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TIPITAKA-ஸுத்தபிடக-Section-A
TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
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>>ஸுத்தபிடக-திக்க நிகாய-Iமெய்யார்வ தியானம் -A. உள்ளுயிர்ப்பு மற்றும் சுவாசித்தல் பிரிவு Sutta Piṭaka >> Digha Nikāya-I. Kāyānupassanā -A. Section on ānāpāna
தமிழ்
நான் இவ்வாறு கேட்டிருக்கேன்:
ஒரு
குறிப்பிட்டதறுவாயில், ஒரு கடைத்தெருவு நகரமான Kammāsadhamma
(கம்மாசதம்மா) வில், Kurus (பாரத்துவாசர்) இடையில் Bhagavā (பகவான்) தங்கி
இருந்தார்.
அவ்விடம், பிக்குக்களுக்கு அவர் உரை நிகழ்த்தினார்:
- பிக்குக்களுக்களா
- பிக்குக்களுக்கு Bhaddante (பந்த்தே) பதில் அளித்தார்.Bhagavā (பகவா) சொற்றார்:
-
இது, பிக்குக்களுக்களா,ஒன்றுமில்லை இனங்களை தூய்மைப்படுத்தும் பாதையில்
நடத்திச் செல்லும், துயரம் மற்றும் புலம்பலை முறியடித்து,
dukkha-domanassa(துக்கம்-துயரம்)மறைவு , Nibbāna(யாவுங் கடந்த நிலை
உணர்தல்) மெய்யாகக் காண்டல்,அதுதான் நான்கு பொருள்கள் கொண்ட
satipaṭṭhānas(விழிப்பு நிலை உளதாந்தன்மை) என கூறலாம்.
மற்றும் எப்படி,பிக்குக்களுக்களே,kāya in kāya (உடலில்
உடலை கவனித்து வசிக்கிரார்? இங்கு பிக்குக்களுக்களா,ஒரு
பிக்கு,காட்டுக்குச் சென்றோ அல்லது மரத்தடிக்குச் சென்றோ அல்லது காலி
அறைகுச் சென்றோ,காலை குறுக்காக கீழ்நோக்கி மடித்துக்கொண்டு அமர்கிரார்,உடலை
செங்குத்தாக சரிசெய்துக்கொண்டு,மற்றும் sati parimukhaṃ. மூச்சு உள்ளே
அல்லது வெளியே சரிசெய்துக்கொள்கிரார். sato இவ்வாறு கவனமான மூச்சு உள்ளே
அல்லது வெளியே செலுத்துகிரார். மூச்சு நீண்டதாக உள்ளே செலுத்தும்போது: நான்
நீண்டதாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு நீண்டதாக வெளியே
செலுத்தும்போது: நான் நீண்டதாக வெளியே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான் குறைவாக உள்ளே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே செலுத்தும்போது:நான்
குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர் தானே
பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:முழு
kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்: kāya-saṅkhāras
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
சம்மதம்படி,பிக்குக்களுக்களே,திறமை கடைசல்காரர்
அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல் உருவாக்குதல்
குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு குறைவான
சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்குக்களுக்களே,ஒரு பிக்கு,மூச்சு நீண்டதாக
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
பாளி
Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
Seyyathāpi,
bhikkhave, dakkho bhamakāro vā bhamakār·antevāsī vā dīghaṃ vā añchanto
‘dīghaṃ añchāmī’ ti pajānāti; rassaṃ vā añchanto ‘rassaṃ añchāmī’ ti
pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
Iti ajjhattaṃ vā kāye
kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati,
ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā
pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya
paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati.
Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
English
Introduction
I. Observation of Kāya
I.Fixing the attention, earnest meditation
A. Section on ānāpāna
A.Section on the Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi, jhāna and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ
B. Section on postures
B.Section on Way of deportment. There are four iriyāpathas or postures, viz. walking, standing sitting, lying down.
C. Section on sampajañña
C.Section on Knowing, understanding, conscious.
D. Section on repulsiveness
D.Section on To expect, await, desire
E. Section on the Elements
E.Section on Primary or elementary substance; principle, element,
material; a property of a primary substance, as colour, taste, sound; an
organ of sense; a bodily principle or humour of which there are three,
phlegm, wind and bile; a constituent of the body, as flesh, blood,
bones; the remains of a body after cremation; a sacred relic; a fossil; a
metal
F. Section on the nine charnel grounds
II. Observation of Vedanā
III. Observation of Citta
IV. Observation of Dhammas
A. Section on the Nīvaraṇas
B. Section on the Khandhas
C. Section on the Sense Spheres
D. Section on the Bojjhaṅgas
E. Section on the Truths
E1. Exposition of Dukkhasacca
E2. Exposition of Samudayasacca
E3. Exposition of Nirodhasacca
E4. Exposition of Maggasacca
Introduction
Thus have I heard:
On one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said:
–
This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa ( Cessation of suffering- Nibbaṇa (Ultimate goal for eternal bliss), the attainment of the right way, the realization of Nibbāna (Ultimate goal for eternal bliss), that is to say the four satipaṭṭhānas(Fixing the attention, earnest meditation).
Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious) satimā (Of retentive memory or active mind/ thoughtful/ reflecting) having given up abhijjhā-domanassa (Covetousness) towards the world. He dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) ātāpī sampajāno( Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā(Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa ( Covetousness) towards the world. He dwells observing citta in citta (The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world. He dwells observing dhamma·s in dhamma·s (and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world.
I. Kāyānupassanā (Fixing the attention, earnest meditation)
A. Section on ānāpāna ( Inhaled and exhaled breath, inspiration and respiration) (Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi (Agreement, peace, reconciliation; tranquillity, self-concentration, calm), jhāna (Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance) and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ)
And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya
(the body in the threshold of the body)? Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya (body) upright, and setting sati parimukhaṃ (Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness In front, before). Being
thus sato (Recollecting, mindful, attentive, thoughtful, conscious)he breathes in, being thus sato (Recollecting, mindful, attentive, thoughtful, conscious) he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he
trains himself: ‘feeling the whole kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own) , I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’.
Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he
trains himself: ‘feeling the whole kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’.
Thus he dwells observing kāya in kāya (the body in the threshold of the body) internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
http://thehamiltonproject.blogspot.in/2011/12/yogi-toobox-anapanasati-sutta.html
Lately, I have
returned to basics and have seen great things result from simply
following the Buddha’s anapana instructions found in the anapanasati sutta.
If practiced to the tee, the anapanasati instructions lead in sequence
to the cultivation of the very factors that come together to fabricate
the sutta style full bodied 100% sensuous 1st rupa jhana and beyond.
Here is the lowdown of how I am currently putting these instructions into action to great effect.
In
the initial instructions the Buddha talks of, notice that he gives a
secondary object/objective along with observing the incoming and
outgoing breath.
“1) Breathing
in long, he discerns, ‘I am breathing in long’; or breathing out long,
he discerns, ‘I am breathing out long.’ Or breathing in short, he
discerns, ‘I am breathing in short’; or breathing out short, he
discerns, ‘I am breathing out short.’ 2)
He trains himself, ‘I will breathe in sensitive to the entire body.’ He
trains himself, ‘I will breathe out sensitive to the entire body.’ 3)
He trains himself, ‘I will breathe in calming bodily fabrication.’ He
trains himself, ‘I will breathe out calming bodily fabrication.”
1)
Notice the first step is to observe the incoming and outgoing breath
discerning its length at the same time. One is not simply staring at the
breath but taking on board a secondary object/objective such as
discerning the length of the breath each time it comes in and out. One
can experiment with just staring at the breath VERSUS staring at it but
also actively discerning the length of it each time it goes in and out.
Notice a difference?
One
is directing thought towards discerning whether the breath is long ,
longer than before, short, shorter than before, becoming sensitive to
the whole body etc etc. Having this secondary object/objective will take
up more of the brain’s capacity so there will be less space to wander.
This
relates to something Tarin of the DhO has written about before. One
engages the mind’s proliferating tendency by giving it more things to
pay attention to as opposed to just the breath. Thus taking on the
secondary object/objective the Buddha gives along with the breath will
engage this very proliferating tendency:
“What
I mean by ‘the sense of seeing’ is, literally, what it is to experience
seeing directly; to perceive is to be engaged in a lively activity and
is what is meant by paying attention. Yet, such attention is likely to
tend toward proliferating stories and fabrications, from persistent
reflection and mental commentary on one hand (when concentration is weak
and/or scattered) to outright hallucination on the other (when
concentration is powerful and/or focused). Those proliferations are to
be avoided. How may these proliferations be avoided? By otherwise
engaging the proliferating tendency. How may the proliferating tendency
be otherwise engaged? By applying the mind further. To what further
apply the mind? To the apprehension (of more) of what is happening. What
more is happening (that is not yet engaged)? The apprehension of (the
apprehension of) perception itself.
To
apprehend perception directly is necessarily also to apprehend that
apprehension is occurring, and to experience in such a manner is to
experience cleanly and clearly, entirely engagedly and encompassedly,
incuding the bodily sense of such experience. To see not just what the
eye sees but what it is to see is therefore to see cleanly and clearly,
entirely engagedly and encompassedly, including the bodily sense of such
seeing. Seeing in this manner engages the energies which otherwise fuel
the proliferating tendency, and so avoids such proliferation. Further,
experiencing seeing as a bodily sense leads to deeper insight into what
the body is, and what perceiving is.”
NOTE:
A yogi should spend enough time on each secondary object/objective
until one is able to follow the instructions without much mind wandering
and distraction. If a whole formal sit is spent on just the 1st
instruction, all the better to master each part before moving onto the
next part.
2)
The Buddha goes onto give more secondary objects/objectives in
sequential order. Once one has mastered somewhat the discernment of the
length of the incoming and outgoing breath without being pulled here and
there by a wandering mind one can then proceed to the next step:
Becoming sensitive to the entire body.
There
are a couple of interpretations of what ‘entire body’ is meant to be.
One interpretation is that it is the ‘breath body’ (the trail of the
breath throughout the body) and another is sensing the entire physical
body as a mass of sensations. I have run with the latter interpretation
as it helps one become aware of one of the factors of the sutta rupa
jhanas: full bodied awareness. The other approach probably does as well.
In the samadhanga sutta the first rupa jhana has the entire body
pervaded and suffused with rapture (joy) and pleasure. It is quite clear
one becomes aware of the entire body, legs, arms, genitals, torso, butt
cheeks, head, shoulders knees and toes. This is coming also from my own
experience. I am able to become aware of the entire body buzzing with vibrations in every nook and cranny.
The
Blessed One said: “Now what, monks, is five-factored noble right
concentration? There is the case where a monk — quite withdrawn from
sensuality, withdrawn from unskillful qualities — enters and remains in
the first jhana: rapture and pleasure born from withdrawal, accompanied
by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
3)
When one has mastered this part of the instruction, one can move onto
the next instruction which is to breath in and out calming bodily
fabrications. I take ‘bodily fabrications’ to be any ‘tension’ felt
anywhere in the body subtle or gross. Once one has become aware of the
of the entire body, one can also become aware of any physical tensions.
They will generally be pretty obvious against the backdrop of the
uniform sensations of the rest of the body. I breath in actively and
mentally ‘letting go’ of the tension, perhaps with a mental ‘letting go’
gesture. One can get a feel for what works for them. Try and keep the
entire body still within view from a panoramic wide angle and simply
‘let go’ of any tensions as I once described in the letting go approach to jhana using the incoming and out going breath as the anchor to keep the mind’s attention suffused throughout the body.
“Once
the mind sees that subtle tension, it is allowed to relax around it. If
you could picture Mother Theresa gently embracing a sick child, that is
how you let the mind relax around it. Very gently not pushing nor
pulling at the tension. I will then continue to let the mind relax
around this tension, allowing it to be there for as long as the tension
is there. I will attentively allow the mind to do this until a natural
process of letting the tension subside and drop away occurs. There is no
manipulation of the tension. Just an acceptance of it and a gentle
action of letting it be and letting it go. Like you would an injured
bird that you have cared for. You take it outside and place it on the
ground and just sit with it till it remembers to use its wings again,
and suddenly it flies off into the air. That is the approach.”
4)
Once one has developed the ability to discern the length of the
incoming and outgoing breath continuously, then become sensitive to the
entire physical body continuously, then breath in and out calming bodily
tensions continuously, the ongoing experience should become quite
joyous. The body will become relaxed and will condition the arising of
‘joy’, or ‘rapture’ as ‘piti’ is translated below. One becomes sensitive
to the ‘joy’ that results from awareness of the body and the calming of
any bodily tensions. One can focus on the mental quality of lightness
of the relaxing mind and allow it to grow and pervade the entire body as
one anchors attention via the breath throughout it.
“4)
He trains himself, ‘I will breathe in sensitive to rapture.’ He trains
himself, ‘I will breathe out sensitive to rapture.’ 5)
He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains
himself, ‘I will breathe out sensitive to pleasure.’ He trains himself,
6) ‘I
will breathe in sensitive to mental fabrication.’ He trains himself, ‘I
will breathe out sensitive to mental fabrication.’ He trains himself,
‘I will breathe in calming mental fabrication.’ He trains himself, ‘I
will breathe out calming mental fabrication.’
5)
When one has become sensitive to ‘joy/rapture’, one can then move onto
becoming aware of ‘pleasure’. For me, pleasure or sukkha will be the
sensations/vibrations felt throughout the body which can be seen to be
quite pleasurable. Allow this to take over the entire focus of the mind;
a body suffused with pleasure.
6) Once
one has mastered the last instruction, one moves onto
becoming sensitive to and calming the mental fabrications. Here any
mental movements at all, thought, images, moods can actively be relaxed
as one did with the bodily fabrications/tension. Simply follow the same
technique of ‘letting go’ of the mental movements and any desires to
maintain them.
If one masters
each of the instructions already mentioned one has actively developed
the very factors that give rise to the first rupa jhana. The first rupa
jhana has as its factors piti (joy/rapture), sukkha
(pleasure/happiness), vitakka (directed thought) and vicara (sustained
thought). What one has done so far with the anapana sati instructions is
to One
is ‘direct thought’ (directing to what? length of breath, rapture,
calming fabrications etc) which when done continuously leads to the flow
of the mind’s atttention and the flow of thought landing continuously
on the object/objective. Eventually it becomes ’sustained thought’. Piti
(joy/rapture) is actively taken as a secondary object/objective along
with the incoming and outgoing breath. So is sukkha (pleasure).
Thus
we have all the first rupa jhana factors in place. Following the
sequence to the tee will develop factors that support the following
factors that in turn support the following factors and so on. A mind
that has ‘engaged the proliferating tendencies’ will be able to become
aware more so of the entire body. When one becoems aware of the entire
body, one can become aware of any hidden physical tensions and actively
calm them down. When physical tensions have been calmed down,
the experience becomes much more pleasant which gives rise to ‘joy’ or
‘rapture’ which also is supported and supports ‘pleasure’.
7), 
and 10) When
one keeps following the instructions that follow, becoming sensitive
then steadying then satisfying then releasing the mind, one strengthens
the qualities that have pervaded the body and mind up to this point.
“7)
He trains himself, ‘I will breathe in sensitive to the mind.’ He trains
himself, ‘I will breathe out sensitive to the mind.’ 8) He trains
himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I
will breathe out satisfying the mind.’ (9) He trains himself, ‘I will
breathe in steadying the mind.’ He trains himself, ‘I will breathe out
steadying the mind.’ 10) He trains himself, ‘I will breathe in releasing
the mind.’ He trains himself, ‘I will breathe out releasing the mind.’
11)
At this point one can start to focus on
the secondary objects/objectives of ‘inconstancy’ of the factors of the
state one finds themselves, i.e. first rupa jhana. 12)
When one is able to see that the fabricated factors of the first rupa
jhana are inherently transient, impermanent and inconstant, one will be
able to focus on cultivating dispassion for such fabrications. Seeing
their inherent transitory inconstant nature leads to dispassion for them
which leads to a reduction in grasping and the ability to focus on the
cessation of the factors of fabrication. When one focuses on the
cessation of such factors, one is able to relinquish them. When there is
no grasping at the factors, they will surely drop away to reveal an
even subtler state i.e. the 2nd rupa jhana. The factors of directed and
sustained thought are the first to drop away revealing the 2nd jhana.
“11) He
trains himself, ‘I will breathe in focusing on inconstancy.’ He trains
himself, ‘I will breathe out focusing on inconstancy.’ 12) He
trains himself, ‘I will breathe in focusing on dispassion [literally,
fading].’ He trains himself, ‘I will breathe out focusing on
dispassion.’ 13) He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ 14) He
trains himself, ‘I will breathe in focusing on relinquishment.’ He
trains himself, ‘I will breathe out focusing on relinquishment.’
Continuing to do 11), 12), 13) and 14)
in each jhana, further factors will drop away to give rise to the next
jhana all the way up to the 8th jhana and then 9th with the cessation of
sanna and vedana.
All of this can
result from simply following the anapanasati sutta instructions to the
tee in sequence, thus engaging the mind’s proliferating tendencies
fueled by the 5 hindrances and
cultivating the very factors that gives rise to the jhanas. One should
make sure to master each instruction first before moving onto the next
as each instruction supports the next instruction.
How meditation helps the mind
Q1. What is the mind?
The mind is what thinks! The mind can be helpful or harmful. If
the mind has poor habits, it will have negative feelings towards others.
If we make the effort to train the mind to improve itself, the thoughts
will be more good-natured and loving towards others and ourselves.
Q2. How can the mind improve?
The mind can purify itself. A part of the mind is always
observing what is happening and it can do the task of improving the
mind. If it learns to observe things as they are, then it will
understand that when there are negative thoughts or emotions, the mind
is distressed. As this observing part of the mind becomes stronger, the
reacting parts of the mind become weaker. The mind becomes more pure and
the suffering is removed.
Q3. How can Anapana meditation help?
You observe the breath coming in and going out, without allowing
any other thoughts. Usually when pleasant thoughts come in the mind, we
want something, and with unpleasant thoughts, there is dislike. But when
we are simply observing the breath, even for a few moments, there is
no negativity polluting the mind. As these moments of purity become
longer, the mind gradually becomes cleaner. It is initially at the
surface level, but this prepares you to later practice Vipassana
meditation, which will clean down to the roots.
Q4. How can we keep focused when the mind is full of thoughts?
That is exactly why we meditate. If the mind was already able to
stay focused, you would not need to meditate. The mind keeps wandering –
this is its habit. All kinds of thoughts come, mostly about the past or
the future. The important thing is how soon we become aware the mind
has wandered. Our job is to keep bringing the mind back to observing the
breath.
Q5. What is pure breath?
Pure breath is when there is only breath. The moment something
else, like a word or an image, is added to the breath it becomes impure.
In Anapana meditation, we work only with pure breath, nothing else
added.
Q6. What is natural breath?
The flow of breath that happens naturally, without making any
extra effort. It may be soft or hard, slow or fast, but we never try to
change how it is. The natural breath comes in and goes out without any
effort on our part. Our job is just to observe it.
Q7. Why do we observe only the breath?
Because we want to know the truth about ourselves. By meditating
with only pure breath, and nothing else, we start to experience this
truth. Our breath is related to our body and also to our mind. We are
observing the breath, and in the process, we begin to know our mind.
When thoughts come in the mind, the mind reacts to these thoughts, and
the breath changes. When we get angry or upset, we notice that the
breath becomes harder and faster. As the mind calms down, the breath
returns to normal. As we understand the mind through observing the
breath, we are able to strengthen our good qualities.
Q8. What are the qualities of a pure mind?
A pure mind is full of love, goodwill and compassion for
everyone. It does not generate anger, ill-will, hatred or greed. With a
pure mind, our thoughts and actions are kind and helpful to ourselves
and others.
Please watch:
http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp
for Buddhist Meditation - Lama Ole Nydahl
05:11 mins
http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp
for Buddhas in Gardens - HD - Calming Nature Buddha Meditation -05:54 mins
http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp
for Buddhism, Meditation Nature & Water - Sublime,Inspiring Buddha Quotes HD Se- 04:08 mins
http://deoxy.org/annex/cwl.htm
http://www.thefullwiki.org/Meditation
http://savanatasisilasa.org/Thripitakaya.htm
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We
added
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thripitaka
books
to
this
site,
in
order
to
keep
all
under
one
umbrella
for
Savanata
Sisilasa
listners.
However,
this
wonderful
work
was
done
by
one
great
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friend
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Ranasinghe).
Therefore,
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download
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books
think
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Meditation
Centres
in
Sri
Lanka
**********************
Kanduboda
Meditation
Centre
Delgoda
Tel.
011
445518
or
011
570306
Located
16
miles
from
Colombo,
accessible
by
bus
route
224
(Colombo/Pugoda).
Started
in
1956,
and
offers
Vipassana
instruction.
The
centre
can
accommodate
up
to
70
meditators
at a
time.
Accommodation,
meals
and
services
are
offered
free
of
charge,
the
centre
being
funded
by
donation.
Meditators
must
dress
in
white
throughout
their
stay
(White
clothing
is
available
for
foreigners).
Meditators
can
stay
for
a
number
of
weeks
or
months,
and
help
can
be
given
with
visa
extensions.
It
is
recommended
that
meditators
undergo
an
initial
training
period
of 3
weeks
at
the
centre.
Tuition
continues
throughout
the
year,
but
as
the
centre
can
be
full
at
times
(particularly
around
poya
days)
it
is
wise
to
telephone
ahead.
_____________________________________________________________
Na
Uyana
Meditation
Centre
Melsiripura
Chief
Incumbent:
Most
Ven.
Nauyane
Ariyadamma
NayakaThero
Telephone:
0375677328
_____________________________________________________________
Nilambe
Meditation
Centre
Nilambe,
Near
Kandy
Telephone
0777-804555
between
6pm
and
9pm
E-mail
address:
upulnilambe@yahoo.com
The
teacher,
until
his
death
in
March
2000,
at
this
centre
was
Godwin
Samararatne,
a
layman
with
extensive
experience
of
teaching
both
in
Sri
Lanka
and
abroad.
Godwin’s
style
was
firmly
within
the
Buddhist
tradition
but
with
an
emphasis
on
metta
(loving-kindness)
and
mindfulness
in
daily
life.
The
emphasis
at
the
centre
under
teacher
Upul
Gamage
continues
to
stress
these
aspects.
The
centre
is
in
beautiful
surroundings
above
a
tea
plantation
outside
of
Kandy.
Meditators
are
expected
to
adhere
to
the
outline
schedule:
On
Poya
(full
moon)
days
there
is
an
optional
Group
Meditation
through
the
night.
On
the
quarter
and
half
moon
days
there
is
an
optional
extended
Group
Meditation
until
midnight.
The
centre
is
easily
reached
by
bus
from
Kandy.
Buses
for
Galaha
pass
Nilambe
Office
Junction
(about
17km).
From
there
it
is a
steep
walk
(or
rickshaw
ride)
through
tea
plantations
to
reach
the
centre.
Alternatively,
taxis
or
autorickshaws
are
available
from
Kandy.
It
is a
good
idea
to
contact
the
centre
in
advance
to
let
them
know
when
you
will
be
arriving.
Advice
can
also
be
sought
from
the
Buddhist
Publication
Society
in
Kandy.
(Autorickshaws
are
often
available
from
the
bottom
of
the
office
junction,
at
Nilambe,
but
the
gate
half
way
up
the
tea
estate
road
is
locked
most
of
the
time.
You
can
try
calling
Nalaka
on
0777-811653
to
get
more
information,
or
to
get
the
gate
opened
in
the
non
meditation
times
if
you
cannot
walk
the
last
mile.)
Meditators
stay
from
one
night
to
several
years,
and
the
centre
can
help
long
term
meditators
with
visa
extensions.
Accommodation
at
the
centre
is
in
single
or
shared
rooms.
The
centre
has
no
electricity
supply,
and
conditions
are
adequate
but
basic.
Although
this
is a
lay
centre,
often
there
are
members
of
the
Sangha
undertaking
personal
retreats
at
Nilambe.
The
centre
charges
400
Sri
Lankan
rupees
per
day
(about
GBP
1.90
sterling,
USD
3.70
at
Feb
2007
rates)
to
foreigners
to
cover
accommodation
and
food.
Sri
Lankans
may
offer
donations
instead.
The
majority
of
longer-term
meditators
are
Westerners,
but
many
Sri
Lankans
also
use
the
centre
(particularly
around
Poya
days).
Teaching
is
available
in
English
and
Sinhala
from
the
resident
teachers.
There
is a
good
library
of
books
and
tapes
in
English
and
Sinhala.
________________________________________________________________
Dekanduwala
Meditation
Centre
Kananwila,
Kahatapitiya,
Horana
Inquiries
and
bookings
should
be
made
through:
Buddhist
Cultural
Centre,
125
Anderson
Road,
Nedimala,
Dehiwala.
This
is a
Vipassana
centre
catering
mainly
to
Sri
Lankan
meditators.
English
and
Sinhala
are
both
spoken
by
the
monk-in-charge,
and
foreign
meditators
are
welcome.
Transport
regularly
leaves
the
BCC
in
Dehiwala
(outskirts
of
Colombo)
to
go
to
the
meditation
centre,
and
the
BCC
should
be
able
to
arrange
an
interview
with
the
teacher
beforehand
should
this
be
required.
The
meditation
centre
is
also
accessible
by
bus
from
Colombo.
The
centre
is
under
the
direction
of
Ven.
K
Wimalajothi.
Chief
Incumbent:
Ven.
Uhumiya
Sumanasara
Thero
Telephone:
0344286334,
0112734256,
2728468
Email
:
BCC456@sltnet.lk
________________________________________________________________
Dhamma
Kuta
Mowbray,
Galaha
Road,
Hindagala,
Peradeniya
Tel:
08-234649
A
meditation
centre
which
follows
the
instruction
of
S.N.Goenka.
Regular
10
day
courses
in
Goenkaji’s
vipassana
method
take
place
at
the
centre.
Please
telephone
for
dates.
Instruction
is
with
the
aid
of
tapes,
and
assistant
teachers
are
in
attendence.
Goenka
follows
the
technique
introduced
by U
Ba
Khin
of
Burma.
After
instruction
in
Anapanasati
(mindfulness
of
breathing),
the
meditator
moves
on
to a
form
of
’sweeping’
meditation,
whereby
mindfulness
of
the
sensations
arising
and
ceasing
in
the
body
lead
to
an
understanding
of
anicca
(impermanance),
and
through
that
an
understanding
of
dukkha
and
anatta.
Instruction
is
available
in
Sinhala
and
English.
No
fees
are
charged,
donations
welcome.
See
dhamma.org
for
more
details
on
this
and
other
Goenka
centres
worldwide.
________________________________________________________________
Lewella
Meditation
Centre
160
Dharmasoka
Mawatha,
Lewella,
Kandy
Tel:
081-4921814
E-mail:
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VOICE OF SARVA SAMAJ
Construction of flyover near Mayawati’s residence started
Lucknow: Work has started
on a flyover at Mall Avenue here, which had raised the hackles of BSP
supremo Mayawati as it would pass near her residence and party office.
The flyover, to be constructed by Uttar Pradesh Bridges Corporation at
an estimated cost of Rs 40 crore, would be 15 m wide, 650 m long and
would be completed in 15 months, official sources said here.
The state government had proposed to construct the flyover in its annual budget.
During a post-budget press conference, UP Chief Minister Akhilesh Yadav
had said that a large number of bridges were being constructed in the
state.
“If anything comes in the way, even then flyover will be constructed,
route will not be changed. Crossing is also there,” he said.
Taking strong exception to the proposal to build the flyover on the road
facing the party headquarters here, BSP member and Leader of Opposition
Swami Prasad Maurya had termed it as “politically motivated”.
“If there is really a need to ease the traffic, an overbridge should
first come up on Vikramaditya Marg which has the residence of SP chief
Mulayam Singh Yadav and also has SP office,” Maurya had said.
“The government should first worry about the traffic jam on the
Vikramaditya Marg before thinking about Loreto Convent-Telibagh route
(on the road facing the BSP office)… If they do not do so, it would
mean that they have wrong intentions for which they would have to pay a
heavy price later,” he had said.
SP govt have wrong intentions which means BSP is treading the right path and SP the wrong path which will certainly bring them down.
A trio of daredevil
musicians known as Led Zipline have taken to the skies for jamming sessions -
dangling 1,000ft above a French gorge. Above, Armin Holzer plays the didgeridoo
while Mich Kemeter relaxes in a hammock hanging on a highline 300m above the
River Verdon in France.
Food as Medicine
HAY FEVER? EAT YOGURT!
Eat lots of yogurt before pollen season.
Also-eat honey from your area (local region) daily.
TO PREVENT STROKE DRINK TEA!
Prevent build-up of fatty deposits on artery walls with regular doses
of tea. (actually, tea suppresses appetite and keeps the pounds from
invading….Green tea is great for our immune system)!
INSOMNIA (CAN’T SLEEP?) HONEY!
Use honey as a tranquilizer and sedative.
ASTHMA? EAT ONIONS!!!!
Eating onions helps ease constriction of bronchial tubes. (onion packs
place on chest helped the respiratory ailments and actually made
breathing better).
ARTHRITIS? EAT FISH, TOO!!
Salmon, tuna, mackerel and sardines actually prevent arthritis. (fish
has omega oils, good for our immune system)
UPSET STOMACH? BANANAS - GINGER!!!!!
Bananas will settle an upset stomach.
Ginger will cure morning sickness and nausea..
BLADDER INFECTION? DRINK CRANBERRY JUICE!!!!
High-acid cranberry juice controls harmful bacteria.
BONE PROBLEMS? EAT PINEAPPLE!!!
Bone fractures and osteoporosis can be prevented by the manganese in pineapple.
MEMORY PROBLEMS? EAT OYSTERS!
Oysters help improve your mental functioning by supplying much-needed zinc.
COLDS? EAT GARLIC!
Clear up that stuffy head with garlic. (remember, garlic lowers
cholesterol, too.)
COUGHING? USE RED PEPPERS!!
A substance similar to that found in the cough syrups is found in hot
red pepper. Use red (cayenne) pepper with caution-it can irritate your
tummy.
BREAST CANCER? EAT Wheat, bran and cabbage
Helps to maintain estrogen at healthy levels.
LUNG CANCER? EAT DARK GREEN AND ORANGE AND VEGGIES!!!
A good antidote is beta carotene, a form of Vitamin A found in dark
green and orange vegetables.
ULCERS? EAT CABBAGE ALSO!!!
Cabbage contains chemicals that help heal both gastric and duodenal ulcers.
DIARRHEA? EAT APPLES!
Grate an apple with its skin, let it turn brown and eat it to cure
this condition. (Bananas are good for this ailment)
CLOGGED ARTERIES? EAT AVOCADO!
Mono unsaturated fat in avocados lowers cholesterol.
HIGH BLOOD PRESSURE? EAT CELERY AND OLIVE OIL!!!
Olive oil has been shown to lower blood pressure.
Celery contains a chemical that lowers pressure too.
BLOOD SUGAR IMBALANCE? EAT BROCCOLI AND PEANUTS!!!
The chromium in broccoli and peanuts helps regulate insulin and blood sugar.
Kiwi: Tiny but mighty. This is a good source of potassium, magnesium,
Vitamin E fibre. It’s Vitamin C content is twice that of an orange.
Apple: An apple a day keeps the doctor away? Although an apple has a
low Vitamin C content, it has antioxidants flavonoids which enhances
the activity of Vitamin C thereby helping to lower the risks of colon
cancer, heart attack stroke..
Strawberry: Protective fruit. Strawberries have the highest total
antioxidant power among major fruits protects the body from cancer
causing, blood vessels clogging free radicals. (Actually, any berry is
good for you..they’re high in anti-oxidants and they actually keep us
young………..blueberries are the best and very versatile in the
health field……..they get rid of all the free-radicals that invade
our bodies)
Orange : Sweetest medicine. Taking 2 - 4 oranges a day may help keep
colds away, lower cholesterol, prevent dissolve kidney stones as well
as lessen the risk of colon cancer..
Watermelon: Coolest Thirst Quencher. Composed of 92% water, it is also
packed with a giant dose of glutathione which helps boost our immune
system.. They are also a key source of lycopene - the cancer fighting
oxidant. Other nutrients
Found in watermelon are Vitamin C Potassium.(watermelon also has
natural substances [natural SPF sources] that keep our skin healthy,
protecting our skin from those darn UV rays)
Guava Papaya: Top awards for Vitamin C. They are the clear winners for
their high Vitamin C content. Guava is also rich in fibre which helps
prevent constipation.
Papaya is rich in carotene, this is good for your eyes. (also good for
gas and indigestion)
Tomatoes are very good as a preventative measure for men, keeps those
prostrate problems from invading their bodies……GOOD AS MEDICINE..
17 Reasons Why You Need a Mango Every Day ~
1. Fights cancer
2. Keeps cholesterol in check
3. Skin cleanser
4. Alkalizes the body
5. Weight loss
6. Regulates diabetes
7. Aphrodisiac
8. Eye care
9. Helps in digestion
10. Heat stroke
11. Strengthens your immune
12. Body scrub
13. Aids concentration and memory
14. High iron for women
15. Reduces Kidney Stones
16. Perfect Snack
17. Stomach Tonic
05/29/13
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935 LESSON 30-05-2013 THURSDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
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>>ஸுத்தபிடக-திக்க நிகாய Sutta Piṭaka >> Digha Nikāya
DN 16 - (D ii 137)
மஹாபரினிப்பண ஸுத்த (அபார வீடுபேற்றுநிலை குறிக்கோள் எய்தல்)
- இறுதி நெறிமுறைக் கட்டளைத்தொகுதி -
இந்த
ஸுத்த (சூத்திரத்தொகுதி ) புத்தர் அவரை பின்பற்றுபவர்கள் பொருட்டு
பற்பலவிதமான கொய்சகமாக்கப்பட்ட மிக முக்கியமான நெறிமுறைக் கட்டளைத்தொகுதி
குழுமத்தை முன்னேற்றமுற்ற இக்காலத்திற்கு நமக்கு கொடுத்திறுக்கிறார்,
தமிழ்
(தம்மாவின் உருப்பளிங்கு)
நான்
Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும் தம்மாவை
வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான
சீடர்)ஆக ஆட்கொண்டு, ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக
எனக்கு, மேலும் niraya (நரகம்) இல்லை, மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை, மேலும்
பாக்கியவீனம், துரதிருஷ்டம், துக்க நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன், sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
மற்றும்
என்ன, Ānanda (ஆனந்தா), தம்மா மீதான அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன், ariyasāvaka (புனிதமான சீடர்) ஆக ஆட்கொண்டு, ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, மேலும்
niraya (நரகம்) இல்லை, மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை, மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை, மேலும் பாக்கியவீனம், துரதிருஷ்டம், துக்க நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன், sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)உடைய வராக குணிக்கப் படுகிரார்.
‘இதிபி ஸொ பகவா அரஹங் ஸம்மாஸம்புத்தொ
விஜ்ஜாசரணஸம்பனொ ஸுகதொ லோகவிது அனுத்தரொ
புரிஸதம்மஸாரதி ஸத்த தேவமனுசானங் புத்தொ
பகவா,தி.
பாளி
தம்மாதாஸ
தம்மாதாஸங்
நாம தம்மா-பரியாயங், யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ அட்டணாவ
அட்டாணங் ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி
கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி
அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி.
கதமொ ச ஸொ, ஆனந்தா,
தம்மாதாஸொ தம்மா-பரியாயவொ, யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ
அட்டணாவ அட்டாணங் ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி
கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி
அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி?
இத்’ஆனந்தா, ஆரியஸாவகொ புத்தே அவெச்சப்பஸாத ஸம்மன்னாகதொ ஹோதி
Idh‘ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti
English
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]
(The Mirror of the Dhamma)
This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.
I will expound the
discourse on the Dhamma which is called Dhammādāsa, possessed of which
the ariyasāvaka, if he so desires, can declare of himself: ‘For me,
there is no more niraya, no more tiracchāna-yoni, no more pettivisaya,
no more state of unhappiness, of misfortune, of misery, I am a
sotāpanna, by nature free from states of misery, certain of being
destined to sambodhi.
And
what, Ānanda, is that discourse on the Dhamma which is called
Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can
declare of himself: ‘For me, there is no more niraya, no more
tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of
misfortune, of misery, I am a sotāpanna, by nature free from states of
misery, certain of being destined to sambodhi?
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]
சிறந்த வீடுபேற்றுநிலை குறிக்கோள் எய்தல் சவுகதநூலின் ஒரு பாகம் - எல்லாம் உணர்வுநிலையின் அடி எல்லை
இந்த சவுகதநூலின் ஒரு பாகம், புத்தரால், அவருடைய
முடிவுறுதல் அப்புறம், அவருடைய பின்பற்றுபவர்களின் நிமித்தம் கொடுக்கப்பட்ட
பற்பல விதிமுறைகள் கொய்சகமாக்கப்பட்டது. அவை, நமக்கு தற்காலத்தில் மிக
முக்கிய இணைகோப்பு விதிமுறைகளை உண்டாக்குகிறது.
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
மற்றும்
என்ன,Ānanda (ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, இன்னும் மேலும்
niraya (நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
Dhamme aveccappasāda:(தம்மா இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
நன்று
தெரிவித்த பகவதா தம்மம் (இயற்சக்தி, கட்டுப்பாடு, நிபந்தனை, வரையறை,
கட்டியம், நிலைமை, நன்னிலை, தகுதி, முறைமை, பண்பு, படிநிலை, தரம்,
உயர்நிலை, மனநிலை, உணர்ச்சிநிலை, ஒப்பந்த விதியின் வரையறைக்கூறு,
கட்டுப்பாடு, முன்னீடு, செயலுக்கு முன்பே பெற்றிருக்கவேண்டிய
இன்றியமையாக்கூறு, குணம், தனியியல்பு, தனித்திறம், தொனி, நயம், உள்ளார்ந்த
தனிக்கூறு, நயநலக்கூறு, பண்புநலம், பண்புக்கூறு, பண்புத்தரம், பண்புவகை,
பண்புப்படி, உடன்பாட்டு எதிர்மறை நிலைக்கூறு,இயற்கைப் பண்பு, தன்மை, உடைமை ,
சொத்து , உரிமைப்பொருள் , ஆதனம், இனப்பொதுப்பண்பு, ஆஸ்தி , செல்வம்,
தனித்தன்மை,சிறப்பியல்பு,இயல்பாய்வு , பண்பான, தனிச் சிறப்பான ,
குறிப்பிடத்தக்க, தனிச்சிறப்புப் பண்பு , வேறுபரத்திக் காட்டும் இயல்பு ,
பண்புருவாக்கும் அடிப்படைக்கூறு , மடர்க்கையின் நேர்க்கூறு , முனைப்பான ,
தனிச் சிறப்பான , குறிப்பிடத்தக்க , தனிப்பண்பு மூலமான , மரபுக் கூறான ,
மரபியைவான, வினை , வினைசெயல் , செய்கடமை , சமயவினைமுறை , நடைமுறைச்சடங்கு ,
நிகழ்ச்சிமுறை , செயற்படு , செயலாற்று , கடனாற்று, காரியம் , கடமை ,
சடங்கு, செயல் புரி , வேலை செய், சார்பு , சார்புலன், செயல்கூறு ,
செயல்படுத்து, பண்ணம், நடைமுறை வழக்கம் , பழக்கம் , வழக்கமான செயல் , சட்ட
நடைமுறை ஒழுங்கும , வாடிக்கை , நீடித்த பயிற்சி , பயிற்சித்தொடர்பு ,
அப்பியாசி , அப்பியாசம், பயிற்சி செய், கடமை , மேலோர்க்குக் காட்டத்தகும்
மட்டுமதிப்பு , பணிவிணக்கம் , அறமுறைக்கடப்பாடு , சட்டக்கட்டுப்
பாட்டுணர்ச்சி , நேர்மைப் பற்றுணர்வு , பொருள் , பருப்பொருள் ,
காட்சிப்பொருள் , புறப்பொருள் , புலனால் அறியப்படும்பொருள் , நானெனும்
தன்மைக்கப் புறம்பானது , கருத்துநோக்கம் , செயல் இலக்கு , குறிக்கோள் ,
நாடும்பொருள் , இலக்கானவர் , உரியவர் , ஆட்பட்டவ . இலக்கு , நோக்கம் ,
எண்ணம், செயப்படுபொருள், காரியம் , உளக்கருத்து , சிந்தனை , கருத்து,
வடிப்பு, இயற்காட்சி , இயல்நிகழ்ச்சி , காரண காரியத்தொடர்பு ஆய்ந்து
காணப்படாச் செய்தி , புலன்குறித்த செய்தி , மனங்குறித்துக் கண்ட செய்தி ,
ஆராய்ச்சிக்குரிய செய்தி , குறிப்பிடத்தக்க ஒன்று , குறிப்பிடத்தக்க
நிகழ்ச்சி , குறிப்பிடத்தக்க ஆள், உணரக்கூடியபொருள் , காட்சி, கவனிக்கப்பட
வேண்டிய நிகழ்வு, தோற்றப்பாடு, கோட்பாடு , வகுத்தமைத்த கொள்கை விளக்கம் ,
போதனைத் தொகுப்பு , சித்தாந்தம் , சமயமுடிபு விளக்கக் கோட்பாடு , அறிவியல்
விளக்க இணைப்புக் கோட்பாடு , அரசியல் தத்துவக் கோட்பாடு, போதனைகள்,
வியப்புணர்த்துஞ்சொல் , வியப்பிடைச்சொல், ஒழுக்கம் , நன்மை , நலம் , நேர்மை
, தகுதி , தன்மை , சிறப்பு , சிறந்த பண்பு , கடமையுணர்வு , நற்குணம் ,
நற்பண்புக்கூறு , புண்ணியம் , நற்கூறு , உள்ளார்ந்த நலம் , உள்ளார்ந்த
ஆற்றல் , பண்புறுதி , பயனுறுதிப்பாடு , கற்பு, கடமையுணர்ச்சி, சமய ஈடுபாடு,
வியப்புணர்த்துஞ்சொல் அல்லது புத்தரின் உண்மை , மெய்ம்மை , உண்மைச்
செய்திகளின் முழுத்தொகுதி , தத்துவம் , ஆழ்ந்த உண்மைச்செய்தி ,
மெய்றுதிப்பாடு , உண்மையுடைமை , இசைவு , பொருத்தம் , மெய்யான செய்தி ,
நிலையான மெய்ப் பொருள் , மெய்யான உரை , புத்தரால் தோற்று விக்கப்பட்ட சமயம
தர்ம சாஸ்திரம் , வேதப்புத்தகம், வேதவசனம், புனித நூல்.)சந்தித்துகோ(
கட்புலனாகிற , பார்க்கக்கூடிய , விளங்கக்கூடிய , வெளிப்படையான , மூடாக்கிற ,
மறைவற்ற, காணக்கூடிய , கண்ணுக்கு தெரிகிற, கண்ணுக்குப் புலப்படும்,
உண்மையாக உள்ள , உண்மையான , நடைமுறையில் உள்ள, நிஜமான , உள்ளபடியான, இந்த
வாழ்வுக்கு உரியதாயிருக்கிற) காலதாமதம் இன்றி உடனடியான அழைக்க , அழைத்தல் ,
உகந்த தனிமையாய், யாவும் ஒவ்வொன்றாக,
தனித்தனியே, ஓர் வழிபாட்டுத்
திருவினைக்குரிய இடம் , ஒரு நீதிப்பீடம் , ஒரு சுவர்ப்பக்க வரை விளிம்பு ,
அறைச்சுவர் உச்சி நெடுக கூரைக்கு அடுத்துக் கீழ் உள்ள அச்சுருவச் சிற்ப
வேலைப்பாடு , முன்கூரை , அறிவுத்திறம்வாய்ந்த , மெய்யறிவார்ந்த , கற்றறிந்த
, முன் விழிப்புடைய ,பார்க்க.
நன்று தெரிவித்த பகவதா தம்மம்
சந்தித்துகோ காலதாமதம் இன்றி உடனடியான அழைக்க , உகந்த தனிமையாய்,
அறைச்சுவர் உச்சி நெடுக கூரைக்கு அடுத்துக் கீழ் உள்ள அச்சுருவச் சிற்ப
வேலைப்பாடு , முன் விழிப்புடைய ,பார்க்க.
இது,
Ānanda (ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
’ஆக எனக்கு, இன்னும் மேலும் niraya
(நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும்
மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna
(புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி.
Sato(கவனமான)
நீர் இருக்க வேண்டும்,bhikkhus (பிக்குக்கள்),மேலும் sampajānos(மாறா
இயல்பு அநித்தியத்தை பகுத்தறிதல்).இது தான் உமக்கு
எங்களுடைய போதனை.
மற்றும் எப்படி,பிக்கு, பிக்குக்கள் sato (கவனமான) இருக்கிரார்? இங்கு,பிக்குக்கள், ஒரு பிக்கு
இப்படி,பிக்குக்கள்,பிக்கு
sato (கவனமான) இருக்கிரார்.மற்றும் எப்படி,பிக்குக்கள், பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்?
இங்கு,பிக்குக்கள்,
இப்படி,பிக்குக்கள்,பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்,Sato(கவனமான)
நீர் இருக்க வேண்டும்,பிக்குக்கள்,மற்றும்sampajānos(மாறா இயல்பு
அநித்தியத்தை பகுத்தறிதல்),இது தான் உமக்கு
எங்களுடைய போதனை.
-ஆனந்தா,
பூவா பருவகாலமாக இருந்த போதிலும், இரட்டை sala (சாலா) மரங்கள் முழு
மலர்ச்சி அடைந்து இருக்கிறது. மற்றும் Tathagata (குறைபாடற்றவரை) வழிபாடு
செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்து, துளி
சிதற, இரத்தினப்பிரபையாகியது. மற்றும் தேவலோக பவழமலர்கள் மற்றும்
சுவர்க்கத்தைச் சேர்ந்த சந்தன மரத் தூள் வானத்தில் இருந்து மழை கீழ் நோக்கி
Tathagata (குறைபாடற்றவர்) உடல் மேலே பொழிந்து, மற்றும் Tathagata
(குறைபாடற்றவரை) வழிபாடு செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே
பூமழை பொழிந்தது. மற்றும் Tathagata(குறைபாடற்றவர்) போற்றுதலைக் காட்டுஞ்
சமிக்கையால் சுவர்க்கத்தைச் சேர்ந்த குரல் ஒலி மற்றும் இசைகருவிகள்
காற்றுவெளியில் வெளிப்படுத்தியது.
இதனால் மட்டும் அல்ல, ஆனந்தா,Tathagata
(குறைபாடற்றவரை) உபசரித்தது, மரியாதை செலுத்தியது, நன்குமதிக்கப் பட்டது,
மனந்திறந்த புகழுரைத்தது, கெளரவம் செலுத்தியது. ஆனால், ஆனந்தா, எந்த ஒரு
பிக்குவோ அல்லது பிக்குனியோ, உபாசகன் அல்லது
உபாசகி,dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, தம்மாவிற்கு
பொருந்துமாறு பயிற்சிக்கிராரோ அவர் Tathagata (குறைபாடற்றவரை) உபசரித்தது,
மரியாதை செலுத்தி, நன்குமதித்து, மனந்திறந்த புகழுரைத்தது, கெளரவம்
செலுத்தி. மிக உயர்ந்த அளவு நேர்த்திவாய்ந்த மனந்திறந்த புகழுரையாற்றுவர்.
இதுக்காக, ஆனந்தா, நீங்கள், நீங்களாகவே பயிற்சித்தல் இதுதான்: நாங்கள்
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, தம்மாவிற்கு
பொருந்துமாறு வாழ்க்கை முறையில் தொடர்ந்திருப்போம்.
உங்கள் சிலர்ருக்கு, ஆனந்தா,இவ்வாறு நேரிடக் கூடும்:
கற்பிப்பவர்
வார்த்தைகள் தீர்ந்து விட்டது, இனி கற்பிப்பவர் இல்லை. ஆனால் இது,
ஆனந்தா, அவ்வாறு ஆலோசனை பண்ணப்படாது. அது, ஆனந்தா,எவை நான் பாடம் படிப்பிது
மற்றும் உங்களை அறிந்திருக்க செய்துமுடித்த Dhamma and Vinaya (தம்மாவும்
வினயாவும்) அது என்னுடைய இறப்புக்கு அப்பால் உங்களுடைய கற்பிப்பவராக
இருக்கும்.
புனிதமானவர்கள் ஏற்றுக்கொள்ளத்தக்க சீலராக குணிக்கப் படுகிரார்.
பாளி
‘இதிபி ஸொ பகவா அரஹம்
ஸம்மாஸம்புத்தொ விஜ்ஜாசரனொஸம்பன்னொ ஸுகதொ லோகவிது அனுத்தரொ புரிஸதம்மஸாரதி
ஸத்தா தேவமனுஸ்ஸானம் புத்தொ பகவா’தி.
தம்மெ அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
ஸ்வாகாதொ பகவதா தம்மொ ஸந்திதிகொ அகாலிகொ எதிபசஸ்ஸிகொ ஒபனேவிகொ பச்சதம் வெதிதப்பொ வின்னுஹி’தி.
ஸங்கே அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
ஸுப்பதிபன்னொ பகவதொ ஸாவகச்ங்கொ,
உஜ்ஜுபதிபன்னொ பகவதொ ஸாவகச்ங்கொ,
ஞாயபதிபன்னொ பகவதொ ஸாவகச்ங்கொ,
ஸாமிசிதிபன்னொ பகவதொ ஸாவகச்ங்கொ, வாதிதம் சத்தாரி புரிஸவுக்கானி, ஏஸ பகவதொ
ஸாவகச்ங்கொ, ஆஹுனெய்யொ பாஹுனெய்யொ அன்ஞலிகாரனியொ அனுத்தரம் புண்யக்கேதம்
லோகஸ்ஸ’தி.
அகந்தேஹி அச்சிதேஹி அஸபலேஹி அக்கம்மாசஸேஹி புஜ்ஜஸ்ஸேஹி வின்யுபஸத்தேஹி அபராமதேஹி ஸமாதிஸம்வதனிகேஹி.
அ
யங் கொ ஸொ,ஆனந்தா,தம்மதாஸொ தம்மா-பரியாயொ, வென ஸம்மன்னாகததொ ஆரியஸாவகொ
ஆக்கன்கமானொ அட்டனாவ அட்டானம் ப்வா-கரேவ்வா ‘
கின-நிரவொ-மி-கின-திரச்சானி-வொனி
கின-பெட்டிவிஸவொ’அபாயொ-துக்கதி-வினிபாதொ,ஸோதாபன்னொ-ஹமஸமி அவினிபாத-தம்மொ
நிவதொ ஸம்போதி-பராயனொ’ தி
ஸதொ, பிக்காவெ, பிக்கு
விஹாரெய்ய ஸம்பஜனொ அ யங் வொ அமாக்ஹம் அனுஸாஸனி.கதான்யச, பிக்காவெ, பிக்கு ஸாதொ ஹோதி? இதா, பிக்காவெ, பிக்கு
காயெ காயானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ
ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; வெதன்னாஸு வெதனானுபஸ்ஸி விஹாரதி
ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; சித்தெ சித்தானுபஸ்ஸி
விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; தம்மேஸு
தம்மானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்.
ஏவங் கொ, பிக்காவெ, பிக்கு ஸாதொ ஹோதி.கதான்யச, பிக்காவெ, பிக்கு ஸம்பஜானொ ஹோதி? இதா, பிக்காவெ.
பிக்கு அபிஹிகந்தெ பதிக்கந்தெ ஸம்பஜானகாரி ஹோதி,
ஆலோகித விலோகித ஸம்பஜானகாரி ஹோதி.ஸமிஞ்ஜிதெ பஸாரிதெ ஸம்பஜானகாரி ஹோதி.
ஸங்காதிபட்டாசிவரதாரனெ ஸம்பஜானகாரி ஹோதி. அஸிதெ பிதெ காவிதெ ஸாவிதெ
ஸம்பஜானகாரி ஹோதி. உச்சாரபஸ்ஸவகம்மா ஸம்பஜானகாரி ஹோதி.
காதெ,திதெ,நிஸின்னெ ஸுதெ ஜாகரிதெ பாஸிதெ துனிஹிபாவெ ஸம்பஜானகாரி ஹோதி.
ஏவங் கொ, பிக்காவெ, பிக்கு ஸம்ப்ஜானொ ஹோதி.ஸாதொ,பிக்காவெ, பிக்கு விஹாரெய்ய ஸம்ப்ஜானொ. அ யங் வொ அம்ஹாகம் அனுஸாஸனி தி.
- ஸப்பாபாலிபுல்லா கொ,
ஆனந்தா, வமகஸாலா அகலப்புப்ஹேஹி. தெ ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி
அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி மனதாரபுப்பாஹானிபி அந்தலிக்ஹா
பாபதந்தி. தானி ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி
ததாகதஸ்ஸ பூஜாய. திப்பானிபி சந்தனாசுன்னானி அந்தலிக்ஹா பாபதந்தி. தானி
ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய.
திப்பானிபி துரியானி அந்தலிக்ஹெ வஜ்ஜந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி
அந்தலிக்ஹெ வட்டந்தி ததாகதஸ்ஸ பூஜாய.
நா கொ, ஆனந்தா, எத்தவதா ததாகதொ ஸக்கதொ வ ஹோதி கருகதொ வ மானிதொ வ
பூஜிதொ வ அபசிதொ வ. யொ கொ. ஆனந்தா, பிக்கு வ பிக்குனி வ உபாஸகொ வ உபாஸிகா வ
தம்மனுதம்மாபதிபன்னொ விஹாரதி ஸாமிசிபதிபன்னொ அனுதம்மாசாரி, ஸொ ததாகதம்
ஸக்கரொதி கரும் கரோதி மானதி பூஜேதி அபசிவதி பரமாய பூஜெய. தஸ்மாத்ஹி ஆனந்தா,
தம்மனுதம்மாபதிபன்னா விஹாரிஸாம ஸாமிசிபதிபன்னா அனுதம்மாசாரி’னோதி.
ஏவன்ஹி வொ ஆனந்தா, ஸிக்ஹிதப்ப நிதி.
-ஸிவா கொ பன்’ஆனந்தா, தும்ஹாகம்ஏவம்’அஸ்ஸ: ‘அதித-ஸத்துக்கம்
பாவசனம், னத்தி நொ ஸத்தா தி. நா கொ பன்’னெதம்.ஆனந்தா, ஏவங் தத்தாத்தம். யொ
வொ, ஆனந்தா, மயா தம்மொ ச வினயொ ச தேஸிதொ பன்னதொ. ஸொ வொ மம்’அசவென ஸத்தா.
And what, Ānanda, is that discourse on the Dhamma
which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so
desires, can declare of himself: ‘For me, there is no more niraya, no
more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness,
of misfortune, of misery, I am a sotāpanna, by nature free from states
of misery, certain of being destined to sambodhi?
At Kusinara
Last Place of Rest
t 
. 
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
Calamity,
accident Own Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni Worthy, venerable, sanctified, holy A venerable person, a holy
man, a saint; one who has attained final sanctification, an arhat
Knowledge, learning, scholarship, science; wisdom Who walks well, happy,
blest Knowing the universe. A common epithet of a Buddha Unrivaled,
preeminent, incomparable, supreme second to none Manhood, virility A
teacher, master see devo Known, understood; possessing knowledge,
enlightened, wise; expanded, full-blown Worshipful, venerable, blessed,
holy. This word is generally used as an epithet or name of a Buddha, in
particular, Sākyamuni see
‘Itipi so bhagavā arahaṃ sammāsambuddho
vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā
devamanussānaṃ buddho bhagavā’ ti.
Dhamme aveccappasāda samannāgato hoti:
He is endowed with Dhamme aveccappasāda:
‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.
Saṅghe aveccappasāda samannāgato hoti:
He is endowed with Saṅghe aveccappasāda:
‘Suppaṭipanno
bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassā’ ti.
bhagavato (N|NOM) => Worshipful, venerable, blessed,
holy. This word is generally used as an epithet or name of a Buddha, in
particular, Sākyamuni
sāvakasaṅgho, => A hearer, listener, pupil; a disciple
ujuppaṭipanno (N|NOM) => Straight, right, direct; straightforward, honest, upright
bhagavato
(N|NOM) => Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni
sāvakasaṅgho, => A hearer, listener, pupil; a disciple
ñāyappaṭipanno (N|NOM) => Method, manner, means; suitable manner, propriety, right conduct, justice
bhagavato
(N|NOM) => Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni
sāvakasaṅgho, => A hearer, listener, pupil; a disciple
sāmīcippaṭipanno (N|NOM) => Correctness, propriety, proper or respectful act or duty
bhagavato
(N|NOM) => Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni
sāvakasaṅgho (N|NOM) => A hearer, listener, pupil; a disciple
yadidaṃ (N|ACC) => Namely, that is to say
cattāri => Four
purisayugāni => Manhood, virility
aṭṭha => Eight
purisapuggalā, => Manhood, virility
esa => see eso
bhagavato
(N|NOM) => Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni
sāvakasaṅgho (N|NOM) => A hearer, listener, pupil; a disciple
āhuneyyo (N|NOM) => Sacrificial, worthy of offerings, worshipful
pāhuneyyo (N|NOM) => Sufficient
dakkhiṇeyyo (N|NOM) => Worthy of offerings
añjalikaraṇīyo
(N|NOM) => The hollow of the joined hand; a respectful salutation
performed by raising the joined hands to the forehead
anuttaraṃ (N|ACC) => Pre-eminence, supremacy
puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good works
lokassā’ => see akkhāyikā and lokāyataṃ
ti. => see iti
Ariya-kantehi sīlehi samannāgato hoti
He is endowed with a sīla which is agreeable to the ariyas,
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
akhaṇḍehi => Unbroken, intact, entire
acchiddehi => Uninjured, intact, faultless
asabalehi => Improper, wrong, sinful
akammāsehi => Intransitive
bhujissehi => A freed slave, a freedman; a freeman
viññūpasatthehi => Intelligent, wise, learned, discreet
aparāmaṭṭhehi => Unconquered
samādhisaṃvattanikehi. => Agreement, peace, reconciliation; tranquillity, self-concentration, calm
Ayaṃ
kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti
This, Ānanda, is the discourse on the Dhamma
which is called Dhammādāsa, possessed of which the ariyasāvaka, if he
so desires, can declare of himself: ‘For me, there is no more niraya, no
more tiracchāna-yoni, no more pettivisaya, no more state of
unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free
from states of misery, certain of being destined to sambodhi.
…
…
Sato, bhikkhave, bhikkhu
vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.
Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
Katha’ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.
kāye => Referring to the body
kāyānupassī => see satipaṭṭhāno
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
vedanāsu => Feeling, sensation, perception; pain, suffering
vedanānupassī => Feeling, sensation, perception; pain, suffering
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
citte => To paint, to variegate
cittānupassī => Name of a nakkhatta
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
dhammesu (N|LOC) => Justly, righteously
dhammānupassī => see anudhammo
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ. => Covetousness
Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha’ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,
bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.
bhikkhu => A beggar; a mendicant friar; a Buddhist monk
abhikkante => Advanced, having approached
Beautiful; excellent,
Withered; exhausted
paṭikkante => To step backwards, retreat, depart; to return
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
ālokite => Looking at, regarding, seeing
vilokite => Looking, a look
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
samiñjite => To be moved, tremble, falter
pasārite => To stretch out, spread out, expand, exhibit, expose
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
saṅghāṭipattacīvaradhāraṇe => One of the three robes of a Buddhist monk
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
asite => A sickle
pīte => Yellow
khāyite => Eaten
sāyite => Lying, sleeping
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
uccārapassāvakamme => Utterance, pronunciation
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
gate => One whose journey is ended, who has reached his destination
ṭhite => Standing up
nisinne => Seated
sutte => A string, thread; a portion of the Buddhist scriptures; a rule, aphorism
jāgarite => Waking, watching, vigil
bhāsite => One who speaks or utters
tuṇhībhāve => Silently, without speaking
sampajānakārī => Knowing, understanding, conscious
hoti. => see bhavati, To be; to exist; to become; to take place; to befall; to behave
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
…
…
–
Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya.
– Ananda, the twin sala trees
are in full bloom, though it is not the season of flowering. And the
blossoms rain upon the body of the Tathagata and drop and scatter and
are strewn upon it in worship of the Tathagata. And celestial coral
flowers and heavenly sandalwood powder from the sky rain down upon the
body of the Tathagata, and drop and scatter and are strewn upon it in
worship of the Tathagata. And the sound of heavenly voices and heavenly
instruments makes music in the air out of reverence for the Tathagata.
Na kho, Ānanda, ettāvatā
Tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo
kho, Ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya
pūjāya. Tasmātih’ānanda, dhammānudhammappaṭipannā viharissāma
sāmīcippaṭipannā anudhammacārin’oti. Evañ’hi vo, Ānanda, sikkhitabba
nti.
It is not by this, Ānanda, that
the Tathāgata is respected, venerated, esteemed, paid homage and
honored. But, Ananda, any bhikkhu or bhikkhuni, layman or laywoman,
remaining dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, living in
accordance with the Dhamma, that one respects, venerates, esteems, pays
homage, and honors the Tathāgata with the most excellent homage.
Therefore, Ānanda, you should train yourselves thus: ‘We will remain
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, living in accordance
with the Dhamma’.
…
…
–
‘Siyā kho pan’ānanda, tumhākaṃ evam’assa: ‘atīta-satthukaṃ pāvacanaṃ,
natthi no satthā’ ti. Na kho pan’etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo,
Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam’accayena
satthā.
–
‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher
have ended, there is no longer a Teacher’. But this, Ānanda, should not,
be so considered. That, Ānanda, which I have taught and made known to
you as the Dhamma and the Vinaya, that will be your Teacher after my
passing away.
…
இத், ஆனந்தா, ஆரியஸாவகொ புத்தே அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:
இத், ஆனந்தா, ஆரியஸாவகொ புத்தே அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.
இந்த சவுகதநூலின் ஒரு பாகம்,
புத்தரால், அவருடைய முடிவுறுதல் அப்புறம், அவருடைய பின்பற்றுபவர்களின்
நிமித்தம் கொடுக்கப்பட்ட பற்பல விதிமுறைகள் கொய்சகமாக்கப்பட்டது. அவை,
நமக்கு தற்காலத்தில் மிக முக்கிய இணைகோப்பு விதிமுறைகளை உண்டாக்குகிறது.
Note: infobubbles on all Pali words except in section with light green background color
Pāḷi
English
…
…
(Dhammādāsa)
Dhammādāsaṃ
nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti.
தம்மதாஸம்
நாம தம்மா-பரியாம் தெஸ்ஸாமி வென ஸம்மன்னாகததொ ஆரியஸாவகொ ஆக்கன்கமானொ
அட்டனாவ அட்டானம் ப்வா-கரேவ்வா ‘ கின-நிரவொ-மி-கின-திரச்சானி-வொனி
கின-பெட்டிவிஸவொ’அபாயொ-துக்கதி-வினிபாதொ,ஸோதாபன்னொ-ஹமஸமி அவினிபாத-தம்மொ
நிவதொ ஸம்போதி-பராயனொ’ தி
(The Mirror of the Dhamma)
I will
expound the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.
தமிழ்
(தம்மாவின் உருப்பளிங்கு)
நான்
Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும் தம்மாவை
வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான
சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக
எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.
Katamo
ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti?
கதமொ
சா ஸொ, ஆனந்தா,தம்மதாஸொ தம்மா-பரியாயொ, வென ஸம்மன்னாகததொ ஆரியஸாவகொ
ஆக்கன்கமானொ அட்டனாவ அட்டானம் ப்வா-கரேவ்வா ‘
கின-நிரவொ-மி-கின-திரச்சானி-வொனி
கின-பெட்டிவிஸவொ’அபாயொ-துக்கதி-வினிபாதொ,ஸோதாபன்னொ-ஹமஸமி அவினிபாத-தம்மொ
நிவதொ ஸம்போதி-பராயனொ’ தி?
Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:
இத், ஆனந்தா, ஆரியஸாவகொ புத்தே அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
And
what, Ānanda, is that discourse on the Dhamma which is called
Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can
declare of himself: ‘For me, there is no more niraya, no more
tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of
misfortune, of misery, I am a sotāpanna, by nature free from states of
misery, certain of being destined to sambodhi?
மற்றும் என்ன,Ānanda
(ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, இன்னும் மேலும்
niraya (நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
Calamity,
accident Own Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni Worthy, venerable, sanctified, holy A venerable person, a holy
man, a saint; one who has attained final sanctification, an arhat
Knowledge, learning, scholarship, science; wisdom Who walks well, happy,
blest Knowing the universe. A common epithet of a Buddha Unrivaled,
preeminent, incomparable, supreme second to none Manhood, virility A
teacher, master see devo Known, understood; possessing knowledge,
enlightened, wise; expanded, full-blown Worshipful, venerable, blessed,
holy. This word is generally used as an epithet or name of a Buddha, in
particular, Sākyamuni see
‘Itipi so bhagavā arahaṃ sammāsambuddho
vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā
devamanussānaṃ buddho bhagavā’ ti.
‘இதிபி ஸொ பகவா அரஹம்
ஸம்மாஸம்புத்தொ விஜ்ஜாசரனொஸம்பன்னொ ஸுகதொ லோகவிது அனுத்தரொ புரிஸதம்மஸாரதி
ஸத்தா தேவமனுஸ்ஸானம் புத்தொ பகவா’தி.
Dhamme aveccappasāda samannāgato hoti:
தம்மெ அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
He is endowed with Dhamme aveccappasāda:
Dhamme aveccappasāda:(தம்மா இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.
ஸ்வாகாதொ பகவதா தம்மொ ஸந்திதிகொ அகாலிகொ எதிபசஸ்ஸிகொ ஒபனேவிகொ பச்சதம் வெதிதப்பொ வின்னுஹி’தி.
நன்று
தெரிவித்த பகவதா தம்மம் (இயற்சக்தி, கட்டுப்பாடு, நிபந்தனை, வரையறை,
கட்டியம், நிலைமை, நன்னிலை, தகுதி, முறைமை, பண்பு, படிநிலை, தரம்,
உயர்நிலை, மனநிலை, உணர்ச்சிநிலை, ஒப்பந்த விதியின் வரையறைக்கூறு,
கட்டுப்பாடு, முன்னீடு, செயலுக்கு முன்பே பெற்றிருக்கவேண்டிய
இன்றியமையாக்கூறு, குணம், தனியியல்பு, தனித்திறம், தொனி, நயம், உள்ளார்ந்த
தனிக்கூறு, நயநலக்கூறு, பண்புநலம், பண்புக்கூறு, பண்புத்தரம், பண்புவகை,
பண்புப்படி, உடன்பாட்டு எதிர்மறை நிலைக்கூறு,இயற்கைப் பண்பு, தன்மை, உடைமை ,
சொத்து , உரிமைப்பொருள் , ஆதனம், இனப்பொதுப்பண்பு, ஆஸ்தி , செல்வம்,
தனித்தன்மை,சிறப்பியல்பு,இயல்பாய்வு , பண்பான, தனிச் சிறப்பான ,
குறிப்பிடத்தக்க, தனிச்சிறப்புப் பண்பு , வேறுபரத்திக் காட்டும் இயல்பு ,
பண்புருவாக்கும் அடிப்படைக்கூறு , மடர்க்கையின் நேர்க்கூறு , முனைப்பான ,
தனிச் சிறப்பான , குறிப்பிடத்தக்க , தனிப்பண்பு மூலமான , மரபுக் கூறான ,
மரபியைவான, வினை , வினைசெயல் , செய்கடமை , சமயவினைமுறை , நடைமுறைச்சடங்கு ,
நிகழ்ச்சிமுறை , செயற்படு , செயலாற்று , கடனாற்று, காரியம் , கடமை ,
சடங்கு, செயல் புரி , வேலை செய், சார்பு , சார்புலன், செயல்கூறு ,
செயல்படுத்து, பண்ணம், நடைமுறை வழக்கம் , பழக்கம் , வழக்கமான செயல் , சட்ட
நடைமுறை ஒழுங்கும , வாடிக்கை , நீடித்த பயிற்சி , பயிற்சித்தொடர்பு ,
அப்பியாசி , அப்பியாசம், பயிற்சி செய், கடமை , மேலோர்க்குக் காட்டத்தகும்
மட்டுமதிப்பு , பணிவிணக்கம் , அறமுறைக்கடப்பாடு , சட்டக்கட்டுப்
பாட்டுணர்ச்சி , நேர்மைப் பற்றுணர்வு , பொருள் , பருப்பொருள் ,
காட்சிப்பொருள் , புறப்பொருள் , புலனால் அறியப்படும்பொருள் , நானெனும்
தன்மைக்கப் புறம்பானது , கருத்துநோக்கம் , செயல் இலக்கு , குறிக்கோள் ,
நாடும்பொருள் , இலக்கானவர் , உரியவர் , ஆட்பட்டவ . இலக்கு , நோக்கம் ,
எண்ணம், செயப்படுபொருள், காரியம் , உளக்கருத்து , சிந்தனை , கருத்து,
வடிப்பு, இயற்காட்சி , இயல்நிகழ்ச்சி , காரண காரியத்தொடர்பு ஆய்ந்து
காணப்படாச் செய்தி , புலன்குறித்த செய்தி , மனங்குறித்துக் கண்ட செய்தி ,
ஆராய்ச்சிக்குரிய செய்தி , குறிப்பிடத்தக்க ஒன்று , குறிப்பிடத்தக்க
நிகழ்ச்சி , குறிப்பிடத்தக்க ஆள், உணரக்கூடியபொருள் , காட்சி, கவனிக்கப்பட
வேண்டிய நிகழ்வு, தோற்றப்பாடு, கோட்பாடு , வகுத்தமைத்த கொள்கை விளக்கம் ,
போதனைத் தொகுப்பு , சித்தாந்தம் , சமயமுடிபு விளக்கக் கோட்பாடு , அறிவியல்
விளக்க இணைப்புக் கோட்பாடு , அரசியல் தத்துவக் கோட்பாடு, போதனைகள்,
வியப்புணர்த்துஞ்சொல் , வியப்பிடைச்சொல், ஒழுக்கம் , நன்மை , நலம் , நேர்மை
, தகுதி , தன்மை , சிறப்பு , சிறந்த பண்பு , கடமையுணர்வு , நற்குணம் ,
நற்பண்புக்கூறு , புண்ணியம் , நற்கூறு , உள்ளார்ந்த நலம் , உள்ளார்ந்த
ஆற்றல் , பண்புறுதி , பயனுறுதிப்பாடு , கற்பு, கடமையுணர்ச்சி, சமய ஈடுபாடு,
வியப்புணர்த்துஞ்சொல் அல்லது புத்தரின் உண்மை , மெய்ம்மை , உண்மைச்
செய்திகளின் முழுத்தொகுதி , தத்துவம் , ஆழ்ந்த உண்மைச்செய்தி ,
மெய்றுதிப்பாடு , உண்மையுடைமை , இசைவு , பொருத்தம் , மெய்யான செய்தி ,
நிலையான மெய்ப் பொருள் , மெய்யான உரை , புத்தரால் தோற்று விக்கப்பட்ட சமயம
தர்ம சாஸ்திரம் , வேதப்புத்தகம், வேதவசனம், புனித நூல்.)சந்தித்துகோ(
கட்புலனாகிற , பார்க்கக்கூடிய , விளங்கக்கூடிய , வெளிப்படையான , மூடாக்கிற ,
மறைவற்ற, காணக்கூடிய , கண்ணுக்கு தெரிகிற, கண்ணுக்குப் புலப்படும்,
உண்மையாக உள்ள , உண்மையான , நடைமுறையில் உள்ள, நிஜமான , உள்ளபடியான, இந்த
வாழ்வுக்கு உரியதாயிருக்கிற) காலதாமதம் இன்றி உடனடியான அழைக்க , அழைத்தல் ,
உகந்த தனிமையாய், யாவும் ஒவ்வொன்றாக,
தனித்தனியே, ஓர் வழிபாட்டுத்
திருவினைக்குரிய இடம் , ஒரு நீதிப்பீடம் , ஒரு சுவர்ப்பக்க வரை விளிம்பு ,
அறைச்சுவர் உச்சி நெடுக கூரைக்கு அடுத்துக் கீழ் உள்ள அச்சுருவச் சிற்ப
வேலைப்பாடு , முன்கூரை , அறிவுத்திறம்வாய்ந்த , மெய்யறிவார்ந்த , கற்றறிந்த
, முன் விழிப்புடைய ,பார்க்க.
நன்று தெரிவித்த பகவதா தம்மம்
சந்தித்துகோ காலதாமதம் இன்றி உடனடியான அழைக்க , உகந்த தனிமையாய்,
அறைச்சுவர் உச்சி நெடுக கூரைக்கு அடுத்துக் கீழ் உள்ள அச்சுருவச் சிற்ப
வேலைப்பாடு , முன் விழிப்புடைய ,பார்க்க.
Saṅghe aveccappasāda samannāgato hoti:
ஸங்கே அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
He is endowed with Saṅghe aveccappasāda:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
‘Suppaṭipanno
bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassā’ ti.
ஸுப்பதிபன்னொ பகவதொ ஸாவகச்ங்கொ,
உஜ்ஜுபதிபன்னொ பகவதொ ஸாவகச்ங்கொ,
ஞாயபதிபன்னொ பகவதொ ஸாவகச்ங்கொ,
ஸாமிசிதிபன்னொ பகவதொ ஸாவகச்ங்கொ, வாதிதம் சத்தாரி புரிஸவுக்கானி, ஏஸ பகவதொ
ஸாவகச்ங்கொ, ஆஹுனெய்யொ பாஹுனெய்யொ அன்ஞலிகாரனியொ அனுத்தரம் புண்யக்கேதம்
லோகஸ்ஸ’தி.
bhagavato (N|NOM) => Worshipful, venerable, blessed,
holy. This word is generally used as an epithet or name of a Buddha, in
particular, Sākyamuni
sāvakasaṅgho, => A hearer, listener, pupil; a disciple
ujuppaṭipanno (N|NOM) => Straight, right, direct; straightforward, honest, upright
bhagavato
(N|NOM) => Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni
sāvakasaṅgho, => A hearer, listener, pupil; a disciple
ñāyappaṭipanno (N|NOM) => Method, manner, means; suitable manner, propriety, right conduct, justice
bhagavato
(N|NOM) => Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni
sāvakasaṅgho, => A hearer, listener, pupil; a disciple
sāmīcippaṭipanno (N|NOM) => Correctness, propriety, proper or respectful act or duty
bhagavato
(N|NOM) => Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni
sāvakasaṅgho (N|NOM) => A hearer, listener, pupil; a disciple
yadidaṃ (N|ACC) => Namely, that is to say
cattāri => Four
purisayugāni => Manhood, virility
aṭṭha => Eight
purisapuggalā, => Manhood, virility
esa => see eso
bhagavato
(N|NOM) => Worshipful, venerable, blessed, holy. This word is
generally used as an epithet or name of a Buddha, in particular,
Sākyamuni
sāvakasaṅgho (N|NOM) => A hearer, listener, pupil; a disciple
āhuneyyo (N|NOM) => Sacrificial, worthy of offerings, worshipful
pāhuneyyo (N|NOM) => Sufficient
dakkhiṇeyyo (N|NOM) => Worthy of offerings
añjalikaraṇīyo
(N|NOM) => The hollow of the joined hand; a respectful salutation
performed by raising the joined hands to the forehead
anuttaraṃ (N|ACC) => Pre-eminence, supremacy
puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good works
lokassā’ => see akkhāyikā and lokāyataṃ
ti. => see iti
Ariya-kantehi sīlehi samannāgato hoti
He is endowed with a sīla which is agreeable to the ariyas,
புனிதமானவர்கள் ஏற்றுக்கொள்ளத்தக்க சீலராக குணிக்கப் படுகிரார்.
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
அகந்தேஹி அச்சிதேஹி அஸபலேஹி அக்கம்மாசஸேஹி புஜ்ஜஸ்ஸேஹி வின்யுபஸத்தேஹி அபராமதேஹி ஸமாதிஸம்வதனிகேஹி.
akhaṇḍehi => Unbroken, intact, entire
acchiddehi => Uninjured, intact, faultless
asabalehi => Improper, wrong, sinful
akammāsehi => Intransitive
bhujissehi => A freed slave, a freedman; a freeman
viññūpasatthehi => Intelligent, wise, learned, discreet
aparāmaṭṭhehi => Unconquered
samādhisaṃvattanikehi. => Agreement, peace, reconciliation; tranquillity, self-concentration, calm
Ayaṃ
kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti
அ
யங் கொ ஸொ,ஆனந்தா,தம்மதாஸொ தம்மா-பரியாயொ, வென ஸம்மன்னாகததொ ஆரியஸாவகொ
ஆக்கன்கமானொ அட்டனாவ அட்டானம் ப்வா-கரேவ்வா ‘
கின-நிரவொ-மி-கின-திரச்சானி-வொனி
கின-பெட்டிவிஸவொ’அபாயொ-துக்கதி-வினிபாதொ,ஸோதாபன்னொ-ஹமஸமி அவினிபாத-தம்மொ
நிவதொ ஸம்போதி-பராயனொ’ தி
This, Ānanda, is the discourse on the Dhamma
which is called Dhammādāsa, possessed of which the ariyasāvaka, if he
so desires, can declare of himself: ‘For me, there is no more niraya, no
more tiracchāna-yoni, no more pettivisaya, no more state of
unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free
from states of misery, certain of being destined to sambodhi.
இது,
Ānanda (ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
’ஆக எனக்கு, இன்னும் மேலும் niraya
(நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும்
மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna
(புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி.
…
…
Sato, bhikkhave, bhikkhu
vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.
ஸதொ, பிக்காவெ, பிக்கு
விஹாரெய்ய ஸம்பஜனொ அ யங் வொ அமாக்ஹம் அனுஸாஸனி.
Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
Sato(கவனமான)
நீர் இருக்க வேண்டும்,bhikkhus (பிக்குக்கள்),மேலும் sampajānos(மாறா
இயல்பு அநித்தியத்தை பகுத்தறிதல்).இது தான் உமக்கு
எங்களுடைய போதனை.
Katha’ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
கதான்யச, பிக்காவெ, பிக்கு ஸாதொ ஹோதி? இதா, பிக்காவெ, பிக்கு
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
மற்றும் எப்படி,பிக்கு, பிக்குக்கள் sato (கவனமான) இருக்கிரார்? இங்கு,பிக்குக்கள், ஒரு பிக்கு
kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.
காயெ காயானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ
ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; வெதன்னாஸு வெதனானுபஸ்ஸி விஹாரதி
ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; சித்தெ சித்தானுபஸ்ஸி
விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; தம்மேஸு
தம்மானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்.
kāye => Referring to the body
kāyānupassī => see satipaṭṭhāno
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
vedanāsu => Feeling, sensation, perception; pain, suffering
vedanānupassī => Feeling, sensation, perception; pain, suffering
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
citte => To paint, to variegate
cittānupassī => Name of a nakkhatta
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
dhammesu (N|LOC) => Justly, righteously
dhammānupassī => see anudhammo
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ. => Covetousness
Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha’ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
ஏவங் கொ, பிக்காவெ, பிக்கு ஸாதொ ஹோதி.கதான்யச, பிக்காவெ, பிக்கு ஸம்பஜானொ ஹோதி? இதா, பிக்காவெ.
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,
இப்படி,பிக்குக்கள்,பிக்கு
sato (கவனமான) இருக்கிரார்.மற்றும் எப்படி,பிக்குக்கள், பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்?
இங்கு,பிக்குக்கள்,
bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.
பிக்கு அபிஹிகந்தெ பதிக்கந்தெ ஸம்பஜானகாரி ஹோதி,
ஆலோகித விலோகித ஸம்பஜானகாரி ஹோதி.ஸமிஞ்ஜிதெ பஸாரிதெ ஸம்பஜானகாரி ஹோதி.
ஸங்காதிபட்டாசிவரதாரனெ ஸம்பஜானகாரி ஹோதி. அஸிதெ பிதெ காவிதெ ஸாவிதெ
ஸம்பஜானகாரி ஹோதி. உச்சாரபஸ்ஸவகம்மா ஸம்பஜானகாரி ஹோதி.
காதெ,திதெ,நிஸின்னெ ஸுதெ ஜாகரிதெ பாஸிதெ துனிஹிபாவெ ஸம்பஜானகாரி ஹோதி.
bhikkhu => A beggar; a mendicant friar; a Buddhist monk
abhikkante => Advanced, having approached
Beautiful; excellent,
Withered; exhausted
paṭikkante => To step backwards, retreat, depart; to return
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
ālokite => Looking at, regarding, seeing
vilokite => Looking, a look
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
samiñjite => To be moved, tremble, falter
pasārite => To stretch out, spread out, expand, exhibit, expose
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
saṅghāṭipattacīvaradhāraṇe => One of the three robes of a Buddhist monk
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
asite => A sickle
pīte => Yellow
khāyite => Eaten
sāyite => Lying, sleeping
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
uccārapassāvakamme => Utterance, pronunciation
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
gate => One whose journey is ended, who has reached his destination
ṭhite => Standing up
nisinne => Seated
sutte => A string, thread; a portion of the Buddhist scriptures; a rule, aphorism
jāgarite => Waking, watching, vigil
bhāsite => One who speaks or utters
tuṇhībhāve => Silently, without speaking
sampajānakārī => Knowing, understanding, conscious
hoti. => see bhavati, To be; to exist; to become; to take place; to befall; to behave
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
ஏவங் கொ, பிக்காவெ, பிக்கு ஸம்ப்ஜானொ ஹோதி.ஸாதொ,பிக்காவெ, பிக்கு விஹாரெய்ய ஸம்ப்ஜானொ. அ யங் வொ அம்ஹாகம் அனுஸாஸனி தி.
Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
இப்படி,பிக்குக்கள்,பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்,Sato(கவனமான)
நீர் இருக்க வேண்டும்,பிக்குக்கள்,மற்றும்sampajānos(மாறா இயல்பு
அநித்தியத்தை பகுத்தறிதல்),இது தான் உமக்கு
எங்களுடைய போதனை.
…
…
–
Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya.
- ஸப்பாபாலிபுல்லா கொ,
ஆனந்தா, வமகஸாலா அகலப்புப்ஹேஹி. தெ ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி
அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி மனதாரபுப்பாஹானிபி அந்தலிக்ஹா
பாபதந்தி. தானி ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி
ததாகதஸ்ஸ பூஜாய. திப்பானிபி சந்தனாசுன்னானி அந்தலிக்ஹா பாபதந்தி. தானி
ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய.
திப்பானிபி துரியானி அந்தலிக்ஹெ வஜ்ஜந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி
அந்தலிக்ஹெ வட்டந்தி ததாகதஸ்ஸ பூஜாய.
– Ananda, the twin sala trees
are in full bloom, though it is not the season of flowering. And the
blossoms rain upon the body of the Tathagata and drop and scatter and
are strewn upon it in worship of the Tathagata. And celestial coral
flowers and heavenly sandalwood powder from the sky rain down upon the
body of the Tathagata, and drop and scatter and are strewn upon it in
worship of the Tathagata. And the sound of heavenly voices and heavenly
instruments makes music in the air out of reverence for the Tathagata.
-ஆனந்தா,
பூவா பருவகாலமாக இருந்த போதிலும், இரட்டை sala (சாலா) மரங்கள் முழு
மலர்ச்சி அடைந்து இருக்கிறது. மற்றும் Tathagata (குறைபாடற்றவரை) வழிபாடு
செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்து, துளி
சிதற, இரத்தினப்பிரபையாகியது. மற்றும் தேவலோக பவழமலர்கள் மற்றும்
சுவர்க்கத்தைச் சேர்ந்த சந்தன மரத் தூள் வானத்தில் இருந்து மழை கீழ் நோக்கி
Tathagata (குறைபாடற்றவர்) உடல் மேலே பொழிந்து, மற்றும் Tathagata
(குறைபாடற்றவரை) வழிபாடு செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே
பூமழை பொழிந்தது. மற்றும் Tathagata(குறைபாடற்றவர்) போற்றுதலைக் காட்டுஞ்
சமிக்கையால் சுவர்க்கத்தைச் சேர்ந்த குரல் ஒலி மற்றும் இசைகருவிகள்
காற்றுவெளியில் வெளிப்படுத்தியது.
Na kho, Ānanda, ettāvatā
Tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo
kho, Ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā
dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so
Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya
pūjāya. Tasmātih’ānanda, dhammānudhammappaṭipannā viharissāma
sāmīcippaṭipannā anudhammacārin’oti. Evañ’hi vo, Ānanda, sikkhitabba
nti.
நா கொ, ஆனந்தா, எத்தவதா ததாகதொ ஸக்கதொ வ ஹோதி கருகதொ வ மானிதொ வ
பூஜிதொ வ அபசிதொ வ. யொ கொ. ஆனந்தா, பிக்கு வ பிக்குனி வ உபாஸகொ வ உபாஸிகா வ
தம்மனுதம்மாபதிபன்னொ விஹாரதி ஸாமிசிபதிபன்னொ அனுதம்மாசாரி, ஸொ ததாகதம்
ஸக்கரொதி கரும் கரோதி மானதி பூஜேதி அபசிவதி பரமாய பூஜெய. தஸ்மாத்ஹி ஆனந்தா,
தம்மனுதம்மாபதிபன்னா விஹாரிஸாம ஸாமிசிபதிபன்னா அனுதம்மாசாரி’னோதி.
ஏவன்ஹி வொ ஆனந்தா, ஸிக்ஹிதப்ப நிதி.
It is not by this, Ānanda, that
the Tathāgata is respected, venerated, esteemed, paid homage and
honored. But, Ananda, any bhikkhu or bhikkhuni, layman or laywoman,
remaining dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, living in
accordance with the Dhamma, that one respects, venerates, esteems, pays
homage, and honors the Tathāgata with the most excellent homage.
Therefore, Ānanda, you should train yourselves thus: ‘We will remain
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, living in accordance
with the Dhamma’.
இதனால் மட்டும் அல்ல, ஆனந்தா,Tathagata
(குறைபாடற்றவரை) உபசரித்தது, மரியாதை செலுத்தியது, நன்குமதிக்கப் பட்டது,
மனந்திறந்த புகழுரைத்தது, கெளரவம் செலுத்தியது. ஆனால், ஆனந்தா, எந்த ஒரு
பிக்குவோ அல்லது பிக்குனியோ, உபாசகன் அல்லது
உபாசகி,dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, தம்மாவிற்கு
பொருந்துமாறு பயிற்சிக்கிராரோ அவர் Tathagata (குறைபாடற்றவரை) உபசரித்தது,
மரியாதை செலுத்தி, நன்குமதித்து, மனந்திறந்த புகழுரைத்தது, கெளரவம்
செலுத்தி. மிக உயர்ந்த அளவு நேர்த்திவாய்ந்த மனந்திறந்த புகழுரையாற்றுவர்.
இதுக்காக, ஆனந்தா, நீங்கள், நீங்களாகவே பயிற்சித்தல் இதுதான்: நாங்கள்
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, தம்மாவிற்கு
பொருந்துமாறு வாழ்க்கை முறையில் தொடர்ந்திருப்போம்.
…
…
–
‘Siyā kho pan’ānanda, tumhākaṃ evam’assa: ‘atīta-satthukaṃ pāvacanaṃ,
natthi no satthā’ ti. Na kho pan’etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo,
Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam’accayena
satthā.
-ஸிவா கொ பன்’ஆனந்தா, தும்ஹாகம்ஏவம்’அஸ்ஸ: ‘அதித-ஸத்துக்கம்
பாவசனம், னத்தி நொ ஸத்தா தி. நா கொ பன்’னெதம்.ஆனந்தா, ஏவங் தத்தாத்தம். யொ
வொ, ஆனந்தா, மயா தம்மொ ச வினயொ ச தேஸிதொ பன்னதொ. ஸொ வொ மம்’அசவென ஸத்தா.
–
‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher
have ended, there is no longer a Teacher’. But this, Ānanda, should not,
be so considered. That, Ānanda, which I have taught and made known to
you as the Dhamma and the Vinaya, that will be your Teacher after my
passing away.
உங்கள் சிலர்ருக்கு, ஆனந்தா,இவ்வாறு நேரிடக் கூடும்:
கற்பிப்பவர்
வார்த்தைகள் தீர்ந்து விட்டது, இனி கற்பிப்பவர் இல்லை. ஆனால் இது,
ஆனந்தா, அவ்வாறு ஆலோசனை பண்ணப்படாது. அது, ஆனந்தா,எவை நான் பாடம் படிப்பிது
மற்றும் உங்களை அறிந்திருக்க செய்துமுடித்த Dhamma and Vinaya (தம்மாவும்
வினயாவும்) அது என்னுடைய இறப்புக்கு அப்பால் உங்களுடைய கற்பிப்பவராக
இருக்கும்.
…
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The
Government of Sri Lanka sponsored the Translation of Tipitaka in to
Sinhala on 1956 and the project was undertaken by a prominent team of
scholars from the sangha community. Theis gigantic task was completed
only on 1990 January with the publication of the last book by the
Government Publisher.
