enough. If he constantly takes it out to examine it, it will never
become refined. However, if he does all these things but each at their
suitable time when needed, and he knows the nature of gold, he will have
no problem at all in molding and refining it.
Just like that example, any practitioner needs to attend to these
three qualities: focus, determination, and composure. If he properly
attends to these things at the right time and circumstance, his mind
will become pliant, brilliant, and pure, just like gold.
Thirsty
A man went wandering on a very hot day. As the hours passed, he
became quite thirsty, and, imagining a mirage of water far away, chased
it as if it were real. As luck would have it, his pursuit of the mirage
lead him right towards a real riverbank, gushing with water. However,
the man, now more thirsty than ever, merely stood next to the water
without taking so much as a single drink.
A bystander noticed him and asked about his bizarre behavior.
“You look extremely thirsty, and yet you’ve been standing here for a minute without taking a drink.”
The man replied, “Well, I am really thistry—but there’s too much water in this river for me, and I can’t finish it all!”
This man is comparable to someone who is presented with numerous
advantages or teachings, and but refuses to take a single one because he
can’t take and maintain all of them. He is putting himself on an
unending cycle of missed opportunities.
The Guide
Several merchants hired a guide to lead them to a certain harbor.
On the way, the group across a famous shrine; and the merchants,
knowing that it was customary to make a human sacrifice whenever passing
it, decided to sacrifice the guide.
Afterwards, they continued on their journey minus the now-dead guide;
and without him, they got lost, wandered the desert for several days,
and eventually died of thirst.
Correct actions are our guides to the Way, similar to how a human
guide can lead travelers to a destination. Some, however, sacrifice
correct actions, and end up lost.
The Starving Man and the Camel
A King noticed that one his servants, a very poor man, had gradually
become thin and weak. In order to help him, the King gave him a camel
that had just died.
The man began to skin the camel, but found that his knife was not
sharp enough. As he searched for a whetstone, someone informed him that
there was one at the top of a nearby tower.
And so, the man went to the tower and climbed it, found the
whetstone, and used it to sharpen his knife. After doing so, he went
back down and continued skinning the camel, but his knife dulled again.
Again, he climbed the tower, sharpened his knife, and went back
down—and again, he skinned the camel some more until his knife became
dull.
And then after continuing this pattern a few more times and growing
exhausted from the trips, he later decided to drag the camel all the way
up the tower and skin it there.
But he obviously would have been best off by bringing the whetstone
down to the camel in the first place, and saving himself all the
unnecessary work.
Wealthy Man’s Spit
Long ago in a small town, everyone competed to gain the favor of an
extremely wealhty man. Even if he spit, someone would hurry to honor him
by putting out the spit with their foot.One villager, however, never
got the opportunity to even do that. So one day, he decided that since
everyone beat him to stepping on the spit before it reached the ground,
he would carefully observe the wealthy man, and step on the spit just as
it was leaving his mouth. Greatly pleased with his plan, he followed
through with it the next day—but he ended up kicking the man right in
the face and injuring him severely! Greatly angered, the other yelled,
“You must be a lunatic! Why did you just kick me in the mouth?”
The reply was, “I did it to gain your favor, Sir. When you spit,
everyone else rushes to step and put it in