As some people are trying to publish their
own versions and interpretations of tipitaka as genuine we believe
Sinhala Public should read the authentic translation so meticulously
carried out by our sangha fathers before jumping on the band waggon of
new versions of Tipitaka.
The series comprises of 40 volumes and
57 books. The series fills book case almirah. In order to make it
available for the public and prserve it Mr Saminda Ranasinghe embarked
on converting the printed books to electronic versions. He deserves the
merits of all this hard work.
Sutta Pitaka
|
Vinaya Pitaka
Abhidhamma Pitaka
|
05/28/13
Filed under:
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Posted by:
site admin @ 5:31 pm
934 LESSON 29-05-2013 WEDNESDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
தமிழில் திரிபிடக மூன்று தொகுப்புகள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
வினயபிடகே
அபிதம்மபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள்
TIPITAKA-ஸுத்தபிடக-Section-A
TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
Brief historical background
Sutta Pitaka
Vinaya Pitaka
Abhidhamma Pitaka
Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
through http://sarvajan.ambedkar.org
http://www.tipitaka.net/community/news.php?page=130524e1
United Nations
Department of Public Information • News and Media Division • New York
Secretary-General, in Message, Calls Vesak Day Occasion to Examine
How Buddhist Teachings ‘Can Inform Our Response to Prevailing
Challenges’
Following is UN Secretary-General Ban Ki-moon’s message for Vesak Day, to be observed on 24 May:
Vesak Day is a celebration for Buddhists worldwide and an opportunity
for all members of the international community to benefit from their
rich traditions. This year’s observance, falling at a time of widespread
strife and misery, is an occasion to examine how Buddhist teachings can
inform our response to prevailing challenges.
Confronting the troubling problems facing our world is consonant with
Buddhism. The Buddha himself, as a young prince, left the safety of his
palace to discover the four sufferings of birth, sickness, old age and
death. While such painful realities cannot be avoided, Buddhism offers
insights into how to cope with them. Its history is replete with
inspiring examples of the transformative power of Buddhist philosophy.
The legendary King Ashoka, a conqueror who presided over a brutal
reign in India some three centuries after the Buddha’s passing,
ultimately converted to Buddhism, renounced violence and embraced peace.
The values that King Ashoka espoused, including human rights,
democratic governance and respect for the dignity of life, are common to
all great religions. The fact that he was able to embrace them after
years of brutal war offers proof that the goodwill of individuals can
end widespread suffering.
Now more than ever, we need the spirit of non-violence to help
inspire peace and quell conflict. I offer my best wishes to believers
celebrating Vesak Day, and my sincerest hopes that we may all draw on
spiritual ideals to strengthen our resolve to improve our world.
source: http://www.un.org/News/Press/docs/2013/sgsm15031.doc.htm
VOICE OF SARVA SAMAJ
AHRC-FOL-006-2013 May 27, 2013
Letter from Bishop
Duleep de Chickera to the Buddhists of Sri Lanka
SRI LANKA: My Esteem for the
Buddha
An open letter at Wesak to my Buddhist Sisters and
Brothers
My good friend, the Ven. Bellanwila Wimalarathana wrote a
letter to Christians on his understanding of Christ at Christmas last
year. This has prompted me to reciprocate with this letter to you at
Wesak.
I write in my personal capacity as a disciple of Christ, a student of
Buddhism and one who perceives the universal wisdom and values in world
religions as gifts for all and not just the adherents of a respective
religion.
This is not an attempt to teach you what you know better than I; but
an expression of my profound respect for the Buddha and the potential I see in
the Dhamma for compassion, contentment and coexistence for all life. I
know you will be patient with any shortcomings in my perception of
Buddhism.
I have never ceased to be stirred by the Buddha’s compassion for all
living beings; and not humans only. This all inclusive compassion makes sense,
since compassion for humans only, if accompanied with disrespect for other
forms of life upsets the balance in an interdependent life system.
Consequently compassion for humans only, is short sighted and
counter-productive; it inevitably induces chaos for all forms of life,
including humans.
Within this wider framework however this teaching has a direct impact
on critical human relations such as ethnic discrimination, inter-religious
tensions, economic injustice, political intolerance and the collapse of
ethical norms that we wrestle with today. Since compassion according to the
Buddha is never selective and will not endorse divisive and oppressive
systems, it is full of potential to transform these exclusive and destructive
trends into a just and integrated system for all life.
From my early adult days I have found the Buddha’s analysis of the
cycle of life in the four noble truths, most enlightening. His discernment of
Tanha as the cause of suffering is a precise explanation of the human
dilemma. The inordinate greed for power, dominance, wealth and material
resources that motivate many, leads to aggression, suppression and suffering
which eventually destroys all; the greedy, the content and Mother
Earth.
The objective of life is consequently to overcome Tanha. This
path ranges from the simple life style, which demonstrates contentment; to
detachment, that state of selflessness which rises above the enticement of the
market, the arsenal and a false sense of prestige and is undoubtedly a sign of
true liberation.
The fullest manifestation of selfless detachment is demonstrated in
total renunciation; the ability to point to the way by getting out of the way.
This profound insight into self-emptying is an indispensable lens for personal
and social evaluation which our leaders and people cannot afford to
ignore.
That the Dhamma is received through self-realisation and bears
fruit in Ahimsa, (transforming non-violence) safeguards personal
privacy and prevents social aggression. Just as the Dhamma cannot be
subject to force or manipulation to bring enlightenment, recipients of the
Dhamma cannot indulge in these tendencies and to the contrary strive to
overcome them. This, in my understanding, is how surrounding forms of life are
respected and the Dhamma shared with dignity in ever widening
circles.
This refreshing option to violence is undoubtedly one of the reasons
that has made Buddhism a world religion. Consequently it is those who are the
vehicles of this enlightened, non-violent and compassionate teaching who will
continue to sustain and commend Buddhism today.
May the Dhamma of the
Compassionate One, shed enlightenment and emancipate our beloved Sri Lanka from greed and violence.
With Peace and Blessings to all living
beings.
Bishop Duleep de
Chickera
Wesak 2013
http://www.tipitaka.net/community/news.php?page=100808e5
Two-way bilingual system
G.H. Asoka
The use of several languages as medium of instruction was
common in Buddhism based education in Sri Lanka during ancient times.
The model more or less used in ancient Sri Lanka in its
multilingual educational context reflects characteristics of the model
called two-way bilingual education: teaching the same content in both
languages: first in the known language and then in the target language
with the use of ample supplementary material.
From the time of the King Dutugemunu the formal method of
teaching followed by the Religion Ministries established throughout the
country was composed of three stages in its procedure in Dhamma Desana
according to Manorathapurani, the commentary to Anguttara Nikaya.
At the first stage, a priest or an educated layman called Diva
Katika Thera preached bana during the day time using mother tongue.
Then the reciter of the words called ‘Padabhanaka’
explained the same, especially in relation to words/vocabulary: this
situation might have created the opportunity to explain semantically
important aspects related to the concepts depicted in lexemes
(vocabulary). Finally the Chief Preacher preached the Doctrine in
detail: this third stage might have been the core of the lesson with
theories (doctrine) supported by the first two stages which reflects
the possibilities of understanding through language transfer.
In addition to using mother tongue mixing it in various
percentages in the three stages of Damma Desana, it is possible to find
evidence for using various other measures to enrich religious education
through practices related to bilingual or multilingual education.
Commentarial literature consisting three types of Sihalatthakatha is
one among many such used at the beginning.
There were numerous parallel passages available in Sinhala to
Pali Canon, and at the outset, mainly available as oral exegetical
material in early Prakrit tradition in Sri Lanka.
They can be interpreted as adaptations which are used nowadays
in bilingual education when localizing and appropriating learning
contexts written in another language. These commentaries were first
developed to explain the intricacies of the Buddhist doctrine during
the life time of Arhath Mahinda himself.
Samantapasadika mentions that there had been three types of
Sihalaatthakata, Maha (Mula) Atthakatha, Maha Pacccari Atthakatha and
Kurundi Atthakatha which are not physically available today since the
time that Ven Buddhagosha had finalized his retranslations
(subcommentaries) in Pali.
Mahaatthakathanceva
Mahapaccarimevaca,
Kurundincati tissopi
sihalaatthakatha ima.
According to the senior lecturer of the Sinhala Department,
Colombo University, Agalakada Sri Sumana Thera after retranslations of
Sihala Atuwa by Buddhagosha Thera, palm leaf manuscripts high up to the
height of five elephants, were destroyed. These commentaries developed
first in Sinhala can be interpreted as explanations or first
supplementary material to the content available in Pali.
Ample evidence
The content of this supplementary material in Sinhala
consisted of three components: explanations of difficult words and
phrases of the Pali Canon, doctrinal interpretations and judgements on
disputed points of ecclesiastical law.
Today these Sihalattakatha are no more there: Only records are
available about them and retranslations by Buddhagosha Thera provided
ample evidence about them to the world.
Later new Atuwa (commentaries) and, Tika and Tippani developed
as sub-commentaries in Pali using Sihatthakatha have replaced the
latter (commentaries): ‘atuwa’ developed as
subcommentaries to Atthakatha had been introduced in Anuradhapura
period, and ‘Tika’ tradition was introduced in the
Polonnaruwa period. There are four major ‘Atuwas’
developed for Digha Nikaya, Majjima Nikaya, Samyutta Nikaya, and
Anguttara Nikaya. They were Sumangalavilasani, Papanncasudhani,
Saratthadeepani and Manorathapurani respectively.
Kuddaka Nikaya consists of 15 Atuwas. Sihala Atuwas were the
direct, original commentaries to what had been available in Pali.
‘Atuwas’ in Pali were subcommentaries developed
from Buddhagosha Thera’s work onwards linking Sihalatthakatha
with doctrines of Buddhism originally available in Pali.
The Atuwa written as commentaries in Pali and the
‘Tika’ and ‘Tippani’ developed
in Pali as subcommentaries were bridges between the Sinhala Atuwa and
doctrines originally available in Pali. When an
‘Atuwa’ was developed, three principles had been
followed: relevancy of its content to religious doctrines,
appropriation and localization and justification of the writer for his
interpretations. These three principles read the modern principles in
an adaptation, too.
‘Tikas’ were documents more or less
similar to glossaries nowadays, but with paraphrasing. It is evident
that the vocabulary had been given a prominent place in second or
foreign language learning.
Low competency in vocabulary in studying Thripitakaya is
similar to a blind elephant which walks step by step with doubt.
Classification of the supportive material (supplementary) of
ancient literary works in Sinhala to the Pali and Sanskrit literature
were found in seven types of texts: Vyakyana (explanatory texts to
explain Pali literature), Gadya (prose texts), Padaya (Verse texts),
Chandolankara (rhetorical texts), Waidya and Jotis (medical and
astrological texts), Vyakarana (grammatical texts) and Kosa (lexicons).
These seven types of literary and language texts have been
used for bridging the difficulty-gap between Sinhala and Pali and
Sinhala and Sanskrit using the known language-support for understanding
the content written in another foreign language (Pali and/or Sanskrit).
Agalakada Sumanasiri Thera mentions several types of
vyakyanas: ‘getapda’ which provided meaning for
difficult words, ‘Sanya’ which provided meaning for
all the words in a text, ‘Parikatha’ that provides
details for a selected number of words as a critique (the best
‘Parikatha’ is Dharmapradeepikawa composed by
Gurulugomi with the nature of a literary work written by an eminent
scholar of the 12th Century AD, and the first text on Sinhala
literature with explanations for difficult words of the Dhammapada
Atthathakatha available in Pali), ‘Winisa’ which is
a complete critique to a text and, ‘Pitapoth’ which
is an addition to a previously produced text by the same author.
Educational purposes
He has identified that the ‘Sanya’
developed by the King, Pandith Parakramabahu II of Dambadeniya era who
was awarded the title ‘Kalikala Sahitya Sarvangna Pandit for
his erudition, is the most significant ‘Sanya’.
These efforts indicate ancient Sri Lankans’ efforts of using
their bilingual or multilingual capacities for expanding education
using language and language related talents to promote cognition based
on Buddhist doctrines.
Localization of Buddhism
Later with the development of communication in Sinhala in its
use in secondary skills with the influence of its mother languages,
Pali and Sanskrit, retranslations from Sinhala to Pali were introduced
as both commentaries and sub-commentaries because of deviations found
in religious aspects due to use of idiomatic expressions when
appropriation and localization of Buddhism in Sri Lankan context.
In addition, few other linguistically important reasons also
caused the need for retranslations (adaptations) in Pali: importance of
Pali over Sinhala out of the country for popularity of Theravada
Buddhism and the contemporary use of Pali as a world lingua franca.
Sararthadeepani and Rasavahini by Vedeha Thera in the 12th
Century AD are some such sub commentaries rewritten in Pali to Sinhala
and religious content.
Thus both commentaries in Sinhala and sub-commentaries in Pali
had been available side by side for educational purposes up to the 12th
Century AD. Yet absence of the Sihala Atuwa from the 5th Century AD to
10th Century AD in macro use in education in the country might have
closed paths for Sinhala language to be developed in its literature and
use of it among the erudite in the presence of using Pali as a lingua
franca.
When studying this situation, it can be interpreted that
Buddhism based and Buddhism related education in the ancient Sri Lanka
had been in a model reflecting bilingual education which caused
plurilingualism (individual capacity of using several languages) and
biliteracy (capacity of using several languages for reading and
writing) which in return reflect additive aspects of bilingual
education.
Thus it is clear that bilingual or multilingual education and
its various characteristics in pedagogy and androgogy are not something
totally new for today’s Pirivena Education: it had been in
the country since formal education under traditional authority was
established with introduction of Buddhism and practices such as
extensive use of rote learning, discussions and lecture method.
Use of Sinhala
Pali or Sanskrit which had been foreign languages by that time
had not been used as the medium of instruction for learning Pali and
Sanskrit or content of Buddhism.
Instead Sinhala had been used with its developments for using
it in secondary skills, reading and writing with the emergence of
Sinhala script in the Eighth Century AD as a result of undergoing a
process of slow evolution. Consequently learners were able to shift
from the known to the unknown, the unfamiliar to the familiar, the
simple to complex and from the general to specific in education.
Thus there had been balanced bilingualism among the erudite or
the learnt with positively addressing relevant cognitive demands. Yet
equity of access to education was an issue in the past.
The writer is National Institute of Education Language
Coordination Unit’s Head of the Languages, Humanities and
Social Sciences
source: http://www.dailynews.lk/2010/06/08/fea03.asp
Buddhist News Features:
Friday, May 24, 2013 Vesak Extra!
UN: Buddhist teachings can inform our response to prevailing challenges
Saturday, May 5, 2012 Vesak Extra!
UN: Buddhist belief offers insight to improve world conditions
Tuesday, May 17, 2011 Vesak Extra!
UN: Apply universal values of Buddhism to end worldwide suffering
ஸுத்தபிடக, புத்தர்
பெரும் அளவு அவரே வெவ்வேறு
சந்தர்ப்பங்களில் வழங்கிய போதனைகள் உளதாகும். ஒரு சில
போதனைகள் அவருடைய மேன்மைதங்கிய கெளரவம் நிறைந்த சீடர்களால்ல கூட
வழங்கப்பட்டுள்ளது (எடுத்துக்காட்டு.ஸாரிபுத்தா,ஆனந்தா,மொக்கல்லனா)
அவற்றில் உள்ளடங்கியுள்ளது. விவரமாக எடுத்துக்கூறி வெவ்வேறு
சந்தர்ப்பங்களில் மற்றும் வெவ்வேறு நபர்கள்
மனப்போகிற்குப் பொருந்தும் பிரகாரம் நீதிபோதனைகள் விவரமாக எடுத்துக்கூறி
அதில் உள்ளடக்கியதால் அது ஒரு மருந்துக் குறிப்பு புத்தகம் போன்றதாகும்.
முரண்பாடானது என்பது போன்று அறிக்கைகள் இருக்கக்கூடும், ஆனால் அவைகள்
தறுவாய்க்கு ஏற்ற புத்தர் கூற்று என்பதால் தவறாகத் தீர்மானிக்க
வேண்டியதில்லை. இந்த பிடக ஐந்து நிகாய அல்லது திரட்டுகள் பாகங்களாகப் பிரிப்பட்டுள்ளது. அதாவது:-
The
Sutta Pitaka consists mainly of discourses delivered by the Buddha
himself on various occasions. There were also a few discourses delivered
by some of his distinguished disciples (e.g. Sariputta, Ananda,
Moggallana) included in it. It is like a book of prescriptions, as the
sermons embodied therein were expounded to suit the different occasions
and the temperaments of various persons. There may be seemingly
contradictory statements, but they should not be misconstrued as they
were opportunely uttered by the Buddha to suit a particular purpose.
This Pitaka is divided into five Nikayas or collections, viz.:-
திக்க (நீளமான) நிகாய (திரட்டுகள்)
புத்தரால் கொடுக்கப்பட்ட 34 நீளமான போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
Dīgha Nikāya
[dīgha:
long] The Dīgha Nikāya gathers 34 of the longest discourses given by
the Buddha. There are various hints that many of them are late additions
to the original corpus and of questionable authenticity.
மஜ்ஜிம (மத்திம) (நடுத்தரமான) நிகாய (திரட்டுகள்)
புத்தரால்
கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.
Majjhima Nikāya
[majjhima:
medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.
ஸம்யுத்த (குவியல்) நிகாய (திரட்டுகள்)
குவியல்
நிகாய (திரட்டுகள்) என அழைக்கப்படும் நெறி முறைக் கட்டளை ஆணை அவற்றினுடைய
பொருளுக்கு ஏற்ப 56 பங்குவரி குவியலாக கொய்சகமாக்கப்பட்டது. அது மூவாயிரம்
விஞ்சி மிகுதியாக மாறும் தன்மையுள்ள நீளம் ஆனால் பெரும்பாலும் ஒப்பு
நோக்காக சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது.
Saṃyutta Nikāya
[samyutta:
group] The Saṃyutta Nikāya gathers the suttas according to their
subject in 56 sub-groups called saṃyuttas. It contains more than three
thousand discourses of variable length, but generally relatively short.
அங்குத்தர (கூடுதல் அங்கமான) (ஆக்கக்கூறு) நிகாய (திரட்டுகள்)
இறங்குதல்
காரணி, கருத்தைக் கவர்கிற, கீழ் நோக்கி அல்லது ஏறத்தாழ தற்போதைக்கு
உதவுகிற என அழைக்கப்படும் பதினொன்று பங்குவரி, ஒவ்வொன்று
கொய்சகமாக்கப்பட்டது நெறி முறைக் கட்டளை ஆணை கணக்கிடல் ஆக்கை ஒரு
குறிப்பிட்ட கூடுதல் ஆக்கக் கூறு எதிராக அவை முன்னோடி மாதிரி இறங்குதல்
காரணி. அது ஆயிரக்கணக்கான பெரும்பாலும் சுருக்கமான நெறி முறைக் கட்டளை ஆணை
நிரம்பியது. தன்னகம் கொண்டிரு
Aṅguttara Nikāya
[aṅg:
factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in
eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally
short.
குத்தக (சுருக்கமான, சிறிய) நிகாய (திரட்டுகள்)
சுருக்கமான,
சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த
இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் ,
மூன்று கூடைகள் நூட்கள் ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது
பாகம்), உதான (வார்த்தைகளால்,
மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது
மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி
அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம்
புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு
பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத(
தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் ,
ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக, அல்லது
புத்தரின் முந்திய பிறப்பு கதைளில் ஒன்று.)
Khuddaka Nikāya
[khuddha: short,
small] The Khuddhaka Nikāya short texts and is considered as been
composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā and Jātaka form the ancient strata, while other
books are late additions and their authenticity is more questionable.
இந்த ஐந்தாவது பதினைந்து நூட்களாக பிரிக்கப்பட்டுள்ளது:-
The fifth is subdivided into fifteen books:-
சுருக்கமான பாதை (சமய விரிவுரை)
Khuddaka Patha (Shorter Texts)
தம்மபத (மெய்ம்மை பாதை)
Dhammapada (The Way of Truth)
உதன (மனப்பூர்வமான முதுமொழி அல்லது ஓரசை நீண்ட நாலசைச்சீர்களான மகிழ்ச்சி)
Udana (Heartfelt sayings or Paeons of Joy)
இதி உத்தக (இவ்வாறாக அல்லது அவ்வாறாக கூறிய போதனைகள்)
Iti Vuttaka (’Thus said’ Discourses)
ஸுத்த நிபட (சேர்த்த போதனைகள்)
Sutta Nipata (Collected Discourses)
விமான வத்து (வானியல் குடும்பங்கள் தனித்தனியாகத் தங்குதற்கேற்பப் பிரிக்கப்பட்ட பெரிய கட்டிட கதைகள்)
Vimana Vatthu (Stories of Celestial Mansions)
பேடா வத்து (இறந்து போன,மாண்டவர் கதைகள்)
Peta Vatthu (Stories of Petas)
தேராகாதா (சகோதரர்கள் வழிபாட்டுப் பாடல்கள்)
Theragatha (Psalms of the Brethren)
தேரிகாதா (சகோதரிகள் வழிபாட்டுப் பாடல்கள்)
Therigatha (Psalms of the Sisters)
ஜாதகா (பிறப்பு கதைகள்)
Jataka (Birth Stories)
நித்தேச (விளக்கிக்காட்டுதல்)
Niddesa (Expositions)
பதிசம்பித (பகுத்து ஆராய்கிற அறிவு)
Patisambhida (Analytical Knowledge)
அபதான (ஞானிகள் வாழ்க்கை)
Apadana (Lives of Saints)
புத்தவம்ஸ (புத்தரின் வரலாறு)
Buddhavamsa (The History of Buddha)
சாரிய பிடக (நடத்தை முறைகள்)
Cariya Pitaka (Modes of Conduct)
Vinaya Pitaka
The Vinaya Pitaka mainly deals with the rules and
regulations of the Order of monks (Bhikhus) and nuns (Bhikhunis). It
also gives an account of the life and ministry of the Buddha. Indirectly
it reveals some useful information about ancient history, Indian
customs, arts, sciences, etc.
For nearly twenty years since his
enlightenment, the Buddha did not lay down rules for the control of the
Sangha. Later, as the occasion arose, the Buddha promulgated rules for
the future discipline of the Sangha.
This Pitaka consists of the
following five books:-
Parajika Pali (Major Offences)
Pacittiya Pali (Minor Offences)
Mahavagga Pali (Greater Section)
Cullavagga Pali (Smaller Section)
Parivara Pali (Epitome of the Vinaya)
Abhidhamma Pitaka
The Abhidhamma, is the most important and
interesting, as it contains the profound philosophy of the Buddha’s
teaching in contrast to the illuminating but simpler discourses in the
Sutta Pitaka.
In the Sutta Pitaka one often finds references to
individual, being, etc., but in the Abhidhamma, instead of such
conventional terms, we meet with ultimate terms, such as aggregates,
mind, matter etc.
In the Abhidhamma everything is analyzed and
explained in detail, and as such it is called analytical doctrine
(Vibhajja Vada).
Four ultimate things (Paramattha) are enumerated in
the Abhidhamma. They are Citta (Consciousness), Cetasika (Mental
concomitants). Rupa (Matter) and Nibbana.
The so-called being is
microscopically analyzed and its component parts are minutely described.
Finally the ultimate goal and the method to achieve it is explained
with all necessary details.
The Abhidhamma Pitaka is composed of the
following works:
Dhamma-Sangani (Enumeration of Phenomena)
Vibhanaga (The Book of the Treatises)
Ikatha Vatthu (Point of Controversy)
Puggala Pannatti (Description of Individuals)
Dhatu Katha (Discussion with reference to Elements)
Yamaka (The Book of Pairs)
Patthana (The Book of Relations)
Twelve Divisions of Buddhist Canons
The content of Buddhist canons
is divided into twelve divisions, categorized by the types of forms of
literature (i.e., Sutta, Geyya and Gatha) and the context (i.e., all
other nine divisions). It is known as the Twelve Divisions.
Sutta - These are the short, medium, and long discourses expounded by
the Buddha on various occasions. The whole Vinaya Pitaka is also
included in this respect.
Geyya - i.e., the metrical pieces. These are discourses/proses mixed with Gathas or verses.
Gatha - i.e., verses, chants or poems. These include verses formed in
the Dharmapada, etc., and those isolated verses which are not classified
amongst the Sutta.
Nidana - i.e., the causes and conditions of the Buddha’s teachings.
Itivrttaka - i.e., the suttas in which the Buddhas tell of the deeds of their disciples and others in previous lives.
Jataka - i.e., stories of the former lives of Buddhas. These are the 547 birth-stories.
Abbhuta-dhamma - i.e., miracles, etc. These are the few discourses that
deal with wonderful and inconceivable powers of the Buddhas.
Avadana - i.e., parables, metaphors. Illustrations are used to
facilitate the human beings to understand the profound meanings of the
Buddhist Dhamma.
Upadesa - i.e.,
dogmatic treatises. The discourse and discussions by questions and
answers regarding the Buddhist doctrines. It is a synonym for Abhidhamma
Pitaka.
Udana - i.e.,
impromptu or unsolicited addresses. The Buddha speaks voluntarily and
not in reply to questions or appeals, e.g., the Amitabha Sutta.
Vaipulya - i.e., interpretation by elaboration or deeper explanation of
the doctrines. It is the broad school or wider teachings, in contrast
with the “narrow” school. The term covers the whole of the specifically
Mahayana suttas. The Suttas are also known as the scriptures of
measureless meaning, i.e., infinite and universalistic.
Veyyakarama - i.e. prophecies, prediction by the Buddha of the future attainment of Buddhahood by his disciples.
Nine Divisions of Buddhist Canons
The term is generally referred to
Hinayana. There are only nine divisions excluding Udana, Vaipulya and
Veyyakarana.
However, there is also a Mahayana division of nine of the
Twelve Divisions, i.e., all except Nidana, Avadana and Upadesa.
http://www.buddhistculture.net/tipitaka-download.html
Of paths the Eight-fold is the best,
of truths the statement four,
the passionless of teachings best,
of humankind the Seer.
බලගඩ
ආනනද මත හපණන වලට සරත සථරයන වන පණຌත හම຺රවරන
පනස නමක පමණ වසර 32 ක පර මහනසයන කරන ලද සසකරණය පස຺ සහල සහ
ධමය ථරවද තපටකයඅප භගවත අහත සම සබ຺රජණන වහනස සන
සවකය ශකතයන අවබධ කර ල සතනට අනකප පຒස දශත, උත ව
සදධමය ට අයත ව, මහ කශප මහ රහතන වහනසග පධනතවයන පවත
පථම සගයනවහ ຬ ආනනද මහ රහතන වහනස ද ඇත පනසයයක මහ රහතන
වහනසල සන සගයන කරනනට ය຺න අසහරදහසක ව ධම සකනධය,
තපටකය ය.
The
ultimate objective in Buddhism is attained by purifying and improving
mind. However, understanding what “mind” is a quite complicated act for
any person. This is a barrier for someone who is interested in learning
Buddhism in-depth. One of the teachings in Buddhism which provides a
comprehensive analysis on mind is “Abhidhamma”.
The Buddhist
doctrine is categorized into three, which is known to anyone, as
“Thripitaka” namely Suthra Pitaka, Vinya Pitaka and Abhidhamma Pitaka.
Vinaya Pitaka consists rules of conduct for Sangha and Suthra Pitaka
consists of Suttas containing the central teachings of Buddhism. Suthra
Pitaka is mostly on “Conventional Teachings” (Sammuthi Dheshana) of
Buddhism. Abhidhamma Pitaka provides a theoretical framework for the
doctrine principles in Suthra Pitaka which could be used to describe
“Mind and Matter”. Hence, Abhidhamma embraces the “Ultimate Teachings”
(Paramaththa Dheshana) in Buddhism.
Abhidhamma Pitaka consists of seven treatises;
1. Dhammasangani
2. Vibhanga
3. Dhatukatha
4. Puggalapannatti
5. Kathavatthu
6. Yamaka
7. Pattthana
The
term “Abhidhamma” simply means “Higher Doctrine”. It is an in-depth
investigation to mind and matter. It answers many intricate points of
Dhamma. It analyses complex machinery of human, world, mind, thoughts,
thought-process, mental formations and etc. Therefore it is indeed a
complex doctrine to understand. However, there are many who are
interested in learning this beautiful branch of doctrine. Amongst them
there are plenty of non-Buddhists as well. This effort is to present
this doctrine in an “Easy to Understand” manner.
05/27/13
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திரிபிடக மற்றும் பன்னிரண்டாகவுள்ள மண்டலங்கள் புத்தரின் 45 ஆண்டுகளுக்கும் மேலாக போதிக்கப்பட்ட கோட்பாடு தொகுப்பு. அது ஸுத்த (மரபொழுங்கு சார்ந்த போதனை),வினய (ஒழுங்கு சார்ந்த விதித் தொகுப்பு) மற்றும் அபிதம்ம (விளக்கவுரைகளின்) உள்ளடக்கு. திரிபிடக
இப்பொழுதுள்ள படிவத்தில் தொகுத்து மற்றும் ஒழுங்கு படுத்தியது,
சாக்கியமுனி புத்தருடன் நேரடியான தொடர்பிருந்த சீடர்களால். புத்தர் இறந்து
போனார், ஆனால் அவர், மட்டுமழுப்பின்றி மரபுரிமையாக மனித இனத்திற்கு அளித்த உன்னத
தம்மம் (தருமம்) இன்னும் அதனுடைய பண்டைய தூய்மையுடன் இருக்கிறது. புத்தர்
எழுத்து மூலமாய்த் தெரிவிக்கப்பட்டுள்ள பதிவுகள் யாவும் விட்டுச்
செல்லாபோதிலும், அவருடைய மேன்மைதங்கிய கெளரவம் நிறைந்த சீடர்கள் அவற்றை
ஞாபக சக்தியால் ஒப்புவித்து, பேணிக்காத்து மற்றும் அவற்றை வாய்மொழியாக
தலைமுறை தலைமுறையாககைமாற்றிக் கொண்டுள்ளனர்.
TIPITAKA AND TWELVE DIVISIONS is the collection of the teachings
of the Buddha over 45 years. It consists of Sutta (the conventional
teaching), Vinaya (Disciplinary code) and Abhidhamma (commentaries).
The Tipitaka was compiled and arranged in its present form by the
disciples who had immediate contact with Shakyamuni Buddha.
The Buddha
had passed away, but the sublime Dhamma which he unreservedly bequeathed
to humanity still exists in its pristine purity.
Although the Buddha
had left no written records of his teachings, his distinguished
disciples preserved them by committing to memory and transmitting them
orally from generation to generation.
சுருக்கமான வரலாற்று முன் வரலாறு
புத்தரின் இறுதி
சடங்கிற்கப்புறம் உடனே, 500 மேன்மைதங்கிய கெளரவம் நிறைந்த அறஹதர்கள்
(அருகதையுள்ளவர்கள்) முதலாவது பெளத்த சமயத்தினர் அவை என்றழைக்கப்பட்ட
புத்தர் போதித்த போதனைகளை மறுபடிமுற்றிலும் சொல் அவை கூட்டினர்.
புத்தருடன் திடப்பற்றுடன் உடனிருந்த மற்றும் புத்தரின் முழுமை போதனையுரைகளையும் கேட்டுணரும் வாய்ப்புப் பெற்ற பிரத்தியேகமான சிறப்புரிமை வாய்ந்த பூஜிக்கத்தக்க ஆனந்தா, ஸுத்த (மரபொழுங்கு சார்ந்த போதனை) நெட்டுருப்பண்ணி ஒப்புவிவித்தார், அதே சமயம் பூஜிக்கத்தக்க உபாலி, வினய (ஒழுங்கு
சார்ந்த விதித் தொகுப்பு) ஸங்கத்திற்கான நடத்தை விதிகளை நெட்டுருப்பண்ணி
ஒப்புவிவித்தார்.முதலாவது பெளத்த சமயத்தினர் அவையின் ஒரு நூற்றாண்டுக்குப்
பின், சில சீடர்கள் ஒரு சில சிறுபகுதி விதிகளின் மாற்றம் தேவை என
உணர்ந்தனர். பழமையிலிருந்து நழுவாத பிக்குக்கள் மாற்றங்கள் எதுவும்
தேவையில்லை எனக் கூறினர் அதே சமயம் மற்றவர்கள் சில ஒழுங்கு சார்ந்த விதிகளை
(வினய) (ஒழுங்கு
சார்ந்த விதித் தொகுப்பு)) சிறிது மாற்றியமைக்க வலியுருத்தினர்.முடிவில்
அவருடைய அவைக்குப் பிறகு வேறான தனி வேறான புத்தமத ஞானக்கூடங்கள்
உருவாக்குதல் வளரத் தொடங்கியது. மற்றும் இரண்டாவது அவையில் (வினய) (ஒழுங்கு
சார்ந்த விதித் தொகுப்பு)) உரியதாயிருந்த விசயம் மட்டும் தான் விவாதம்
செய்ப்பட்டது மற்றும் தம்மா பற்றிய கருத்து மாறுபாடு அறிவிக்கப் படவில்லை.
மூன்றாம் நூற்றாண்டு அசோக சக்கரவர்த்தி காலத்தில் மூன்றாவது அவையில் ஸங்க சமூகத்தின் வேறான தனி வேறான நடத்தை விதிகளின் அபிப்பிராயங்கள் விவாதம் செய்ப்பட்டது. இந்த அவையில் வேறான தனி வேறான(வினய) (ஒழுங்கு சார்ந்த விதித் தொகுப்பு)) உரியதாயிருந்த விசயம் மட்டும் வரையறுக்கப்பபடவில்லை ஆனால் மேலும் தம்மா தொடர்பானதாகவும் இருந்தது. அபிதம்மபிடக இந்த அவையில் விவாதம் செய்ப்பட்டது மற்றும் சேர்த்துக்
கொள்ளப்பட்டது. ஸ்ரீலங்கா (இலங்கையில்) 80ம் நூற்றாண்டு கூடிய, நான்காம்
அவை என அழைக்கப்படும் இந்த அவை சமயப்பணியார்வமுடைய வேந்தர் வட்டகாமினி
அபைய கீழுள்ள ஆதரவுடன் கூடியது. அது இந்த காலத்தில் தான் திரிபிடக ஸ்ரீலங்காவில் முதன்முறையாக எழுத்து வடிவில் புத்தசமயத்தவரது புணித பாளி மொழியில் ஈடுபடுதலானது.
Brief historical background
Immediately after the final passing away of the Buddha, 500
distinguished Arahats held a convention known as the First Buddhist
Council to rehearse the Doctrine taught by the Buddha. Venerable Ananda,
who was a faithful attendant of the Buddha and had the special
privilege of hearing all the discourses the Buddha ever uttered, recited
the Sutta, whilst the Venerable Upali recited the Vinaya, the rules of
conduct for the Sangha.
One hundred years after the First Buddhist
Council, some disciples saw the need to change certain minor rules. The
orthodox Bhikkus said that nothing should be changed while the others
insisted on modifying some disciplinary rules (Vinaya). Finally, the
formation of different schools of Buddhism germinated after his council.
And in the Second Council, only matters pertaining to the Vinaya were
discussed and no controversy about the Dhamma was reported.
In the 3rd
Century B.C. during the time of Emperor Asoka, the Third Council was
held to discuss the differences of opinion held by the Sangha community.
At this Council the differences were not confined to the Vinaya but
were also connected with the Dhamma. The Abhidhamma Pitaka was discussed
and included at this Council. The Council which was held in Sri Lanka
in 80 B.C. is known as the 4th Council under the patronage of the pious
King Vattagamini Abbaya. It was at this time in Sri Lanka that the
Tipitaka was first committed to writing in Pali language.
This outline displays the publication of books in the Vipassana Research Iinstitute’s Devan±gari-script edition of the Chaμμha Saªg±yana (Sixth Council) Tipiμaka. The names of the volumes are displayed in italics with the suffix “-p±¼i” indicating the volume is part of the root Tipiμaka, rather than commentarial literature. This outline lists the root volumes only.
http://www.metta.lk/fonts/index.html
Sinhala and Roman
fonts
If you use a PC then you should download the files:
Sinhala and Roman fonts
This archive contails several True type fonts in Sinhala and
Roman
If you use a MAC then send us an email and we shall help you
soon.
Download font from This Server As .exe
Download font from This Server as .zip
Installing your new fonts
The font that you have down loaded should be installed in
Windows. Double click on the font to extract the self
extracting archive Sinhala.com For Win 3.1 use Settings
Control Panel Fonts Install New fonts select the directory
that contain the uncompressed (Extracted) true type font file.
Select Tipitaka_Sinhala1.ttf . and it will be installed
to your system. If you want to un-install them use the
similar operation. For Win 95 +, just drag the font to the
Font folder and restart Windows
If you see Your Sinhala script below then your fonts have been
installed correctly.
Tipitaka_Sinhala1
is a public domain font made by DMS, Sri Lanka.
for the Sri Lanka Tipitaka Project.
Se the enclosed key-board layout,
and
Enjoy some Sinhala letters to your friends!
The Sinhalese Alphabet
| w |
wd |
we |
wE |
b |
B |
W |
W# |
t |
ta |
T |
Tz
|
T# |
iD |
iDD |
| a |
à |
|
|
i |
ã |
u |
å |
e - |
|
o - |
|
au |
iru |
irå |
| l |
L |
. |
X |
ZZ Z. |
| ka |
kha |
ga |
gha |
nga |
p P c CO [ Zc {
ca cha ja jha ¤ ¤ja gna
g G v V K ZV
ña ñha óa óha õ nñha
; : o O k ZO Zo
ta tha da dha na ddha
nda
m M n N u
U
pa pha ba bha ma mba
h r , j i
I Y y < x %
ya ra la va sa ùa ÷a
ha ëa ü þ
la l ld le
lE ls lS l2 l@
|
k ka kà k? k? ki kã kå ku
fl fla fld flda
ffl fl#
ke k? ko k? kai kau
l1 ;! rA re rE / ?
| \
kra rta r ??ru ???rè ???rŠ
???r? ??fa ??fa
kq kQ ZM f#
nu ?nå Âu gau
È É Ê Ë Ì Í
C F J H
du då dra nda ndu ndå k t n ya
I do not know the Roman representation of all of them
Technical support & comments please
email us
Please note: These books are in P±li only, in Devan±gari script, and are not for sale from Pariyatti or from VRI.
No set of English translations is available. For further information please see: www.tipitaka.org
Vinaya Piμaka Sutta Piμaka Abhidhamma Piμaka
Tipiμaka (three “baskets”)
(Three divisions, printed in 5 books)
1. Sutta Vibhaªga [two books containing rules for the bhikkhus and
bhikkhunis, outlining eight classes of offences]
(1) P±r±jika-p±¼i Bhikku Bhikkhuni
p±r±jik± (expulsion) 4 8
saªghadises± (meetings of the Sangha) 13 17
aniyat± (indeterminate) 2 0
nissagiy± p±cittiy± (expiation with forfeiture) 30 30
(2) P±cittiya-p±¼i
suddha p±cittiy± (ordinary expiation) 92 166
p±tidesaniy± (confession re: alms food) 4 8
sekhiya (concerning etiquette & decorum) 75 75
adhikaraºasamath± (legal process) 7 7
(concludes with bhikkuni vinaya rules) ______ ______
227 311
2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±¼i (10 sections [khandhakas]; begins with historical accounts of the
Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the uposatha meeting and recital of the p±timokkha
3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pav±raº±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism
(4) C³¼avagga-p±¼i (or Cullavagga) (12 khandakas dealing with further rules and procedures
for institutional acts or functions, known as saªghakamma:
1. rules for dealing with offences that come before the Sangha
(saªgh±disesa)
2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li
3. Pariv±ra-p±¼i [a summary of the vinaya, arranged as a
catechism for instruction and examination]
(5) Pariv±ra-p±¼i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.
[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]
1. Dhammasaªgaº²
(enumeration of the dhammas)
(1) Dhammasaªgaº²-p±¼i
2. Vibhaªga-p±¼²
(distinction or analysis of dhammas)
(2) Vibhaªga-p±¼²
3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)
4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.
(3) Dh±tukath±-Puggalapaññatti-p±¼²
5. Kath±vatthu-p±¼²
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aoeoka’s reign, at Patna)
(4) Kath±vatthu-p±¼²
6. Yamaka-p±¼²
(book of pairs; a use of paired, opposing questions to resolve ambiguities
and define precise usage of technical terms)
(5) Yamaka-p±¼², Vol I
(6) Yamaka-p±¼², Vol II
(7) Yamaka-p±¼², Vol III
7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)
(8) Paμμh±na-p±¼i, Vol I
(9) Paμμh±na-p±¼i, Vol II
(10) Paμμh±na-p±¼i, Vol III
(11) Paμμh±na-p±¼i, Vol IV
(12) Paμμh±na-p±¼i, Vol V
(Five nik±yas, or collections)
1. D²gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S²lakkhandavagga-p±¼i (13 suttas)
(2) Mah±vagga-p±¼i (10 suttas)
(3) P±μikavagga-p±¼i (11 suttas)
2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paºº±sa (‘fifty’)]
(1) M³lapaºº±ssa-p±¼i (the ‘root’ fifty)
1. M³lapariy±yavagga (10 suttas)
2. S²han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah±yamakavagga (10 suttas)
5. C³¼ayamakavagga (10 suttas)
(2) Majjhimapaºº±sa-p±¼i (the ‘middle’ fifty)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)
10. Br±hmana-vagga (10 suttas)
(3) Uparipaºº±sa-p±¼i (means ‘more than fifty’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaªga-vagga (12 suttas)
15. Sa¼±yatana-vagga (10 suttas)
3. Sa½yutta-nik±ya [2,904 (7,762) suttas; 56 sa½yuttas; 5 vaggas; divided
into 6 books]
(1) Sag±thavagga-sa½yutta-p±¼i (11 sa½yuttas)
(2) Nid±navagga-sa½yutta-p±¼i (10 sa½yuttas)
(3) Khandavagga-sa½yutta-p±¼i (13 sa½yuttas)
(4) Sa¼±yatanavagga-sa½yutta-p±¼i (10 sa½yuttas)
(5) Mah±vagga-sa½yutta-p±¼i Vol I ( 6 sa½yuttas)
(6) Mah±vagga-sa½yutta-p±¼i Vol II ( 6 sa½yuttas)
4. Aªguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged purely
numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]
(1) Eka-Duka-Tika-nipata-p±¼i (ones, twos, threes)
(2) Catukka-nipata-p±¼i (fours)
(3) Pañcaka-nipata-p±¼i (fives)
(4) Chakka-Sattaka-nipata-p±¼i (sixes, sevens)
(5) Aμμhaka-Navaka-nipata-p±¼i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±¼i (tens, elevens)
5. Khuddaka-nik±ya [the collection of small books, a miscellaneous gathering
of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]
(1) Kuddhakap±tha,Dhammapada & Ud±na-p±¼i
1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423
verses in 26 vaggas)
3. Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with
some prose accounts of the circumstances that elicited the utterance)
(2) Itivuttaka, Suttanip±ta-p±¼i
4. Itivuttaka (4 nip±tas, 112 suttas, each beginning, “iti vutta½ bhagavata” [thus was
said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular suttas of the Buddha
(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±¼i
6. Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. Therag±th± (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279 g±thas)
9. Therig±th± (same as above, from 73 elder nuns; 73 poems, 522 g±thas)
(4) J±taka-p±¼i, Vol. I
(5) J±taka-p±¼i, Vol II
10. J±taka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into nip±ta according to the number of verses required to
tell the story. The full J±taka stories are actually in the J±taka commentaries that
explain the story behind the verses.
(6) Mah±nidessa-p±¼i
(7) C³¼anidessa-p±¼i
11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th vagga
C³¼anidessa: commentary on the 5th vagga and
the Khaggavis±ºa sutta of the 1st vagga
(8) Paμisambhid±magga-p±¼i
12. Paμisambhid±magga (an abhidhamma-style detailed analysis of the Buddha’s
teaching, drawn from all portions of the Vin±ya and Sutta Piμakas; three vaggas,
each containing ten topics [kath±])
(9) Apad±na-p±¼i, Vol. I
13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)
(10) Apad±na, Buddhava½sa & Cariy±piμaka-p±¼i
14. Buddhava½sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D²paªkara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram²)
(11) Nettippakarana, Peμakopadesa-p±¼i
16. Nettippakarana (small treatise setting out methods for interpreting and explaining
canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)
(12) Milindapañha-p±¼i
18. Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mah±parinibb±na of the Buddha)
1. The empty room
Where is India’s
contribution to the museum showcasing Buddhism?
The
Museum of World Buddhism in Kandy, established close to the Temple of
the Tooth Relic, is a testament to the goodwill that Sri Lanka enjoys.
Inaugurated at a former High Court Complex in May 2011, it aims to
showcase the history of Buddhism.
Sixteen
countries— India, Sri Lanka Bangladesh, Nepal, Pakistan, Afghanistan,
China, Korea, Japan, Myanmar, Thailand, Cambodia, Laos, Vietnam,
Indonesia and
the Maldives — had agreed to showcase exhibits from their countries in
separate chambers at the museum. There are a variety of exhibits at the
permanent pavilions of each country. But one chamber, the largest one, is empty. Yes, you guessed right: it is the Indian chamber.
As
usual, there are many problems: the first related to budget, then
questions raised over “inflated estimates.” “We are also in the process
of setting up an Indian Gallery at the International Buddhist Museum at
Sri Dalada Maligawa complex in Kandy. The MEA has signed an agreement
with the National Council of Science
Museums
(NCSM) in this regard and NSCM will be the implementing agency for this
project,” says the Colombo Indian High Commission website.
A
year and a half after the inauguration, there is no word on when India
will get its act together. But there is one saving grace: a huge 16 ft
replica of the Sarnath-style Buddha adorns the entrance to the Museum.
This is a gift from India.
2. Jemini Kadu (~15 minutes) on Vedic Dharma Vs Buddha’s Dhamma
3. Hon. D.K.Khaparde (~6 minutes) on Politics & Service
VOICE OF SARVA SAMAJ
Mayawati’s party demands President’s rule in Uttar Pradesh over alleged misuse of SC/ST/OBC memorials
Lucknow: Upset
over Uttar Pradesh government’s decision to allow SC/ST/OBC memorials,
constructed during former chief minister Mayawati’s rule, to be used for
cultural functions, the Bahujan Samaj Party (BSP) today demanded
imposition of President’s rule in the state.
A delegation of BSP
leaders met Governor BL Joshi and handed him a memorandum, stating that
the move was in violation of High Court and Supreme Court orders.
“The
use of land in SC/ST/OBC memorials for marriage and other events is in
violation of High Court and Supreme Court’s order, which means state
government is deliberately doing it. It has no right to continue and we
have demanded from the Governor to impose President’s rule in the
state,” BSP National General Secretary Satish Chandra Mishra told
reporters.
BSP leader Swami Prasad Maurya said his
party would start an agitation and come out on the streets if the
decision was not withdrawn.
The Samajwadi Party government had
recently allowed holding marriage ceremonies and other events at various SC/ST/OBC memorials in the state.
http://timesofindia.indiatimes.com/world/us/Over-260m-victims-of-caste-based-bias-UN/articleshow/20268042.cms
Over 260m victims of caste-based bias: UN
UNITED
NATIONS: More than 260 million people across the world are still
victims of human rights abuses due to caste-based discrimination, a
group of independent experts appointed by the UN warned on Saturday and
asked South Asian countries to strengthen legislation to protect them.
“This form (caste-based) of discrimination entails gross and
wide-ranging human rights abuses, including brutal forms of violence,”
the group of experts noted.
People considered low caste in South Asia are known as ‘dalits’ or ‘untouchables’.
In many countries, they face marginalization, social and economic
exclusion, segregation in housing, limited access to basic services,
including water and sanitation and employment, and work in conditions
similar to slavery.
Two years ago, Nepal adopted the
‘caste-based discrimination and untouchability bill’, a landmark law
that protects the rights of dalits.
Recently, the British government decided the equality act would cover caste discrimination to protect dalits in diaspora
communities. The experts expressed concern about a serious lack of
implementation in countries where legislation exists, and called for an
effective application of laws, policies and programme to protect those
affected by this discrimination.
Some
religions believe in athmas (soul) of human beings and no athmas for
other beings so that they can practice discrimination including killing
them. Some religions believe in 1st, 2nd, 3rd, 4th rate (Brahmin,
Baniya, Vaishya, Shudhra) athmas and the untouchables (SC/STs) have no
athmas so that they practice discriminative source of caste bias which
entails gross and wide-ranging human rights abuses, including brutal
forms of violence.They face marginalization, social and economic
exclusion, segregation in housing, limited access to basic services,
including water and sanitation and employment, and work in conditions
similar to slavery.But Buddha never believed in any soul. He said all
are equal. Hence Babasaheb Dr.B.R.Ambedkar made lots of discriminated
people to return back to Buddhism.
British government had rightly decided the
equality act that would cover caste discrimination to protect
untouchables (SC/STs) in diaspora communities. The experts expressed
concern about a serious lack of implementation in countries where
legislation exists, and called for an effective application of laws,
policies and programme to protect those affected by this discrimination.
Apart from the ‘caste-based discrimination and untouchability
bill’, a landmark law that protects the rights of SC/STs. British, US,
and all democratic governments along with the media including TOI must
adopt to highlight this discrimination in all possibility ways and help
these discriminated communities to acquire the MASTER KEY for unlocking
all doors of progress and developments. Political parties such as BSP
must be helped in this regard so that they will distribute the wealth of
the country equally among all sections of the society including
SC/ST/OBC/Minorities/ poor upper castes so that all poor farmers will be
distributed with government land, proper irrigation, healthy seeds,
government loan for all youths to start trade and business and to have
honest government employees for good and efficient governance that will
enable all people to attain Eternal Bliss as Final Goal.
05/26/13
Filed under:
General
Posted by:
site admin @ 5:22 pm
932 LESSON 27-05-2013 MONDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
(Adhikaraõasamathà)
MISUSE OF EVM _ PART -14
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
Wishing You All A Blessed Buddha Purnima
By
SARA SMYTH
PUBLISHED: 00:51 GMT, 25 May 2013 | UPDATED: 00:51 GMT, 25 May 2013
Thousands
of lanterns filled the sky in a spectacular new World record. In what
could look like a sky-full of fireflies from a distance, thousands of
lanterns were released and floated into the sky to create a vision of
suspended lights.
More than 15,000 sky lanterns are believed to have been by 10,000 volunteers at the University of the Philippines Visayas- Miagao Campus, setting a new world record.
Sign of peace: The
lanterns floated into the sky as 10,000 volunteers meditate to celebrate World Peace
Clear message: 10,000 volunteers gathered to celebrate the slogan of peace, calling for an end to international conflicts
The event aims to promote world peace while breaking a world record. It
is the first international event of its kind to be held in the country.
It’s slogan ‘World peace through inner peace’ was written on each
lantern, in an effort to create awareness around international conflicts.
The breathtaking event topped Romania’s record of releasing 12,470 sky lanterns in 2012 during the opening of a shopping centre.
Uplifted:
The volunteers look on in awe as they prepare to add their lantern to
the thousands above. The spectacular images convey the meditative spirit
of the event
Calming
sight: Sky lanterns, also known as Chinese lanterns, are small hot air
balloons made of paper, with an opening at the bottom where a small fire
is suspended
Message for all: Volunteers were taught the basics of meditation in preparation for the event, so that they could
enter celebrate its spiritual ethos. They were briefed on how to release the sky lanterns properly to ensure safety
Dr.
Emiliano Bernardo III, who organised the event, said that if universal
inner peace can be achieved then there would be no major conflicts since
most conflicts can be traced from a lack of inner peace of the
individual.
He
said that a series of Inner Peace Previews were conducted to orient the
volunteers the basics of meditation and how to release the sky lanterns
properly to ensure safety.
Community spirit: The students hold a Guinness World record plaque in the air, celebrating their World
Record
Illuminated:
Sky lanterns are also known as sky candles or fire balloons. The
volunteers were briefed in how to release them in the air safely
• MISUSE OF EVM _ PART -14
•
• New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media.
9 Alternatives to Blanket Disclosure that Increase Transparency
Given what we have described as the “enclosure of transparency'’, that source code access is a key aspect of voting system evaluation and that there are clear risks to public source code disclosure, we now turn to examining alternatives to blanket disclosure of source code. Such alternatives include limited disclosure, increased public access at the Federal level, incentivized or coordinated disclosure and technological mechanisms that support or obviate access.
9.1 Limited Disclosure
It is clear that source code access is key part of effective evaluation. As in the California case,80 where a critical interface between the paper record and a non-sighted voter was mandated to be open, there are critical pieces of a computerized voting system where public oversight and comprehensibility of the technology is of great importance. The interfaces between ballot presentation and the storage of vote data as well as the myriad of input and output methods are such critical points where maintaining secrecy results in pushing trust from one part of a voting system to another. In the end, openness is a natural and highly efficient way to break this cycle of pushing trust from one system to another. Other areas of critical importance include vote storage, reading and writing. Limited disclosure of this code could achieve many of the benefits of source disclosure while minimizing risks.
Limited disclosure can be achieved by restricting the scope of code disclosed and the audience to which it is disclosed. That is, what in the code should be disclosed, critical systems (as argued for above) or all the code? Disclosing all the code has the benefit of ensuring that there is no place for malicious or erroneous code to hide. Allowing the public to view all the source code would have the benefits and risks discussed in §.
Once the decision as to what code is disclosed has been made, we need to decide who gets to see it. As in the federal open source and disclosed source bills discussed previously, do we allow all the public to acquire the voting systems code that will run our election or do we limit the pool to a select few or a subset of the public? On the contrary, if source code dissemination was controlled by application and contract,81 the goal of having third-party code review could be achieved without the exposure and intellectual property concerns associated with public dissemination. However, a critical piece of restricted dissemination would be a requirement that all output from such reviews would be publicly available and unredacted to balance the exclusivity of code availability.
9.2 Other Alternatives
A natural approach to increasing voting system transparency would be first to tackle the most obscure aspect of the current system. The Federal testing process (discussed in §) is the most mysterious and critically obscure step in ensuring voting systems perform according to the federal standards for voting systems. We can infer from increased state-level certification requirements and the fact that numerous vulnerabilities have slipped through federal certification over the past year that the federal evaluation process and the voting system standards do not ensure that a voting system can be used in elections free from serious flaws. A first step in increasing the quality of the federal certification process would be to make the testing plans and full evaluation reports public, perhaps in redacted form.
Incentivized disclosure is another option. State governments or a consortium of state governments could decide to hold a contest or post a prize for the first development team to produce a voting system, like the ACT’s eVACS, that would be released under a specified open source license. Another interesting model is that of “community source'’ where a consortium of government entities would agree to donate annual dues and full-time coders to a foundation that would develop, certify, market and support the consortium’s voting systems.82
Finally, there are technological mechanisms for increasing transparency of voting systems. For example, the move in many states to mandate that DRE voting systems produce a VVPAT is essentially public verification of a record independent of the larger system. This allows the customer to treat the larger voting system as a black box as there will always be a verified indelible record of each vote as cast. In this vein, there is a body of work being developed by researchers that narrows the scope and minimizes the amount of what has to be evaluated. Examples of this work include isolated vote storage systems83, voting systems with dramatically less trusted code84, and hardware isolation techniques for security verification85.
10 Conclusion
There has been an enclosure of transparency surrounding voting technology in the United States with recent efforts to halt the enclosure by increasing access to source code. It is clear that some source code access is needed to support transparency of voting systems. There are risks associated with public disclosure of source code and more substantial risks associated with mandated disclosure. The regulatory, financial, organizational and perceptional barriers to the entry of open source voting system software combine such that the open source business models that are now thriving in other sectors don’t easily translate to the voting systems market.
We conclude that disclosure of full system source code to qualified individuals will promote technical improvements in voting systems, while limiting some of the potential risks associated with full public disclosure. Considering the alternatives to blanket disclosure mentioned in §, such as increased access to the Federal process, incentives, collaborative models and technological solutions, we still have not explored all our options. We acknowledge that limited source code disclosure to experts does not support general public scrutiny of source code, and therefore does not fully promote the transparency goals of public oversight, comprehension, accuracy and accountability. However, in a public source code disclosure or open source code model most members of the public will be unable to engage in independent analysis of the source code and will need to rely on independent, hopefully trusted and trustworthy, experts. Given the potential risks posed by broad public disclosure of election system source code, we conclude that moving incrementally in this area is both a more realistic goal and the prudent course given that it will yield many benefits, greatly minimizes potential risks and provides an opportunity to fully evaluate the benefits and risks in this setting
11 Acknowledgments
This material is based upon work supported by the National Science Foundation under Grant No. CNS-0524745.
A very special thanks to my legal supervisor and mentor, Deirdre K. Mulligan; without her advice and direction, this work would only be a shadow of itself. Discussions with the following people were important in the development of this work: Pam Samuelson, Eddan Katz, David Molnar, Ka-Ping Yee, Pam Smith, Naveen Sastry, Dan Wallach, Michael Shamos and Mitch Kapor.
About this document …
Transparency and Access to Source Code in Electronic Voting
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Footnotes
… transparency.1
See §.
… requirements,2
Source code escrow involves depositing the source code for a voting system with a third party and/or an election official and stipulating under what conditions the source code can be released. See the discussion of source code escrow in note .
… reviews,3
A state election official may reserve the right to ask an independent party to do source code review on top of what is done at the federal certification level.
… testing,4
Performance testing involves testing a system in conditions similar to those used on election day.
… code.5
A note on terminology: There are three important distinctions to make in this discussion. The difference between open source development and releasing commercially developed code under an open source license is important as these are two modes that we see clearly in voting systems (see discussion of eVACs in §). Open source software is software that is usually developed by a team of volunteers and released under generous licensing terms that allow users to exercise a number of rights, such as copying, modification and distribution, which traditional software licenses withhold. (The Open Source Initiative (OSI) issues and Open Source certification mark to software licenses that follow their Open Source Definition: http://www.opensource.org/docs/definition.php.) In contrast to both open source development and releasing software under an open source license, disclosed source code allows a much more limited use of source code, usually for evaluation purposes only and without permissions to make further copies, modify works or distribute. For example, see VoteHere’s license agreement: http://www.votehere.net/VoteHere_Source_Code_License_2.htm.
… selling.6
Keller, A. M., Mertz, D., Hall, J. L., And Urken, A. Privacy issues in an electronic voting machine. In Privacy and Technologies of Identity: A Cross-Disciplinary Conversation, Katherine J. Strandburg and Daniela Stan Raicu, Eds. Springer Science+Business Media:New York, 2006.
… ballot7
The Australian ballot provides for a uniform ballot, free from bias in design and presentation, printed by the government and cast in secret.
… states.8
Id. note at 2.
… Virginia9
West Virginia allows “open voting'’ whereby a citizen may choose to show their marked ballot to whomever they choose (W.V. CONST. ART. IV, § 4, cl. 2.). Interestingly, West Virginia also makes it a crime to sell or buy votes.
… elections.10
For example, in Cuyahoga County, Ohio — which is not required to provide ballots in non-English languages — there were over 6,000 ballot styles provided to voters in the 2006 primary election. See: Candice Hoke, post to the Election Law listserv, available at: http://majordomo.lls.edu/cgi-bin/lwgate/ELECTION-LAW_GL/archives/election-law_gl.archive.0605/date/article-63.html
… disabilities.11
Relevant authorities include the Voting Rights Act of 1965, Public Law 89-10 (VRA), The Americans with Disabilities Act of 1990, Public Law 101-336 (ADA), Voting Accessibility for the Elderly and Handicapped Act, Public Law 98-435 and The Help America Vote Act of 2002 Public Law 107-252 (HAVA).
… system.12
Kohno, T., Stubblefield, A., Rubin, A. D., And Wallach, D. S. Analysis of an electronic voting system. In IEEE Symposium on Security and Privacy (2004), pp. 27.
… franchise.13
The “enclosure'’ metaphor has also been extended by legal scholars to apply to recent efforts to reduce the amount of material in the public domain. Boyle, J. The Second Enclosure Movement and the Construction of the Public Domain, 66 Law and Contemporary Problems 33-74, Winter-Spring 2003, available at: http://ssrn.com/abstract=470983.
… applications.14
For a partial list of bug-finding tools, see: List of tools for static code analysis, http://en.wikipedia.org/w/index.php?title=List_of_tools_for_static_code_analysis&oldid=58643351 (last visited June 14, 2006).
… vulnerabilities.15
For an example of what can be done with automated source code analysis, see: Ashcraft, K., And Engler, D. Using programmer-written compiler extensions to catch security holes. In SP ‘02: Proceedings of the 2002 IEEE Symposium on Security and Privacy (Washington, DC, USA, 2002), IEEE Computer Society, p. 143.
… error.16
For an example of work that has used binary analysis techniques to uncover vulnerabilities in executable applications, see: Desclaux Fabrice, Skype uncovered: Security study of Skype, EADS CCR/STI/C, November 2005, available at: http://www.ossir.org/windows/supports/2005/2005-11-07/EADS-CCR_Fabrice_Skype.pdf
… components17
For early work in this area, see: Beizer, B. Wiley, J. Black Box Testing: Techniques for Functional Testing of Software and Systems, IEEE Software, 13:5, 98- (1996), available at: http://ieeexplore.ieee.org/xpls/abs_all.jsp?arnumber=536464
… systems.18
See text in § and notes -.
… system.19
See the discussion of the Hursti II findings in Hall, note .
… testing,20
Penetration testing (sometimes called “Red team'’ or “tiger team'’ attacks) involve a simulated attack on a system where the attack team may know everything (“white box'’ testing) or very little (“black box'’ testing) about a system and attempt to compromise it in the same manner as would a malicious actor. These types of exercises are common in the testing and implementation of high-integrity systems. For more on penetration testing rationales and methodologies, see: Open Source Security Testing Methodology Manual, available at: http://www.isecom.org/osstmm/.
… monitoring,21
Parallel monitoring, employed during each election now in the State of California, Washington and soon Maryland, involves randomly quarantining a subset of voting machines on election day and voting on them with fake voters and scripted votes to detect bugs, procedural flaws and evidence of possible malicious activity. For more, see: Douglas W. Jones, Testing Voting Systems: Parallel testing during an election, The University of Iowa, Department of Computer Science, available at: http://www.cs.uiowa.edu/~jones/voting/testing.shtml.
… feedback.22
For example, Carnegie Mellon University’s Computer Emergency Response Team (CERT) is a computer security incident tracking and response service, see: http://www.cert.org/. In response to a question asked by the author at the NIST Voting Systems Threats workshop, EAC commissioners Davisdson and DeGregorio expressed interest in setting up a similar service and process for computerized voting systems.
… out-of-date.23
ACCURATE. Public comment on the 2005 voluntary voting system guidelines, 2005, available at: http://accurate-voting.org/accurate/docs/2005_vvsg_comment.pdf
… day24
More Than 4,500 North Carolina Votes Lost Because of Mistake in Voting Machine Capacity, Associated Press / USA Today, November 5, 2004, available at: http://tinyurl.com/3nhfw.
… examined.25
NASED letter, “Voting System Memory Card Issues'’, March 22, 2006, available under “certification'’ at: http://www.nased.org/.
… guidelines.26
The set of federal standards that are in effect at the time of writing are the FEC’s 2002 Voting System Standards (2002 VSS). The EAC’s 2005 Voluntary Voting System Guidelines (2005 VVSG) have been approved by the EAC but will not go into effect until January 2008. See: http://guidelines.kennesaw.edu/vvsg/intro.asp.
… vendors.27
Kim Zetter, E-Voting Tests Get Failing Grade, Wired News, November 1, 2004, (article notes that ITAs cannot discuss specific systems due to NDAs with vendors) available at: http://www.wired.com/news/evote/0,65535-2.html.
… systems.28
ITAA letter to Assemblymember Tom Umberg, “OPPOSE: AB 2097′’, March 22, 2006, on file with author. Similar sentiments were expressed in written testimony to a California State Senate Committee on Elections hearing in February of 2006; see: http://tinyurl.com/rsk5e.
… discredited.29
Mercuri, R. T. and Neumann, P. G. Security by obscurity, Communications of the ACM 46:11, 160 (2003) available at: http://doi.acm.org/10.1145/948383.948413; One of the best discussions of the notion of “security through obscurity'’ is available on the Wikipedia page for the term. See: Security through obscurity: http://en.wikipedia.org/w/index.php?title=Security_through_obscurity&oldid=58172204 (last visited June 14, 2006). Full disclosure: the author is one of the many editors of this Wikipedia page.
… influence.30
Lipner, S. B. Security and source code access: Issues and realities. In SP Õ00: Proceedings of the 2000 IEEE Symposium on Security and Privacy (Washington, DC, USA, 2000), IEEE Computer Society, p. 124.
… standards.31
Joseph Lorenzo Hall, “Background on Recent Diebold Election Systems, Inc. (DESI) Vulnerabilities'’, National Committee for Voting Integrity Briefing for Congressmembers and Staff (2006), available at: http://josephhall.org/papers/DESI_vulns_background_briefing-20060607.pdf.
… experts.32
Security Analysis of the Diebold AccuBasic Interpreter, Voting Systems Technology Assessment Advisory Board (VSTAAB), February 14, 2006, available at: http://ss.ca.gov/elections/voting_systems/security_analysis_of_the_diebold_accubasic_interpreter.pdf; Linda H. Lamone, Administrator for the Maryland State Board of Elections, letter to Diebold Election Systems, Inc. CEO, available at: http://truevotemd.org/images/stories//ll-diebold.pdf. (discussing official’s concern and reserving the right to hire an independent expert of their choice to review source code)
… form.33
There have also been movements to obviate the need for increased transparency, such as the move to require voter-verified paper records (VVPRs). At the time of writing, there are currently 26 states that have enacted legislation requiring Direct-Recording Electronic voting machines to produce a Voter Verified Paper Record to provide an independent check on the voting system’s recording functions. See VerifiedVoting.org’s Legislation Tracking page: http://verifiedvoting.org/article.php?list=type&type=13.
… review.34
Other provisions relevant to public scrutiny and expert evaluation include: Vendors must establish a California County User Group and hold one annual meeting where the system’s users are invited to review the system and give feedback and volume reliability testing of 100 individual voting machines under election-day conditions. See: California Secretary of State, “10 Voting System Certification Requirements'’, available at: http://ss.ca.gov/elections/voting_systems/vs_factsheet.pdf.
… 2006.35
Id., California VSTAAB, note .
… systems.36
“[T]he Legislature hereby requests the Secretary of State to investigate and evaluate the use of open-source software in all voting machines in California and report his or her findings and recommendations to the Legislature.'’ See ACR 242, as chaptered, available here: http://www.leginfo.ca.gov/pub/03-04/bill/asm/ab_0201-0250/acr_242_bill_20040831_chaptered.html, Office of the California Secretary of State, “Open Source Software in Voting Systems'’, 31 January 2006, available at: http://ss.ca.gov/elections/open_source_report.pdf.
… 2097.37
See AB 2097, “An act to add Section 19213.5 to the Elections Code, relating to voting systems, and declaring the urgency thereof, to take effect immediately.'’, available at: http://leginfo.ca.gov/pub/bill/asm/ab_2051-2100/ab_2097_bill_20060217_introduced.html.
… issues.38
Id., note .
… system.39
See §163-165.7(c), available as passed by both houses of the NC Legislature here: http://www.ncga.state.nc.us/Sessions/2005/Bills/Senate/HTML/S223v7.html.
… enforced.40
Diebold Election Systems, Inc. was concerned that, among other things, it didn’t have the rights to provide access to the source code of third-party software components of its system. It sued the North Carolina Board of Elections to prevent this regulation from taking effect. The case was dismissed as the Court found that there was no dispute as to the language or interpretation of the statute. See: Diebold v. North Carolina Board of Elections, unpublished (NC. Super. November 30, 2005), available at: http://www.eff.org/Activism/E-voting/diebold_order_dismissal.pdf.
… cast.'’41
Wisconsin Assembly Bill 627, as introduced, available at: http://www.legis.state.wi.us/2005/data/AB-627.pdf.
… equipment'’.42
Wisconsin Act 92, available at: http://www.legis.state.wi.us/2005/data/acts/05Act92.pdf. The author knows of at least eight states with escrow requirements in regulation or statute (CA, CO, IL, MN, NC, UT, WI and WA). Unfortunately, it is unclear how many states actually escrow software; some states use the National Institute of Standards and Technology’s (NIST) National Software Reference Library (NSRL) as a form of “escrow'’. However, the NSRL stores binary versions of software products, not source code. See: http://www.nsrl.nist.gov/. The conditions for when escrowed software can be accessed and by whom vary but generally protect proprietary information from public disclosure.
… software:43
There has been no federal electoral legislation since the passage of HAVA in 2002. At the time of writing, there are at least six bills — excluding companion bills — in the U.S. Congress that would substantially reform the conduct of elections on top of the reforms of HAVA. These six bills are: H.R. 550 (text is available at: http://thomas.loc.gov/cgi-bin/bdquery/z?d109:h.r.00550:), H.R. 704/S. 330 (text is available at: http://thomas.loc.gov/cgi-bin/query/z?c109:H.R.704: and http://thomas.loc.gov/cgi-bin/query/z?c109:S.330: respectively), H.R. 939/S. 450 (text is available at: http://thomas.loc.gov/cgi-bin/bdquery/z?d109:h.r.00939: and http://thomas.loc.gov/cgi-bin/bdquery/z?d109:s.00450: respectively; note the two versions of these bills contain significant differences), H.R. 533/S. 17 (text is available at: http://thomas.loc.gov/cgi-bin/bdquery/z?d109:h.r.00533: and http://thomas.loc.gov/cgi-bin/query/z?c109:S.17: respectively; note the two versions of these bills contain significant differences), H.R. 278 (text is available at: http://thomas.loc.gov/cgi-bin/query/z?c109:H.R.278:) and H.R. 3910 (text is available at: http://thomas.loc.gov/cgi-bin/query/z?c109:H.R.3910:). VerifiedVoting.org maintains a comprehensive list of these bills and their differences here: http://www.verifiedvoting.org/article.php?list=type&type=13.
… HAVA.44
Congressman Bob Ney, former chair of the Committee on House Administration — which has federal election law jurisdiction — has expressed the sentiment that possible election reform should wait for past legislative action to run its course. See: Speech by Congressman Bob Ney, given at Cleveland State University, Center for Election Integrity on November 30, 2005, available at: http://cha.house.gov/MediaPages/PRArticle.aspx?NewsID=1146. This sentiment appears to be the main cause behind why none of the six bills in Congress have gained much traction. While wise in some respects, this mindset neglects the fact that the time cycles involved in development of computerized voting equipment are much quicker than the timeframes included as deadlines in the statutes.
… elections.45
The relevant language in both bills is: “No voting system shall at any time contain or use any undisclosed software.'’ See: H.R. 550 §247(c)(1) and H.R. 939/S. 450 §101(c). The one-word difference is that H.R. 550 would allow the disclosure to any “person'’ while H.R. 939/S. 450 only allows disclosure to “citizens'’.
… software.46
H.R. 533 §329(a) and §299G.
… terms.47
For an appreciation of the variety in open source licensing regimes, browse the Open Source Initiative’s (OSI) “Approved License'’ list http://www.opensource.org/licenses and the Free Software Foundation’s web page “Various Licenses and Comments about Them'’ http://www.gnu.org/philosophy/license-list.html. Open source licensing covers many licenses, some of which are incompatible with each other. Licenses span a spectrum of very simple — like the modified BSD license: http://www.opensource.org/licenses/bsd-license.php — to the very intricate and complex — like the GNU General Public License: http://www.gnu.org/copyleft/gpl.html.
… licenses.48
Most open source licenses grant or withhold the exclusive rights, granted to creators under copyright law, of copying, modifying and distributing. For detailed inspection of the source code, inspectors would need at least the rights to copy and make modifications. That is, to properly test and debug a program, inspectors will need all source code necessary to build the binary application in a machine-readable format. They would then need to be able to transfer this code to their own build environment, verify that the source code behaves as it purports to, properly build the application and verify that the executable built behaves appropriately and matches the binaries on the target voting systems in the field. Transferring of code, compilation and modification necessary to test source routines implicates the right of reproduction and the right to prepare derivative works or modifications granted by copyright. The right to distribute the source code is not necessarily essential from this perspective as long as the inspecting parties get full access to the code.
… (AVVPAT).49
Kevin Shelley, Secretary of State of the State of California. Position Paper and Directives of Secretary of State Kevin Shelley Regarding the Deployment of DRE Voting Systems in California (Nov. 21, 2003). See: http://www.ss.ca.gov/elections/ks_dre_papers/ks_ts_response_policy_paper.pdf.
… AVVPAT50
Kevin Shelley, Secretary of State of the State of California. Standards For Accessible Voter Verified Paper Audit Trail Systems In Direct Recording Electronic (DRE) Voting Systems (Jun. 15, 2004). See: http://www.ss.ca.gov/elections/ks_dre_papers/avvpat_standards_6_15a_04.pdf.
… independently.51
Id., note , at 1, 4.
… California.52
Id., note , at 5.
… software.'’53
David Jefferson, Chair of the California Secretary of State’s Voting Technology Advisory Board, post to the Voting-Project mailing list. See: http://gnosis.python-hosting.com/voting-project/February.2004/0031.html.
… software.54
Minimal licensing criteria would be statements such as “The software source code is distributable to any member of the public.'’
… it.55
California Secretary of State Elections Division, Proposed Changes to Accessible Voter Verified Paper Audit Trail (AVVPAT) Standards, January 14, 2005, available at: http://www.ss.ca.gov/elections/voting_systems/012005_1b_s.pdf.
… systems.56
See Lipner, note ; “Fuzz testing'’ — where software products are bombarded with random input to test reliability — has found that source-available software utilizing open source development techniques is considerably more reliable than closed, proprietary products. See: B. Miller, D. Koski, C. Lee, V. Maganty, R. Murthy, A. Natarajan and J. Steidl. Fuzz revisited: A re-examination of the reliability of unix utilities and services. Technical report, Computer Sciences Department, University of Wisconsin (1995), available at http://citeseer.ist.psu.edu/miller95fuzz.html
… systems.57
Here are a few examples: In the Fall of 2004, Diebold sent cease-and-desist letters to a number of students who had published an internal email archive that exposed the fact that Diebold had been using uncertified software on their machines. OPG, Pavlosky & Smith v. Diebold, 72 U.S.P.Q.2d 1200 (N.D. Cal. Sept. 30, 2004) available at: http://www.eff.org/legal/ISP_liability/OPG_v_Diebold/20040930_Diebold_SJ_Order.pdf. Diebold has also sent letters and a “product use advisory'’ to Florida election officials warning them of intellectual property limitations on the testing of their voting systems in conjunction with other vendors systems. See Id., note , at 21. In North Carolina, in response to the new legislation discussed in §4.3.2, Diebold sued the State Board of Elections arguing that it could not provide source code to third-party software for the evaluation demanded by the new statute (see note ).
… defenders.58
Swire develops a model of when disclosing security vulnerabilities will help or hinder system defenders: Swire, P. P. A model for when disclosure helps security: What is different about computer and network security? 2 Journal on Telecommunications and High Technology Law 163 (2004).
… equipment.59
In the past, vendors have “updated'’ software on voting systems in the field without requesting recertification. After The California Attorney General settled a lawsuit against Diebold Election Systems, Inc. in the Winter of 2004, in part for fielding voting systems which were running uncertified software, this practice seems to have stopped. See: Press Release, California Office of the Attorney General, “Attorney General Lockyer Announces $2.6 Million Settlement with Diebold in Electronic Voting Lawsuit: Settlement Would Resolve False Claims Allegations, Strengthen Security of Equipment'’, November 10, 2004, available at: http://ag.ca.gov/newsalerts/release.php?id=843.
… election.60
There are unanswered questions about whether or not Presidential elections can be postponed without amending the Constitution. See: Congressional Research Service, “Postponement and Rescheduling of Elections to Federal Office'’, October 4, 2004: http://www.fas.org/sgp/crs/RL32623.pdf.
… secret.61
“A trade secret may consist of any formula, pattern, device or compilation of information which is used in one’s business, and which gives him an opportunity to obtain an advantage over competitors who do not know or use it.'’ Restatement of Torts §757, comment b (1939).
… disclosed.62
Id. ITAA testimony, note , “Similarly, software source code, like many other written works (e.g., customer lists, secret formulas for products, strategic plans for future competition and an almost infinite variety of similar materials) can be protected against unauthorized disclosure under state trade secrets laws and with contractual non-disclosure agreements.'’
… damages.63
For patents and copyright, 28 USC 1498 provides that a patent or copyright holder can sue the government for “recovery of his reasonable and entire compensation'’ but cannot enjoin the work being “used by or for'’ the government. Disclosure of patented, copyrighted software would not correspond to large financial exposure for voting systems vendors; depending on the terms of distribution (limited or public), the availability of the source code for voting system software would not undermine their ability to sell software products or enforce and license their patents.
… information.64
State equivalents to FOIA in the form of public records acts typically have broad exemptions for confidential information and trade secrets. Exemption 4 of FOIA allows the government to withhold trade secrets under certain circumstances involving FOIA requests. See: Erisman, M. K. The never ending saga of unit prices: To disclose or not to disclose, that is the question. 2005 Army Law 138 (2005).
… Co.,65
Ruckelshaus, Administrator, United States Environmental Protection Agency v. Monsanto Co. 467 U.S. 986 (1984).
… property.66
Id., at 1003-1004.
… program.67
Id., at 1010-1014.
… property.68
See discussion accompanying note .
… code.69
The first quasi-open source software product to be used in U.S. elections was ChoicePlus by Voting Solutions. This software has been used to administer local-level ranked-ballot elections in Cambridge, MA since 1998 and Burlington, VT. It was planned to be released under the GNU GPL in November of 2003 but one small, proprietary piece of code has prohibited the full release of the software under the GNU GPL. Interview with Steve Willet of Voting Solutions, April 7, 2006, on file with author; Jay Lyman, Successful public election joins Diebold, free software, NewsForge, April 4, 2006, available at: http://trends.newsforge.com/article.pl?sid=06/03/23/2040258&tid=136&tid=132.
… efforts,70
The following nations have either posted or claim to have posted voting system software in publicly-accessible forums or to select organizations: Argentina, Venezuela, Estonia and Kazakhstan. See: “Publicación de Software y Documentación'’, available (in Spanish) here: http://www.buenosaires.gov.ar/dgelec/index.php?module=pruebaPiloto&file=publicacion, See: “Auditorías en Venezuela garantizan la integridad del voto'’, available (in Spanish) at: http://www.smartmatic.com/noticias_077_2005-18.htm, See (in Estonian): http://www.vvk.ee/elektr/docs/Yldkirjeldus-eng.pdf and documentation/software at: http://www.vvk.ee/elektr/dokumendid.htm, Kazakhstan claims to allow review of the source code used to power their voting systems; it is hard to find. The Kazakh elections website (in Cyrillic): http://election.kz/.
… election.71
Clive Boughton and Carol Boughton, “Credible Election Software — eVACSTM'’, white paper on file with author (2005).
… fix.72
Email interview with Carol Boughton of Software Improvements Pty Ltd. (on file with author).
… footing73
For example, under §68(1) of Australia’s Trade Practices Act of 1974, a disclaimer of warranty is void if it does not follow the particular conventions and wording of the Act. See: Fitzgerald, B., And Bassett, G. Legal issues relating to free and open source software. Essays in Technology Policy and Law (Queensland University of Technology School of Law) 1 (2003).
… property.74
Software Improvements stated two concerns with releasing code that they’ve written under the GPL: first, that they would loose any trade secrecy embodied in the code and second, that another firm could use software that they’ve developed to compete against them.
… eVACS.75
Email interview with Philip Greene of the ACT electoral commission. (on file with author).
… license.76
Of course, under U.S. copyright law, a copyright holder can license their works under as many licenses as they like.
… system.77
However, as this article goes to press, there are indications that Apple has closed pieces of its software in a strategy to prevent people from running their software on non-Apple hardware. See: Tom Yager, Apple closes down OS X, InfoWorld, May 17, 2006, available at: http://www.infoworld.com/article/06/05/17/78300_21OPcurve_1.html.
… system.78
Coggins, C. Independent testing of voting systems. Communications of the ACM 47:10, 34-38 (2004).
… certification.79
Vogue Election Products & Services, LLC. did just this recently when it teamed up with Election Systems and Software (ES&S) to certify and market the AutoMARK ballot marking device.
… case,80
See, supra, § .
… contract,81
For example, an individual or organization could have to submit an application attesting to certain competences and sign a legally binding agreement that forbid certain activities. Such pre-requisite competencies could be to have a PhD-level degree in an area such as computer science and experience in system evaluation. Examples of activities to forbid would be to distribute the code further, to compile code flaws that aren’t made available to the regulatory agency, to publish non-public reports and to transmit source-level information to a vendor’s competitors.
… systems.82
The SAKAI project uses this “community source'’ model, where a consortium of higher educational institutions have started to develop their own course management software instead of paying vendors . See: http://sakaiproject.org/.
… systems83
Molnar, D., Kohno, T., Sastry, N., And Wagner, D. Tamper-evident, history-independent, subliminal-free data structures on PROM storage -or - how to store ballots on a voting machine (extended abstract). In IEEE Symposium on Security and Privacy (2006).
… code84
Yee, K.-P., Wagner, D., Hearst, M., And Bellovin, S. Prerendered user interfaces for higher-assurance electronic voting. In USENIX/ACCURATE Electronic Voting Technology Workshop (2006).
… verification85
Sastry, N., Kohno, T., And Wagner, D. Designing voting machines for verification. In Fifteenth USENIX Security Symposium (USENIX Security 2006) (August 2006).
One
thing that the article we’ve been looking at, “Nourishing the Roots”,
brings up is how re-framing our words and actions using the Buddha’s
teachings goes against the grain of our culture in the English-speaking
world. The evidence is all around us, and I offer an example below.
Excerpts from an Op Ed piece by David Brooks in the NY Times, 20 May, 2013:(http://www.nytimes.com/2013/05/21/opinion/brooks-what-our-words-tell-us.html?hp&_r=0)
About
two years ago, the folks at Google released a database of 5.2 million
books published between 1500 and 2008. You can type a search word into
the database and find out how frequently different words were used at
different epochs…A study by Jean M. Twenge, W. Keith Campbell and
Brittany Gentile found that between 1960 and 2008 individualistic words
and phrases increasingly overshadowed communal words and phrases.
That
is to say, over those 48 years, words and phrases like “personalized,”
“self,” “standout,” “unique,” “I come first” and “I can do it myself”
were used more frequently. Communal words and phrases like “community,”
“collective,” “tribe,” “share,” “united,” “band together” and “common
good” receded.
…The
Kesebirs [in a different study, covering the 20th century] identified
50 words associated with moral virtue and found that 74 percent were
used less frequently as the century progressed. Certain types of virtues
were especially hard hit. Usage of courage words like “bravery” and
“fortitude” fell by 66 percent. Usage of gratitude words like
“thankfulness” and “appreciation” dropped by 49 percent.
Usage
of humility words like “modesty” and “humbleness” dropped by 52
percent. Usage of compassion words like “kindness” and “helpfulness”
dropped by 56 percent. Meanwhile, usage of words associated with the
ability to deliver, like “discipline” and “dependability” rose over the
century, as did the usage of words associated with fairness. The
Kesebirs point out that these sorts of virtues are most relevant to
economic production and exchange.
…So
the story [Brooks would] like to tell is this: Over the past
half-century, society has become more individualistic. As it has become
more individualistic, it has also become less morally aware, because
social and moral fabrics are inextricably linked. The atomization and
demoralization of society have led to certain forms of social breakdown,
which government has tried to address, sometimes successfully and often
impotently.
(end of excerpt)
This
essay describes part of a trend in which we come to think of ourselves
less as citizens and more as consumers. As the markets of exchange
become more global, the role of consumer may seem to be the only role we
all have in common. I don’t see any evil intent here, just the
evolution of our world culture. But an unfortunate by-product of this
change is that our self image can be swept up in these assumptions.
As
the society (as reflected in word usage) supports our moral aspirations
less, we end up carrying our moral framework with us individually. We
can seek out people who hold values similar to our own, who support our
wholesome intentions, but sometimes it may just seem easier to work and
rest and not bother building a network that intentionally supports our
moral life.
One
could get the sense that it’s hopeless to resist the tide of our
culture, but it may be that each of us, with our efforts to speak and
act from a clear, wholesome ethical framework, forms a little eddy of
countercultural force. As we find others who share our values, our
commitment is strengthened. Who knows? Our tiny minority, identifying
more as ethical beings than consumers, may start a small tide of our
own.
BHIKKHUNä PATIMOKKHA Ý ENGLISH.
The Four Preliminary Functions
Sweeping the place, lighting a lamp, administering water and spreading seats.
The Five Functioning Things
Interest, purity, the suitable time, the number of bhikkhunis and the advice.
The Four Features To Be Suitable
The day of the full moon, all the defeated bhikkhunis, those
excluded from the Community are not present and the bhikkhunis defeated
are at a distance.
The four preliminary functions, the five functions and the four
features of suitability completed, we invite the bhikkhunis who have got
the consent of the order of bhikkhunis to recite the rules of the
higher order.
The origin
Noble ladies listen, today is the fifteenth day of the full moon,
as suitable may the Community of bhikkhunis recite the rules of the
bhikkhunis
What are the functions? Noble ladies inform your purity. I will
recite the rules of the higher order. All present, listen carefully and
attentively. Those that have ecclesiastical offences should voice them.
Those who haven’t should be silent, by their silence I will know their
purity. In a gathering like this, it should be heard up to the third
time. When listening to it, up to the third time, if you recall any
offences, they should be declared. If a bhikkhuni listening to it, up to
the third time, were not to declare an offence that she recalls, it
amounts to telling a deliberate lie. The Blessed One has said that
telling a deliberate lie is an impediment. Therefore those recalling
their offences should declare them, it’s for their mental health.
Noble ladies, the origin is recited, how is your purity? For the
second and for the third time I ask how is your purity? The noble ladies
are pure, therefore they are silent, and I record it as such.
End of the original story.
Offences which merit excommunication
Now the eight offences are recited.
The training precept for sexual things
1.If a bhikkhuni interested in sexual things practice them in the
form of an animal, that is an offence fit to be ex-communicated.
The training precept, for stealing.
2. A bhikkhuni taking from village or forest, something not given
with a thievish mind and if it amounts to a robbery for which the king
would arrest, execute, imprison, or banish, she does an offence, fit to
be ex-communicated.
The training precept, for depriving human life.
3. If a bhikkhuni intentionally deprives human life by providing a
weapon or by praising death, or by inciting one to die, saying, `Good
man, what is the use of this evil unpleasant life, dying is better than
living.’ Praising death in various ways makes one to think and ponder
about dying, that is an offence, fit to be ex-communicated.
Training precept, for attainments above human.
4. A bhikkhuni impressing others about attainments above human,
without attaining them, would say, `I know and see noble attainments and
visions above human.’ Later, when cross questioned or even not cross
questioned, seeing her offence and seeking purity would say: `Noble
lady, not knowing or seeing I said I know and see, I said those useless
lies, out of conceit’. It’s an offence fit to be ex-communicated.
The training precept above the knee caps.
5 If a bhikkhuni with desire consents to a male person’s approach to
brush up or down, or massage, or take hold, or touch or press above the
knee caps, is an offence fit to be ex-communicated.
The training precept for hiding an offence.
6. A bhikkhuni knowing that another bhikkhuni had done an offence,
would not accuse her for it, nor inform the Community about it, while
she is present and alive Afterwards she would say: `Even earlier, I knew
that sister is of such behavior’. Not accusing the bhikkhuni herself,
nor informing the Community about it, is an offence fit to be
ex-communicated.
Training precept for associating an ex-communicated bhikkhu.
7. A bhikkhuni associating a bhikkhu, rightfully ex communicated by
the Teacher’s discipline as disrespectful and cannot be corrected,
should be advised by the bhikkhunis up to the third time: `Noble lady,
this bhikkhu is rightfully ex-communicated by the Teacher’s discipline
as disrespectful and cannot be corrected do not associate him.’ It’s
good if she gives up the association, if not, it is an offence fit to be
ex-communicated.
Training precept, for eight fold misbehavior
8. If a bhikkhuni with desires endures a male person’s approaches in
the form of holding hands, touching the edge of the robe, standing
close, talking or exchanging ideas, or follow him to enclosures, or
disclose the body with such intentions, this wrong behavior is an
offence fit to be ex-communicated.
The end of the offences, which merit excommunicating
Noble ladies, the eight offences for excommunication are recited. A
bhikkhuni fallen for one or the other of these offences is fit to be
ex-communicated. Noble ladies, I ask how is your purity? For the second
and for the third time I ask how is your purity? The noble ladies are
pure, therefore they are silent, and I record it as such.
OFFENCES PARDONED BY A COMMUNITY
OF BHIKKHUS AND BHIKKHUNIS
OF MORE THAN TWENTY
Noble ladies, now the seventeen serious offences will be recited.
Precept for quarrelling
1. A bhikkhuni leading a quarrelsome life, quarrelling with a
householder, his son, a servant, a workman or at least a wandering
ascetic, falls with the first offence and becomes helpless with a
serious offence.
Precept for associating a deceitful woman.
2. A bhikkhuni knowing that a certain woman is deceitful, ignoring
the fact and without a suitable arrangement with the king, the
Community, a group, a guild, or an army, associates her and falls with
the first offence and becomes helpless with a serious offence.
Precept for wandering alone in the village.
3. A bhikkhuni, wandering alone in the village, or crossing the river
alone, or spending the night alone, or leaving the Community of
bhikkhunis, falls with the first offence and becomes helpless with a
serious offence.
Precept for restoring an ex-communicated.
4. A bhikkhunã restoring another bhikkhunã, rightfully
ex-communicated by the Community of bhikkhunis, according to the
discipline of the dispensation of the Teacher, ignoring the decisions of
the working committee, and the ex-communication by a majority of votes,
falls with the first offence and becomes helpless with a serious
offence.
Precept for accepting food.
5.A bhikkhuni accepting eatables and drinks from the hands of a male
with desire, falls with the first offence and becomes helpless with a
serious offence.
The second precept for accepting food.
6. A bhikkhuni saying: `Noble lady, what does it matter, whether this
male is with or without desire, you without desire, accept the eatables
and drinks with your own hands and partake them.’ Here she falls with
the first offence and becomes helpless with a serious offence.
Training precept for acting as go-between.
7.A bhikkhuni conveying a woman’s intentions to a man or a man’s
intentions to a woman, or at least for a temporary communion falls with
the first offence and becomes helpless with a serious offence.
Training precept for evil anger.
8. A bhikkhuni angry and displeased accuses another bhikkhuni saying
she merits complete ex-communication, `What is the use of this holy
life, give up robes.’ Later when questioned, or not, or after a complete
examination, the accusation proves to be wrong and is found that the
bhikkhuni had been angry. This bhikkhuni falls with the first offence
and becomes helpless with a serious offence.
For a precept, in another section.
9 A bhikkhuni angry and displeased accuses a bhikkhuni, with an
irrelevant category of offences, for a small reason and says she merits
complete ex-communication, `What is the use of this holy life, give up
robes.’ Later when questioned, or not or after a complete examination of
the other class of offences, the accusation proves to be wrong and is
found that the bhikkhuni had been angry. This bhikkhuni falls with the
first offence and becomes helpless with a serious offence.
Precept for giving up the training.
10. A bhikkhuni angry and displeased says, `I withdraw, from
enlightening myself, from the Teaching, from the Community and from the
training. I’m far behind the daughters of the Sakyas. There are other
bhikkhunis, bashful and scrupulous of the training, I will lead the holy
life under them.’ That bhikkhuni should be advised by the other
bhikkhunis thus: `Noble lady, angry and displeased, do not say, I
withdraw, from enlightening myself, from the Teaching, from the
Community and from the training. I’m far behind the daughters of the
Sakyas. There are other bhikkhunis, bashful and scrupulous of the
training, I will lead the holy life under them. The Teaching is well
proclaimed, live, the holy life, delight in it and make an end of
unpleasantness rightfully.’ If she holds on to this view when advised,
she should be advised up to the third time. It’s good if she gives it
up, if not she falls with an offence for not heeding admonition
repeatedly up to the third time and becomes helpless with a serious
offence.
Precept for being angry about a lawful decision
11. If a bhikkhuni angry and displeased over a lawful decision were
to say: `The bhikkhunis are led by interest, anger, delusion and fear.’
That bhikkhuni should be admoished by the bhikkhunis: `Noble lady, angry
and displeased, over a lawful decision do not say the bhikkhunis are
led by interest, anger, delusion and fear. Noble lady, you may be led by
interest, anger, delusion and fear.’ The bhikkhunis should admonish her
up to the third time to give up that view. Good, if she gives it up, if
not she falls with an offence for not heeding admonition repeatedly up
to the third time and becomes helpless with a serious offence.
The first precept for evil behavior.
12. If bhikkhunis practice wrong behavior, wrong faith, wrong
virtues, worry the Community of bhikkhunis hiding each other’s faults.
The bhikkhunis should admonish them: `Sisters, you practice wrong
behavior, wrong faith, wrong virtues, worry the Community of bhikkhunis
hiding each other’s faults.
Noble ladies, the Community praises openness.’ If they persistently
practice wrong behavior, they should be admonished up to the third time.
If they give up their wrong behavior that’s good, if not they fall with
an offence for not heeding admonition repeatedly up to the third time
and becomes helpless with a serious offence. .
Second precept for evil behavior.
13.If a bhikkhuni says: `Noble ladies, live withdrawn, yet do not
live in various ways. There are other bhikkhunis in this Community with
this behavior, this faith, these virtues, worrying the Community of
bhikkhunis hiding each others’ faults. The Community of bhikkhunis said
nothing to them. Not liking you, gossiping about you and because you are
weak, they say: `Sisters, you practice wrong behavior, wrong faith,
wrong virtues, worry the Community of bhikkhunis hiding each others’
faults. Noble ladies, the Community praises openness.’ That bhikkhuni
should be admonished thus: ‘Noble lady, do not say: `Noble ladies, live
withdrawn, yet do not live in various ways. There are other bhikkhunis
in this Community with this behavior, this faith, these virtues,
worrying the Community of bhikkhunis hiding each others faults. The
Community of bhikkhunis said nothing to them. Not liking you, gossiping
about you and because you are weak, they say: `Sisters, you practice
wrong behavior, wrong faith, wrong virtues, worry the Community of
bhikkhunis hiding each others’ faults. Noble ladies, the Community
praises openness.’ If she persistently behaves in this manner, she
should be admonished up to the third time. It’s good if she gives up
that behavior, if not she falls with an offence for not heeding
admonition repeatedly, up to the third time and becomes helpless with a
serious offence.
Precept for causing schism in the Community.
14. A bhikkhuni that causes a split in the Community that is in
concord, or one persisting with a litigation that needs settlement with a
split, should be admonished by the bhikkhunis: `Noble lady, do not
cause a schism in the Community that is in concord, do not persist with a
litigation that needs settlement with a split. Noble lady, appreciate
the concord in the Community. A united pleasant Community that recites a
single recitation is good’ If she persists in her endeavor she should
be admonished up to the third time. Good if she gives it up, if not she
falls with an offence for not heeding admonition repeatedly up to the
third time and becomes helpless with a serious offence.
Precept for associating schemers
15. The same bhikkhuni is reckoned by one, or two, or three
bhikkhunis saying: `Noble ladies, do not say anything to this bhikkhuni,
she says the rightful thing according to the discipline. I too agree
with her interests and liking. She knows what she says, I too agree with
her words. The bhikkhunis should admonish these bhikkhunis: `Noble
ladies, do not say so, this bhikkhuni does not say the rightful,
according to the discipline. You should not give your vote for a schism
in the Community. Noble ladies, live in concord with the Community. A
united pleasant Community that recites a single recitation is good’ If
they persist in their endeavor, they should be admonished up to the
third time. Good if they give it up, if not they fall with an offence
for not heeding admonition repeatedly up to the third time and become
helpless with a serious offence.
The precept of training for unruliness.
16. A bhikkhuni of unruly nature would not listen, when the
bhikkhunis admonish her rightfully. She would say, `Noble ladies, do not
admonish me on what is good or bad. I too will refrain from admonishing
the noble ladies, on what is good or bad.’ The bhikkhunis should
admonish her: `Noble lady, do not be beyond admonition. Make yourself
available for admonition and you too admonish the bhikkhunis rightfully.
The gathering of the Blessed One grows by mutual admonition and
rehabilitation of each other. Admonished thus if she is not amendable,
should be admonished up to the third time. Good if she gives up her
unruly nature, if not she falls with an offence for not heeding
admonition repeatedly up to the third time and becomes helpless with a
serious offence.
Precept for causing ill fame to a family.
17. A certain bhikkhuni lives dependent on a village or hamlet. She
is seen and heard to be visiting a certain family. That family too sees
and knows of her evil behavior. The bhikkhunis should admonish her:
`Noble lady, you are heard and seen to be always visiting a certain
family. That family too does not approve your evil behavior. Noble lady,
leave this dwelling, it is for your good.’ That bhikkhuni might retort:
`The bhikkhunis are led by interest, by anger, by delusion and fear, on
account of such an offence a certain one would be sent away and another
would not be sent away.’ The bhikkhunis should admonish that bhikkhuni:
`Noble lady, do not say the bhikkhunis are led by interest, anger,
delusion and fear. The noble lady is heard and seen to be visiting a
certain family and that family does not approve your behavior. You
should leave this dwelling, it’s for your own good.’ Admonished up to
the third time if she gives up the wrong behavior, it’s good, if not she
falls with an offence for not heeding admonition repeatedly up to the
third time and becomes helpless with a serious offence.
Noble ladies, the seventeen serious offences consisting of the nine
primary offences and the eight offences for not heeding admonition given
up to the third time are recited. A bhikkhuni fallen for one or the
other of these offences has to beg pardon in the presence of both
Communities. To cut down her conceit the bhikkhuni should be
rehabilitated in a place where there is a Community of twenty
bhikkhunis. If it happens that the number is less than twenty, she is
not rehabilitated and those bhikkhunis are censurable. This is the
proper course. Noble ladies, I ask how is your purity? For the second
and for the third time I ask how is your purity? The noble ladies are
pure, therefore they are silent, and I record it as such.
End of the offences pardoned by a major Community of bhikkhus and bhikkhunis of more than twenty.
ATONEMENT FOR OFFENCE.
Noble ladies, the thirty offences for which there’ll be atonement are recited.
Section on bowls.
Precept for accumulating bowls.
1.If a bhikkhuni accumulates bowls, it is an offence for atonement.
Precept for untimely robe material
2. If a bhikkhuni determines robe material received at the wrong time
as `received at the right time’, it is an offence for atonement.
Precept for exchanging robes.
3. If a bhikkhuni having exchanged robes with another bhikkhuni later
says: ‘Noble lady, this is your robe, take it and return my robe, that
is mine.’ And she tears away her robe, or instigates another to tear it
away, it is an offence for atonement.
Precept for teaching others
4. If a bhikkhuni does not teach one and teaches another, it is an offence for atonement.
Precept for exchanging things
5. If a bhikkhuni exchanges things, with one and not with another, it is an offence for atonement.
First precept for giving away things of the Community.
6. If a bhikkhuni gives away requisites of the Community, intended for some other purpose, it’s an offence for atonement.
Second precept for exchanging things of the Community.
7. If a bhikkhuni skillfully exchanges requisites of the Community,
intended for some other purpose for something else, it’s an offence for
atonement.
First precept for giving away things of the Community to people
8. If a bhikkhuni gives eatables of the Community, intended for some other purpose to people, it’s an offence for atonement.
Second precept for giving belongings of the Community to people
9. If a bhikkhuni skillfully exchanges eatables of the Community,
intended for some other purpose with people, it’s an offence for
atonement.
Precept for exchanging belongings of the Community with a person
10. If a bhikkhuni skillfully exchanges eatables of the Community,
intended for some other purpose with a person, it’s an offence for
atonement.
Section one on the bowl
THE SECTION ON ROBES
The precept concerning the important robe*
11. A bhikkhuni bargaining on the important robe could do so to the
maximum of four copper coins, if she exceeds that, it’s an offence for
atonement.
*Important robe. `garupàvura,na’ It’s the robe offered after the
recitation of the `rules for the bhikkhunis’ to the bhikkhuni who
observed the rains, at the place of observing the rains.
Precept concerning an unimportant robe*
12. A bhikkhuni bargaining on an unimportant robe could do so to the
maximum of three and half copper coins, if she exceeds that, it’s an
offence for atonement.
*Unimportant robe. `lahupàvuraõa’ It’s any other robe offered after
the recitation of the `rules for bhikkhunis’ to the bhikkhunis who
observed the rains ceremony.
Precept for the robe material offered to make robes, for the rains ceremony.
13. At a time when robes are sewn, and the robe material is
distributed, a bhikkhuni could be in possession of extra robes for ten
days, if she exceeds that period, it’s an offence for atonement.
Precept to leave no room for errors
14. At a time when robes are sewn, and the robe material is
distributed, a bhikkhuni should not put aside any one of her three robes
even for one night unless with the consent of the bhikkhunis otherwise,
it’s an offence for atonement.
Precept for robes out of season.
15. At a time when robes are sewn, and the robe material is
distributed, the need of a robe may arise to a bhikkhuni. If she
desires, she could accept the robe material and quickly make the robe.
She should complete it within a month the most or even within another
week, if she exceeds that time limit, it’s an offence for atonement.
Precept for asking robe material from an unknown.
16. If a bhikkhuni asks for robe material from an unknown householder
or a householder’s wife, without a reason, it’s an offence for
atonement. The reason here is her robe is stolen or it is destroyed.
Further for the former precept.
17. If the aforesaid man or woman had offered much material for
robes, much more material than the necessary, that bhikkhuni could
prepare her robe with them, if she exceeds her needs, it’s an offence
for atonement.
First precept for favors.
18 For a certain bhikkhuni, an unknown householder, or an unknown
householder’s wife may collect some money and contemplate: `With the
collected money, I will buy some robes material, prepare the robe and
supply a robe to the bhikkhuni of such name.’ Before the rains ceremony
that bhikkhuni approaching that household would suggest an alternate
suggestion: `Sir, good if you buy this material with the collected money
and offer me a robe of this nature out of compassion’ it’s an offence
for atonement.
.
Second precept for favors.
19 For a certain bhikkhuni, two unknown householders, or two unknown
householder’s wives collect some money and individually contemplate:
`With the collected money, I will buy some robes material, prepare the
robe and supply a robe to the bhikkhuni of such name.’ Before the rains
ceremony that bhikkhuni approaching those households might suggest an
alternate suggestion: `Sirs, good if you buy this material with the
collected money and offer me one robe of this nature, both in concord
out of compassion.’ It’s an offence for atonement.
Precept for the royalty.
20. To a certain bhikkhuni the king, a royal member, a brahmin, or a
householder sends a messenger saying: `With this money buy the necessary
robe material and supply the bhikkhuni of such name with a robe.’ That
messenger approaches the bhikkhuni and says: `Noble lady, accept this
money, it is sent to prepare a robe for you.’ If the bhikkhuni needs a
robe she should reply the messenger thus: `Good sir, I do not accept
money for the preparation of robes, I accept suitable robes, at the
correct time.’ The messenger then asks: `Has the noble lady a
stewardess?’ The bhikkhuni could name someone in the monastery or a
laywoman The messenger would approach the named stewardess give her the
money and the message and approaching the bhikkhuni would say: `Noble
lady, we informed the stewardess, at the suitable time approach her and
get the robe offered to you.’ For the preparation of the robe the
bhikkhuni should approach the stewardess two or three times and remind
her about it, saying: `Good one I need a robe.’ Good if the robe is
prepared when reminded two or three times. The fourth, fifth and up to
the sixth time a silent notification should be made. Good if the robe is
prepared by then and offered. If she makes any other endeavors to get
the robe, it is an offence for atonement. If the robe is not prepared,
either the bhikkhuni herself should go or a messenger should be sent to
those who sent the material for robes, saying: `Good sirs, out of the
money you sent for the material for robes the bhikkhuni did not get
anything. Do not pursue it, do not be angry over it.’ That is the course
of action there.
The section on robes is the second.
THE SECTION ON GOLD
Precept for gold.
21.If a bhikkhuni picks up, or makes another to pick up or puts away
carefully, gold, silver or coins, it’s an offence for atonement.
The precept for trafficking with money.
22. If a bhikkhuni engages herself in trafficking with money in various ways,
it is an offence for atonement.
The precept for buying and selling.
23. If a bhikkhuni engages in buying and selling various things, it is an offence for atonement.
The precept for less than five mends
24. If a bhikkhuni with a bowl that has less than five mends, buys a
new bowl it is an offence for atonement. That bhikkhuni should abandon
her new bowl in front of the Community of bhikkhunis, and be the
possessor of the last bowl after everyone chooses a bowl and she would
be told: `Bhikkhuni, this is your bowl until it breaks up.’ That is the
course of action there.
The precept for medicinal requisites
25. Sick bhikkhunis could accept and partake medicinal requisites
such as ghee, fresh butter, oil, honey and molasses, keeping them for a
period of seven days. If someone keeps them beyond that period, it is an
offence for atonement.
The precept for tearing away a robe.
26. If a bhikkhuni gives a robe to another bhikkhuni and later angry
and displeased would tear it away or make another tear it away from her,
it is an offence for atonement.
The precept for giving an order to make yarn.
27. If a bhikkhuni herself informs the weavers to make cloth and get a robe woven, it is an offence for atonement
The major precept for weavers
28.Should a certain householder or a householder’s wife, give orders
to the weavers to weave a special cloth for a certain bhikkhuni not
related, to them. And should the bhikkhuni before the rains ceremony,
approach the weaver and suggest: `Sir, is this cloth woven for me?. Good
if you make it tall and wide, weave the cloth well, give a good finish
and a brush. We will give you a small bonus for doing this work ` Should
that bhikkhuni later give the weaver a small bonus at least in the form
of something put in her bowl, it is an offence for atonement.
The precept for an extra robe
29. An extra robe is gained by the bhikkhuni who completes the three
months of the rains and the last ten days successfully. It should be
accepted by the bhikkhuni, aware of this fact and should be kept until
the ceremony is over. If she keeps it longer than that, it is an offence
for atonement.
The precept for one, thoroughly knowing
30. A bhikkhuni appropriating the gains of the Community for herself,
thoroughly knowing they are the gains of the Community does an offence
that merit atonement. .
The third section on gold
Noble ladies, the thirty offences that merit atonement, are recited,
now I ask how is your purity? For the second and for the third time I
ask how is your purity? The noble ladies are pure, therefore they are
silent, and I record it as such.
The end of the offences that merit atonement
PURE ATONEMENTS
Noble ladies, now the one hundred and sixty six offences that need atonement will be recited.
Precept for eating garlic.
1. If a bhikkhuni eats garlic, it’s an offence that merits atonement.
Precept for removing obstructing hairs on the body
2.If a bhikkhuni shaves obstructing hairs on her body, it’s an offence for atonement.
Precept for slapping the palms
3. If a bhikkhuni slaps the palms, it’s an offence for atonement.
Precept for applying lacquer
4 If a bhikkhuni applies lacquer, it’s an offence that merit atonement.
Precept for purity with water
5. A bhikkhuni intending to wash should obtain water from the vessel
up to the height of two inches, if she exceeds that, it’s an offence
that merit atonement.
Precept on attendance
6. If a bhikkhuni offers water or fans a bhikkhu partaking food, it’s an offence that merit atonement.
Precept for accepting raw grains.
7. If a bhikkhuni begs for raw grains, roast it, pound it, or cook it
and eat it, or make another to do it for her and eat it, it’s an
offence that merit atonement.
Precept for throwing out excrement
8. If a bhikkhuni throws excrement, urine, rubbish or stale food,
over a wall or fence, or make another to do it for her, she does an
offence that merit atonement.
The second precept for throwing excrement
9. If a bhikkhuni throws excrement, urine, rubbish or stale food , on
vegetation or make another to do it for her, she does an offence that
merit atonement.
Precept for dancing and singing
10. If a bhikkhuni goes to see dancing, singing or musical displays, it’s an offence for atonement.
The first garlic section
2. SECTION FOR THE DARKNESS OF THE NIGHT
Precept for the darkness of the night
11. If a bhikkhuni without another, stand close to a male and talk to
him in the dark, without a light, it’s an offence for atonement.
Precept for being in an enclosure
12. If a bhikkhuni without another, stand close to a male and talk to him in an enclosure it’s an offence for atonement.
Precept for talking in the open
13. If a bhikkhuni without another, stand close to a male and talk to him in open space, it’s an offence for atonement.
Precept for dismissing the attendant
14. If a bhikkhuni without another, stand close to a male and talk to
him, or whisper in the ear, on the public road, in an arranged place,
or at the crossroads or send away the accompanying bhikkhuni, it is an
offence for atonement.
Precept for going away without informing
15.If a bhikkhuni approach a family before the mid-day meal, take a
seat and leave that house without informing the mistress, it’s an
offence for atonement
Precept for taking a seat uninvited
16.If a bhikkhuni approaches a family after the mid-day meal, take a
seat uninvited, or dose off there, it’s an offence for atonement.
Precept for lying without informing
17 If a bhikkhuni approach a family untimely, spread a cover, and
either sit or sleep there, without the permission of the mistress, it’s
an offence for atonement.
Precept for belittling another
18. If a bhikkhuni belittle another owing to a misunderstanding, it’s an offence for atonement.
Precept for cursing another
19. If a bhikkhuni curse her self or another about the holy life or about hell, it’s an offence for atonement
Precept for wailing
20. If a bhikkhuni repeatedly wail hurting her self, it’s an offence for atonement
The darkness of the night is the second.
SECTION ON NAKEDNESS
Precept for nakedness
21. If a bhikkhuni bathe naked, it’s an offence for atonement
Precept for the bathing cloth
22. The bathing cloth of a bhikkhuni should be in length four spans
and breadth two spans, according to the measurements of the Well Gone
One.* If it exceeds, it’s an offence for atonement.
*The Well Gone One is a synonym for the Enlightened One.
Precept for sewing the robe.
23 If a bhikkhuni un -pick the sewn stitches of a robe and leave it
aside for four or five days without sewing it, and without making an
effort to get it sewn, it’s an offence for atonement.
Precept for the upper robe
24. If a bhikkhuni fail to wear the upper robe for five succeeding days, it’s an offence for atonement.
Precept for the borrowed upper robe
25.If a bhikkhuni wear the borrowed upper robe, it’s an offence for atonement.
Precept for the gain of many upper robes
26. If a bhikkhuni obstruct the gain of robes by many, it’s an offence for atonement.
Precept for withholding robe material
27. If a bhikkhuni withhold a rightful section of the robe-material, it’s an offence for atonement.
Precept for offering robes
28. If a bhikkhuni offer the robe of a recluse, to a householder, a
wandering ascetic, or a female wandering ascetic, it’s an offence for
atonement.
Precept for letting the robe season pass
29. If a bhikkhuni let the robe season pass owing to weak expectations of robe material, it’s an offence for atonement.
Precept for the privileges of the robe season
30. If a bhikkhuni keep back from enjoying the rightful privileges of the robe season, it’s an offence for atonement.
The section for nakedness is the third.
THE SECTION ON SHARING
Precept for sharing one bed.
31 Two bhikkhunis sharing one bed, is an offence for atonement.
Precept for sharing one cover
32. If two bhikkhunis share one cover, it’s an offence for atonement.
Precept for causing discomfort
33. If a bhikkhuni intentionally cause discomfort to another bhikkhuni, it’s an offence for atonement.
Precept for nursing
34. A bhikkhuni not attending or making another attend on an ailing woman living with her, it’s an offence for atonement.
Precept for turning out
35.Should a bhikkhuni giving lodgings to a bhikkhuni, when angry and displeased turn her out, it’s an offence for atonement.
Precept for associations
36. A bhikkhuni associating a householder, or a householder’s son,
should be admonished by the bhikkhunis: `Noble lady, do not associate a
householder or the son of a householder. Live secluded. The Community of
bhikkhunis praise seclusion.’ If the bhikkhuni pursues that behavior
when admonished, she should be admonished up to the third time. Good, if
she give up the association, if not, it’s an offence for atonement.
Precept within the country
37. A bhikkhuni going on a tour in a region considered dangerous and
fearful within the country unprotected, is an offence for atonement.
Precept outside the country
38. A bhikkhuni going on a tour out of the country if considered
dangerous, fearful and unprotected, it’s an offence for atonement.
Precept for the rainy season
39. A bhikkhuni going on a tour within the period of observing the rains, is an offence for atonement.
Precept for not going on a tour
40. A bhikkhuni not going on a tour of at least thirty-five to
forty-two miles, when the observation of the rains end, is an offence
for atonement.
The section on sharing is the fourth
THE SECTION FOR GAILY COLOURED HOUSES
The precept for the royal palace
41. If a bhikkhuni go sight seeing to a royal palace, a decorated
house, a forest resort, an orchard, or a beautiful pond, it is an
offence for atonement.
The precept for using an easy chair
42. If a bhikkhuni usean easy chair or a sofa, it’s an offence for atonemenmt.
Precept for spinning yarn
43. If a bhikkhuni spin yarn, it’s an offence for atonement.
Precept for doing household work
44. If a bhikkhuni, do household work it’s an offence for atonement.
The precept for settling a legal matter
45.A bhikkhuni told, Noble lady settle this legal matter, and the
bhikkhuni accepting to settle it, would not settle it, nor make an
effort to settle it through some other means, is an offence for
atonement.
Precept for distribution of food
46. A bhikkhuni distributing eatables to a householder, a wandering
ascetic or a female wandering ascetic with her own hands, is an offence
for atonement.
Precept for household robes
47.If a bhikkhuni without giving up her household robes, would use them, it’s an offence for atonement.
Precept about the dwelling
48. .If a bhikkhuni without giving up her dwelling should go on a tour, it’s an offence for atonement.
Precept about learning pseudo sciences
49. .If a bhikkhuni learn pseudo sciences, it’s an offence for atonement.
Precept for reciting pseudo sciences
50. .If a bhikkhuni recite pseudo sciences, it’s an offence for atonement.
SECTION ON MONASTERIES
Precept for entering a monastery
51. If a bhikkhuni knowing there are bhikkhus should enter a monastery without permission, is an offence for atonement.
Precept for scolding a bhikkhu
52. If a bhikkhuni revile and abuse a bhikkhu, it’s an offence for atonement.
Precept for abusing a group
53. If a bhikkhuni dare to abuse a group, it’s an offence for atonement.
The precept for satisfaction
54. Should a bhikkhuni who has eaten to her satisfaction partake eatables or nourishment again, it’s an offence for atonement.
Precept for being fond of the family
55.If a bhikkhuni is fond of her family, it’s an offence for atonement.
Precept for the absence of bhikkhus
56. If a bhikkhuni observe the rains in a monastery where there are no bhikkhus, it’s an offence for atonement.
Precept for failing to satisfy
57. If a bhikkhuni completing the rains observance should not satisfy
the bhikkhus and bhikkhunis in the three ways of seeing them, hearing
from them and removing doubts, it’s an offence for atonement.
Precept for admonition
58. If a bhikkhuni does not visit bhikkhus, or get admonition from them, it’s an offence for atonement.
Precept for approaching for admonition
59 Every fort-night a bhikkhuni should meet the Community of bhikkhus
for two things, to inquire about the recitation of the rules and for
admonition. If she exceeds that, it’s an offence for atonement.
Precept for a boil in a minor limb
60. If a bhikkhuni with a boil in a minor limb, should get it treated by a male,
not informing the Community, or even a group of on looking people, it’s an offence for atonement.
The sixth section for monasteries
THE SECTION FOR CONFINEMENT
Precept for confinement
61. If a bhikkhuni ordain a woman that is confined, it’s an offence for atonement.
Precept when giving suck
62. If a bhikkhuni ordain a woman, giving suck, it’s an offence for atonement.
First precept for a trainee
63. If a bhikkhuni ordain a woman who has not spent two rains observing the six precepts, it’s an offence for atonement.
The second precept for a trainee
64. If a bhikkhuni ordain a woman who has spent two rains observing
the six precepts, without the consent, it’s an offence for atonement.
The first precept for a woman gone with a man
65. If a bhikkhuni ordain a woman gone with a man, before completing twelve years, it’s an offence for atonement.
Second precept for a woman gone with a man
66. If a bhikkhuni ordain a woman gone with a man and spent the
complete twelve years, but not the two rains observing the six precepts,
it’s an offence for atonement.
The third precept for a woman gone with a man
67. If a bhikkhuni ordain a woman gone with a man and has spent the
complete twelve years and the two rains observing the six precepts,
without the consent of the Community of bhikkhunis, it’s an offence for
atonement.
The first precept for one living with the bhikkhuni
68. A bhikkhuni having ordained a woman living with her, would not
see to her development or make another do it, is an offence for
atonement.
The precept for not following the Teacher
69. If a bhikkhuni would not follow the teacher that ordained her for two years, it’s an offence for atonement.
The second precept for one living with the bhikkhuni
70. A bhikkhuni having ordained a woman living with her, would not
leave her to herself and go away at least forty -two to thirty-five
miles, or make that arrangement for her, it’s an offence for atonement.
The section on confinement is the seventh
SECTION FOR GIRLS NOT OF AGE.
The first precept for girls not of age
71. If a bhikkhuni ordain a girl less than twenty years of age, it’s an offence for atonement.
The second precept for girls not of age
72. If a bhikkhuni ordain a girl who has completed twenty years but
has not lived two years observing the six precepts, it’s an offence for
atonement.
The third precept for girls not of age
73. If a bhikkhuni ordain a girl who has completed twenty years has
lived two years observing the six precepts, without the consent of the
Community of bhikkhunis, it’s an offence for atonement
The precept for girls less than twelve years
74. If a bhikkhuni ordain a girl less than twelve years, it’s an offence for atonement.
The precept for twelve year olds
75. If a bhikkhuni ordain a girl of twelve years without the consent
of the Community of bhikkhunis it’s an offence for atonement.
The precept for being angry.
76 Should a bhikkhuni be told, the ordinations she had already done
are enough, would first agree and later get angry, it’s an offence for
atonement
First precept for not ordaining a trainee
77.A bhikkhuni promising to ordain a trainee if she offer a robe,
later would neither ordain her nor make arrangements for her to be
ordained, it’s an offence for atonement
Second precept for not ordaining a trainee
78.A bhikkhuni promising to ordain a trainee if she would live with
her for two years, later would neither ordain her nor make arrangements
for her to be ordained, it’s an offence for atonement
Precept for living grievously
79. If a bhikkhuni ordain a daring woman, that associate men and boys and live grief stricken, it’s an offence for atonement.
Precept when permission is not given
80. If a bhikkhuni ordain a trainee without the permission of father and mother or husband, it’s an offence for atonement
The precept for probationers
81. If a bhikkhuni ordain a trainee under probation, showing favors, it’s an offence for atonement.
Precept for annual ordination
82. If a bhikkhuni ordain annually, it’s an offence for atonement
Precept for ordaining in one year
83. If a bhikkhuni ordain two, in one year, it’s an offence for atonement.
Section for girls underage is the eighth
THE SECTION ON PARASOLS AND SANDALS
Precept for parasols and sandals
84. If a bhikkhuni not sick use a parasol and a pair of sandals, it’s an offence for atonement.
Precept for conveyances
85.If a bhikkhuni not sick use a means of conveyance, it’s an offence for atonement.
Precept for wearing a loin cloth
86. If a bhikkhuni wear a loin -cloth, it’s an offence for atonement.
Precept for wearing ornaments
87. If a bhikkhuni wear ornaments, it’s an offence for atonement.
Precept for bathing with perfumes and paints
88. If a bhikkhuni bathe with perfumes and paints, it’s an offence for atonement.
Precept for bathing with scented sesame
89. If a bhikkhuni bathe with scented sesame, it’s an offence for atonement.
Precept for making a bhikkhuni brush another bhikkhuni
90. If a bhikkhuni brush another bhikkhuni upwards or downwards it’s an offence for atonement.
Precept for making a trainee brush a bhikkhuni
91. If a trainee brush a bhikkhuni upwards or downwards it’s an offence for atonement.
Precept for making a novice brush a bhikkhuni
92. If a novice brush a bhikkhuni upwards or downwards it’s an offence for atonement.
Precept for making a lay woman brush a bhikkhuni
93. If a lay woman brush a bhikkhuni upwards or downwards it’s an offence for atonement.
Precept for sitting before a bhikkhu without permission
94. A bhikkhuni sitting before a bhikkhu without permission, is an offence for atonement.
Precept for quarrying a bhikkhu
95. If a bhikkhuni ask a question from a bhikkhu to make him uneasy, it’s an offence for atonement.
Precept for not wearing a vest
96. If a bhikkhuni fail to wear a vest when going out in the village, it’s an offence for atonement.
The section for parasols and sandals is the ninth
THE SECTION FOR TELLING LIES
Precept for telling lies.
97. Telling lies with awareness, is an offence for atonement.
Precept for abusing
98. Using abusive language, is an offence for atonement.
Precept for slandering
99. Slandering is an offence for atonement.
Precept for repeating the Teaching with one not fully ordained
100. A bhikkhuni repeating the Teaching with one not fully ordained, is an offence for atonement.
Precept for sleeping with one not fully ordained
101. A bhikkhuni sleeping with one not fully ordained, is an offence for atonement.
The second precept for sleeping with a man
102.A bhikkhuni sleeping with a man is an offence for atonement.
Precept for Teaching
103. A bhikkhuni teaching a man, more than five or six sentences
without an intelligent woman attending to the conversation, is an
offence for atonement.
Precept for informing attainments
104. If a bhikkhuni inform her attainments above human, to one not fully ordained, it’s an offence for atonement.
Precept for informing offences
105. If a bhikkhuni inform a bhikkhuni’s offences, to one not fully
ordained, without the consent of the Community, it’s an offence for
atonement.
Precept for digging the earth
106. A bhikkhuni digging the earth or making another to dig the earth, is an offence for atonement.
The tenth section is for telling lies.
THE SECTION ON VEGETATION
Precept for vegetation
107. The destruction of vegetation, is an offence for atonement.
Precept for those with a different view
108.Annoying those with another view, is an offence for atonement.
Precept for stirring up
109. Stirring up and arousing anger, is an offence for atonement.
The first precept for a dwelling
110. If a bhikkhuni take out a bed, chair, cushion, or pillow
belonging to the Community, use it and go away without restoring it or
making another to do it or not informing about it, is an offence for
atonement.
The second precept for a dwelling
111. Should a bhikkhuni spread a bed belonging to the Community use
it and go away without restoring it or making another to do it nor
informing about it, is an offence for atonement.
Precept for encroaching
112. A bhikkhuni knowing that a bhikkhuni had arrived at the
monastery before her, make her bedding encroaching her bedding,
thinking, she will leave the place if it is troublesome to her, if that
be the only reason, it’s an offence for atonement.
Precept for driving away
113. Should a bhikkhuni angry and displeased drive away another
bhikkhuni from a monastery belonging to the Community, it’s an offence
for atonement.
Precept for the important room
114. Should a bhikkhuni sit or sleep obstructing the entrance to the
main room of a monastery belonging to the Community, it’s an offence for
atonement.
Precept for a huge monastery
115. A bhikkhuni making a huge monastery should intend to clear the
vegetation for the purpose of protecting the entrance to the monastery
and for the purpose of bringing in light. If she intends to clear the
vegetation beyond that, it’s an offence for atonement.
Precept for living things
116. Should a bhikkhuni knowing there are living things in some
water, throw it on grass or clay, or make another do it, is an offence
for atonement.
Section for vegetation is the eleventh.
THE SECTION ON FOOD
The precept for parking alms food in houses
117. A bhikkhuni not sick should accept alms food at one house, if she exceeds that, it’s an offence for atonement.
Precept for partaking food in a company
118. Partaking food in a company, other than with a reason, is an
offence for atonement. The reasons are when ill, robes are offered,
going on a journey, embarking a ship or a huge sacrifice for ascetics.
Precept for the blind mother
119. A bhikkhuni gone to a family after being satisfied with rice
cakes or milk rice, if she desires could accept two bowls full of it,
exceeding that is an offence for atonement. Bringing it to the
monastery, she should distribute it among the other bhikkhunis. That
should be the course of action.
Precept for untimely food
120. A bhikkhuni partaking eatables or nourishment at untimely hours, is an offence for atonement.
Precept for accumulating
121. A bhikkhuni partaking accumulated eatables or nourishment is an offence for atonement.
Precept for tooth -picks
122. If a bhikkhuni carries to the mouth food not offered, other than water and a tooth -pick, it’s an offence for atonement.
Precept for dismissing
123. Should a bhikkhuni invite another bhikkhuni: `Come noble lady,
we will go the alms round in the village or hamlet.’ When going the alms
round without inquiring whether she got anything or not she is
dismissed saying: `Go noble lady, it is not pleasant to talk to you or
sit with you. It’s peaceful for me to be alone.’ Doing it for that
reason only, is an offence for atonement.
Precept for food
124. Should a bhikkhuni sit encroaching in a family where food is shared, it’s an offence for atonement.
Precept for sitting covered, secretly
125. Should a bhikkhuni sit with a man covered and in secrecy it’s an offence for atonement.
Precept for sitting secretly
126. Should a bhikkhuni sit with a man away from the others secretly, it’s an offence for atonement.
The twelfth is the section on food
SECTION ON ETIQUETTE
Precept for etiquette
127. Should a bhikkhuni invited for alms, open up a conversation with
the members of that family before or after the meal, without informing
the other bhikkhunis, it’s an offence for atonement, unless there is a
reason.
The reasons are if it is the time of offering robes or the time of sewing robes.
The precept for Mahanama
128. A bhikkhuni not sick should satisfy the winding of the rains
ceremony at the end of four months, unless a winding ceremony is held
again or a winding ceremony held for good, if she prolongs the winding
of the rains ceremony, it’s an offence for atonement.
Precept for the army in action
129. If a bhikkhuni goes to see the army in action, without a suitable reason,
it’s an offence for atonement.
Precept for residing with the army
130. Should the bhikkhuni go to meet the army for some reason, she
could stay with the army for two or three nights if she exceeds that,
it’s an offence for atonement.
Precept for seeing a combat
131. While the bhikkhuni is living with the army for two or three
nights, should she go to see a combat, the frontiers, the battle-field
or the army in action it’s an offence for atonement.
Precept for taking intoxicants.
132. Taking intoxicants, is an offence for atonement.
Precept for poking with the finger
133. Poking anyone with the fingers, is an offence for atonement.
Precept for laughing
134. Sporting in water, is an offence for atonement.
Precept for being inconsiderate
135. Being inconsiderate is an offence for atonement.
Precept for frightening
136. Should a bhikkhuni frighten another bhikkhuni, it’s an offence for atonement.
The thirteenth section on etiquette
THE SECTION ON FIRE
Precept for fire
137. If a bhikkhuni lights a fire, or make another light a fire to
warm up without a suitable reason, it’s an offence for atonement.
Precept for bathing
138.If a bhikkhuni bathe twice within the interval of two weeks without a suitable reason, it’s an offence for atonement.
The suitable reason is a period of hot weather, one and a half months
long, followed by the first month of the rainy season, which add up to a
period of two and a half months of hot weather with burning, or a
period of illness, or a period of working, or when embarked on a
journey, or a period of wind and rain
Precept for de coloring
139.A bhikkhuni with the gain of a new robe should mark it with one
of these colors, either blue, dark brown or black. If she uses the robe
without marking it, it’s an offence for atonement.
Precept for exchanging
140. Should a bhikkhuni who had offered her upper robe to a bhikkhu,
bhikkhuni, a male novice, or a female novice, use a rejected robe, it’s
an offence for atonement.
Precept for hiding
141. Should a bhikkhuni hide or make another hide a bhikkhuni’s bowl,
robe, sitting mat, needle case, or belt even for a joke, it’s an
offence for atonement.
Precept for awareness
142. Should a bhikkhuni take the life of a living thing with awareness, it’s an offence for atonement.
Precept for living things
143. Should a bhikkhuni knowing there are living things in the water, partake it, it’s an offence for atonement.
Precept for agitating
144. Should a bhikkhuni knowing that the rightful litigation is rendered, agitate further, it’s an offence for atonement.
Precept for the caravan belonging to the thieves
145. If a bhikkhuni should arrange to go on a journey in a caravan
belonging to thieves at least between two villages, it’s an offence for
atonement.
The section on fire is the fourteenth
SECTION ON VIEWS
The precept of Ariññha
146. If a bhikkhuni says, as I understand the Teaching preached by
the Blessed One. `The things that are said to be obstructions by the
Blessed One are not real obstructions to one who indulges in them.’ She
should be admonished by the bhikkhunis: `Noble lady, do not say that, do
not misinterpret the words of the Blessed One, it’s not good to
misinterpret the Teaching. The Blessed One did not say it. The Blessed
One has explained in various ways, that the obstructing things are
dangerous and indeed those who indulge in them fall into trouble.’ If
the bhikkhuni pursues with the view when admonished, she should be
admonished up to the third time. When admonished up to the third time,
good, if she gives up that view. If not, it’s an offence for atonement.
The precept for associating one with the above view and living together
147.Should a bhikkhuni knowing a bhikkhuni of that view, associate,
partake food and live with her, it’s an offence for atonement.
The precept of a thorn
148. Even a novice says:’ The things that are said to be obstructions
by the Blessed One are not real obstructions to one who indulges in
them.’ The novice should be admonished by the bhikkhunis: `Noble lady,
the Blessed One did not say that, do not misinterpret the words of the
Blessed One.It’s not good to misinterpret the Teaching. The Blessed One
did not say it. The Blessed One has explained in various ways, that the
obstructing things are dangerous and indeed those who indulge in them
fall into trouble.’ If the novice pursues with the view when admonished
by the bhikkhunis this should be said: `Noble lady, from today, the
Blessed One is not your Teacher, I stand witness for that. Other novices
are favored and could live with the bhikkhunis
for two or three nights, that favor is not for you. Now go and
destroy your self. Should a bhikkhuni knowing the novice so destroyed,
speak with her, partake food and live with her, it’s an offence for
atonement.
The precept for rightfulness
149. Should a bhikkhuni say thus to something told rightfully by the
bhikkhunis: `Noble ladies, I will not observe this precept until I get
it explained by a learned disciplinarian.’ It’s an offence for
atonement.
Bhikkhus, a novice should learn, question and question again, from the bhikkhunis, that is the right course of action.
Expressing consternation for the precepts
150. When the rules of the higher order are recited, if a bhikkhuni
says: `What is the use of reciting these kindred precepts, they arouse
doubt, worry and consternation.’ Decrying the precepts is an offence for
atonement.
Precept for being deluded
151. When the rules of the higher order are recited fortnightly if a
bhikkhuni says:’ Noble ladies, now I know, this gets included in the
discourses.’ She had been seen by the other bnhikkhunis listening to the
recitation of the rules of the higher order, two or three times,
undoubtedly even more. It is not possible that she could get free
expressing not knowing. If she had done an offence, she should be dealt
accordingly for it and for hiding in delusion: `Noble lady, it is no
gain for you, it’s a rare chance you get to listen to the recitation of
the rules of the higher order attentively.’ That delusion is an offence
for atonement.
Precept for hitting.
152. If a bhikkhuni angry and displeased hit a bhikkhuni, it’s an offence for atonement.
Precept for showing the gesture of hitting
153. If a bhikkhuni angry and displeased raises the palm with the gesture of hitting a bhikkhuni, it’s an offence for atonement.
Precept for a false accusation
154. If a bhikkhuni accuses a bhikkhuni for a serious offence falsely, it’s an offence for atonement.
Precept for groundless accusation
155. If a bhikkhuni arouse doubts about a bhikkhuni, intending to
make her unhappy for a moment, when there is no other reason, it’s an
offence for atonement.
156. Should a bhikkhuni secretly listen to what the bhikkhunis say,
when they take sides, dispute and fight, with the purpose of eves
dropping, it’s an offence for atonement.
The section on views is the fifteenth
SECTION ON RIGHTEOUSNESS
The precept for bewilderment.
157. A bhikkhuni giving her proxy vote to settle a legitimate matter, later getting angry, is an offence for atonement.
Precept for going away without giving the vote.
158. At the moment of settling a legal matter, should a bhikkhuni get
up from her seat and go without giving her vote, it’s an offence for
atonement.
Precept for lacking in power.
159. Should a bhikkhuni in concord with the Community of bhikkhunis
offer a robe to a certain bhikkhuni and later regret saying: `The
bhikkhunis offer the gains of the Community according to their whims.’
is an offence for atonement.
Precept for offering a robe
160. Should a bhikkhuni knowing it’s a gain of the Community, offer a robe to an aged person, it’s an offence for atonement.
Precept for gems
161. Should a bhikkhuni pick, or cause another to pick a gem, or
something worthy like a gem, it’s an offence for atonement. When a gem
or something worthy like a gem is picked, it should be put away,
thinking, `may it be found by the owner.’
Precept for the needle case
162. Should a bhikkhuni possess a needle case made out of bones,
teeth or horns, it’s an offence for atonement, when it breaks up.
Precept for beds and chairs
163. A bhikkhuni making a new, bed or chair, should make it to the
height of eight finger lengths of the Well Gone One, ignoring the stand
at the bottom. If the height exceeds, it’s an offence for atonement,
when it breaks up.
Precept for stuffing with cotton
164. Should a bhikkhuni stuff cotton to a bed or chair, it’s an offence for atonement, when it strips out.
Precept for concealing itch
165. A bhikkhuni making a cloth to conceal her skin disease should do
it adhering to the following measurements, for four lengths it should
be two breadths. If the measurements exceed, and if it’s torn, it is an
offence for atonement.
The precept for Nanda
166. A bhikkhuni making an upper robe to the measurements of the Well
Gone One, should cut it up, it’s an offence for atonement. The
measurements of the Well Gone One’s robe is nine lengths for six
breadths
The sixteenth is the section on views
Noble ladies, the one hundred and sixty six offences that merit
atonement, are recited, now I ask how is your purity? For the second and
for the third time I ask how is your purity? The noble ladies are pure,
therefore they are silent, and I record it as such.
The end of the offences that merit atonement
.OFFENCES THAT SHOULD BE CONFESSED
Noble ladies, now the eight offences that should be confessed will be recited.
Precept of training for asking ghee
1. A bhikkhuni not sick asking for ghee and partaking it, should
confess it: `Noble ladies, I have done an offence that is not suitable
and confess it.’
Precept of training for asking oil
2. A bhikkhuni not sick asking for oil and partaking it, should
confess it: `Noble ladies, I have done an offence that is not suitable
and confess it.’
Precept of training for asking honey
3. A bhikkhuni not sick asking for honey and partaking it, should
confess it: `Noble ladies, I have done an offence that is not suitable
and confess it.’
Precept of training for asking molasses
4. A bhikkhuni not sick asking for molasses and partaking it, should
confess it: `Noble ladies, I have done an offence that is not suitable
and confess it.’
Precept of training for asking fish
5. A bhikkhuni not sick asking for fish and partaking it, should
confess it: `Noble ladies, I have done an offence that is not suitable
and confess it.’
Precept of training for asking meat
- A bhikkhuni not sick asking for meat and partaking it, should
confess it: `Noble ladies, I have done an offence that is not suitable
and confess it
Precept of training for asking milk
7. A bhikkhuni not sick asking for milk and partaking it, should
confess it: `Noble ladies, I have done an offence that is not suitable
and confess it.’
Precept of training for asking curd
8. A bhikkhuni not sick asking for curd and partaking it, should
confess it: `Noble ladies, I have done an offence that is not suitable,
and confess it.’
Noble ladies, the eight offences that have to be confessed, are
recited, now I ask how is your purity? For the second and for the third
time I ask how is your purity? The noble ladies are pure, therefore they
are silent, and I record it as such.
The end of the offences that have to be confessed
FOR TRAINEES
Now the training precepts for the venerable ones will be recited.
SECTION FOR COMPLETENESS
1. I train, to wear all round.
2 I train, to cover all round.
3. I train, shall enter a house well covered.
4. I train, shall sit inside a house well covered.
5. I train, shall enter a house well restrained
6. I train, shall sit inside a house well restrained
7.I train, shall enter a house with eyes turned down.
8 I train, shall sit inside a house with eyes turned down.
9 I train, shall not enter a house raising the body.
10. I train, shall not sit inside a house raising the body. .
11. I train, shall enter a house without a mocking gesture.
12. I train, shall sit inside a house without a mocking gesture. .
13. I train, shall enter a house without making a noise.
14. I train, shall sit inside a house without making a noise.
15 I train, shall enter a house without moving my body.
16. I train, shall sit inside a house without moving my body.
17. I train, shall enter a house without moving my shoulders.
18. I train, shall sit inside a house without moving my shoulders.
19. I train, shall enter a house without moving my head.
20. I train, shall sit inside a house without moving my head.
21 I train, shall not enter a house with my hands akimbo
22. I train, shall not sit inside a house with my hands akimbo.
23. I train, shall not enter a house covering my head.
24. I train, shall not sit inside a house covering my head.
25. I train, shall not enter a house squatting.
26. I train, shall not sit inside a house squatting.
These are the twenty-six proper things.
27. I train, shall accept alms food carefully.
28. I train, shall accept alms food with attention on the bowl.
29. I train, shall accept soups and curries in proportion to the rice.
30. I train, shall accept alms food according to the capacity of the bowl.
31. I train, shall partake the alms food carefully.
32. I train, shall partake the alms food with attention on the bowl.
33 I train, shall partake the alms food without choosing.
34. I train, shall partake soups and curries in proportion to the rice.
35. I train, shall not partake the food crushing down from the top.
36. I train, shall not cover the soups or curries with rice, to gain more soups and curries.
37. I train, shall not ask for soups or rice and partake them, when not sick.
38. I train, shall not look at another’s bowl irritably.
39. I train, shall not take in, large mouthfuls of rice
40. I train, shall make a round mouthful.
41. I train, shall not open the mouth before the mouthful is carried to it.
42. I train, shall not put all the fingers into the mouth, when taking the mouthful.
43. I train, shall not talk, with food in the mouth.
44. I train, shall not eat throwing food into the mouth.
45. I train, shall not eat chewing the food too much.
46. I train, shall not eat stuffing too much food in the mouth.
47. I train, shall not eat shaking the hand.
48. I train, shall not eat scattering food.
49. I train, shall not pull out the tongue to eat.
50. I train, shall not eat making a `capucapu’ sound.
51. I train, shall not eat making a `surusuru’ sound.
52. I train, shall not lick my fingers when eating.
53. I train, shall not eat scraping the bowl.
54. I train, shall not eat licking my lips.
55. I train, shall not accept drinking water with a soiled hand.
56. I train, shall not drop water with particles of food inside the house.
The thirty rules when partaking food.
57. I train, shall not teach someone with an umbrella in the hand, other than when sick.
58. I train, shall not teach someone with a stick in the hand, other than when sick.
59. I train, shall not teach someone with a knife in the hand, other than when sick.
60. I train, shall not teach someone with a weapon in the hand, other than when sick.
61 I train, shall not teach someone wearing shoes other than when sick.
62. I train, shall not teach someone in a vehicle, other than when sick.
63. I train, shall not teach someone going in a vehicle, other than when sick
64. I train, shall not teach someone in bed, other than when sick
65. I train, shall not teach someone in an easy chair, other than when sick
66. I train, shall not teach someone wearing a headdress, other than when sick
67. I train, shall not teach someone with a head cover, other than when sick
68. I train, shall not teach someone on a seat, seated on the ground, other than when sick
69. I train, shall not teach someone on a high seat, seated on a low seat, other than when sick.
70. I train, shall not teach someone seated, while standing other than when sick
71. I train, shall not teach someone going in front, other than when sick.
Sixteen rules connected with teaching.
73. I train, shall not evacuate or make water standing, other than when sick.
74. I train, shall not evacuate, make water or spit on vegetation, other than when sick.
75. I train, shall not evacuate, make water or spit, into water other than when sick.
The three miscellaneous rules
Noble ladies, the rules for the trainee are recited, now I ask how is
your purity? For the second and for the third time I ask how is your
purity? The noble ladies are pure, therefore they are silent, and I
record it as such.
End of the trainee rules.
Noble ladies, now the seven ways of settling an arisen legal matter will be recited.
1 Discipline should be established in confrontation.
2ôiscipline should be established by recalling memory.
3. Discipline should be established, by proving that the bhikkhuni was deranged mentally
4. By making to promise.
5. Settling the legal matter with a majority of votes.
6. Settling the legal matter by showing its evil nature.
7. By covering up the whole thing.
Noble ladies, the seven ways of establishing discipline are recited,
now I ask how is your purity? For the second and for the third time I
ask how is your purity? The noble ladies are pure, therefore they are
silent, and I record it as such.
End of the seven ways of establishing discipline.
Noble ladies, the origin is recited. The eight serious offences, the
seventeen serious offences that merit excommunication, the thirty rules
that cause a fall and excommunication, the eight offences that have to
be confessed, the rules for the trainee and the seven ways of
establishing discipline are recited. These have come down from the
discourses of the Blessed One and are to be recited fortnightly. All
should train in them united and without a dispute.
End of the detailed exposition.
End of the rules of the higher order for bhikkhunis.
05/25/13
Filed under:
General
Posted by:
site admin @ 9:03 pm
931 LESSON 26-05-2013 SUNDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
(Adhikaraõasamathà)
MISUSE OF EVM _ PART -13
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
MISUSE OF EVM _ PART -13
•
• New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media.
8 Barriers to Open Source Voting Systems
In addition to the restricted environment for open source business models discussed in the last section, there are also significant regulatory, economic, organizational and perceptional barriers to the use and development of open source software in the voting systems market. In terms of voting system regulation, any changes in system source code trigger system recertification at all levels. Unlike traditional open source software where the ability to change the software frequently is important, open source voting system software development would have to operate differently and take into account that once a product is out on the market, it will be very difficult to change or “patch'’ the software. In addition, federal and most state certification processes are evaluations of an end-to-end system; it will be insufficient to simply develop the software, as any successful certification will have to include hardware, documentation, and procedures in addition to the software.
Even with sufficient attention to planning and development, it will still be difficult for small firms or non-profits to get a foothold in the elections systems market. It takes quite a bit of infrastructure and financial backing to be able to develop, certify, market, implement and service voting systems. Federal certification alone can take from two months to a year and cost between $150,000 and $400,000 for a single voting system.78Contractual performance bonds — where a vendor puts a certain percentage of the cost of a contract in escrow until the system has performed according to a set of criteria in the contract — can be hundreds of thousands to millions of dollars. Due to the nature of state and federal voting systems standards and guidelines, voting systems must be certified as end-to-end voting systems — including precinct-tabulation, data storage and central tabulation — or a vendor of a subsystem has to team up with a larger firm that has the missing pieces and is willing to sponsor a full system certification.79
Of course, other pieces of a voting system business outside of code development need to be in place to field a product. To support the requirements of certifying and marketing an end-to-end system, an open source voting systems vendor will need to have a support organization the likes of which no other open source software applications have had to develop. Some open source businesses such as MySQL AB and SugarCRM do have extensive marketing and support infrastructures for their paying customers, but no open source business produces a product like an end-to-end voting system with on-site support where software, hardware, documentation and procedures are developed, evaluated, marketed, sold and maintained throughout the lifetime of the product.
Finally, in addition to these regulatory, economic and organizational barriers, there are a number of perceptional barriers related to voting system customers that an open source voting system vendor would have to overcome. First, voting system customers — typically local election officials — might not understand the debate around disclosure and system security. The intuitive view is that disclosing system source code will result in a less-secure system. Vendors will have to take care to explain the arguments against “security through obscurity'’ and how openly published algorithms, for example in cryptography, have proven more robust to attack. Also, to make a sale, open source vendors will need to be able to demonstrate that the organizational structure they choose will be able to support the system over its lifetime or provide alternatives to such support if the vendor goes out of business.
(Adhikaraõasamathà)
[BJT Vol II (I), Page 588] [\x 588/]
Ime kho panàyasmanto satta adhikaraõasamathà dhammà uddesaü àgacchanti.
Uppannuppannànaü adhikaraõànaü samathàya våpasamàya:
1: Sammukhàvinayo dàtabbo.
2: Sativinayo dàtabbo.
3: Amåëhavinayo dàtabbo.
4: Pañi¤¤àya kàretabbaü.
5: Yebhuyyasikà.
6: Tassapàpiyyasikà.
7: Tiõavatthàrakoti.
Uddiññhà kho àyasmanto satta adhikaraõasamathà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Adhikaraõasamathà Niññhità
Uddiññhaü kho àyasmanto nidànaü.
Uddiññhà cattàro pàràjikà dhammà.
Uddiññhà terasa saïghàdisesà dhammà.
Uddiññhà dve aniyatà dhammà.
Uddiññhà tiüsa nissaggiyà pàcittiyà dhammà
Uddiññhà dvenavuti pàcittiyà dhammà.
Uddiññhà cattàro pàñidesanãyà dhammà.
Uddiññhà sekhiyà dhammà.
Uddiññhà satta adhikaraõasamathà dhammà.
Ettakaü tassa Bhagavato suttàgataü suttapariyàpannaü anvaddhamàsaü
uddesaü àgacchati. Tattha sabbeheva samaggehi sammodamànehi
avivadamànehi sikkhitabbaü.
Bhikkhupàtimokkhaü niññhitaü
Bhikkhupàtimokkhapàëi Home Page
âràdhanà (Nidànuddeso)
(Pàràjikuddeso) (Saïghàdisesuddeso)
(Aniyatuddeso) (Nissaggiyapàcittiyà)
(Suddhapàcittiyà) (Pàñidesanãyà)
(Sekhiyà) (Adhikaraõasamathà)
Word Index
End Notes
29 Editor’s note: BJT omits this title by mistake. The Pàñidesanãya rules are listed only as Pañhama-, Dutiya-, etc. there being no distinctive titles for these training rules either in BJT or ChS.
30 BJT note: Ekassa ce pi - ChS
31 Editor’s note: BJT has no distinctive titles for the Sekhiya training rules, they are listed there as Pañhama-, Dutiya-, etc. up to Dasama-, after which they start again with Pañhama-.
As the titles serve a useful function as mnemonics they have been
inserted here following the ChS editon of the Bhikkhupàtimokkhapàëi. At
the beginning of this section as the rules generally come in pairs no
title for the second rule is given.
32 BJT note: Thåpakato - ChS.
33 Editor’s note: BJT, Bhãyyokamyataü, but it’s normal practice is to write these forms as bhãyo- etc.
34 Editor’s note: BJT, bhu¤jissàmi-ti, printer’s error.
35 Editor’s note: BJT, bhå¤jissàmã-ti, printer’s error.
36 Editor’s note: BJT, desessàmi-ti, here but desissàmã-ti elsewhere.
http://photobucket.com/images/animated%20buddha?page=1
VOICE OF SARVA SAMAJ
Expect e-voter slips in Lok Sabha elections
Jagatheesan Chandrasekharan (Bangalore)
First
New voter verifiable paper trail (VVPT) machines has to replace the
EVMs, following doubts that it could be tampered.Voting Machines are
“Calculators which can be manipulated by computer softwares”. New
Machines are ordered by EC, where a paper slip will come out with EVM
voting which will be then deposited in a box. What is the use? Paper
Slip will show that voter has casted vote for “Party A”, but calculator
software will add vote to “Party B”! The Computers are programmable. No
use for such fake paper slips. In Superior Courts it has been
demonstrated how these computers can be manipulated and how it can be
pre-programmed to make sure victory to one candidate during election.
The EVM machines have killed Democracy and have all the potentials to do
so. The ruling castes are manipulating EVMs to make sure victory to
them depriving the dipressed classes to enable them to acquire the
MASTER KEY that can unlock all doors of progress to the entire people.
Under such circumstances the following exposure by media had no
relevance during the last Karnataka Assembly Elections 2013 where the
Congress won and the trend will continue in the forth coming General
Elections until the Superior Court and the upholders of Democracy
including the free and fair media to ensure Open Source Voting Systems.
In UP EC has to drape all bicycles as the elephants with raised trunks
were draped in the last UP Assembly elections.
05/24/13
Filed under:
General
Posted by:
site admin @ 7:16 am
930 LESSON 25-05-2013 SATURDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY-
Happy Vesak - People all over the world hope our Raj Bhavan, Parliament, Rajya Sabha, The White House, and all our Media celebrate Buddha Jayanthi in a grand manner for the Welfare, Happiness and Peace of the entire people.
Please watch
http://archive.org/details/BuddhasLifeAnimation2007Thai_201303
for
Buddha’s Life Animation ( 2007) Thai (March 25, 2013)
Buddha life Cartoon Animation
1Hr. 38 Mins
http://archive.org/details/KimClarkBuddha_sTeachingonLoving-KindnessforA synopsis of the Buddha’s world view is followed by a hauntingly
beautiful rendition of his teaching on Loving-Kindness, the Metta Sutta.
6.21 mins
http://in-mg61.mail.yahoo.com/neo/launch#mail
[Attachment(s) from vinaya rakkhita included below]
|
Dear All,
Wish You All Happy Budddha Jayanthi /UN Vesak - 2013 CE/2556 BE
February 2nd, 2013 by david
In this wonderful image of the Buddha from
Bagan, Myanmar, facial expression changes from stern through smiling to
radiant as the figure is viewed from increasing distance. According to
my friend Eddy Keon, the highest status members of the temple audience,
along with temple officials, would have stood closest to the Buddha and
therefore have experienced him at his sternest, whilst his radiance
increased with the poverty of the viewer, banished to the back of the
crowd.
The figure is the Kassapa Buddha, one of four Buddhas in the Ananda Temple, Bagan, Myanmar.
The city was the capital of the ancient Pagan kingdom, built, along
with the temple and this figure of the Buddha, eight hundred years ago.
The left hand and centre photos are from the brilliant travel blog of Forrestwalker.
The right hand image was taken by Eddy Keon. His photo is so
beautiful, here’s the whole thing. Eddy hopes to use his pictures to support a hill village school in Myanmar.
http://www.desktopnexus.com/tag/buddha/
http://abstract.desktopnexus.com/wallpaper/1459670/
Zen meditation
http://architecture.desktopnexus.com/wallpaper/1432375/
http://nature.desktopnexus.com/wallpaper/1414891/
http://www.undv.org/vesak2013/en/aboutundv.phpwith metta,
Bhanteji
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Attachment(s) from vinaya rakkhita
1 of 1 Photo(s)
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Story of each Vesak Celebrations
History of UN Day of Vesak Celebrations
International Council of the United Nations Day of Vesak
International Association of Buddhist Universities
Officers and Location
Background & Objectives
on The International Celebration on the Occasion of United Nations Day of Vesak
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International Buddhist Conference on the United Nations Day of
Vesak At Conference Hall Mahachulalongkornrajavidyalaya University,
Main Campus, Wang Noi, Ayutthaya and United Nations Conference Centre,
Bangkok, The Kingdom of Thailand 31 May – 02 June 2012 /2555
Participants : 5,000 Buddhist leaders, scholars, delegates and observers from all over the world are expected to attend the conference.
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International Buddhist Conference on the United Nations Day of
Vesak At Conference Hall Mahachulalongkornrajavidyalaya University,
Main Campus, Wang Noi, Ayutthaya and United Nations Conference Centre,
Bangkok, The Kingdom of Thailand 12-14 May 2011/2554
Participants : 5,000 Buddhist leaders, scholars, delegates and observers from all over the world are expected to attend the conference.
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International Buddhist Conference on the United Nations Day of
Vesak At Conference Hall Mahachulalongkornrajavidyalaya University,
Main Campus, Wang Noi, Ayutthaya and United Nations Conference Centre,
Bangkok, The Kingdom of Thailand 23-25 May 2553/2010
Participants : 5,000 Buddhist leaders, scholars, delegates and observers from all over the world are expected to attend the conference.
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International Buddhist Conference on the United Nations Day of
Vesak At Conference Hall Mahachulalongkornrajavidyalaya University,
Main Campus, Wang Noi, Ayutthaya and United Nations Conference Centre,
Bangkok, The Kingdom of Thailand 4-6 May 2552/2009
Participants : Over 2,000 Buddhist leaders, scholars and delegates from all over the world are expected to attend the conference.
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Between 18-19 May 2008, Mahachulalongkornrajavidyalaya
University and ICDV,hosted the 2nd International Buddhist Conference on
the United Nations Day of Vesak at Buddhamonthon Conference Hall ,
Nakhon Pathom Province, The Kingdom of Thailand.
Emphasis : The emphasis of the conference was to
promote and support sustainable development; resolve that Buddhamonthon,
The Kingdom of Thailand should be recognized as the Center of world
Buddhism; play a leading role in coordinating between Buddhist
institutions and in promoting and sharing Dhamma resources.
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Between 26 – 29 May 2007, Mahachulalongkornrajavidyalaya University, in
conjunction with ICDV and the Sangha Supreme Council hosted the 4th
International Buddhist Conference on the United Nations Day of Vesak at
Buddhamonthon, Nakhon Pathom Province, and at the United Nations
Conference Centre in Bangkok, The Kingdom of Thailand.
Participants : Over 2000 Buddhist leaders, scholars and delegates from all over the world are expected to attend the conference.
Emphasis : This year’s conference emphasizes Buddhism
and good governance, and marks the Auspicious Occasion of His Majesty
King Bhumibol Adulyadej’s 80th Birthday Anniversary.
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Between 7 – 10 May 2006, Mahachulalongkornrajavidyalaya
University and ICDV, in conjunction with the Sangha Supreme Council and
the Thai Government hosted the 3rd International Buddhist Conference on
the United Nations Day of Vesak at Buddhamonthon, Nakhon Pathom
Province, and at the United Nations Conference Centre in Bangkok, The
Kingdom of Thailand.
Emphasis : The conference emphasized world peace,
cooperation between all schools of Buddhism, sustainable development,
and the sufficiency-economy theories of H.M.King Bhumibol.
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Between 18-21 May 2005, Mahachulalongkornrajavidyalaya
University and ICDV,hosted the 2nd International Buddhist Conference on
the United Nations Day of Vesak at Buddhamonthon Conference Hall ,
Nakhon Pathom Province, The Kingdom of Thailand.
Emphasis : The emphasis of the conference was to
promote and support sustainable development; resolve that Buddhamonthon,
The Kingdom of Thailand should be recognized as the Center of world
Buddhism; play a leading role in coordinating between Buddhist
institutions and in promoting and sharing Dhamma resources.
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On 25 May 2004, Mahachulalongkornrajavidyalaya University and ICDV
held the World Buddhist Leaders Conference on International Recognition
of the Day of Vesak at Buddhamonthon Conference Hall , Nakhon Pathom
Province, The Kingdom of Thailand.
Emphasis : The emphasis of the conference was to study,
practice, propagate and protect Buddhism and to jointly organize the
Vesak Day celebration at the United Nations Headquaters and at the UN
regional offices.
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Friends:
At this Fullmoon Day do all Buddhas Awaken:
24th May 2013 Vesak Day celebrates birth, Enlightenment, and passing away
of the Buddha Gotama. Rejoice! Keep clean, calm, cool, clever, and caring…
About this Buddhist Vesak Festival: http://en.wikipedia.org/wiki/Vesak
This May full moon also celebrates the Buddha’s third visit to Sri Lanka in
the eighth year after his Enlightenment, where he journeyed to Kelaniya on
the invitation of the Nāga King Maniakkhika (Mahavamsa i,72ff.).
The day also celebrates the crowning of king Devānampiyatissa (Mhv.Xi.42),
and the laying of the foundation stone of the Mahā Stūpa (Mhv.Xxix.1)
Please Remember:
At this very May full moon in year 528 BC the Blessed Buddha awakened
by completely perfect and utterly unsurpassable self-Enlightenment!
At that time a girl named Sujata Senani lived in Uruvela. When adult she
prayed before a certain Banyan tree, that she might get a good husband
equal to herself in caste & that her firstborn may be a son. Her prayer was
successful. Since indeed it did happen. At the full moon day of the Wesak
month, she rose at early dawn and milked the cows. As soon as new buckets
were placed under the cows, the milk poured spontaneously in streams all by
itself! Seeing this miracle, she knew something special was happening!
That same night the Future Buddha dreamt 5 dreams making him conclude:
“Surely, truly, without any doubt, today I will reach perfect Enlightenment!”
His 5 colored radiance illuminated the whole tree. Then Sujata came and
offered the cooked milk rice into the hands of this Great Being.
Later a local grass-cutter came going with a bundle of grass just harvested
from nearby. He offered the Great Being 8 handfuls of Kusa grass, when he
saw that this Sage was a Holy Man. The Future Buddha accepted the grass
and proceeded to the foot of the Bodhi-tree. Reaching the imperturbable
Eastern side, where all the Buddhas take their seat, he sat down saying to
himself: This is the immovable spot, where all the prior supreme Buddhas
have planted themselves! This is the place for destroying this net of desire!
Then the Future Buddha turned his back to the trunk and thus faced east.
Right there, he then resolutely settled on this mighty decision:
Let just blood and flesh of this body dry up & let skin and sinews fall from
the bones. I will not leave this seat before having attained the absolute and
Supreme Self-Enlightenment!
So determined did he seat himself in this unconquerable seat, from which
not a 100 lightning strikes could make him waver. At this very moment
the rebel deity Mara -The Evil One- raised exclaiming: Prince Siddhattha will
pass beyond my power, but I will never allow it! And sounding the Mara’s war
shout, he summoned his mighty army for battle. Then Mara warned his evil
militia: This Sakyamuni, son of Suddhodana, is far greater than any other
man, so we will never succeed to fight him up front. We must thus attack
him from the rear. Frustrated, being unable even to touch this big wielder
of power also with 9 mighty hurricanes of wind, rain, rocks, weapons, red
coals, hot ashes, sand, mud, and darkness Mara somewhat in panic shouted
at his army: “Why do you all stand still? Seize, kill & drive away this prince!”
Mara then yelled: “Siddhattha, leave this seat. It is not yours, but mine!”
Hearing this, the Well-gone One replied: Mara, neither have you fulfilled the
10 perfections to the third degree, nor have you given the 5 great donations.
Neither have you striven for insight, nor for the welfare of all the world,
nor for supreme self-enlightenment! Therefore does this very seat surely
not belong to you, but truly indeed only to me. Suddenly overpowered by fear
Mara’s followers fled helter-skelter in all directions. No two went in the
same direction, but leaving their weapons in a chaos, they all fled terrified
by metaphysical panic. Seeing them flee thus, the great assembly of deities
triumphantly shouted: Mara is defeated. Prince Siddhattha has won! Let us
celebrate this truly sublime, wonderful and unique victory! It was before
the sun had set that the Tathagata conquered Mara and defeated his army.
That same night, after having bathed, while the Bo tree rained red sprigs onto
his robe, The Consummate One gained knowledge of his prior lives during the
1st watch of the night: “With the mind thus concentrated, purified, bright,
unified, focused, tractable, compliant, steady & imperturbable, I directed
mind to remembrance of my past lives. I recollected many past lives, i.e., one
re-birth, two…five, ten… 50, a hundred, a thousand, 100 thousand, many eons
of cosmic contraction, & many eons of cosmic expansion: There I had such
a name, belonged to such a clan & species, had such a body. Such was my food,
such my life of pleasures and pains. Such was the end of my life. Passing away
from that state, I re-arose there. There I had such name, belonged to such
a sort & family, had such a form. Such was my food, such my experience of
pleasures & pains. Such was the end of my life. Passing away from that state,
I re-arose here. Thus I remembered my various past lives in all their various
modes and manifold details. This was the first knowledge I attained in the
first watch of the night. Ignorance was destroyed; the knowledge arose;
darkness was destroyed; light arose as happens in one who is alert, aware,
and determined. But the very pleasant feeling that arose by this did neither
invade my mind, nor remain. With the mind thus concentrated, purified, bright,
intact, pliant, malleable, steady, and totally imperturbable, I directed it to
the knowledge of the passing away and reappearance of beings. I saw by
means of the divine eye, purified & surpassing the human eye! I saw beings
passing away & re-appearing, and I realized how & why they are high or low,
beautiful or ugly, fortunate and unfortunate all in exact accordance with
the intentions of their prior actions: These beings who were endowed with
bad behaviour of body, speech, and mind, who reviled the Noble Ones, held
wrong views & acted under the influence of wrong views, with the break-up
of the body, after death, have re-appeared in the plane of misery, the bad
painful destination, the lower realms, even in hell. But the beings who were
gifted with good behaviour of body, speech and mind, who did not revile the
Noble Ones, who held right views and acted under the influence of right
views after the break-up of the body, after the death, have re-appeared in
happy destinations, even in a divine world! Thus by means of the divine eye,
purified and surpassing the human I saw beings passing away & re-appearing,
all in accordance with their particular mixture of good and bad kamma…
But the satisfaction that arose here did neither invade my mind, nor remain.
With the mind thus concentrated and completely absorbed, I then directed
it towards understanding the ending of mental fermentation. I realized how
it actually comes to be, that:
This is Suffering…
Such is the Cause of Suffering…
Such is the End of Suffering…
Such is the Way to End Suffering…
Such was the mental fermentations…
Such is the Cause of mental fermentation…
Such is the End of mental fermentation…
Such is the Way leading to the end of mental fermentation.
When my mind saw that, it was instantly freed of the fermentation of all
sense-desire, it was released from the fermentation of becoming, and it
became fully uncovered from the fermentation of ignorance. Thus fully and
perfectly Enlightened - The Buddha - perceiving this immense glory, spoke
these 2 solemn verses, which never has been omitted by any of countless
billions of prior Buddhas:
Through this round of countless existences have I searched, but yet failed
to find “the Creator”, who framed this construction: What Suffering indeed
is such endless birth, ageing, decay, sickness and ever repeated death!
Now I see that “the Constructor” of this structure is Craving…!!! Never shall
this construction be built again, since all the rafters are shattered and the
main beam is busted and completely broken… At this calming of all Craving,
the mind was finally, irreversibly and ultimately stilled…
Then, friends, this revelation of certainty arose in me: This release is indeed
immutable, this is the very last rebirth, this endless reappearance has finally
come to a happy end… Nibbāna is verily the Highest Bliss!
About Absolute Awakening!
http://What-Buddha-Said.net/library/DPPN/b/buddha.htm
http://What-Buddha-Said.net/library/DPPN/g/gotama.htm
http://What-Buddha-Said.net/library/DPPN/s/sujaataa.htm
http://What-Buddha-Said.net/library/DPPN/b/bodhisatta.htm
http://What-Buddha-Said.net/library/DPPN/wtb/b_f/bodhi.htm
http://What-Buddha-Said.net/library/DPPN/b/bodhirukka.htm
http://What-Buddha-Said.net/library/DPPN/b/bodhimanda.htm
http://What-Buddha-Said.net/library/DPPN/wtb/s_t/sammaa_sambodhi.htm
Good Picture video of the Gotama Buddha’s life:
http://www.youtube.com/watch?v=UrrmOR9suvc
Source:
The Jātaka Nidāna. The story of Gotama Buddha.
Tr. by N.A. Jayawickrama, Pali Text Society 1990.
http://www.pariyatti.com/book.cgi?prod_id=132935
VESAK FESTIVAL VIDEO, COLOMBO 2011:
http://www.youtube.com/watch?v=RLScBZ1tW0A
http://www.youtube.com/watch?v=7eunH6Dh2mM
Happy Vesak to All Beings!
Friendship is the Greatest!
http://in-mg61.mail.yahoo.com/neo/launch#mail
Dear JC,
Good morning.
Hope things are fine at religious, political and home fronts.
I appreciate and acknowledge receipt of your recent valuable Mails.
out of so you had been sending meticulously.
- 3d street pictures- Hats off to the artist for his brilliance.
- Banta and Beer
The latest covering the wonderful and World Famous Budha statues
and most importantly the concise brief life history of lord Budha
on the eve of Budha Poornima.
Thanks once again.
with warm regards.
Dr Bala
MISUSE OF EVM _ PART -12
•
• New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media.
7.2 Open Source Business Models and the Voting Systems Market
The larger information technology and services sector has seen a substantial growth in business activity directly or indirectly tied to open source software. Is disclosed and open source software something that would naturally arise in the voting systems market? The voting technology market and regulatory environment are sufficiently distinct that a direct translation of current open source business models is questionable. Here, we cover what business models from other open source business endeavors might be applicable in the voting systems market. In Section , we highlight some barriers to entry and ongoing business that such an enterprise might face.
A few ways to make money off of open source software used in the IT sector might apply to the business environment surrounding voting systems. Firms such as 10X Software make money off of integrating IT systems into operating environments. A similar idea could be extended to voting, where a system integrator would incorporate open source voting system software and voting hardware to produce a voting solution for a state or local jurisdiction. Some firms, such as Wild Open Source, structure their business around targeted development of open source software. A software firm could be hired by a jurisdiction to add, fix or modify certain features of an open source voting system to their own specifications. This could ensure that specific functionality, such as supporting Instant Runoff Voting, was available in the technology that the customer was going to purchase. This also has the benefit that a feature could be added to the software before the open source voting system as a whole was certified and minimize the costs of having to re-certify a base system with the contracted modifications. Dual licensing is where a company offers the same software under two different software licenses, usually one being free software or open source and the other being a commercial license.76This can allow their product to benefit from some aspects of open source development while also allowing their customers, commercial and non-commercial, flexibility in their licensing options. For example, MySQL AB offers its MySQL database software freely under the terms of the GNU GPL, but also allows companies to purchase commercial licenses that permit them to deviate from the terms of the GPL. In the voting systems context, a vendor could offer its software for free under a disclosed or open source license, but then charge commercial users to build variants. Companies could use the open source software simply to sell their hardware. That is, with open source software running their voting hardware, they can devote more resources to ensuring that their voting hardware is innovative and as cutting-edge and economical as their customers demand. For example, to concentrate their efforts at selling their high-quality hardware, Apple computer has embraced open source software as the core of their Mac OS X operating system.77
Some ways that companies use to make money off of open source do not translate well to the voting systems market. For example, Google’s business strategy involves running optimized web search services on server clusters running the Linux operating system. Given the concerns and problems with networking in election systems, it would be difficult for a company to make money off of running open source voting software remotely. IBM sells proprietary software that works on top of or in concert with open source software. A company that tried to do this in the voting market would have to marshal each version of its software package through certification, and then it would only be partially open as a whole.
(Sekhiyà)
Ime kho panàyasmanto sekhiyà dhammà uddesaü àgacchanti.
[BJT Vol II (I), Page 488] [\x 488/]
Sekh 1: (Parimaõóalasikkhàpadaü) : 31
Parimaõóalaü nivàsessàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 490] [\x 490/]
Sekh 2:
Parimaõóalaü pàrupissàmã-ti, sikkhà karaõãyà.
Sekh 3: (Suppañichannasikkhàpadaü):
Supañicchanno antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 4:
Supañicchanno antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 492] [\x 492/]
Sekh 5: (Susaüvutasikkhàpadaü):
Susaüvuto antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 6:
Susaüvuto antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 7: (Okkhittacakkhusikkhàpadaü):
Okkhittacakkhu antaraghare gamissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 494] [\x 494/]
Sekh 8:
Okkhittacakkhu antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 9: (Ukkhittakasikkhàpadaü):
Na ukkhittakàya antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 10:
Na ukkhittakàya antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Parimaõóalavaggo pañhamo
[BJT Vol II (I), Page 496] [\x 496/]
Sekh 11: (Ujjhagghikasikkhàpadaü):
Na ujjagghikàya antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 12:
Na ujjagghikàya antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 13: (Uccasaddàsikkhàpadaü):
Appasaddo antaraghare gamissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 498] [\x 498/]
Sekh 14:
Appasaddo antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 15: (Kàyappacàlakàdisikkhàpadaü):
Na kàyappacàlakaü antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 16:
Na kàyappacàlakaü antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 500] [\x 500/]
Sekh 17: (Bàhuppacàlakasikkhàpadaü):
Na bàhuppacàlakaü antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 18:
Na bàhuppacàlakaü antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 19: (Sãsappacàlakasikkhàpadaü):
Na sãsappacàlakaü antaraghare gamissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 502] [\x 502/]
Sekh 20:
Na sãsappacàlakaü antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Ujjagghiakavaggo dutiyo
[BJT Vol II (I), Page 504] [\x 504/]
Sekh 21: (Khambhakatasikkhàpadaü):
Na khambhakato antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 22:
Na khambhakato antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 23: (Oguõñhitasikkhàpadaü):
Na oguõñhito antaraghare gamissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 506] [\x 506/]
Sekh 24:
Na oguõñhito antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 25: (Ukkuñikasikkhàpadaü):
Na ukkuñikàya antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 26: (Pallatthikasikkhàpadaü):
Na pallatthikàya antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 508] [\x 508/]
Sekh 27: (Sakkaccapañiggahaõasikkhàpadaü):
Sakkaccaü piõóapàtaü pañiggahessàmã-ti, sikkhà karaõãyà.
Sekh 28: (Pattasa¤¤ãpañiggahaõasikkhàpadaü):
Pattasa¤¤ã piõóapàtaü pañiggahessàmã-ti, sikkhà karaõãyà.
Sekh 29: (Samasåpakapañiggahaõasikkhàpadaü):
Samasåpakaü piõóapàtaü pañiggahessàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 510] [\x 510/]
Sekh 30: (Samatittikasikkhàpadaü):
Samatittikaü piõóapàtaü pañiggahessàmã-ti, sikkhà karaõãyà.
Khambhakavaggo tatiyo
[BJT Vol II (I), Page 512] [\x 512/]
Sekh 31: (Sakkaccabu¤janasikkhàpadaü):
Sakkaccaü piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 32: (Pattasa¤¤ãbhu¤janasikkhàpadaü):
Pattasa¤¤ã piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 33: (Sapadànasikkhàpadaü):
Sapadànaü piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 514] [\x 514/]
Sekh 34: (Samasåpakasikkhàpadaü):
Samasåpakaü piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 35: (Nathåpakatasikkhàpadaü):
Na thåpato 32 omadditvà piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 36: (Odanappañicchàdanasikkhàpadaü):
Na såpaü và bya¤janaü và odanena pañicchàdessàmi bhãyokamyataü 33 upàdàyàti, sikkhà karaõãyà.
[BJT Vol II (I), Page 516] [\x 516/]
Sekh 37: (Såpodanavi¤¤attisikkhàpadaü):
Na såpaü và odanaü và agilàno attano atthàya vi¤¤àpetvà bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 38: (Ujjhànasa¤¤ãsikkhàpadaü):
Na ujjhànasa¤¤ã paresaü pattaü olokessàmã-ti, sikkhà karaõãyà.
Sekh 39: (Kabaëasikkhàpadaü):
Nàtimahantaü kabaëaü karissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 520] [\x 520/]
Sekh 40: (âlopasikkhàpadaü):
Parimaõóalaü àlopaü karissàmã-ti, sikkhà karaõãyà.
Sakkaccavaggo catuttho
[BJT Vol II (I), Page 522] [\x 522/]
Sekh 41: (Anàhañasikkhàpadaü):
Na anàhañe kabaëe mukhadvàraü vivarissàmã-ti, sikkhà karaõãyà.
Sekh 42: (Bhu¤jamànasikkhàpadaü):
Na bhu¤jamàno sabbaü hatthaü mukhe pakkhipissàmã-ti, sikkhà karaõãyà.
Sekh 43: (Sakabaëasikkhàpadaü):
Na sakabaëena mukhena byàharissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 524] [\x 524/]
Sekh 44: (Piõóukkhepakasikkhàpadaü):
Na piõóukkhepakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 45: (Kabaëavacchedakasikkhàpadaü):
Na kabaëàvacchedakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 46: (Avagaõóakàrakasikkhàpadaü):
Na avagaõóakàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 526] [\x 526/]
Sekh 47: (Hatthaniddhunakasikkhàpadaü):
Na hatthaniddhunakaü bhu¤jissàmã-ti, 34 sikkhà karaõãyà.
Sekh 48: (Sitthàvakàrakasikkhàpadaü):
Na sitthàvakàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 49: (Jivhànicchàrakasikkhàpadaü):
Na jivhànicchàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 528] [\x 528/]
Sekh 50: (Capucapukàrakasikkhàpadaü):
Na capucapukàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Kabaëavaggo pa¤camo
[BJT Vol II (I), Page 530] [\x 530/]
Sekh 51: (Surusurukàrakasikkhàpadaü):
Na surusurukàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 52: (Hatthanillehakàdisikkhàpadaü):
Na hatthanillehakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 532] [\x 532/]
Sekh 53: (Pattanillehakasikkhàpadaü):
Na pattanillehakaü bhu¤jissàmã-ti, 35 sikkhà karaõãyà.
Sekh 54: (Oññhanillehakasikkhàpadaü):
Na oññhanillehakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 534] [\x 534/]
Sekh 55: (Sàmisasikkhàpadaü):
Na sàmisena hatthena pànãyathàlakaü pañiggahessàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 536] [\x 536/]
Sekh 56: (Sasitthakasikkhàpadaü):
Na sasitthakaü pattadhovanaü antaraghare chaóóessàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 538] [\x 538/]
Sekh 57: (Chattapàõisikkhàpadaü):
Na chattapàõissa agilànassa dhammaü desissàmã-ti, 36 sikkhà karaõãyà.
Sekh 58: (Daõóapàõisikkhàpadaü):
Na daõóapàõissa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 540] [\x 540/]
Sekh 59: (Satthapàõisikkhàpadaü):
Na satthapàõissa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 60: (âyudhapàõisikkhàpadaü):
Na àyudhapàõissa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Surusuruvaggo chaññho
[BJT Vol II (I), Page 542] [\x 542/]
Sekh 61: (Pàdukasikkhàpadaü):
Na pàdukàråëhassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 62: (Upàhanasikkhàpadaü):
Na upàhanàråëhassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 63: (Yànasikkhàpadaü):
Na yànagatassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 544] [\x 544/]
Sekh 64: (Sayanasikkhàpadaü):
Na sayanagatassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 65: (Pallatthikasikkhàpadaü):
Na pallatthikàya nisinnassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 66: (Veñhitasikkhàpadaü):
Na veñhitasãsassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 546] [\x 546/]
Sekh 67: (Oguõñhitasikkhàpadaü):
Na oguõñhitasãsassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 68: (Chamàsikkhàpadaü):
Na chamàya nisãditvà àsane nisinnassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 548] [\x 548/]
Sekh 69: (Nãcàsanasikkhàpadaü):
Na nãce àsane nisãditvà ucce àsane nisinnassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 550] [\x 550/]
Sekh 70: (òhitasikkhàpadaü):
Na ñhito nisinnassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 71: (Pacchatogamanasikkhàpadaü):
Na pacchato gacchanto purato gacchantassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 72: (Uppathenagamanasikkhàpadaü):
Na uppathena gacchanto pathena gacchantassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 552] [\x 552/]
Sekh 73: (òhito-uccàrasikkhàpadaü):
Na ñhito agilàno uccàraü và passàvaü và karissàmã-ti, sikkhà karaõãyà.
Sekh 74: (Harite-uccàrasikkhàpadaü):
Na harite agilàno uccàraü và passàvaü và kheëaü và karissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 554] [\x 554/]
Sekh 75: (Udake-uccàrasikkhàpadaü):
Na udake agilàno uccàraü và passàvaü và kheëaü và karissàmã-ti, sikkhà karaõãyà.
Pàdukavaggo sattamo
[BJT Vol II (I), Page 556] [\x 556/]
Uddiññhà kho àyasmanto sekhiyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Sekhiyà niññhità
(Adhikaraõasamathà)
[BJT Vol II (I), Page 588] [\x 588/]
Ime kho panàyasmanto satta adhikaraõasamathà dhammà uddesaü àgacchanti.
Uppannuppannànaü adhikaraõànaü samathàya våpasamàya:
1: Sammukhàvinayo dàtabbo.
2: Sativinayo dàtabbo.
3: Amåëhavinayo dàtabbo.
4: Pañi¤¤àya kàretabbaü.
5: Yebhuyyasikà.
6: Tassapàpiyyasikà.
7: Tiõavatthàrakoti.
Uddiññhà kho àyasmanto satta adhikaraõasamathà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Adhikaraõasamathà Niññhità
Uddiññhaü kho àyasmanto nidànaü.
Uddiññhà cattàro pàràjikà dhammà.
Uddiññhà terasa saïghàdisesà dhammà.
Uddiññhà dve aniyatà dhammà.
Uddiññhà tiüsa nissaggiyà pàcittiyà dhammà
Uddiññhà dvenavuti pàcittiyà dhammà.
Uddiññhà cattàro pàñidesanãyà dhammà.
Uddiññhà sekhiyà dhammà.
Uddiññhà satta adhikaraõasamathà dhammà.
Ettakaü tassa Bhagavato suttàgataü suttapariyàpannaü anvaddhamàsaü
uddesaü àgacchati. Tattha sabbeheva samaggehi sammodamànehi
avivadamànehi sikkhitabbaü.
Bhikkhupàtimokkhaü niññhitaü
Bhikkhupàtimokkhapàëi Home Page
âràdhanà (Nidànuddeso)
(Pàràjikuddeso) (Saïghàdisesuddeso)
(Aniyatuddeso) (Nissaggiyapàcittiyà)
(Suddhapàcittiyà) (Pàñidesanãyà)
(Sekhiyà) (Adhikaraõasamathà)
Word Index
End Notes
29 Editor’s note: BJT omits this title by mistake. The Pàñidesanãya rules are listed only as Pañhama-, Dutiya-, etc. there being no distinctive titles for these training rules either in BJT or ChS.
30 BJT note: Ekassa ce pi - ChS
31 Editor’s note: BJT has no distinctive titles for the Sekhiya training rules, they are listed there as Pañhama-, Dutiya-, etc. up to Dasama-, after which they start again with Pañhama-.
As the titles serve a useful function as mnemonics they have been
inserted here following the ChS editon of the Bhikkhupàtimokkhapàëi. At
the beginning of this section as the rules generally come in pairs no
title for the second rule is given.
32 BJT note: Thåpakato - ChS.
33 Editor’s note: BJT, Bhãyyokamyataü, but it’s normal practice is to write these forms as bhãyo- etc.
34 Editor’s note: BJT, bhu¤jissàmi-ti, printer’s error.
35 Editor’s note: BJT, bhå¤jissàmã-ti, printer’s error.
36 Editor’s note: BJT, desessàmi-ti, here but desissàmã-ti elsewhere.
Bhikkhupàtimokkhapàëi Home Page
âràdhanà (Nidànuddeso)
(Pàràjikuddeso) (Saïghàdisesuddeso)
(Aniyatuddeso) (Nissaggiyapàcittiyà)
(Suddhapàcittiyà) (Pàñidesanãyà)
(Sekhiyà) (Adhikaraõasamathà)
Word Index
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929 LESSON 24-05-2013 FRIDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY-Celebrates Buddha Poornima on 24-05-2013 at 6.00 PM on 24-05-2013 at Head Office 668 5thA main Road, 8th Cross HAL 3rd Stage Bangalore-560075
Program:
Meditation
Distribution of sweets
Chief Guest
Mr.Kodandaram
on 25-05-2013
Distribution of Mangoes for Monks
at Mahabodhi Society
Gandhinagar
Bangalore
Please watch:
http://archive.org/details/BuddhasLifeAnimation2007Thai_201303
for
Buddha’s Life Animation ( 2007) Thai (March 25, 2013)
Buddha life Cartoon Animation
1Hr. 38 Mins
https://www.youtube.com/watch?v=e5-LTjS-BOI
for
indira joshi tutyo tara akashma buddha purnima 2013
https://www.youtube.com/watch?v=UuWYdYR-tpY
for
ghatu nach buddha purnima 2013 uk magar sangh
http://publicholiday.org/calendar/vesak-wesak/
Vesak Day 2013 – Wesak Day 2013
2013 Vesak / 2013 Wesak Celebration
In Malaysia, Singapore, Indonesia, Hong Kong, Thailand, Cambodia, Taiwan, Vietnam, Nepal, Sri Lanka, Pakistan, and India
Vesak is an annual public holiday observed traditionally by
practicing Buddhists in South Asian and South East Asian countries like
Nepal, Singapore, Vietnam, Thailand, Cambodia, Malaysia, Sri Lanka,
Myanmar, Indonesia, Pakistan and India. Sometimes informally called
“Buddha’s birthday”, it actually encompasses the birth, enlightenment
Nirvana, and passing (Parinirvana) of Gautama Buddha.
When Is Vesak 2013 / Wesak 2013?
Vesak Day 2013
When is Vesak Day 2013? Vesak Day 2013 falls on Friday, 24 May 2013,
which is the 15th day in the 4th month of Chinese lunar calendar.
However, some countries observes the Vesak Day 2013 on different dates.
Date Of Vesak Day
Vesak 2013 is celebrated by Buddhist around the world, and in different
manners all over the world. Though some countries occasionally use
different date for this festival, many would fall on the same day.
The exact date of Vesak Day varies according to the various lunar
calendars used in different countries and traditions. In Theravada
countries following the Buddhist calendar, it falls on the full moon
Uposatha day (typically the 5th or 6th lunar month). Vesak Day in China,
Hong Kong and Macau is on the eighth of the fourth month in the Chinese
lunar calendar.
Thus the date varies from year to year, but as general consensus in many countries, falls on the full-month day in May.
The decision to agree to celebrate the Vesak as the Buddha?s birthday
was formalized at the first Conference of the World Fellowship of
Buddhists held in Sri Lanka in 1950, although festivals at this time in
the Buddhist world are a centuries-old tradition. The Resolution that
was adopted at the World Conference reads as follows:
“That this Conference of the World Fellowship of Buddhists, while
recording its appreciation of the gracious act of His Majesty, the
Maharaja of Nepal in making the full-moon day of Vesak a Public Holiday
in Nepal, earnestly requests the Heads of Governments of all countries
in which large or small number of Buddhists are to be found, to take
steps to make the full-moon day in the month of May a Public Holiday in
honour of the Buddha, who is universally acclaimed as one of the
greatest benefactors of Humanity.”
Vesak Day Around The World
Vesak Day is often referred to with other names in each country.
Official names of Vesak Day are Ves?kha, Vesak, Wesak, Waisak, Visakah
Puja, Vaishaka, Buddha Purnima, Visakha Bucha, Saga Dawa, ?? (fó dàn),
Ph?t ??n, and ?????????
In Mahayana Buddhist traditions, the holiday is known by its Sanskrit
name, ????? Vai??kha, and derived variants of it. Ves?kha is known as
Vesak or Wesak (???) in the Sinhalese language.
It is also known as:
* ????? ????????/????? ???????? Buddha Purnima or ????? ?????/????? ??????? Buddha Jayanti in India, Bangladesh and Nepal
* ?? (Hanamatsuri) in Japan,
* ?? ??? Seokka Tanshin-il (Hanja: ?????) in Korean (Korea),
* ?? (Mandarin: Fódàn, Cantonese: F?tdàahn) in Chinese-speaking communities in China, Singapore, Taiwan.
* Ph?t ??n in Vietnamese (Vietnam),
* ????????? Saga Dawa (sa ga zla ba) in Tibetan (Tibet),
* (Kasone la-pyae Boda nei), lit. “Full Moon Day of Kason,” the second month of the traditional Burmese calendar (Burma)
* ????????? Visak Bochéa in Khmer (Cambodia),
* ??????? Vixakha Bouxa in Laotian (Laos)
* ???????????? Visakah Puja, Vesakha Puja, or Visakha Bucha in Thai (Thailand),
* Waisak in Indonesia,
* ????? ???????? ??? Vesak / Wesak in Sri Lanka and Malaysia
Singapore Vesak 2013
The Vesak Day is an extremely important occasion observed in Singapore.
Huge crowds will usually assemble at various Buddhist temples around the
city. Inside the Buddha temples the monks chant sacred hymns and a
large number of devotees set caged-birds free. Setting the imprisoned
birds free is considered as a graceful gesture which serves as a mark of
respect to all living creatures in the world. On this day, Singapore
Buddhist youths organize blood donation camps and distribute gifts to
the poor people. During the evenings, candlelit processions are found
walking across the streets of Singapore and this is how the festival is
ended.
You can observe the Vesak Day festival in Singapore for free as
people can enter the temples free of charge. Some of the best points in
the city for observing the festivities of Vesak Day in Singapore are the
Buddhist Lodge at River Valley Road, The Thai Buddhist Temple at Jalan
Bukit Merah and Lian Shan Shuang Lin Temple at Jalan Toa Payoh.
The Singapore Vesak Day is always celebrated in the month of May and
is a yearly event. Vesak 2013 is celebrated on Friday, 24 May 2013 in
Singapore.
Hari Waisak 2013 In Indonesia
Hari Waisak celebrations in Indonesia generally follows the decision of The World Fellowship of Buddhists.
Hari Waisak 2013 in Indonesia will be celebrated on Saturday, 25 May
2013. Traditionally, the celebration is focused nationally on the
complex of Borobudur Temple in Central Java.
Rituals of national Waisak (Vesak) celebration in Indonesia usually observe following ceremonies:
1. Taking blessed water from the spring of Jumprit in Temanggung Country
and torch ignition with the eternal flame of Mrapen, Grobogan County.
2. “Pindatapa” ritual, a ritual of giving food to the monks by the
congregation to remind that the monks had devoted his life without
livelihoods.
3. Meditation on the peak of the full moon. Determination of the full
moon is based on the calculation of astronomy, so that the peak of the
full moon can also occur during the daytime.
Besides the three main ceremonies, other Waisak ceremonies that were also conducted are pradaksina, parades, and art events.
2013 Wesak Day in Malaysia
Wesak Day is the most important festivals of the Buddhists in Malaysia
and fall in the month of May. In Malaysia, 2013 Wesak (Vesak) Day will
be celebrated on Friday, 24 May 2013.
Vesak is celebrated to commemorate the birth, enlightenment and death
of Lord Buddha because according to Buddhists, all the three events
took place on the same lunar date.
The Wesak day celebrations begins much before the dawn when the
Malaysian Buddhist devotees gather in Buddhist temples for worship all
over Malaysia. The Buddhists will then hoist the Buddhist flag and sing
hymns in praise of the holy triple gem namely; The Buddha, The Dharma
(his teachings) and The Sangha (his disciples). The celebration is done
with prayers, chants, offerings and giving alms. Simple offerings are
also brought to the temple such as flowers while prayers using candles
and joss-sticks are used.
The Buddhist eat a vegetarian diet prior to the festival in order to
cleanse and purify themselves. Animals such as doves and tortoises are
released by the Malaysian Buddhist devotees on the Wesak Day as a
symbolic gesture of releasing the soul and giving up the past sins.
Besides that, this particular act is also seen as a way of giving
freedom for those that are held against their will or being tortured.
Free meals are also given to the needy on the Wesak Day.
Wesak 2013 in Sri Lanka
In Sri Lanka the Wesak Festival is celebrated as a religious and a
cultural festival in Sri Lanka on the full moon of the month of May, for
two days. In Sri Lanka, Wesak 2013 will be celebrated from Friday, 24
May 2013 to Saturday, 25 May 2013.
During these two days, the selling of alcohol and flesh is prohibited
by government decree. As a symbolic act of liberation, birds, insects
and animals are released in huge numbers.
Celebrations include various religious and alms giving activities.
Electrically lit pandols called toranas are erected in various locations
in Colombo and elsewhere, most sponsored by donors, religious societies
and welfare groups. Each pandol illustrates a story from the 550 Jataka
Katha or the 550 Past Life Stories of the Buddha.
In addition, colourful lanterns called Vesak koodu are hung along
streets and in front of homes. They signify the light of the Buddha,
Dharma and the Sangha. Many devout Buddhists wear simple white dresses
on Vesak Day and spend the whole day in temples with renewed
determination to observe the observance of the Eight Precepts of
Buddhism.
Vesak celebration also means making special efforts to bring
happiness to the people in more straightened circumstances. Food stalls
set up by Buddhist devotees called dansälas provide free food and drinks
to passersby. Groups of people from various community organisations,
businesses and government departments sing bhakti gee or Buddhist
devotional songs. Colombo experiences a massive influx of public from
all parts of the country during this week.
2013 Buddha Purnima in India
In India, Vesak Day is known as Buddha Purnima. On this day,
Buddhists do not eat meat. This is considered an act of compassion
towards animals. People are encouraged to perform other acts of kindness
such as sharing food with the poor. Some people even set up road stalls
providing free, clean drinking water. Buddha Purnima 2013 will be
celebrated on Saturday, 25 May 2013 in India.
Birth of Buddha or Tathagata is celebrated in India, especially in
Sikkim, Ladakh , Arunachal Pradesh, Bodh Gaya and Maharashtra (where 6%
of total population are Buddhists) and other parts of India as per
Indian calendar. Buddhist People go to common Viharas to observe a
rather longer-than-usual, full-length Buddhist sutra, as something like a
service. The usual dress is pure white. Non-vegetarian food is normally
avoided. Kheer, a sweet rice porridge is commonly served to recall the
story of Sujata, a maiden who, in Gautama Buddha’s life, offered the
Buddha a bowl of milk porridge.
The Buddhists bathe and dress only in white clothes. They gather in
their viharas (monasteries) before sunrise to worship Buddha, offer alms
to the bhikshus (monks), hoist the Buddhist flag, and sing hymns
admiring the sacred triple treasure: The Buddha, The Dharma (his
teachings), and The Sangha (his disciples).
Many devotees offer flowers, candles, and joss sticks at the feet of
the monks. Such a ritual allows a Buddhist to reflect on the truth that
just as the magnificent flowers shrink and the candles and joss sticks
burn out in short time, our life span is too short and will decay soon.
Several followers listen to the continuous speech on the life and
preaching of the Buddha throughout the day or request monks to come to
their homes. Buddhist monks recite 2500 years old verses obtained from
Buddha and urge people to respect other religions.
2013 Hanamatsuri in Japan
In Japan, Ves?kha or hanamatsuri (??) is also known as: Kanbutsu-e
(???), Goutan-e (???), Busshou-e (???), Yokubutsu-e (???), Ryuge-e
(???), Hana-eshiki (???). It is not a public holiday. It is based on a
legend that a dragon appeared in the sky on his birthday and poured soma
over him.
It used to be celebrated on the 8th day of the fourth month in the
Chinese Lunar Calendar, based on one of the legends that proclaims the
day as Buddha’s birthday. At present, the celebration is observed on
April 8 of the Solar Calendar since the Meiji government adopted the
western solar calendar as the official calendar. Since the 8th day of
the fourth month in the lunar calendar commonly falls in May of the
current solar calendar, it is now celebrated about a month earlier. Thus
in Japan, 2013 Vesak Day will be celebrated on Monday, 8 April 2013.
In Japan, the general populace are not practicing Buddhists (and may
be called casual Buddhists), so most Buddhist temples provide a way to
allow the general public to celebrate and participate in only the aspect
of the day being Buddha’s birthday, providing the statue of baby Buddha
and allowing the populace to worship or pay respect by pouring ama cha,
a tea made of Hydrangea. In Buddhist temples, monasteries and
nunneries, more involved ceremonies are conducted for practicing
Buddhists, priests, monks and nuns. Also, there are public festivals
made out of the day in some areas.
2013 Visakha Bucha in Thailand
In Thailand, where majority of the population are buddhists, ach year,
the nationwide festival of Vesak Day is held to pay tribute to the
birth, enlightenment and death of Buddha. The Vesak Day will fall on
Friday, 24 May 2013, however celebrations can be seen for more than a
week.
In Thailand, people will congregate around the Buddhist temples to
pray and give thanks to the deity on the Vesak Day. Monks dressed in
their saffron robes will lead sermons and services throughout the day,
with candlelit processions often taking place once night has fallen.
2013 Buddha Poornima in Nepal
The birth of the Buddha is often celebrated by Buddhists in Nepal for
an entire month in the Buddhist calendar. The actual day is called
Buddha Poornima (or Buddha Purnima), also traditionally known as
Vaishakh Poornima. In Nepal, Buddha Poornima 2012 will fall on Friday,
25 May 2013.
The event is celebrated by gentle and serene fervour, keeping in mind
the very nature of Buddhism. People, especially women, go to common
Viharas to observe a rather longer-than-usual, full-length Buddhist
sutra, as something like a service. The usual dress is pure white.
Non-vegetarian food is normally avoided. Kheer, a sweet rice porridge is
commonly served to recall the story of Sujata, a maiden who, in Gautama
Buddha’s life, offered the Buddha a bowl of milk porridge after he had
given up the path of asceticism following six years of extreme
austerity. This event was one major link in his enlightenment.
It is said that the Buddha originally followed the way of asceticism
to attain enlightenment sooner, as was thought by many at that time. He
sat for a prolonged time with inadequate food and water, which caused
his body to shrivel so as to be indistinguishable from the bark of the
tree that he was sitting under. Seeing the weak Siddhartha Gautama, a
girl named Sujata placed a bowl of milk in front of him as an offering.
Realizing that without food one can do nothing, the Buddha refrained
from harming his own body.
2013 Buddha Birthday in China, Hongkong and Taiwan
In the Chinese speaking countries of Hongkong, China, as well as Taiwan,
the Vesak Day called Guanfo (bathing the Buddha) or Yufo (Buddha?s
birthday celebration featuring washing Buddha image with perfumed
water). The celebrations begin before sunrise and devotees throng the
temples early at dawn to meditate. Chanshi (the ceremony of chanting the
sutras and confession and prayer) is practiced by monks.
As the day progresses, Buddhist devotees visit orphanages, welfare
homes, homes for the aged and charitable institutions to distribute cash
donations and gifts to the needy. On this occasion, caged birds are
freed to symbolize humanity and compassion.
The celebration is also marked with the devotees performing the
?bathing Buddha? ritual where they held a wooden ladle and poured water
over a small statue of the Buddha. Bathing a statue of the Buddha
symbolizes a fresh start in life and the care given to newborn babies.
Legend has it that when the historical Buddha, Prince Siddhartha, was
born, there were auspicious signs heralding his birth. They describe
the sky as blue and clear on his birth, with dragons spurting purified
water to bathe him. Since then, Buddhists have celebrated his birthday
by using fragrant water to bathe the image of Buddha.
In these East Asia countries, Buddha?s birthday is celebrated in on
the eighth day of the fourth month in the Chinese lunar calendar. Thus
in 2012, the Buddha birthday falls on Friday, 17 May 2013.
2013 Buddha Birthday in South Korea
In Korea the birthday of Buddha is celebrated according to the
Lunisolar calendar. This day is called ????? (Seokga tansinil), meaning
“the day of Buddha’s birthday” or ??? ?? ? (Bucheonim osin nal) meaning
“the day when Buddha arrived”. Lotus lanterns cover the entire temple
throughout the month which are often flooded down the street. On the day
of Buddha’s birth, many temples provide free meals and tea to all
visitors. The breakfast and lunch provided are often sanchae bibimbap.
In 2013, South Korea will celebrate the Buddha Birthday on Friday, 17 May 2013.
Happy Wesak 2013 ! Happy Vesak 2013 !
http://www.nepalidirectory.com.au/events-detail.php?eventid=428
| Buddha Jayanti Lord Buddha’s 2557th Birthday Celebration 2013 |
| |
|
25-May-2013
Entrance :
free
Tamu Samaj Victoria & Tamang Society of Victoria Presents
Buddha Jayanti Lord Buddha’s 2557th Birthday Celebration 2013
Bring Your family & Friends Lets celebrate it together
Program: Buddha Puja, 108 Candle Lightning, Prasad Grahan, Tea/Coffee, Vegetarian Food
Venue & Contact Information
Venue :
Linh Son Buddhist Temple
33-35 Radford RD, Reservior 3073, Melbourne,
Victoria
Contact Person :
Tamangsocietyof Victoria
Phone :
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Email :
tamangsocietyof.victoria.73@facebook.com
Website :
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Dakshina Kannada District Bouddha Maha Sabha will observe Buddha
Jayanthi on May 25 at Dr BR Ambedkar Bhavana on May 25. Discourse on
Buddhism will be held on this occasion under the guidance of Bodhidamma
Bhantheji from Vishwashanthi Buddha Vihar, Bangalore.Wishing all born this day of Buddha Purnima a Happy Birthday
May all be happy, well and secure
May all beings be happy
May all live long with
Calm, Quiet, Alert, Attentive and Equanimity Mind
with the understanding that every thing is changing
New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media.
7 Open Source Voting Systems in the Voting Systems Market
If open source voting systems have real advantages compared to closed and disclosed source voting systems, then they should appear in the market much in the way that open source solutions have gained a substantial market presence in other areas of information technology. In this section, we review past and existing efforts to produce an open source voting system and then examine which types of existing open source business models might translate to the voting systems market.
7.1 Open Source E-Voting Projects
There have been a number of efforts to write open source voting code.69Most exist purely in software form, but three systems are used or aim to be used in actual elections: Australia’s eVACS, The Open Voting Consortium (OVC) and Open Voting Solutions (OVS).
Among international efforts,70 The Australian Capital Territory Legislative Assembly commissioned an electronic voting system in 2000 to be used in the 2001 assembly election.71The winning bid, from an Australian firm called Software Improvements, was chosen on the grounds of superior project and quality management as well as increased transparency, as their solution would be freely licensed under the GNU GPL license. Software Improvements designed eVACS to be used on regular PCs that were used during the rest of the year for other purposes.
Aside from the fact that it was the first officially commissioned open source voting system, there are other interesting aspects of the eVACs system. First, while being a GPL’d product, it was not a product of an open source development model; software engineers employed by Software Improvements conducted all development in a highly controlled contribution environment. In fact, when a bug was discovered in the code by outside researchers and brought to the attention of the vendor firm, they developed their own internal fix instead of accepting the outside researchers’ fix.72Second, the GPL was abandoned for the latest version of the system due to concerns of inadequate Australian legal footing73 as well as a desire of the firm to protect their intellectual property.74However, ACT Electoral Commissioner Philip Greene has said that any future work will have to support the same level of access as what Software Improvements provided with eVACS.75Software Improvements is currently in the process of designing a licensing model that would simultaneously solve their concerns while allowing third-party examination and evaluation of the code.
Two groups, The Open Voting Consortium (OVC) and Open Voting Solutions (OVS) have emerged in the U.S. that aim to design or build voting systems with software source code distributed under an open source license. OVS is very new and seems still in the coordination phase of their work but has as its mission to “develop open public specification based voting systems.'’ The OVC, a loose-knit group of activists, information technology professionals and academics, produced a prototype system in 2003 that consisted of demonstration software that ran on commodity computers running the Linux operating system. The OVC’s mission now appears to have shifted toward advocacy for the use of open source code in electronic voting systems and away from the production of an electronic voting system.
Given the interest in electronic voting systems powered by open source software it is notable that no working models have fully matured in the current market. I discuss some of the potential reasons for this in Section below. While the verdict is certainly not in on whether the market will independently yield open source powered voting systems, it might now be appropriate to think about other ways of incentivizing open source development so that groups like the OVC can attract the resources needed to produce marketable products. We discuss some possible ideas for this in Section .
Bhikkhupàtimokkhapàëi
Suddhapàcittiyà
MISUSE OF EVM _ PART - 14
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Web-Design-Small-Business-Idea.htm
Web Design Small Business Idea
The Pros and Cons of Starting a Web Design Business
There is no denying the small business power of having an online
presence. A professionally designed website is one of the ways
businesses can establish themselves online.
If you are a trained or self-taught web designer, a web design
business could be the best way to follow your dream of being a small
business owner.
The Pros
Among the benefits of starting a web design business include:
- You get to be creative every day.
- Your business can be home-based.
- Your work can help your clients create a unified brand for their business.
- You can expand your business by offering related services, such as blog customization and setup.
- You can create partnerships with copywriters, SEO experts, web developers, marketing consultants, etc.
- You can provide ongoing web maintenance to create a steady income.
The Cons
Some of the potential challenges of starting a web design business include:
- You must be knowledgeable in all of the coding standards and technology.
- You need experience and to be knowledgeable about the industry.
- Ongoing training and software can be expensive.
- It can be challenging to come up with unique and creative designs.
- You will be tied to your computer every day.
- You have to extensively test every site you design on different computers and browsers.
- There is a lot of competition, especially from template-driven services.
- It can be challenging to sell ongoing website maintenance.
Recommended Resources
More Business Opportunities
Business Startup Resources
(Pàñidesanãyà)
Ime kho panàyasmanto cattàro pàñidesanãyà dhammà uddesaü àgacchanti.
[BJT Vol II (I), Page 466] [\x 466/]
Pàñ 1: Pañhamapàñidesanãyasikkhàpadaü:
29
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà
antaragharaü paviññhàya hatthato khàdanãyaü và bhojanãyaü và sahatthà
pañiggahetvà khàdeyya và bhu¤jeyya và. Pañidesetabbaü tena bhikkhunà:
ßGàrayhaü àvuso dhammaü àpajjiü, asappàyaü, pàñidesanãyaü, taü
pañidesemãû-ti.
[BJT Vol II (I), Page 468] [\x 468/]
Pàñ 2: Dutiyapàñidesanãyasikkhàpadaü:
Bhikkhå
paneva kulesu nimantità bhu¤janti. Tatra ce sà bhikkhunã vosàsamànaråpà
ñhità hoti: ßIdha såpaü detha, idha odanaü dethàû-ti. Tehi bhikkhåhi sà
bhikkhunã apasàdetabbà: ßApasakka tàva bhagini, yàva bhikkhå
bhu¤janti.û Ekassa pi ce 30
bhikkhuno nappañibhàseyya taü bhikkhuniü apasàdetuü: ßApasakka tàva
bhagini, yàva bhikkhå bhu¤jantãû-ti. Pañidesetabbaü tehi bhikkhåhi:
ßGàrayhaü àvuso dhammaü àpajjimhà, asappàyaü, pàñidesanãyaü, taü
pañidesemàû-ti.
[BJT Vol II (I), Page 476] [\x 476/]
Pàñ 3: Tatiyapàñidesanãyasikkhàpadaü:
Yàni kho pana tàni sekhasammatàni
kulàni. Yo pana bhikkhu tathàråpesu sekhasammatesu kulesu pubbe
animantito agilàno khàdanãyaü và bhojanãyaü và sahatthà pañiggahetvà
khàdeyya và bhu¤jeyya và. Pañidesetabbaü tena bhikkhunà: ßGàrayhaü àvuso
dhammaü àpajjiü, asappàyaü, pàñidesanãyaü, taü pañidesemãû-ti.
[BJT Vol II (I), Page 482] [\x 482/]
Pàñ 4: Catutthapàñidesanãyasikkhàpadaü:
Yàni kho pana tàni àra¤¤akàni
senàsanàni sàsaïkasammatàni sappañibhayàni. Yo pana bhikkhu tathàråpesu
senàsanesu viharanto pubbe appañisaüviditaü khàdanãyaü và bhojanãyaü và
ajjhàràme sahatthà pañiggahetvà agilàno khàdeyya và bhu¤jeyya và.
Pañidesetabbaü tena bhikkhunà: ßGàrayhaü àvuso dhammaü àpajjiü,
asappàyaü, pàñidesanãyaü, taü pañidesemãû-ti.
[BJT Vol II (I), Page 486] [\x 486/]
Uddiññhà kho àyasmanto cattàro pàñidesanãyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Pàñidesanãyà niññhità
(Sekhiyà)
Ime kho panàyasmanto sekhiyà dhammà uddesaü àgacchanti.
[BJT Vol II (I), Page 488] [\x 488/]
Sekh 1: (Parimaõóalasikkhàpadaü) : 31
Parimaõóalaü nivàsessàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 490] [\x 490/]
Sekh 2:
Parimaõóalaü pàrupissàmã-ti, sikkhà karaõãyà.
Sekh 3: (Suppañichannasikkhàpadaü):
Supañicchanno antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 4:
Supañicchanno antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 492] [\x 492/]
Sekh 5: (Susaüvutasikkhàpadaü):
Susaüvuto antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 6:
Susaüvuto antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 7: (Okkhittacakkhusikkhàpadaü):
Okkhittacakkhu antaraghare gamissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 494] [\x 494/]
Sekh 8:
Okkhittacakkhu antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 9: (Ukkhittakasikkhàpadaü):
Na ukkhittakàya antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 10:
Na ukkhittakàya antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Parimaõóalavaggo pañhamo
[BJT Vol II (I), Page 496] [\x 496/]
Sekh 11: (Ujjhagghikasikkhàpadaü):
Na ujjagghikàya antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 12:
Na ujjagghikàya antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 13: (Uccasaddàsikkhàpadaü):
Appasaddo antaraghare gamissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 498] [\x 498/]
Sekh 14:
Appasaddo antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 15: (Kàyappacàlakàdisikkhàpadaü):
Na kàyappacàlakaü antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 16:
Na kàyappacàlakaü antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 500] [\x 500/]
Sekh 17: (Bàhuppacàlakasikkhàpadaü):
Na bàhuppacàlakaü antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 18:
Na bàhuppacàlakaü antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 19: (Sãsappacàlakasikkhàpadaü):
Na sãsappacàlakaü antaraghare gamissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 502] [\x 502/]
Sekh 20:
Na sãsappacàlakaü antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Ujjagghiakavaggo dutiyo
[BJT Vol II (I), Page 504] [\x 504/]
Sekh 21: (Khambhakatasikkhàpadaü):
Na khambhakato antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 22:
Na khambhakato antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 23: (Oguõñhitasikkhàpadaü):
Na oguõñhito antaraghare gamissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 506] [\x 506/]
Sekh 24:
Na oguõñhito antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
Sekh 25: (Ukkuñikasikkhàpadaü):
Na ukkuñikàya antaraghare gamissàmã-ti, sikkhà karaõãyà.
Sekh 26: (Pallatthikasikkhàpadaü):
Na pallatthikàya antaraghare nisãdissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 508] [\x 508/]
Sekh 27: (Sakkaccapañiggahaõasikkhàpadaü):
Sakkaccaü piõóapàtaü pañiggahessàmã-ti, sikkhà karaõãyà.
Sekh 28: (Pattasa¤¤ãpañiggahaõasikkhàpadaü):
Pattasa¤¤ã piõóapàtaü pañiggahessàmã-ti, sikkhà karaõãyà.
Sekh 29: (Samasåpakapañiggahaõasikkhàpadaü):
Samasåpakaü piõóapàtaü pañiggahessàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 510] [\x 510/]
Sekh 30: (Samatittikasikkhàpadaü):
Samatittikaü piõóapàtaü pañiggahessàmã-ti, sikkhà karaõãyà.
Khambhakavaggo tatiyo
[BJT Vol II (I), Page 512] [\x 512/]
Sekh 31: (Sakkaccabu¤janasikkhàpadaü):
Sakkaccaü piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 32: (Pattasa¤¤ãbhu¤janasikkhàpadaü):
Pattasa¤¤ã piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 33: (Sapadànasikkhàpadaü):
Sapadànaü piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 514] [\x 514/]
Sekh 34: (Samasåpakasikkhàpadaü):
Samasåpakaü piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 35: (Nathåpakatasikkhàpadaü):
Na thåpato 32 omadditvà piõóapàtaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 36: (Odanappañicchàdanasikkhàpadaü):
Na såpaü và bya¤janaü và odanena pañicchàdessàmi bhãyokamyataü 33 upàdàyàti, sikkhà karaõãyà.
[BJT Vol II (I), Page 516] [\x 516/]
Sekh 37: (Såpodanavi¤¤attisikkhàpadaü):
Na såpaü và odanaü và agilàno attano atthàya vi¤¤àpetvà bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 38: (Ujjhànasa¤¤ãsikkhàpadaü):
Na ujjhànasa¤¤ã paresaü pattaü olokessàmã-ti, sikkhà karaõãyà.
Sekh 39: (Kabaëasikkhàpadaü):
Nàtimahantaü kabaëaü karissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 520] [\x 520/]
Sekh 40: (âlopasikkhàpadaü):
Parimaõóalaü àlopaü karissàmã-ti, sikkhà karaõãyà.
Sakkaccavaggo catuttho
[BJT Vol II (I), Page 522] [\x 522/]
Sekh 41: (Anàhañasikkhàpadaü):
Na anàhañe kabaëe mukhadvàraü vivarissàmã-ti, sikkhà karaõãyà.
Sekh 42: (Bhu¤jamànasikkhàpadaü):
Na bhu¤jamàno sabbaü hatthaü mukhe pakkhipissàmã-ti, sikkhà karaõãyà.
Sekh 43: (Sakabaëasikkhàpadaü):
Na sakabaëena mukhena byàharissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 524] [\x 524/]
Sekh 44: (Piõóukkhepakasikkhàpadaü):
Na piõóukkhepakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 45: (Kabaëavacchedakasikkhàpadaü):
Na kabaëàvacchedakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 46: (Avagaõóakàrakasikkhàpadaü):
Na avagaõóakàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 526] [\x 526/]
Sekh 47: (Hatthaniddhunakasikkhàpadaü):
Na hatthaniddhunakaü bhu¤jissàmã-ti, 34 sikkhà karaõãyà.
Sekh 48: (Sitthàvakàrakasikkhàpadaü):
Na sitthàvakàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 49: (Jivhànicchàrakasikkhàpadaü):
Na jivhànicchàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 528] [\x 528/]
Sekh 50: (Capucapukàrakasikkhàpadaü):
Na capucapukàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Kabaëavaggo pa¤camo
[BJT Vol II (I), Page 530] [\x 530/]
Sekh 51: (Surusurukàrakasikkhàpadaü):
Na surusurukàrakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
Sekh 52: (Hatthanillehakàdisikkhàpadaü):
Na hatthanillehakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 532] [\x 532/]
Sekh 53: (Pattanillehakasikkhàpadaü):
Na pattanillehakaü bhu¤jissàmã-ti, 35 sikkhà karaõãyà.
Sekh 54: (Oññhanillehakasikkhàpadaü):
Na oññhanillehakaü bhu¤jissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 534] [\x 534/]
Sekh 55: (Sàmisasikkhàpadaü):
Na sàmisena hatthena pànãyathàlakaü pañiggahessàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 536] [\x 536/]
Sekh 56: (Sasitthakasikkhàpadaü):
Na sasitthakaü pattadhovanaü antaraghare chaóóessàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 538] [\x 538/]
Sekh 57: (Chattapàõisikkhàpadaü):
Na chattapàõissa agilànassa dhammaü desissàmã-ti, 36 sikkhà karaõãyà.
Sekh 58: (Daõóapàõisikkhàpadaü):
Na daõóapàõissa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 540] [\x 540/]
Sekh 59: (Satthapàõisikkhàpadaü):
Na satthapàõissa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 60: (âyudhapàõisikkhàpadaü):
Na àyudhapàõissa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Surusuruvaggo chaññho
[BJT Vol II (I), Page 542] [\x 542/]
Sekh 61: (Pàdukasikkhàpadaü):
Na pàdukàråëhassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 62: (Upàhanasikkhàpadaü):
Na upàhanàråëhassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 63: (Yànasikkhàpadaü):
Na yànagatassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 544] [\x 544/]
Sekh 64: (Sayanasikkhàpadaü):
Na sayanagatassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 65: (Pallatthikasikkhàpadaü):
Na pallatthikàya nisinnassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 66: (Veñhitasikkhàpadaü):
Na veñhitasãsassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 546] [\x 546/]
Sekh 67: (Oguõñhitasikkhàpadaü):
Na oguõñhitasãsassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 68: (Chamàsikkhàpadaü):
Na chamàya nisãditvà àsane nisinnassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 548] [\x 548/]
Sekh 69: (Nãcàsanasikkhàpadaü):
Na nãce àsane nisãditvà ucce àsane nisinnassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 550] [\x 550/]
Sekh 70: (òhitasikkhàpadaü):
Na ñhito nisinnassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 71: (Pacchatogamanasikkhàpadaü):
Na pacchato gacchanto purato gacchantassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
Sekh 72: (Uppathenagamanasikkhàpadaü):
Na uppathena gacchanto pathena gacchantassa agilànassa dhammaü desissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 552] [\x 552/]
Sekh 73: (òhito-uccàrasikkhàpadaü):
Na ñhito agilàno uccàraü và passàvaü và karissàmã-ti, sikkhà karaõãyà.
Sekh 74: (Harite-uccàrasikkhàpadaü):
Na harite agilàno uccàraü và passàvaü và kheëaü và karissàmã-ti, sikkhà karaõãyà.
[BJT Vol II (I), Page 554] [\x 554/]
Sekh 75: (Udake-uccàrasikkhàpadaü):
Na udake agilàno uccàraü và passàvaü và kheëaü và karissàmã-ti, sikkhà karaõãyà.
Pàdukavaggo sattamo
[BJT Vol II (I), Page 556] [\x 556/]
Uddiññhà kho àyasmanto sekhiyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Sekhiyà niññhità
(Adhikaraõasamathà)
[BJT Vol II (I), Page 588] [\x 588/]
Ime kho panàyasmanto satta adhikaraõasamathà dhammà uddesaü àgacchanti.
Uppannuppannànaü adhikaraõànaü samathàya våpasamàya:
1: Sammukhàvinayo dàtabbo.
2: Sativinayo dàtabbo.
3: Amåëhavinayo dàtabbo.
4: Pañi¤¤àya kàretabbaü.
5: Yebhuyyasikà.
6: Tassapàpiyyasikà.
7: Tiõavatthàrakoti.
Uddiññhà kho àyasmanto satta adhikaraõasamathà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Adhikaraõasamathà Niññhità
Uddiññhaü kho àyasmanto nidànaü.
Uddiññhà cattàro pàràjikà dhammà.
Uddiññhà terasa saïghàdisesà dhammà.
Uddiññhà dve aniyatà dhammà.
Uddiññhà tiüsa nissaggiyà pàcittiyà dhammà
Uddiññhà dvenavuti pàcittiyà dhammà.
Uddiññhà cattàro pàñidesanãyà dhammà.
Uddiññhà sekhiyà dhammà.
Uddiññhà satta adhikaraõasamathà dhammà.
Ettakaü tassa Bhagavato suttàgataü suttapariyàpannaü anvaddhamàsaü
uddesaü àgacchati. Tattha sabbeheva samaggehi sammodamànehi
avivadamànehi sikkhitabbaü.
Bhikkhupàtimokkhaü niññhitaü
Bhikkhupàtimokkhapàëi Home Page
âràdhanà (Nidànuddeso)
(Pàràjikuddeso) (Saïghàdisesuddeso)
(Aniyatuddeso) (Nissaggiyapàcittiyà)
(Suddhapàcittiyà) (Pàñidesanãyà)
(Sekhiyà) (Adhikaraõasamathà)
Word Index
End Notes
29 Editor’s note: BJT omits this title by mistake. The Pàñidesanãya rules are listed only as Pañhama-, Dutiya-, etc. there being no distinctive titles for these training rules either in BJT or ChS.
30 BJT note: Ekassa ce pi - ChS
31 Editor’s note: BJT has no distinctive titles for the Sekhiya training rules, they are listed there as Pañhama-, Dutiya-, etc. up to Dasama-, after which they start again with Pañhama-.
As the titles serve a useful function as mnemonics they have been
inserted here following the ChS editon of the Bhikkhupàtimokkhapàëi. At
the beginning of this section as the rules generally come in pairs no
title for the second rule is given.
32 BJT note: Thåpakato - ChS.
33 Editor’s note: BJT, Bhãyyokamyataü, but it’s normal practice is to write these forms as bhãyo- etc.
34 Editor’s note: BJT, bhu¤jissàmi-ti, printer’s error.
35 Editor’s note: BJT, bhå¤jissàmã-ti, printer’s error.
36 Editor’s note: BJT, desessàmi-ti, here but desissàmã-ti elsewhere.
05/22/13
928 LESSON 23-05-2013 THURSDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY- Please watch: http://archive.org/details/BuddhasLifeAnimation2007Thai_201303 for Buddha’s Life Animation ( 2007) Thai (March 25, 2013) Buddha life Cartoon Animation 1Hr. 38 Mins Wishing all born this day of Buddha Purnima a Happy Birthday May all be happy, well and secure May all beings be happy May all live long with Calm, Quiet, Alert, Attentive and Equanimity Mind with the understanding that every thing is changing 23-05-2013 Thursday 2.30 PM Venue: Indira Gandhi Institute of Child health, Hosur Road, Bengaluru Children Service Led by Shri K.N.Srinivas Chairman, Amar Jyothi Educational Institutions, Bengaluru Service by Samyak Prabodhan, Bangalore Bhikkhupàtimokkhapàëi Suddhapàcittiyà MISUSE OF EVM _ PART - 13 AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm http://sbinformation.about.com/od/business-ideas/qt/Virtual-Call-Center-Small-Business-Idea.htm Virtual Call Center Small Business Idea The Pros and Cons of Starting a Virtual Call Center Business
Filed under:
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Posted by:
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928 LESSON 23-05-2013 THURSDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY-
Please watch:
http://archive.org/details/BuddhasLifeAnimation2007Thai_201303
for
Buddha’s Life Animation ( 2007) Thai (March 25, 2013)
Buddha life Cartoon Animation
1Hr. 38 Mins
Wishing all born this day of Buddha Purnima a Happy Birthday
May all be happy, well and secure
May all beings be happy
May all live long with
Calm, Quiet, Alert, Attentive and Equanimity Mind
with the understanding that every thing is changing
23-05-2013 Thursday 2.30 PM
Venue: Indira Gandhi Institute of Child health, Hosur Road, Bengaluru
Children Service
Led by
Shri K.N.Srinivas
Chairman, Amar Jyothi Educational Institutions, Bengaluru
Service by
Samyak Prabodhan, Bangalore
Bhikkhupàtimokkhapàëi
Suddhapàcittiyà
MISUSE OF EVM _ PART - 13
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Virtual-Call-Center-Small-Business-Idea.htm
Virtual Call Center Small Business Idea
The Pros and Cons of Starting a Virtual Call Center Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The city of Sarnath in Uttar Pradesh is getting ready to observe
Buddha Purnima in the coming week featuring a series of programmes.
Sarnath, near Varanasi, is the place where Buddha preached his first
sermon and is deemed to be one of the most sacred places by Buddhists.
Both, the Maha Bodhi Society of India (MBSI) and UP Tourism are going
to hold a two-day programme starting from May 25 combining both
religious and cultural activities to attract foreign and Indian
devotees and tourists.
According to the UP tourism department, Buddhists worldwide look upon India
as the land of the Buddha and a visit to this country means a
pilgrimage to those places sacred to the memory of the Enlightened One.
After the Buddha attained enlightenment in Bodh Gaya he came to Sarnath and delivered his first sermon. Buddhist monks and scholars from across the world throng Sarnath for the two-day festival in Sarnath.
On the morning of Buddha Purnima, MBSI monks will administer
Ashtangsheel and offerings to Lord Buddha followed by religious function
at the Mulagandha Kuty Vihara. The day-long religious function will end
with the recitation of Dhammachakka Pavattana Sutta. Thereafter, there
will be a ceremony of lighting of lamps at the Bodhi Tree complex in the
evening.
The two-day festival at Sarnath is going to attract large number of
devotees who will flock to the city to perform important religious
activities marked by prayers, sermons and recitation of Buddhist
scriptures on the first day. On the second day classical music and dance
performances will be held by the tourism department.
The National Museum in Delhi, as usual, will bring the mortal remains
of Buddha, believed to be his bones and ashes, for their public viewing
on Buddha Purnima at Sarnath.
The Buddha, in Dhammapada, has said, “The kind of seed sown will
produce that kind of fruit. Those who do good will reap good results.
Those who do evil will reap evil results. If you carefully plant a good
seed, you will joyfully gather good fruit.” May Lord Buddha’s teachings
enlighten us on the path of love, peace and truth. Wishing all Buddhists
a Happy Buddha Purnima!
The study of Buddhism has inspired some of
the world’s most beautiful contributions to the world of art, most
notable in the form of statues known as Buddharupa (literally, the form
of the Awakened One) that adorn Buddhist temples of worship. Listed here
are ten of the world’s most famous and beautiful statues celebrating
the Awakened One and his message of peace.
Some of these Buddha statues are among the largest in the world. A comparison between these and other great statues in the world can be found here.
The study of Buddhism has inspired some of
the world’s most beautiful contributions to the world of art, most
notable in the form of statues known as Buddharupa (literally, the form
of the Awakened One) that adorn Buddhist temples of worship. Listed here
are ten of the world’s most famous and beautiful statues celebrating
the Awakened One and his message of peace.
Some of these Buddha statues are among the largest in the world. A comparison between these and other great statues in the world can be found here.
10Hussain Sagar Buddha Statue
The Buddha statue situated at the center of an artificial lake in the
city of Hyderabad is one of India’s most famous Buddha statues. This
figure stands at a full 17 meters (56 feet) tall and weighs 320 tons.
The single largest monolithic statue in all of India, it was sculpted by
a group of artisans from a single piece of stone. Tragically, during
the statue’s installation in 1992 the figure tipped over and fell into
the lake, causing the death of 8 workers. The government recovered the
statue and restored it to its full height and stature.
9Tian Tan Buddha Statue
Tian Tan Buddha sometimes locally referred to as the Big Buddha, is
located on Lantau Island, in Hong Kong. Fashioned of bronze and
completed in 1993, The statue is the main feature of the Po Lin
Monastery, symbolizing harmony between man, nature, people and religion.
The statue is named Tian Tan Buddha because its base is a replica of
Tian Tan, the Temple of Heaven in Beijing. The statue sits on a lotus
throne on top of a three tiered altar. At 34 meters (110 feet) tall,
the Tian Tan Buddha is presented in a posture of serenity. His right
hand is raised to remove affliction. His left hand rests on his knee,
representing happiness.
8Monywa Buddhas
Monywa is a city in central Myanmar located on the banks of the
Chindwin River. Just east of the city is the Po Khaung Taung, a range of
hills where you can see the Monywa Buddha– the largest reclining Buddha
statue in the world. This colossal figure measures 90 meters (300 feet)
in length. The head alone is 60 feet high. The Monywa Buddha was
constructed in 1991 and is hollow inside, allowing visitors to walk
along from the head to the feet. Inside the figure are 9,000
one-foot-high metal images of the Buddha and his disciples, depicting
various representations of important events in the Buddha’s life.
Recently a gigantic standing Buddha statue was built on top of Po
Kaung Hills. At 132 meter (433 feet) high it is one of the largest
Buddha statues in the world.
7Ayutthaya Buddha Head
Thailand’s city of Ayutthaya is the location of one of the world’s
most unusual Buddhist statues. Among the ruins of Wat Mahathat (The
Temple of the Great Relic) is the remains of a sandstone statue of the
Buddha whose body has been lost to the ages but whose head rests
appropriately in the climbing roots and vines of a tree. Around this
famous figure are many other stature of the Ayutthaya period which have
survived the ravages of time.
6Gal Viharaya
Located in north central Sri Lanka, Polonnaruwa is the site of one of
the most breathtaking of the world’s representations of the Buddha –
the Gal Gal Viharaya. This massive rock temple was constructed by
Parakramabahu the Great in the 12th century. The central attraction of
the temple are 4 large Buddha statues carved into the face of a granite
boulder. Among these giant stone figures are a reclining statue of the
Buddha that measures 14 meters (46 feet) in length and a standing figure
measuring 7 meters (23 feet) high.
5Ushiku Daibutsu
The Ushiku Daibutsu is located in the city of Ushiku in Japan.
Finished in 1995, the figure is one of the world’s tallest statues,
standing a total of 120 meters (394 feet) high including the 10m (30
foot) base and 10m high lotus platform. Visitors to the Buddha statue
can take an elevator to a platform where an observation deck is
situated. The bronze-plated figure depicts Amitabha Buddha, and is also
known as Ushiku Arcadia.
4Temple of the Reclining Buddha
Located in Bangkok,
Wat Pho is famous for the huge Reclining Buddha statue it houses. It is
one of the largest temples in Bangkok and also one of the oldest,
constructed nearly 200 years before Bangkok became Thailand’s capital.
Wat Pho holds the distinction of having both Thailand’s largest
reclining Buddha image and the largest number of Buddha images in
Thailand. The gold-plated Reclining Buddha statue is 46 meters long and
15 meters high, and commemorates the passing of the Buddha into Nirvana.
The statue’s eyes and feet are decorated with engraved mother of pearl,
the soles of the feet displaying the 108 auspicious characteristics of
the true Buddha.
3Great Buddha of Kamakura
The Kotoku-in is a Buddhist temple of the Jodo shu sect located in
the city of Kamakura in Japan. The temple is famous for its great
Buddhist statue (or daibutsu). a colossal outdoor representation of
Amida Buddha, one of Japan’s most celebrated Buddhist figures. Cast in
bronze, the Great Buddha stands at over 13 meters (40 feet) high and
weighs nearly 93 tons.
The statue reportedly dates from 1252 and is generally believed to
have been cast by the Buddhist monk Joko, who also collected donations
to build it. Although it originally was housed in a small wooden temple,
the Great Buddha now stands in the open air as the original temple was
washed away in a tsunami in the 15th century.
2Temple of the Emerald Buddha
Another of Bangkok’s Buddhist temples is Wat Phra Kaew, the Temple of
the Emerald Buddha, located within the grounds of the Grand Palace. The
main building is the central ubosoth, which houses The Emerald Buddha,
one of the oldest and most famous Buddha statues in the world.
A jade statue adorned in gold clothing, the Emerald Buddha was,
according to legend, created in India in 43 BC in the city of
Pataliputra, where it remained for 300 years. In the 4th century AD it
was taken away to Sri Lanka by Buddhist monks to save it from
destruction by war. Eventually the statue made its way to Thailand and
was moved to Wat Phra Kaew in 1779. The statue has three different sets
of gold clothing, which are changed by the King of Thailand in a
ceremony at the changing of the seasons.
1Leshan Giant Buddha
The Giant Buddha of Leshan is a gigantic Buddha statue carved out of a
cliff face in Sichuan, western China. The great sculpture is a figure
of Maitreya — a Bodhisattva traditionally represented in sitting
posture. Begun in the year 713 during the Tang Dynasty, the statue was
not completed until the year 803, and was the effort of thousands of
sculptors and workers. As the biggest carved stone Buddha in the world,
the Leshan Giant Buddha is featured in poetry, song and story. The
sculpture stands about 71 meters (233 feet) high and has three meter (11
feet) long fingers on each of its enormous resting hands. Today it is a
popular tourist attraction in China.
Dear Buddhist Brothers and Sisters,
Namo Buddhay!
May this day be as happy and gay as lily in May!
LORD BUDDHA – LIFE PHILOSOPHY
- LIFE –SKETCH
- The Birth Name of highly compassionate Lord Buddha,
founder of Buddhism, was Siddharth Gautam. He was the son of a King. In
short, he was a prince.
- Birth 563 BC, Lumbini, India .
Now in Nepal
- Father Suddhodana, Raja of Kapilvastu , India . Now in Nepal . A
Shakya clan.
- Mother Queen Mahamaya. She died when
the child was only 7 days .
Nourished by Prajapati Gautami, elder
sister of his mother.
·
Wife Princess Yashodhara
·
Son Rahul, after ten years of marriage
·
Palaces 3 palaces. Ist – for summer, IInd –
for winter and IIIrd- for autumn.
He had all the pleasures and luxuries of the life.
·
Mahaparinirvan 483
BC in 80 years of age. Kushinara. At present Gorakhpur , UP
- SHAKYA SANGH
·
The membership of the Sangh was mandatory for
every Shakya youth.
·
The meetings of the Sangh were held in
Sansthagar – Meeting Hall.
·
Siddharth became the member of the Sangh at 20
years.
·
The Rules and Regulations of the Sangh were
equal for all & equally implemented.
·
The power of the Sangh was supreme – above the
king too.
·
The Sangh had an Army Chief called Senapati.
- CONFLICT WITH
THE SANGH
·
At that time the conflict between the Shakyas
and Koliyas began over the water of the Rohini River .
The Senapati gained a majority in favour of war against the Koliyas by voting
method.
·
But Siddharth Gautam was against this
resolution. He did not accept the majority opinion and at the same time, the
order of the Army Chief.
- PUNISHMENT
·
The Senapati kept three alternatives before
Siddharth. They were :
( i ) To join
the forces and participate in the war against the Koliyas.
( ii) To
consent to be hanged or exiled.
(iii) To allow
a social boycott and confiscation of
property of his family members.
·
Siddharth accepted the second option i.e. to exile
from the nation.
- PARIVRAJA –
THE WAY OUT – AT 29 YEARS OF AGE
·
He renounced his home in the knowledge and
presence of his wife and parents.
·
At this occasion his wife, Yashodhara said – All
I wish is that now that you are becoming a Parivrajaka leaving behind all who
are near and dear to you, you will find a NEW
WAY OF LIFE which would result
in the HAPPINESS OF MANKIND.
·
He did not leave his home, as tradition says,
after seeing a – SICK PERSON, AN OLD
MAN, A DEAD PERSON AND A SANYASI
– this is reasonably incorrect.
- IN SEARCH OF
NEW LIGHT
·
At that time, there were chiefly three Acharyas.
He went one by one to them. First he went to the Ashram of Bhrigu Rishi.
(
I ) BHRIGU RISHI
·
Bhrigu told him all the various kinds of penaces
and the fruits thereof. The saint also told him – By these penaces, you can get
HEAVEN AND THE GOD AS WELL.
·
Gautam replied – I am hurt by the sorrows of the
world. My desire is not for HEAVEN and God. Rather, my desire is that the ILLS
OF LIFE ON EARTH BE PROBED AND TO FIND THE SOLUTION. SO THAT, THE HUMANITY
WOULD BE MADE HAPPY.
·
Siddharth asked Bhrigu – Do you know this? The
Rishi answered – Nay, Nay! Unsatisfied with the answer, Siddharth leaved his
Ashram.
( II )ARADA
KALAM
·
Gautam studied
Sankhya philosophy and learnt the Seventh stage of Meditation.
·
After this, Siddharth took leave from Arada
kalam.
( III ) UDDAKA RAMAPUTTA RISHI
·
Gautam learnt Eighth stage of Meditation from
this saint. At last, he asked the same questions to Uddaka – How to make the
mankind happy? Uddaka replied – I don know. Unsatisfied with this, Siddharth
quit his Ashram too.
- TRIAL OF
ASCETICISM
·
Siddharth learnt the Sankhya philosophy and
Samadhi Marga but did not practice them. He thought to do practical and to get
the real experience of these things.
·
He strived hardest but got nothing. At last he
thought – Now, I would myself have to find out the answer of my problems.
·
So, LORD BUDDHA HAS NO GURU. HE WAS HIMESLF HIS
GURU. HE ATTAINED THE WISDOM, THE SUPREME KNOWLEDGE BY HIS OWN EFFORTS.
- ENLIGHTENMENT
– AT THE AGE OF 35 YEARS
·
He had two problems : First, there was suffering
in the world and second, how to remove this suffering and make mankind happy.
·
At last, after contemplating for four weeks
continuously, he ultimately attained the ENLIGHTEMENT AND THUS BECAME THE
BUDDHA, THE HAPPY ONE.
·
That Tree – Bodhi Tree, The Place – Bauddhagaya.
·
This is also known as SAMYAK SAMBODHI - The
Perfect Enlightenment. A formulae based on - Optimism into Pessimism. This is a NEW WAY OF LIFE.
·
In this way, Lord Buddha invented a New Dharma
which is known as Buddhism in the world.
- WHAT IS
BUDDHISM IN MODERN SCENARIO
·
Planted by highly compassionate Lord Buddha,
nurtured by Priyadarshi emperor Ashoka, the great and revived by Baba Sahab
Ambedkar, the prophet of Buddhism - The Buddhism is a happy way of living i.e.
to lead a HAPPY, PROSPEROUS AND JOYOUS LIFE.
·
The meaning of the Buddha is – Dispeller of
ignorance i.e. the carrier of the masses from darkness to light, Dispeller of
Sorrows i.e. the carrier of the humanity from sorrow to happiness.
·
Thus, the Buddhism is purely - a philosophy of
happiness, a philosophy to be happy!
- HOW TO CELEBRATE THE FESTIVAL
·
We must celebrate our all festivals in a Pure Religious Way .
And the Pure Religious Way
is – to buy something from the market so
that the market should decorate , look like a bride. In brief, the bazars
should be over crowded before this
auspicious day.
·
We must
go to Buddha Vihar to celebrate collectively and should show our strength in the
Viharas.
·
We should also decorate and light our Buddha
Viharas as well as our houses in the
evening.
·
Those, who neither go to Buddha Viharas nor buy
some articles , are false Buddhists.
bhavatu sabba mangalang!
Dhan Prakash
Bauddha
Bauddhacharya
& Philosopher,
President,
Shakti Sadhana
Mission,
Maitri, 122,
Cross-8A, Tapovan Enclave, Tarla Aamwala,
Dehradun –
248001 ( UK
)
Contact : 99979
58689
e-mail : dpbauddha@yahoo.co.in
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New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media.
6.1 The Case of Mandated Source Disclosure
There are risks and some benefits associated with government-mandated public disclosure using either a disclosed source regime or open source licenses. One such risk is that trade secrecy would be de facto eliminated from the highly competitive, small-margin voting systems market. A trade secret is defined as any secret information used in business that gives one a competitive advantage; trade secrecy protection only applies to information that is kept secret.61Vendors have asserted that their software contains trade secrets that would no longer be protectable if their software source were disclosed.62
The end of trade secrecy in software source code could mean the end for larger companies, which are more sensitive to the smallness of margins, as it will cause a slip of their market position and competitive edge against other larger vendors. If open source software is required, a body of open source software for election management and tabulation will be created that will lower the barriers to entry into the market and necessarily increase competition. The available software will be one piece that new firms will not need to develop in creating a viable voting system (see § for a discussion of other barriers to entry). Either of these possibilities will make it easier for small firms to enter the market, but also may make the market less appetizing for large vendors.
There could be narrower licensing options under a government mandate. That is, if a governmental entity deems it necessary to mandate disclosure, it would seem that they would also specify the terms of such disclosure. This would prohibit vendors from doing their own calculus of what to allow and disallow in the terms of their software license and would mean that they now had to fit their previous business models into the license agreement mandated for the market in which they seek to operate.
Finally, there is an evolving concept of eminent domain in the field of intellectual property, where the government must compensate an individual for taking property. The government “takings'’ here apply to situations where a vendor’s intellectual property is disclosed without their consent or approval. Should vendors be compensated for the release of intellectual property in the source code that runs their systems? The relevant forms of intellectual property implicated in the source code for voting systems are patents, copyright and trade secrets. Patents and copyrights are not much of an issue as both these forms of intellectual property will still be enforceable upon disclosure and there are statutory limits to damages.63 Claims under the Freedom of Information Act (FOIA) or its state-level equivalents will usually protect proprietary and confidential information.64
That leaves the case of trade secrets released against the vendor’s wishes. In Ruckelshaus v. Monsanto Co.,65 the Supreme Court found that the disclosure of trade secrets claimed to be held in confidence by the Environmental Protection Agency (EPA) as part of a pesticide registration program was a 5th amendment “taking'’ of property.66The Court ruled that the “taking'’ existed when Monsanto had a “reasonable investment-backed expectation'’ of confidentiality and that this was formed when the EPA allowed vendors to mark certain information as trade secret through their registration program.67Further, without a reasonable investment-backed expectation, no taking existed. A key feature of the Ruckelshaus notion of “takings'’ is its retroactive nature; that is, the analysis turns on the expectation of confidentiality that the vendor had when submitting information to the government.
For voting systems, this means that any disclosure should be done carefully. That is, with rules or laws that mandate disclosure, any efforts to extend the effects of such policy to source code submissions made under a previous regime would likely run afoul of the Ruckelshaus notion of 5th Amendment “taking'’ of trade secrets. Voting systems vendors will likely not find it difficult to make a showing of “reasonable investment-backed expectation'’, as past indications show that vendors have been highly protective of their intellectual property.68From this analysis, the best course of action would be a non-retroactive policy in which the government clearly stated its intent to disclose system source code and also stipulated that any trade secrets would have to be removed by the vendor prior to submission.
(Suddhapàcittiyà)
Ime kho panàyasmanto dvenavuti pàcittiyà dhammà uddesaü àgacchanti.
[BJT Vol II (I), Page 004] [\x 004/]
Pàc 1: Musàvàdasikkhàpadaü:
Sampajànamusàvàde, pàcittiyaü.
[BJT Vol II (I), Page 016] [\x 016/]
Pàc 2: Omasavàdasikkhàpadaü:
Omasavàde, pàcittiyaü.
[BJT Vol II (I), Page 042] [\x 042/]
Pàc 3: Pesu¤¤asikkhàpadaü:
Bhikkhupesu¤¤e, pàcittiyaü.
[BJT Vol II (I), Page 052] [\x 052/]
Pàc 4: Padasodhammasikkhàpadaü:
Yo pana bhikkhu anupasampannaü padaso dhammaü vàceyya, pàcittiyaü.
[BJT Vol II (I), Page 058] [\x 058/]
Pàc 5: Sahaseyyasikkhàpadaü:
Yo pana bhikkhu anupasampannena uttariü 15 dirattatirattaü sahaseyyaü kappeyya, pàcittiyaü.
[BJT Vol II (I), Page 064] [\x 064/]
Pàc 6: Dutiyasahaseyyasikkhàpadaü:
Yo pana bhikkhu màtugàmena sahaseyyaü kappeyya, pàcittiyaü.
[BJT Vol II (I), Page 068] [\x 068/]
Pàc 7: Dhammadesanàsikkhàpadaü:
Yo pana bhikkhu màtugàmassa uttariü chappa¤cavàcàhi dhammaü deseyya, a¤¤atra vi¤¤unà purisaviggahena, pàcittiyaü.
[BJT Vol II (I), Page 078] [\x 078/]
Pàc 8: Bhåtàrocanasikkhàpadaü:
Yo pana bhikkhu anupasampannassa uttarimanussadhammaü àroceyya bhåtasmiü, pàcittiyaü.
[BJT Vol II (I), Page 098] [\x 098/]
Pàc 9: Duññhullàrocanasikkhàpadaü:
Yo pana bhikkhu bhikkhussa duññhullaü àpattiü anupasampannassa àroceyya, a¤¤atra bhikkhusammutiyà, pàcittiyaü.
[BJT Vol II (I), Page 102] [\x 102/]
Pàc 10: Pathavikhaõanasikkhàpadaü:
Yo pana bhikkhu pañhaviü khaõeyya và khaõàpeyya và, pàcittiyaü.
Musàvàdàvaggo pañhamo
[BJT Vol II (I), Page 106] [\x 106/]
Pàc 11: Bhåtagàmasikkhàpadaü:
Bhåtagàmapàtavyatàya, pàcittiyaü.
[BJT Vol II (I), Page 112] [\x 112/]
Pàc 12: A¤¤avàdakasikkhàpadaü:
A¤¤avàdake vihesake, pàcittiyaü.
[BJT Vol II (I), Page 118] [\x 118/]
Pàc 13: Ujjhàyanasikkhàpadaü:
Ujjhàpanake khãyanake, pàcittiyaü.
[BJT Vol II (I), Page 120] [\x 120/]
Pàc 14: Pañhamasenàsanasikkhàpadaü:
Yo pana bhikkhu saïghikaü ma¤caü và
pãñhaü và bhisiü và kocchaü và ajjhokàse santharitvà và santharàpetvà
và, taü pakkamanto neva uddhareyya na uddharàpeyya, anàpucchaü và
gaccheyya, pàcittiyaü.
[BJT Vol II (I), Page 124] [\x 124/]
Pàc 15: Dutiyasenàsanasikkhàpadaü:
Yo pana bhikkhu saïghike vihàre seyyaü
santharitvà và santharàpetvà và, taü pakkamanto neva uddhareyya na
uddharàpeyya, anàpucchaü và gaccheyya, pàcittiyaü.
[BJT Vol II (I), Page 128] [\x 128/]
Pàc 16: Anupakhajjasikkhàpadaü:
Yo pana bhikkhu saïghike vihàre jànaü
pubbåpagataü bhikkhuü anupakhajja seyyaü kappeyya: ßYassa sambàdho
bhavissati, so pakkamissatãû-ti. Etad-eva paccayaü karitvà ana¤¤aü,
pàcittiyaü.
[BJT Vol II (I), Page 132] [\x 132/]
Pàc 17: Nikkaóóhanasikkhàpadaü:
Yo pana bhikkhu bhikkhuü kupito anattamano saïghikà vihàrà nikkaóóheyya và nikkaóóhàpeyya và, pàcittiyaü.
[BJT Vol II (I), Page 136] [\x 136/]
Pàc 18: Vehàsakåñisikkhàpadaü:
Yo pana bhikkhu saïghike vihàre
uparivehàsakuñiyà àhaccapàdakaü ma¤caü và pãñhaü và abhinisãdeyya và
abhinipajjeyya và, pàcittiyaü.
[BJT Vol II (I), Page 140] [\x 140/]
Pàc 19: Mahallakavihàrasikkhàpadaü:
Mahallakaü pana bhikkhunà vihàraü
kàrayamànena, yàva dvàrakosà aggalaññhapanàya àlokasandhiparikammàya
dvatticchadanassa pariyàyaü, appaharite ñhitena adhiññhàtabbaü. Tato ce
uttariü appaharite pi ñhito adhiññhaheyya, pàcittiyaü.
[BJT Vol II (I), Page 142] [\x 142/]
Pàc 20: Sappàõasikkhàpadaü:
Yo pana bhikkhu jànaü sappàõakaü udakaü tiõaü và mattikaü và si¤ceyya và si¤càpeyya và, pàcittiyaü.
Bhåtagàmavaggo dutiyo
[BJT Vol II (I), Page 148] [\x 148/]
Pàc 21: Ovàdasikkhàpadaü:
Yo pana bhikkhu asammato bhikkhuniyo ovadeyya, pàcittiyaü.
[BJT Vol II (I), Page 160] [\x 160/]
Pàc 22: Atthaïgatasikkhàpadaü:
Sammato pi ce bhikkhu atthaïgate suriye bhikkhuniyo ovadeyya, pàcittiyaü.
[BJT Vol II (I), Page ] [\x /]
Pàc 23: Bhikkhunåpassayasikkhàpadaü:
Yo pana bhikkhu bhikkhunåpassayaü upsaïkamitvà bhikkhuniyo ovadeyya, a¤¤atra samayà, pàcittiyaü.
Tatthàyaü samayo: gilànà hoti bhikkhunã - ayaü tattha samayo.
[BJT Vol II (I), Page 168] [\x 168/]
Pàc 24: âmisasikkhàpadaü:
Yo pana bhikkhu evaü vadeyya: ßâmisahetu bhikkhå 16 bhikkhuniyo ovadantãû-ti, pàcittiyaü.
[BJT Vol II (I), Page 174] [\x 174/]
Pàc 25: Cãvaradànasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà cãvaraü dadeyya, a¤¤atra pàrivaññakà, pàcittiyaü.
[BJT Vol II (I), Page 178] [\x 178/]
Pàc 26: Cãvarasibbanasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà cãvaraü sibbeyya và sibbàpeyya và, pàcittiyaü.
[BJT Vol II (I), Page ] [\x /]
Pàc 27: Saüvidhànasikkhàpadaü:
Yo pana bhikkhu 17 bhikkhuniyà saddhiü saüvidhàya ekaddhànamaggaü pañipajjeyya antamaso gàmantaram-pi, a¤¤atra samayà, pàcittiyaü.
Tatthàyaü samayo: satthagamanãyo hoti maggo sàsaïkasammato sappañibhayo - ayaü tattha samayo.
[BJT Vol II (I), Page 186] [\x 186/]
Pàc 28: Nàvàbhiråhatasikkhàpadaü:
Yo pana bhikkhu bhikkhuniyà saddhiü saüvidhàya ekaü nàvaü abhiråheyya uddhagàminiü 18 và adhogàminiü và, a¤¤atra tiriyaü taraõàya, pàcittiyaü.
[BJT Vol II (I), Page 192] [\x 192/]
Pàc 29: Paripàcitasikkhàpadaü:
Yo pana bhikkhu jànaü bhikkhunãparipàcitaü piõóapàtaü bhu¤jeyya, a¤¤atra pubbe gihãsamàrambhà, pàcittiyaü.
[BJT Vol II (I), Page 196] [\x 196/]
Pàc 30: Rahonisajjasikkhàpadaü:
Yo pana bhikkhu bhikkhuniyà saddhiü eko ekàya raho nisajjaü kappeyya, pàcittiyaü.
Bhikkhunovàdavaggo tatiyo
[BJT Vol II (I), Page 202] [\x 202/]
Pàc 31: âvasathapiõóasikkhàpadaü:
Agilànena bhikkhunà eko àvasathapiõóo bhu¤jitabbo. Tato ce uttariü bhu¤jeyya, pàcittiyaü.
[BJT Vol II (I), Page 210] [\x 210/]
Pàc 32: Gaõabhojanasikkhàpadaü:
Gaõabhojane, a¤¤atra samayà, pàcittiyaü.
Tatthàyaü samayo: gilànasamayo, cãvaradànasamayo, cãvarakàrasamayo,
addhànagamanasamayo, nàvàbhiråhanasamayo, mahàsamayo, samaõabhattasamayo
- ayaü tattha samayo.
[BJT Vol II (I), Page 218] [\x 218/]
Pàc 33: Paramparabhojanasikkhàpadaü:
Paramparabhojane, a¤¤atra samayà, pàcittiyaü.
Tatthàyaü samayo: gilànasamayo, cãvaradànasamayo, cãvarakàrasamayo - ayaü tattha samayo.
[BJT Vol II (I), Page 224] [\x 224/]
Pàc 34: Kàõamàtusikkhàpadaü:
Bhikkhuü paneva kulaü upagataü påvehi
và manthehi và abhihaññhuü pavàreyya. âkaïkhamànena bhikkhunà
dvattipattapårà pañiggahetabbà. Tato ce uttariü pañiggaõheyya,
pàcittiyaü.
Dvattipattapåre pañiggahetvà tato nãharitvà bhikkhåhi saddhiü saüvibhajitabbaü. Ayaü tattha sàmãci.
[BJT Vol II (I), Page 230] [\x 230/]
Pàc 35: Pañhamapavàraõasikkhàpadaü:
Yo pana bhikkhu bhuttàvã pavàrito anatirittaü, khàdanãyaü và bhojanãyaü và khàdeyya và bhu¤jeyya và, pàcittiyaü.
[BJT Vol II (I), Page 234] [\x 234/]
Pàc 36: Dutiyapavàraõasikkhàpadaü:
Yo pana bhikkhu bhikkhuü bhuttàviü
pavàritaü anatirittena khàdanãyena và bhojanãyena và abhihaññhuü
pavàreyya: ßHanda bhikkhu khàda và bhu¤ja vàû-ti, jànaü àsàdanàpekkho,
bhuttasmiü, pàcittiyaü.
[BJT Vol II (I), Page 238] [\x 238/]
Pàc 37: Vikàlabhojanasikkhàpadaü:
Yo pana bhikkhu vikàle khàdanãyaü và bhojanãyaü và khàdeyya và bhu¤jeyya và, pàcittiyaü.
[BJT Vol II (I), Page 242] [\x 242/]
Pàc 38: Sannidhikàrasikkhàpadaü:
Yo pana bhikkhu 19 sannidhikàrakaü khàdanãyaü và bhojanãyaü và khàdeyya và bhu¤jeyya và, pàcittiyaü.
[BJT Vol II (I), Page 246] [\x 246/]
Pàc 39: Paõãtabhojanasikkhàpadaü:
Yàni kho pana tàni paõãtabhojanàni,
seyyathãdaü: sappi, navanãtaü, telaü, madhu, phàõitaü, maccho, maüsaü,
khãraü, dadhi. Yo pana bhikkhu evaråpàni paõãtabhojanàni agilàno attano
atthàya vi¤¤àpetvà bhu¤jeyya, pàcittiyaü.
[BJT Vol II (I), Page 250] [\x 250/]
Pàc 40: Dantaponasikkhàpadaü:
Yo pana bhikkhu adinnaü mukhadvàraü àhàraü àhareyya, a¤¤atra udakadantaponà, pàcittiyaü.
Bhojanavaggo catuttho
[BJT Vol II (I), Page 254] [\x 254/]
Pàc 41: Acelakasikkhàpadaü:
Yo pana bhikkhu acelakassa và paribbàjakassa và paribbàjikàya và sahatthà khàdanãyaü và bhojanãyaü và dadeyya, pàcittiyaü.
[BJT Vol II (I), Page 256] [\x 256/]
Pàc 42: Uyyojanasikkhàpadaü:
Yo pana bhikkhu bhikkhuü: ßEhàvuso
gàmaü và nigamaü và piõóàya pavisissàmàû-ti. Tassa dàpetvà và adàpetvà
và uyyojeyya: ßGacchàvuso na me tayà saddhiü kathà và nisajjà và phàsu
hoti, ekakassa me kathà và nisajjà và phàsu hotãû-ti. Etad-eva paccayaü
karitvà ana¤¤aü, pàcittiyaü.
[BJT Vol II (I), Page 260] [\x 260/]
Pàc 43: Sabhojanasikkhàpadaü:
Yo pana bhikkhu sabhojane kule anupakhajja nisajjaü kappeyya, pàcittiyaü.
[BJT Vol II (I), Page 264] [\x 264/]
Pàc 44: Pañhamarahonisajjasikkhàpadaü:
Yo pana bhikkhu 20 màtugàmena saddhiü raho pañicchanne àsane nisajjaü kappeyya, pàcittiyaü.
[BJT Vol II (I), Page 266] [\x 266/]
Pàc 45: Dutiyarahonisajjasikkhàpadaü:
Yo pana bhikkhu màtugàmena saddhiü eko ekàya raho nisajjaü kappeyya, pàcittiyaü.
[BJT Vol II (I), Page 274] [\x 274/]
Pàc 46: Càrittasikkhàpadaü:
Yo pana bhikkhu nimantito sabhatto
samàno santaü bhikkhuü anàpucchà purebhattaü và pacchàbhattaü và kulesu
càrittaü àpajjeyya, a¤¤atra samayà, pàcittiyaü.
Tatthàyaü samayo: cãvaradànasamayo, cãvarakàrasamayo - ayaü tattha samayo.
[BJT Vol II (I), Page 280] [\x 280/]
Pàc 47: Mahànàmasikkhàpadaü:
Agilànena bhikkhunà
càtumàsappaccayapavàraõà sàditabbà, a¤¤atra punapavàraõàya, a¤¤atra
niccapavàraõàya. Tato ce uttariü sàdiyeyya, pàcittiyaü.
[BJT Vol II (I), Page 286] [\x 286/]
Pàc 48: Uyyuttasenàsikkhàpadaü:
Yo pana bhikkhu uyyuttaü senaü dassanàya gaccheyya, a¤¤atra tathàråpappaccayà, pàcittiyaü.
[BJT Vol II (I), Page 288] [\x 288/]
Pàc 49: Senàvàsasikkhàpadaü:
Siyà ca tassa bhikkhuno kocid-eva
paccayo senaü gamanàya, dirattatirattaü tena bhikkhunà senàya
vasitabbaü. Tato ce uttariü vaseyya, pàcittiyaü.
[BJT Vol II (I), Page 292] [\x 292/]
Pàc 50: Uyyodhikasikkhàpadaü:
Dirattatirattaü ce bhikkhu senàya vasamàno uyyodhikaü và balaggaü và senàbyåhaü và anãkadassanaü và gaccheyya, pàcittiyaü.
Acelakavaggo pa¤camo
[BJT Vol II (I), Page 300] [\x 300/]
Pàc 51: Suràpànasikkhàpadaü:
Suràmerayapàne, pàcittiyaü.
[BJT Vol II (I), Page 302] [\x 302/]
Pàc 52: Aïgulipatodakasikkhàpadaü:
Aïgulipatodake, pàcittiyaü.
[BJT Vol II (I), Page 304] [\x 304/]
Pàc 53: Hassadhammasikkhàpadaü:
Udake hassadhamme, pàcittiyaü.
[BJT Vol II (I), Page 306] [\x 306/]
Pàc 54: Anàdariyasikkhapadaü:
Anàdariye, pàcittiyaü.
[BJT Vol II (I), Page 310] [\x 310/]
Pàc 55: Bhiüsàpanakasikkhàpadaü:
Yo pana bhikkhu bhikkhuü bhiüsàpeyya, pàcittiyaü.
[BJT Vol II (I), Page 314] [\x 314/]
Pàc 56: Jotisikkhapadaü:
Yo pana bhikkhu agilàno visibbanàpekkho jotiü samàdaheyya và samàdahàpeyya và, a¤¤atra tathàråpappaccayà, pàcittiyaü.
[BJT Vol II (I), Page 322] [\x 322/]
Pàc 57: Nahàtasikkhàpadaü:
Yo pana bhikkhu orenaddhamàsaü nahàyeyya, a¤¤atra samayà, pàcittiyaü.
Tatthàyaü samayo: diyaóóho màso seso gimhànan-ti, vassànassa pañhamo
màso, iccete aóóhateyyamàsà, uõhasamayo, pariëàhasamayo, gilànasamayo,
kammasamayo, addhànagamanasamayo, vàtavuññhisamayo - ayaü tattha samayo.
[BJT Vol II (I), Page 324] [\x 324/]
Pàc 58: Dubbaõõakarasikkhàpadaü:
Navaü pana bhikkhunà cãvaralàbhena
tiõõaü dubbaõõakaraõànaü a¤¤ataraü dubbaõõakaraõaü àdàtabbaü, nãlaü và
kaddamaü và kàëasàmaü và. Anàdà ce bhikkhu tiõõaü dubbaõõakaraõànaü
a¤¤ataraü dubbaõõakaraõaü navaü cãvaraü paribhu¤jeyya, pàcittiyaü.
[BJT Vol II (I), Page 328] [\x 328/]
Pàc 59: Vikappanasikkhàpadaü:
Yo pana bhikkhu bhikkhussa và
bhikkhuniyà và sikkhamànàya và sàmaõerassa và sàmaõeriyà và sàmaü
cãvaraü vikappetvà apaccuddhàrakaü paribhu¤jeyya, pàcittiyaü.
[BJT Vol II (I), Page 332] [\x 332/]
Pàc 60: Cãvaràpanidhànasikkhàpadaü:
Yo pana bhikkhu 21
bhikkhussa pattaü và cãvaraü và nisãdanaü và såcigharaü và
kàyabandhanaü và apanidheyya và apanidhàpeyya và antamaso hassàpekkho
pi, pàcittiyaü.
Suràpànavaggo chaññho
[BJT Vol II (I), Page 336] [\x 336/]
Pàc 61: Sa¤ciccapàõasikkhàpadaü:
Yo pana bhikkhu sa¤cicca pàõaü jãvità voropeyya, pàcittiyaü.
[BJT Vol II (I), Page 338] [\x 338/]
Pàc 62: Sappàõakasikkhàpadaü:
Yo pana bhikkhu jànaü sappàõakaü udakaü paribhu¤jeyya, pàcittiyaü.
[BJT Vol II (I), Page 340] [\x 340/]
Pàc 63: Ukkoñanasikkhàpadaü:
Yo pana bhikkhu jànaü yathàdhammaü nihatàdhikaraõaü punakammàya ukkoñeyya, pàcittiyaü.
[BJT Vol II (I), Page 344] [\x 344/]
Pàc 64: Duññhullasikkhàpadaü:
Yo pana bhikkhu bhikkhussa jànaü duññhullaü àpattiü pañicchàdeyya, pàcittiyaü.
[BJT Vol II (I), Page 348] [\x 348/]
Pàc 65: ænavãsativassasikkhàpadaü:
Yo pana bhikkhu jànaü ånavãsativassaü
puggalaü upasampàdeyya, so ca puggalo anupasampanno, te ca bhikkhå
gàrayhà. Idaü tasmiü pàcittiyaü.
[BJT Vol II (I), Page 352] [\x 352/]
Pàc 66: Theyyasatthasikkhàpadaü:
Yo pana bhikkhu jànaü theyyasatthena saddhiü saüvidhàya ekaddhànamaggaü pañipajjeyya antamaso gàmantaram-pi, pàcittiyaü
[BJT Vol II (I), Page 354] [\x 354/]
Pàc 67: Saüvidhànasikkhàpadaü:
Yo pana bhikkhu màtugàmena saddhiü saüvidhàya ekaddhànamaggaü pañipajjeyya antamaso gàmantaram-pi, pàcittiyaü.
[BJT Vol II (I), Page 362] [\x 362/]
Pàc 68: Ariññhasikkhàpadaü:
Yo pana bhikkhu evaü vadeyya:
ßTathàhaü Bhagavatà dhammaü desitaü àjànàmi. Yathà yeme antaràyikà
dhammà vuttà Bhagavatà, te pañisevato nàlaü antaràyàyàû-ti. So bhikkhu
bhikkhåhi evam-assa vacanãyo: ßMà àyasmà evaü avaca. Mà Bhagavantaü
abbhàcikkhi, na hi sàdhu Bhagavato abbhakkhànaü, na hi Bhagavà evaü
vadeyya. Anekapariyàyena àvuso antaràyikà dhammà antaràyikà vuttà
Bhagavatà, ala¤-ca pana te pañisevato antaràyàyàû-ti. Eva¤-ca pana so
bhikkhu bhikkhåhi vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi
yàvatatiyaü samanubhàsitabbo tassa pañinissaggàya. Yàvatatiyaü ce
samanubhàsiyamàno tam-pañinissajjeyya iccetaü kusalaü. No ce
pañinissajjeyya, pàcittiyaü.
[BJT Vol II (I), Page 366] [\x 366/]
Pàc 69: Ukkhittasambhogasikkhàpadaü:
Yo pana bhikkhu jànaü tathàvàdinà
bhikkhunà akañànudhammena taü diññhiü appañinissaññhena saddhiü
sambhu¤jeyya và saüvaseyya và saha và seyyaü kappeyya, pàcittiyaü.
[BJT Vol II (I), Page 374] [\x 374/]
Pàc 70: Kaõñakasikkhàpadaü:
Samaõuddeso
pi ce evaü vadeyya: ßTathàhaü Bhagavatà dhammaü desitaü àjànàmi. Yathà
yeme antaràyikà dhammà vuttà Bhagavatà, te pañisevato nàlaü
antaràyàyàû-ti. So samaõuddeso bhikkhåhi evam-assa vacanãyo: ßMà àvuso
samaõuddesa evaü avaca. Mà Bhagavantaü abbhàcikkhi, na hi sàdhu
Bhagavato abbhakkhànaü, na hi Bhagavà evaü vadeyya. Anekapariyàyena
àvuso samaõuddesa antaràyikà dhammà antaràyikà vuttà Bhagavatà, ala¤-ca
pana te pañisevato antaràyàyàû-ti. Eva¤-ca pana so samaõuddeso bhikkhåhi
vuccamàno tatheva paggaõheyya, so samaõuddeso bhikkhåhi evam-assa
vacanãyo: ßAjjatagge te àvuso samaõuddesa na ceva so Bhagavà satthà
apadisitabbo, yam-pi ca¤¤e samaõuddesà labhanti bhikkhåhi saddhiü
dirattatirattaü sahaseyyaü, sàpi te natthi, cara pare vinassàû-ti. Yo
pana bhikkhu 22 jànaü tathànàsitaü samaõuddesaü upalàpeyya và upaññhàpeyya và sambhu¤jeyya và saha và seyyaü kappeyya, pàcittiyaü.
Sappàõakavaggo sattamo
[BJT Vol II (I), Page 380] [\x 380/]
Pàc 71: Sahadhammikasikkhàpadaü:
Yo pana bhikkhu bhikkhåhi
sahadhammikaü vuccamàno evaü vadeyya: ßNa tàvàhaü àvuso etasmiü
sikkhàpade sikkhissàmi, yàva na a¤¤aü bhikkhuü vyattaü vinayadharaü
paripucchàmãû-ti, pàcittiyaü.
Sikkhamànena bhikkhave bhikkhunà a¤¤àtabbaü paripucchitabbaü paripa¤hitabbaü. Ayaü tattha sàmãci.
[BJT Vol II (I), Page 384] [\x 384/]
Pàc 72: Vilekhanasikkhàpadaü:
Yo pana bhikkhu pàtimokkhe uddissamàne
evaü vadeyya: ßKiü panimehi khuddànukhuddakehi sikkhàpadehi uddiññhehi,
yàvad-eva kukkuccàya, vihesàya, vilekhàya saüvattantãû-ti.
Sikkhàpadavivaõõake, pàcittiyaü.
[BJT Vol II (I), Page 388] [\x 388/]
Pàc 73: Mohanasikkhàpadaü:
Yo pana bhikkhu anvaddhamàsaü
pàtimokkhe uddissamàne evaü vadeyya: ßIdàneva kho ahaü jànàmi, ayam-pi
kira dhammo suttàgato suttapariyàpanno anvaddhamàsaü uddesaü
àgacchatãû-ti. Ta¤-ce bhikkhuü a¤¤e bhikkhå jàneyyum: ßNisinnapubbaü
iminà bhikkhunà dvattikkhattuü pàtimokkhe uddissamàne. Ko pana vàdo
bhiyyo na ca tassa bhikkhuno a¤¤àõakena mutti atthi. Ya¤-ca tattha
àpattiü àpanno, ta¤-ca yathàdhammo kàretabbo, uttariü cassa moho
àropetabbo: ßTassa te àvuso alàbhà, tassa te dulladdhaü. Yaü tvaü
pàtimokkhe uddissamàne, na sàdhukaü aññhikatvà manasikarosãû-ti. Idaü
tasmiü mohanake, pàcittiyaü.
[BJT Vol II (I), Page 392] [\x 392/]
Pàc 74: Pahàrasikkhàpadaü:
Yo pana bhikkhu bhikkhussa kupito anattamano pahàraü dadeyya, pàcittiyaü.
[BJT Vol II (I), Page 396] [\x 396/]
Pàc 75: Talasattikasikkhàpadaü:
Yo pana bhikkhu bhikkhussa kupito anattamano talasattikaü uggireyya, pàcittiyaü.
[BJT Vol II (I), Page 398] [\x 398/]
Pàc 76: Amålakasikkhàpadaü:
Yo pana bhikkhu bhikkhuü amålakena saïghàdisesena anuddhaüseyya, pàcittiyaü.
[BJT Vol II (I), Page 400] [\x 400/]
Pàc 77: Sa¤ciccasikkhàpadaü:
Yo pana bhikkhu bhikkhussa sa¤cicca
kukkuccaü upadaheyya: ßItissa muhuttam-pi aphàsu bhavissatãû-ti.
Etad-eva paccayaü karitvà ana¤¤aü, pàcittiyaü.
[BJT Vol II (I), Page 404] [\x 404/]
Pàc 78: Upassutisikkhàpadaü:
Yo pana bhikkhu bhikkhånaü
bhaõóanajàtànaü kalahajàtànaü vivàdàpannànaü upassutiü tiññheyya: ßYaü
ime bhaõissanti, taü sossàmãû-ti. Etad-eva paccayaü karitvà ana¤¤aü,
pàcittiyaü.
[BJT Vol II (I), Page 408] [\x 408/]
Pàc 79: Kammapañibàhanasikkhàpadaü:
Yo pana bhikkhu dhammikànaü kammànaü chandaü datvà pacchà khãyanadhammaü àpajjeyya, pàcittiyaü.
[BJT Vol II (I), Page 410] [\x 410/]
Pàc 80: Chandaüadatvàgamanasikkhàpadaü:
Yo pana bhikkhu saïghe vinicchayakathàya vattamànàya chandaü adatvà uññhàyàsanà pakkameyya, pàcittiyaü.
[BJT Vol II (I), Page 412] [\x 412/]
Pàc 81: Dabbasikkhàpadaü:
Yo pana bhikkhu samaggena saïghena
cãvaraü datvà pacchà khãyanadhammaü àpajjeyya: ßYathàsanthutaü bhikkhå
saïghikaü làbhaü pariõàmentãû-ti, pàcittiyaü.
[BJT Vol II (I), Page 418] [\x 418/]
Pàc 82: Pariõàmanasikkhàpadaü:
Yo pana bhikkhu jànaü saïghikaü làbhaü pariõataü puggalassa pariõàmeyya, pàcittiyaü.
Sahadhammikavaggo aññhamo
[BJT Vol II (I), Page 428] [\x 428/]
Pàc 83: Ràjantarapurasikkhàpadaü:
Yo pana bhikkhu 23 ra¤¤o khattiyassa muddhàvisittassa anikkhantaràjake anãgataratanake pubbe appañisaüvidito indakhãlaü atikkàmeyya, pàcittiyaü.
[BJT Vol II (I), Page 434] [\x 434/]
Pàc 84: Ratanasikkhàpadaü:
Yo pana bhikkhu ratanaü và ratanasammataü và, a¤¤atra ajjhàràmà và ajjhàvasathà và uggaõheyya và uggaõhàpeyya và, pàcittiyaü.
Ratanaü và pana bhikkhunà ratanasammataü và ajjhàràme và ajjhàvasathe
và uggahetvà và uggahàpetvà và nikkhipitabbaü: ßYassa bhavissati, so
harissatãû-ti. Ayaü tattha sàmãci.
[BJT Vol II (I), Page 440] [\x 440/]
Pàc 85: Vikàlagàmappavesanasikkhàpadaü: 24
Yo pana bhikkhu santaü bhikkhuü anàpucchà vikàle gàmaü paviseyya, a¤¤atra tathàråpà accàyikà karaõãyà, pàcittiyaü.
[BJT Vol II (I), Page 444] [\x 444/]
Pàc 86: Såcigharasikkhàpadaü:
Yo pana bhikkhu 25 aññhimayaü và dantamayaü và visàõamayaü và såcigharaü kàràpeyya, bhedanakaü, pàcittiyaü.
[BJT Vol II (I), Page 446] [\x 446/]
Pàc 87: Ma¤casikkhàpadaü:
Navaü pana bhikkhunà ma¤caü và pãñhaü
và kàrayamànena aññhaïgulapàdakaü kàretabbaü Sugataïgulena, a¤¤atra
heññhimàya añaniyà. Taü atikkàmayato, chedanakaü, pàcittiyaü.
[BJT Vol II (I), Page 450] [\x 450/]
Pàc 88: Tålonaddhasikkhàpadaü:
Yo pana bhikkhu ma¤caü và pãñhaü và tålonaddhaü kàràpeyya, uddàlanakaü, pàcittiyaü.
[BJT Vol II (I), Page 452] [\x 452/]
Pàc 89: Nisãdanasikkhàpadaü:
Nisãdanaü pana bhikkhunà kàrayamànena
pamàõikaü kàretabbaü. Tatridaü pamàõaü: dãghaso dve vidatthiyo
Sugatavidatthiyà, tiriyaü diyaóóhaü, dasà vidatthi. Taü atikkàmayato,
chedanakaü, pàcittiyaü.
[BJT Vol II (I), Page 456] [\x 456/]
Pàc 90: Kaõóupañicchàdisikkhàpadaü:
Kaõóupañicchàdiü pana bhikkhunà kàrayamànena pamàõikà kàretabbà. Tatridaü 26 pamàõaü: dãghaso catasso vidatthiyo Sugatavidatthiyà, tiriyaü dve vidatthiyo. Taü atikkàmayato, chedanakaü, pàcittiyaü.
[BJT Vol II (I), Page 458] [\x 458/]
Pàc 91: Vassikasàñikasikkhàpadaü:
Vassikasàñikaü pana bhikkhunà kàrayamànena pamàõikà kàretabbà. Tatridaü 27 pamàõaü: dãghaso cha vidatthiyo Sugatavidatthiyà, tiriyaü aóóhateyyà. Taü atikkàmayato, chedanakaü, pàcittiyaü.
[BJT Vol II (I), Page 460] [\x 460/]
Pàc 92: Nandattherasikkhàpadaü:
Yo pana bhikkhu Sugatacãvarappamàõaü cãvaraü kàràpeyya atirekaü và, chedanakaü, pàcittiyaü.
Tatridaü 28
Sugatassa Sugatacãvarappamàõaü: dãghaso nava vidatthiyo
Sugatavidatthiyà, tiriyaü cha vidatthiyo. Idaü Sugatassa
Sugatacãvarappamàõaü.
Ràjavaggo navamo
[BJT Vol II (I), Page 462] [\x 462/]
Uddiññhà kho àyasmanto dvenavuti pàcittiyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Pàcittiyà niññhità
Next Section
End Notes
15 BJT note: Uttari - ChS.
16 BJT note: Therà bhikkhå - ChS.
17 Editor’s note: BJT, Bhikkhå - printer’s error.
18 BJT note: Uddhaü gàmaniü - ChS.
19 Editor’s note: BJT, Bhikkhå - printer’s error.
20 Editor’s note: BJT, Bhikkhå - printer’s error.
21 Editor’s note: BJT, Bhikkhå - printer’s error.
22 Editor’s note: BJT, Bhikkhå - printer’s error.
23 Editor’s note: BJT, Bhikkhå - printer’s error.
24 Editor’s note: BJT, against its normal practice writes the title as two words: Vikàle gàmappavesanasikkhàpadaü.
25 Editor’s note: BJT, Bhikkhå - printer’s error.
26 Editor’s note: BJT, Tatrãdaü - BJT wavers between Tatridaü & tatrãdaü, for the sake of consistency the former spelling has been preferred here.
27 Editor’s note: BJT, Tatrãdaü - see note above.
28 Editor’s note: BJT, Tatrãdaü - see note above.
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927 LESSON 22-05-2013 WEDNESDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY-
23-05-2013 Thursday 2.30 PM
Venue: Indira Gandhi Institute of Child health, Hosur Road, Bengaluru
Children Service
Led by
Shri K.N.Srinivas
Chairman, Amar Jyothi Educational Institutions, Bengaluru
Service by
Samyak Prabodhan, Bangalore
________________________________________________________________________________________
Bhikkhupàtimokkhapàëi
MISUSE OF EVM _ PART - 12
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Virtual-Assistant-Small-Business-Idea.htm
Virtual Assistant Small Business Idea
The Pros and Cons of Starting a Virtual Assistant Business
A virtual assistant is a business owner who supports other small
business owners or entrepreneurs in a variety of industries by providing
administrative, creative and/or technical services.
As outsourcing becomes a standard process for small business owners
everywhere, more and more entrepreneurs will be looking to virtual
assistants for help in advancing their businesses.
If you thrive on collaborating with other small business owners, can
think on your feet and enjoy taking control of and improving scattered
processes, a virtual assistant small business may be the perfect business idea for you.
The Pros
Some of the reasons you might want to start a virtual assistant business include:
- Your business can be entirely home-based.
- Startup costs are minimal, especially if you already have a home office set up.
- You can provide general business support services, or specialize
in a specific area such as real estate, social media, Internet
marketing, etc.
- You can create a business with flexible work hours.
- There are hundreds of high-quality resources online to advance your skills, knowledge and experience.
- You get to use exciting and fun software and tools every day.
- You can grow your business to the point where you outsource extra work to subcontractors.
- There is no specific education, training or certifications required to become a virtual assistant.
- You can provide ongoing services for your clients and create long-term relationships.
The Cons
Some of the potential challenges of starting a virtual assistant business include:
- It can be difficult to get clients when you first start your business.
- You may find that you’re competing with offshore support people who charge a very low hourly rate.
- As the industry grows, so does your competition.
- It can be difficult to identify the right rate to charge.
- You have to be willing to continuously keep up with technology and expand your knowledge.
- You have to be careful to maintain independent contractors status as defined by the IRS.
- You may find it challenging to work with clients who are used to hiring employees instead of delegating to another business owner.
- Your work could be high-stress and deadline-driven.
- You may need liability insurance, depending on the services you offer.
Recommended Resources
More Business Opportunities
Business Startup Resources
21-05-2013
• MISUSE OF EVM _ PART -11
•
• New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media.
6 Benefits and Risks of Source Availability
Open and disclosed source software present options for improving the performance and public scrutiny of computerized voting systems as they become even more complex. In this section we try to ascertain potential benefits and risks involved in these two models and use this information to evaluate various policy options. Here, we highlight the risks and benefits of both open source and disclosed source software as used in voting systems, by regulatory or legislative mandate or by vendor choice.
If a vendor chooses to use open source software as the basis for the functioning of their system, the most obvious benefit would be the direct access available to source code; anyone who accepts the terms of the open source license will, at least, have the freedom to examine the code. Many more individuals will be able to examine the code using manual or automated analysis. This is one piece necessary to catalyze comprehensive source code review, a key component of the increased security and reliability of source-available software systems.56
Disclosed code provides for enhanced access, but does not necessarily support the robust testing that open source code promotes, due to possible restraints on the making of derivative works — such as compiled or modified code — and other manipulations key to certain forms of testing. Disclosed source code regimes provide vendors more flexibility to protect the intellectual property interests than standard open source licenses, which require at a minimum the abilities to copy, modify, prepare derivative works and distribute source code.
Open source software has interesting implications for competition in the market, as the role of copyright and trade secrecy in limiting competition is removed. Therefore a vendor’s competitors would be free to modify their code and compete against them with it. Naturally, intellectual property claims will, in general, cease to be a hurdle in commenting on, evaluating, using and procuring these open source voting systems. This is significant given recent efforts by vendors to use IP claims to frustrate oversight and testing of voting systems.57Few, if any, of these cases would have been an issue with an open source voting system as in each case the user of the system would be able to exercise their rights to copy, modify and distribute the software of the system. With disclosed source, we would not have the clear cut case where intellectual property claims become less of an issue, as such claims would now turn substantially on the substance of the disclosed source license the vendor chose to use; it is likely that a vendor would choose to restrict rights to improve its competitive position.
However, there are risks associated with fielding an open or disclosed source voting system. Since computer scientists have yet to find a method for writing bug-free software, public disclosure of the system source code will inevitably result in disclosing vulnerabilities. Voting systems are not the same as general-purpose computing technology. Voting technology is used highly infrequently, runs specialized software and is difficult to upgrade or change without extensive vendor involvement. In the case of voting systems, disclosing information on known vulnerabilities arguably helps would-be attackers more than system defenders.58Those tasked with defending voting systems — usually local election officials and their staff — are poorly positioned to shore-up these systems in the case of a serious source code-level vulnerability. Setting aside the fact that most jurisdictions don’t have access to system source code, in most states any changes in the system’s software will need to be recertified at the Federal and State level before being reinstalled on voting equipment.59
Open or disclosed source code voting systems will need to be accompanied by contingency planning in the face of system flaws. Simple flaws may be innocuous enough to allow for the usual running of the election. For serious flaws, such as if there were any suspicion that the flaw will affect the voter experience or the casting, storage and counting of vote data, there will need to be a mechanism to mitigate serious vulnerabilities close to an election. Among the options here would be a “postpone, then patch'’ strategy where the election in question would be postponed, a fix for the vulnerability developed, the system quickly recertified at the Federal and State level and then the new system used in the postponed election.60Another option, more simple than the last, would be for each jurisdiction to be prepared to run the entire election using paper ballots and hand counting. Naturally, jurisdictions using closed source products likely face these problems — known or unknown — now and will want to consider and plan for contingencies; open and disclosed source code raise the stakes of identified flaws.
1a: âràdhanà 1
(Spoken by the senior monk)
Pubbakaraõapubbakiccàni samàpetvà imissa nisinnassa bhikkhusaïghassa anumatiyà Pàtimokkhaü uddesituü ajjhesanaü karomi.
1b: Okàsakammaü
(Spoken by the recitor)
Okàsa me bhante thero dethu Vinayakathaü kathetuü.
2: Pubbakiccaü
(Spoken by the recitor)
Sammajjanã padãpo ca ~ udakaü àsanena ca
uposathassa etàni ~ pubbakaraõan-ti vuccati.
Chandapàrisuddhi-utukkhànaü bhikkhugaõanà ca ovàdo
uposathassa etàni pubbakiccan-ti vuccati.
Uposatho yàvatikà ca bhikkhå
kammapattà sabhàgàpattiyo
na vijjanti vajjanãyà ca puggalà
tasmiü na honti pattakallan-ti vuccati.
Pubbakaraõapubbakiccàni samàpetvà desitàppikassa samaggassa bhikkhusaïghassa anumatiyà pàtimokkhaü uddisitum-àràdhanaü karoma.
[BJT Vol 3, Page 250] [\x 250/]
(Nidànuddeso) 2
Suõàtu me bhante saïgha, yadi saïghassa3
pattakallaü, saïgho uposathaü kareyya pàtimokkhaü uddiseyya. Kiü
saïghassa pubbakiccaü? Pàrisuddhiü àyasmanto àrocetha Pàtimokkhaü
uddisissàmi. Taü sabbeva santà sàdhukaü suõoma manasikaroma.
Yassa siyà àpatti, so àvãkareyya. Asantiyà àpattiyà, tuõhã
bhavitabbaü. Tuõhã bhàvena kho panàyasmante parisuddhà-ti vedissàmi.
Yathà kho pana paccekapuññhassa veyyàkaraõaü hoti, evam-evaü evaråpàya
parisàya yàvatatiyaü anusàvitaü hoti. Yo pana bhikkhu yàvatatiyaü
anusàviyamàne saramàno santiü àpattiü nàvãkareyya, sampajànamusàvàdassa
hoti. Sampajànamusàvàdo kho panàyasmanto antaràyiko dhammo vutto
Bhagavatà. Tasmà saramànena bhikkhunà àpannena visuddhàpekkhena santã
àpatti àvãkàtabbà. âvãkatà hissa phàsu hoti.
Nidànaü niññhitaü
(Pàràjikuddeso)
[BJT Vol I, Page 028] [\x 028/]
Tatrime cattàro pàràjikà dhammà uddesaü àgacchanti. 5
[BJT Vol I, Page 056] [\x 056/]
Pàr 1: (Methunadhammasikkhàpadaü 6):
Yo pana bhikkhu bhikkhånaü
sikkhàsàjãvasamàpanno sikkhaü apaccakkhàya dubbalyaü anàvãkatvà methunaü
dhammaü pañiseveyya, antamaso tiracchànagatàya pi - pàràjiko hoti,
asaüvàso.
[BJT Vol I, Page 104] [\x 104/]
Pàr 2: (Adinnàdànasikkhàpadaü):
Yo pana bhikkhu gàmà và ara¤¤à và
adinnaü theyyasankhàtaü àdiyeyya. Yathàråpe adinnàdàne ràjàno coraü
gahetvà haneyyuü và bandheyyuü và pabbàjeyyuü và: ßCorosi, bàlosi,
måëhosi, thenosã-ti!û. Tathàråpaü bhikkhu adinnaü àdiyamàno - ayam-pi
pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 160] [\x 160/]
Pàr 3: (Manussaviggahasikkhàpadaü):
Yo pana bhikkhu sa¤cicca
manussaviggahaü jãvità voropeyya, satthahàrakaü vàssa pariyeseyya,
maraõavaõõaü và saüvaõõeyya, maraõàya và samàdapeyya: ßAmbho purisa kiü
tuyhiminà pàpakena dujjãvitena? Matante jãvità seyyo ti!û Iti cittamano
cittasaïkappo anekapariyàyena maraõavaõõaü và saüvaõõeyya, maraõàya và
samàdapeyya - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 200] [\x 200/]
Pàr 4: (Uttarimanussadhammasikkhàpadaü):
Yo pana bhikkhu anabhijànaü
uttarimanussadhammaü attåpanàyikaü alam-ariya¤àõadassanaü samudàcareyya:
ßIti jànàmi, iti passàmã-ti!û Tato aparena samayena samanuggàhiyamàno
và asamanuggàhiyamàno và àpanno visuddhàpekkho evaü vadeyya:
ßAjànam-evàhaü àvuso avacaü: jànàmi; apassaü: passàmi; tucchaü musà
vilapin-tiû, a¤¤atra adhimànà - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 254] [\x 254/]
Uddiññhà kho àyasmanto cattàro pàràjikà dhammà. Yesaü bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà na labhati bhikkhåhi 7 saddhiü saüvàsaü. Yathà pure, tathà pacchà, pàràjiko hoti, asaüvàso.
Tatthàyasmante pucchàmi: kaccittha 8 parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, 9 evam-etaü dhàrayàmi.
Pàràjikaü niññhitaü
(Saïghàdisesuddeso)
[BJT Vol I, Page 256] [\x 256/]
Ime kho panàyasmanto terasa saïghàdisesà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 260] [\x 260/]
Sd 1: Sukkavisaññhisikkhàpadaü: 10
Sa¤cetanikà sukkavisaññhi, a¤¤atra supinantà, saïghàdiseso.
[BJT Vol I, Page 294] [\x 294/]
Sd 2: Kàyasaüsaggasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmena saddhiü kàyasaüsaggaü samàpajjeyya, hatthagàhaü và
veõigàhaü và a¤¤atarassa và a¤¤atarassa và aïgassa paràmasanaü,
saïghàdiseso.
[BJT Vol I, Page 320] [\x 320/]
Sd 3: Duññhullavàcàsikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmaü duññhullàhi vàcàhi obhàseyya. Yathà taü yuvà yuvatiü
methunåpasaühitàhi, saïghàdiseso.
[BJT Vol I, Page 332] [\x 332/]
Sd 4: Antakàmapàricariyasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmassa santike attakàmapàricariyàya vaõõaü bhàseyya:
ßEtad-aggaü bhagini pàricariyànaü yà màdisaü sãlavantaü kalyàõadhammaü
brahmacàriü etena dhammena paricareyyàû-ti, methunåpasaühitena,
saïghàdiseso.
[BJT Vol I, Page 344] [\x 344/]
Sd 5: Sa¤carittasikkhàpadaü:
Yo pana bhikkhu sa¤carittaü
samàpajjeyya, itthiyà và purisamatiü, purisassa và itthimatiü, jàyattane
và jàrattane và, antamaso taïkhaõikàya pi, saïghàdiseso.
[BJT Vol I, Page 382] [\x 382/]
Sd 6: Kuñikàrasikkhàpadaü:
Sa¤¤àcikàya pana bhikkhunà kuñiü
kàrayamànena assàmikaü attuddesaü pamàõikà kàretabbà. Tatridaü pamàõaü:
dãghaso dvàdasa vidatthiyo Sugatavidatthiyà tiriyaü sattantarà. Bhikkhå
abhinetabbà vatthudesanàya, tehi bhikkhåhi vatthuü desetabbaü anàrambhaü
saparikkamanaü. Sàrambhe ce bhikkhu vatthusmiü aparikkamane sa¤¤àcikàya
kuñiü kàreyya, bhikkhå và anabhineyya vatthudesanàya, pamàõaü và
atikkàmeyya, saïghàdiseso.
[BJT Vol I, Page 406] [\x 406/]
Sd 7: Vihàrakàrasikkhàpadaü:
Mahallakaü pana bhikkhunà vihàraü
kàrayamànena sassàmikaü attuddesaü bhikkhå abhinetabbà vatthudesanàya.
Tehi bhikkhåhi vatthuü desetabbaü anàrambhaü saparikkamanaü. Sàrambhe ce
bhikkhu vatthusmiü aparikkamane mahallakaü vihàraü kàreyya, bhikkhå và
anabhineyya vatthudesanàya, saïghàdiseso.
[BJT Vol I, Page 424] [\x 424/]
Sd 8: Pañhamaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto amålakena pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü
imamhà brahmacariyà càveyyan-ti.û. Tato aparena samayena
samanuggàhiyamàno và asamanuggàhiyamàno và, amålaka¤-ceva taü
adhikaraõaü hoti, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 436] [\x 436/]
Sd 9: Dutiyaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto a¤¤abhàgiyassa adhikaraõassa ki¤ci desaü lesamattaü upàdàya
pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü imamhà brahmacariyà
càveyyan-ti.û Tato aparena samayena samanuggàhiyamàno và
asamanuggàhiyamàno và, a¤¤abhàgiya¤-ceva taü adhikaraõaü hoti, koci deso
lesamatto upàdinno, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 452] [\x 452/]
Sd 10: Pañhamasaïghabhedasikkhàpadaü:
Yo pana
bhikkhu samaggassa saïghassa bhedàya parakkameyya bhedanasaüvattanikaü
và adhikaraõaü samàdàya paggayha tiññheyya. So bhikkhu bhikkhåhi
evam-assa vacanãyo: ßMà àyasmà samaggassa saïghassa bhedàya parakkami
bhedanasaüvattanikaü và adhikaraõaü samàdàya paggayha aññhàsi.
Sametàyasmà saïghena, samaggo hi saïgho sammodamàno avivadamàno ekuddeso
phàsu viharatãû-ti. Eva¤-ca so bhikkhu bhikkhåhi vuccamàno tatheva
paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü samanubhàsitabbo tassa
pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno taü pañinissajeyya, 11 iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 456] [\x 456/]
Sd 11: Dutiyasaïghabhedasikkhàpadaü:
Tasseva kho pana bhikkhussa bhikkhå
honti anuvattakà vaggavàdakà, eko và dve và tayo và, te evaü vadeyyuü:
ßMà àyasmanto etaü bhikkhuü ki¤ci avacuttha, dhammavàdã ceso bhikkhu,
vinayavàdã ceso bhikkhu, amhàka¤-ceso bhikkhu; chanda¤-ca, ruci¤-ca
àdàya voharati, jànàti no bhàsati, amhàkam-petaü khamatãû-ti. Te bhikkhå
bhikkhåhi evam-assu vacanãyà: ßMà àyasmanto evaü avacuttha. Na ceso
bhikkhu dhammavàdã, na ceso bhikkhu vinayavàdã. Mà àyasmantànam-pi
saïghabhedo ruccittha. Sametàyasmantànaü saïghena, samaggo hi saïgho
sammodamàno avivadamàno ekuddeso phàsu viharatãû-ti. Eva¤-ca te bhikkhå
bhikkhåhi vuccamànà tatheva paggaõheyyuü, te bhikkhå bhikkhåhi
yàvatatiyaü samanubhàsitabbà tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamànà taü pañinissajeyyuü, iccetaü kusalaü. No ce
pañinissajeyyuü, saïghàdiseso.
[BJT Vol I, Page 462] [\x 462/]
Sd 12: Dubbacasikkhàpadaü:
Bhikkhu paneva dubbacajàtiko hoti.
Uddesapariyàpannesu sikkhàpadesu bhikkhåhi sahadhammikaü vuccamàno
attànaü avacanãyaü karoti: ßMà maü àyasmanto ki¤ci avacuttha, kalyàõaü
và pàpakaü và. Aham-pàyasmante na ki¤ci vakkhàmi, kalyàõaü và pàpakaü
và. Viramathàyasmanto mama vacanàyàû-ti. So bhikkhu bhikkhåhi evam-assa
vacanãyo: ßMà àyasmà attànaü avacanãyaü akàsi. Vacanãyam-evàyasmà
attànaü karotu. âyasmà pi bhikkhå vadetu sahadhammena, bhikkhå pi
àyasmantaü vakkhanti sahadhammena. Evaü saüvaddhà hi tassa Bhagavato
parisà, yadidaü a¤¤am-a¤¤avacanena a¤¤am-a¤¤avuññhàpanenàû-ti. Eva¤-ca
so bhikkhu bhikkhåhi vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi
yàvatatiyaü samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamàno taü pañinissajeyya iccetaü kusalaü. No ce
pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 476] [\x 476/]
Sd 13: Kuladåsakasikkhàpadaü:
Bhikkhu paneva a¤¤ataraü gàmaü và
nigamaü và upanissàya viharati kuladåsako pàpasamàcàro. Tassa kho pàpakà
samàcàrà dissanti ceva suyyanti ca. Kulàni ca tena duññhàni dissanti
ceva suyyanti ca. So bhikkhu bhikkhåhi evam-assa vacanãyo: ßâyasmà kho
kuladåsako pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva
suyyanti ca. Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca.
Pakkamatàyasmà imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu
bhikkhåhi vuccamàno te bhikkhå evaü vadeyya: ßChandagàmino ca bhikkhå,
dosagàmino ca bhikkhå, mohagàmino ca bhikkhå, bhayagàmino ca bhikkhå.
Tàdisikàya àpattiyà ekaccaü pabbàjenti, ekaccaü na pabbàjentãû-ti. So
bhikkhu bhikkhåhi evam-assa vacanãyo: ßMà àyasmà evaü avaca, na ca
bhikkhå chandagàmino, na ca bhikkhå dosagàmino, na ca bhikkhå
mohagàmino, na ca bhikkhå bhayagàmino. âyasmà kho kuladåsako
pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva suyyanti ca.
Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca. Pakkamatàyasmà
imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu bhikkhåhi
vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü
samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno
taü pañinissajeyya iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 482] [\x 482/]
Uddiññhà kho àyasmanto terasa
saïghàdisesà dhammà, nava pañhamàpattikà cattàro yàvatatiyakà. Yesaü
bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà, yàvatihaü jànaü
pañicchàdeti, tàvatihaü tena bhikkhunà akàmà parivatthabbaü.
Parivutthaparivàsena bhikkhunà uttarichàrattaü bhikkhumànattàya
pañipajjitabbaü. Ciõõamànatto bhikkhu: yattha siyà vãsatigaõo
bhikkhusaïgho, tattha so bhikkhu abbhetabbo. Ekena pi ce åno vãsatigaõo
bhikkhusaïgho taü bhikkhuü abbheyya, so ca bhikkhu anabbhito, te ca
bhikkhå gàrayhà. Ayaü tattha sàmãci.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Saïghàdiseso niññhito
(Aniyatuddeso)
[BJT Vol I, Page 484] [\x 484/]
Ime kho panàyasmanto dve aniyatà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 486] [\x 486/]
Aniy 1: Pañhama-aniyatasikkhàpadaü:
Yo pana bhikkhu màtugàmena saddhiü eko
ekàya raho pañicchanne àsane alaïkammaniye nisajjaü kappeyya. Tam-enaü
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.
[BJT Vol I, Page 492] [\x 492/]
Aniy 2: Dutiya-aniyatasikkhàpadaü:
Na heva kho pana pañicchannaü àsanaü
hoti nàlaïkammaniyaü. Ala¤-ca kho hoti màtugàmaü duññhullàhi vàcàhi
obhàsituü. Yo pana bhikkhu tathàråpe àsane màtugàmena saddhiü eko ekàya
raho nisajjaü kappeyya. Tam-enaü 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 saddheyyavacasà upàsikà
vadeyya, tena so bhikkhu kàretabbo. Ayam-pi dhammo aniyato.
[BJT Vol I, Page 496] [\x 496/]
Uddiññhà kho àyasmanto dve aniyatà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Aniyato niññhito
(Nissaggiyapàcittiyà)
[BJT Vol I, Page 498] [\x 498/]
Ime kho panàyasmanto tiüsa nissaggiyà pàcittiyà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 500] [\x 500/]
NP 1: Pañhamakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, dasàhaparamaü atirekacãvaraü dhàretabbaü. Taü
atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 504] [\x 504/]
NP 2: Dutiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, ekarattam-pi ce bhikkhu ticãvarena vippavaseyya,
a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 512] [\x 512/]
NP 3: Tatiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, bhikkhuno paneva akàlacãvaraü uppajjeyya.
âkaïkhamànena bhikkhunà pañiggahetabbaü, pañiggahetvà khippam-eva
kàretabbaü. No cassa pàripåri, màsaparamaü tena bhikkhunà taü cãvaraü
nikkhipitabbaü ånassa pàripåriyà, satiyà paccàsàya. Tato ce uttariü
nikkhipeyya, satiyà pi paccàsàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 518] [\x 518/]
NP 4: Puràõacãvarasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpeyya và rajàpeyya và àkoñàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 524] [\x 524/]
NP 5: Cãvarapañiggahaõasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya, a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 530] [\x 530/]
NP 6: A¤¤àtakavi¤¤attisikkhàpadaü:
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.
[BJT Vol I, Page 534] [\x 534/]
NP 7: Tatuttarisikkhàpadaü:
Ta¤-ce
a¤¤àtako gahapati và gahapatànã và bahåhi cãvarehi abhihaññhuü
pavàreyya, santaruttaraparamaü tena bhikkhunà tato cãvaraü sàditabbaü.
Tato ce uttariü 12 sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 536] [\x 536/]
NP 8: Pañhama-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtakassa gahapatissa và gahapatàniyà và cãvaracetàpannaü 13
upakkhañaü hoti: ßIminà cãvaracetàpannena cãvaraü cetàpetvà itthannàmaü
bhikkhuü cãvarena acchàdessàmãû-ti. Tatra ce so bhikkhu pubbe
appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu vata maü
àyasmà iminà cãvaracetàpannena evaråpaü và evaråpaü và cãvaraü cetàpetvà
acchàdehãû-ti. Kalyàõakamyataü upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 542] [\x 542/]
NP 9: Dutiya-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa ubhinnaü
a¤¤àtakànaü gahapatãnaü và gahapatànãnaü và paccekacãvaracetàpannà
upakkhañà honti: ßImehi mayaü paccekacãvaracetàpannehi paccekacãvaràni
cetàpetvà itthannàmaü bhikkhuü cãvarehi acchàdessàmàû-ti. Tatra ce so
bhikkhu pubbe appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu
vata maü àyasmanto imehi paccekacãvaracetàpannehi evaråpaü và evaråpaü
và cãvaraü cetàpetvà acchàdetha ubho va santà ekenàû-ti. Kalyàõakamyataü
upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 548] [\x 548/]
NP 10: Ràjasikkhàpadaü:
Bhikkhuü
paneva uddissa ràjà và ràjabhoggo và bràhmaõo và gahapatiko và dåtena
cãvaracetàpannaü pahiõeyya: ßIminà cãvaracetàpanena cãvaraü cetàpetvà
itthannàmaü bhikkhuü cãvarena acchàdehãû-ti. So ce dåto taü bhikkhuü
upasaïkamitvà evaü vadeyya: ßIdaü kho bhante àyasmantaü uddissa
cãvaracetàpannaü àbhataü, pañiggaõhàtu 14
àyasmà cãvaracetàpannanû-ti. Tena bhikkhunà so dåto evam-assa vacanãyo:
ßNa kho mayaü àvuso cãvaracetàpannaü pañiggaõhàma cãvara¤-ca kho mayaü
pañiggaõhàma kàlena kappiyanû-ti. So ce dåto taü bhikkhuü evaü vadeyya:
ßAtthi panàyasmato koci veyyàvacakaroû ti. ßCãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro niddisitabbo àràmiko và upàsako và: ßEso kho
àvuso bhikkhånaü veyyàvaccakaroû ti. So ce dåto taü veyyàvaccakaraü
sa¤¤àpetvà taü bhikkhuü upasaïkamitvà evaü vadeyya: ßYaü kho bhante
àyasmà veyyàvaccakaraü niddisi, sa¤¤atto so mayà. Upasaïkamatu àyasmà
kàlena, cãvarena taü acchàdessatãû-ti. Cãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro upasaïkamitvà dvattikkhattuü codetabbo
sàretabbo: ßAttho me àvuso cãvarenàû-ti. Dvattikkhattuü codayamàno
sàrayamàno taü cãvaraü abhinipphàdeyya, iccetaü kusalaü. No ce
abhinipphàdeyya, catukkhattuü pa¤cakkhattuü chakkhattuü paramaü
tuõhãbhåtena uddissa ñhàtabbaü. Catukkhattuü pa¤cakkhattuü chakkhattuü
paramaü tuõhãbhåto uddissa 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: ßYaü kho tumhe àyasmanto bhikkhuü
uddissa cãvaracetàpannaü pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü
anubhoti, yu¤jantàyasmanto sakaü, mà vo sakaü vinassàû-ti. Ayaü tattha
sàmãci.
Cãvaravaggo pañhamo
[BJT Vol I, Page 554] [\x 554/]
NP 11: Kosiyasikkhàpadaü:
Yo pana bhikkhu Kosiyamissakaü santhataü kàràpeyya, nissaggiyaü 15 pàcittiyaü.
[BJT Vol I, Page 556] [\x 556/]
NP 12: Suddhakàëakasikkhàpadaü:
Yo pana bhikkhu suddhakàëakànaü eëakalomànaü santhataü kàràpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 560] [\x 560/]
NP 13: Dvebhàgasikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 564] [\x 564/]
NP 14: Chabbassisikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 570] [\x 570/]
NP 15: Nisãdanasanthatasikkhàpadaü:
Nisãdanasanthataü pana bhikkhunà
kàrayamànena puràõasanthatassa sàmantà Sugatavidatthã àdàtabbà
dubbaõõakaraõàya, ànàda ce bhikkhu puràõasanthatassa sàmantà
Sugatavidatthiü navaü nisãdanasanthataü kàràpeyya, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 572] [\x 572/]
NP 16: Eëakalomasikkhàpadaü:
Bhikkhuno paneva
addhànamaggappañipannassa eëakalomàni uppajjeyyuü. âkaïkhamànena
bhikkhunà pañiggahetabbàni. Pañiggahetvà tiyojanaparamaü sahatthà
haritabbàni, asante hàrake. Tato ce uttariü hareyya asante pi hàrake,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 576] [\x 576/]
NP 17: Eëakalomadhovàpanasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà eëakalomàni dhovàpeyya và rajàpeyya và vijañàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 580] [\x 580/]
NP 18: Råpiyasikkhàpadaü:
Yo pana bhikkhu jàtaråparajataü uggaõheyya và uggaõhàpeyya và upanikkhittaü và sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 584] [\x 584/]
NP 19: Råpiyasaüvohàrasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü råpiyasaüvohàraü samàpajjeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 590] [\x 590/]
NP 20: Kayavikkayasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü kayavikkayaü samàpajjeyya, nissaggiyaü pàcittiyaü.
Kosiyavaggo dutiyo
[BJT Vol I, Page 594] [\x 594/]
NP 21: Pattasikkhàpadaü:
Dasàhaparamaü atirekapatto dhàretabbo. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 600] [\x 600/]
NP 22: ænapa¤cabandhanasikkhàpadaü:
Yo pana bhikkhu ånapa¤cabandhanena pattena a¤¤aü navaü pattaü cetàpeyya, nissaggiyaü pàcittiyaü.
Tena bhikkhunà so patto bhikkhuparisàya nissajitabbo. Yo ca tassà
bhikkhuparisàya pattapariyanto, so tassa bhikkhuno padàtabbo: ßAyaü te
bhikkhu patto, yàva bhedanàya dhàretabboû ti. Ayaü tattha sàmãci.
[BJT Vol I, Page 610] [\x 610/]
NP 23: Bhesajjasikkhàpadaü:
Yàni kho pana tàni gilànànaü
bhikkhånaü pañisàyanãyàni bhesajjàni, seyyathãdaü: sappi, navanãtaü,
telaü, madhu, phàõitaü; tàni pañiggahetvà sattàhaparamaü sannidhikàrakaü
paribhu¤jitabbàni. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 614] [\x 614/]
NP 24: Vassikasàñikasikkhàpadaü:
ßMàso seso gimhànanû-ti: bhikkhunà
vassikasàñikacãvaraü pariyesitabbam. ßAddhamàso seso gimhànanû-ti: katvà
nivàsetabbaü. ßOrena ce màso seso gimhànanû-ti: vassikasàñikacãvaraü
pariyeseyya. ßOrenaddhamàso seso gimhànanû-ti: katvà nivàseyya,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 618] [\x 618/]
NP 25: Cãvara-acchindanasikkhàpadaü:
Yo pana bhikkhu bhikkhussa sàmaü cãvaraü datvà kupito 16 anattamano acchindeyya và acchindàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 620] [\x 620/]
NP 26: Suttavi¤¤attisikkhàpadaü:
Yo pana bhikkhu sàmaü suttaü vi¤¤àpetvà tantavàyehi cãvaraü vàyàpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 624] [\x 624/]
NP 27: Mahàpesakàrasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtako
gahapati và gahapatànã và tantavàyehi cãvaraü vàyàpeyya. Tatra ce so
bhikkhu pubbe appavàrito tantavàye upasaïkamitvà cãvare vikappaü
àpajjeyya: ßIdaü kho àvuso cãvaraü maü uddissa viyyati àyata¤-ca
karotha, vitthata¤-ca, appita¤-ca, suvãta¤-ca, suppavàyita¤-ca,
suvilekhita¤-ca, suvitacchita¤-ca karotha; appeva nàma mayam-pi
àyasmantànaü ki¤cimattaü anupadajjeyyàmàû-ti. Eva¤-ca so bhikkhu vatvà
ki¤cimattaü anupadajjeyya antamaso piõóapàtamattam-pi, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 630] [\x 630/]
NP 28: Accekacãvarasikkhàpadaü:
Dasàhànàgataü kattikatemàsikapuõõamaü,
bhikkhuno paneva accekacãvaraü uppajjeyya, accekaü ma¤¤amànena
bhikkhunà pañiggahetabbaü. Pañiggahetvà yàva cãvarakàlasamayaü
nikkhipitabbaü. Tato ce uttariü nikkhipeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 634] [\x 634/]
NP 29: Sàsaïkhasikkhàpadaü:
Upavassaü kho pana kattikapuõõamaü
yàni kho pana tàni àra¤¤akàni senàsanàni sàsaïkasammatàni
sappañibhayàni, tathà råpesu bhikkhu senàsanesu viharanto àkaïkhamàno
tiõõaü cãvarànaü a¤¤ataraü cãvaraü antaraghare nikkhipeyya. Siyà ca
tassa bhikkhuno kocid-eva paccayo tena cãvarena vippavàsàya,
chàrattaparamaü tena bhikkhunà tena cãvarena vippavasitabbaü. Tato ce
uttariü vippavaseyya, a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 638] [\x 638/]
NP 30: Pariõatasikkhàpadaü:
Yo pana bhikkhu jànaü saïghikaü làbhaü pariõataü attano pariõàmeyya, nissaggiyaü pàcittiyaü.
Pattavaggo tatiyo
[BJT Vol I, Page 640] [\x 640/]
Uddiññhà kho àyasmanto tiüsa nissaggiyà pàcittiyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Nissaggiyapàcittiyà niññhità
Next Section
Bhikkhupàtimokkhapàëi Home Page Word Index
End Notes
1
Editor’s note: It seems every tradition has its own way of introducing
the recital of the Pàtimokkha. Here only two of the simpler ways are
included. Either the âràdhanà & Okàsakammaü is recited; or the
Pubbakiccaü (but not both).
2 The bracketed headings for the various sections are supplied from the ChS edition of the Bhikkhupàtimokkhapàëi.
3 BJT note: Suõàtu me bhante saïgho, ajja uposatho paõõaraso - PTS
4 The following 5 lines are not in BJT.
5 BJT note: This reading is not seen in some books.
6 The Pàràjika rules in BJT are listed simply as Pañhama-, Dutiya-, Tatiya-, & Catutthapàràjikaü;
without further identification. Most of the other rules have mnenomic
titles usually connected with the wording of the rule, or the occasion
for it (but see the notes to the Pàñidesanãya & Sekhiya rules
below). The titles in brackets in this section are taken from the ChS
edition of the text.
7 Editor’s note: BJT, Bhikkhuhi here, elsewhere bhikkhåhi.
8 Editor’s note: BJT, Kaccãttha here, elsewhere kaccittha.
9 Editor’s note: BJT, Tuõhi here, elsewhere tuõhã.
10 Editor’s note: this is the end title in BJT, the heading simply reads Pañhamasaïghàdisesà, but all the rest of these training rules are given distinctive titles.
11 BJT note: Pañinissajjeyya - ChS.
12 BJT note: Uttari - ChS
13 BJT note: Cãvaracetàpanaü - Thai.
14 Editor’s note: BJT, patiggaõh- here, but pañigaõh- in NP5 above.
15 Editor’s note: BJT, Nissaggãyaü, printer’s error.
16 Editor’s note: BJT, Kåpito - printer’s error.
05/20/13
Filed under:
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Posted by:
site admin @ 7:33 pm
926 LESSON 21-05-2013 TUESDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY-
Bhikkhupàtimokkhapàëi
MISUSE OF EVM _ PART - 10
Regarding involvement of Mayawati in the matter, the Lokayukta said there was no evidence.
During course of inquiry people gave statements that the former CM
said it was a pious work which should be executed with honesty and
dedication and she never gave any order.
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://s
http://sbinformation.about.com/od/business-ideas/qt/Video-Production-Small-Business-Idea.htm
Video Production Small Business Idea
The Pros and Cons of Starting a Video Production Business
21-05-2013 Tuesday 4.30 PM
Venue: Kidwai Institute of Oncology, Hosur Road, Bengaluru
Cancer Patients Service Day
Led by
Shri S. Marisamy, IPS
Chairman, Spoorthidhama, Bangalore
Service by
Upasaka Shri Kamalabhan IPS and Family
____________________________________________________________________________________________
23-05-2013 Thursday 2.30 PM
Venue: Indira Gandhi Institute of Child health, Hosur Road, Bengaluru
Children Service
Led by
Shri K.N.Srinivas
Chairman, Amar Jyothi Educational Institutions, Bengaluru
Service by
Samyak Prabodhan, Bangalore
_________________________________________________________________________________________
24-05-2013 Friday 3.30 PM
Venue: KR Hospital, Mysore
Led by
Prof. V.Jagannatha, Environmental Scientist
Service by
Shri Puttamadaiah, Superintent of Police, SESK, Mysore Zone
Video Production Small Business Idea
The Pros and Cons of Starting a Video Production Business
If you understand the technology behind video production, and enjoy the process of taking raw video footage and creating a video that flows, a video production business may be a great small business idea for you.
The Pros
Along with being able to use your creativity every day in your business, the benefits of starting a video production business include:
• You can provide a full range of video services, including editing, producing, adding special effects, digitizing, etc.
• Your business can be home-based, or you can have a physical location.
• You can even offer a mobile service, going “on location” for clients and completing editing projects from your home office.
• You can partner with videographers, photographers and party planners for increased business.
• You can get started using the broad range of free editing software before “graduating” to the more professional options.
• The earning potential is high, once you become established.
The Cons
Some of the potential challenges of starting a video production business include:
• You need extensive skill and experience in all things related to video production.
• You need to purchase the necessary equipment, which can be very expensive.
• You will need a designated spot to store your equipment.
• Your business may be limited to your geographic area, so you will need to maximize local advertising.
• There may be significant liability because you will be handling your clients’ original, potentially valuable videos.
Recommended Resources
• How to Start a Home Video Editing Business
•
http://www.ehow.com/how_6218871_start-home-video-editing-business.html
How to Start a Home Video Editing Business
Start a Home Video Editing Business
Your video editing business might play a variety of roles. You could start by recording and editing small to mid-size parties throughout your community. Alternatively, you might focus on editing existing tapes–for instance, by adding sound effects, mixing scenes, or including titles and transitions. Designate enough time to complete projects, particularly if you begin the business on a part-time basis.
Instructions
◦ 1 Decide what type of editing business you want to establish. Video editors usually evaluate and sort scenes, while sound effect editors enhance films by recording necessary sounds or getting existing sounds from appropriate sources. Music editors improve background music, such as by synchronizing music tracks with the film.
◦ 2 Purchase appropriate equipment and software like Adobe’s Premiere Pro CS4, which supports many cutting-edge effects. Free video editing programs exist, such as VideoSpin, Microsoft’s Movie Maker, or Apple’s IMovie, if your budget is limited initially.
◦ Sponsored Links
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◦
◦ 3 Price your services reasonably by researching what your local market currently supports. Decide whether you will charge a flat fee of, say, $250, or an hourly rate of maybe $50. You might give free consultations and determine separate prices for each project.
◦ 4 Advertise continuously by creating business cards and fliers and placing them at strategic locations. Always carry a set of business cards so that you can quickly provide information to potential clients. Establish a basic website that identifies your services and includes a few examples of your specialties.
◦ 5 Designate a location in your home to support all of your equipment. Use a space consistently, like a spare room or a garage, as your office. Carefully organize business-related revenues and expenses, which you likely will have to report on your federal tax return.
Tips & Warnings
•
Consider developing a simple design to place on vehicles such as the designated business van, or even a family member’s personal vehicle. Make sure that the design clearly states your contact information, especially your phone number and website.
•
While free programs might seem to be a great deal, they often do not have great quality. Initially practice using free software, and gradually buy better products to upgrade to cutting-edge technology.
• Top 10 Rules for Video Editing
http://desktopvideo.about.com/od/desktopediting/tp/editrules.htm
Top 10 Rules for Video Editing
By following some simple rules for video editing you can make your movies flow together smoothly, in a classic style, without resorting to multiple transitions.
Of course, rules were made to be broken and creative editors take extreme artistic license. But, if you are new to the craft of video editing, learn these rules and consider them a foundation from which to develop your skills.
1. B-Roll
B-roll refers to video footage that sets the scene, reveals details, or generally enhances the story. For example, at a school play, besides shooting the play, you could get b-roll of the outside of the school, the program, faces of audience members, cast members hiding in the wings, or costume details.
These clips can be used to cover any cuts, or smooth trasitions from one scene to another.
2. Don’t Jump
A jump cut occurs when you have two consecutive shots with the exact same camera set up, but a difference in the subject. It happens most often when editing interviews, and you want to cut out some words or phrases that the subject says.
If you leave the remaining shots side-by-side, the audience will be jarred by the slight repositioning of the subject. Instead, cover the cut with some b-roll, or use a fade.
3. Stay on Your Plane
http://www.sfu.ca/media-lab/cycle/cycle3/3b-ss11.html
The 180 Degree
Rule
It is important to maintain interest
in an interview by having a variety of shots that show different perspectives
or angles. However, it is essential to maintain “consistency of screen
direction.” This means that you should not cross the “Axis of
Action” or the imaginary line that follows the main subject’s
action or direction of focus.
The 180 Degree Rule states that
you can place the camera anywhere along the 180 Degrees of one side of the
axis of action and maintain consistency of screen direction.
You should not cross the axis of action without:
-
The use of a
moving shot that shows the crossing of the axis of action.
-
Indicate on screen
that a shot is a “Reverse Angle” as is done in sporting events.
When shooting, imagine that there is a horizontal line between you and your subjects. Now, stay on your side of the line. By observing a 180-degree plane, you keep a perspective that is more natural for the audience.
If you’re editing footage that disobeys this rule, try using b-roll between cuts. This way, the change in perspective won’t be as abrupt, if it’s noticeable at all.
More Info
4. 45 Degrees
When editing together a scene shot from multiple camera angles, always try to use shots that are looking at the subject from at least a difference of 45 degrees. Otherwise, the shots are too similar and appear almost like a jump cut to the audience.
5. Cut on Motion
Motion distracts the eye from noticing editing cuts. So, when cutting from one image to another, always try to do it when the subject is in motion. For example, cutting from a turning head to an opening door, is much smoother than cutting from a still head to a door about to be opened.
6. Change Focal Lengths
When you have two shots of the same subject, it’s easy to cut between close and wide angles. So, when shooting an interview, or a lengthy event such as a wedding, it’s a good idea to occasionally change focal lengths. A wide shot and a medium close up can be cut together, allowing you to edit parts out and change the order of shots without obvious jump cuts.
7. Cut on Similar Elements
There’s a cut in Apocalypse Now from a rotating ceiling fan to a helicopter. The scenes change dramatically, but the visually similar elements make for a smooth, creative cut.
You can do the same thing in your videos. Cut from a flower on a wedding cake to the groom’s boutenier, or tilt up to the blue sky from one scene and then down from the sky to a different scene.
8. Wipe
At weddings, I love it when people walk in front of the camera. They are apologetic, but unless it happened during the vows or the first dance, I am grateful for the wipe they gave me to use during editing.
When the frame fills up with one element (such as the back of a black suit jacket), it makes it easy to cut to a completely different scene without jarring the audience. You can set wipes up yourself during shooting, or just take advantage when they happen naturally.
More Business Opportunities
• eBay Consulting Business Idea
• Personal Concierge Business Idea
• Blog Consulting Business Idea
Business Startup Resources
• How to Start a Business
• Questions to Ask Before Starting a Business
• Comprehensive Business Plan Outline
Related Articles
• 5 Tips for Starting a Home Business Video
http://video.about.com/homebusiness/5-Tips-for-Starting-a-Home-Business.htm
• Promotional Web Videos - How to Produce a Promotional Web Video
•
http://desktopvideo.about.com/od/videoprojects/ht/webpromo.htm
• Before You Start A Home-Based Business
http://sbinfocanada.about.com/cs/homebusiness/a/starthomebiz.htm
• Tasting Partners - Starting and Running a Catering Business
http://www.netplaces.com/starting-catering-business/partnering-to-grow-your-business/tasting-partners.htm
• Video Equipment
•
http://desktopvideo.about.com/c/ec/1.htm
New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media.
• 5.3 California’s “Open Source'’ Mandate
There is one case where a regulator has required voting system source code be open source. This appears to be the first case of an “open source'’ mandate by a State in the U.S. where the top election official in California determined that the only solution to a technical catch-22 would be to require a critical piece of code be disclosed. Under recommendations from technical consultants, the Office of the Secretary of State in California issued regulations in November 2003 stating that all electronic voting system vendors would have to provide the functionality required to produce an Accessible Voter-Verified Paper Audit Trail (AVVPAT).49An order of March 2004 stated what requirements had to be met for a paper audit trail to qualify as an AVVPAT50where AVVPAT was defined as a contemporaneous paper record of a ballot that allowed disabled and non-English speaking voters to vote privately and independently.51The biggest surprise in these regulations was the “open source mandate'’ it included. This part of the regulation provided:
“All DREs must include electronic verification, as described in the Task Force’s report, in order to assure that the information provided for verification to disabled voters through some form of non-visual method accurately reflects what is recorded by the machine and what is printed on the VVPAT paper record. Any electronic verification method must have open source code in order to be certified for use in a voting system in California.52 (bold emphasis added.)
The regulation required an electronic verification mechanism that allows disabled voters to assess through a non-visual interface whether what is printed on the AVVPAT record is consistent with their intended vote. This requires either interpreting the signals sent to the printer or reading directly from the AVVPAT, not from the computer’s memory or the electronic record of the vote. The code that interprets the printing signals or reads the AVVPAT must be “open source'’ per this regulation so that, in the words of David Jefferson, one of the experts that provided input, they would not have “merely transferred the need to trust software from the proprietary vote capture software to proprietary vote verification software.'’53
The regulation left several core terms undefined and the intent unclear. If we take David Jefferson’s statement as reflective of the Secretary’s goal, this regulation should have been clarified to support the evaluation of the verification software. The regulatory intent here was to ensure that the disabled voter or an organization representing the disabled voters could obtain and inspect the source code of the verification subsystem. They would want to exhaustively inspect the code to make sure that it was accurately verifying the vote from reading the printout or interpreting the signals sent to the printer to produce the printout. The Secretary’s decision to require that the source code of this subsystem be open source is logical; however, a clear definition of “open source'’ is necessary for vendors to build such a system. For example, they will need strict control of what pieces of their intellectual property is included in this piece of software. The Secretary should have aligned the regulatory intent of the AVVPAT order with licensing requirements to establish some minimal licensing criteria for this “open source'’ software.54Then, with a minimal set of licensing requirements, a few representative open source licenses could be chosen and offered as valid licenses under which to develop verification code. This level of detail was not included.
In January of 2005 this requirement was implicitly revoked by new regulations that omitted it.55This could have been an interesting experiment in regulatory push of open source; however it seems instead that it was destined to fail without sufficient attention to the issues raised above.
1a: âràdhanà 1
(Spoken by the senior monk)
Pubbakaraõapubbakiccàni samàpetvà imissa nisinnassa bhikkhusaïghassa anumatiyà Pàtimokkhaü uddesituü ajjhesanaü karomi.
1b: Okàsakammaü
(Spoken by the recitor)
Okàsa me bhante thero dethu Vinayakathaü kathetuü.
2: Pubbakiccaü
(Spoken by the recitor)
Sammajjanã padãpo ca ~ udakaü àsanena ca
uposathassa etàni ~ pubbakaraõan-ti vuccati.
Chandapàrisuddhi-utukkhànaü bhikkhugaõanà ca ovàdo
uposathassa etàni pubbakiccan-ti vuccati.
Uposatho yàvatikà ca bhikkhå
kammapattà sabhàgàpattiyo
na vijjanti vajjanãyà ca puggalà
tasmiü na honti pattakallan-ti vuccati.
Pubbakaraõapubbakiccàni samàpetvà desitàppikassa samaggassa bhikkhusaïghassa anumatiyà pàtimokkhaü uddisitum-àràdhanaü karoma.
[BJT Vol 3, Page 250] [\x 250/]
(Nidànuddeso) 2
Suõàtu me bhante saïgha, yadi saïghassa3
pattakallaü, saïgho uposathaü kareyya pàtimokkhaü uddiseyya. Kiü
saïghassa pubbakiccaü? Pàrisuddhiü àyasmanto àrocetha Pàtimokkhaü
uddisissàmi. Taü sabbeva santà sàdhukaü suõoma manasikaroma.
Yassa siyà àpatti, so àvãkareyya. Asantiyà àpattiyà, tuõhã
bhavitabbaü. Tuõhã bhàvena kho panàyasmante parisuddhà-ti vedissàmi.
Yathà kho pana paccekapuññhassa veyyàkaraõaü hoti, evam-evaü evaråpàya
parisàya yàvatatiyaü anusàvitaü hoti. Yo pana bhikkhu yàvatatiyaü
anusàviyamàne saramàno santiü àpattiü nàvãkareyya, sampajànamusàvàdassa
hoti. Sampajànamusàvàdo kho panàyasmanto antaràyiko dhammo vutto
Bhagavatà. Tasmà saramànena bhikkhunà àpannena visuddhàpekkhena santã
àpatti àvãkàtabbà. âvãkatà hissa phàsu hoti.
Nidànaü niññhitaü
(Pàràjikuddeso)
[BJT Vol I, Page 028] [\x 028/]
Tatrime cattàro pàràjikà dhammà uddesaü àgacchanti. 5
[BJT Vol I, Page 056] [\x 056/]
Pàr 1: (Methunadhammasikkhàpadaü 6):
Yo pana bhikkhu bhikkhånaü
sikkhàsàjãvasamàpanno sikkhaü apaccakkhàya dubbalyaü anàvãkatvà methunaü
dhammaü pañiseveyya, antamaso tiracchànagatàya pi - pàràjiko hoti,
asaüvàso.
[BJT Vol I, Page 104] [\x 104/]
Pàr 2: (Adinnàdànasikkhàpadaü):
Yo pana bhikkhu gàmà và ara¤¤à và
adinnaü theyyasankhàtaü àdiyeyya. Yathàråpe adinnàdàne ràjàno coraü
gahetvà haneyyuü và bandheyyuü và pabbàjeyyuü và: ßCorosi, bàlosi,
måëhosi, thenosã-ti!û. Tathàråpaü bhikkhu adinnaü àdiyamàno - ayam-pi
pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 160] [\x 160/]
Pàr 3: (Manussaviggahasikkhàpadaü):
Yo pana bhikkhu sa¤cicca
manussaviggahaü jãvità voropeyya, satthahàrakaü vàssa pariyeseyya,
maraõavaõõaü và saüvaõõeyya, maraõàya và samàdapeyya: ßAmbho purisa kiü
tuyhiminà pàpakena dujjãvitena? Matante jãvità seyyo ti!û Iti cittamano
cittasaïkappo anekapariyàyena maraõavaõõaü và saüvaõõeyya, maraõàya và
samàdapeyya - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 200] [\x 200/]
Pàr 4: (Uttarimanussadhammasikkhàpadaü):
Yo pana bhikkhu anabhijànaü
uttarimanussadhammaü attåpanàyikaü alam-ariya¤àõadassanaü samudàcareyya:
ßIti jànàmi, iti passàmã-ti!û Tato aparena samayena samanuggàhiyamàno
và asamanuggàhiyamàno và àpanno visuddhàpekkho evaü vadeyya:
ßAjànam-evàhaü àvuso avacaü: jànàmi; apassaü: passàmi; tucchaü musà
vilapin-tiû, a¤¤atra adhimànà - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 254] [\x 254/]
Uddiññhà kho àyasmanto cattàro pàràjikà dhammà. Yesaü bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà na labhati bhikkhåhi 7 saddhiü saüvàsaü. Yathà pure, tathà pacchà, pàràjiko hoti, asaüvàso.
Tatthàyasmante pucchàmi: kaccittha 8 parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, 9 evam-etaü dhàrayàmi.
Pàràjikaü niññhitaü
(Saïghàdisesuddeso)
[BJT Vol I, Page 256] [\x 256/]
Ime kho panàyasmanto terasa saïghàdisesà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 260] [\x 260/]
Sd 1: Sukkavisaññhisikkhàpadaü: 10
Sa¤cetanikà sukkavisaññhi, a¤¤atra supinantà, saïghàdiseso.
[BJT Vol I, Page 294] [\x 294/]
Sd 2: Kàyasaüsaggasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmena saddhiü kàyasaüsaggaü samàpajjeyya, hatthagàhaü và
veõigàhaü và a¤¤atarassa và a¤¤atarassa và aïgassa paràmasanaü,
saïghàdiseso.
[BJT Vol I, Page 320] [\x 320/]
Sd 3: Duññhullavàcàsikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmaü duññhullàhi vàcàhi obhàseyya. Yathà taü yuvà yuvatiü
methunåpasaühitàhi, saïghàdiseso.
[BJT Vol I, Page 332] [\x 332/]
Sd 4: Antakàmapàricariyasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmassa santike attakàmapàricariyàya vaõõaü bhàseyya:
ßEtad-aggaü bhagini pàricariyànaü yà màdisaü sãlavantaü kalyàõadhammaü
brahmacàriü etena dhammena paricareyyàû-ti, methunåpasaühitena,
saïghàdiseso.
[BJT Vol I, Page 344] [\x 344/]
Sd 5: Sa¤carittasikkhàpadaü:
Yo pana bhikkhu sa¤carittaü
samàpajjeyya, itthiyà và purisamatiü, purisassa và itthimatiü, jàyattane
và jàrattane và, antamaso taïkhaõikàya pi, saïghàdiseso.
[BJT Vol I, Page 382] [\x 382/]
Sd 6: Kuñikàrasikkhàpadaü:
Sa¤¤àcikàya pana bhikkhunà kuñiü
kàrayamànena assàmikaü attuddesaü pamàõikà kàretabbà. Tatridaü pamàõaü:
dãghaso dvàdasa vidatthiyo Sugatavidatthiyà tiriyaü sattantarà. Bhikkhå
abhinetabbà vatthudesanàya, tehi bhikkhåhi vatthuü desetabbaü anàrambhaü
saparikkamanaü. Sàrambhe ce bhikkhu vatthusmiü aparikkamane sa¤¤àcikàya
kuñiü kàreyya, bhikkhå và anabhineyya vatthudesanàya, pamàõaü và
atikkàmeyya, saïghàdiseso.
[BJT Vol I, Page 406] [\x 406/]
Sd 7: Vihàrakàrasikkhàpadaü:
Mahallakaü pana bhikkhunà vihàraü
kàrayamànena sassàmikaü attuddesaü bhikkhå abhinetabbà vatthudesanàya.
Tehi bhikkhåhi vatthuü desetabbaü anàrambhaü saparikkamanaü. Sàrambhe ce
bhikkhu vatthusmiü aparikkamane mahallakaü vihàraü kàreyya, bhikkhå và
anabhineyya vatthudesanàya, saïghàdiseso.
[BJT Vol I, Page 424] [\x 424/]
Sd 8: Pañhamaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto amålakena pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü
imamhà brahmacariyà càveyyan-ti.û. Tato aparena samayena
samanuggàhiyamàno và asamanuggàhiyamàno và, amålaka¤-ceva taü
adhikaraõaü hoti, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 436] [\x 436/]
Sd 9: Dutiyaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto a¤¤abhàgiyassa adhikaraõassa ki¤ci desaü lesamattaü upàdàya
pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü imamhà brahmacariyà
càveyyan-ti.û Tato aparena samayena samanuggàhiyamàno và
asamanuggàhiyamàno và, a¤¤abhàgiya¤-ceva taü adhikaraõaü hoti, koci deso
lesamatto upàdinno, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 452] [\x 452/]
Sd 10: Pañhamasaïghabhedasikkhàpadaü:
Yo pana
bhikkhu samaggassa saïghassa bhedàya parakkameyya bhedanasaüvattanikaü
và adhikaraõaü samàdàya paggayha tiññheyya. So bhikkhu bhikkhåhi
evam-assa vacanãyo: ßMà àyasmà samaggassa saïghassa bhedàya parakkami
bhedanasaüvattanikaü và adhikaraõaü samàdàya paggayha aññhàsi.
Sametàyasmà saïghena, samaggo hi saïgho sammodamàno avivadamàno ekuddeso
phàsu viharatãû-ti. Eva¤-ca so bhikkhu bhikkhåhi vuccamàno tatheva
paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü samanubhàsitabbo tassa
pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno taü pañinissajeyya, 11 iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 456] [\x 456/]
Sd 11: Dutiyasaïghabhedasikkhàpadaü:
Tasseva kho pana bhikkhussa bhikkhå
honti anuvattakà vaggavàdakà, eko và dve và tayo và, te evaü vadeyyuü:
ßMà àyasmanto etaü bhikkhuü ki¤ci avacuttha, dhammavàdã ceso bhikkhu,
vinayavàdã ceso bhikkhu, amhàka¤-ceso bhikkhu; chanda¤-ca, ruci¤-ca
àdàya voharati, jànàti no bhàsati, amhàkam-petaü khamatãû-ti. Te bhikkhå
bhikkhåhi evam-assu vacanãyà: ßMà àyasmanto evaü avacuttha. Na ceso
bhikkhu dhammavàdã, na ceso bhikkhu vinayavàdã. Mà àyasmantànam-pi
saïghabhedo ruccittha. Sametàyasmantànaü saïghena, samaggo hi saïgho
sammodamàno avivadamàno ekuddeso phàsu viharatãû-ti. Eva¤-ca te bhikkhå
bhikkhåhi vuccamànà tatheva paggaõheyyuü, te bhikkhå bhikkhåhi
yàvatatiyaü samanubhàsitabbà tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamànà taü pañinissajeyyuü, iccetaü kusalaü. No ce
pañinissajeyyuü, saïghàdiseso.
[BJT Vol I, Page 462] [\x 462/]
Sd 12: Dubbacasikkhàpadaü:
Bhikkhu paneva dubbacajàtiko hoti.
Uddesapariyàpannesu sikkhàpadesu bhikkhåhi sahadhammikaü vuccamàno
attànaü avacanãyaü karoti: ßMà maü àyasmanto ki¤ci avacuttha, kalyàõaü
và pàpakaü và. Aham-pàyasmante na ki¤ci vakkhàmi, kalyàõaü và pàpakaü
và. Viramathàyasmanto mama vacanàyàû-ti. So bhikkhu bhikkhåhi evam-assa
vacanãyo: ßMà àyasmà attànaü avacanãyaü akàsi. Vacanãyam-evàyasmà
attànaü karotu. âyasmà pi bhikkhå vadetu sahadhammena, bhikkhå pi
àyasmantaü vakkhanti sahadhammena. Evaü saüvaddhà hi tassa Bhagavato
parisà, yadidaü a¤¤am-a¤¤avacanena a¤¤am-a¤¤avuññhàpanenàû-ti. Eva¤-ca
so bhikkhu bhikkhåhi vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi
yàvatatiyaü samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamàno taü pañinissajeyya iccetaü kusalaü. No ce
pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 476] [\x 476/]
Sd 13: Kuladåsakasikkhàpadaü:
Bhikkhu paneva a¤¤ataraü gàmaü và
nigamaü và upanissàya viharati kuladåsako pàpasamàcàro. Tassa kho pàpakà
samàcàrà dissanti ceva suyyanti ca. Kulàni ca tena duññhàni dissanti
ceva suyyanti ca. So bhikkhu bhikkhåhi evam-assa vacanãyo: ßâyasmà kho
kuladåsako pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva
suyyanti ca. Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca.
Pakkamatàyasmà imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu
bhikkhåhi vuccamàno te bhikkhå evaü vadeyya: ßChandagàmino ca bhikkhå,
dosagàmino ca bhikkhå, mohagàmino ca bhikkhå, bhayagàmino ca bhikkhå.
Tàdisikàya àpattiyà ekaccaü pabbàjenti, ekaccaü na pabbàjentãû-ti. So
bhikkhu bhikkhåhi evam-assa vacanãyo: ßMà àyasmà evaü avaca, na ca
bhikkhå chandagàmino, na ca bhikkhå dosagàmino, na ca bhikkhå
mohagàmino, na ca bhikkhå bhayagàmino. âyasmà kho kuladåsako
pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva suyyanti ca.
Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca. Pakkamatàyasmà
imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu bhikkhåhi
vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü
samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno
taü pañinissajeyya iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 482] [\x 482/]
Uddiññhà kho àyasmanto terasa
saïghàdisesà dhammà, nava pañhamàpattikà cattàro yàvatatiyakà. Yesaü
bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà, yàvatihaü jànaü
pañicchàdeti, tàvatihaü tena bhikkhunà akàmà parivatthabbaü.
Parivutthaparivàsena bhikkhunà uttarichàrattaü bhikkhumànattàya
pañipajjitabbaü. Ciõõamànatto bhikkhu: yattha siyà vãsatigaõo
bhikkhusaïgho, tattha so bhikkhu abbhetabbo. Ekena pi ce åno vãsatigaõo
bhikkhusaïgho taü bhikkhuü abbheyya, so ca bhikkhu anabbhito, te ca
bhikkhå gàrayhà. Ayaü tattha sàmãci.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Saïghàdiseso niññhito
(Aniyatuddeso)
[BJT Vol I, Page 484] [\x 484/]
Ime kho panàyasmanto dve aniyatà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 486] [\x 486/]
Aniy 1: Pañhama-aniyatasikkhàpadaü:
Yo pana bhikkhu màtugàmena saddhiü eko
ekàya raho pañicchanne àsane alaïkammaniye nisajjaü kappeyya. Tam-enaü
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.
[BJT Vol I, Page 492] [\x 492/]
Aniy 2: Dutiya-aniyatasikkhàpadaü:
Na heva kho pana pañicchannaü àsanaü
hoti nàlaïkammaniyaü. Ala¤-ca kho hoti màtugàmaü duññhullàhi vàcàhi
obhàsituü. Yo pana bhikkhu tathàråpe àsane màtugàmena saddhiü eko ekàya
raho nisajjaü kappeyya. Tam-enaü 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 saddheyyavacasà upàsikà
vadeyya, tena so bhikkhu kàretabbo. Ayam-pi dhammo aniyato.
[BJT Vol I, Page 496] [\x 496/]
Uddiññhà kho àyasmanto dve aniyatà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Aniyato niññhito
(Nissaggiyapàcittiyà)
[BJT Vol I, Page 498] [\x 498/]
Ime kho panàyasmanto tiüsa nissaggiyà pàcittiyà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 500] [\x 500/]
NP 1: Pañhamakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, dasàhaparamaü atirekacãvaraü dhàretabbaü. Taü
atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 504] [\x 504/]
NP 2: Dutiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, ekarattam-pi ce bhikkhu ticãvarena vippavaseyya,
a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 512] [\x 512/]
NP 3: Tatiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, bhikkhuno paneva akàlacãvaraü uppajjeyya.
âkaïkhamànena bhikkhunà pañiggahetabbaü, pañiggahetvà khippam-eva
kàretabbaü. No cassa pàripåri, màsaparamaü tena bhikkhunà taü cãvaraü
nikkhipitabbaü ånassa pàripåriyà, satiyà paccàsàya. Tato ce uttariü
nikkhipeyya, satiyà pi paccàsàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 518] [\x 518/]
NP 4: Puràõacãvarasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpeyya và rajàpeyya và àkoñàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 524] [\x 524/]
NP 5: Cãvarapañiggahaõasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya, a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 530] [\x 530/]
NP 6: A¤¤àtakavi¤¤attisikkhàpadaü:
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.
[BJT Vol I, Page 534] [\x 534/]
NP 7: Tatuttarisikkhàpadaü:
Ta¤-ce
a¤¤àtako gahapati và gahapatànã và bahåhi cãvarehi abhihaññhuü
pavàreyya, santaruttaraparamaü tena bhikkhunà tato cãvaraü sàditabbaü.
Tato ce uttariü 12 sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 536] [\x 536/]
NP 8: Pañhama-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtakassa gahapatissa và gahapatàniyà và cãvaracetàpannaü 13
upakkhañaü hoti: ßIminà cãvaracetàpannena cãvaraü cetàpetvà itthannàmaü
bhikkhuü cãvarena acchàdessàmãû-ti. Tatra ce so bhikkhu pubbe
appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu vata maü
àyasmà iminà cãvaracetàpannena evaråpaü và evaråpaü và cãvaraü cetàpetvà
acchàdehãû-ti. Kalyàõakamyataü upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 542] [\x 542/]
NP 9: Dutiya-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa ubhinnaü
a¤¤àtakànaü gahapatãnaü và gahapatànãnaü và paccekacãvaracetàpannà
upakkhañà honti: ßImehi mayaü paccekacãvaracetàpannehi paccekacãvaràni
cetàpetvà itthannàmaü bhikkhuü cãvarehi acchàdessàmàû-ti. Tatra ce so
bhikkhu pubbe appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu
vata maü àyasmanto imehi paccekacãvaracetàpannehi evaråpaü và evaråpaü
và cãvaraü cetàpetvà acchàdetha ubho va santà ekenàû-ti. Kalyàõakamyataü
upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 548] [\x 548/]
NP 10: Ràjasikkhàpadaü:
Bhikkhuü
paneva uddissa ràjà và ràjabhoggo và bràhmaõo và gahapatiko và dåtena
cãvaracetàpannaü pahiõeyya: ßIminà cãvaracetàpanena cãvaraü cetàpetvà
itthannàmaü bhikkhuü cãvarena acchàdehãû-ti. So ce dåto taü bhikkhuü
upasaïkamitvà evaü vadeyya: ßIdaü kho bhante àyasmantaü uddissa
cãvaracetàpannaü àbhataü, pañiggaõhàtu 14
àyasmà cãvaracetàpannanû-ti. Tena bhikkhunà so dåto evam-assa vacanãyo:
ßNa kho mayaü àvuso cãvaracetàpannaü pañiggaõhàma cãvara¤-ca kho mayaü
pañiggaõhàma kàlena kappiyanû-ti. So ce dåto taü bhikkhuü evaü vadeyya:
ßAtthi panàyasmato koci veyyàvacakaroû ti. ßCãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro niddisitabbo àràmiko và upàsako và: ßEso kho
àvuso bhikkhånaü veyyàvaccakaroû ti. So ce dåto taü veyyàvaccakaraü
sa¤¤àpetvà taü bhikkhuü upasaïkamitvà evaü vadeyya: ßYaü kho bhante
àyasmà veyyàvaccakaraü niddisi, sa¤¤atto so mayà. Upasaïkamatu àyasmà
kàlena, cãvarena taü acchàdessatãû-ti. Cãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro upasaïkamitvà dvattikkhattuü codetabbo
sàretabbo: ßAttho me àvuso cãvarenàû-ti. Dvattikkhattuü codayamàno
sàrayamàno taü cãvaraü abhinipphàdeyya, iccetaü kusalaü. No ce
abhinipphàdeyya, catukkhattuü pa¤cakkhattuü chakkhattuü paramaü
tuõhãbhåtena uddissa ñhàtabbaü. Catukkhattuü pa¤cakkhattuü chakkhattuü
paramaü tuõhãbhåto uddissa 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: ßYaü kho tumhe àyasmanto bhikkhuü
uddissa cãvaracetàpannaü pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü
anubhoti, yu¤jantàyasmanto sakaü, mà vo sakaü vinassàû-ti. Ayaü tattha
sàmãci.
Cãvaravaggo pañhamo
[BJT Vol I, Page 554] [\x 554/]
NP 11: Kosiyasikkhàpadaü:
Yo pana bhikkhu Kosiyamissakaü santhataü kàràpeyya, nissaggiyaü 15 pàcittiyaü.
[BJT Vol I, Page 556] [\x 556/]
NP 12: Suddhakàëakasikkhàpadaü:
Yo pana bhikkhu suddhakàëakànaü eëakalomànaü santhataü kàràpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 560] [\x 560/]
NP 13: Dvebhàgasikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 564] [\x 564/]
NP 14: Chabbassisikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 570] [\x 570/]
NP 15: Nisãdanasanthatasikkhàpadaü:
Nisãdanasanthataü pana bhikkhunà
kàrayamànena puràõasanthatassa sàmantà Sugatavidatthã àdàtabbà
dubbaõõakaraõàya, ànàda ce bhikkhu puràõasanthatassa sàmantà
Sugatavidatthiü navaü nisãdanasanthataü kàràpeyya, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 572] [\x 572/]
NP 16: Eëakalomasikkhàpadaü:
Bhikkhuno paneva
addhànamaggappañipannassa eëakalomàni uppajjeyyuü. âkaïkhamànena
bhikkhunà pañiggahetabbàni. Pañiggahetvà tiyojanaparamaü sahatthà
haritabbàni, asante hàrake. Tato ce uttariü hareyya asante pi hàrake,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 576] [\x 576/]
NP 17: Eëakalomadhovàpanasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà eëakalomàni dhovàpeyya và rajàpeyya và vijañàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 580] [\x 580/]
NP 18: Råpiyasikkhàpadaü:
Yo pana bhikkhu jàtaråparajataü uggaõheyya và uggaõhàpeyya và upanikkhittaü và sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 584] [\x 584/]
NP 19: Råpiyasaüvohàrasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü råpiyasaüvohàraü samàpajjeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 590] [\x 590/]
NP 20: Kayavikkayasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü kayavikkayaü samàpajjeyya, nissaggiyaü pàcittiyaü.
Kosiyavaggo dutiyo
[BJT Vol I, Page 594] [\x 594/]
NP 21: Pattasikkhàpadaü:
Dasàhaparamaü atirekapatto dhàretabbo. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 600] [\x 600/]
NP 22: ænapa¤cabandhanasikkhàpadaü:
Yo pana bhikkhu ånapa¤cabandhanena pattena a¤¤aü navaü pattaü cetàpeyya, nissaggiyaü pàcittiyaü.
Tena bhikkhunà so patto bhikkhuparisàya nissajitabbo. Yo ca tassà
bhikkhuparisàya pattapariyanto, so tassa bhikkhuno padàtabbo: ßAyaü te
bhikkhu patto, yàva bhedanàya dhàretabboû ti. Ayaü tattha sàmãci.
[BJT Vol I, Page 610] [\x 610/]
NP 23: Bhesajjasikkhàpadaü:
Yàni kho pana tàni gilànànaü
bhikkhånaü pañisàyanãyàni bhesajjàni, seyyathãdaü: sappi, navanãtaü,
telaü, madhu, phàõitaü; tàni pañiggahetvà sattàhaparamaü sannidhikàrakaü
paribhu¤jitabbàni. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 614] [\x 614/]
NP 24: Vassikasàñikasikkhàpadaü:
ßMàso seso gimhànanû-ti: bhikkhunà
vassikasàñikacãvaraü pariyesitabbam. ßAddhamàso seso gimhànanû-ti: katvà
nivàsetabbaü. ßOrena ce màso seso gimhànanû-ti: vassikasàñikacãvaraü
pariyeseyya. ßOrenaddhamàso seso gimhànanû-ti: katvà nivàseyya,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 618] [\x 618/]
NP 25: Cãvara-acchindanasikkhàpadaü:
Yo pana bhikkhu bhikkhussa sàmaü cãvaraü datvà kupito 16 anattamano acchindeyya và acchindàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 620] [\x 620/]
NP 26: Suttavi¤¤attisikkhàpadaü:
Yo pana bhikkhu sàmaü suttaü vi¤¤àpetvà tantavàyehi cãvaraü vàyàpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 624] [\x 624/]
NP 27: Mahàpesakàrasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtako
gahapati và gahapatànã và tantavàyehi cãvaraü vàyàpeyya. Tatra ce so
bhikkhu pubbe appavàrito tantavàye upasaïkamitvà cãvare vikappaü
àpajjeyya: ßIdaü kho àvuso cãvaraü maü uddissa viyyati àyata¤-ca
karotha, vitthata¤-ca, appita¤-ca, suvãta¤-ca, suppavàyita¤-ca,
suvilekhita¤-ca, suvitacchita¤-ca karotha; appeva nàma mayam-pi
àyasmantànaü ki¤cimattaü anupadajjeyyàmàû-ti. Eva¤-ca so bhikkhu vatvà
ki¤cimattaü anupadajjeyya antamaso piõóapàtamattam-pi, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 630] [\x 630/]
NP 28: Accekacãvarasikkhàpadaü:
Dasàhànàgataü kattikatemàsikapuõõamaü,
bhikkhuno paneva accekacãvaraü uppajjeyya, accekaü ma¤¤amànena
bhikkhunà pañiggahetabbaü. Pañiggahetvà yàva cãvarakàlasamayaü
nikkhipitabbaü. Tato ce uttariü nikkhipeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 634] [\x 634/]
NP 29: Sàsaïkhasikkhàpadaü:
Upavassaü kho pana kattikapuõõamaü
yàni kho pana tàni àra¤¤akàni senàsanàni sàsaïkasammatàni
sappañibhayàni, tathà råpesu bhikkhu senàsanesu viharanto àkaïkhamàno
tiõõaü cãvarànaü a¤¤ataraü cãvaraü antaraghare nikkhipeyya. Siyà ca
tassa bhikkhuno kocid-eva paccayo tena cãvarena vippavàsàya,
chàrattaparamaü tena bhikkhunà tena cãvarena vippavasitabbaü. Tato ce
uttariü vippavaseyya, a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 638] [\x 638/]
NP 30: Pariõatasikkhàpadaü:
Yo pana bhikkhu jànaü saïghikaü làbhaü pariõataü attano pariõàmeyya, nissaggiyaü pàcittiyaü.
Pattavaggo tatiyo
[BJT Vol I, Page 640] [\x 640/]
Uddiññhà kho àyasmanto tiüsa nissaggiyà pàcittiyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Nissaggiyapàcittiyà niññhità
Next Section
Bhikkhupàtimokkhapàëi Home Page Word Index
End Notes
1
Editor’s note: It seems every tradition has its own way of introducing
the recital of the Pàtimokkha. Here only two of the simpler ways are
included. Either the âràdhanà & Okàsakammaü is recited; or the
Pubbakiccaü (but not both).
2 The bracketed headings for the various sections are supplied from the ChS edition of the Bhikkhupàtimokkhapàëi.
3 BJT note: Suõàtu me bhante saïgho, ajja uposatho paõõaraso - PTS
4 The following 5 lines are not in BJT.
5 BJT note: This reading is not seen in some books.
6 The Pàràjika rules in BJT are listed simply as Pañhama-, Dutiya-, Tatiya-, & Catutthapàràjikaü;
without further identification. Most of the other rules have mnenomic
titles usually connected with the wording of the rule, or the occasion
for it (but see the notes to the Pàñidesanãya & Sekhiya rules
below). The titles in brackets in this section are taken from the ChS
edition of the text.
7 Editor’s note: BJT, Bhikkhuhi here, elsewhere bhikkhåhi.
8 Editor’s note: BJT, Kaccãttha here, elsewhere kaccittha.
9 Editor’s note: BJT, Tuõhi here, elsewhere tuõhã.
10 Editor’s note: this is the end title in BJT, the heading simply reads Pañhamasaïghàdisesà, but all the rest of these training rules are given distinctive titles.
11 BJT note: Pañinissajjeyya - ChS.
12 BJT note: Uttari - ChS
13 BJT note: Cãvaracetàpanaü - Thai.
14 Editor’s note: BJT, patiggaõh- here, but pañigaõh- in NP5 above.
15 Editor’s note: BJT, Nissaggãyaü, printer’s error.
16 Editor’s note: BJT, Kåpito - printer’s error.
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MISUSE OF EVhttp://sarvajan.ambedkar.org/blog_admin/wp-admin/post.php?action=edit&post=2242M _ PART - 10
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New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media. •
5
Regulation and Legislation Relevant to Source Availability
5.2 Federal Legislation
There are a number of Federal bills relevant to source code access. Three bills in Congress address the use of open source or disclosed source software:43H.R. 550 (known as “The Holt Bill'’), H.R. 939/S. 450 and H.R. 533 would each mandate the use of either open source or disclosed source software in election systems used for federal contests. These are narrow efforts to increase public scrutiny in that they only include source code for systems used in federal elections and it appears that there is little appetite in Congress for electoral reform on top of HAVA.44
Both H.R. 550 and H.R. 939/S. 450 would mandate disclosed source for voting system software used in federal elections.45The emphasis in these bills is that the source code used to create software used in voting systems be made available to the public. It is unclear from the language of these bills what “disclosed source'’ would mean exactly; the term is not defined in either bill. H.R. 533 mandates open source, which includes public disclosure, and specifics that the EAC will set standards for such software.46
While these bills are motivated by similar concerns, the choice of disclosed or open code is significant. The disclosed source bills provide that software should be available for inspection. The later bill, which uses the term “open source software'’, leaves the specifics to the EAC to work out. The lack of definitions for these terms is unfortunate given the wide range of possible meanings and possible interpretations for such technical terms.47Specifically, disclosed source allows a very narrow subset of rights when compared with open source software licenses.48
Reflecting on significant events in Buddha’s life
“All that we are is the result of what we have thought, it is founded on
our thoughts, it is made up of our thoughts. If a man speaks or acts
with an evil thought, pain follows him as the wheel follows the foot of
the ox that draws the wagon.” –Lord Buddha
For Buddhists the world over, the Vesak Full Moon Day is marked by the
occurrence of three hallowed events. First came the birth of Siddhartha
Gautama (the aspirant Buddha) in Lumbini in Nepal in an arbour of Sal
trees to Queen Mahamaya. He took seven steps and said, “I am the
foremost of the world. This is my last birth, I will cross the ocean of
existence.”
Asoka pillar
The great emperor Asoka of India of the 3rd century B.C., had visited
Lumbini as a pilgrim. As an everlasting tribute, he erected an inscribed
pillar “Here the Buddha was born.” That Asokan pillar stands to this
day in Lumbini which became a popular place of pilgrimage for Buddhists
from the earliest times.
The second hallowed event that transpired on Vesak full moon day was
Siddhartha Gautama’s Supreme Attainment as Buddha- the Enlightened One.
After six years of great privation undergoing hardships, penances and
self-mortification, Siddhartha Gautama after an arduous journey in
search of Enlightenment reached Bodhi Buddhagaya on the banks of the
river- Niranjana. Here under the great Bodhi tree at the age of 35
years, he vanquished the Mara and attained Supreme Enlightenment. For
over 25 centuries, Buddhagaya has been a place of pilgrimage and
worship.
The other sacred sites found there are the shrines and colossal
monuments of stone erected by Emperor Asoka. The hallowed Bo Tree under
which Siddhartha attained Supreme Enlightenment- is alleged to have been
destroyed. However, the sapling from this original Bo Tree where Buddha
attained Enlightenment in Buddhagaya was brought by Theri Sangamiththa
(Asoka’s daughter) and planted at Anuradhapura. This tree known as the
Sri Maha Bodhiya, is the oldest historical tree in the world.
Buddha’s visit to Kapilavastuwa
The ‘Dhammapada’ by Sri Dhammannada(1988) published by Sasana Abbiwurdhi
Wardhan Society, Kuala Lumpur, Malaysia, referring to Lord Buddha’s
visit to Kapilavastuwa for the first time after his Enlightenment ,
says:
“When the Buddha visited Kapilavastuwa for the first time after his
Enlightenment, he stayed at the Nigrodharama monastery. There he
expounded the Dhamma to his relatives. King Suddodhana (Lord Buddha’s
father) ,thought that the Buddha being his own, would not go anywhere
but would surely come to the palace for alms the next day. He did not
specifically invite the Buddha, but ordered alms food to be prepared for
him and his bhikkhus.”
As there was no special invitation for alms-giving on that day, the
Buddha and his bhikkhus went on their alms round. Before proceeding he
considered within himself, “did the Buddhas of the past upon entering
the city of their kinsfolk, straightaway enter the houses of the
relatives or did they go from house to house to receive alms? Perceiving
that they did go from house to house, the Buddha went along the streets
of Kapilawastuwa seeking alms.
“On hearing of this seemingly humiliating conduct of the Buddha from his
daughter-in-law, Yasodara, the king greatly perturbed, went to the
Buddha and said, “Son, why do you ruin me? I am overwhelmed with shame
to see you begging for alms. Is it proper for you, who used to travel in
a golden palanquin, to seek alms in this city? Why do you put me to
shame? Where upon the Buddha replied: “O King, I am not putting you to
shame. I am following the custom of my Buddha lineage. All previous
Buddhas have lived by seeking alms. The King understood that was the way
of the Buddhas and accepted it.”
Buddhist traditions
Buddhist traditions say the Lord Buddha spent seven serene weeks in the
bliss of his Supreme Enlightenment at Buddhagaya. Then Lord Buddha came
to Sarnath in Deer Park outside Varanasi(present Benares), where he
preached his first sermon which paved the way for the motion of the
Wheel of Dharma (Dharmachakkaraya). At Sarnath too, are ruins of
temples, shrines, and other stone monuments reminiscent of Emperor Asoka
as the builder. The most outstanding one is the Asokan stupa which
marks Lord Buddha’s maiden sermon.
Vaisali is another ancient city that was visited by Buddha many times.
On one such visit, troops of monkeys are said to have offered the
Compassionate One a bowl of honey. It was also at Vaisali that the famed
courtesan Amarapali made her obeisance to Lord Buddha. There the Buddha
honoured her by partaking of a meal at her home.
Lord Buddha had reached the age of 80 years when he felt and even
announced his impending attainment of Nirvana in this city itself.
Having left Vaisali, Lord Buddha reached Kushinagar on the banks of
river Hiranya in the 80th year of his life. His great disciple Ananda
was weeping by his deathbed and he consoled Ananda thus: “Do not weep- O
Ananda, for all that is born comes within itself and the seeds of
dissolution. Be ye a lamp unto yourself…Be ye a refuge to yourself.
Behold now brethren… decay is inherent in all component things. Work out
your salvation with diligence.”
Thus Lord Buddha passed away into Parinibbana on a full moon day of
Vesak at Kusinagar. An inscription in stone found at the site of
Kusingar/ Kusina confirms the sacred site where reference had been made
to this effect. The inscription is said to date back to the Guptha
period of Emperor Asoka’s time.
“As in the ocean’s midmost depth,
No wave is born, but all is still.
So let the monk be still.
Be motionless, and nowhere should he swell.
Just as a blue, red or white lotus although born in the water,
Grown up in the water, when it reaches the surface stands,
There unsoiled by the water- just so although born,”
In the world, grown up in the world, having overcome,
The world, I abide unsoiled in the world. Take it that I am Buddha.”
-Dhammapada-
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May 9, 2013 o May 13,2013
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May 13, 2013 to May 18, 2013
For Men
May 18, 2013 to May 26, 2013
One Day Children Dhamma Course (boys and girls)
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Donors of Pabbajja Courses
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Burns Patients Service Day
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Service by
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____________________________________________________________________________________________
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
Bhikkhupàtimokkhapàëi
1a: âràdhanà 1
(Spoken by the senior monk)
Pubbakaraõapubbakiccàni samàpetvà imissa nisinnassa bhikkhusaïghassa anumatiyà Pàtimokkhaü uddesituü ajjhesanaü karomi.
1b: Okàsakammaü
(Spoken by the recitor)
Okàsa me bhante thero dethu Vinayakathaü kathetuü.
2: Pubbakiccaü
(Spoken by the recitor)
Sammajjanã padãpo ca ~ udakaü àsanena ca
uposathassa etàni ~ pubbakaraõan-ti vuccati.
Chandapàrisuddhi-utukkhànaü bhikkhugaõanà ca ovàdo
uposathassa etàni pubbakiccan-ti vuccati.
Uposatho yàvatikà ca bhikkhå
kammapattà sabhàgàpattiyo
na vijjanti vajjanãyà ca puggalà
tasmiü na honti pattakallan-ti vuccati.
Pubbakaraõapubbakiccàni samàpetvà desitàppikassa samaggassa bhikkhusaïghassa anumatiyà pàtimokkhaü uddisitum-àràdhanaü karoma.
[BJT Vol 3, Page 250] [\x 250/]
(Nidànuddeso) 2
Suõàtu me bhante saïgha, yadi saïghassa3
pattakallaü, saïgho uposathaü kareyya pàtimokkhaü uddiseyya. Kiü
saïghassa pubbakiccaü? Pàrisuddhiü àyasmanto àrocetha Pàtimokkhaü
uddisissàmi. Taü sabbeva santà sàdhukaü suõoma manasikaroma.
Yassa siyà àpatti, so àvãkareyya. Asantiyà àpattiyà, tuõhã
bhavitabbaü. Tuõhã bhàvena kho panàyasmante parisuddhà-ti vedissàmi.
Yathà kho pana paccekapuññhassa veyyàkaraõaü hoti, evam-evaü evaråpàya
parisàya yàvatatiyaü anusàvitaü hoti. Yo pana bhikkhu yàvatatiyaü
anusàviyamàne saramàno santiü àpattiü nàvãkareyya, sampajànamusàvàdassa
hoti. Sampajànamusàvàdo kho panàyasmanto antaràyiko dhammo vutto
Bhagavatà. Tasmà saramànena bhikkhunà àpannena visuddhàpekkhena santã
àpatti àvãkàtabbà. âvãkatà hissa phàsu hoti.
Nidànaü niññhitaü
(Pàràjikuddeso)
[BJT Vol I, Page 028] [\x 028/]
Tatrime cattàro pàràjikà dhammà uddesaü àgacchanti. 5
[BJT Vol I, Page 056] [\x 056/]
Pàr 1: (Methunadhammasikkhàpadaü 6):
Yo pana bhikkhu bhikkhånaü
sikkhàsàjãvasamàpanno sikkhaü apaccakkhàya dubbalyaü anàvãkatvà methunaü
dhammaü pañiseveyya, antamaso tiracchànagatàya pi - pàràjiko hoti,
asaüvàso.
[BJT Vol I, Page 104] [\x 104/]
Pàr 2: (Adinnàdànasikkhàpadaü):
Yo pana bhikkhu gàmà và ara¤¤à và
adinnaü theyyasankhàtaü àdiyeyya. Yathàråpe adinnàdàne ràjàno coraü
gahetvà haneyyuü và bandheyyuü và pabbàjeyyuü và: ßCorosi, bàlosi,
måëhosi, thenosã-ti!û. Tathàråpaü bhikkhu adinnaü àdiyamàno - ayam-pi
pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 160] [\x 160/]
Pàr 3: (Manussaviggahasikkhàpadaü):
Yo pana bhikkhu sa¤cicca
manussaviggahaü jãvità voropeyya, satthahàrakaü vàssa pariyeseyya,
maraõavaõõaü và saüvaõõeyya, maraõàya và samàdapeyya: ßAmbho purisa kiü
tuyhiminà pàpakena dujjãvitena? Matante jãvità seyyo ti!û Iti cittamano
cittasaïkappo anekapariyàyena maraõavaõõaü và saüvaõõeyya, maraõàya và
samàdapeyya - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 200] [\x 200/]
Pàr 4: (Uttarimanussadhammasikkhàpadaü):
Yo pana bhikkhu anabhijànaü
uttarimanussadhammaü attåpanàyikaü alam-ariya¤àõadassanaü samudàcareyya:
ßIti jànàmi, iti passàmã-ti!û Tato aparena samayena samanuggàhiyamàno
và asamanuggàhiyamàno và àpanno visuddhàpekkho evaü vadeyya:
ßAjànam-evàhaü àvuso avacaü: jànàmi; apassaü: passàmi; tucchaü musà
vilapin-tiû, a¤¤atra adhimànà - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 254] [\x 254/]
Uddiññhà kho àyasmanto cattàro pàràjikà dhammà. Yesaü bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà na labhati bhikkhåhi 7 saddhiü saüvàsaü. Yathà pure, tathà pacchà, pàràjiko hoti, asaüvàso.
Tatthàyasmante pucchàmi: kaccittha 8 parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, 9 evam-etaü dhàrayàmi.
Pàràjikaü niññhitaü
(Saïghàdisesuddeso)
[BJT Vol I, Page 256] [\x 256/]
Ime kho panàyasmanto terasa saïghàdisesà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 260] [\x 260/]
Sd 1: Sukkavisaññhisikkhàpadaü: 10
Sa¤cetanikà sukkavisaññhi, a¤¤atra supinantà, saïghàdiseso.
[BJT Vol I, Page 294] [\x 294/]
Sd 2: Kàyasaüsaggasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmena saddhiü kàyasaüsaggaü samàpajjeyya, hatthagàhaü và
veõigàhaü và a¤¤atarassa và a¤¤atarassa và aïgassa paràmasanaü,
saïghàdiseso.
[BJT Vol I, Page 320] [\x 320/]
Sd 3: Duññhullavàcàsikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmaü duññhullàhi vàcàhi obhàseyya. Yathà taü yuvà yuvatiü
methunåpasaühitàhi, saïghàdiseso.
[BJT Vol I, Page 332] [\x 332/]
Sd 4: Antakàmapàricariyasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmassa santike attakàmapàricariyàya vaõõaü bhàseyya:
ßEtad-aggaü bhagini pàricariyànaü yà màdisaü sãlavantaü kalyàõadhammaü
brahmacàriü etena dhammena paricareyyàû-ti, methunåpasaühitena,
saïghàdiseso.
[BJT Vol I, Page 344] [\x 344/]
Sd 5: Sa¤carittasikkhàpadaü:
Yo pana bhikkhu sa¤carittaü
samàpajjeyya, itthiyà và purisamatiü, purisassa và itthimatiü, jàyattane
và jàrattane và, antamaso taïkhaõikàya pi, saïghàdiseso.
[BJT Vol I, Page 382] [\x 382/]
Sd 6: Kuñikàrasikkhàpadaü:
Sa¤¤àcikàya pana bhikkhunà kuñiü
kàrayamànena assàmikaü attuddesaü pamàõikà kàretabbà. Tatridaü pamàõaü:
dãghaso dvàdasa vidatthiyo Sugatavidatthiyà tiriyaü sattantarà. Bhikkhå
abhinetabbà vatthudesanàya, tehi bhikkhåhi vatthuü desetabbaü anàrambhaü
saparikkamanaü. Sàrambhe ce bhikkhu vatthusmiü aparikkamane sa¤¤àcikàya
kuñiü kàreyya, bhikkhå và anabhineyya vatthudesanàya, pamàõaü và
atikkàmeyya, saïghàdiseso.
[BJT Vol I, Page 406] [\x 406/]
Sd 7: Vihàrakàrasikkhàpadaü:
Mahallakaü pana bhikkhunà vihàraü
kàrayamànena sassàmikaü attuddesaü bhikkhå abhinetabbà vatthudesanàya.
Tehi bhikkhåhi vatthuü desetabbaü anàrambhaü saparikkamanaü. Sàrambhe ce
bhikkhu vatthusmiü aparikkamane mahallakaü vihàraü kàreyya, bhikkhå và
anabhineyya vatthudesanàya, saïghàdiseso.
[BJT Vol I, Page 424] [\x 424/]
Sd 8: Pañhamaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto amålakena pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü
imamhà brahmacariyà càveyyan-ti.û. Tato aparena samayena
samanuggàhiyamàno và asamanuggàhiyamàno và, amålaka¤-ceva taü
adhikaraõaü hoti, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 436] [\x 436/]
Sd 9: Dutiyaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto a¤¤abhàgiyassa adhikaraõassa ki¤ci desaü lesamattaü upàdàya
pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü imamhà brahmacariyà
càveyyan-ti.û Tato aparena samayena samanuggàhiyamàno và
asamanuggàhiyamàno và, a¤¤abhàgiya¤-ceva taü adhikaraõaü hoti, koci deso
lesamatto upàdinno, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 452] [\x 452/]
Sd 10: Pañhamasaïghabhedasikkhàpadaü:
Yo pana
bhikkhu samaggassa saïghassa bhedàya parakkameyya bhedanasaüvattanikaü
và adhikaraõaü samàdàya paggayha tiññheyya. So bhikkhu bhikkhåhi
evam-assa vacanãyo: ßMà àyasmà samaggassa saïghassa bhedàya parakkami
bhedanasaüvattanikaü và adhikaraõaü samàdàya paggayha aññhàsi.
Sametàyasmà saïghena, samaggo hi saïgho sammodamàno avivadamàno ekuddeso
phàsu viharatãû-ti. Eva¤-ca so bhikkhu bhikkhåhi vuccamàno tatheva
paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü samanubhàsitabbo tassa
pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno taü pañinissajeyya, 11 iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 456] [\x 456/]
Sd 11: Dutiyasaïghabhedasikkhàpadaü:
Tasseva kho pana bhikkhussa bhikkhå
honti anuvattakà vaggavàdakà, eko và dve và tayo và, te evaü vadeyyuü:
ßMà àyasmanto etaü bhikkhuü ki¤ci avacuttha, dhammavàdã ceso bhikkhu,
vinayavàdã ceso bhikkhu, amhàka¤-ceso bhikkhu; chanda¤-ca, ruci¤-ca
àdàya voharati, jànàti no bhàsati, amhàkam-petaü khamatãû-ti. Te bhikkhå
bhikkhåhi evam-assu vacanãyà: ßMà àyasmanto evaü avacuttha. Na ceso
bhikkhu dhammavàdã, na ceso bhikkhu vinayavàdã. Mà àyasmantànam-pi
saïghabhedo ruccittha. Sametàyasmantànaü saïghena, samaggo hi saïgho
sammodamàno avivadamàno ekuddeso phàsu viharatãû-ti. Eva¤-ca te bhikkhå
bhikkhåhi vuccamànà tatheva paggaõheyyuü, te bhikkhå bhikkhåhi
yàvatatiyaü samanubhàsitabbà tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamànà taü pañinissajeyyuü, iccetaü kusalaü. No ce
pañinissajeyyuü, saïghàdiseso.
[BJT Vol I, Page 462] [\x 462/]
Sd 12: Dubbacasikkhàpadaü:
Bhikkhu paneva dubbacajàtiko hoti.
Uddesapariyàpannesu sikkhàpadesu bhikkhåhi sahadhammikaü vuccamàno
attànaü avacanãyaü karoti: ßMà maü àyasmanto ki¤ci avacuttha, kalyàõaü
và pàpakaü và. Aham-pàyasmante na ki¤ci vakkhàmi, kalyàõaü và pàpakaü
và. Viramathàyasmanto mama vacanàyàû-ti. So bhikkhu bhikkhåhi evam-assa
vacanãyo: ßMà àyasmà attànaü avacanãyaü akàsi. Vacanãyam-evàyasmà
attànaü karotu. âyasmà pi bhikkhå vadetu sahadhammena, bhikkhå pi
àyasmantaü vakkhanti sahadhammena. Evaü saüvaddhà hi tassa Bhagavato
parisà, yadidaü a¤¤am-a¤¤avacanena a¤¤am-a¤¤avuññhàpanenàû-ti. Eva¤-ca
so bhikkhu bhikkhåhi vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi
yàvatatiyaü samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamàno taü pañinissajeyya iccetaü kusalaü. No ce
pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 476] [\x 476/]
Sd 13: Kuladåsakasikkhàpadaü:
Bhikkhu paneva a¤¤ataraü gàmaü và
nigamaü và upanissàya viharati kuladåsako pàpasamàcàro. Tassa kho pàpakà
samàcàrà dissanti ceva suyyanti ca. Kulàni ca tena duññhàni dissanti
ceva suyyanti ca. So bhikkhu bhikkhåhi evam-assa vacanãyo: ßâyasmà kho
kuladåsako pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva
suyyanti ca. Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca.
Pakkamatàyasmà imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu
bhikkhåhi vuccamàno te bhikkhå evaü vadeyya: ßChandagàmino ca bhikkhå,
dosagàmino ca bhikkhå, mohagàmino ca bhikkhå, bhayagàmino ca bhikkhå.
Tàdisikàya àpattiyà ekaccaü pabbàjenti, ekaccaü na pabbàjentãû-ti. So
bhikkhu bhikkhåhi evam-assa vacanãyo: ßMà àyasmà evaü avaca, na ca
bhikkhå chandagàmino, na ca bhikkhå dosagàmino, na ca bhikkhå
mohagàmino, na ca bhikkhå bhayagàmino. âyasmà kho kuladåsako
pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva suyyanti ca.
Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca. Pakkamatàyasmà
imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu bhikkhåhi
vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü
samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno
taü pañinissajeyya iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 482] [\x 482/]
Uddiññhà kho àyasmanto terasa
saïghàdisesà dhammà, nava pañhamàpattikà cattàro yàvatatiyakà. Yesaü
bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà, yàvatihaü jànaü
pañicchàdeti, tàvatihaü tena bhikkhunà akàmà parivatthabbaü.
Parivutthaparivàsena bhikkhunà uttarichàrattaü bhikkhumànattàya
pañipajjitabbaü. Ciõõamànatto bhikkhu: yattha siyà vãsatigaõo
bhikkhusaïgho, tattha so bhikkhu abbhetabbo. Ekena pi ce åno vãsatigaõo
bhikkhusaïgho taü bhikkhuü abbheyya, so ca bhikkhu anabbhito, te ca
bhikkhå gàrayhà. Ayaü tattha sàmãci.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Saïghàdiseso niññhito
(Aniyatuddeso)
[BJT Vol I, Page 484] [\x 484/]
Ime kho panàyasmanto dve aniyatà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 486] [\x 486/]
Aniy 1: Pañhama-aniyatasikkhàpadaü:
Yo pana bhikkhu màtugàmena saddhiü eko
ekàya raho pañicchanne àsane alaïkammaniye nisajjaü kappeyya. Tam-enaü
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.
[BJT Vol I, Page 492] [\x 492/]
Aniy 2: Dutiya-aniyatasikkhàpadaü:
Na heva kho pana pañicchannaü àsanaü
hoti nàlaïkammaniyaü. Ala¤-ca kho hoti màtugàmaü duññhullàhi vàcàhi
obhàsituü. Yo pana bhikkhu tathàråpe àsane màtugàmena saddhiü eko ekàya
raho nisajjaü kappeyya. Tam-enaü 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 saddheyyavacasà upàsikà
vadeyya, tena so bhikkhu kàretabbo. Ayam-pi dhammo aniyato.
[BJT Vol I, Page 496] [\x 496/]
Uddiññhà kho àyasmanto dve aniyatà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Aniyato niññhito
(Nissaggiyapàcittiyà)
[BJT Vol I, Page 498] [\x 498/]
Ime kho panàyasmanto tiüsa nissaggiyà pàcittiyà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 500] [\x 500/]
NP 1: Pañhamakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, dasàhaparamaü atirekacãvaraü dhàretabbaü. Taü
atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 504] [\x 504/]
NP 2: Dutiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, ekarattam-pi ce bhikkhu ticãvarena vippavaseyya,
a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 512] [\x 512/]
NP 3: Tatiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, bhikkhuno paneva akàlacãvaraü uppajjeyya.
âkaïkhamànena bhikkhunà pañiggahetabbaü, pañiggahetvà khippam-eva
kàretabbaü. No cassa pàripåri, màsaparamaü tena bhikkhunà taü cãvaraü
nikkhipitabbaü ånassa pàripåriyà, satiyà paccàsàya. Tato ce uttariü
nikkhipeyya, satiyà pi paccàsàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 518] [\x 518/]
NP 4: Puràõacãvarasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpeyya và rajàpeyya và àkoñàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 524] [\x 524/]
NP 5: Cãvarapañiggahaõasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya, a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 530] [\x 530/]
NP 6: A¤¤àtakavi¤¤attisikkhàpadaü:
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.
[BJT Vol I, Page 534] [\x 534/]
NP 7: Tatuttarisikkhàpadaü:
Ta¤-ce
a¤¤àtako gahapati và gahapatànã và bahåhi cãvarehi abhihaññhuü
pavàreyya, santaruttaraparamaü tena bhikkhunà tato cãvaraü sàditabbaü.
Tato ce uttariü 12 sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 536] [\x 536/]
NP 8: Pañhama-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtakassa gahapatissa và gahapatàniyà và cãvaracetàpannaü 13
upakkhañaü hoti: ßIminà cãvaracetàpannena cãvaraü cetàpetvà itthannàmaü
bhikkhuü cãvarena acchàdessàmãû-ti. Tatra ce so bhikkhu pubbe
appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu vata maü
àyasmà iminà cãvaracetàpannena evaråpaü và evaråpaü và cãvaraü cetàpetvà
acchàdehãû-ti. Kalyàõakamyataü upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 542] [\x 542/]
NP 9: Dutiya-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa ubhinnaü
a¤¤àtakànaü gahapatãnaü và gahapatànãnaü và paccekacãvaracetàpannà
upakkhañà honti: ßImehi mayaü paccekacãvaracetàpannehi paccekacãvaràni
cetàpetvà itthannàmaü bhikkhuü cãvarehi acchàdessàmàû-ti. Tatra ce so
bhikkhu pubbe appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu
vata maü àyasmanto imehi paccekacãvaracetàpannehi evaråpaü và evaråpaü
và cãvaraü cetàpetvà acchàdetha ubho va santà ekenàû-ti. Kalyàõakamyataü
upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 548] [\x 548/]
NP 10: Ràjasikkhàpadaü:
Bhikkhuü
paneva uddissa ràjà và ràjabhoggo và bràhmaõo và gahapatiko và dåtena
cãvaracetàpannaü pahiõeyya: ßIminà cãvaracetàpanena cãvaraü cetàpetvà
itthannàmaü bhikkhuü cãvarena acchàdehãû-ti. So ce dåto taü bhikkhuü
upasaïkamitvà evaü vadeyya: ßIdaü kho bhante àyasmantaü uddissa
cãvaracetàpannaü àbhataü, pañiggaõhàtu 14
àyasmà cãvaracetàpannanû-ti. Tena bhikkhunà so dåto evam-assa vacanãyo:
ßNa kho mayaü àvuso cãvaracetàpannaü pañiggaõhàma cãvara¤-ca kho mayaü
pañiggaõhàma kàlena kappiyanû-ti. So ce dåto taü bhikkhuü evaü vadeyya:
ßAtthi panàyasmato koci veyyàvacakaroû ti. ßCãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro niddisitabbo àràmiko và upàsako và: ßEso kho
àvuso bhikkhånaü veyyàvaccakaroû ti. So ce dåto taü veyyàvaccakaraü
sa¤¤àpetvà taü bhikkhuü upasaïkamitvà evaü vadeyya: ßYaü kho bhante
àyasmà veyyàvaccakaraü niddisi, sa¤¤atto so mayà. Upasaïkamatu àyasmà
kàlena, cãvarena taü acchàdessatãû-ti. Cãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro upasaïkamitvà dvattikkhattuü codetabbo
sàretabbo: ßAttho me àvuso cãvarenàû-ti. Dvattikkhattuü codayamàno
sàrayamàno taü cãvaraü abhinipphàdeyya, iccetaü kusalaü. No ce
abhinipphàdeyya, catukkhattuü pa¤cakkhattuü chakkhattuü paramaü
tuõhãbhåtena uddissa ñhàtabbaü. Catukkhattuü pa¤cakkhattuü chakkhattuü
paramaü tuõhãbhåto uddissa 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: ßYaü kho tumhe àyasmanto bhikkhuü
uddissa cãvaracetàpannaü pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü
anubhoti, yu¤jantàyasmanto sakaü, mà vo sakaü vinassàû-ti. Ayaü tattha
sàmãci.
Cãvaravaggo pañhamo
[BJT Vol I, Page 554] [\x 554/]
NP 11: Kosiyasikkhàpadaü:
Yo pana bhikkhu Kosiyamissakaü santhataü kàràpeyya, nissaggiyaü 15 pàcittiyaü.
[BJT Vol I, Page 556] [\x 556/]
NP 12: Suddhakàëakasikkhàpadaü:
Yo pana bhikkhu suddhakàëakànaü eëakalomànaü santhataü kàràpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 560] [\x 560/]
NP 13: Dvebhàgasikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 564] [\x 564/]
NP 14: Chabbassisikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 570] [\x 570/]
NP 15: Nisãdanasanthatasikkhàpadaü:
Nisãdanasanthataü pana bhikkhunà
kàrayamànena puràõasanthatassa sàmantà Sugatavidatthã àdàtabbà
dubbaõõakaraõàya, ànàda ce bhikkhu puràõasanthatassa sàmantà
Sugatavidatthiü navaü nisãdanasanthataü kàràpeyya, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 572] [\x 572/]
NP 16: Eëakalomasikkhàpadaü:
Bhikkhuno paneva
addhànamaggappañipannassa eëakalomàni uppajjeyyuü. âkaïkhamànena
bhikkhunà pañiggahetabbàni. Pañiggahetvà tiyojanaparamaü sahatthà
haritabbàni, asante hàrake. Tato ce uttariü hareyya asante pi hàrake,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 576] [\x 576/]
NP 17: Eëakalomadhovàpanasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà eëakalomàni dhovàpeyya và rajàpeyya và vijañàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 580] [\x 580/]
NP 18: Råpiyasikkhàpadaü:
Yo pana bhikkhu jàtaråparajataü uggaõheyya và uggaõhàpeyya và upanikkhittaü và sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 584] [\x 584/]
NP 19: Råpiyasaüvohàrasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü råpiyasaüvohàraü samàpajjeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 590] [\x 590/]
NP 20: Kayavikkayasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü kayavikkayaü samàpajjeyya, nissaggiyaü pàcittiyaü.
Kosiyavaggo dutiyo
[BJT Vol I, Page 594] [\x 594/]
NP 21: Pattasikkhàpadaü:
Dasàhaparamaü atirekapatto dhàretabbo. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 600] [\x 600/]
NP 22: ænapa¤cabandhanasikkhàpadaü:
Yo pana bhikkhu ånapa¤cabandhanena pattena a¤¤aü navaü pattaü cetàpeyya, nissaggiyaü pàcittiyaü.
Tena bhikkhunà so patto bhikkhuparisàya nissajitabbo. Yo ca tassà
bhikkhuparisàya pattapariyanto, so tassa bhikkhuno padàtabbo: ßAyaü te
bhikkhu patto, yàva bhedanàya dhàretabboû ti. Ayaü tattha sàmãci.
[BJT Vol I, Page 610] [\x 610/]
NP 23: Bhesajjasikkhàpadaü:
Yàni kho pana tàni gilànànaü
bhikkhånaü pañisàyanãyàni bhesajjàni, seyyathãdaü: sappi, navanãtaü,
telaü, madhu, phàõitaü; tàni pañiggahetvà sattàhaparamaü sannidhikàrakaü
paribhu¤jitabbàni. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 614] [\x 614/]
NP 24: Vassikasàñikasikkhàpadaü:
ßMàso seso gimhànanû-ti: bhikkhunà
vassikasàñikacãvaraü pariyesitabbam. ßAddhamàso seso gimhànanû-ti: katvà
nivàsetabbaü. ßOrena ce màso seso gimhànanû-ti: vassikasàñikacãvaraü
pariyeseyya. ßOrenaddhamàso seso gimhànanû-ti: katvà nivàseyya,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 618] [\x 618/]
NP 25: Cãvara-acchindanasikkhàpadaü:
Yo pana bhikkhu bhikkhussa sàmaü cãvaraü datvà kupito 16 anattamano acchindeyya và acchindàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 620] [\x 620/]
NP 26: Suttavi¤¤attisikkhàpadaü:
Yo pana bhikkhu sàmaü suttaü vi¤¤àpetvà tantavàyehi cãvaraü vàyàpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 624] [\x 624/]
NP 27: Mahàpesakàrasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtako
gahapati và gahapatànã và tantavàyehi cãvaraü vàyàpeyya. Tatra ce so
bhikkhu pubbe appavàrito tantavàye upasaïkamitvà cãvare vikappaü
àpajjeyya: ßIdaü kho àvuso cãvaraü maü uddissa viyyati àyata¤-ca
karotha, vitthata¤-ca, appita¤-ca, suvãta¤-ca, suppavàyita¤-ca,
suvilekhita¤-ca, suvitacchita¤-ca karotha; appeva nàma mayam-pi
àyasmantànaü ki¤cimattaü anupadajjeyyàmàû-ti. Eva¤-ca so bhikkhu vatvà
ki¤cimattaü anupadajjeyya antamaso piõóapàtamattam-pi, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 630] [\x 630/]
NP 28: Accekacãvarasikkhàpadaü:
Dasàhànàgataü kattikatemàsikapuõõamaü,
bhikkhuno paneva accekacãvaraü uppajjeyya, accekaü ma¤¤amànena
bhikkhunà pañiggahetabbaü. Pañiggahetvà yàva cãvarakàlasamayaü
nikkhipitabbaü. Tato ce uttariü nikkhipeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 634] [\x 634/]
NP 29: Sàsaïkhasikkhàpadaü:
Upavassaü kho pana kattikapuõõamaü
yàni kho pana tàni àra¤¤akàni senàsanàni sàsaïkasammatàni
sappañibhayàni, tathà råpesu bhikkhu senàsanesu viharanto àkaïkhamàno
tiõõaü cãvarànaü a¤¤ataraü cãvaraü antaraghare nikkhipeyya. Siyà ca
tassa bhikkhuno kocid-eva paccayo tena cãvarena vippavàsàya,
chàrattaparamaü tena bhikkhunà tena cãvarena vippavasitabbaü. Tato ce
uttariü vippavaseyya, a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 638] [\x 638/]
NP 30: Pariõatasikkhàpadaü:
Yo pana bhikkhu jànaü saïghikaü làbhaü pariõataü attano pariõàmeyya, nissaggiyaü pàcittiyaü.
Pattavaggo tatiyo
[BJT Vol I, Page 640] [\x 640/]
Uddiññhà kho àyasmanto tiüsa nissaggiyà pàcittiyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Nissaggiyapàcittiyà niññhità
Next Section
Bhikkhupàtimokkhapàëi Home Page Word Index
End Notes
1
Editor’s note: It seems every tradition has its own way of introducing
the recital of the Pàtimokkha. Here only two of the simpler ways are
included. Either the âràdhanà & Okàsakammaü is recited; or the
Pubbakiccaü (but not both).
2 The bracketed headings for the various sections are supplied from the ChS edition of the Bhikkhupàtimokkhapàëi.
3 BJT note: Suõàtu me bhante saïgho, ajja uposatho paõõaraso - PTS
4 The following 5 lines are not in BJT.
5 BJT note: This reading is not seen in some books.
6 The Pàràjika rules in BJT are listed simply as Pañhama-, Dutiya-, Tatiya-, & Catutthapàràjikaü;
without further identification. Most of the other rules have mnenomic
titles usually connected with the wording of the rule, or the occasion
for it (but see the notes to the Pàñidesanãya & Sekhiya rules
below). The titles in brackets in this section are taken from the ChS
edition of the text.
7 Editor’s note: BJT, Bhikkhuhi here, elsewhere bhikkhåhi.
8 Editor’s note: BJT, Kaccãttha here, elsewhere kaccittha.
9 Editor’s note: BJT, Tuõhi here, elsewhere tuõhã.
10 Editor’s note: this is the end title in BJT, the heading simply reads Pañhamasaïghàdisesà, but all the rest of these training rules are given distinctive titles.
11 BJT note: Pañinissajjeyya - ChS.
12 BJT note: Uttari - ChS
13 BJT note: Cãvaracetàpanaü - Thai.
14 Editor’s note: BJT, patiggaõh- here, but pañigaõh- in NP5 above.
15 Editor’s note: BJT, Nissaggãyaü, printer’s error.
16 Editor’s note: BJT, Kåpito - printer’s error.
05/18/13
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924 LESSON 19-05-2013 SUNDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
1a: âràdhanà 1
(Spoken by the senior monk)
MISUSE OF EVM _ PART - 9
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Social-Media-Consulting-Small-Business-Idea.htm
Social Media Consulting Small Business Idea
The Pros and Cons of Starting a Social Media Consulting Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
__________________________________________________________________________________________
New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media. •
5 Regulation and Legislation Relevant to Source Availability
5.1 State-level Disclosed Source Regulation and Legislation
To increase the level of access that they have to voting system source code for evaluation purposes, election officials and state legislatures have started to require that voting system source be disclosed in some form.33
In California, the Secretary of State has taken a series of steps to increase the transparency and robustness of voting systems used in the State. The Secretary of State keeps a copy of the source code and binary executables for voting systems and retains the right to perform a full independent source code review.34The Secretary exercised this right in Spring of 2006.35
In the California legislature, there has been one resolution passed and a bill introduced that concerns disclosed and open source software in voting systems. A legislative resolution, ACR 242, was passed in August of 2004 that tasked the California Secretary of State with producing a report on open source code in voting systems.36Recently, California Assemblymember Goldberg has introduced AB 2097.37This bill would forbid the Secretary of State from approving any voting system for use in California unless “all details of its operating system and specifications are publicly disclosed.'’ It further prevents voting system vendors from exercising any rights against any voter who evaluates the voting system. The Election Technology Council of the Information Technology Association of America, has come out against the bill, as introduced, for a variety of reasons from competitive concerns to intellectual property issues.38
In August of 2005, the North Carolina legislature passed SB223/H238 into law which stipulated that all source code used in voting systems certified in North Carolina would have to undergo a variety of evaluations. The provision stated that “all source code'’ would be made available for review, even that of third party vendors such as the operating system.39It is unclear whether or not this statute will be enforced.40
Wisconsin recently passed Assembly Bill 627 which, in its original form, required municipalities to provide to any person “the coding for the software that the municipality uses to operate the system and to tally the votes cast.'’41The bill was subsequently amended to stipulate the escrow of voting system software “necessary to enable review and verification of the accuracy of the automatic tabulating equipment'’.42
The intent of legislators and election officials involved in these efforts is to make information about the operation of voting systems publicly available because they think the public has a right to see it, or they see disclosure of source code as a necessary precursor to adequate testing to meet their election responsibilities; or both.
Bhikkhupàtimokkhapàëi
1a: âràdhanà 1
(Spoken by the senior monk)
Pubbakaraõapubbakiccàni samàpetvà imissa nisinnassa bhikkhusaïghassa anumatiyà Pàtimokkhaü uddesituü ajjhesanaü karomi.
1b: Okàsakammaü
(Spoken by the recitor)
Okàsa me bhante thero dethu Vinayakathaü kathetuü.
2: Pubbakiccaü
(Spoken by the recitor)
Sammajjanã padãpo ca ~ udakaü àsanena ca
uposathassa etàni ~ pubbakaraõan-ti vuccati.
Chandapàrisuddhi-utukkhànaü bhikkhugaõanà ca ovàdo
uposathassa etàni pubbakiccan-ti vuccati.
Uposatho yàvatikà ca bhikkhå
kammapattà sabhàgàpattiyo
na vijjanti vajjanãyà ca puggalà
tasmiü na honti pattakallan-ti vuccati.
Pubbakaraõapubbakiccàni samàpetvà desitàppikassa samaggassa bhikkhusaïghassa anumatiyà pàtimokkhaü uddisitum-àràdhanaü karoma.
[BJT Vol 3, Page 250] [\x 250/]
(Nidànuddeso) 2
Suõàtu me bhante saïgha, yadi saïghassa3
pattakallaü, saïgho uposathaü kareyya pàtimokkhaü uddiseyya. Kiü
saïghassa pubbakiccaü? Pàrisuddhiü àyasmanto àrocetha Pàtimokkhaü
uddisissàmi. Taü sabbeva santà sàdhukaü suõoma manasikaroma.
Yassa siyà àpatti, so àvãkareyya. Asantiyà àpattiyà, tuõhã
bhavitabbaü. Tuõhã bhàvena kho panàyasmante parisuddhà-ti vedissàmi.
Yathà kho pana paccekapuññhassa veyyàkaraõaü hoti, evam-evaü evaråpàya
parisàya yàvatatiyaü anusàvitaü hoti. Yo pana bhikkhu yàvatatiyaü
anusàviyamàne saramàno santiü àpattiü nàvãkareyya, sampajànamusàvàdassa
hoti. Sampajànamusàvàdo kho panàyasmanto antaràyiko dhammo vutto
Bhagavatà. Tasmà saramànena bhikkhunà àpannena visuddhàpekkhena santã
àpatti àvãkàtabbà. âvãkatà hissa phàsu hoti.
Nidànaü niññhitaü
(Pàràjikuddeso)
[BJT Vol I, Page 028] [\x 028/]
Tatrime cattàro pàràjikà dhammà uddesaü àgacchanti. 5
[BJT Vol I, Page 056] [\x 056/]
Pàr 1: (Methunadhammasikkhàpadaü 6):
Yo pana bhikkhu bhikkhånaü
sikkhàsàjãvasamàpanno sikkhaü apaccakkhàya dubbalyaü anàvãkatvà methunaü
dhammaü pañiseveyya, antamaso tiracchànagatàya pi - pàràjiko hoti,
asaüvàso.
[BJT Vol I, Page 104] [\x 104/]
Pàr 2: (Adinnàdànasikkhàpadaü):
Yo pana bhikkhu gàmà và ara¤¤à và
adinnaü theyyasankhàtaü àdiyeyya. Yathàråpe adinnàdàne ràjàno coraü
gahetvà haneyyuü và bandheyyuü và pabbàjeyyuü và: ßCorosi, bàlosi,
måëhosi, thenosã-ti!û. Tathàråpaü bhikkhu adinnaü àdiyamàno - ayam-pi
pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 160] [\x 160/]
Pàr 3: (Manussaviggahasikkhàpadaü):
Yo pana bhikkhu sa¤cicca
manussaviggahaü jãvità voropeyya, satthahàrakaü vàssa pariyeseyya,
maraõavaõõaü và saüvaõõeyya, maraõàya và samàdapeyya: ßAmbho purisa kiü
tuyhiminà pàpakena dujjãvitena? Matante jãvità seyyo ti!û Iti cittamano
cittasaïkappo anekapariyàyena maraõavaõõaü và saüvaõõeyya, maraõàya và
samàdapeyya - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 200] [\x 200/]
Pàr 4: (Uttarimanussadhammasikkhàpadaü):
Yo pana bhikkhu anabhijànaü
uttarimanussadhammaü attåpanàyikaü alam-ariya¤àõadassanaü samudàcareyya:
ßIti jànàmi, iti passàmã-ti!û Tato aparena samayena samanuggàhiyamàno
và asamanuggàhiyamàno và àpanno visuddhàpekkho evaü vadeyya:
ßAjànam-evàhaü àvuso avacaü: jànàmi; apassaü: passàmi; tucchaü musà
vilapin-tiû, a¤¤atra adhimànà - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 254] [\x 254/]
Uddiññhà kho àyasmanto cattàro pàràjikà dhammà. Yesaü bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà na labhati bhikkhåhi 7 saddhiü saüvàsaü. Yathà pure, tathà pacchà, pàràjiko hoti, asaüvàso.
Tatthàyasmante pucchàmi: kaccittha 8 parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, 9 evam-etaü dhàrayàmi.
Pàràjikaü niññhitaü
(Saïghàdisesuddeso)
[BJT Vol I, Page 256] [\x 256/]
Ime kho panàyasmanto terasa saïghàdisesà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 260] [\x 260/]
Sd 1: Sukkavisaññhisikkhàpadaü: 10
Sa¤cetanikà sukkavisaññhi, a¤¤atra supinantà, saïghàdiseso.
[BJT Vol I, Page 294] [\x 294/]
Sd 2: Kàyasaüsaggasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmena saddhiü kàyasaüsaggaü samàpajjeyya, hatthagàhaü và
veõigàhaü và a¤¤atarassa và a¤¤atarassa và aïgassa paràmasanaü,
saïghàdiseso.
[BJT Vol I, Page 320] [\x 320/]
Sd 3: Duññhullavàcàsikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmaü duññhullàhi vàcàhi obhàseyya. Yathà taü yuvà yuvatiü
methunåpasaühitàhi, saïghàdiseso.
[BJT Vol I, Page 332] [\x 332/]
Sd 4: Antakàmapàricariyasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmassa santike attakàmapàricariyàya vaõõaü bhàseyya:
ßEtad-aggaü bhagini pàricariyànaü yà màdisaü sãlavantaü kalyàõadhammaü
brahmacàriü etena dhammena paricareyyàû-ti, methunåpasaühitena,
saïghàdiseso.
[BJT Vol I, Page 344] [\x 344/]
Sd 5: Sa¤carittasikkhàpadaü:
Yo pana bhikkhu sa¤carittaü
samàpajjeyya, itthiyà và purisamatiü, purisassa và itthimatiü, jàyattane
và jàrattane và, antamaso taïkhaõikàya pi, saïghàdiseso.
[BJT Vol I, Page 382] [\x 382/]
Sd 6: Kuñikàrasikkhàpadaü:
Sa¤¤àcikàya pana bhikkhunà kuñiü
kàrayamànena assàmikaü attuddesaü pamàõikà kàretabbà. Tatridaü pamàõaü:
dãghaso dvàdasa vidatthiyo Sugatavidatthiyà tiriyaü sattantarà. Bhikkhå
abhinetabbà vatthudesanàya, tehi bhikkhåhi vatthuü desetabbaü anàrambhaü
saparikkamanaü. Sàrambhe ce bhikkhu vatthusmiü aparikkamane sa¤¤àcikàya
kuñiü kàreyya, bhikkhå và anabhineyya vatthudesanàya, pamàõaü và
atikkàmeyya, saïghàdiseso.
[BJT Vol I, Page 406] [\x 406/]
Sd 7: Vihàrakàrasikkhàpadaü:
Mahallakaü pana bhikkhunà vihàraü
kàrayamànena sassàmikaü attuddesaü bhikkhå abhinetabbà vatthudesanàya.
Tehi bhikkhåhi vatthuü desetabbaü anàrambhaü saparikkamanaü. Sàrambhe ce
bhikkhu vatthusmiü aparikkamane mahallakaü vihàraü kàreyya, bhikkhå và
anabhineyya vatthudesanàya, saïghàdiseso.
[BJT Vol I, Page 424] [\x 424/]
Sd 8: Pañhamaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto amålakena pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü
imamhà brahmacariyà càveyyan-ti.û. Tato aparena samayena
samanuggàhiyamàno và asamanuggàhiyamàno và, amålaka¤-ceva taü
adhikaraõaü hoti, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 436] [\x 436/]
Sd 9: Dutiyaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto a¤¤abhàgiyassa adhikaraõassa ki¤ci desaü lesamattaü upàdàya
pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü imamhà brahmacariyà
càveyyan-ti.û Tato aparena samayena samanuggàhiyamàno và
asamanuggàhiyamàno và, a¤¤abhàgiya¤-ceva taü adhikaraõaü hoti, koci deso
lesamatto upàdinno, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 452] [\x 452/]
Sd 10: Pañhamasaïghabhedasikkhàpadaü:
Yo pana
bhikkhu samaggassa saïghassa bhedàya parakkameyya bhedanasaüvattanikaü
và adhikaraõaü samàdàya paggayha tiññheyya. So bhikkhu bhikkhåhi
evam-assa vacanãyo: ßMà àyasmà samaggassa saïghassa bhedàya parakkami
bhedanasaüvattanikaü và adhikaraõaü samàdàya paggayha aññhàsi.
Sametàyasmà saïghena, samaggo hi saïgho sammodamàno avivadamàno ekuddeso
phàsu viharatãû-ti. Eva¤-ca so bhikkhu bhikkhåhi vuccamàno tatheva
paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü samanubhàsitabbo tassa
pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno taü pañinissajeyya, 11 iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 456] [\x 456/]
Sd 11: Dutiyasaïghabhedasikkhàpadaü:
Tasseva kho pana bhikkhussa bhikkhå
honti anuvattakà vaggavàdakà, eko và dve và tayo và, te evaü vadeyyuü:
ßMà àyasmanto etaü bhikkhuü ki¤ci avacuttha, dhammavàdã ceso bhikkhu,
vinayavàdã ceso bhikkhu, amhàka¤-ceso bhikkhu; chanda¤-ca, ruci¤-ca
àdàya voharati, jànàti no bhàsati, amhàkam-petaü khamatãû-ti. Te bhikkhå
bhikkhåhi evam-assu vacanãyà: ßMà àyasmanto evaü avacuttha. Na ceso
bhikkhu dhammavàdã, na ceso bhikkhu vinayavàdã. Mà àyasmantànam-pi
saïghabhedo ruccittha. Sametàyasmantànaü saïghena, samaggo hi saïgho
sammodamàno avivadamàno ekuddeso phàsu viharatãû-ti. Eva¤-ca te bhikkhå
bhikkhåhi vuccamànà tatheva paggaõheyyuü, te bhikkhå bhikkhåhi
yàvatatiyaü samanubhàsitabbà tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamànà taü pañinissajeyyuü, iccetaü kusalaü. No ce
pañinissajeyyuü, saïghàdiseso.
[BJT Vol I, Page 462] [\x 462/]
Sd 12: Dubbacasikkhàpadaü:
Bhikkhu paneva dubbacajàtiko hoti.
Uddesapariyàpannesu sikkhàpadesu bhikkhåhi sahadhammikaü vuccamàno
attànaü avacanãyaü karoti: ßMà maü àyasmanto ki¤ci avacuttha, kalyàõaü
và pàpakaü và. Aham-pàyasmante na ki¤ci vakkhàmi, kalyàõaü và pàpakaü
và. Viramathàyasmanto mama vacanàyàû-ti. So bhikkhu bhikkhåhi evam-assa
vacanãyo: ßMà àyasmà attànaü avacanãyaü akàsi. Vacanãyam-evàyasmà
attànaü karotu. âyasmà pi bhikkhå vadetu sahadhammena, bhikkhå pi
àyasmantaü vakkhanti sahadhammena. Evaü saüvaddhà hi tassa Bhagavato
parisà, yadidaü a¤¤am-a¤¤avacanena a¤¤am-a¤¤avuññhàpanenàû-ti. Eva¤-ca
so bhikkhu bhikkhåhi vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi
yàvatatiyaü samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamàno taü pañinissajeyya iccetaü kusalaü. No ce
pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 476] [\x 476/]
Sd 13: Kuladåsakasikkhàpadaü:
Bhikkhu paneva a¤¤ataraü gàmaü và
nigamaü và upanissàya viharati kuladåsako pàpasamàcàro. Tassa kho pàpakà
samàcàrà dissanti ceva suyyanti ca. Kulàni ca tena duññhàni dissanti
ceva suyyanti ca. So bhikkhu bhikkhåhi evam-assa vacanãyo: ßâyasmà kho
kuladåsako pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva
suyyanti ca. Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca.
Pakkamatàyasmà imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu
bhikkhåhi vuccamàno te bhikkhå evaü vadeyya: ßChandagàmino ca bhikkhå,
dosagàmino ca bhikkhå, mohagàmino ca bhikkhå, bhayagàmino ca bhikkhå.
Tàdisikàya àpattiyà ekaccaü pabbàjenti, ekaccaü na pabbàjentãû-ti. So
bhikkhu bhikkhåhi evam-assa vacanãyo: ßMà àyasmà evaü avaca, na ca
bhikkhå chandagàmino, na ca bhikkhå dosagàmino, na ca bhikkhå
mohagàmino, na ca bhikkhå bhayagàmino. âyasmà kho kuladåsako
pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva suyyanti ca.
Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca. Pakkamatàyasmà
imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu bhikkhåhi
vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü
samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno
taü pañinissajeyya iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 482] [\x 482/]
Uddiññhà kho àyasmanto terasa
saïghàdisesà dhammà, nava pañhamàpattikà cattàro yàvatatiyakà. Yesaü
bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà, yàvatihaü jànaü
pañicchàdeti, tàvatihaü tena bhikkhunà akàmà parivatthabbaü.
Parivutthaparivàsena bhikkhunà uttarichàrattaü bhikkhumànattàya
pañipajjitabbaü. Ciõõamànatto bhikkhu: yattha siyà vãsatigaõo
bhikkhusaïgho, tattha so bhikkhu abbhetabbo. Ekena pi ce åno vãsatigaõo
bhikkhusaïgho taü bhikkhuü abbheyya, so ca bhikkhu anabbhito, te ca
bhikkhå gàrayhà. Ayaü tattha sàmãci.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Saïghàdiseso niññhito
(Aniyatuddeso)
[BJT Vol I, Page 484] [\x 484/]
Ime kho panàyasmanto dve aniyatà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 486] [\x 486/]
Aniy 1: Pañhama-aniyatasikkhàpadaü:
Yo pana bhikkhu màtugàmena saddhiü eko
ekàya raho pañicchanne àsane alaïkammaniye nisajjaü kappeyya. Tam-enaü
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.
[BJT Vol I, Page 492] [\x 492/]
Aniy 2: Dutiya-aniyatasikkhàpadaü:
Na heva kho pana pañicchannaü àsanaü
hoti nàlaïkammaniyaü. Ala¤-ca kho hoti màtugàmaü duññhullàhi vàcàhi
obhàsituü. Yo pana bhikkhu tathàråpe àsane màtugàmena saddhiü eko ekàya
raho nisajjaü kappeyya. Tam-enaü 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 saddheyyavacasà upàsikà
vadeyya, tena so bhikkhu kàretabbo. Ayam-pi dhammo aniyato.
[BJT Vol I, Page 496] [\x 496/]
Uddiññhà kho àyasmanto dve aniyatà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Aniyato niññhito
(Nissaggiyapàcittiyà)
[BJT Vol I, Page 498] [\x 498/]
Ime kho panàyasmanto tiüsa nissaggiyà pàcittiyà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 500] [\x 500/]
NP 1: Pañhamakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, dasàhaparamaü atirekacãvaraü dhàretabbaü. Taü
atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 504] [\x 504/]
NP 2: Dutiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, ekarattam-pi ce bhikkhu ticãvarena vippavaseyya,
a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 512] [\x 512/]
NP 3: Tatiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, bhikkhuno paneva akàlacãvaraü uppajjeyya.
âkaïkhamànena bhikkhunà pañiggahetabbaü, pañiggahetvà khippam-eva
kàretabbaü. No cassa pàripåri, màsaparamaü tena bhikkhunà taü cãvaraü
nikkhipitabbaü ånassa pàripåriyà, satiyà paccàsàya. Tato ce uttariü
nikkhipeyya, satiyà pi paccàsàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 518] [\x 518/]
NP 4: Puràõacãvarasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpeyya và rajàpeyya và àkoñàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 524] [\x 524/]
NP 5: Cãvarapañiggahaõasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya, a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 530] [\x 530/]
NP 6: A¤¤àtakavi¤¤attisikkhàpadaü:
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.
[BJT Vol I, Page 534] [\x 534/]
NP 7: Tatuttarisikkhàpadaü:
Ta¤-ce
a¤¤àtako gahapati và gahapatànã và bahåhi cãvarehi abhihaññhuü
pavàreyya, santaruttaraparamaü tena bhikkhunà tato cãvaraü sàditabbaü.
Tato ce uttariü 12 sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 536] [\x 536/]
NP 8: Pañhama-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtakassa gahapatissa và gahapatàniyà và cãvaracetàpannaü 13
upakkhañaü hoti: ßIminà cãvaracetàpannena cãvaraü cetàpetvà itthannàmaü
bhikkhuü cãvarena acchàdessàmãû-ti. Tatra ce so bhikkhu pubbe
appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu vata maü
àyasmà iminà cãvaracetàpannena evaråpaü và evaråpaü và cãvaraü cetàpetvà
acchàdehãû-ti. Kalyàõakamyataü upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 542] [\x 542/]
NP 9: Dutiya-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa ubhinnaü
a¤¤àtakànaü gahapatãnaü và gahapatànãnaü và paccekacãvaracetàpannà
upakkhañà honti: ßImehi mayaü paccekacãvaracetàpannehi paccekacãvaràni
cetàpetvà itthannàmaü bhikkhuü cãvarehi acchàdessàmàû-ti. Tatra ce so
bhikkhu pubbe appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu
vata maü àyasmanto imehi paccekacãvaracetàpannehi evaråpaü và evaråpaü
và cãvaraü cetàpetvà acchàdetha ubho va santà ekenàû-ti. Kalyàõakamyataü
upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 548] [\x 548/]
NP 10: Ràjasikkhàpadaü:
Bhikkhuü
paneva uddissa ràjà và ràjabhoggo và bràhmaõo và gahapatiko và dåtena
cãvaracetàpannaü pahiõeyya: ßIminà cãvaracetàpanena cãvaraü cetàpetvà
itthannàmaü bhikkhuü cãvarena acchàdehãû-ti. So ce dåto taü bhikkhuü
upasaïkamitvà evaü vadeyya: ßIdaü kho bhante àyasmantaü uddissa
cãvaracetàpannaü àbhataü, pañiggaõhàtu 14
àyasmà cãvaracetàpannanû-ti. Tena bhikkhunà so dåto evam-assa vacanãyo:
ßNa kho mayaü àvuso cãvaracetàpannaü pañiggaõhàma cãvara¤-ca kho mayaü
pañiggaõhàma kàlena kappiyanû-ti. So ce dåto taü bhikkhuü evaü vadeyya:
ßAtthi panàyasmato koci veyyàvacakaroû ti. ßCãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro niddisitabbo àràmiko và upàsako và: ßEso kho
àvuso bhikkhånaü veyyàvaccakaroû ti. So ce dåto taü veyyàvaccakaraü
sa¤¤àpetvà taü bhikkhuü upasaïkamitvà evaü vadeyya: ßYaü kho bhante
àyasmà veyyàvaccakaraü niddisi, sa¤¤atto so mayà. Upasaïkamatu àyasmà
kàlena, cãvarena taü acchàdessatãû-ti. Cãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro upasaïkamitvà dvattikkhattuü codetabbo
sàretabbo: ßAttho me àvuso cãvarenàû-ti. Dvattikkhattuü codayamàno
sàrayamàno taü cãvaraü abhinipphàdeyya, iccetaü kusalaü. No ce
abhinipphàdeyya, catukkhattuü pa¤cakkhattuü chakkhattuü paramaü
tuõhãbhåtena uddissa ñhàtabbaü. Catukkhattuü pa¤cakkhattuü chakkhattuü
paramaü tuõhãbhåto uddissa 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: ßYaü kho tumhe àyasmanto bhikkhuü
uddissa cãvaracetàpannaü pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü
anubhoti, yu¤jantàyasmanto sakaü, mà vo sakaü vinassàû-ti. Ayaü tattha
sàmãci.
Cãvaravaggo pañhamo
[BJT Vol I, Page 554] [\x 554/]
NP 11: Kosiyasikkhàpadaü:
Yo pana bhikkhu Kosiyamissakaü santhataü kàràpeyya, nissaggiyaü 15 pàcittiyaü.
[BJT Vol I, Page 556] [\x 556/]
NP 12: Suddhakàëakasikkhàpadaü:
Yo pana bhikkhu suddhakàëakànaü eëakalomànaü santhataü kàràpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 560] [\x 560/]
NP 13: Dvebhàgasikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 564] [\x 564/]
NP 14: Chabbassisikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 570] [\x 570/]
NP 15: Nisãdanasanthatasikkhàpadaü:
Nisãdanasanthataü pana bhikkhunà
kàrayamànena puràõasanthatassa sàmantà Sugatavidatthã àdàtabbà
dubbaõõakaraõàya, ànàda ce bhikkhu puràõasanthatassa sàmantà
Sugatavidatthiü navaü nisãdanasanthataü kàràpeyya, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 572] [\x 572/]
NP 16: Eëakalomasikkhàpadaü:
Bhikkhuno paneva
addhànamaggappañipannassa eëakalomàni uppajjeyyuü. âkaïkhamànena
bhikkhunà pañiggahetabbàni. Pañiggahetvà tiyojanaparamaü sahatthà
haritabbàni, asante hàrake. Tato ce uttariü hareyya asante pi hàrake,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 576] [\x 576/]
NP 17: Eëakalomadhovàpanasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà eëakalomàni dhovàpeyya và rajàpeyya và vijañàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 580] [\x 580/]
NP 18: Råpiyasikkhàpadaü:
Yo pana bhikkhu jàtaråparajataü uggaõheyya và uggaõhàpeyya và upanikkhittaü và sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 584] [\x 584/]
NP 19: Råpiyasaüvohàrasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü råpiyasaüvohàraü samàpajjeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 590] [\x 590/]
NP 20: Kayavikkayasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü kayavikkayaü samàpajjeyya, nissaggiyaü pàcittiyaü.
Kosiyavaggo dutiyo
[BJT Vol I, Page 594] [\x 594/]
NP 21: Pattasikkhàpadaü:
Dasàhaparamaü atirekapatto dhàretabbo. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 600] [\x 600/]
NP 22: ænapa¤cabandhanasikkhàpadaü:
Yo pana bhikkhu ånapa¤cabandhanena pattena a¤¤aü navaü pattaü cetàpeyya, nissaggiyaü pàcittiyaü.
Tena bhikkhunà so patto bhikkhuparisàya nissajitabbo. Yo ca tassà
bhikkhuparisàya pattapariyanto, so tassa bhikkhuno padàtabbo: ßAyaü te
bhikkhu patto, yàva bhedanàya dhàretabboû ti. Ayaü tattha sàmãci.
[BJT Vol I, Page 610] [\x 610/]
NP 23: Bhesajjasikkhàpadaü:
Yàni kho pana tàni gilànànaü
bhikkhånaü pañisàyanãyàni bhesajjàni, seyyathãdaü: sappi, navanãtaü,
telaü, madhu, phàõitaü; tàni pañiggahetvà sattàhaparamaü sannidhikàrakaü
paribhu¤jitabbàni. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 614] [\x 614/]
NP 24: Vassikasàñikasikkhàpadaü:
ßMàso seso gimhànanû-ti: bhikkhunà
vassikasàñikacãvaraü pariyesitabbam. ßAddhamàso seso gimhànanû-ti: katvà
nivàsetabbaü. ßOrena ce màso seso gimhànanû-ti: vassikasàñikacãvaraü
pariyeseyya. ßOrenaddhamàso seso gimhànanû-ti: katvà nivàseyya,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 618] [\x 618/]
NP 25: Cãvara-acchindanasikkhàpadaü:
Yo pana bhikkhu bhikkhussa sàmaü cãvaraü datvà kupito 16 anattamano acchindeyya và acchindàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 620] [\x 620/]
NP 26: Suttavi¤¤attisikkhàpadaü:
Yo pana bhikkhu sàmaü suttaü vi¤¤àpetvà tantavàyehi cãvaraü vàyàpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 624] [\x 624/]
NP 27: Mahàpesakàrasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtako
gahapati và gahapatànã và tantavàyehi cãvaraü vàyàpeyya. Tatra ce so
bhikkhu pubbe appavàrito tantavàye upasaïkamitvà cãvare vikappaü
àpajjeyya: ßIdaü kho àvuso cãvaraü maü uddissa viyyati àyata¤-ca
karotha, vitthata¤-ca, appita¤-ca, suvãta¤-ca, suppavàyita¤-ca,
suvilekhita¤-ca, suvitacchita¤-ca karotha; appeva nàma mayam-pi
àyasmantànaü ki¤cimattaü anupadajjeyyàmàû-ti. Eva¤-ca so bhikkhu vatvà
ki¤cimattaü anupadajjeyya antamaso piõóapàtamattam-pi, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 630] [\x 630/]
NP 28: Accekacãvarasikkhàpadaü:
Dasàhànàgataü kattikatemàsikapuõõamaü,
bhikkhuno paneva accekacãvaraü uppajjeyya, accekaü ma¤¤amànena
bhikkhunà pañiggahetabbaü. Pañiggahetvà yàva cãvarakàlasamayaü
nikkhipitabbaü. Tato ce uttariü nikkhipeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 634] [\x 634/]
NP 29: Sàsaïkhasikkhàpadaü:
Upavassaü kho pana kattikapuõõamaü
yàni kho pana tàni àra¤¤akàni senàsanàni sàsaïkasammatàni
sappañibhayàni, tathà råpesu bhikkhu senàsanesu viharanto àkaïkhamàno
tiõõaü cãvarànaü a¤¤ataraü cãvaraü antaraghare nikkhipeyya. Siyà ca
tassa bhikkhuno kocid-eva paccayo tena cãvarena vippavàsàya,
chàrattaparamaü tena bhikkhunà tena cãvarena vippavasitabbaü. Tato ce
uttariü vippavaseyya, a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 638] [\x 638/]
NP 30: Pariõatasikkhàpadaü:
Yo pana bhikkhu jànaü saïghikaü làbhaü pariõataü attano pariõàmeyya, nissaggiyaü pàcittiyaü.
Pattavaggo tatiyo
[BJT Vol I, Page 640] [\x 640/]
Uddiññhà kho àyasmanto tiüsa nissaggiyà pàcittiyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Nissaggiyapàcittiyà niññhità
Next Section
Bhikkhupàtimokkhapàëi Home Page Word Index
End Notes
1
Editor’s note: It seems every tradition has its own way of introducing
the recital of the Pàtimokkha. Here only two of the simpler ways are
included. Either the âràdhanà & Okàsakammaü is recited; or the
Pubbakiccaü (but not both).
2 The bracketed headings for the various sections are supplied from the ChS edition of the Bhikkhupàtimokkhapàëi.
3 BJT note: Suõàtu me bhante saïgho, ajja uposatho paõõaraso - PTS
4 The following 5 lines are not in BJT.
5 BJT note: This reading is not seen in some books.
6 The Pàràjika rules in BJT are listed simply as Pañhama-, Dutiya-, Tatiya-, & Catutthapàràjikaü;
without further identification. Most of the other rules have mnenomic
titles usually connected with the wording of the rule, or the occasion
for it (but see the notes to the Pàñidesanãya & Sekhiya rules
below). The titles in brackets in this section are taken from the ChS
edition of the text.
7 Editor’s note: BJT, Bhikkhuhi here, elsewhere bhikkhåhi.
8 Editor’s note: BJT, Kaccãttha here, elsewhere kaccittha.
9 Editor’s note: BJT, Tuõhi here, elsewhere tuõhã.
10 Editor’s note: this is the end title in BJT, the heading simply reads Pañhamasaïghàdisesà, but all the rest of these training rules are given distinctive titles.
11 BJT note: Pañinissajjeyya - ChS.
12 BJT note: Uttari - ChS
13 BJT note: Cãvaracetàpanaü - Thai.
14 Editor’s note: BJT, patiggaõh- here, but pañigaõh- in NP5 above.
15 Editor’s note: BJT, Nissaggãyaü, printer’s error.
16 Editor’s note: BJT, Kåpito - printer’s error.
Social media is quickly becoming a vital part of online marketing
activities for small businesses. The problem is that the services and
techniques change frequently, and many small business owners simply
don’t have the time or the experience to keep up with it all.
If you are a social media specialist and love helping others create
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social media consulting business.
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- The growing popularity of social media websites will create more opportunities for this innovative skill.
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- You can offer support across all of the most popular social media sites or focus on one and provide expert niche services.
- You can create ongoing opportunities by helping clients manage the day-to-day operations of their social media accounts.
The Cons
Potential challenges of starting a social media consulting business include:
- Some companies might not understand the potential and power of
social media, so you may have to include education in your sales pitch.
- It can take a great deal of time to gain the knowledge and experience needed to be successful.
- In this evolving field, you will have to be aware of the new technologies being created on a daily basis.
- You must be willing to learn the business of the company you will represent.
- A strong background in computers and marketing is usually required.
Recommended Resources
More Business Opportunities
Business Startup Resources
05/16/13
Filed under:
General
Posted by:
site admin @ 7:17 pm
923 LESSON 18-05-2013 SATURDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
Bhikkhupàtimokkhapàëi
1a: âràdhanà 1
(Spoken by the senior monk)
MISUSE OF EVM _ PART - 6
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Seo-Consultant-Small-Business-Idea.htm
SEO Consultant Small Business Idea
The Pros and Cons of Starting an SEO Consulting Business
Search engine optimization (SEO) is the process of improving the
visibility of a website or a web page in search engines. There are many
different factors that lead to good SEO, and it is among the fastest
changing areas of the Internet.
If you love to continuously learn, analyze and test SEO techniques, a business as an SEO consultant could be a great business idea for you.
The Pros
Some of the benefits of starting an SEO consulting business include:
- SEO consulting can be a very lucrative business.
- You can work from home, or anywhere with an Internet connection.
- There is a lot of variety in the work.
- You don’t need any special education or training.
- You have the potential to change your clients’ businesses.
- Everything you need to know can be researched and found online.
- You can offer general SEO services, or specialize in paid search consulting, SEO copywriting, or another targeted service.
- You have an extremely broad target market, and can niche down to offer specialty services to a particular group.
The Cons
Some of the potential challenges of starting an SEO consulting business include:
- Success in this industry requires constant, thorough research.
- You may have to deal with a negative perception by people who don’t understand what you do.
- You have to have an open mind, be flexible and willing to change your processes and perspectives quickly.
- You need excellent copywriting skills.
- You need to be analytical and detail-oriented.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
18-05-2013
• MISUSE OF EVM _ PART - 8
•
•
New voter verifiable paper
trail (VVPT) machines to replace the EVMs, following doubts that it
could be tampered.Voting Machines are “Calculators which can be
manipulated by computer softwares”. New Machines are ordered by EC,
where a paper slip will come out with EVM voting which will be then
deposited in a box. What is the use? Paper Slip will show that voter has
casted vote for “Party A”, but calculator software will add vote to
“Party B”! The Computers are programmable. No use for such fake paper
slips. In Superior Courts it has been demonstrated how these computers
can be manipulated and how it can be pre-programmed to make sure victory
to one candidate during election. The EVM machines have killed
Democracy and have all the potentials to do so. The ruling castes are
manipulating EVMs to make sure victory to them depriving the depressed
classes to enable them to acquire the MASTER KEY that can unlock all
doors of progress to the entire people.
Please enable http://sarvajan.ambedkar.org to enable it to awaken the masses on the killers of democracy right from the Open Source code details of EVMs.
with kind regards
Jagatheesan Chandrasekharan
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media. •
4 Enclosing Transparency Has Had Negative Effects
This increasing enclosure of transparency has negative effects on a number of levels. First, the voting public cannot see with their eyes or generally comprehend what is happening during the voting process. They have to trust that the voting system works without flaws and that the election official has implemented the voting system correctly.
In a similar vein, election administrators cannot observe what is happening in the depths of their election machinery. Even in cases where the official has access to the technical details of the system, they do not necessarily have the appropriate expertise and resources required to review the system. To provide the level of scrutiny required for their trust, election officials have historically relied on the federal voting system standards and the associated ITA certification process, coupled with any additional State-level evaluation.
However, the federal process also suffers from lack of transparency. The process by which a voting system is state and federally approved to be fit for use in a local jurisdiction is widely believed to be inadequate and dysfunctional and is highly opaque. Existing Federal voting system guidelines are weak and out-of-date.23Federally certified voting systems have lost votes when used on election day24and critical parts of voting systems have made it through federal certification without being examined.25The federal certification process relies on Independent Testing Authority (ITA) laboratories to test voting systems for compliance with the federal voting system standards and guidelines.26The ITAs are paid by the vendors and all communications and subsequent output from the ITA testing is considered confidential and protected under non-disclosure agreements (NDA) by the vendors.27Vendors have claimed that the disclosure of information by the ITAs would implicate their intellectual property rights and compromise the security of their systems.28In part, the vendors object to sharing information from the ITA review process based on their desire to maintain “security through obscurity,'’ a principle from computer science that has long been discredited.29Source code review by independent, dedicated evaluation teams improves system security; however, the circumstances of the evaluation and relationship between the parties involved should be carefully considered to maximize the utility of evaluation and minimize any undue influence.30
Over the past year, there have been a number of cases where the ITA laboratories failed to catch violations of the federal standards.31In the face of these failures at the federal level, State and local election officials have had to increase the scrutiny of their systems. Election officials are reluctant to rely on the vendor or ITA to effectively evaluate these systems. They have started to commission their own investigations of particular voting systems using their own independent experts.32These officials want to conduct evaluations that are either out of scope or performed poorly in the ITA process. In many cases, especially with additional security testing, access to the source code for voting systems is essential to perform effective evaluation.
Bhikkhupàtimokkhapàëi
1a: âràdhanà 1
(Spoken by the senior monk)
Pubbakaraõapubbakiccàni samàpetvà imissa nisinnassa bhikkhusaïghassa anumatiyà Pàtimokkhaü uddesituü ajjhesanaü karomi.
1b: Okàsakammaü
(Spoken by the recitor)
Okàsa me bhante thero dethu Vinayakathaü kathetuü.
2: Pubbakiccaü
(Spoken by the recitor)
Sammajjanã padãpo ca ~ udakaü àsanena ca
uposathassa etàni ~ pubbakaraõan-ti vuccati.
Chandapàrisuddhi-utukkhànaü bhikkhugaõanà ca ovàdo
uposathassa etàni pubbakiccan-ti vuccati.
Uposatho yàvatikà ca bhikkhå
kammapattà sabhàgàpattiyo
na vijjanti vajjanãyà ca puggalà
tasmiü na honti pattakallan-ti vuccati.
Pubbakaraõapubbakiccàni samàpetvà desitàppikassa samaggassa bhikkhusaïghassa anumatiyà pàtimokkhaü uddisitum-àràdhanaü karoma.
[BJT Vol 3, Page 250] [\x 250/]
(Nidànuddeso) 2
Suõàtu me bhante saïgha, yadi saïghassa3
pattakallaü, saïgho uposathaü kareyya pàtimokkhaü uddiseyya. Kiü
saïghassa pubbakiccaü? Pàrisuddhiü àyasmanto àrocetha Pàtimokkhaü
uddisissàmi. Taü sabbeva santà sàdhukaü suõoma manasikaroma.
Yassa siyà àpatti, so àvãkareyya. Asantiyà àpattiyà, tuõhã
bhavitabbaü. Tuõhã bhàvena kho panàyasmante parisuddhà-ti vedissàmi.
Yathà kho pana paccekapuññhassa veyyàkaraõaü hoti, evam-evaü evaråpàya
parisàya yàvatatiyaü anusàvitaü hoti. Yo pana bhikkhu yàvatatiyaü
anusàviyamàne saramàno santiü àpattiü nàvãkareyya, sampajànamusàvàdassa
hoti. Sampajànamusàvàdo kho panàyasmanto antaràyiko dhammo vutto
Bhagavatà. Tasmà saramànena bhikkhunà àpannena visuddhàpekkhena santã
àpatti àvãkàtabbà. âvãkatà hissa phàsu hoti.
Nidànaü niññhitaü
(Pàràjikuddeso)
[BJT Vol I, Page 028] [\x 028/]
Tatrime cattàro pàràjikà dhammà uddesaü àgacchanti. 5
[BJT Vol I, Page 056] [\x 056/]
Pàr 1: (Methunadhammasikkhàpadaü 6):
Yo pana bhikkhu bhikkhånaü
sikkhàsàjãvasamàpanno sikkhaü apaccakkhàya dubbalyaü anàvãkatvà methunaü
dhammaü pañiseveyya, antamaso tiracchànagatàya pi - pàràjiko hoti,
asaüvàso.
[BJT Vol I, Page 104] [\x 104/]
Pàr 2: (Adinnàdànasikkhàpadaü):
Yo pana bhikkhu gàmà và ara¤¤à và
adinnaü theyyasankhàtaü àdiyeyya. Yathàråpe adinnàdàne ràjàno coraü
gahetvà haneyyuü và bandheyyuü và pabbàjeyyuü và: ßCorosi, bàlosi,
måëhosi, thenosã-ti!û. Tathàråpaü bhikkhu adinnaü àdiyamàno - ayam-pi
pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 160] [\x 160/]
Pàr 3: (Manussaviggahasikkhàpadaü):
Yo pana bhikkhu sa¤cicca
manussaviggahaü jãvità voropeyya, satthahàrakaü vàssa pariyeseyya,
maraõavaõõaü và saüvaõõeyya, maraõàya và samàdapeyya: ßAmbho purisa kiü
tuyhiminà pàpakena dujjãvitena? Matante jãvità seyyo ti!û Iti cittamano
cittasaïkappo anekapariyàyena maraõavaõõaü và saüvaõõeyya, maraõàya và
samàdapeyya - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 200] [\x 200/]
Pàr 4: (Uttarimanussadhammasikkhàpadaü):
Yo pana bhikkhu anabhijànaü
uttarimanussadhammaü attåpanàyikaü alam-ariya¤àõadassanaü samudàcareyya:
ßIti jànàmi, iti passàmã-ti!û Tato aparena samayena samanuggàhiyamàno
và asamanuggàhiyamàno và àpanno visuddhàpekkho evaü vadeyya:
ßAjànam-evàhaü àvuso avacaü: jànàmi; apassaü: passàmi; tucchaü musà
vilapin-tiû, a¤¤atra adhimànà - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 254] [\x 254/]
Uddiññhà kho àyasmanto cattàro pàràjikà dhammà. Yesaü bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà na labhati bhikkhåhi 7 saddhiü saüvàsaü. Yathà pure, tathà pacchà, pàràjiko hoti, asaüvàso.
Tatthàyasmante pucchàmi: kaccittha 8 parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, 9 evam-etaü dhàrayàmi.
Pàràjikaü niññhitaü
(Saïghàdisesuddeso)
[BJT Vol I, Page 256] [\x 256/]
Ime kho panàyasmanto terasa saïghàdisesà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 260] [\x 260/]
Sd 1: Sukkavisaññhisikkhàpadaü: 10
Sa¤cetanikà sukkavisaññhi, a¤¤atra supinantà, saïghàdiseso.
[BJT Vol I, Page 294] [\x 294/]
Sd 2: Kàyasaüsaggasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmena saddhiü kàyasaüsaggaü samàpajjeyya, hatthagàhaü và
veõigàhaü và a¤¤atarassa và a¤¤atarassa và aïgassa paràmasanaü,
saïghàdiseso.
[BJT Vol I, Page 320] [\x 320/]
Sd 3: Duññhullavàcàsikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmaü duññhullàhi vàcàhi obhàseyya. Yathà taü yuvà yuvatiü
methunåpasaühitàhi, saïghàdiseso.
[BJT Vol I, Page 332] [\x 332/]
Sd 4: Antakàmapàricariyasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmassa santike attakàmapàricariyàya vaõõaü bhàseyya:
ßEtad-aggaü bhagini pàricariyànaü yà màdisaü sãlavantaü kalyàõadhammaü
brahmacàriü etena dhammena paricareyyàû-ti, methunåpasaühitena,
saïghàdiseso.
[BJT Vol I, Page 344] [\x 344/]
Sd 5: Sa¤carittasikkhàpadaü:
Yo pana bhikkhu sa¤carittaü
samàpajjeyya, itthiyà và purisamatiü, purisassa và itthimatiü, jàyattane
và jàrattane và, antamaso taïkhaõikàya pi, saïghàdiseso.
[BJT Vol I, Page 382] [\x 382/]
Sd 6: Kuñikàrasikkhàpadaü:
Sa¤¤àcikàya pana bhikkhunà kuñiü
kàrayamànena assàmikaü attuddesaü pamàõikà kàretabbà. Tatridaü pamàõaü:
dãghaso dvàdasa vidatthiyo Sugatavidatthiyà tiriyaü sattantarà. Bhikkhå
abhinetabbà vatthudesanàya, tehi bhikkhåhi vatthuü desetabbaü anàrambhaü
saparikkamanaü. Sàrambhe ce bhikkhu vatthusmiü aparikkamane sa¤¤àcikàya
kuñiü kàreyya, bhikkhå và anabhineyya vatthudesanàya, pamàõaü và
atikkàmeyya, saïghàdiseso.
[BJT Vol I, Page 406] [\x 406/]
Sd 7: Vihàrakàrasikkhàpadaü:
Mahallakaü pana bhikkhunà vihàraü
kàrayamànena sassàmikaü attuddesaü bhikkhå abhinetabbà vatthudesanàya.
Tehi bhikkhåhi vatthuü desetabbaü anàrambhaü saparikkamanaü. Sàrambhe ce
bhikkhu vatthusmiü aparikkamane mahallakaü vihàraü kàreyya, bhikkhå và
anabhineyya vatthudesanàya, saïghàdiseso.
[BJT Vol I, Page 424] [\x 424/]
Sd 8: Pañhamaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto amålakena pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü
imamhà brahmacariyà càveyyan-ti.û. Tato aparena samayena
samanuggàhiyamàno và asamanuggàhiyamàno và, amålaka¤-ceva taü
adhikaraõaü hoti, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 436] [\x 436/]
Sd 9: Dutiyaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto a¤¤abhàgiyassa adhikaraõassa ki¤ci desaü lesamattaü upàdàya
pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü imamhà brahmacariyà
càveyyan-ti.û Tato aparena samayena samanuggàhiyamàno và
asamanuggàhiyamàno và, a¤¤abhàgiya¤-ceva taü adhikaraõaü hoti, koci deso
lesamatto upàdinno, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 452] [\x 452/]
Sd 10: Pañhamasaïghabhedasikkhàpadaü:
Yo pana
bhikkhu samaggassa saïghassa bhedàya parakkameyya bhedanasaüvattanikaü
và adhikaraõaü samàdàya paggayha tiññheyya. So bhikkhu bhikkhåhi
evam-assa vacanãyo: ßMà àyasmà samaggassa saïghassa bhedàya parakkami
bhedanasaüvattanikaü và adhikaraõaü samàdàya paggayha aññhàsi.
Sametàyasmà saïghena, samaggo hi saïgho sammodamàno avivadamàno ekuddeso
phàsu viharatãû-ti. Eva¤-ca so bhikkhu bhikkhåhi vuccamàno tatheva
paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü samanubhàsitabbo tassa
pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno taü pañinissajeyya, 11 iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 456] [\x 456/]
Sd 11: Dutiyasaïghabhedasikkhàpadaü:
Tasseva kho pana bhikkhussa bhikkhå
honti anuvattakà vaggavàdakà, eko và dve và tayo và, te evaü vadeyyuü:
ßMà àyasmanto etaü bhikkhuü ki¤ci avacuttha, dhammavàdã ceso bhikkhu,
vinayavàdã ceso bhikkhu, amhàka¤-ceso bhikkhu; chanda¤-ca, ruci¤-ca
àdàya voharati, jànàti no bhàsati, amhàkam-petaü khamatãû-ti. Te bhikkhå
bhikkhåhi evam-assu vacanãyà: ßMà àyasmanto evaü avacuttha. Na ceso
bhikkhu dhammavàdã, na ceso bhikkhu vinayavàdã. Mà àyasmantànam-pi
saïghabhedo ruccittha. Sametàyasmantànaü saïghena, samaggo hi saïgho
sammodamàno avivadamàno ekuddeso phàsu viharatãû-ti. Eva¤-ca te bhikkhå
bhikkhåhi vuccamànà tatheva paggaõheyyuü, te bhikkhå bhikkhåhi
yàvatatiyaü samanubhàsitabbà tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamànà taü pañinissajeyyuü, iccetaü kusalaü. No ce
pañinissajeyyuü, saïghàdiseso.
[BJT Vol I, Page 462] [\x 462/]
Sd 12: Dubbacasikkhàpadaü:
Bhikkhu paneva dubbacajàtiko hoti.
Uddesapariyàpannesu sikkhàpadesu bhikkhåhi sahadhammikaü vuccamàno
attànaü avacanãyaü karoti: ßMà maü àyasmanto ki¤ci avacuttha, kalyàõaü
và pàpakaü và. Aham-pàyasmante na ki¤ci vakkhàmi, kalyàõaü và pàpakaü
và. Viramathàyasmanto mama vacanàyàû-ti. So bhikkhu bhikkhåhi evam-assa
vacanãyo: ßMà àyasmà attànaü avacanãyaü akàsi. Vacanãyam-evàyasmà
attànaü karotu. âyasmà pi bhikkhå vadetu sahadhammena, bhikkhå pi
àyasmantaü vakkhanti sahadhammena. Evaü saüvaddhà hi tassa Bhagavato
parisà, yadidaü a¤¤am-a¤¤avacanena a¤¤am-a¤¤avuññhàpanenàû-ti. Eva¤-ca
so bhikkhu bhikkhåhi vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi
yàvatatiyaü samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamàno taü pañinissajeyya iccetaü kusalaü. No ce
pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 476] [\x 476/]
Sd 13: Kuladåsakasikkhàpadaü:
Bhikkhu paneva a¤¤ataraü gàmaü và
nigamaü và upanissàya viharati kuladåsako pàpasamàcàro. Tassa kho pàpakà
samàcàrà dissanti ceva suyyanti ca. Kulàni ca tena duññhàni dissanti
ceva suyyanti ca. So bhikkhu bhikkhåhi evam-assa vacanãyo: ßâyasmà kho
kuladåsako pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva
suyyanti ca. Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca.
Pakkamatàyasmà imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu
bhikkhåhi vuccamàno te bhikkhå evaü vadeyya: ßChandagàmino ca bhikkhå,
dosagàmino ca bhikkhå, mohagàmino ca bhikkhå, bhayagàmino ca bhikkhå.
Tàdisikàya àpattiyà ekaccaü pabbàjenti, ekaccaü na pabbàjentãû-ti. So
bhikkhu bhikkhåhi evam-assa vacanãyo: ßMà àyasmà evaü avaca, na ca
bhikkhå chandagàmino, na ca bhikkhå dosagàmino, na ca bhikkhå
mohagàmino, na ca bhikkhå bhayagàmino. âyasmà kho kuladåsako
pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva suyyanti ca.
Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca. Pakkamatàyasmà
imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu bhikkhåhi
vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü
samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno
taü pañinissajeyya iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 482] [\x 482/]
Uddiññhà kho àyasmanto terasa
saïghàdisesà dhammà, nava pañhamàpattikà cattàro yàvatatiyakà. Yesaü
bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà, yàvatihaü jànaü
pañicchàdeti, tàvatihaü tena bhikkhunà akàmà parivatthabbaü.
Parivutthaparivàsena bhikkhunà uttarichàrattaü bhikkhumànattàya
pañipajjitabbaü. Ciõõamànatto bhikkhu: yattha siyà vãsatigaõo
bhikkhusaïgho, tattha so bhikkhu abbhetabbo. Ekena pi ce åno vãsatigaõo
bhikkhusaïgho taü bhikkhuü abbheyya, so ca bhikkhu anabbhito, te ca
bhikkhå gàrayhà. Ayaü tattha sàmãci.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Saïghàdiseso niññhito
(Aniyatuddeso)
[BJT Vol I, Page 484] [\x 484/]
Ime kho panàyasmanto dve aniyatà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 486] [\x 486/]
Aniy 1: Pañhama-aniyatasikkhàpadaü:
Yo pana bhikkhu màtugàmena saddhiü eko
ekàya raho pañicchanne àsane alaïkammaniye nisajjaü kappeyya. Tam-enaü
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.
[BJT Vol I, Page 492] [\x 492/]
Aniy 2: Dutiya-aniyatasikkhàpadaü:
Na heva kho pana pañicchannaü àsanaü
hoti nàlaïkammaniyaü. Ala¤-ca kho hoti màtugàmaü duññhullàhi vàcàhi
obhàsituü. Yo pana bhikkhu tathàråpe àsane màtugàmena saddhiü eko ekàya
raho nisajjaü kappeyya. Tam-enaü 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 saddheyyavacasà upàsikà
vadeyya, tena so bhikkhu kàretabbo. Ayam-pi dhammo aniyato.
[BJT Vol I, Page 496] [\x 496/]
Uddiññhà kho àyasmanto dve aniyatà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Aniyato niññhito
(Nissaggiyapàcittiyà)
[BJT Vol I, Page 498] [\x 498/]
Ime kho panàyasmanto tiüsa nissaggiyà pàcittiyà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 500] [\x 500/]
NP 1: Pañhamakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, dasàhaparamaü atirekacãvaraü dhàretabbaü. Taü
atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 504] [\x 504/]
NP 2: Dutiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, ekarattam-pi ce bhikkhu ticãvarena vippavaseyya,
a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 512] [\x 512/]
NP 3: Tatiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, bhikkhuno paneva akàlacãvaraü uppajjeyya.
âkaïkhamànena bhikkhunà pañiggahetabbaü, pañiggahetvà khippam-eva
kàretabbaü. No cassa pàripåri, màsaparamaü tena bhikkhunà taü cãvaraü
nikkhipitabbaü ånassa pàripåriyà, satiyà paccàsàya. Tato ce uttariü
nikkhipeyya, satiyà pi paccàsàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 518] [\x 518/]
NP 4: Puràõacãvarasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpeyya và rajàpeyya và àkoñàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 524] [\x 524/]
NP 5: Cãvarapañiggahaõasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya, a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 530] [\x 530/]
NP 6: A¤¤àtakavi¤¤attisikkhàpadaü:
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.
[BJT Vol I, Page 534] [\x 534/]
NP 7: Tatuttarisikkhàpadaü:
Ta¤-ce
a¤¤àtako gahapati và gahapatànã và bahåhi cãvarehi abhihaññhuü
pavàreyya, santaruttaraparamaü tena bhikkhunà tato cãvaraü sàditabbaü.
Tato ce uttariü 12 sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 536] [\x 536/]
NP 8: Pañhama-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtakassa gahapatissa và gahapatàniyà và cãvaracetàpannaü 13
upakkhañaü hoti: ßIminà cãvaracetàpannena cãvaraü cetàpetvà itthannàmaü
bhikkhuü cãvarena acchàdessàmãû-ti. Tatra ce so bhikkhu pubbe
appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu vata maü
àyasmà iminà cãvaracetàpannena evaråpaü và evaråpaü và cãvaraü cetàpetvà
acchàdehãû-ti. Kalyàõakamyataü upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 542] [\x 542/]
NP 9: Dutiya-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa ubhinnaü
a¤¤àtakànaü gahapatãnaü và gahapatànãnaü và paccekacãvaracetàpannà
upakkhañà honti: ßImehi mayaü paccekacãvaracetàpannehi paccekacãvaràni
cetàpetvà itthannàmaü bhikkhuü cãvarehi acchàdessàmàû-ti. Tatra ce so
bhikkhu pubbe appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu
vata maü àyasmanto imehi paccekacãvaracetàpannehi evaråpaü và evaråpaü
và cãvaraü cetàpetvà acchàdetha ubho va santà ekenàû-ti. Kalyàõakamyataü
upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 548] [\x 548/]
NP 10: Ràjasikkhàpadaü:
Bhikkhuü
paneva uddissa ràjà và ràjabhoggo và bràhmaõo và gahapatiko và dåtena
cãvaracetàpannaü pahiõeyya: ßIminà cãvaracetàpanena cãvaraü cetàpetvà
itthannàmaü bhikkhuü cãvarena acchàdehãû-ti. So ce dåto taü bhikkhuü
upasaïkamitvà evaü vadeyya: ßIdaü kho bhante àyasmantaü uddissa
cãvaracetàpannaü àbhataü, pañiggaõhàtu 14
àyasmà cãvaracetàpannanû-ti. Tena bhikkhunà so dåto evam-assa vacanãyo:
ßNa kho mayaü àvuso cãvaracetàpannaü pañiggaõhàma cãvara¤-ca kho mayaü
pañiggaõhàma kàlena kappiyanû-ti. So ce dåto taü bhikkhuü evaü vadeyya:
ßAtthi panàyasmato koci veyyàvacakaroû ti. ßCãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro niddisitabbo àràmiko và upàsako và: ßEso kho
àvuso bhikkhånaü veyyàvaccakaroû ti. So ce dåto taü veyyàvaccakaraü
sa¤¤àpetvà taü bhikkhuü upasaïkamitvà evaü vadeyya: ßYaü kho bhante
àyasmà veyyàvaccakaraü niddisi, sa¤¤atto so mayà. Upasaïkamatu àyasmà
kàlena, cãvarena taü acchàdessatãû-ti. Cãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro upasaïkamitvà dvattikkhattuü codetabbo
sàretabbo: ßAttho me àvuso cãvarenàû-ti. Dvattikkhattuü codayamàno
sàrayamàno taü cãvaraü abhinipphàdeyya, iccetaü kusalaü. No ce
abhinipphàdeyya, catukkhattuü pa¤cakkhattuü chakkhattuü paramaü
tuõhãbhåtena uddissa ñhàtabbaü. Catukkhattuü pa¤cakkhattuü chakkhattuü
paramaü tuõhãbhåto uddissa 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: ßYaü kho tumhe àyasmanto bhikkhuü
uddissa cãvaracetàpannaü pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü
anubhoti, yu¤jantàyasmanto sakaü, mà vo sakaü vinassàû-ti. Ayaü tattha
sàmãci.
Cãvaravaggo pañhamo
[BJT Vol I, Page 554] [\x 554/]
NP 11: Kosiyasikkhàpadaü:
Yo pana bhikkhu Kosiyamissakaü santhataü kàràpeyya, nissaggiyaü 15 pàcittiyaü.
[BJT Vol I, Page 556] [\x 556/]
NP 12: Suddhakàëakasikkhàpadaü:
Yo pana bhikkhu suddhakàëakànaü eëakalomànaü santhataü kàràpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 560] [\x 560/]
NP 13: Dvebhàgasikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 564] [\x 564/]
NP 14: Chabbassisikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 570] [\x 570/]
NP 15: Nisãdanasanthatasikkhàpadaü:
Nisãdanasanthataü pana bhikkhunà
kàrayamànena puràõasanthatassa sàmantà Sugatavidatthã àdàtabbà
dubbaõõakaraõàya, ànàda ce bhikkhu puràõasanthatassa sàmantà
Sugatavidatthiü navaü nisãdanasanthataü kàràpeyya, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 572] [\x 572/]
NP 16: Eëakalomasikkhàpadaü:
Bhikkhuno paneva
addhànamaggappañipannassa eëakalomàni uppajjeyyuü. âkaïkhamànena
bhikkhunà pañiggahetabbàni. Pañiggahetvà tiyojanaparamaü sahatthà
haritabbàni, asante hàrake. Tato ce uttariü hareyya asante pi hàrake,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 576] [\x 576/]
NP 17: Eëakalomadhovàpanasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà eëakalomàni dhovàpeyya và rajàpeyya và vijañàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 580] [\x 580/]
NP 18: Råpiyasikkhàpadaü:
Yo pana bhikkhu jàtaråparajataü uggaõheyya và uggaõhàpeyya và upanikkhittaü và sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 584] [\x 584/]
NP 19: Råpiyasaüvohàrasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü råpiyasaüvohàraü samàpajjeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 590] [\x 590/]
NP 20: Kayavikkayasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü kayavikkayaü samàpajjeyya, nissaggiyaü pàcittiyaü.
Kosiyavaggo dutiyo
[BJT Vol I, Page 594] [\x 594/]
NP 21: Pattasikkhàpadaü:
Dasàhaparamaü atirekapatto dhàretabbo. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 600] [\x 600/]
NP 22: ænapa¤cabandhanasikkhàpadaü:
Yo pana bhikkhu ånapa¤cabandhanena pattena a¤¤aü navaü pattaü cetàpeyya, nissaggiyaü pàcittiyaü.
Tena bhikkhunà so patto bhikkhuparisàya nissajitabbo. Yo ca tassà
bhikkhuparisàya pattapariyanto, so tassa bhikkhuno padàtabbo: ßAyaü te
bhikkhu patto, yàva bhedanàya dhàretabboû ti. Ayaü tattha sàmãci.
[BJT Vol I, Page 610] [\x 610/]
NP 23: Bhesajjasikkhàpadaü:
Yàni kho pana tàni gilànànaü
bhikkhånaü pañisàyanãyàni bhesajjàni, seyyathãdaü: sappi, navanãtaü,
telaü, madhu, phàõitaü; tàni pañiggahetvà sattàhaparamaü sannidhikàrakaü
paribhu¤jitabbàni. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 614] [\x 614/]
NP 24: Vassikasàñikasikkhàpadaü:
ßMàso seso gimhànanû-ti: bhikkhunà
vassikasàñikacãvaraü pariyesitabbam. ßAddhamàso seso gimhànanû-ti: katvà
nivàsetabbaü. ßOrena ce màso seso gimhànanû-ti: vassikasàñikacãvaraü
pariyeseyya. ßOrenaddhamàso seso gimhànanû-ti: katvà nivàseyya,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 618] [\x 618/]
NP 25: Cãvara-acchindanasikkhàpadaü:
Yo pana bhikkhu bhikkhussa sàmaü cãvaraü datvà kupito 16 anattamano acchindeyya và acchindàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 620] [\x 620/]
NP 26: Suttavi¤¤attisikkhàpadaü:
Yo pana bhikkhu sàmaü suttaü vi¤¤àpetvà tantavàyehi cãvaraü vàyàpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 624] [\x 624/]
NP 27: Mahàpesakàrasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtako
gahapati và gahapatànã và tantavàyehi cãvaraü vàyàpeyya. Tatra ce so
bhikkhu pubbe appavàrito tantavàye upasaïkamitvà cãvare vikappaü
àpajjeyya: ßIdaü kho àvuso cãvaraü maü uddissa viyyati àyata¤-ca
karotha, vitthata¤-ca, appita¤-ca, suvãta¤-ca, suppavàyita¤-ca,
suvilekhita¤-ca, suvitacchita¤-ca karotha; appeva nàma mayam-pi
àyasmantànaü ki¤cimattaü anupadajjeyyàmàû-ti. Eva¤-ca so bhikkhu vatvà
ki¤cimattaü anupadajjeyya antamaso piõóapàtamattam-pi, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 630] [\x 630/]
NP 28: Accekacãvarasikkhàpadaü:
Dasàhànàgataü kattikatemàsikapuõõamaü,
bhikkhuno paneva accekacãvaraü uppajjeyya, accekaü ma¤¤amànena
bhikkhunà pañiggahetabbaü. Pañiggahetvà yàva cãvarakàlasamayaü
nikkhipitabbaü. Tato ce uttariü nikkhipeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 634] [\x 634/]
NP 29: Sàsaïkhasikkhàpadaü:
Upavassaü kho pana kattikapuõõamaü
yàni kho pana tàni àra¤¤akàni senàsanàni sàsaïkasammatàni
sappañibhayàni, tathà råpesu bhikkhu senàsanesu viharanto àkaïkhamàno
tiõõaü cãvarànaü a¤¤ataraü cãvaraü antaraghare nikkhipeyya. Siyà ca
tassa bhikkhuno kocid-eva paccayo tena cãvarena vippavàsàya,
chàrattaparamaü tena bhikkhunà tena cãvarena vippavasitabbaü. Tato ce
uttariü vippavaseyya, a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 638] [\x 638/]
NP 30: Pariõatasikkhàpadaü:
Yo pana bhikkhu jànaü saïghikaü làbhaü pariõataü attano pariõàmeyya, nissaggiyaü pàcittiyaü.
Pattavaggo tatiyo
[BJT Vol I, Page 640] [\x 640/]
Uddiññhà kho àyasmanto tiüsa nissaggiyà pàcittiyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Nissaggiyapàcittiyà niññhità
Next Section
Bhikkhupàtimokkhapàëi Home Page Word Index
End Notes
1
Editor’s note: It seems every tradition has its own way of introducing
the recital of the Pàtimokkha. Here only two of the simpler ways are
included. Either the âràdhanà & Okàsakammaü is recited; or the
Pubbakiccaü (but not both).
2 The bracketed headings for the various sections are supplied from the ChS edition of the Bhikkhupàtimokkhapàëi.
3 BJT note: Suõàtu me bhante saïgho, ajja uposatho paõõaraso - PTS
4 The following 5 lines are not in BJT.
5 BJT note: This reading is not seen in some books.
6 The Pàràjika rules in BJT are listed simply as Pañhama-, Dutiya-, Tatiya-, & Catutthapàràjikaü;
without further identification. Most of the other rules have mnenomic
titles usually connected with the wording of the rule, or the occasion
for it (but see the notes to the Pàñidesanãya & Sekhiya rules
below). The titles in brackets in this section are taken from the ChS
edition of the text.
7 Editor’s note: BJT, Bhikkhuhi here, elsewhere bhikkhåhi.
8 Editor’s note: BJT, Kaccãttha here, elsewhere kaccittha.
9 Editor’s note: BJT, Tuõhi here, elsewhere tuõhã.
10 Editor’s note: this is the end title in BJT, the heading simply reads Pañhamasaïghàdisesà, but all the rest of these training rules are given distinctive titles.
11 BJT note: Pañinissajjeyya - ChS.
12 BJT note: Uttari - ChS
13 BJT note: Cãvaracetàpanaü - Thai.
14 Editor’s note: BJT, patiggaõh- here, but pañigaõh- in NP5 above.
15 Editor’s note: BJT, Nissaggãyaü, printer’s error.
16 Editor’s note: BJT, Kåpito - printer’s error.
http://in-mg61.mail.yahoo.com/neo/launch?.rand=7bsiurgj4hi88#mail
By
Mark Prigg
PUBLISHED:
14:52 GMT, 3 May 2013
|
UPDATED:
16:57 GMT, 3 May 2013
A solar-powered plane that developers
hope to eventually pilot around the world has taken off from San
Francisco Bay on the first leg of an attempt to fly across the United
States with no fuel but the sun’s energy.
The
spindly looking plane, dubbed the Solar Impulse, departed shortly after
6 a.m. local time from Moffett Field, a joint civil-military airport
near the south end of San Francisco, heading first to Phoenix on a
slow-speed flight expected to take 19 hours.
Scroll down for video
The Solar Impulse plane, piloted by Bertrand
Piccard of Switzerland, takes off from Moffett Airfield in Mountain
View, California as it attempts to fly across the United States
We’re off! The radical plane leaves the ground
on a multi-city trip across the United States It will stop for seven to
10 days at major airports in each city
The Solar Impulse is heading first to Phoenix on a slow-speed flight expected to take 19 hours
HOW IT WORKS
The aircraft runs on about the same
power as a motor scooter, propelled by energy collected from 12,000
solar cells built into the wings that simultaneously recharge batteries
with a storage capacity equivalent to a Tesla electric car.
This means the Solar Impulse can fly after dark on solar energy
generated during daylight hours, and will become the first solar-powered
aircraft capable of operating day and night without fuel to attempt a
U.S. coast-to-coast flight.
After additional stops in Dallas, St.
Louis and Washington, D.C., with pauses at each destination to wait for
favorable weather, the flight team hopes to conclude the plane’s
cross-country voyage in about two months at John F. Kennedy
International Airport in New York.
Swiss pilots and co-founders
of the project, Bertrand Piccard and Andre Borschberg, will take turns
flying the plane, built with a single-seat cockpit, with Piccard at the
controls for the first flight to Arizona. He is scheduled to land in
Phoenix at 1 a.m. local time on Saturday.
The
project began in 2003 with a 10-year budget of 90 million euros ($112
million) and has involved engineers from Swiss escalator maker Schindler
and research aid from Belgian chemicals group Solvay - backers who want
to test new materials and technologies while also gaining brand
recognition.
Project organizers say the journey is also intended to boost worldwide support for the adoption of clean-energy technologies.
With the wingspan of a jumbo jet and
weighing the same as a small car, the Solar Impulse is a test model for a
more advanced aircraft the team plans to build to circumnavigate the
globe in 2015.
The plane made its first intercontinental flight, from Spain to Morocco, last June.
The Solar Impulse pilot Bertrand Piccard, left, enters the cockpit before taking off
Pilots Bertrand Piccard, right, and Andre Borschberg, left shake hands before the Solar Impulse plane takes off
Pilot Bertrand Piccard gives a thumbs up before taking off in the Solar Impulse solar electric airplane at Moffett Field
உங்கள் வாகனத்துக்கு பெட்ரோல் நிரப்பப் போகிறீர்களா? படியுங்கள்!
உங்கள் வாகனத்துக்கு பெட்ரோல் நிரப்பும் முன் இந்தத் தகவல்களைப் படியுங்கள், சிந்தியுங்கள், செயல்படுங்கள்!
எல்லா
பெட்ரோல் பம்புகளும் தங்கள் சேமிப்புத் தொட்டிகளை நிலத்துக்கு அடியில்
பதித்து வைத்திருக்கின்றன. நிலத்தின் வெப்பநிலை குளிர்ச்சியாக இருக்கும்
போதே எரிபொருள் அடர்த்தியுடன் இருக்கும்.
வெப்பநிலை
அதிகரிக்கும்போது, பெட்ரோல் விரிவடையும். எனவே, மதியம், மாலையில் நீங்கள்
ஒரு லிட்டர் பெட்ரோல் வாங்கினால், அது மிகச்சரியாக ஒரு லிட்டர் இருக்காது.
எனவே, நிலத்தின் வெப்பநிலை குளிர்ச்சியாக இருக்கும் அதிகாலை நேரங்களில்
வாகனத்துக்கு பெட்ரோல் நிரப்புங்கள்.
பெட்ரோல்
வணிகத்தில் வெப்ப அளவும், அடர்த்தியும் மிக முக்கியமானவை. பெட்ரோல் ஒரு
டிகிரி அதிக வெப்பநிலையில் இருந்தால் அது மிகப் பெரிய மாற்றம். ஆனால்
பெட்ரோல் பங்கில் இதுபோன்ற கட்டுப்பாடுகள் பார்க்கப்படுவதில்லை.
அதேபோல
உங்கள் வாகனத்தின் பெட்ரோல் தொட்டியை எப்பொழுதும் முழுமையாக
நிரப்பாதீர்கள். அதனால் உங்களுக்கு நஷ்டமே ஏற்படும். பாதி மட்டுமே
நிரப்புங்கள். அதிக எரிபொருள் இருந்தால், அந்தத் தொட்டியில் காற்று
குறைவாகவே இருக்கும்.
நாம்
நினைப்பதைவிட வேகமாக பெட்ரோல் ஆவியாகக் கூடியது. பங்கின் பெட்ரோல்
சேமிப்புத் தொட்டிகளில் மிதக்கும் கூரைகள் இருக்கும். இதன் காரணமாக உள்ளே
பெட்ரோலுக்கும் காற்றுமண்டலத்துக்கும் இடையே இடைவெளி இருக்காது. எனவே,
ஆவியாதல் குறையும். வாகன பெட்ரோல் தொட்டியில் பாதி நிரப்பினால், பெட்ரோல்
ஆவியாவதை ஓரளவு குறைக்க முடியும்.
அதேபோல
நீங்கள் பெட்ரோல் நிரப்பப் போகும் போது தான், அந்த பங்கில் லாரியில்
இருந்து பெட்ரோல் இறக்கப்படுகிறது என்றால், அப்போது வாகனத்துக்கு பெட்ரோல்
நிரப்பாதீர்கள். கிடங்கின் அடியில் தேங்கியிருந்த கசடுகள் அப்போது கலங்கி
இருக்கும். இது எஞ்சினை பாதிக்கும்.
ரஜினிகாந்த் ஜோக்ஸ்
நியூட்டன் மீது விழுந்த ஆப்பிளை எறிந்ததே ரஜினி தான்.
ரஜினிகாந்த் இன்று சுடப்பட்டார்… நாளை குண்டுக்கு இறுதிச் சடங்கு
பாகிஸ்தானில் இருந்த தீவிரவாதியை ரஜினிகாந்த் ப்ளூடூத் மூலம் கொன்றார்.
காம்பஸை வைத்து ரஜினி நேர் கோடு வரைவார்.
ரஜினியின் நாடித்துடிப்பை ரிக்டர் அளவுகோலை வைத்து கணக்கிடுவார்கள்.
இந்திய ரூபாயின் அடையாளமான ஆர் ரஜினிகாந்த் பெயரின் முதல் எழுத்து
ரஜினி வீட்டில் மேடம் டுசாட்டின் மெழுகுச் சிலை உள்ளது.
ரஜினிகாந்த் இஸ் த சீக்ரட் ஆஃப் பூஸ்ட்’ஸ் எனர்ஜி
காம்ப்ளான் இஸ் எ ரஜினிகாந்த் பாய்.
100 மீ ஓட்டப்பந்தயத்தில் கலந்து கொண்டு ரஜினி முதலாவதாக வந்தார். ஆனால் ஒளி இரண்டாவதாக வந்ததைப் பார்த்து ஐன்ஸ்டீன் இறந்துவிட்டார்.
இன்டெல்லின் புதிய விளம்பரம்: “ரஜினிகாந்த் இன்சைட்”
அலெக்சாண்டர் கிரகாம் பெல் முதன்முதலாக தொலைபேசியை பயன்படுத்தியபோது அதற்கு ஏற்கனவே ரஜினி 2 மிஸ்ட் கால் கொடுத்ததை கண்டுபிடித்தார்.
மேக்னடிக் காம்பஸ் ஏன் எப்பொழுதும் வடக்கையே காட்டுகிறது? ஏனென்றால்
ரஜினி தெற்கில் வாழ்கிறார். அவரைப் பார்த்து கை காட்ட யாருக்கும் தைரியம்
இல்லை.
பூனேவில் இருந்து மும்பைக்கு அனுப்பப்பட்ட இமெயிலை லோனாவாலாவில் நிறுத்திவிட்டார் ரஜினிகாந்த்.
ரஜினி 5 மொழிகளில் விசில் அடிப்பார்.
மோனோலிசா ஓவியம் ஏன் சிரிக்கிறது என்பது ரஜினிக்கு மட்டும் தான் தெரியும்.
தனது காதலி செய்த தவறை ஒப்புக்கொள்ள வைக்க ரஜினியால் மட்டுமே முடியும்.
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922 LESSON 17-05-2013 FRIDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
Cullavagga
Parivara
Patimokkha
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English
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MISUSE OF EVM _ PART - 6
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Proofreading-Small-Business-Idea.htm
Proofreading Small Business Idea
The Pros and Cons of Starting a Proofreading Business
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1a: âràdhanà 1
(Spoken by the senior monk)
Pubbakaraõapubbakiccàni samàpetvà imissa nisinnassa bhikkhusaïghassa anumatiyà Pàtimokkhaü uddesituü ajjhesanaü karomi.
1b: Okàsakammaü
(Spoken by the recitor)
Okàsa me bhante thero dethu Vinayakathaü kathetuü.
2: Pubbakiccaü
(Spoken by the recitor)
Sammajjanã padãpo ca ~ udakaü àsanena ca
uposathassa etàni ~ pubbakaraõan-ti vuccati.
Chandapàrisuddhi-utukkhànaü bhikkhugaõanà ca ovàdo
uposathassa etàni pubbakiccan-ti vuccati.
Uposatho yàvatikà ca bhikkhå
kammapattà sabhàgàpattiyo
na vijjanti vajjanãyà ca puggalà
tasmiü na honti pattakallan-ti vuccati.
Pubbakaraõapubbakiccàni samàpetvà desitàppikassa samaggassa bhikkhusaïghassa anumatiyà pàtimokkhaü uddisitum-àràdhanaü karoma.
[BJT Vol 3, Page 250] [\x 250/]
(Nidànuddeso) 2
Suõàtu me bhante saïgha, yadi saïghassa3
pattakallaü, saïgho uposathaü kareyya pàtimokkhaü uddiseyya. Kiü
saïghassa pubbakiccaü? Pàrisuddhiü àyasmanto àrocetha Pàtimokkhaü
uddisissàmi. Taü sabbeva santà sàdhukaü suõoma manasikaroma.
Yassa siyà àpatti, so àvãkareyya. Asantiyà àpattiyà, tuõhã
bhavitabbaü. Tuõhã bhàvena kho panàyasmante parisuddhà-ti vedissàmi.
Yathà kho pana paccekapuññhassa veyyàkaraõaü hoti, evam-evaü evaråpàya
parisàya yàvatatiyaü anusàvitaü hoti. Yo pana bhikkhu yàvatatiyaü
anusàviyamàne saramàno santiü àpattiü nàvãkareyya, sampajànamusàvàdassa
hoti. Sampajànamusàvàdo kho panàyasmanto antaràyiko dhammo vutto
Bhagavatà. Tasmà saramànena bhikkhunà àpannena visuddhàpekkhena santã
àpatti àvãkàtabbà. âvãkatà hissa phàsu hoti.
Nidànaü niññhitaü
(Pàràjikuddeso)
[BJT Vol I, Page 028] [\x 028/]
Tatrime cattàro pàràjikà dhammà uddesaü àgacchanti. 5
[BJT Vol I, Page 056] [\x 056/]
Pàr 1: (Methunadhammasikkhàpadaü 6):
Yo pana bhikkhu bhikkhånaü
sikkhàsàjãvasamàpanno sikkhaü apaccakkhàya dubbalyaü anàvãkatvà methunaü
dhammaü pañiseveyya, antamaso tiracchànagatàya pi - pàràjiko hoti,
asaüvàso.
[BJT Vol I, Page 104] [\x 104/]
Pàr 2: (Adinnàdànasikkhàpadaü):
Yo pana bhikkhu gàmà và ara¤¤à và
adinnaü theyyasankhàtaü àdiyeyya. Yathàråpe adinnàdàne ràjàno coraü
gahetvà haneyyuü và bandheyyuü và pabbàjeyyuü và: ßCorosi, bàlosi,
måëhosi, thenosã-ti!û. Tathàråpaü bhikkhu adinnaü àdiyamàno - ayam-pi
pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 160] [\x 160/]
Pàr 3: (Manussaviggahasikkhàpadaü):
Yo pana bhikkhu sa¤cicca
manussaviggahaü jãvità voropeyya, satthahàrakaü vàssa pariyeseyya,
maraõavaõõaü và saüvaõõeyya, maraõàya và samàdapeyya: ßAmbho purisa kiü
tuyhiminà pàpakena dujjãvitena? Matante jãvità seyyo ti!û Iti cittamano
cittasaïkappo anekapariyàyena maraõavaõõaü và saüvaõõeyya, maraõàya và
samàdapeyya - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 200] [\x 200/]
Pàr 4: (Uttarimanussadhammasikkhàpadaü):
Yo pana bhikkhu anabhijànaü
uttarimanussadhammaü attåpanàyikaü alam-ariya¤àõadassanaü samudàcareyya:
ßIti jànàmi, iti passàmã-ti!û Tato aparena samayena samanuggàhiyamàno
và asamanuggàhiyamàno và àpanno visuddhàpekkho evaü vadeyya:
ßAjànam-evàhaü àvuso avacaü: jànàmi; apassaü: passàmi; tucchaü musà
vilapin-tiû, a¤¤atra adhimànà - ayam-pi pàràjiko hoti, asaüvàso.
[BJT Vol I, Page 254] [\x 254/]
Uddiññhà kho àyasmanto cattàro pàràjikà dhammà. Yesaü bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà na labhati bhikkhåhi 7 saddhiü saüvàsaü. Yathà pure, tathà pacchà, pàràjiko hoti, asaüvàso.
Tatthàyasmante pucchàmi: kaccittha 8 parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, 9 evam-etaü dhàrayàmi.
Pàràjikaü niññhitaü
(Saïghàdisesuddeso)
[BJT Vol I, Page 256] [\x 256/]
Ime kho panàyasmanto terasa saïghàdisesà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 260] [\x 260/]
Sd 1: Sukkavisaññhisikkhàpadaü: 10
Sa¤cetanikà sukkavisaññhi, a¤¤atra supinantà, saïghàdiseso.
[BJT Vol I, Page 294] [\x 294/]
Sd 2: Kàyasaüsaggasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmena saddhiü kàyasaüsaggaü samàpajjeyya, hatthagàhaü và
veõigàhaü và a¤¤atarassa và a¤¤atarassa và aïgassa paràmasanaü,
saïghàdiseso.
[BJT Vol I, Page 320] [\x 320/]
Sd 3: Duññhullavàcàsikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmaü duññhullàhi vàcàhi obhàseyya. Yathà taü yuvà yuvatiü
methunåpasaühitàhi, saïghàdiseso.
[BJT Vol I, Page 332] [\x 332/]
Sd 4: Antakàmapàricariyasikkhàpadaü:
Yo pana bhikkhu otiõõo vipariõatena
cittena màtugàmassa santike attakàmapàricariyàya vaõõaü bhàseyya:
ßEtad-aggaü bhagini pàricariyànaü yà màdisaü sãlavantaü kalyàõadhammaü
brahmacàriü etena dhammena paricareyyàû-ti, methunåpasaühitena,
saïghàdiseso.
[BJT Vol I, Page 344] [\x 344/]
Sd 5: Sa¤carittasikkhàpadaü:
Yo pana bhikkhu sa¤carittaü
samàpajjeyya, itthiyà và purisamatiü, purisassa và itthimatiü, jàyattane
và jàrattane và, antamaso taïkhaõikàya pi, saïghàdiseso.
[BJT Vol I, Page 382] [\x 382/]
Sd 6: Kuñikàrasikkhàpadaü:
Sa¤¤àcikàya pana bhikkhunà kuñiü
kàrayamànena assàmikaü attuddesaü pamàõikà kàretabbà. Tatridaü pamàõaü:
dãghaso dvàdasa vidatthiyo Sugatavidatthiyà tiriyaü sattantarà. Bhikkhå
abhinetabbà vatthudesanàya, tehi bhikkhåhi vatthuü desetabbaü anàrambhaü
saparikkamanaü. Sàrambhe ce bhikkhu vatthusmiü aparikkamane sa¤¤àcikàya
kuñiü kàreyya, bhikkhå và anabhineyya vatthudesanàya, pamàõaü và
atikkàmeyya, saïghàdiseso.
[BJT Vol I, Page 406] [\x 406/]
Sd 7: Vihàrakàrasikkhàpadaü:
Mahallakaü pana bhikkhunà vihàraü
kàrayamànena sassàmikaü attuddesaü bhikkhå abhinetabbà vatthudesanàya.
Tehi bhikkhåhi vatthuü desetabbaü anàrambhaü saparikkamanaü. Sàrambhe ce
bhikkhu vatthusmiü aparikkamane mahallakaü vihàraü kàreyya, bhikkhå và
anabhineyya vatthudesanàya, saïghàdiseso.
[BJT Vol I, Page 424] [\x 424/]
Sd 8: Pañhamaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto amålakena pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü
imamhà brahmacariyà càveyyan-ti.û. Tato aparena samayena
samanuggàhiyamàno và asamanuggàhiyamàno và, amålaka¤-ceva taü
adhikaraõaü hoti, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 436] [\x 436/]
Sd 9: Dutiyaduññhadosasikkhàpadaü:
Yo pana bhikkhu bhikkhuü duññho doso
appatãto a¤¤abhàgiyassa adhikaraõassa ki¤ci desaü lesamattaü upàdàya
pàràjikena dhammena anuddhaüseyya: ßAppeva nàma naü imamhà brahmacariyà
càveyyan-ti.û Tato aparena samayena samanuggàhiyamàno và
asamanuggàhiyamàno và, a¤¤abhàgiya¤-ceva taü adhikaraõaü hoti, koci deso
lesamatto upàdinno, bhikkhu ca dosaü patiññhàti, saïghàdiseso.
[BJT Vol I, Page 452] [\x 452/]
Sd 10: Pañhamasaïghabhedasikkhàpadaü:
Yo pana
bhikkhu samaggassa saïghassa bhedàya parakkameyya bhedanasaüvattanikaü
và adhikaraõaü samàdàya paggayha tiññheyya. So bhikkhu bhikkhåhi
evam-assa vacanãyo: ßMà àyasmà samaggassa saïghassa bhedàya parakkami
bhedanasaüvattanikaü và adhikaraõaü samàdàya paggayha aññhàsi.
Sametàyasmà saïghena, samaggo hi saïgho sammodamàno avivadamàno ekuddeso
phàsu viharatãû-ti. Eva¤-ca so bhikkhu bhikkhåhi vuccamàno tatheva
paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü samanubhàsitabbo tassa
pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno taü pañinissajeyya, 11 iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 456] [\x 456/]
Sd 11: Dutiyasaïghabhedasikkhàpadaü:
Tasseva kho pana bhikkhussa bhikkhå
honti anuvattakà vaggavàdakà, eko và dve và tayo và, te evaü vadeyyuü:
ßMà àyasmanto etaü bhikkhuü ki¤ci avacuttha, dhammavàdã ceso bhikkhu,
vinayavàdã ceso bhikkhu, amhàka¤-ceso bhikkhu; chanda¤-ca, ruci¤-ca
àdàya voharati, jànàti no bhàsati, amhàkam-petaü khamatãû-ti. Te bhikkhå
bhikkhåhi evam-assu vacanãyà: ßMà àyasmanto evaü avacuttha. Na ceso
bhikkhu dhammavàdã, na ceso bhikkhu vinayavàdã. Mà àyasmantànam-pi
saïghabhedo ruccittha. Sametàyasmantànaü saïghena, samaggo hi saïgho
sammodamàno avivadamàno ekuddeso phàsu viharatãû-ti. Eva¤-ca te bhikkhå
bhikkhåhi vuccamànà tatheva paggaõheyyuü, te bhikkhå bhikkhåhi
yàvatatiyaü samanubhàsitabbà tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamànà taü pañinissajeyyuü, iccetaü kusalaü. No ce
pañinissajeyyuü, saïghàdiseso.
[BJT Vol I, Page 462] [\x 462/]
Sd 12: Dubbacasikkhàpadaü:
Bhikkhu paneva dubbacajàtiko hoti.
Uddesapariyàpannesu sikkhàpadesu bhikkhåhi sahadhammikaü vuccamàno
attànaü avacanãyaü karoti: ßMà maü àyasmanto ki¤ci avacuttha, kalyàõaü
và pàpakaü và. Aham-pàyasmante na ki¤ci vakkhàmi, kalyàõaü và pàpakaü
và. Viramathàyasmanto mama vacanàyàû-ti. So bhikkhu bhikkhåhi evam-assa
vacanãyo: ßMà àyasmà attànaü avacanãyaü akàsi. Vacanãyam-evàyasmà
attànaü karotu. âyasmà pi bhikkhå vadetu sahadhammena, bhikkhå pi
àyasmantaü vakkhanti sahadhammena. Evaü saüvaddhà hi tassa Bhagavato
parisà, yadidaü a¤¤am-a¤¤avacanena a¤¤am-a¤¤avuññhàpanenàû-ti. Eva¤-ca
so bhikkhu bhikkhåhi vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi
yàvatatiyaü samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce
samanubhàsiyamàno taü pañinissajeyya iccetaü kusalaü. No ce
pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 476] [\x 476/]
Sd 13: Kuladåsakasikkhàpadaü:
Bhikkhu paneva a¤¤ataraü gàmaü và
nigamaü và upanissàya viharati kuladåsako pàpasamàcàro. Tassa kho pàpakà
samàcàrà dissanti ceva suyyanti ca. Kulàni ca tena duññhàni dissanti
ceva suyyanti ca. So bhikkhu bhikkhåhi evam-assa vacanãyo: ßâyasmà kho
kuladåsako pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva
suyyanti ca. Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca.
Pakkamatàyasmà imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu
bhikkhåhi vuccamàno te bhikkhå evaü vadeyya: ßChandagàmino ca bhikkhå,
dosagàmino ca bhikkhå, mohagàmino ca bhikkhå, bhayagàmino ca bhikkhå.
Tàdisikàya àpattiyà ekaccaü pabbàjenti, ekaccaü na pabbàjentãû-ti. So
bhikkhu bhikkhåhi evam-assa vacanãyo: ßMà àyasmà evaü avaca, na ca
bhikkhå chandagàmino, na ca bhikkhå dosagàmino, na ca bhikkhå
mohagàmino, na ca bhikkhå bhayagàmino. âyasmà kho kuladåsako
pàpasamàcàro. âyasmato kho pàpakà samàcàrà dissanti ceva suyyanti ca.
Kulàni càyasmatà duññhàni dissanti ceva suyyanti ca. Pakkamatàyasmà
imamhà àvàsà. Alan-te idha vàsenàû-ti. Eva¤-ca so bhikkhu bhikkhåhi
vuccamàno tatheva paggaõheyya, so bhikkhu bhikkhåhi yàvatatiyaü
samanubhàsitabbo tassa pañinissaggàya. Yàvatatiya¤-ce samanubhàsiyamàno
taü pañinissajeyya iccetaü kusalaü. No ce pañinissajeyya, saïghàdiseso.
[BJT Vol I, Page 482] [\x 482/]
Uddiññhà kho àyasmanto terasa
saïghàdisesà dhammà, nava pañhamàpattikà cattàro yàvatatiyakà. Yesaü
bhikkhu a¤¤ataraü và a¤¤ataraü và àpajjitvà, yàvatihaü jànaü
pañicchàdeti, tàvatihaü tena bhikkhunà akàmà parivatthabbaü.
Parivutthaparivàsena bhikkhunà uttarichàrattaü bhikkhumànattàya
pañipajjitabbaü. Ciõõamànatto bhikkhu: yattha siyà vãsatigaõo
bhikkhusaïgho, tattha so bhikkhu abbhetabbo. Ekena pi ce åno vãsatigaõo
bhikkhusaïgho taü bhikkhuü abbheyya, so ca bhikkhu anabbhito, te ca
bhikkhå gàrayhà. Ayaü tattha sàmãci.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Saïghàdiseso niññhito
(Aniyatuddeso)
[BJT Vol I, Page 484] [\x 484/]
Ime kho panàyasmanto dve aniyatà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 486] [\x 486/]
Aniy 1: Pañhama-aniyatasikkhàpadaü:
Yo pana bhikkhu màtugàmena saddhiü eko
ekàya raho pañicchanne àsane alaïkammaniye nisajjaü kappeyya. Tam-enaü
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.
[BJT Vol I, Page 492] [\x 492/]
Aniy 2: Dutiya-aniyatasikkhàpadaü:
Na heva kho pana pañicchannaü àsanaü
hoti nàlaïkammaniyaü. Ala¤-ca kho hoti màtugàmaü duññhullàhi vàcàhi
obhàsituü. Yo pana bhikkhu tathàråpe àsane màtugàmena saddhiü eko ekàya
raho nisajjaü kappeyya. Tam-enaü 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 saddheyyavacasà upàsikà
vadeyya, tena so bhikkhu kàretabbo. Ayam-pi dhammo aniyato.
[BJT Vol I, Page 496] [\x 496/]
Uddiññhà kho àyasmanto dve aniyatà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Aniyato niññhito
(Nissaggiyapàcittiyà)
[BJT Vol I, Page 498] [\x 498/]
Ime kho panàyasmanto tiüsa nissaggiyà pàcittiyà dhammà uddesaü àgacchanti.
[BJT Vol I, Page 500] [\x 500/]
NP 1: Pañhamakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, dasàhaparamaü atirekacãvaraü dhàretabbaü. Taü
atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 504] [\x 504/]
NP 2: Dutiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, ekarattam-pi ce bhikkhu ticãvarena vippavaseyya,
a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 512] [\x 512/]
NP 3: Tatiyakañhinasikkhàpadaü:
Niññhitacãvarasmiü bhikkhunà
ubbhatasmiü kañhine, bhikkhuno paneva akàlacãvaraü uppajjeyya.
âkaïkhamànena bhikkhunà pañiggahetabbaü, pañiggahetvà khippam-eva
kàretabbaü. No cassa pàripåri, màsaparamaü tena bhikkhunà taü cãvaraü
nikkhipitabbaü ånassa pàripåriyà, satiyà paccàsàya. Tato ce uttariü
nikkhipeyya, satiyà pi paccàsàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 518] [\x 518/]
NP 4: Puràõacãvarasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpeyya và rajàpeyya và àkoñàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 524] [\x 524/]
NP 5: Cãvarapañiggahaõasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya, a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 530] [\x 530/]
NP 6: A¤¤àtakavi¤¤attisikkhàpadaü:
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.
[BJT Vol I, Page 534] [\x 534/]
NP 7: Tatuttarisikkhàpadaü:
Ta¤-ce
a¤¤àtako gahapati và gahapatànã và bahåhi cãvarehi abhihaññhuü
pavàreyya, santaruttaraparamaü tena bhikkhunà tato cãvaraü sàditabbaü.
Tato ce uttariü 12 sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 536] [\x 536/]
NP 8: Pañhama-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtakassa gahapatissa và gahapatàniyà và cãvaracetàpannaü 13
upakkhañaü hoti: ßIminà cãvaracetàpannena cãvaraü cetàpetvà itthannàmaü
bhikkhuü cãvarena acchàdessàmãû-ti. Tatra ce so bhikkhu pubbe
appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu vata maü
àyasmà iminà cãvaracetàpannena evaråpaü và evaråpaü và cãvaraü cetàpetvà
acchàdehãû-ti. Kalyàõakamyataü upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 542] [\x 542/]
NP 9: Dutiya-upakkhañasikkhàpadaü:
Bhikkhuü paneva uddissa ubhinnaü
a¤¤àtakànaü gahapatãnaü và gahapatànãnaü và paccekacãvaracetàpannà
upakkhañà honti: ßImehi mayaü paccekacãvaracetàpannehi paccekacãvaràni
cetàpetvà itthannàmaü bhikkhuü cãvarehi acchàdessàmàû-ti. Tatra ce so
bhikkhu pubbe appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: ßSàdhu
vata maü àyasmanto imehi paccekacãvaracetàpannehi evaråpaü và evaråpaü
và cãvaraü cetàpetvà acchàdetha ubho va santà ekenàû-ti. Kalyàõakamyataü
upàdàya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 548] [\x 548/]
NP 10: Ràjasikkhàpadaü:
Bhikkhuü
paneva uddissa ràjà và ràjabhoggo và bràhmaõo và gahapatiko và dåtena
cãvaracetàpannaü pahiõeyya: ßIminà cãvaracetàpanena cãvaraü cetàpetvà
itthannàmaü bhikkhuü cãvarena acchàdehãû-ti. So ce dåto taü bhikkhuü
upasaïkamitvà evaü vadeyya: ßIdaü kho bhante àyasmantaü uddissa
cãvaracetàpannaü àbhataü, pañiggaõhàtu 14
àyasmà cãvaracetàpannanû-ti. Tena bhikkhunà so dåto evam-assa vacanãyo:
ßNa kho mayaü àvuso cãvaracetàpannaü pañiggaõhàma cãvara¤-ca kho mayaü
pañiggaõhàma kàlena kappiyanû-ti. So ce dåto taü bhikkhuü evaü vadeyya:
ßAtthi panàyasmato koci veyyàvacakaroû ti. ßCãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro niddisitabbo àràmiko và upàsako và: ßEso kho
àvuso bhikkhånaü veyyàvaccakaroû ti. So ce dåto taü veyyàvaccakaraü
sa¤¤àpetvà taü bhikkhuü upasaïkamitvà evaü vadeyya: ßYaü kho bhante
àyasmà veyyàvaccakaraü niddisi, sa¤¤atto so mayà. Upasaïkamatu àyasmà
kàlena, cãvarena taü acchàdessatãû-ti. Cãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro upasaïkamitvà dvattikkhattuü codetabbo
sàretabbo: ßAttho me àvuso cãvarenàû-ti. Dvattikkhattuü codayamàno
sàrayamàno taü cãvaraü abhinipphàdeyya, iccetaü kusalaü. No ce
abhinipphàdeyya, catukkhattuü pa¤cakkhattuü chakkhattuü paramaü
tuõhãbhåtena uddissa ñhàtabbaü. Catukkhattuü pa¤cakkhattuü chakkhattuü
paramaü tuõhãbhåto uddissa 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: ßYaü kho tumhe àyasmanto bhikkhuü
uddissa cãvaracetàpannaü pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü
anubhoti, yu¤jantàyasmanto sakaü, mà vo sakaü vinassàû-ti. Ayaü tattha
sàmãci.
Cãvaravaggo pañhamo
[BJT Vol I, Page 554] [\x 554/]
NP 11: Kosiyasikkhàpadaü:
Yo pana bhikkhu Kosiyamissakaü santhataü kàràpeyya, nissaggiyaü 15 pàcittiyaü.
[BJT Vol I, Page 556] [\x 556/]
NP 12: Suddhakàëakasikkhàpadaü:
Yo pana bhikkhu suddhakàëakànaü eëakalomànaü santhataü kàràpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 560] [\x 560/]
NP 13: Dvebhàgasikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 564] [\x 564/]
NP 14: Chabbassisikkhàpadaü:
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 pàcittiyaü.
[BJT Vol I, Page 570] [\x 570/]
NP 15: Nisãdanasanthatasikkhàpadaü:
Nisãdanasanthataü pana bhikkhunà
kàrayamànena puràõasanthatassa sàmantà Sugatavidatthã àdàtabbà
dubbaõõakaraõàya, ànàda ce bhikkhu puràõasanthatassa sàmantà
Sugatavidatthiü navaü nisãdanasanthataü kàràpeyya, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 572] [\x 572/]
NP 16: Eëakalomasikkhàpadaü:
Bhikkhuno paneva
addhànamaggappañipannassa eëakalomàni uppajjeyyuü. âkaïkhamànena
bhikkhunà pañiggahetabbàni. Pañiggahetvà tiyojanaparamaü sahatthà
haritabbàni, asante hàrake. Tato ce uttariü hareyya asante pi hàrake,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 576] [\x 576/]
NP 17: Eëakalomadhovàpanasikkhàpadaü:
Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà eëakalomàni dhovàpeyya và rajàpeyya và vijañàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 580] [\x 580/]
NP 18: Råpiyasikkhàpadaü:
Yo pana bhikkhu jàtaråparajataü uggaõheyya và uggaõhàpeyya và upanikkhittaü và sàdiyeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 584] [\x 584/]
NP 19: Råpiyasaüvohàrasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü råpiyasaüvohàraü samàpajjeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 590] [\x 590/]
NP 20: Kayavikkayasikkhàpadaü:
Yo pana bhikkhu nànappakàrakaü kayavikkayaü samàpajjeyya, nissaggiyaü pàcittiyaü.
Kosiyavaggo dutiyo
[BJT Vol I, Page 594] [\x 594/]
NP 21: Pattasikkhàpadaü:
Dasàhaparamaü atirekapatto dhàretabbo. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 600] [\x 600/]
NP 22: ænapa¤cabandhanasikkhàpadaü:
Yo pana bhikkhu ånapa¤cabandhanena pattena a¤¤aü navaü pattaü cetàpeyya, nissaggiyaü pàcittiyaü.
Tena bhikkhunà so patto bhikkhuparisàya nissajitabbo. Yo ca tassà
bhikkhuparisàya pattapariyanto, so tassa bhikkhuno padàtabbo: ßAyaü te
bhikkhu patto, yàva bhedanàya dhàretabboû ti. Ayaü tattha sàmãci.
[BJT Vol I, Page 610] [\x 610/]
NP 23: Bhesajjasikkhàpadaü:
Yàni kho pana tàni gilànànaü
bhikkhånaü pañisàyanãyàni bhesajjàni, seyyathãdaü: sappi, navanãtaü,
telaü, madhu, phàõitaü; tàni pañiggahetvà sattàhaparamaü sannidhikàrakaü
paribhu¤jitabbàni. Taü atikkàmayato, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 614] [\x 614/]
NP 24: Vassikasàñikasikkhàpadaü:
ßMàso seso gimhànanû-ti: bhikkhunà
vassikasàñikacãvaraü pariyesitabbam. ßAddhamàso seso gimhànanû-ti: katvà
nivàsetabbaü. ßOrena ce màso seso gimhànanû-ti: vassikasàñikacãvaraü
pariyeseyya. ßOrenaddhamàso seso gimhànanû-ti: katvà nivàseyya,
nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 618] [\x 618/]
NP 25: Cãvara-acchindanasikkhàpadaü:
Yo pana bhikkhu bhikkhussa sàmaü cãvaraü datvà kupito 16 anattamano acchindeyya và acchindàpeyya và, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 620] [\x 620/]
NP 26: Suttavi¤¤attisikkhàpadaü:
Yo pana bhikkhu sàmaü suttaü vi¤¤àpetvà tantavàyehi cãvaraü vàyàpeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 624] [\x 624/]
NP 27: Mahàpesakàrasikkhàpadaü:
Bhikkhuü paneva uddissa a¤¤àtako
gahapati và gahapatànã và tantavàyehi cãvaraü vàyàpeyya. Tatra ce so
bhikkhu pubbe appavàrito tantavàye upasaïkamitvà cãvare vikappaü
àpajjeyya: ßIdaü kho àvuso cãvaraü maü uddissa viyyati àyata¤-ca
karotha, vitthata¤-ca, appita¤-ca, suvãta¤-ca, suppavàyita¤-ca,
suvilekhita¤-ca, suvitacchita¤-ca karotha; appeva nàma mayam-pi
àyasmantànaü ki¤cimattaü anupadajjeyyàmàû-ti. Eva¤-ca so bhikkhu vatvà
ki¤cimattaü anupadajjeyya antamaso piõóapàtamattam-pi, nissaggiyaü
pàcittiyaü.
[BJT Vol I, Page 630] [\x 630/]
NP 28: Accekacãvarasikkhàpadaü:
Dasàhànàgataü kattikatemàsikapuõõamaü,
bhikkhuno paneva accekacãvaraü uppajjeyya, accekaü ma¤¤amànena
bhikkhunà pañiggahetabbaü. Pañiggahetvà yàva cãvarakàlasamayaü
nikkhipitabbaü. Tato ce uttariü nikkhipeyya, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 634] [\x 634/]
NP 29: Sàsaïkhasikkhàpadaü:
Upavassaü kho pana kattikapuõõamaü
yàni kho pana tàni àra¤¤akàni senàsanàni sàsaïkasammatàni
sappañibhayàni, tathà råpesu bhikkhu senàsanesu viharanto àkaïkhamàno
tiõõaü cãvarànaü a¤¤ataraü cãvaraü antaraghare nikkhipeyya. Siyà ca
tassa bhikkhuno kocid-eva paccayo tena cãvarena vippavàsàya,
chàrattaparamaü tena bhikkhunà tena cãvarena vippavasitabbaü. Tato ce
uttariü vippavaseyya, a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiyaü.
[BJT Vol I, Page 638] [\x 638/]
NP 30: Pariõatasikkhàpadaü:
Yo pana bhikkhu jànaü saïghikaü làbhaü pariõataü attano pariõàmeyya, nissaggiyaü pàcittiyaü.
Pattavaggo tatiyo
[BJT Vol I, Page 640] [\x 640/]
Uddiññhà kho àyasmanto tiüsa nissaggiyà pàcittiyà dhammà.
Tatthàyasmante pucchàmi: kaccittha parisuddhà?
Dutiyam-pi pucchàmi: kaccittha parisuddhà?
Tatiyam-pi pucchàmi: kaccittha parisuddhà?
Parisuddhetthàyasmanto, tasmà tuõhã, evam-etaü dhàrayàmi.
Nissaggiyapàcittiyà niññhità
Next Section
Bhikkhupàtimokkhapàëi Home Page Word Index
End Notes
1
Editor’s note: It seems every tradition has its own way of introducing
the recital of the Pàtimokkha. Here only two of the simpler ways are
included. Either the âràdhanà & Okàsakammaü is recited; or the
Pubbakiccaü (but not both).
2 The bracketed headings for the various sections are supplied from the ChS edition of the Bhikkhupàtimokkhapàëi.
3 BJT note: Suõàtu me bhante saïgho, ajja uposatho paõõaraso - PTS
4 The following 5 lines are not in BJT.
5 BJT note: This reading is not seen in some books.
6 The Pàràjika rules in BJT are listed simply as Pañhama-, Dutiya-, Tatiya-, & Catutthapàràjikaü;
without further identification. Most of the other rules have mnenomic
titles usually connected with the wording of the rule, or the occasion
for it (but see the notes to the Pàñidesanãya & Sekhiya rules
below). The titles in brackets in this section are taken from the ChS
edition of the text.
7 Editor’s note: BJT, Bhikkhuhi here, elsewhere bhikkhåhi.
8 Editor’s note: BJT, Kaccãttha here, elsewhere kaccittha.
9 Editor’s note: BJT, Tuõhi here, elsewhere tuõhã.
10 Editor’s note: this is the end title in BJT, the heading simply reads Pañhamasaïghàdisesà, but all the rest of these training rules are given distinctive titles.
11 BJT note: Pañinissajjeyya - ChS.
12 BJT note: Uttari - ChS
13 BJT note: Cãvaracetàpanaü - Thai.
14 Editor’s note: BJT, patiggaõh- here, but pañigaõh- in NP5 above.
15 Editor’s note: BJT, Nissaggãyaü, printer’s error.
16 Editor’s note: BJT, Kåpito - printer’s error.
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MISUSE OF EVM _ PART - 6
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Proofreading-Small-Business-Idea.htm
Proofreading Small Business Idea
The Pros and Cons of Starting a Proofreading Business
Do you frequently catch typos and grammatical errors in books,
advertisements and articles, even when you’re reading for enjoyment? If
you have an eye for detail and love to read, a proofreading business
might be the perfect business idea for you.
Here are the pros and cons of starting a proofreading business, plus
some resources to help you get your proofreading business started.
The Pros
Some of the benefits of starting a proofreading business include:
- Your business can be entirely home-based, and you can work whenever you want and as much as you want.
- You don’t need any formal training or certification.
- You can provide ongoing proofreading services to your clients for steady income.
- Startup costs are low; the only required tools are an office setup, Internet access and reference materials.
- A proofreading business has the potential to create a good income.
The Cons
Potential challenges of starting a proofreading business include:
- There could be a significant amount of pressure to catch every single error.
- You have to be familiar with various styles guides and formatting requests.
- You need to be able to conduct quick and efficient research.
- You must have an exceptional command of the English language.
- It can take a while to build up a steady client base.
- You may have to meet aggressive deadlines.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
• MISUSE OF EVM _ PART - 7
•
• New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media. •
• 3 The Implications of Source Code Availability for Transparency
•
In § we defined electoral transparency to have four primary aspects: access, public oversight, comprehension and accountability. Disclosed and open source software support access to the system by allowing a greater sphere of individuals the ability to scrutinize the detailed workings of a voting system. In the case of publicly available source, this access is to all members of the public. With limited disclosure, access is simply increased to a strategically chosen subset of the public to facilitate effective evaluation.
Access to source code supports independent technical evaluation of voting systems that, in turn, facilitates oversight and accountability of software. With access to source code and design documentation, system evaluators can see and analyze each element that goes into building the binary executable which runs on a voting system during the election process. They can recompile the code in different manners to facilitate ease of testing and tracing where data goes during processing.
In addition to manual source code review, there are many bug-finding software applications.14These tools are developed to automatically find bugs in software by examining source code files or dynamically while the software is running. Evaluators point these tools at large bodies of source code, such as the Linux codebase, and are making much progress at finding common programming errors and vulnerabilities.15If voting system software were available to bug-finding researchers, they could examine and perfect their tools further while increasing the integrity of the software. Of course, bug finding is just one example of security-increasing research applications that source code availability could catalyze.
There are also evaluation techniques outside of source code review. It is not impossible to evaluate binary versions of voting system software using techniques from reverse engineering; however, it makes the task more complex and prone to error. 16There is a rich literature surrounding testing of computerized systems that incorporate unknown, “black box'’ components17and emerging work that seeks to greatly reduce the trusted base in voting systems.18
From a systems perspective, evaluation of code is not enough. Even in analyses outside of the ITA process, critical flaws have been found that only become evident when testing the integrated system.19We must also include other techniques such as adversarial penetration testing,20 parallel monitoring,21reliability testing and forms of feedback that we have in other areas of computing such as incident reporting and feedback.22
Of course, source code availability does not address comprehension; most voters will not gain any more insight into the operation of a voting system when source code has been made available to them. However, the mere fact that it is available and that they or a trusted representative could examine it will increase the level to which they trust these systems.
This was revealed by the
affidavit he submitted to the returning officer in Assam Wednesday while
filing his nomination papers for the forthcoming Rajya Sabha elections.
Manmohan Singh stated that his total annual income is Rs.40,51,964.
The prime minister also declared
his total movable assets to be worth Rs.3,87,63,188, which includes five
fixed deposits and three savings accounts.
Besides this, he holds immovable
assets valued at Rs.7,52,50,000, which include a residential building in
Chandigarh and an apartment in Vasant Kunj in New Delhi.
However, the prime minister’s wife Gursharan Kaur has Rs.20,000 in cash.
She has movable assets worth Rs.20,31,385, including 150.8 gm gold worth Rs.345,332. She has Rs.16,62,570 in a savings account.
Manmohan Singh’s affidavit also
mentioned that he is a resident of house No.3989, Nandan Nagar, in
Guwahati’s Sarumotoria locality.
05/15/13
Filed under:
General
Posted by:
site admin @ 4:50 pm
921 LESSON 16-05-2013 THURSDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
Mahavagga
MISUSE OF EVM _ PART - 6
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Project-Management-Small-Business-Idea.htm
Spreading Buddhism Conference 2013 will be held at Nagpur (India) on July 20-21, 2013.
The two days conference will be discussed on following topics.:
1. Buddha Sangiti ( Discussion of Buddhist Monks).
2. The Concept of Buddhist India.(Symposium)
3. Buddhists Code of Conduct.(Free Discussion)
4. Buddhism & Women Empowerment.(Symposium)
5. Buddhists Literature. (Discussion)
6. Buddha’s Economics - Five precepts.(Symposium)
7. Co-ordination of Buddhist at Large.
8. Implementation of prepared action plan of World Buddhist Conference 2006 of Nagpur(India).(Discussion)
9. Buddhists Poet Gathering & Cultural Events.
You are cordially invited this conference. Lodging and boarding
facilities will be provided to the delegates & participants outside.
With bests Compliments from :
Dr. Milind Jiwane , Chairman & Chief Organizer,
Spreading Buddhism Conference 2013 at Nagpur (India)
Civil Rights Protection Cell
H.Q.: Jeewak Welfare Society Premises, Naya Nakasha, Opposite Swastik School, Nagpur 440017 (India)
Mob. No. +91 9370984138, 9225226922
email
: civilrightsprotectioncell@yahoo.in
dr.milindjiwane@yahoo.com
http://in-mg61.mail.yahoo.com/neo/launch?.rand=7bq9vpsh68bvs#mail
How
Buddha Jayanthi or Vesak or Vaishaka became a public Holiday in India
” My own contribution to the proceedings was confined to a short speech
in which I dealt with what I knew was a quite sensitive issue: the
Buddha Jayanti, or the fact that, five years after Independence, The
government of India had still not declared the Buddha’s “birthday” a
public holiday.’Jesus christ was born in Palestine(Near Europe); I told
the conference, having worked my way up to the point;’but his birthday
is a public holiday in India. Prophet Mohammed was born In Arabia(near
Europe), but his birthday too is a public holiday. The Buddha, however,
was born in India, but his birthday…’ It was not necessary for me to
complete the sentence, which drew a burst of laughter, followed by
prolonged applause, Buddhist and Hindu alike, and I thereupon concluded
my speech with a strong appeal to the government of India to take
immediate action and honour India’s greatest son by declaring his
birthday, ‘Buddha Jayanthi or vesak, a public holiday.Dr.
Radahakrishnan could hardly ignore so marked an expression of popular
feeling, and his closing remarks adverted to what I had said. The
request ought to have been made while thePrime Minister was present at
the meeting, he observed, with an air of slight displeasure.
Nevertheless, he would convey the request to his government for its
consideration.Please though I was to has achieved this much….
at the 1952 nov-dec Sanchi India. Buddhist conference
p.428
Facing Mount Kanchenjunga An English Buddhist in the Eastern Himalaya By
SANGHARAKSHITA
BUDDHIST WORLD IS IN DEBT TO YOU. Anagarika Dharmapala and Valisinha
Devapriyaji will be happy for your service To Indian Buddhism. Dear Sir
you will have a Healthy long life!.
— On Wed, 5/8/13, Saint S wrote:
From: Saint S
Subject: [sakya]
To:
humanhorizons@yahoogroups.co.uk, “sakyagroup@yahoo.com”
, sakyagroup@yahoogroups.com, “Dalits Media
Watch”
, “sparks voices of dalit women”
Date: Wednesday, May 8, 2013, 3:52 AM
Tamil Nadu vanniyar Terrorism: Tamil Nadu govt and Police caught off
gaurd, TN Police Struggle to douce the fire?. Jayalalitha Govt’s Arrest
Dramas?.
In southern India, in the state of Tamil Nadu, the vanniyar caste party and vanniyar sangam atrocity continues with no end in sight. But after the dramatic arrest of Ramadoss, Kaduvetti and other vanniyar so called leaders (unleashed riots), the whole state is paralyzed by these caste terrorists burning down buses. The
Tamil Nadu govt after repeated failure to punish the casteists and
casteist vanniyar terrorists is now witnessing first hand the ongoing
Rampages and burning down of public/govt transportation as well as
private vehicles in many parts of Tamil Nadu?…………..
If the vanniyars can cause so much damages to public properties while
the Chief Minister and police are watching, can you imagine their
terrorism and the extent of abuse on dalits that was never under the
radar of TN Police and Jayalalitha for years?…….
If so much damage is inflicted on public properties while the whole state is watching, what did they do while no police or state was watching in Dharmapuri and Marakanam?
More than 500 buses, cars, vans and vehicles been burned down so far and it is continue to occur in different parts of Tamil Nadu, what did the TN Police do?. Is
this called a State, is this what you call law and order, and is this
what you call governance of a state and society?. How is it possible
that a group of thugs call themselves vanniyars and claim to be working
for their caste people, but all they are known for is terrorism in one
or other format, and now they are gone made with a state wide rampage,
the state police has no clue as to how to control it?. If the Tamil Nadu
police and stage govt cannot safeguard
public transportation and properties, roads and bridges, how can they
protect innocent civilians from terrorists?, How?. How can this police
or the state govt protect the most vulnerable dalits from such caste
terrorists?.
Project Management Small Business Idea
The Pros and Cons of Starting a Project Management Business
A project manager can be an asset on every project that involves
multiple people, whether it’s a home renovation project, a small
business collaboration or a personal project.
A good project manager is highly organized and has an exceptional
ability to follow through. If you are considering starting a project
management business, here is a look at the pros, cons and where you can
get more information on how to get started.
The Pros
Project management is an excellent business idea
for analytical thinkers, detailed-oriented and organized professionals.
Some of the benefits of starting a project management business include:
- Startup costs are minimal if you are experienced in project management.
- If you work with homeowners and home-based business owners, your business can be home-based as well.
- You can establish yourself as an expert in project management by specializing in certain fields.
- You have a wide variety of markets to service, including
engineering, strategic planning, real estate, financial, health care and
more.
- Your business can be very lucrative once you’ve become established.
- Project management is a rapidly growing business in the areas of home remodeling and building.
The Cons
Some of the potential challenges of starting a project management business include:
- You need extensive experience, knowledge and skill in project management.
- You may need additional training and certification.
- If you work with corporate clients or large companies, you may need a professional space to meet with clients.
- Your business may involve a lot of travel to accommodate remote clients.
- It can take time to establish a reputation and see profits from your business.
- Having the proper degrees, certifications and licensing is highly recommended.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
• MISUSE OF EVM _ PART - 6
•
• New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dipressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
•
• Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media. •
• http://www.schneier.com/blog/archives/2006/01/wisconsin_votin.html
•
•
• http://static.usenix.org/event/evt06/tech/full_papers/hall/hall_html/
•
2 The “Enclosure of Transparency'’ of Voting Technology in the U.S.
Early vote casting in the United States was essentially a show of hands or voice vote in front of an official body. In small or even moderately sized towns, it was possible to keep one’s own records and do an independent tally of the vote. Of course, this ultimate level of elections transparency in early America had serious implications for voter privacy, coercion and vote selling.6
The extreme example of elections in early America allows us to better define what we mean by “transparency'’: a fully transparent election system is one that supports accountability as well as public oversight, comprehension and access to the entire process. This notion of transparency is the core principle of democratic governance; when voters can easily access and comprehend election processes and have the opportunity to observe election-related actions, they are directly exercising their democratic right to hold the system and its pieces accountable.
The private ballot, aimed at eliminating coercion, was one of the first major changes to the U.S. voting process and eventually the Australian ballot7 took hold throughout the vast majority of U.S. states.8This helped lessen problems such as biased ballot design, denying ballots to certain groups of people and simple as well as sophisticated forms of vote-selling and voter coercion. Today, all states save West Virginia9 provide for “secret'’ or “private'’ ballots. The requirements to support public scrutiny in a system with secret ballots include ensuring that each voter casts one ballot, that the container in which ballots are cast is initially empty at the beginning of voting, and that no ballots are introduced into the container after the voting is closed. In a paper ballot system, these are largely chain-of-custody concerns and can be ensured by scrutinizing the process and ensuring that there are two people from different parties with the ballot materials at all times.
Due to increasing complexity in counting and casting votes during the last century, voting technology has become mechanized. A number of factors have contributed to this move towards mechanization. Citizens have moved from rural to dense urban areas, causing the number of ballots in cities to increase remarkably. Ballots have become more complex; they often have federal, state and local contests on a single ballot, they often vary from precinct to precinct and they can vary by political party for primary elections.10This makes designing and hand-tallying paper ballots difficult and inefficient. Finally, statutory accessibility requirements under state and federal law stipulate accommodations that must be made for voters who don’t read or understand English and for voters with physical and mental disabilities.11
This mechanization has had profound consequences. On the positive side, election administration has become more efficient as large quantities of paper no longer need to be produced, counted and stored securely. The counting process itself is quicker and many non-English language speakers and persons with disabilities can be accommodated with a single piece of equipment.
Increased mechanization has disadvantages. Flaws with current voting technologies spur concerns that we have been too quick to embrace the productivity-enhancing features of computerized technology while not recognizing the vulnerabilities to which this new technology exposes our electoral system.12A more general concern is that the transparency that was at one time a necessary feature of casting and counting votes has been all but lost. Similar to how common property in England during the fifteenth through nineteenth centuries underwent a series of enclosure movements where a public good — common land — was gradually removed from the public sphere, the notion of transparency in the voting franchise has been progressively removed from the electoral franchise.13This “enclosure of transparency'’ has made the mechanisms of the electoral process opaque to the individual voter or even their trusted representative. When “counting votes'’ consists of running proprietary software to process vote data, voters can no longer “observe'’ the canvassing process. Nor can regulators or experts, with whom the public places its trust, easily gain access to and evaluate whether votes are being counted as they were intended to be cast.
Vinayapiñake
Mahàvaggapàëiyà
Dutiyo bhàgo
9 Campeyyakkhandhakaü
Namo tassa bhagavato arahato sammàsambuddhassa.
1. tena kho pana samayena buddho
bhagavà campàyaü viharati gaggaràya pokkharaõiyà tãre. Tena kho pana
samayena kàsãsu janapadesu vàsabhagàmo nàma hoti. Tattha kassapagotto
nàma bhikkhu àvàsiko hoti tantibaddho ussukkaü àpanno “kinti anàgatà ca
pesalà bhikkhå àgaccheyyuü, àgatà ca pesalà bhikkhå phàsu 1 vihareyyuü,
aya¤ca àvàso vuddhiü viråëhiü vepullaü àpajjeyyà”ti.
2. Tena kho pana samayena sambahulà bhikkhå kàsãsu càrikaü caramànà
yena vàsabhagàmo tadavasaruü. Addasà kho kassapagotto bhikkhu te bhikkhå
dåratoca àgacchante. Disvàna àsanaü pa¤¤àpesi. Pàdodakaü pàdapãñhaü
pàdakañhalikaü upanikkhipi. Paccuggantvà pattacãvaraü pañiggahesi.
Pànãyena àpucchi. Nàhàne ussukkaü akàsi. Ussukkampi akàsi yàguyà
khàdanãye bhattasmiü.
3. Atha kho tesaü àgantukànaü bhikkhånaü etadahosi: “bhaddako kho
ayaü àvuso, avàsiko bhikkhu. Nahàne ussukkaü karoti. Ussukkampi karoti
yàguyà khàdanãye bhattasmiü handa mayaü àvuso idheva vàsabhagàme nivàsaü
kappomà”ti. Atha kho te àgantukà bhikkhå tattheva vàsabhagàme nivàsaü
kappesuü.
4. Atha kho kassapagottassa bhikkhuno etadahosi: “yo kho imesaü
àgantukànaü bhikkhånaü àgantukakilamatho so pañissaddho. Yepi me gocare
appakata¤¤uno, te dànime gocare pakata¤¤uno. Dukkaraü kho pana
parakulesu yàvajãvaü ussukkaü kàtuü. Vi¤¤atti ca manussànaü amanàpà.
Yannånàhaü na ussukkaü kareyyaü yàguyà khàdanãye bhattasmi”nti. So na
ussukkaü akàsi yàguyà khàdanãye bhattasmiü.
5. Atha kho tesaü àgantukànaü bhikkhånaü [PTS Page 313] [\q 313/]
etadahosi: “pubbe khvàyaü àvàso àvàsiko bhikkhu nahàne ussukkaü akàsi.
Ussukkampi akàsi yàguyà khàdanãye bhattasmiü. So dànàyaü na ussukaü
karoti yàguyà khàdanãye bhattasmiü duññho dànàyaü àvuso, avàsiko
bhikkhu. Handa mayaü àvuso, avàsikaü2 bhikkhuü ukkhipàmà” ti.
6. Atha kho te àgantukà bhikkhå sannipatitvà kassapagottaü bhikkhuü
etadavocuü: “pubbe kho tvaü àvuso nahàne ussakkaü karosi. Ussukkampi
karosi yàguyà khàdanãye bhattasmiü. Sodàni tvaü na ussukkaü karosi
yàguyà khàdanãye bhattasmiü. âpattiü tvaü àvuso àpanno. Passasetaü
àpatti”nti. “Natthi me àvuso àpatti, yamahaü passeyya” nti.
1. “Phàsu” [P T S.] To vi. 2. “Imaü àvàsikaü” si.
[BJT Page 758] [\x 758/]
7. Atha kho te àgantukà bhikkhå kassapagottaü bhikkhuü àpattiyà
adassane ukkhipiüsu. Atha kho kassapagottassa bhikkhuno etadahosi: “ahaü
kho etaü na jànàmi - àpatti và esà anàpatti và? âpanno camhi anàpanno
và? Ukkhitto camhi anukkhitto và dhammikena và adhammikena và kuppena và
akuppena và ñhànàrahena và aññhànàrahena và? Yannånàhaü campaü gantvà
bhagavantaü etamatthaü puccheyya” nti.
8. Atha kho kassapagotto bhikkhu senàsanaü saüsàmetvà
pattacãvaramàdàya yena campà tena pakkàmi. Anupubbena yena campà yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü
nisãdi.
9. âciõõaü kho panetaü buddhànaü bhagavantànaü àgantukehi bhikkhåhi
saddhiü pañisammodituü. Atha kho bhagavà kassapagottaü bhikkhuü
etadavoca: “kacci bhikkhu khamanãyaü? Kacci yàpanãyaü? Kaccasi 1
appakilamathena addhànaü àgato? Kuto ca tvaü bhikkhu àgacchasã? ” Ti.
10. “Khamanãyaü bhagavà. Yàpanãyaü bhagavà. Appakilamathena càhaü
bhante addhànaü àgato. Atthi bhante kàsãsu janapadesu vàsabhagàmo nàma.
Tatthàhaü avàsiko tantibaddho ussukkaü àpanno: “kinni anàgatà ca pesalà
bhikkhu àgaccheyyuü. âgatà ca pesalà bhikkhå phàsuü vihareyyuü. Aya¤ce
àvàso vuddhiü viråëhiü vepullaü àpajjeyyà”ti.
11. “Atha kho bhante sambahulà bhikkhå kàsãsu càrikaü caramànà yena
vàsabhagàmo tadavasaruü. Addasaü kho ahaü bhante, te bhikkhå dåratova
àgacchante. Disvàna àsanaü pa¤¤àpesiü. Pàdedakaü pàdapãñhaü
pàdakañhalikaü upanikkhipiü. Paccuggantvà pattacãvaraü pañiggahesiü.
Pànãyena àpucchiü. Nahàne ussukkaü akàsiü. Ussukkampi akàsiü yàguyà
khàdanãye bhattasmiü.
12. “Atha kho tesaü bhante, àgantukànaü bhikkhånaü etadahosi:
“bhaddako kho aya àvuso àvàsiko bhikkhu. Nahàne ussukkaü karoti.
Ussukkampi karoti yàguyà khàdanãye bhattasmiü. Handa mayaü àvuso idheva
vàsabhagàme nivàsaü kappemà”ti. [PTS Page 314] [\q 314/] atha [PTsvvv
Page 315] kho te bhante, àgantukà bhikkhå tattheva vàsabhagàme nivàsaü
kappesuü.
13. “Tassa mayhaü bhante, etadahosi: “yo kho imesaü àgantukànaü
bhikkhånaü àgantukakilamatho so pañippassaddho. Yepime gocare
appakata¤¤uno, te ‘dàni ‘ me gocare pakata¤¤uno. Dukkaraü kho pana
parakulesu yàvajãvaü ussukkaü kàtuü. Vi¤¤atti ca manussànaü amanàpà.
Yannånàhaü na ussukkaü kareyyaü yàguyà khàdanãye bhattasami”nti. So kho
ahaü bhante, na ussukkaü akàsiü yàguyà khàdanãye bhattasmiü.
1 “Kaccittha” machasaü.
[BJT Page 760] [\x 760/]
14. “Atha kho tesaü bhante, àgantukànaü bhikkhånaü etadahosi: ‘pubbe
khvàyaü àvuso avàsiko bhikkhu nahàne ussukkaü karoti. Ussukkampi karoti
yàguyà khàdanãye bhattasmiü. So’dànàyaü na ussukkaü karoti yàguyà
khàdanãye bhattasmiü. Duññho’dànàyaü àvuso, avàsiko bhikkhu. Handa mayaü
àvuso, avàsikaü bhikkhuü ukkhipàmà’ti.
15. “Atha kho te bhante, àgantukà bhikkhå sannipatitvà maü
etadavocuü: ‘pubbe kho tvaü àvuso, nahàne ussukkaü karosi. Ussukkampi
karosi yàguyà khàdanãye bhattasmiü. So ‘dàni tvaü na ussukkaü karosi
yàguyà khàdanãye bhattasmiü. âpattiü tvaü àvuso àpanno. Passasetaü
àpatti’nti. ‘Natthi me àvuso àpatti, yamahaü passeyya’ nti.
16. “Atha kho te bhante, àgantukà bhikkhu maü àpattiyà adassane
ukkhipiüsu. Tassa mayhaü bhante etadahosi: ‘ahaü kho etaü na janàmi:
àpatti và esà anàpatti và, àpanno camhi anàpanno và, ukkhitto camhi
anukkhitto và dhammikena và adhammikena và kuppena và akuppena và
ñhànàrahena và aññhànàrahena và. Yannånàhaü campaü gantvà bhagavantaü
etamatthaü puccheyya’nti. Tatohaü bhagavà àgacchàmã”ti.
17. “Anàpatti esà bhikkhu. Nesà àpatti. Anàpannosi. Nasi àpanno.
Anukkhittosi. Nasi ukkhitto. Adhammikenàsi kammena ukkhitto kuppena
aññhànàrahena. Gaccha tvaü bhikkhu, tatve vàsabhagàme nivàsaü
kappehã”ti. “Evaü bhante” ti kho kassapagotto bhikkhu bhagavato
pañissutvà uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà yena
vàsabhagàmo tena pakkàmi.
18. Atha kho tesaü àgantukànaü bhikkhånaü ahudeva kukkuccaü. Ahu
vippañisàro: “alàbhà vata no, na vata no làbhà, dulladdhaü vata no, na
vata no suladdhaü, ye mayaü suddhaü bhikkhuü anàpattikaü avatthusmiü
akàraõe ukkhipimha. Handa mayaü àvuso, campaü gantvà bhagavato santike
accayaü accayato desemà”ti.
19. Atha kho te àgantukà bhikkhå senàsanaü saüsàmetvà pattacãvaraü
àdàya yena campà tena pakkamiüsu. Anupubbena yena campà yena bhagavà
tenupasaïkamiüsu. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü
nisãdiüsu.
20. âciõõaü kho panetaü buddhànaü bhagavantànaü àgantukehi bhikkhåhi
saddhiü pañisammodituü. Atha kho bhagavà te bhikkhå etadavoca: “kacci
bhikkhave, khamanãyaü? Kacci yàpanãyaü? Kaccittha appakilamathena
addhànaü àgatà? Kuto ca tumhe bhikkhave, àgacchathà”ti. “Khamanãyaü
bhagavà yàpanãyaü bhagavà. Appakilamathena ca mayaü bhante, addhànaü
àgatà. Atthi bhante kàsãsu janapadesu vàsabhagàmo nàma. Tato mayaü
bhagavà àgacchàmà”ti. “Tumhe bhikkhave, avàsikaü bhikkhuü
ukkhipitthà”ti. “Evaü bhante”ti. “Kismiü bhikkhave, vatthusmiü kismiü
kàraõe”ti. “Avatthusmiü bhagavà akàraõe”ti.
[BJT Page 762] [\x 762/]
21. Vigarahi buddho bhagavà. “Ananucchaviyaü moghapurisà,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü [PTS Page 315] [\q 315/]
akaraõãyaü. Kathaü hi nàma tumhe moghapurisà, suddhaü bhikkhuü
anàpattikaü avatthusmiü akàraõe ukkhipissatha? Netaü moghapurisà,
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü
kathaü katvà bhikkhå àmantesi: “na bhikkhave, suddho bhikkhu anàpattiko
avatthusmiü akàraõe ukkhipitabbo. Yo ukkhipeyya, àpatti dukkañassà”ti.
22. Atha kho te bhikkhå uññhàyàsanà ekaüsaü uttaràsaïgaü karitvà
bhagavato pàdesu sirasà nipatitvà bhagavantaü etadavocuü: “accayo no
bhante, accagamà yathà bàle yathà måëhe yathà akusale, ye mayaü suddhaü
bhikkhuü anàpattikaü avatthusmiü akàraõe ukkhipimha. Tesaü no bhante
bhagavà accayaü accayato patigaõhàtu àyatiü saüvaràyà”ti. “Taggha tumhe
bhikkhave, accayo accagahà yathà bàle yathà måëhe yathà akusale, ye
tumhe suddhaü bhikkhuü anàpattikaü avatthusmiü akàraõe ukkhipittha. Yato
ca kho tumhe bhikkhave, accayaü accayato disvà yathàdhammaü
pañikarotha, taü vo mayaü patigaõhàma. Vuddhi hesà bhikkhave, ariyassa
vinaye yo accayaü accayato disvà yathàdhammaü pañikaroti, àyati¤ca
saüvaraü àpajjatã” ti.
23. Tena kho pana samayena campàyaü bhikkhå evaråpàni kammàni
karonti: adhammena vaggakammaü karonti. Adhammena samaggakammaü karonti.
Dhammena vaggakammaü karonti. Dhammapatiråpakena vaggakammaü karonti.
Dhammapatiråpakena samaggakammaü karonti. Ekopi ekaü ukkhipati. Dvepi
ekaü ukkhipanti. Dvepi dve ukkhipanti. Dvepi sambahule ukkhipanti. Dvepi
saïghaü ukkhipanti. Sambahulàpi ekaü ukkhipanti. Samabahulàpi dve
ukkhipanti. Sambahulàpi sambahule ukkhipanti. Sambahulàpi saïghaü
ukkhipanti. Saïghopi saïghaü ukkhipati.
24. Ye te bhikkhå appicchà santuññhà lajjino kukkuccakà sikkhàkàmà te
ujjhàyanti, khãyanti, vipàcenti: “kathaü hi nàma campàyaü bhikkhå
evaråpàni kammàni karissanti? Adhammena vaggakammaü karissanti?
Adhammena samaggakammaü karissanti? Dhammena vaggakammaü karissanti?
Dhammapatiråpakena vaggakammaü karissanti? Dhammapatiråpakena
samaggakammaü karissanti? Ekopi ekaü ukkhipissati? Ekopi dve
ukkhipissati? Ekopi sambahule ukkhipissati? Ekopi saïghaü ukkhipissati?
Dvepi ekaü ukkhipissanti? Dvepi dve ukkhipissanti? Dvepi sambahule
ukkhipissanti? Dvepi saïghaü ukkhipissanti? Sambahulàpi sambahule
ukkhipissanti? Sambahulàpi saïghaü ukkhipissanti? Saïghopi saïghaü
ukkhipissatã” ti.
[BJT Page 764] [\x 764/]
25. Atha kho te bhikkhå bhagavato etamatthaü àrocesuü. “Saccaü kira
bhikkhave, campàyaü bhikkhå evaråpàni kammàni karonti? [PTS Page 316]
[\q 316/] adhammena vaggakammaü karonti? Adhammena samaggakammaü
karonti. Dhammena vaggakammaü karonti. Dhammapatiråpakena vaggakammaü
karonti. Dhammapatiråpakena samaggakammaü karonti. Ekopi ekaü ukkhipati.
Dvepi ekaü ukkhipanti. Dvepi dve ukkhipanti. Dvepi sambahule
ukkhipanti. Dvepi saïghaü ukkhipanti. Sambahulàpi ekaü ukkhipanti.
Samabahulàpi dve ukkhipanti. Sambahulàpi sambahule ukkhipanti.
Sambahulàpi saïghaü ukkhipanti. Saïghopi saïghaü ukkhipatã”ti. “Saccaü
bhagavà. “
26. Vigarahi buddho bhagavà “ananucchaviyaü bhikkhave, tesaü
moghapurisànaü ananulomikaü appatiråpaü assàmaõakaü akappiyaü
akaraõãyaü. Kathaü hi nàma te bhikkhave moghapurisà evaråpàni kammàni
karissanti? Adhammena vaggakammaü karissanti? Adhammena samaggakammaü
karissanti? Dhammena vaggakammaü karissanti? Dhammapatiråpakena
vaggakammaü karissanti? Dhammapatiråpakena samaggakammaü karissanti?
Ekopi ekaü ukkhipissati? Ekopi dve ukkhipissati? Ekopi sambahule
ukkhipissati? Ekopi saïghaü ukkhipissati? Dvepi ekaü ukkhipissanti?
Dvepi dve ukkhipissanti? Dvepi sambahule ukkhipissanti? Dvepi saïghaü
ukkhipissanti? Sambahulàpi sambahule ukkhipissanti? Sambahulàpi saïghaü
ukkhipissanti? Saïghopi saïghaü ukkhipissati. ?
27. “Netaü bhikkhave, appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà bhikkhå àmantesi:
“adhammena ce bhikkhave, vaggakammaü akammaü. Na ca karaõãyaü.
Adhammena1 samaggakammaü akammaü. Na ca karaõãyaü. Dhammena
vaggakakammaü akammaü. Na da karaõãyaü. Dhammapatiråpakena vaggakammaü
akammaü. Na ca karaõãyaü. Dhammapatiråpakena samaggakakammaü akammaü. Na
ca karaõãyaü. Ekopi ekaü ukkhipati, akammaü na ca karaõãyaü. Ekopi dve
ukkhipati, akammaü. Na ca karaõãyaü. Ekopi sambahule ukkhipati, akammaü.
Na ca karaõãyaü. Ekopi saïghaü ukkhipati, akammaü na ca karaõãyaü.
Dvepi ekaü ukkhipanti, akammaü. Na ca karaõãyaü. Dvepi dve ukkhipanti,
akammaü na ca karaõãyaü. Dvepi saïghaü ukkhipanti, akammaü. Na ca
karaõãyaü. Sambahulàpi ekaü ukkhipanti, akammaü. Na ca karaõãyaü.
Sambahulàpi dve ukkhipanti, akammaü. Na ca karaõãyaü. Sambahulàpi
sambahule ukkhipanti, akammaü. Na ca karaõãyaü. Sambahulàpi saïghaü
ukkhipanti akammaü. Na ca karaõãyaü. Saïghopi saïghaü ukkhipati,
akammaü. Na ca karaõãyaü.
28. “Cattàrimàni, bhikkhave, kammàni: adhammena vaggakammaü.
Adhammena samaggakammaü. Dhammena vaggakammaü. Dhammena samaggakammaü.
29. “Tatra bhikkhave, yamidaü adhammena vaggakammaü, idaü bhikkhave,
kammaü adhammattà vaggattà kuppaü aññhànàrahaü. Na bhikkhave, evaråpaü
kammaü kàtabbaü. Na ca mayà evaråpaü kammaü anu¤¤àtaü.
30. “Tatra bhikkhave, yamidaü2 adhammena samaggakammaü, idaü
bhikkhave kammaü adhammattà kuppaü aññhànàrahaü. Na bhikkhave, evaråpaü
kammaü kàtabbaü. Na ca mayà evaråpaü kammaü anu¤¤àtaü.
31. “Tatra bhikkhave, yamidaü dhammena vaggakammaü, idaü bhikkhave,
kammaü vaggattà kuppaü aññhanàrahaü. Na bhikkhave, evaråpaü kammaü
kàtabbaü. Na ca mayà evaråpaü kammaü anu¤¤àtaü.
1. “Adhammena ce bhikkhave” sã. 2. “Yadidaü” machasaü
[BJT Page 766] [\x 766/]
32. “Tatra bhikkhave, yamidaü dhammena samaggakammaü, idaü bhikkhave
kammaü dhammattà samaggattà akuppaü ñhànàrahaü. Evaråpaü bhikkhave,
kammaü kàtabbaü. Evaråpa¤ca mayà kammaü anu¤¤àtaü. Tasmàtiha bhikkhave,
evaråpaü kammaü karissàma ‘yadidaü dhammena samagga’nti evaü hi vo
bhikkhave sikkhitabba”nti.
33. Tena kho pana samayena chabbaggiyà bhikkhu evaråpàni kammàni
karonti: adhammena vaggakammaü karonti. Adhammena samaggakammaü karonti.
Dhammena vaggakammaü karonti. Dhammapatiråpakena vaggakammaü karonti.
Dhammapatiråpakena samaggakammaü karonti. ¥attivipannampi kammaü karonti
anusàvanasampannaü. Anusàvanavipannampi kammaü karonti ¤attisampannaü.
[PTS Page 317] [\q 317/] ¤attivipannampi anusàvanavippannampi kammaü
karonti. A¤¤atràpi dhammà kammaü karonti. A¤¤atràpi vinayaü kammaü
karonti. A¤¤atràpi satthusàsanà kammaü karonti. Pañikuññhakañampi1
kammaü karonti adhammikaü kuppaü aññhanàrahaü.
Ye te bhikkhå appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te
ujjhàjayanti khãyanti vipàcenti: “kathaü hi nàma chabbaggiyà bhikkhå
evaråpàni kammàni karissanti: adhammena vaggakammaü karissanti?
Adhammena samaggakammaü karissanti? Dhammena vaggakammaü karissanti?
Dhammapatiråpakena vaggakammaü karissanti? Dhammapatiråpakena
samaggakammaü karissanti? ¥attivipannampi kammaü karissanti
anusàvanasampannaü? Anusàvanavipannampi kamamaü karissanti
¤attisampannaü? ¥attivipannampi anusàvanavipannampi kammaü karissanti ?
A¤¤àtràpi dhammà kammaü karissanti? A¤¤atràpi vinayà kammaü karissanti?
A¤¤atràpi satthusàsanà kammaü karissanti? Pañikuññhakañampi kammaü
karissanti adhammikaü kuppaü aññhanàraha”nti.
35. Atha kho te bhikkhå bhagavato etamatthaü àrocesuü. “Saccaü kira
bhikkhave, chabbaggiyà bhikkhå evaråpàni kammàni karonti? Adhammena
vaggakammaü karonti? Adhammena samaggakammaü karonti. Dhammapatiråpakena
vaggakammaü karonti. Dhammapatiråpakena samaggakammaü karonti.
¥attivipannampi kammaü karonti anusàvanasampannaü. Anusàvanavipannampi
kammaü karonti ¤attisampannaü. ¥attivipannampi anusàvanavippampi kammaü
karonti. A¤¤atràpi dhammà kammaü karonti. A¤¤atràpi vinayà kammaü
karonti. A¤¤atràpi satthusàsanà kammaü karonti. Pañikuññhakañampi kammaü
karonti adhammikaü kuppaü aññhanàraha”nti.
36. “Saccaü bhagavà” vigarahi buddho bhagavà. “Ananucchaviyaü
moghapurisà, ananulomika appatiråpaü assàmaõakaü akappiyaü akaraõãyaü.
“Kathaü hi nàma chabbaggiyà bhikkhå evaråpàni kammàni karissanti:
adhammena ggakammaü karissanti? Adhammena samaggakammaü karissanti?
Dhammena vaggakammaü karissanti? Dhammapatiråpakena vaggakammaü
karissanti? Dhammapatiråpakena samaggakammaü karissanti? ¥attivipannampi
kammaü karissanti anusàvanasampannaü? Anusàvanavipannampi kammaü
karissanti ¤attisampannaü? ¥attivipannampi anusàvanavipannampi kamamaü
karissanti? A¤¤atràpi dhammaü kammaü karissanti? A¤¤atràpi vinayà kammaü
karissanti? A¤¤atràpi satthusàsanà kammaü karissanti? Pañikuññhakañampi
kammaü karissanti adhammikaü kuppaü aññhànàraha” nti. Netaü moghapurisa
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvaya vigarahitvà
dhammiü kathà katvà bhikkhå àmantesi: “adhammena ce bhikkhave,
vaggakammaü akammaü. Na ca karaõãyaü. Adhammena samaggakammaü akammaü.
Na ca karaõãyaü, dhammena vaggakammaü akammaü. Na ca karaõãyaü.
Dhammapatiråpakena vaggakammaü akammaü. Na ca karaõãyaü.
Dhammapatiråpakena samaggakammaü akammaü. Na ca karaõãyaü. ¥attivipannaü
ce bhikkhave, kammaü anusàvanasampannaü akammaü. Na ca karaõãyaü.
Anusàvanavipannaü ce bhikkhave, kammaü ¤attisampannaü akammaü. Na ca
karaõãyaü. ¥attivipannaü ce bhikkhave, kammaü anusàvanavipannaü ca
akammaü. Na ca karaõãyaü. A¤¤atràpi dhammà kammaü akammaü. Na ca
karaõãyaü. A¤¤atràpi vinayà kammaü akammaü. Na ca karaõãyaü. A¤¤atràpi
satthusàsasà kammaü akammaü. Na ca karaõãyaü. Pañikuññhakaña¤ce
bhikkhave, kammaü adhammikaü kuppaü aññhanàrahaü akammaü. Na ca
karaõãyaü”
1. “Pañikuññhakatampi” machasaü [P T S]
[BJT Page 768] [\x 768/]
37. “Chayimàni bhikkhave, kammàni: adhammakammaü, vaggakammaü,
samaggakammaü, dhammapatiråpakena vaggakammaü, dhammatiråpakena
samaggakammaü, dhammena samaggakammaü.
38. “Katama¤ca bhikkhave adhammakammaü? ¥attidutiye ce bhikkhave
kamme ekàya ¤attiyà kammaü karoti, na ca kammavavàcaü anusàveti,
adhammakammaü.
39. “¥attidutiye ce bhikkhave, kamme dvãhi ¤attãhi kammaü karoti, na ca kammavàcaü anusàveti, adhammakammaü.
40. “¥attidutiye ce bhikkhave, kamme ekàya kammavàcàya kammaü karoti, na ca ¤attiü ñhapeti, adhammakammaü.
41. “¥attidukiye ce bhikkhave, kamme dvãhi kammavàcàhi kammaü karoti, na ca ¤attiü ñhapeti, adhammakammaü.
42. “¥atticatutthe ce bhikkhave, kamme ekàya ¤attiyà kammaü karoti.
Na ca kammavàcaü anusàveti, [PTS Page 318] [\q 318/] adhammakammaü.
43. “¥atticatutthe ce bhikkhave, kamme dvãhi ¤attãhi kammaü karoti, na ca kammavàcaü anusàveti, adhammakammaü.
44. “¥atticatutthe ce bhikkhave, kamme tãhi ¤attãhi kammaü karoti, na ca kammavàcaü anusàveti, adhammakammaü.
45. “¥atticatutthe ce bhikkhave, kamme catåhi ¤attãhi kammaü karoti, na ca kammavàcaü anusàveti, adhammakammaü.
46. “¥atticatutthe ce bhikkhave, kamme dvãhi kammavàcàhi kammaü karoti, na ca ¤attiü ñhapeti, adhammakammaü.
47. “¥atticatutthe ce bhikkhave, kamme dvãhi kammavàcàhi kammaü karoti, na ca ¤attiü ñhapeti, adhammakammaü.
48. “¥atticatutthe ce bhikkhave, kamme tãhi kammavàcàhi kammaü karoti, na ca ¤attiü ñhapeti, adhammakammaü.
49. “¥atticatutthe ce bhikkhave, kamme catåhi kammavàcàhi kammaü
karoti, na ca ¤attiü ñhapeti, adhammakammaü. Idaü vuccati bhikkhave,
adhammakammaü.
50. “Katama¤ca bhikkhave, vaggakammaü? ¥attidutiye ce bhikkhave,
kamme yàvatikà bhikkhå kammappattà, te anàgatà honti, chandàrahànaü
chando anàhaño hoti, sammukhãbhåtà pañikkosanti, vaggakammaü.
51. “¥attidutiye ce bhikkhave, kamme yàvatikà bhikkhå kammappattà, te
àgatà honti, chandàrahànaü chando anàhaño hoti, sammukhãbhåtà
pañikkosanti, vaggakammaü.
52. “¥attidutiye ce bhikkhave, kamme yàvatikà bhikkhå kammappattà, te
àgatà honti, chandàrahànaü chando àhaño hoti, sammukhãbhåtà
pañikkosanti, vaggakammaü.
[BJT Page 770] [\x 770/]
53. “¥atticatutthe ce bhikkhave, kamme yàvatikà bhikkhå kammappattà,
te anàgatà honti, chandàrahànaü chando anàhaño hoti, sammukhãbhåtà
pañikkosanti, vaggakammaü.
54. “¥atticatutthe ce bhikkhave, kamme yàvatikà bhikkhå kammappattà, te àgatà
Honti, chandàrahànaü chando anàhaño hoti, sammukhãbhåtà pañikkosanti, vaggakammaü.
55. “¥atticatutthe ce bhikkhave, kamme yàvatikà bhikkhå kammappattà,
te àgatà honti, chandàrahànaü chando àhaño hoti, sammukhãbhåtà
pañikkosanti, vaggakammaü. Idaü vuccati bhikkhave, vaggakammaü.
56. Katama¤ca bhikkhave, samaggakammaü? ¥attidutiye ce bhikkhave,
kamme yàvatikà bhikkhå kammappattà, te àgatà honti, chandàrahànaü chando
àhaño hoti, sammukhãbhåtà na pañikkosanti, samaggakammaü.
57. “¥atticatutthe ce bhikkhave, kamme yàvatikà bhikkhå kammappattà,
te àgatà honti, chandàrahànaü chando àhaño hoti, sammukhãbhåtà na
pañikkosanti, samaggakammaü. Idaü vuccati bhikkhave, samaggakammaü.
58. “Katama¤ca bhikkhave, dhammapatiråpakena vaggakammaü? ¥atti
dutiye ce bhikkhave, kamme pañhamaü kammavàcaü anusàveti, pacchà ¤attiü
ñhapeti, yàvatikà bhikkhå kammappattà, te anàgatà honti, chandàrahànaü
chando anàhaño hoti, sammukhãbhåtà pañikkosanti, dhammapatiråpakena
vaggakammaü.
59. “¥attidutiye ce bhikkhave, kamme pañhamaü kammavàcaü anusàveti,
pacchà ¤attiü ñhapeti, yàvatikà bhikkhå kammappattà, te àgatà honti,
chandàrahànaü chando anàhaño hoti, sammukhãbhåtà pañikkosanti,
dhammapatiråkena vaggakammaü.
60. “¥attidutiye ce bhikkhave, kamme pañhamaü kammavàcaü anusàveti,
pacchà ¤attiü ñhapeti, yàvatikà bhikkhå kammappattà, te àgatà honti,
chandàrahànaü chando àhaño hoti, [PTS Page 319] [\q 319/] sammukhãbhåtà
pañikkosanti, dhammapatiråpakena vaggakammaü.
61. “¥atticatutthe ce bhikkhave, kamme pañhamaü kammavàcaü anusàveti,
pacchà ¤attiü ñhapeti, yàvatikà bhikkhå kammappattà, te anàgatà honti,
chandàrahànaü chando anàhaño hoti, sammukhãbhåtà pañikkosanti,
dhammapatiråpakena vaggakammaü.
62. “¥atticatutthe ce bhikkhave, kamme pañhamaü kammavàcaü anusàveti,
pacchà ¤attiü ñhapeti, yàvatikà bhikkhå kammappattà, te àgatà honti,
chandàrahànaü chando anàhaño hoti, sammukhãbhåtà pañikkosanti,
dhammapatiråpakena vaggakamma.
[BJT Page 772] [\x 772/]
63. “¥atticatutthe ce bhikkhave, kamme pañhamaü kammavàcaü anusàveti,
pacchà ¤attiü ñhapeti, yàvatikà bhikkhå kammappattà, te àgatà honti,
chando àhaño hoti, sammukhãbhåtà pañikkosanti, dhammapatiråpakena
vaggakammaü. Idaü vuccati bhikkhave, dhammapatiråpakena vaggakammaü.
64. “Katama¤ca bhikkhave, dhammapatiråpakena samaggakammaü?
¥attidutiye ce bhikkhave, kamme pañhamaü kammavàcaü anusàveti, pacchà
¤attiü ñhapeti, yàvatikà bhikkhå kammappattà, te àgatà honti, chando
àhaño, hoti, sammukhãbhåtà na pañikkosanti, dhammapatiråpakena
samaggakammaü.
65. “¥atticatutthe ce bhikkhave, kamme pañhamaü kammavàcaü anusàveti,
pacchà ¤attiü ñhapeti, yàvatikà bhikkhå kammappattà, te àgatà honti,
chandàrahànaü chando àhaño hoti sammukhãbhåtà na pañikkosanti,
dhammapatiråpakena samaggakammaü, idaü vuccati bhikkhave,
dhammapatiråpakena samaggakammaü.
66. “Katama¤ca bhikkhave, dhammena samaggakammaü? ¥attidutiye ce
bhikkhave, kamme pañhamaü ¤attiü ñhapeti, pacchà ekàya kammavàcàya
kammaü karoti, yàvatikà bhikkhå kammappattà, te àgatà honti,
chandàrahànaü chando àhaño hoti, sammukhãbhåtàna pañikkosanti, dhammena
samaggakammaü.
67. “¥atticatutthe ce bhikkhave, kamme pañhamaü ¤attiü ñhapeti,
pacchà tãhi kammavàcàmi kammaü karoti, yàvatikà bhikkhå kammappattà, te
àgatà honti, chandàrahànaü chando àhaño hoti, sammukhãbhåtà na
pañikkosanti, dhammena samaggakammaü. Idaü vuccati bhikkhave, dhammena
samaggakammaü. “
68. “Pa¤ca saïghà: catuvaggo bhikkhusaïgho, pa¤cavaggo bhikkhusaïgho,
dasavaggo bhikkhusaïgho, vãsativaggo bhikkhusaïgho, atirekavãsativaggo
bhikkhusaïgho.
69. “Tatra bhikkhave, yvàyaü catuvaggo bhikkhusaïgho, ñhapetvà tãõi
kammàni: upasampadaü pavàraõaü abbhànaü, dhammena samaggo sabbakammesu
kammappatto.
70. “Tatra bhikkhave, yvàyaü pa¤cavaggo bhikkhusaïgho, ñhapetvà dve
kammàni: majjhimesu janapadesu upasampadaü, abbhànaü, dhammena samaggo
sabbakammesu kammappatto.
71. “Tatra bhikkhave, yvàyaü dasavaggo bhikkhusaïgho, ñhapetvà ekaü kammaü: abbhànaü, dhammena samaggo sabbakammesu kammappatto.
72. “Tatra bhikkhave, yvàyaü vãsativaggo bhikkhusaïgho, dhammena samaggo sabbakammesu kammappatto.
[BJT Page 774] [\x 774/]
73. “Tatra bhikkhave, yvàyaü atirekavãsativaggo [PTS Page 320] [\q
320/] bhikkhusaïgho, dhammena samagegà sabbakammesu kammappatto. “
74. “Catuvaggakaraõaü ce bhikkhave, kammaü bhikkhunãcatuttho kammaü
kareyya, akammaü. Na ca karaõãyaü. Catuvaggakaraõaü ce bhikkhave, kammaü
sikkhamànàcatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Catuvaggakaraõaü ce bhikkhave, kammaü sàmaõeracatuttho kammaü kareyya,
akammaü. Na ca karaõãyaü. Sàmaõerã catuttho kammaü kareyya, akammaü. Na
ca karaõãyaü. Sàmaõerã catuttho kammaü kareyya, akammaü. Na ca
karaõãyaü. Sikkhaüpaccakkhàtakacatuttho kammaü kareyya, akammaü. Na ca
karaõãyaü. Antimavatthuü ajjhàpannakacatuttho kammaü kareyya, akammaü.
Na ca karaõãyaü. âpattiyà adasasane ukkhittakacatuttho kammaü kareyya,
akammaü. Na ca karaõãyaü. âpattiyà appañikamme ukkhittakacatuttho kammaü
kareyya, akammaü na ca karaõãyaü. Pàpikàya diññhiyà appañinissagge
ukkhittakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Paõóakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Paõóakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Theyyasaüvàsakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü
titthiyapakkantakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Tiracchànagatacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Màtughàtakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Pitughàtakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Arahantaghàtakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Bhikkhunãdåsakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Saïghabhedakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Lohituppàdakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Ubhatobya¤janakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Nànàsaüvàsakacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Nànàsãmàyañhitacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Iddhiyà vehàse ñhitacatuttho kammaü kareyya, akammaü. Na ca karaõãyaü.
Yassa saïghe kammaü karoti, taücatuttho kammaü kareyya, akammaü. Na ca
karaõãyaü. “1
Catuvaggakaraõaü.
1. (74) Asmiü chede “-pe-” peyyàlato paraü “catuvaggakaraõaü ce bhikkhave, kammaü” iti pativàkyaü yojetabbaü.
[BJT Page 776] [\x 776/]
1. “Pa¤cavaggakaraõaü ce bhikkhave, kammaü bhikkhunãpa¤camo kammaü
kareyya, akammaü. Na ca karaõãyaü. Pa¤cavaggakaraõaü ce bhikkhave,
kammaü sikkhàmànàpa¤camo1 kammaü kareyya, akammaü. Na ca karaõãyaü.
Pa¤cavaggakaraõaü ce bhikkhave, kammaü sàmaõerapa¤camo kammaü kareyya,
akammaü na ca karaõãyaü. Sàmaraõerãpa¤camo kammaü kareyya, akammaü na ca
karaõãyaü. Sikkhaü paccakkhàtapa¤camo kammaü kareyya, akammaü na ca
karaõãyaü. Antimavatthuü ajjhàpannakapa¤camo kammaü kareyya, akammaü na
ca karaõãyaü. âpattiyà adassane ukkhittakapa¤camo kammaü kareyya,
akammaü na ca karaõãyaü. âpattiyà appañikamme ukkhittakapa¤camo kammaü
kareyya, akammaü na ca karaõãyaü. Pàpikàya diññhiyà appañinissagge
ukkhittakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Paõóakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Theyyasaüvàsakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Titthiyapakkantakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Tiracchànagata pa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Màtughàtakakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Pitughàtakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Arahantaghàtakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Bhikkhunãdåsakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Saïghabhedakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Lohituppàdakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü.
Ubhatobya¤janakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü. Nàna
saüvàsakapa¤camo kammaü kareyya, akammaü na ca karaõãyaü. Nànàsãmàya
ñhitapa¤camo kammaü kareyya, akammaü na ca karaõãyaü. Iddhiyà vehàse
ñhitapa¤camo kammaü kareyya, akammaü na ca karaõãyaü. Yassa saïgho
kammaü karoti, taüpa¤camo kammaü kareyya, akammaü. Na ca karaõãyaü. “2
Pa¤cavaggakaraõaü.
1. “Dasavaggakaraõaü ce bhikkhave, kammaü bhikkhunãdasamo kammaü
kareyya, akammaü. Na ca karaõãyaü dasavaggakaraõaü ce bhikkhave, kammaü
sikkhamànàdasamo kammaü kareyya, akammaü. Na ca karaõãyaü .
Dasavaggakaraõaü ce bhikkhave, kammaü sàmaõeradasamo kammaü kareyya,
akammaü. Na ca karaõãyaü. Sàmaõerãdasamo kammaü kareyya, akammaü. Na ca
karaõãyaü. Sikkhaü paccakkhàtakadasamo kammaü kareyya, akammaü. Na ca
karaõãyaü. Antimavatthuü ajjhàpannakadasamo kammaü kareyya, akammaü. Na
ca karaõãyaü. âpattiyà adassane ukkhittakadasamo kammaü kareyya,
akammaü. Na ca karaõãyaü. âpattiyà appañikamme ukkhittakadasamo kammaü
kareyya, akammaü. Na ca karaõãyaü. Pàpikàya diññhiyà appañinissagge
ukkhittakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü. Paõóako
dasamo kammaü kareyya, akammaü. Na ca karaõãyaü. Theyyasaüvàsakadasamo
kammaü kareyya, akammaü. Na ca karaõãyaü. Titthiyapakkantakadasamo
kammaü kareyya, akammaü. Na ca karaõãyaü. Tiracchàgatadasamo kammaü
kareyya, akammaü. Na ca karaõãyaü. Màtughàtakadasamo kammaü kareyya,
akammaü. Na ca karaõãyaü. Pitughàtakadasamo kammaü kareyya, akammaü. Na
ca karaõãyaü. Arahantaghàtakadasamo kammaü kareyya, akammaü. Na ca
karaõãyaü. Bhikkhunãdåsakadasamo kammaü kareyya, akammaü.
Paõóakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Theyyasaüvàsakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Titthiyapakkantakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Tiracchànagatadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Màtughàtakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Pitughàtakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Arahantaghàtakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Bhikkhunãdåsakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Saïghabhedakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Lohituppàdakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü.
Ubhatobya¤janakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü. Nàna
saüvàsakadasamo kammaü kareyya, akammaü. Na ca karaõãyaü. Nànàsãmàya
ñhitadasamo kammaü kareyya, akammaü. Na ca karaõãyaü. Iddhiyà vehàse
ñhitadasamo kammaü kareyya, akammaü. Na ca karaõãyaü. Yassa saïgho
kammaü karoti, taüdasamo kammaü kareyya, akammaü. Na ca karaõãyaü. “2
Dasavaggakaraõaü.
1. “Sikkhamànapa¤camo” machasaü. Ma nu pa ja vi to vi. A vi. Sã mu 2.
2. Asmiü chede peyyàlamukhena niddiññhàni avuttapadàni pàëinyato yathàråpaü gahetabbàni
[BJT Page 778] [\x 778/]
1. “Vãsativaggakaraõa¤ce bhikkhave, kammaü bhikkhuõãvãso kammaü
kareyya, akammaü. Na ca karaõãyaü. Vãsativaggakaraõa¤ce bhikkhave,
kammaü sikkhamànàvãso kammaü kareyya, akammaü. Na ca karaõãyaü.
“Vãsativaggakaraõa¤ce bhikkhave, kammaü sàmaõeravãso kammaü kareyya,
akammaü. Na ca karaõãyaü. Sàmaraõerãvãso kammaü kareyya, akammaü. Na ca
karaõãyaü. Sikkhaü paccakkhàtakavãso kammaü kareyya, akammaü. Na ca
karaõãyaü. Antimavatthuü ajjhàpannakavãso kammaü kareyya, akammaü. Na ca
karaõãyaü. âpattiyà adassane ukkhittakavãso kammaü kareyya, akammaü. Na
ca karaõãyaü. âpattiyà appañikamme ukkhittakavãso kammaü kareyya,
akammaü. Na ca karaõãyaü. Pàpikàya diññhiyà appañinissagge
ukkhittakavãso kammaü kareyya, akammaü. Na ca karaõãyaü. Paõóakavãso
kammaü kareyya, akammaü. Na ca karaõãyaü. Theyyasaüvàsakavãso kammaü
kareyya, akammaü. Na ca karaõãyaü. Titthiyapakkantakavãso kammaü
kareyya, akammaü. Na ca karaõãyaü. Tiracchànagatavãso kammaü kareyya,
akammaü. Na ca karaõãyaü. Màtughàtakavãso kammaü kareyya, akammaü. Na ca
karaõãyaü. Pitughàtakavãso kammaü kareyya, akammaü. Na ca karaõãyaü.
Arahantaghàtakavãso kammaü kareyya, akammaü. Na ca karaõãyaü.
Bhikkhuõãdåsakavãso kammaü kareyya, akammaü. Na ca karaõãyaü.
Saïghabhedakavãso kammaü kareyya, akammaü. Na ca karaõãyaü.
Lohituppàdakavãso kammaü kareyya, akammaü. Na ca karaõãyaü.
Ubhatobya¤janakavãso kammaü kareyya, akammaü. Na ca karaõãyaü.
Nànàsaüvàsakavãso kammaü kareyya, akammaü. Na ca karaõãyaü. Nànàsãmàya
ñhitavãso kammaü kareyya akammaü. Na ca karaõãyaü. Iddhiyà vehàse
ñhitavãso kammaü kareyya, akammaü. Na ca karaõãyaü. Yassa saïgho kammaü
karoti, taüvãso kammaü kareyya, akammaü. Na ca karaõãyaü. ”
Vãsativaggakaraõaü
1. “Pàrivàsikacatuttho ce bhikkhave, parivàsaü dadeyya, målàya
pañikasseyya, mànattaü dadeyya, taüvãso abebhayya, akammaü. Na ca
karaõãyaü. Målàya pañikassanàrahacatuttho ce bhikkhave, parivàsaü
dadeyya, målàya pañikasseyya, mànattaü dadeyya, taüvãso abebhayya,
akammaü. Na ca karaõãyaü. Mànattàrahacatuttho ce bhikkhave, parivàsaü
dadeyya, målàya pañikasseyya, mànattaü dadeyya, taüvãso abbheyya,
akammaü. Na ca karaõãyaü. Mànattacàrikacatuttho ca bhikkhave, parivàsaü
dadeyya, målàya pañikasseyya, mànattaü dadeyya, taüvãso [PTS Page 321]
[\q 321/] abbheyya, akammaü. Na ca karaõãyaü. ” Abbhànàrahacatuttho ce
bhikkhave, parivàsaü dadeyya, målàya pañikasseyya, mànattaü dadeyya,
taüvãso abbheyya, akammaü. Na ca karaõãyaü. “
[BJT Page 780] [\x 780/]
2. “Ekaccassa bhikkhave, saïghamajjhe pañikkosanà råhati. Ekaccassa
na råhati. Kassa ca bhikkhave, saïghamajjhe pañikkosanà na råhati?
Bhikkhuniyà bhikkhave, saïghamajjhe pañikkosanà na råhati. Sikkhamànàya
bhikkhave, saïghamajjhe pañikkosanà na råhati. Sàmaõerassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Sàmaõeràya 1 bhikkhave, saïghamajjhe
pañikkosanà na råhati. Sikkhaü paccakkhàtakassa bhikkhave, saïghamajjhe
pañikkosanà na råhati. Antimavatthuü ajjhàpannakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Ummattakassa bhikkhave, saïghamajjhe
pañikkosanà na råhati. Khittacittassa bhikkhave, saïghamajjhe
pañikkosanà na råhati. Vedanaññassa bhikkhave, saïghamajjhe pañikkosanà
na råhati. âpattiyà adassane ukkhittakassa bhikkhave, saïghamajjhe
pañikkosanà na råhati. âpattiyà appañikamme ukkhittakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Pàpikàya diññhiyà appañinissagge
ukkhittakassa bhikkhave, saïghamajjhe pañikkosanà na råhati. Paõóakassa
bhikkhave, saïghamajjhe pañikkosanà na råhati. Theyyasaüvàsakassa
bhikkhave, saïghamajjhe pañikkosanà na råhati. Titthiyapakkantakassa
bhikkhave, saïghamajjhe pañikkosanà na råhati. Tiracchànagatassa
bhikkhave, saïghamajjhe pañikkosanà na råhati. Màtughàtakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Pitughàtakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Arahantaghàtakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Bhikkhunãdåsakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Saïghabhedakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Lohituppàdakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Ubhatobya¤janakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Nànàsaüvàsakassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Nànàsãmàya ñhitassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Iddhiyà vehàse ñhitassa bhikkhave,
saïghamajjhe pañikkosanà na råhati. Yassa saïgho kammaü karoti, tassa ca
2 bhikkhave, saïghamajjhe pañikkosanà na råhati. Imesaü kho bhikkhave,
saïghamajjhe pañikkosanà na råhati.
3. “Kassa ca bhikkhave, saïghamajjhe pañikkosanà råhati? Bhikkhussa
bhikkhave, pakatattassa samànasaüvàsakassa samànasãmàya ñhitassa
antatamaso ànantarikassàpi3 bhikkhuno vi¤¤àpentassa saïghamajjhe
pañikkosanà råhati. Imassa kho bhikkhave, saïghamajjhe pañikkosanà
råhati.
4. “Dvemà bhikkhave, nissàraõà: atthi bhikkhave, puggalo appatto
nissàraõaü, taü¤ce saïgho nissàreti, ekacco sunissàrito. Ekacco
dunnissàrito.
5. “Katamo ca bhikkhave, puggalo appatto nissàraõaü, ta¤ce saïgho
nissàreti dunnissàrito? Idha pana bhikkhave, bhikkhu suddho hoti
anàpattiko. Ta¤ce saïgho nissàreti, dunnissàrito. Ayaü vuccati
bhikkhave, puggalo appatto nissàraõaü, ta¤ce saïgho nissàreti,
dunnissàrito.
6. “Katamo ca bhikkhave, puggalo appatto nissàraõaü, ta¤ce saïgho
nissàreti sunissàrito? Idha pana bhikkhave, bhikkhu bàlo hoti abyatto
àpattibahulo anapadàno gihãhi 4 [PTS Page 322] [\q 322/] saüsaññho
viharati ananulomikehi gihãsaüsaggehi, ta¤ce saïgho nissàreti,
sunissàrito. Ayaü vuccati bhikkhave, puggalo appatto nissàraõaü, ta¤ce
saïgho nissàreti, sunissàrito.
1. “Sàmaõeriyà” machasaü [P T S. 2.] “Tassa” ja vi. To vi. Ma nu pa.
3. “Anantarikassàpi si. A. Vi. Ja vi.
4. “Gihãsaüsaññho” machasaü. Sã mu. Muddita cullavaggapàëi.
[BJT Page 782] [\x 782/]
7. “Dvomà bhikkhave, osàraõà: atthi bhikkhave, puggalo appatto osàraõaü.
Ta¤ce saïgho osàreti, ekacco sosàrito. Ekacco dosàrito.
8. “Katamo ca bhikkhave, puggalo appatto osàraõaü, ta¤ce saïgho
osàreti, dosàrito? Paõóako bhikkhave, appatto osàraõaü, ta¤ce saïgho
osàreti, dosàrito. Theyyasaüvàsako bhikkhave, appatto osàraõaü, ta¤ce
saïgho osàreti dosàrito. Titthiyapakkantako bhikkhave, appatto osàraõaü,
ta¤ce saïgho osàreti, dosàrito. Tiracchànagato bhikkhave, appatto
osàraõaü, ta¤ce saïgho osàreti, dosàrito. Màtughàtako bhikkhave, appatto
osàraõaü, ta¤ce saïgho osàreti, dosàrito. Pitughàtako bhikkhave,
appatto osàraõaü, ta¤ce saïgho osàreti, dosàrito. Arahantaghàtako
bhikkhave, appatto osàraõaü, ta¤ce saïgho osàreti, dosàrito.
Bhikkhuõãdåsako bhikkhave, appatto osàraõaü, ta¤ce saïgho osàreti,
dosàrito. Saïghabhedako bhikkhave, appatto osàraõaü, ta¤ce saïgho
osàreti, dosàrito. Lohituppàdako bhikkhave, appatto osàraõaü, ta¤ce
saïgho osàreti dosàrito. Ubhatobya¤janako bhikkhave, appatto osàraõaü,
ta¤ce saïgho osàreti, dosàrito. Ayaü vuccati bhikkhave, puggalo appatto
osàraõaü, ta¤ce1 saïgho osàreti, dosàrito. Ime vuccanti bhikkhave,
puggalà appattà osàraõaü, te ce saïgho osàreti, dosàrità.
9. “Katamo ca bhikkhave, puggalo appatto osàraõaü, ta¤ce saïgho
osàreti sosàrito? Hatthacchinno bhikkhave, appatto osàraõaü, ta¤ce
saïgho osàreti, sosàrito. Pàdacchinno bhikkhave, appatto osàraõaü, ta¤ce
saïgho osàreti, sosàrito. Hatthapàdacchinno bhikkhave, appatto
osàraõaü, ta¤ce saïgho osàreti, sosàrito. Kaõõacchinno bhikkhave,
appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito. Nàsacchinno bhikkhave,
appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito. Kaõõanàsacchinno
bhikkhave, appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito.
Aïgulicchinno bhikkhave, appatto osàraõaü, ta¤ce saïgho osàreti,
sosàrito. Aëacchinno bhikkhave, appatto osàraõaü, ta¤ce saïgho osàreti,
sosàrito. Kaõóaracchinno bhikkhave, appatto osàraõaü, ta¤ce saïgho
osàreti, sosàrito. Phaõahatthako bhikkhave, appatto osàraõaü, ta¤ce
saïgho osàreti, sosàrito. Khujjo bhikkhave, appatto osàraõaü, ta¤ce
saïgho osàreti, sosàrito. Vàmano bhikkhave, appatto osàraõaü, ta¤ce
saïgho osàreti, sosàrito. Galagaõóã bhikkhave, appatto osàraõaü, ta¤ce
saïgho osàreti, sosàrito. Lakkhaõàhato bhikkhave, appatto osàraõaü,
ta¤ce saïgho osàreti, sosàrito. Kasàhato bhikkhave, appatto osàraõaü,
ta¤ce saïgho osàreti, sosàrito. Likhitako bhikkhave, appatto osàraõaü,
ta¤ce saïgho osàreti, sosàrito. Sãpadiko bhikkhave, appatto osàraõaü,
ta¤ce saïgho osàreti, sosàrito. Pàparogã bhikkhave, appatto osàraõaü,
ta¤ce saïgho osàreti, sosàrito. Parisadåsako bhikkhave, appatto
osàraõaü, ta¤ce saïgho osàreti, sosàrito. Kàõo bhikkhave, appatto
osàraõaü, ta¤ce saïgho osàreti, sosàrito. Kuõã bhikkhave, appatto
osàraõaü, ta¤ce saïgho osàreti, sosàrito. Kha¤jo bhikkhave, appatto
osàraõaü, ta¤ce saïgho osàreti, sosàrito. Pakkhahato bhikkhave, appatto
osàraõaü, ta¤ce saïgho osàreti, sosàrito. Chinniriyàpatho bhikkhave,
appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito. Jaràdubbalo bhikkhave,
appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito. Andho bhikkhave,
appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito. Mågo bhikkhave,
appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito. Badhiro bhikkhave,
appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito. Andhamågo bhikkhave,
appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito. Andhabadhiro
bhikkhave, appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito. Mågabadhiro
bhikkhave, appatto osàraõaü, ta¤ce saïgho osàreti, sosàrito.
Andhamågabadhiro bhikkhave, appatto osàraõaü, ta¤ce saïgho osàreti,
sosàrito. Ayaü vuccati bhikkhave, puggalo appatto osàraõaü, ta¤ce saïgho
osàreti, sosàrito. Ime vuccanti bhikkhave, puggalà appattà osàraõaü, te
ce saï ;gho osàreti, sosàrità. “
Vàsabhagàmabhàõavàraü pañhamaü
1. “Te ce” machasaü.
[BJT Page 784] [\x 784/]
1. “Idha pana bhikkhave, bhikkhussa na hoti àpatti daññhabbà. Tamenaü
codeti saïghovà sambahulà và ekapuggalo và ‘àpattiü tvaü àvuso, àpanno.
Passasetaü àpattã’nti. So evaü vadeti: ‘natthi me àvuso, àpatti yamahaü
passeyya’nti. [PTS Page 323] [\q 323/] taü saïgho àpattiyà adassane
ukkhipati, adhammakammaü.
2. “Idha pana bhikkhave, bhikkhussa na hoti àpatti pañikàtabbà.
Tamenaü codeti saïgho và sambahulà và ekapuggalo và ‘àpattiü tvaü àvuso,
àpanno. Pañikarohi taü àpatti’nti. So evaü vadeti: ‘natthi me àvuso,
àpatti yamahaü pañikareyya”nti. Taü saïgho àpattiyà appañikamme
ukkhipati, adhammakammaü.
3. “Idha pana bhikkhave, bhikkhussa na hoti pàpikà diññhi
pañinissajetà. Tamenaü codeti saïgho và sambahulà và ekapuggalo và
‘pàpikà te àvuso, diññhi pañinissajetaü pàpikaü diññhi’nti. So evaü
vadeti: ‘natthi me àvuso, pàpikà diññhi yamahaü pañinissajeyya’nti. Taü
saïgho pàpikàya diññhiyà appañinissagge ukkhipati, adhammakammaü.
4. “Idha pana bhikkhave, bhikkhussa na hoti àpatti daññhabbà. Na hoti
àpatti pañikàtabbà. Tamenaü codeti saïgho và sambahulà và ekapuggalo và
‘àpattiü tvaü àvuso, àpanno. Passasetaü àpattiü. Pañikarohi taü
àpatti’nti. So evaü vadeti: ‘natthi me àvuso, àpatti yamahaü passeyyaü.
Natthi me àpatti1 yamahaü pañikareyya’nti. Taü saïgho adassane và
appañikamme và ukkhipati, adhammakammaü.
5. “Idha pana bhikkhave, bhikkhussa na hoti àpatti daññhabbà. Na hoti
pàpikà diññhi pañinissajetà. Tamenaü codeti saïgho và sambahulà và
ekapuggalo và ‘àpattiü tvaü àvuso, àpanno. Passasetaü àpattiü. Pàpikà te
diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü vadeti: ‘natthi me
àvuso, àpatti yamahaü passeyyaü. Natthi me pàpikà diññhi yamahaü
pañinissajeyya’nti. Taü saïgho adassane và appañinissagge và ukkhipati,
adhammakammaü.
6. “Idha pana bhikkhave, bhikkhussa na hoti àpatti pañikàtabbà. Na
hoti pàpikà diññhi pañinissajetà. 2 Tamenaü codeti saïgho và sambahulà
và ekapuggalo và ‘àpattiü tvaü àvuso, àpanno. Pañikarohi taü àpattiü.
Pàpikà te diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü vadeti:
‘natthi me àvuso, àpatti yamahaü pañikareyyaü. Natthi me pàpikà diññhi
yamahaü pañinissajeyya’nti. Taü saïgho appañikamme và appañinissagge và
ukkhipati, adhammakammaü.
1. “âvuso àpatti” machasaü. [P T S.]
2. “Nissajjetà” machasaü. [P T S] to vi. A vi. Ja vi.
[BJT Page 786] [\x 786/]
7. “Idha pana bhikkhave, bhikkhussa na hoti àpatti daññhabbà. Na hoti
àpatti pañikàtabbaü. Na hoti pàpikà diññhi pañinissajetà. Tamenaü
codeti saïgho và sambahulà và [PTS Page 324] [\q 324/] ekapuggalo và
‘àpattiü tvaü àvuso àpanno. Passasetaü àpattiü pañikarohi taü àpattiü.
Pàpikà te diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü vadeti:
‘natthi me àvuso àpatti, yamahaü passeyyaü. Natthi me àpatti, yamahaü
pañikareyyaü. Natthi me pàpikà diññhi, yamahaü pañinissajeyya’nti. Taü
saïgho adassane và appañikamme và appañinissagge và ukkhipati,
adhammakammaü.
8. “Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà. Tamenaü
codeti saïgho và sambahulà và ekapuggalo và àpattiü tvaü àvuso àpanno.
Passasetaü àpatti’nti. So evaü vadeti: “àmàvuso pañikarissàmã’ti. Taü
saïgho àpattiyà appañikamme ukkhipati, adhammakammaü.
9. “Idha pana bhikkhave, bhikkhussa hoti àpatti pañikàtabbà. Tamenaü
codeti saïgho và sambahulà và ekapuggalo và ‘àpattiü tvaü àvuso, àpanno.
Pañikarohi taü àpatti’nti. So evaü vadeti: ‘àmàvuso pañikarissàmã’ti.
Taü saïgho àpattiyà appañikamme ukkhipati, adhammakammaü.
10. “Idha pana bhikkhave, bhikkhussa hoti pàpikà diññhi
pañinissajetà. Tamenaü codeti saïgho và sambahulà và ekapuggalo và
‘pàpikà te àvuso, diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü
vadeti: ‘àmàvuso pañinissajissàmã’ti. Taü saïgho pàpikàya diññhiyà
appañinissagge ukkhipati, adhammakammaü.
11. “Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà, hoti
àpatti pañikàtabbà, tamenaü codeti saïgho và sambahulà và ekapuggalo và
‘àpattiü tvaü àvuso àpanno. Pañikarohi taü àpatti’nti. So evaü vadeti:
‘àmàvuso pañikarissàmã’ti. Taü saïgho àpattiyà appañikamme ukkhipati,
adhammakammaü.
“Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà, hoti pàpikà
diññhi pañinissajetà. Tamenaü codeti saïgho và sambahulà và ekapuggalo
và ‘pàpikà te àvuso, diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü
vadeti: ‘àmàvuso, pañinissajissàmã’ti. Taü saïgho pàpikàya diññhiyà
appañinissagge ukkhipati, adhammakammaü.
“Idha pana bhikkhave, bhikkhussa hoti àpatti pañikàtabbà, hoti pàpikà
diññhi pañinissajetà, tamenaü codeti saïgho và sambahulà và ekapuggalo
và ‘pàpikà te àvuso, diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü
vadeti: ‘àmàvuso, pañinissajissàmã’ti. Taü saïgho pàpikàya diññhiyà
appañinissagge ukkhipati, adhammakammaü.
“Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà, hoti àpatti
pañikàtabbà, hoti pàpikà diññhi pañinissajetà, tamenaü codeti, saïgho và
sambahulà và ekapuggalo và ‘àpattiü tvaü àvuso àpanno. Passasetaü
àpattiü. Pañikarohi taü àpattiü. Pàpikà te diññhi. Pañinissajetaü
pàpikaü diññhi”nti. So evaü vadeti: ‘àmàvuso passàmi. âma,
pañikarissàmi. âma, pañinissajissàmã’ti. Taü saïgho adassane và
appañikamme và appañinissagge và ukkhipati, adhammakammaü.
Pàpikà diññhi pañinissajetà tamenaü codeti saïgho và sambahulà và
ekapuggalo và ‘àpattiü tvaü àvuso àpanno. Passasetaü àpattiü pañikarohi
taü àpattiü. Pàpikà te diññhi. Pañinissajetaü pàpikaü diññhi’nti. So
evaü vadeti: ‘àmàvuso passàmi. âma, pañikarissàmi. âma,
pañinissajissàmã’ti. Taü saïgho adassane và appañikamme và
appañinissagge và ukkhipati, adhammakammaü.
12. “Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà. Tamenaü
codeti saïgho và sambahulà và ekapuggalo và ‘àpattiü tvaü àvuso àpanno.
Passesetaü àpatti’nti. So evaü vadeti: ‘natthi me àvuso, àpatti, yamahaü
passeyya’nti. [PTS Page 325] [\q 325/] taü saïgho àpattiyà adassane
ukkhipati, dhammakammaü.
1. “Nissajjissàmi” machasaü. [P T S] a vi.
[BJT Page 788] [\x 788/]
13. “Idha pana bhikkhave, bhikkhussa hoti ‘àpatti pañikàtabbà.
Tamenaü codeti saïgho và sambahulà và ekapuggalo và ‘àpattiü tvaü àvuso,
àpanno. Pañikarohi taü àpatti’nti. So evaü vadeti: ‘natthi me àvuso,
àpatti yamahaü pañikareyya’nti. Taü saïgho àpattiyà appañikamme
ukkhipati, dhammakammaü.
14. “Idha pana bhikkhave, bhikkhussa hoti pàpikà diññhi
pañinissajetà. Tamenaü codeti saïgho và sambahulà và ekapuggalo và
‘pàpikà te àvuso, diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü
vadeti: ‘natthi me àvuso, pàpikà diññhi yamahaü pañinissajeyya’nti. Taü
saïgho pàpikàya diññhiyà appañinissagge ukkhipati, dhammakammaü.
15. “Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà, hoti
àpatti pañikàtabbà, tamenaü codeti saïgho và sambahulà và ekapuggalo và
‘àpattiü tvaü àvuso àpanno, pañikarohi taü àpatti’nti. So evaü vadeti:
‘natthi me àvuso, àpatti yamahaü pañikareyya’nti. Taü saïgho àpattiyà
appañikamme ukkhipati, dhammakammaü.
12. “Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà. Tamenaü
codeti saïgho và sambahulà và ekapuggalo và ‘àpattiü tvaü àvuso àpanno.
Passesetaü àpatti’nti. So evaü vadeti: ‘natthi me àvuso, àpatti, yamahaü
passeyya’nti. Taü saïgho àpattiyà adassane ukkhipati, dhammakammaü.
1. “Nissajjissàmi” machasaü. [P T S] a vi.
[BJT Page 788] [\x 788/]
13. “Idha pana bhikkhave, bhikkhussa hoti ‘àpatti pañikàtabbà.
Tamenaü codeti saïgho và sambahulà và ekapuggalo và ‘àpattiü tvaü àvuso,
àpanno. Pañikarohi taü àpatti’nti. So evaü vadeti: ‘natthi me àvuso,
àpatti yamahaü pañikareyya’nti. Taü saïgho àpattiyà appañikamme
ukkhipati, dhammakammaü.
14. “Idha pana bhikkhave, bhikkhussa hoti pàpikà diññhi
pañinissajetà. Tamenaü codeti saïgho và sambahulà và ekapuggalo và
‘pàpikà te àvuso, diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü
vadeti: ‘natthi me àvuso, pàpikà diññhi yamahaü pañinissajeyya’nti. Taü
saïgho pàpikàya diññhiyà appañinissagge ukkhipati, dhammakammaü.
15. “Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà, hoti
àpatti pañikàtabbà, tamenaü codeti saïgho và sambahulà và ekapuggalo và
‘àpattiü tvaü àvuso, àpanno. Pañikarohi taü àpatti’nti. So evaü vadeti:
‘natthi me àvuso, àpatti yamahaü pañikareyya’nti. Taü saïgho àpattiyà
appañikamme ukkhipati, dhammakammaü.
“Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà, hoti pàpikà
diññhi pañinissajetà, tamenaü codeti saïgho và sambahulà và ekapuggalo
và ‘pàpikà te àvuso, diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü
vadeti: ‘natthi me àvuso, pàpikà diññhi yamahaü pañinissajeyya’nti. Taü
saïgho pàpikàya diññhiyà appañinissagge ukkhipati, dhammakammaü.
“Idha pana bhikkhave, bhikkhussa hoti àpatti pañikàtabbà, hoti pàpikà
diññhi pañinissajetà, tamenaü codeti saïgho và sambahulà và ekapuggalo
và ‘pàpikà te àvuso, diññhi. Pañinissajetaü pàpikaü diññhi’nti. So evaü
vadeti: ‘natthi me àvuso, pàpikà diññhi yamahaü pañinissajeyya’nti. Taü
saïgho pàpikàya diññhiyà appañinissagge ukkhipati, dhammakammaü.
“Idha pana bhikkhave, bhikkhussa hoti àpatti daññhabbà, hoti àpatti
pañikàtabbà, hoti pàpikà diññhi pañinissajetà, tamenaü codeti saïgho và
sambahulà và ekapuggalo và ‘àpattiü tvaü àvuso, àpanno, passasetaü
àpattiü pañikarohi taü àpattiü tvaü àvuso, àpanno. Passasetaü àpattiü
pañikarohi taü àpattiü. Pàpikà te diññhi. Pañinissajetaü pàpikaü
diññhi’nti. So evaü vadeti: ‘natthi me àvuso, àpatti yamahaü passeyyaü.
Natthi me àpatti yamahaü pañikareyyaü. Natthi me pàpikà diññhi yamahaü
pañinissajeyya’nti. Taü saïgho adassane và appañikamme và appañinissagge
và ukkhipati, dhammakamma”nti.
16. Atha kho àyasmà upàli yena bhagavà tenupasaïkami. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho àyasmà
upàli bhagavantaü etadavoca:
17. “Yo nu kho bhante, samaggo saïgho sammukhà karaõãyaü kammaü
asammukhà karoti, dhammakammaü nu kho1 taü bhante, vinayakamma” nti.
“Adhammakammaü taü upàli, avinayakammaü. ” “Yo nu kho bhante, samaggo
saïgho pañipucchà karaõãyaü kammaü apañipucchà karoti, dhammakammaü nu
kho taü bhante, vinayakamma”nti. “Adhammakammaü taü upàli,
avinayakammaü. ” “Yo nu kho bhante, samaggo saïgho pañi¤¤àya karaõãyaü
kammaü apañi¤¤àya karoti, dhammakammaü nu kho bhante, vinayakamma”nti.
“Adhammakammaü taü upàli, avinayakammaü. ” “Yo nu kho bhante, samaggo
saïgho sativinayàrahassa amåëhavinayaü deti, dhammakammaü nu kho taü
bhante, vinayakamma” nti. “Adhammakammaü taü upàli, avinayakammaü. ” “Yo
nu kho bhante, samaggo saïgho amåëhavinayàrahassa
tassapàpiyyasikàkammaü karoti, dhammakammaü nu kho taü bhante,
vinayakammaü”nti. “Adhammakammaü taü upàli avinayakammaü. ” “Yo nu kho
bhante, samaggo saïgho tassapàpiyyasikàkammàrahassa tajjanãyakammaü
karoti, dhammakammaü nu kho taü bhante, vinayakamma”nti. Adhammakammaü
taü upàli avinayakammaü. ” “Yo nu kho bhante, samaggo saïgho
tajjanãyakammàrahassa niyassakammaü karoti, dhammakammaü nu kho taü
bhante, vinayakamma”nti. “Adhammakammaü taü upàli, avinayakammaü. ” “Yo
nu kho bhante, samaggo saïgho niyassakammàrahassa pabbàjanãyakammaü
karoti, dhammakammaü nu kho taü bhante, vinayakamma”nti. “Adhammakammaü
taü upàli, avinayakammaü. ” “Yo nu kho bhante, samaggo saïgho
pabbàjanãyakammàrahassa pañisàraõãyakammaü karoti, dhammakammaü nu kho
taü bhante, vinayakamma”nti. “Adhammakammaü taü upàli, avinayakammaü. ”
“Yo nu kho bhante, samaggo saïgho pañisàraõãyakammàrahassa
ukkhepanãyakammaü karoti, dhammakammaü nu kho taü bhante,
vinayakamma”nti. “Adhammakammaü taü upàli avinayakammaü. ” “Yo nu kho
bhante, samaggo saïgho ukkhepanãyakammàrahassa parivàsaü deti,
dhammakammaü nu kho taü bhante, vinayakamma”nti. “Adhammakammaü taü
upàli, avinayakammaü. ” “Yo nu kho bhante, samaggo saïgho parivàsàrahaü
målàya pañikassati, dhammakammaü nu kho taü bhante, vinayakamma”nti.
“Adhammakammaü taü upàli, avinayakammaü. ” “Yo nu kho bhante, samaggo
saïgho målàya pañikassanàrahassa mànattaü deti, dhammakammaü nu kho taü
bhante, vinayakamma”nti. “Adhammakammaü taü upàli, avinayakammaü. ” “Yo
nu kho bhante, samaggo saïgho mànattàrahaü abbheti, dhammakammaü nu kho
taü bhante, vinayakammaü”nti. “Adhammakammaü taü upàli avinayakammaü. ”
“Yo nu kho bhante, samaggo saïgho abbhanàrahaü upasampàdeti,
dhammakammaü nu kho taü bhante, vinayakammaü”nti. “Adhammakammaü taü
upàli, avinayakammaü. ” ( ” Yo nu kho bhante, samaggo saïgho
upasampadàrahaü abbheti), 2 dhammakammaü nu kho taü bhante,
avinayakamma” nti. “Adhammakammaü taü upàli, avinayakammaü. “
1. “Dhammakammannu kho” sã mu. 17. Asmiü chede niddiññha peyyàlamukhàni potthakesu na dissante.
2. Rekhantarito pàñhoyaü potthakesu na dissate parivàrepi natthi.
Imassa khandhakassa uddàne “soëasete adhammikà”ti vuttattà pàñhenànena
bhavitabbaü.
[BJT Page 790] [\x 790/]
18. “Yo kho upàli samaggo saïgho sammukhà karaõãyaü kammaü asammukhà
karoti, evaü kho upàli adhammakammaü hoti avinayakammaü. Eva¤ca pana
saïgho sàtisàro hoti. Yo kho upàli, samaggo saïgho pañipucchà karaõãyaü
kammaü apañipucchà karoti, evaü kho upàli adhammakammaü hoti
avinayakammaü. Evava¤ca pana saïgho sàtisàro hoti. “Yo kho upàli samaggo
saïgho pañi¤¤àya karaõãyaü kammaü apañi¤¤àya karoti, evaü kho upàli
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. “Yo
kho upàli, samaggo saïgho sativinayàrahassa amåëhavinayaü deti, evaü kho
upàli, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti. “Yo kho upàli samaggo saïgho amåëhavinayàrahassa tassapàpiyyasità
kammaü karoti, evaü kho upàli adhammakammaü hoti avinayakammaü. Eva¤ca
pana saïgho sàtisàro hoti. “Yo kho upàli samaggo saïgho
tassapàpiyyasikàkammàrahassa tajjanãyakammaü karoti, evaü kho upàli
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. “Yo
kho upàli samaggo saïgho tajjanãnãyakakammàrahassa niyassakammaü karoti,
evaü kho upàli adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho
sàtisàro hoti. “Yo kho upàli samaggo saïgho [PTS Page 326] [\q 326/]
niyassakammàrahassa pabbàjanãyakammaü karoti, evaü kho upàli
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho upàli, samaggo saïgho pabbàjanãyakammàrahassa pañisàraõãyakammaü
karoti, evaü kho upàli adhammakammaü hoti avinayakammaü. Eva¤ca pana
saïgho sàtisàro hoti. Yo kho upàli samaggo saïgho
pañisàraõãyakammàrahassa ukkhepanãyakammaü karoti, evaü kho upàli
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho upàli samaggo saïgho ukkhepanãyakammàrahassa parivàsaü deti, evaü
kho upàli adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti. Yo kho upàli, samaggo saïgho parivàsàrahaü målàya pañikassati,
evaü kho upàli adhammakammaü hoti avinayakammaüta eva¤ca pana saïgho
sàtisàro hoti. Yo kho upàli, samaggo saïgho målàya pañikassanàrahassa
mànattaü deti, evaü kho upàli adhammakammaü hoti avinayakammaü. Eva¤ca
pana saïgho sàtisàro hoti. Yo kho upàli samaggo saïgho mànattàrahaü
abbheti, evaü kho upàli adhammakammaü hoti avinayakammaü. Eva¤ca pana
saïgho sàtisàro hoti, yo kho upàli, samaggo saïgho abbhanàrahaü
upasampàdeti, (upasampadàrahaü abbheti), evaü kho upàli adhammakammaü
hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho upàli
samaggo saïgho mànattàrahaü abbheti, evaü kho upàli adhammakammaü hoti
avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho upàli samaggo
saïgho abbhanàrahaü upasampàdeti, evaü kho upàli adhammakammaü hoti
avinayakammaü. Eva¤ca pana sa ïgho sàtisàro hoti. Yo kho upàli samaggo
saïgho (upasampadàrahaü abbheti), evaü kho upàli, adhammakammaü hoti
avinayakammaü. Eva¤ca pana saïgho sàtisàro hotã”ti.
19. “Yo nu kho bhante, samaggo saïgho sammukhà karaõãyaü kammaü
sammukhà karoti, dhammakammaü nu kho taü bhante, vinayakamma”nti.
“Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo
saïgho pañipucchà karaõãyaü kammaü pañipucchà karoti, dhammakammaü nu
kho taü bhante, vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü. ”
“Yo nu kho bhante, samagge saïgho pañi¤¤àya karaõãyaü kamma pañi¤¤àya
karoti, dhammakammaü nu kho taü bhante, vinayakamma”nti. “Dhammakammaü
taü upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo saïgho
sativinayàrahassa sativinayaü deti, dhammakammaü nu kho taü bhante,
vinayakamma”nti. “Dhammakammaü taü upàli vinayakammaü. “Yo nu kho
bhante, samaggo saïgho amåëhavinayàrahassa amåëhavinayaü deti,
dhammakammaü nu kho taü bhante, vinayakamma”nti. “Dhammakammaü taü
upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo saïgho
tassapàpiyyasikàkammàrahassa tassapàpiyyasikàkammaü karoti, dhammakammaü
nu kho taü bhante, vinayakamma”nti. Dhammakammaü taü upàli,
vinayakammaü. ” “Yo nu kho bhante, samaggo saïgho tajjanãyakammàrahassa
tajjanãyakammaü karoti, dhammakammaü nu kho taü bhante,
vinayakamma”nati. “Yo nu kho bhante, samaggo saïgho niyassakammàrahassa
niyassakammaü karoti, dhammakammaü nu kho taü bhante, vinayakamma”nti.
“Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo
saïgho pabbàjanãyakammàrahassa pabbàjanãyakammaü karoti, dhammakammaü nu
kho taü bhante, vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü.
” “Yo nu kho bhante, samaggo saïgho pañisàraõãyakammàrahassa
pañisàraõãyakammaü karoti, dhammakammaü nu kho taü bhante,
vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho
bhante, samaggo saïgho ukkhepanãyakammàrahassa ukkhepanãyakammaü karoti,
dhammakammaü nu khoü taü bhante, vinayakamma”nti. “Dhammakammaü taü
upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo saïgho parivàsàrahassa
parivàsaü deti, dhammakammaü nu kho taü bhante, vinayakamma”nti.
Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo
saïgho, målàya pañikassanàrahaü målàya pañikassati, dhammakammaü nu kho
taü bhante, vinayakamma”nti. Dhammakammaü kaü upàli, vinayakakammaü. ”
“Yo nu kho bhante, samaggo saïgho, mànattàrahassa mànattaü deti,
dhammakammaü nu kho taü bhante, vinayakamma”nti. “Dhammakammaü taü upàli
vinayakammaü. ” Yo nu kho bhante, samaggo saïgho abbhanàrahaü abbheti,
dhammakammaü nu kho taü bhante, vinayakamma”nti. “Dhammakammaü taü upàli
vinayakammaü. ” “Yo nu kho bhante, samaggo saïgho upasampadàrahaü
upasampàdeti, dhammakammaü nu kho taü bhante, vinayakamma”nti.
“Dhammakammaü taü upàli, vinayakammaü. “
20. “Yo kho upàli, samaggo saïgho sammukhà karaõãyaü kammaü sammukhà
karoti, evaü kho upàli, dhammakammaü hoti vinayakammaü. Eva¤ca pana
saïgho anatisàro hoti. Yo kho upàli, samaggo saïgho pañipucchà karaõãyaü
kammaü pañipucchà karoti, evaü kho upàli, dhammakammaü hoti
vinayakammaü. Eva¤ca pana saïgho anatisàro hoti. “Yo kho upàli, samaggo
saïgho pañi¤¤àya karaõãyaü kammaü pañi¤¤àya karoti, evaü kho upàli,
dhammakammaü hoti vinayakammaü. Eva¤ca pana saïgho anatisàro hoti. “Yo
kho upàli, samaggo saïgho sativinayàrahassa sativinayaü deti, evaü kho
upàli, dhammakammaü hoti vinayakammaü. Eva¤ca pana saïgho anatisàro
hoti. “Yo kho upàli, samaggo saïgho amåëhavinayàrahassa amåëhavinayaü
deti, evaü kho upàli, dhammakammaü hoti vinayakammaü. Eva¤ca pana saïgho
anatisàro hoti. “Yo kho upàli, samaggo saïgho
tassapàpiyyasikàkammàrahassa tassapàpiyyasikàkammaü karoti, evaü kho
upàli, dhammakammaü hoti vinayakammaü. Eva¤ca pana saïgho anatisàro
hoti. “Yo kho upàli, samaggo saïgho tajjanãyakammàrahassa
tajjanãyakammaü karoti, evaü kho upàli, dhammakammaü hoti vinayakammaü.
Evava¤ca pana saïgho anatisàro hoti. “Yo kho upàli, samaggo saïgho
niyassakammàrahassa niyassakammaü karoti, evaü kho upàli, dhammakammaü
hoti vinayakammaü. Eva¤ca pana saïgho anatisàro hoti. “Yo kho upàli,
samaggo saïgho pabbàjanãyakammàrahassa pabbàjanãyakammaü karoti, evaü
kho upàli, dhammakammaü hoti vinayakammaü. Eva¤ca pana saïgho anatisàro
hoti. “Yo kho upàli, samaggo saïgho pañisàraõãyakammàrahassa
pañisàraõãyakammaü karoti, evaü kho upàli, dhammakammaü hoti
vinayakammaü. Eva¤ca pana saïgho anatisàro hoti. “Yo kho upàli, samaggo
saïgho ukkhepanãyakammàrahassa ukkhepanãyakammaü karoti, evaü kho upàli,
dhammakammaü hoti vinayakammaü. Eva¤ca pana saïgho anatisàro hoti. “Yo
kho upàli, samaggo saïgho parivàsàrahassa parivàsaü deti, evaü kho
upàli, dhammakammaü hoti vinayakammaü. Eva¤ca pana saïgho anatisàro
hoti. “Yo kho upàli, samaggo saïgho målàya pañikassanàrahaü målàya
pañikassati, evaü kho upàli, dhammakammaü hoti vinayakammaü. Eva¤ca pana
saïgho anatisàro hoti. “Yo kho upàli, samaggo saïgho mànattàrahassa
mànattaü deti, evaü kho upàli, dhammakammaü hoti vinayakammaü. Eva¤ca
pana saïgho anatisàro hoti. “Yo kho upàli, samaggo saïgho abbhanàrahaü
abbheti, eva kho upàli, dhammakammaü hoti vinayakammaü. Eva¤ca pana
saïgho anatisàro hoti. “Yo kho upàli, samaggo saïgho upasampadàrahaü
upasampàdeti, evaü kho upàli, dhammakammaü hoti vinayakammaü. Eva¤ca
pana saïgho anatisàro hotã”ti.
18, 19, 20 - Phasupi chedesu peyyàlamukhàni potthakesu na dissante
[BJT Page 792] [\x 792/]
21. “Yo nu kho bhante, samaggo saïgho sativinayàrahassa amåëhavinayaü
deti, amåëhavinayàrahassa sativinayaü deti, dhammakammaü nu kho taü
bhante vinayakamma”nti. “Adhammakammaü taü upàli, avinayakammaü. ” “Yo
nu kho bhante, samaggo saïgho amåëhavinayàrahassa tassapàpiyyasikàkammaü
karoti, tassapàpiyyasikàkammàrahassa amåëhavinayaü deti, dhammakammaü
nu kho taü bhante vinayakamma”nti. “Adhammakammaü taü upàli, avinaya
kammaü. “Yo nu kho bhante, samaggo saïgho tassapàpiyyasikàkammàrahassa
tajjanãyakammaü [PTS Page 327] [\q 327/] karoti, tajjanãyakammàrahassa
tassapàpiyyasikàkammaü karoti, dhammakammaü nu kho taü bhante
vinayakamma”nti. “Adhammakammaü taü upàli, avinayakammaü. ” “Yo nu kho
bhante, samaggo saïgho tajjanãyakammàrahassa niyassakammaü karoti,
niyassakammàrahassa tajjanãyakammaü karoti, dhammakammaü nu kho taü
bhante vinayakamma”nti. “Adhammakammaü taü upàli, avinayakammaü. ” Yo nu
kho bhante, samaggo saïgho niyassakammàrahassa pabbàjanãyakammaü
karoti, pabbàjanãyakammàrahassa niyassakammaü karoti, dhammakammaü nu
kho taü bhante, vinayakamma”nti. “Adhammakammaü taü upàli,
avinayakammaü. ” “Yo nu kho bhante, samaggo saïgho
pabbàjanãyakammàrahassa pañisàraõãyakammaü karoti,
pañisàraõãyakammàrahassa pabbàjanãyakammaü karoti, dhammakammaü nu kho
taü bhante vinayakamma”nti. “Adhammakammaü taü upàli, avinayakammaü. ”
“Yo nu kho bhante, samaggo saïgho pañisàraõãyakammàrahassa
ukkhepanãyakammaü karoti, ukkhepanãyakammàrahassa pañisàraõãyakammaü
karoti, dhammakammaü nu kho taü bhante vinayakamma”nti. “Adhammakammaü
taü upàli, avinayakammaü. ” “Yo nu kho bhante, samaggo saïgho
ukkhepanãyakammàrahassa parivàsaü deti, parivàsàrahassa
ukkhepanãyakammaü karoti, dhammakammaü nu kho taü bhante vinayakamma”
nti. Adhammakammaü taü upàli, avinayakammaü. ” “Yo nu kho bhante,
samaggo saïgho parivàsàrahaü målàya pañikassati, målàya
pañikassanàrahassa parivàsaü deti, dhammakammaü nu kho taü bhante
vinayakamma”nti. “Adhammakammaü taü upàli, avinayakammaü. ” “Yo nu kho
bhante, samaggo saïgho pañikassanàrahassa mànattaü deti, mànattàrahaü
målàya pañikassati, dhammakammaü nu kho taü bhante vinayakamma”nti.
“Adhammakammaü taü upàli, avinayakammaü. ” “Yo nu kho bhante, samaggo
saïgho mànattàrahaü abbheti, abbhanàrahassa mànattaü deti, dhammakammaü
nu kho taü bhante vinayakamma”nti. “Adhammakammaü taü upàli,
avinayakammaü. ” “Yo nu kho bhante, samaggo saïgho abbhanàrahaü
upasampàdeti, upasampadàrahaü abbheti, dhammakammaü nu kho taü bhante
vinayakamma” nti. “Adhammakammaü taü upàli, avinayakammaü. “
22. “Yo kho upàli samaggo saïgho sativinayàrahassa amåëhavinayaü
deti, amåëhavinayàrahassa sativinayaü deti, evaü kho upàli,
udhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho upàli, samaggo saïgho amåëhavinayàrahassa tassapàpiyyasikàkammaü
karoti, tassapàpiyyasikàkammàrahassa amåëhavinayaü deti, evaü kho upàli,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho upàli samaggo saïgho tassapàpiyyasikàkammarahassa tajjanãyakammaü
karoti. Tajjanãyakammàrahassa tassapàpiyyasikàkammaü karoti, evaü kho
upàli, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti. Yo kho upàli samaggo saïgho tajjanãyakammàrahassa niyassakammaü
karoti, niyassakammàrahassa tajjanãyakammaü karoti, evaü kho upàli,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho upàli samaggo saïgho niyassakammàrahassa pabbàjanãyakammaü karoti,
pabbàjanãyakammàrahassa niyassakammaü karoti, evaü kho upàli,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho upàli samaggo saïgho pabbàjanãyakammàrahassa pañisàraõãyakammaü
karoti, pañisàraõãyakammàrahassa pabbàjanãyakammaü karoti, evaü kho
upàli, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti. Yo kho upàli samaggo saïgho pañisàraõãyakammàrahassa
ukkhepanãyakammaü karoti, ukkhepanãyakammàrahassa pañisàraõãyakammaü
karoti, evaü kho upàli, adhammakammaü hoti avinayakammaü. Eva¤ca pana
saïgho sàtisàro hoti. Yo kho upàli samaggo saïgho
ukkhepanãyakammàrahassa parivàsaü deti, parivàsàrahassa
ukkhepanãyakammaü karoti, evaü kho upàli, adhammakammaü hoti
avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho upàli samaggo
saïgho parivàsàrahaü målàya pañikassati, målàya pañikassanàrahassa
parivàsaü deti, evaü kho upàli, adhammakammaü hoti avinayakammaü. Eva¤ca
pana saïgho sàtisàro hoti. Yo kho upàli samaggo saïgho målàya
pañikassanàrahassa mànattaü deti, mànattàrahaü målàya pañikassati, evaü
kho upàli, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti. Yo kho upàli samaggo saïgho mànattàrahaü abbheti, abbhànàrahassa
mànattaü deti, evaü kho upàli, adhammakammaü hoti avinayakammaü. Eva¤ca
pana saïgho sàtisàro hoti. Yo kho upàli samaggo saïgho abbhanàrahaü
upasampàdeti, upasampadàrahaü abbheti, evaü kho upàli, adhammakammaü
hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti” 2.
1-2 Imesu (21-22) chedesu vàkyàni peyyàlamukhena potthakesu na
vacatthitàni pàëiyàgatanayato tàni paccekaü peyyàlavasena
niddisitabbàni.
[BJT Page 794] [\x 794/]
23. “Yo nu kho bhante, samaggo saïgho sativinayàrahassa sativinayaü
deti. Dhammakammaü nu kho taü bhante, vinayakamma”nti. “Dhammakakammaü
taü upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo saïgho
amåëhavinayàrahassa amåëhavinayaü deti. Dhammakammaü nu kho taü bhante,
vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho
bhante, samaggo saïgho tassapàpiyyasikàkammàrahassa
tassapàpiyyasikàkammaü karoti, dhammakammaü nu kho taü bhante,
vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho
bhante, samaggo saïgho tajjanãyakammàrahassa tajjanãyakammaü karoti,
dhammakammaü nu kho taü bhante, vinayakamma”nti. “Dhammakammaü taü
upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo saïgho
niyassakammàrahassa niyassakammaü karoti, dhammakammaü nu kho taü
bhante, vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu
kho bhante, samaggo saïgho pabbàjanãyakammàrahassa pabbàjanãyakammaü
karoti, dhammakammaü nu kho taü bhante, vinayakamma”nti. “Dhammakammaü
taü upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo saïgho
pañisàraõãyakammàrahassa pañisàraõãyakammaü karoti, dhammakammaü nu kho
taü bhante, vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü. ”
“Yo nu kho bhante, samaggo saïgho ukkhepanãyakammàrahassa
ukkhepanãyakammaü karoti, dhammakammaü nu kho taü bhante,
vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho
bhante, samaggo saïgho parivàsàrahassa parivàsaü deti, dhammakammaü nu
kho taü bhante, vinayakamma”nti. “Dhammakammaü ta upàli, vinayakammaü. ”
Yo nu kho bhante, samaggo saïgho målàya pañikassanàrahaü målàya
pañikassati, dhammakammaü nu kho taü bhante, vinayakamma”nti.
“Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho bhante, samaggo
saïgho mànattàrahassa mànattaü deti, dhammakammaü nu kho taü bhante,
vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho
bhante, samaggo abbhànàrahaü abbheti, dhammakammaü nu kho taü bhante,
vinayakamma”nti. Dhammakammaü taü upàli, vinayakammaü. ” “Yo nu kho
bhante, samaggo saïgho upasampadàrahaü upasampàdeti, dhammakammaü nu kho
taü bhante, vinayakamma”nti. “Dhammakammaü taü upàli, vinayakammaü. “
24. “Yo kho upàli, samaggo saïgho sativinayàrahassa sativinayaü deti,
evaü kho upàli, dhammakammaü hoti. Vinayakammaü. Eva¤ca pana saïgho
anatisàro hoti. Yo kho upàli, samaggo saïgho amåëhavinayàrahassa
amåëhavinayaü deti, evaü kho upàli, dhammakammaü hoti. Vinayakammaü.
Eva¤ca pana saïgho anatisàro hoti. Yo kho upàli, samaggo saïgho
tasasapàpiyyasikàkammàrahassa tassapàpiyyasikàkammaü karoti, evaü kho
upàli, dhammakammaü hoti. Vinayakammaü. Eva¤ca pana saïgho anatisàro
hoti. Yo kho upàli, samaggo saïgho tajjanãyakammàrahassa tajjanãyakammaü
karoti, evaü kho upàli, dhammakammaü hoti. Vinayakammaü. Eva¤ca pana
saïgho anatisàro hoti. Yo kho upàli, samaggo saïgho niyassakammàrahassa
niyassakammaü karoti, evaü kho upàli, dhammakammaü hoti. Vinayakammaü.
Eva¤ca pana saïgho anatisàro hoti. Yo kho upàli, samaggo saïgho
pabbàjanãyakammàrahassa pabbàjanãyakammaü karoti, evaü kho upàli,
dhammakammaü hoti. Vinayakammaü. Eva¤ca pana saïgho anatisàro hoti. Yo
kho upàli, samaggo saïgho pañisàraõãyakammàrahassa pañisàraõãyakammaü
karoti, evaüpa kho upàli, dhammakammaü hoti. Vinayakammaü. Eva¤ca pana
saïgho anatisàro hoti. Yo kho upàli, samaggo saïgho
ukkhepanãyakammàrahassa ukkhepanãyakammaü karoti, evaü kho upàli,
dhammakammaü hoti. Vinayakammaü. Eva¤ca pana saïgho anatisàro hoti. Yo
kho upàli samaggo saïgho parivàsàrahassa parivàsaü deti, evaü kho upàli,
dhammakammaü hoti. Vinayakammaü. Eva¤ca pana saïgho anatisàro hoti. Yo
kho upàli, samaggo saïgho målàya pañikassanàrahaü målàya pañikassati,
evaü kho upàli, dhammakammaü hoti. Vinayakammaü. Eva¤ca pana saïgho
anatisàro hoti. Yo kho upàli, samaggo saïgho mànattàrahassa mànattaü
deti, evaü kho upàli, dhammakammaü hoti. Vinayakammaü. Eva¤ca pana
saïgho anatisàro hoti. Yo kho upàli samaggo saïgho abbhanàrahaü abbheti,
evaü kho upàli, dhammakammaü hoti. Vinayakammaü. Eva¤ca pana saïgho
anatisàro hoti. Yo kho upàli, samaggo saïgho [PTS Page 328] [\q 328/]
upasampadàrahaü upasampàdeti, evaü kho upàli, dhammakammaü hoti
vinayakammaü. Eva¤ca pana saïgho anatisàro hotã”ti.
25. Atha kho bhagavà bhikkhå àmantesi: “yo kho bhikkhave samaggo
saïgho sativinayàrahassa amåëhavinayaü deti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave, samaggo saïgho sativinayàrahassa tassapàpiyyasikàkammaü
karoti, evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca
pana saïgho sàtisàro hoti. Yo kho bhikkhave samaggo saïgho
sativinayàrahassa tajjanãyakammaü karoti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtàsàro hoti. Yo
kho bhikkhave samaggo saïgho sativinayàrahassa ukkhepanãyakammaü karoti,
evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana
saïgho sàtisàro hoti. Yo kho bhikkhave samaggo saïgho sativinayàrahassa
parivàsaü deti, evaü kho bhikkhave, adhammakammaü hoti avinayakammaü.
Eva¤ca pana saïgho sàtisàro hoti. Yo kho bhikkhave samaggo saïgho
sativinayàrahaü målàya pañikassati, evaü kho bhikkhave, adhammakammaü
hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho bhikkhave
samaggo saïgho sativinayàrahassa mànattaü deti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave samaggo saïgho sativinayàrahaü abbheti, evaü kho
bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti. Yo kho bhikkhave samaggo saïgho sativinayàrahaü upasampàdeti,
evaü kho bhikkhave adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho
sàtisàro hoti. “
[BJT Page 796] [\x 796/]
26. “Yo kho bhikkhave, samaggo saïgho amåëhavinayàrahassa sativinayaü
deti, evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana
saïgho sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho
amåëhavinayàrahassa tassapàpiyyasikàkammaü karoti. Evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave, samaggo saïgho amåëhavinayàrahassa tajjanãyakammaü
karoti, evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca
pana saïgho sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho
amåëhavinayàrahassa niyassakammaü karoti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave, samaggo saïgho amåëhavinayàrahassa pabbàjanãyakammaü
karoti, evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca
pana saïgho sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho
amåëhavinayàrahassa pañisàraõãyakammaü karoti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave, samaggo saïgho amåëhavinayàrahassa ukkhepanãyakammaü
karoti, evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca
pana saïgho sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho
amåëhavinayàrahassa parivàsaü deti, evaü kho bhikkhave, adhammakammaü
hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho bhikkhave,
samaggo saïgho amåëhavinayàrahaü målàya pañikassati, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave, samaggo saïgho amåëhavinayàrahassa mànattaü deti, evaü
kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho
sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho amåëhavinayàrahaü
abbheti, evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca
pana saïgho sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho
amåëhavinayàrahaü upasampàdeti, evaü kho bhikkhave, adhammakammaü hoti
avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. *
27. “Yo kho bhikkhave, samaggo saïgho tassapàpiyyasikàkammàrahassa
sativinayaü deti, 1 evaü kho bhikkhave, adhammakammaü hoti
avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho bhikkhave,
samaggo saïgho tajjanãyakammàrahassa sativinayaü deti, evaü kho
bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti. Yo kho bhikkhave samaggo saïgho niyassakammàrahassa sativinayaü
deti, evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana
saïgho sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho
pabbàjanãyakammàrahassa sativinayaü deti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave, samaggo saïgho pañisàraõãyakammàrahassa sativinayaü deti,
evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana
saïgho sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho
ukkhepanãyakammàrahassa sativinayaü deti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave, samaggo saïgho parivàsàrahassa sativinayaü deti, evaü kho
bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho
sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho målàya
pañikassanàrahassa sativinayaü deti, evaü kho bhikkhave, adhammakammaü
hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho bhikkhave,
samaggo saïgho mànattàrahassa sativinayaü deti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave, samaggo saïgho abbhànàrahassa sativinayaü deti, evaü kho
bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti.
28. “Yo kho bhikkhave, samaggo saïgho upasampadàrahassa sativinayaü
deti, evaü kho bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana
saïgho sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho upasampadàrahassa
amåëhavinayaü deti, evaü kho bhikkhave, adhammakammaü hoti
avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho bhikkhave,
samaggo saïgho upasampadàrahassa tassapàpàyyasikàkammaü karoti, evaü kho
bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho
sàtisàro hoti. Yo kho bhikkhave, samaggo saïgho upasampadàrahassa
tajjanãyakakammaü karoti, evaü kho bhikkhave, adhammakammaü hoti
avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho bhikkhave,
samaggo saïgho upasampadàrahassa niyassakammaü karoti, evaü kho
bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti. Yo kho bhikkhave, samaggo saïgho upasampadàrahassa
pabbàjanãyakammaü karoti, evaü kho bhikkhave, adhammakammaü hoti
avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho bhikkhave,
samaggo saïgho upasampadàrahassa pañisàraõãyakammaü karoti, evaü kho
bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hoti. Yo kho bhikkhave, samaggo saïgho upasampadàrahassa
ukkhepanãyakammaü karoti, evaü kho bhikkhave, adhammakammaü hoti
avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo kho bhikkhave,
samaggo saïgho upasampadàrahassa parivàsaü deti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hotã. Yo
kho bhikkhave, samaggo saïgho upasampadàrahaü målàya pañikassati, evaü
kho bhikkhave, adhammakammaü hoti avinayakammaü. Yo kho bhikkhave,
samaggo saïgho upasampadàrahassa mànattaü deti, evaü kho bhikkhave,
adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro hoti. Yo
kho bhikkhave, samaggo saïgho upasampadàrahaü abbheti, evaü kho
bhikkhave, adhammakammaü hoti avinayakammaü. Eva¤ca pana saïgho sàtisàro
hotã” ti.
Upàlipucchàbhàõavàraü dutiyaü2
* Imesu chedesu peyyàlacakkàni upagganthe visadãkatàni
1. Atra “tajjanãyakammaü karotã”ti potthakesu aññhàna patitaü
dissate. Asmiü ‘27′ chede “tassapàpàyyasikàkammàrahassa” iccàdi su
paccekaü padampati pàvinayato “sativinayaü detã” ti àdinànayena
dvàdasahi vàkyehi bhavitabbaü.
2. Asmiü bhàõavàre “23, 24, 25, 26, 28″ imehi aïkitachedesu ca peyyàlacakkàni potthakesu aniddiññhàneva.
[BJT Page 798] [\x 798/]
1. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso, bhikkhu bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti adhammena
vaggà.
2. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhunaü evaü hoti:
“ayaü kho àvuso bhikkhu saïghena tajjanãyakammakato adhammena vaggehi.
Handassa mayaü tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü
karonti adhammena samaggà.
3. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato adhammena
samaggehi handassa mayaü tajjanãyakammaü karomà”ti. Te tassa [PTS Page
329] [\q 329/] tajjanãyakammaü karonti dhammena samaggà.
4. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso bhikkhu saïghena tajjanãyakammakato dhammena
vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te tassa
tajjanãyakammaü karonti dhammapatiråpakena vaggà.
5. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato
dhammapatiråpakena vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te
tassa tajjanãyakammaü karonti dhammapatiråpakena samaggà.
6. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso, bhikkhu bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti adhammena
samaggà.
7. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato adhammena
samaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te tassa
tajjanãyakammaü karonti dhammena vaggà.
8. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso bhikkhå saïghena tajjanãyakammakato dhammena
vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te tassa
tajjanãyakammaü karonti dhammapatiråpakena vaggà.
[BJT Page 800] [\x 800/]
9. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato
dhammapatiråpakena vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti
tassa tajjanãyakammaü karonti dhammapatiråpakena samaggà.
10. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato
dhammapatiråpakena samaggehi. Handassa mayaü tajjanãyakammaü karomà”ti
te tassa tajjanãyakammaü karonti adhammena vaggà.
11. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso, bhikkhu bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti dhammena
vaggà.
12. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha1 bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato dhammena
vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te tassa
tajjanãyakammaü karonti dhammapatiråpakena vaggà.
13. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato
dhammapatiråpakena vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti te
tassa tajjanãyakammaü karonti dhammapatiråpakena samaggà.
14. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: ” ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato
dhammapatiråpakena samaggehi. Handassa mayaü tajjanãyakammaü karomà”ti.
Te tassa tajjanãyakammaü karonti adhammena vaggà.
15. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato adhammena
vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te tassa
tajjanãyakammaü karonti adhammena samaggà.
16. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti vivàdakàrako
kalahakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso, bhikkhu bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti
dhammapatiråpakena vaggà.
1. “Tatthapi” machasaü.
[BJT Page 802] [\x 802/]
17. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato
dhammapatiråpakena vaggehi handassa mayaü tajjanãyakammaü karomà”ti. Te
tassa tajjanãyakammaü karonti dhammapatiråpakena samaggà.
18. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato
dhammapatiråpakena samaggehi. Handassa mayaü tajjanãyakammaü karomà”ti.
Te tassa tajjanãyakammaü karonti adhammena vaggà.
19. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato adhammena
vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te tassa
tajjanãyakammaü karonti adhammena samaggà.
20. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato adhammena
samaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te tassa
tajjanãyakammaü karonti dhammena vaggà.
21. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso, bhikkhu bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti
dhammapatiråpakena samaggà.
22. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato
dhammapatiråpakena samaggehi. Handassa mayaü tajjanãyakammaü karomà”ti.
Te tassa tajjanãyakammaü karonti adhammena vaggà.
23. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato adhammena
vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te tassa
tajjanãyakammaü karonti adhammena samaggà.
24. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato adhammena
samaggehi. Handassa mayaü tajjanãyakakammaü karomà”ti. Te tassa
tajjanãyakammaü karonti dhammena vaggà.
25. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena tajjanãyakammakato dhammena
vaggehi. Handassa mayaü tajjanãyakammaü karomà”ti. Te [PTS Page 330] [\q
330/] tassa tajjanãyakammaü karonti dhammapatiråpakena vaggà.
[BJT Page 804] [\x 804/]
26. Idha pana bhikkhave, bhikkhu bàlo hoti abyatto àpattibahulo
anapadàno gihãhi saüsaññho viharati. Ananulomikehi gihãsaüsaggehi. Tatra
ce bhikkhånaü evaü hoti: “ayaü kho àvuso, bhikkhu bàlo abyatto
àpattibahulo anapadàno gihãhi saüsaññho viharati ananulomikehi
gihãsaüsaggehi. Handassa mayaü niyassakammaü karomà”ti. Te tassa
niyassakammaü karonti adhammena vaggà.
27. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “ayaü kho àvuso; bhikkhu saïghena niyassakammakato adhammena
vaggehi. Handassa mayaü niyassakammaü karomà”ti. Te tassa niyassakammaü
karonti adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso; bhikkhu saïghena niyassakammakato adhammena samaggehi.
Handassa mayaü niyassakammaü karomà”ti. Te tassa niyassakammaü karonti
dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso; bhikkhu saïghena niyassakammakato dhammena vaggehi.
Handassa mayaü niyassakammaü karomà”ti. Te tassa niyassakammaü karonti
dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso; bhikkhu saïghena niyassakammakato dhammapatiråpakena
vaggehi. Handassa mayaü niyassakammaü karomà”ti. Te tassa niyassakammaü
karonti dhammapatiråpakena samaggà. Yathà heññhà tathà cakkaü kàtabbaü*.
28. Idha pana bhikkhave, bhikkhu kuladåsako hoti pàpasamàcàro tatra
ce bhikkhånaü evaü hoti: “ayaü kho àvuso, bhikkhu kuladåsako
pàpasamàcàro. Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa
pabbàjanãyakammaü karonti adhammena vaggà.
29. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “ayaü kho àvuso bhikkhu saïghena pabbàjanãyakammakato adhammena
vaggehi. Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa
pabbàjanãyakammaü karonti adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso bhikkhu saïghena pabbàjanãyakammakato adhammena
samaggehi. Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa
pabbàjanãyakammaü karonti dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso bhikkhu saïghena pabbàjanãyakammakato dhammena vaggehi.
Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa pabbàjanãyakammaü
karonti dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso bhikkhu saïghena pabbàjanãyakammakato dhammapatiråpakena
vaggehi. Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa
pabbàjanãyakammaü karonti dhammapatiråpakena samaggà. Cakkaü kàtabbaü. *
30. Idha pana bhikkhave, bhikkhu gihã akkosati; paribhàsati. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso, bhikkhu gihã akkosati
paribhàsati. Handassa mayaü pañisàraõãyakammaü karomà”ti. Te tassa
pañisàraõãyakamamaü karonti adhammena vaggà.
31. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena pañisàraõãyakammakato adhammena
vaggehi. Handassa mayaü pañisàraõãyakammaü karomà”ti. Te tassa
pañisàraõãyakammaü karonti adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena pañisàraõãyakammakato adhammena
samaggehi. Handassa mayaü pañisàraõãyakammaü karomà”ti. Te tassa
pañisàraõãyakammaü karonti dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena pañisàraõãyakammakato dhammena
vaggehi. Handassa mayaü pañisàraõãyakammaü karomà”ti. Te tassa
pañisàraõãyakammaü karonti dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena pañisàraõãyakammakato
dhammapatiråpakena vaggehi. Handassa mayaü pañisàraõãyakammaü karomà”ti.
Te tassa pañisàraõãyakammaü karonti dhammapatiråpakena samaggà. Cakkaü
kàtabbaü1. *
32. Idha pana bhikkhave, bhikkhu àpattiü àpajjitvà na icchati àpattiü
passituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso, bhikkhu
àpattiü àpajjitvà na icchati àpattiü passituü. Handassa mayaü àpattiyà
adassane ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü karonti adhammena vaggà.
1. Nu. Ja. “¥àtabbaü” * upagganthe vitthàritaü.
[BJT Page 806] [\x 806/]
33. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena àpattiyà adassane
ukkhepanãyakammakato adhammena vaggehi. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü karonti adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena àpattiyà adassane ukkhepanãyakammakato
adhammena samaggehi. Handassa mayaü àpattiyà adassane ukkhepanãyammaü
karomà”ti. [PTS Page 331] [\q 331/] te tassa àpattiyà adassane
ukkhepanãyakammaü karonti dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena àpattiyà adassane ukkhepanãyakammakato
dhammena vaggehi. Handassa mayaü àpattiyà adassane ukkhepanãyakammaü
karomà”ti. Te tassa àpattiyà adassane ukkhepanãyakammaü karonti
dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena àpattiyà adassane ukkhepanãyakammakato
dhammapatiråpakena vaggehi. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü karonti dhammapatiråpakena samaggà. Cakkaü kàtabbaü.
34. Idha na bhikkhave, bhikkhu àpattiü àpajjitvà na icchati àpattiü
pañikàtuü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu
àpattiü àpajjitvà na icchati àpattiü pañikàtuü. Handassa mayaü àpattiyà
appañikamme ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü karoniti adhammena vaggà.
35. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “ayaü kho àvuso bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato adhammena vaggehi. Handassa mayaü àpattiyà
appañikamme ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü karonti adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato adhammena samaggehi. Handassa mayaü àpattiyà
appañikamme ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü karonti dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato dhammena vaggehi. Handassa mayaü àpattiyà
appañikamme ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü karonti dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato dhammapatiråpakena vaggehi. Handassa mayaü àpattiyà
appañikamme ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü karonti dhammapatiråpakena samaggà. Cakkaü kàtabbaü.
36. Idha pana bhikkhave, bhikkhu na icchati pàpikaü diññhiü
pañinissajituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu
na icchati pàpikaü diññhiü pañinissajituü. Handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karonti adhammena vaggà.
37. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “ayaü kho àvuso, bhikkhu saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammakato adhammena vaggehi. Handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karonti adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammakato adhammena samaggehi. Handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karonti dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammakato dhammena vaggehi. Handassa mayaü pàpikàya diññhiyà
appañinissagge ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya diññhiyà
appañinissagge ukkhepanãyakammaü karonti dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“ayaü kho àvuso, bhikkhu saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammakato dhammapatiråpakena vaggehi. Handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karonti dhammapatiråpakena
samaggà. Cakkaü kàtabbaü.
[BJT Page 808] [\x 808/]
38. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato
sammàvattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati.
39. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso, bhikkhu saïghena
tajjanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Tajjanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti adhammena vaggà.
40. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso, bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü adhammena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti
adhammena samaggà.
41. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso, bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü adhammena samaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti dhammena
vaggà.
42. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso, bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti
dhammapatiråpakena vaggà.
43. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso, bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammatiråpakena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti
dhammapatiråpakena samaggà.
44. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati.
45. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso, bhikkhu saïghena
tajjanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Tajjanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti adhammena samaggà.
46. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso, bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü adhammena samaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti dhammena
vaggà.
[BJT Page 810] [\x 810/]
47. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso, bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti
dhammapatiråpakena vaggà.
48. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso, bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammapatiråkena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti
dhammapatiråpakena samaggà.
49. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso, bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammapatiråkena samaggehi. Handassa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti adhammena vaggà.
50. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati.
51. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso, bhikkhu
tajjanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Tajjanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti dhammena vaggà.
52. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti
dhammapatiråpakena vaggà.
53. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammapatiråpakena vaggehi. Handasasa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti dhammapatiråpakena samaggà.
54. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammapatiråpakena samaggehi. Handassa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti adhammena vaggà.
55. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü adhammena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti
adhammena samaggà.
[BJT Page 812] [\x 812/]
56. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati.
57. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
tajjanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Tajjanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti dhammapatiråpakena vaggà.
58. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammapatiråpakena vaggehi. Handassa mayaü
tajjanãyakakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti dhammapatiråpakena samaggà.
59. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammapatiråpakena samaggehi. Handassa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti adhammena vaggà.
60. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü adhammena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakakammaü pañippassambhenti
adhammena samaggà.
61. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü adhammena samaggehi handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti dhammena
vaggà.
62. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati.
63. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
tajjanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Tajjanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti dhammapatiråpakena samaggà.
64. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammapatiråpakena samaggehi. Handassa mayaü
tajjanãyakammaü pañippassambhemà”ti. Te tassa tajjanãyakammaü
pañippassambhenti adhammena vaggà.
[BJT Page 814] [\x 814/]
65. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü adhammena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti
adhammena samaggà.
66. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü adhammena samaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti dhammena
vaggà.
67. So tamhàpi àvàsà a¤¤aü àvàsaü gacchati. Tatthapi bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena tajjanãyakammaü
pañippassaddhaü dhammena vaggehi. Handassa mayaü tajjanãyakammaü
pañippassambhemà”ti. Te tassa tajjanãyakammaü pañippassambhenti
dhammapatiråpakena vaggà.
68. Idha pana bhikkhave, bhikkhu saïghena niyassakammakato1 sammà
vattati. Lomaü pàteti. Netthàraü vattati. Niyassa kammassa 2
pañippassaddhiü yàcati.
69. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
niyassakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Niyassassa kammassa2 pañippassaddhiü yàcati. Handassa mayaü
niyassakammaü pañippassambhemà”ti. Te tassa niyassakammaü
pañippassambhenti adhammena vaggà.
70. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena niyassakammaü pañippassaddhaü
adhammena vaggehi. Handassamayaü niyassakammaü pañippassambhemà”ti. Te
tassa niyassakammaü pañippassambhenti adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena niyassakammaü pañippassaddhaü
adhammena samaggehi. Handassa mayaü niyassakammaü pañippassambhemà”ti.
Te tassa niyassakammaü pañippassambhenti dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena niyassakammaü pañippassaddhaü
dhammena vaggehi. Handassa mayaü niyassakammaü pañippassambhemà”ti. Te
tassa niyassakammaü pañippassambhenti dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena niyassakammaü pañippassaddhaü
dhammapatiråpakena vaggehi. Handassa mayaü niyassakammaü
pañippassambhemà”ti. Te tassa niyassakammaü pañippassambhenti
dhammapatiråpakena samaggà. Cakkaü kàtabbaü.
71. Idha pana bhikkhave, bhikkhu saïghena pabbàjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pabbàjanãyassa kammassa
pañippassaddhiü yàcati.
72. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
pabbàjanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Pabbàjanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü
pabbàjanãyakammaü pañippassambhemà”ti. Te tassa pabbàjanãyakammaü
pañippassambhenti adhammena vaggà.
73. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena pabbàjanãyakammaü
pañippassaddhaü adhammena vaggehi. Handassa mayaü pabbàjanãyakammaü
pañippassambhemà”ti. Te tassa pabbàjanãyakammaü pañippassambhenti
adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena pabbàjanãyakammaü pañippassaddhaü
adhammena samaggehi. Handassa mayaü pabbàjanãyakammaü
pañippassambhemà”ti. Te tassa pabbàjanãyakammaü pañippassambhenti
dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena pabbàjanãyakammaü pañippassaddhaü
dhammena vaggehi. Handassa mayaü pabbàjanãyakammaü pañippassambhemà”ti.
Te tassa pabbàjanãyakammaü pañippassambhenti dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena pabbàjanãyakammaü pañippassaddhaü
dhammapatiråpakena vaggehi. Handassa mayaü pabbàjanãyakakammaü
pañippassambhemà”ti. Te tassa pabbàjanãyakammaü pañippassambhenti
dhammapatiråpakena samaggà. Cakkaü kàtabbaü.
1. “Niyassakammaü kato” [P T S. 2.] “Niyassa kammassa”
[BJT Page 816] [\x 816/]
74. Idha pana bhikkhave, bhikkhu saïghena pañisàraõãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü pattati. Pañisàraõãyassa kammassa
pañippassaddhiü yàcati.
75. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
pañisàraõãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Pañisàraõãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü
pañisàraõãyakammaü pañippassambhemà”ti. Te tassa pañisàraõãyakammaü
pañippassambhenti adhammena vaggà.
76. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena pañisàraõãyakammaü
pañippassaddhaü adhammena vaggehi. Handassa mayaü pañisàraõãyakammaü
pañippassambhemà”ti. Te tassa pañisàraõãyakammaü pañippassambhenti.
Adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena pañisàraõãyakammaü pañippassaddhaü
adhammena samaggehi. Handassa mayaü pañisàraõãyakammaü
pañippassambhemà”ti. Te tassa pañisàraõãyakammaü pañippassambhenti.
Dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena pañisàraõãyakammaü pañippassaddhaü
dhammena vaggehi. Handassa mayaü pañisàraõãyakammaü pañippassambhemà”ti.
Te tassa pañisàraõãyakammaü pañippassambhenti. Dhammapatiråpakena
vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena pañisàraõãyakammaü pañippassaddhaü
dhammapatiråpakena vaggehi. Handassa mayaü pañisàraõãyakammaü
pañippassambhemà”ti. Te tassa pañisàraõãyakammaü pañippassambhenti.
Dhammapatiråpakena samaggà. Cakkaü kàtabbaü.
77. Idha pana bhikkhave, bhikkhu saïghena àpattiyà adassane
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà adassane ukkhepanãyassa kammassa pañippassaddhiü yàcati.
78. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
àpattiyà adassane ukkhepanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. âpattiyà adassane ukkhepanãyassa kammassa
pañippassaddhiü yàcati. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü pañippassambhemà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü pañippassambhenti adhammena vaggà.
79. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena àpattiyà adassane
ukkhepanãyakammaü pañippassaddhaü adhammena vaggehi. Handassa mayaü
àpattiyà adassane ukkhepanãyakammaü pañippassambhemà”ti. Te tassa
àpattiyà adassane ukkhepanãyakammaü pañippassambhenti adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena àpattiyà adassane ukkhepanãyakammaü
pañippassaddhaü adhammena samaggehi. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü pañippassambhemà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü pañippassambhenti dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena àpattiyà adassane ukkhepanãyakammaü
pañippassaddhaü dhammena vaggehi. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü pañippassambhemà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü pañippassambhenti dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena àpattiyà adassane ukkhepanãyakammaü
pañippassaddhaü dhammapatiråpakena vaggehi. Handassa mayaü àpattiyà
adassane ukkhepanãyakammaü pañippassambhemà”ti. Te tassa àpattiyà
adassane ukkhepanãyakammaü pañippassambhenti dhammapatiråpakena samaggà.
Cakkaü kàtabbaü.
80. Idha pana bhikkhave, bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü yàcati.
81. Tatra ce bhikkhunaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
àpattiyà appañikamme ukkhepanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. âpattiyà appañikamme ukkhepanãyassa kammassa
pañippassaddhiü yàcati. Handassa mayaü àpattiyà appañikamme
ukkhepanãyakammaü pañippassambhemà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü pañippassambhenti adhammena vaggà.
[BJT Page 818] [\x 818/]
82. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena àpattiyà appañikamme
ukkhepanãyakammaü pañippassaddhaü adhammena vaggehi. Handassa mayaü
àpattiyà appañikamme ukkhepanãyakammaü pañippassambhemà”ti. Te tassa
àpattiyà appañikamme ukkhepanãyakammaü pañippassambhenti adhammena
samaggà. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena àpattiyà appañikamme
ukkhepanãyakammaü pañippassaddhaü adhammena samaggehi. Handassa mayaü
àpattiyà appañikamme ukkhepanãyakammaü pañippassambhemà”ti. Te tassa
àpattiyà appañikamme ukkhepanãyakammaü pañippassambhenti dhammena vaggà.
So tamhà àvàsaü a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena àpattiyà appañikamme
ukkhepanãyakammaü pañippassaddhaü dhammena vaggehi. Handassa mayaü
àpattiyà appañikamme ukkhepanãyakammaü pañippassambhenti
dhammapatiråpakena vaggà.
So tamhà àvàsaü a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena àpattiyà appañikamme
ukkhepanãyakammaü pañippassaddhaü dhammapatiråpakena vaggehi. Handassa
mayaü àpattiyà appañikamme ukkhepanãyakammaü pañippassambhemà”ti. Te
tassa àpattiyà appañikamme ukkhepanãyakammaü pañippassambhenti
dhammapatiråpakena samaggà. Cakkaü kàtabbaü.
83. Idha pana bhikkhave, bhikkhu saïghena pàpikàya diññhiyà
appañinissagge ukkhepanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Pàpikàya diññhiyà appañinissagge ukkhepanãyassa
kammassa pañippassaddhiü yàcati.
84. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
pàpikàya diññhiyà appañinissagge ukkhepanãyakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Pàpikàya diññhiyà appañinissagge
ukkhepanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhemà”ti. Te tassa
pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhenti
adhammena vaggà.
85. So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü
hoti: “imassa kho àvuso bhikkhuno saïghena pàpikàya diññhiyà
appañinissagge ukkhepanãyakammaü pañippassaddhaü adhammena vaggehi.
Handassa mayaü pàpikàya diññhiyà [PTS Page 332] [\q 332/] appañinissagge
ukkhepanãyakammaü pañippassambhemà”ti. Te tassa pàpikàya diññhiyà
appañinissagge ukkhepanãyakammaü pañippassambhenti adhammena samaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammaü pañippassaddhaü adhammena samaggehi. Handassa mayaü
pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhemà”ti.
Te tassa pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü
pañippassambhenti dhammena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammaü pañippassaddhaü dhammena vaggehi. Handassa mayaü
pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhemà”ti.
Te tassa pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü
pañippassambhenti dhammapatiråpakena vaggà.
So tamhà àvàsà a¤¤aü àvàsaü gacchati. Tattha bhikkhånaü evaü hoti:
“imassa kho àvuso bhikkhuno saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammaü pañippassaddhaü dhammepatiråpakena vaggehi. Handassa
mayaü pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa pàpikàya diññhiyà appañinissagge
ukkhepanãyakammaü pañippassambhenti dhammapatiråpakena samaggà. Cakkaü
kàtabbaü.
86. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso bhikkhu bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti adhammena
vaggà.
87. Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti.
88. Tatra bhikkhave, ye te bhikkhå evamàhaüsu: “adhammena
vaggakamma’nti, ye ca te bhikkhå evamàhaüsu: ‘akataü kammaü. Dukkataü
kammaü. Puna kàtabbaü kamma”nti, ime tattha bhikkhå dhammavàdino.
[BJT Page 820] [\x 820/]
89. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso bhikkhu bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti adhammena
samaggà.
90. Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti.
91. Tatra bhikkhave, ye te bhikkhå evamàhaüsu: “adhammena
samaggakamma’nti, ye ca te bhikkhå evamàhaüsu: ‘akataü kammaü. Dukkataü
kammaü. Puna kàtabbaü kamma”nti, ime tattha bhikkhådhammavàdino.
92. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso bhikkhå bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti dhammena
vaggà.
93. Tatraññho saïgho vivadati: “adhammena vaggakammaü adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti.
94. Tatra bhikkhave, ye te bhikkhå evamàhaüsu: “dhammena
vaggakamma”nti, ye ca te bhikkhå evamàhaüsu: “akataü kammaü dukkataü
kammaü. Puna kàtabbaü kamma”nti, ime tattha bhikkhå dhammavàdino.
95. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso bhikkhu bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti
dhammapatiråpakena vaggà.
96. Tatraññho saïgho vivadati “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti.
97. Tatra bhikkhave, ye te bhikkhå evamàhaüsu: “dhammapatiråpakena
vaggakamma”nti 1, ye ca te bhikkhå evamàhaüsu: “akataü kammaü. Dukkataü
kammaü. Puna kàtabbaü kamma”nti, ime tattha bhikkhå dhammavàdino.
98. Idha pana bhikkhave, bhikkhu bhaõóanakàrako hoti kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Tatra ce bhikkhånaü
evaü hoti: “ayaü kho àvuso bhikkhu bhaõóanakàrako kalahakàrako
vivàdakàrako bhassakàrako saïghe adhikaraõakàrako. Handassa mayaü
tajjanãyakammaü karomà”ti. Te tassa tajjanãyakammaü karonti
dhammapatiråpakena samaggà.
1. “Samaggakammanti” machasaü. To vi. Ma nu pa.
[BJT Page 822] [\x 822/]
99. Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti.
100. Tatra bhikkhave, ye te bhikkhå evamàhaümu: “dhammapatiråpakena
samaggakamma”nti, ye ca te bhikkhå evamàhaüsu: “akataü kammaü. Dukkataü
kammaü. Puna kàtabbaü kamma”nti, ime tattha bhikkhå dhammavàdino.
101. Idha pana bhikkhave, bhikkhu bàlo hoti avyatto àpatti bahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu bàlo avyatto àpattibahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Handassa
mayaü niyassakammaü karomà”ti. Te tassa niyassakammaü karonti adhammena
vaggà.
Idha pana bhikkhave, bhikkhu bàlo hoti avyatto àpatti bahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu bàlo avyatto àpattibahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Handassa
mayaü niyassakammaü karomà”ti. Te tassa niyassakammaü karonti adhammena
samaggà.
Idha pana bhikkhave, bhikkhu bàlo hoti avyatto àpatti bahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu bàlo avyatto àpattibahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Handassa
mayaü niyassakammaü karomà”ti. Te tassa niyassakammaü karonti dhammena
vaggà.
Idha pana bhikkhave, bhikkhu bàlo hoti avyatto àpatti bahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu bàlo avyatto àpattibahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Handassa
mayaü niyassakammaü karomà”ti. Te tassa niyassakammaü karonti
dhammapatiråpakena vaggà.
Idha pana bhikkhave, bhikkhu bàlo hoti avyatto àpatti bahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu bàlo avyatto àpattibahulo
anapadàno gihãsaüsaññho viharati ananulomikehi gihãsaüsaggehi. Handassa
mayaü niyassakammaü karomà”ti. Te tassa niyassakammaü karonti
dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhå evamàhaüsu:
“dhammapatiråpakena samaggakamma”nti, ye ca te bhikkhå evamàhaüsu:
“akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti, ime tattha
bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
102. Idha pana bhikkhave, bhikkhu kuladåsako hoti pàpasamàcàro. Tatra
ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu kuladåsako
pàpasamàcàro. Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa
pabbàjanãyakammaü karonti adhammena vaggà.
Idha pana bhikkhave, bhikkhu kuladåsako hoti pàpasamàcàro. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu kuladåsako pàpasamàcàro.
Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa pabbàjanãyakammaü
karonti adhammena samaggà.
Idha pana bhikkhave, bhikkhu kuladåsako hoti pàpasamàcàro. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu kuladåsako pàpasamàcàro.
Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa pabbàjanãyakammaü
karonti dhammena vaggà.
Idha pana bhikkhave, bhikkhu kuladåsako hoti pàpasamàcàro. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu kuladåsako pàpasamàcàro.
Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa pabbàjanãyakammaü
karonti dhammapatiråpakena vaggà.
Idha pana bhikkhave, bhikkhu kuladåsako hoti pàpasamàcàro. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu kuladåsako pàpasamàcàro.
Handassa mayaü pabbàjanãyakammaü karomà”ti. Te tassa pabbàjanãyakammaü
karonti dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhå evamàhaüsu:
“dhammapatiråpakena samaggakamma”nti, ye ca te bhikkhå evamàhaüsu:
“akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti, ime tattha
bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
[BJT Page 824] [\x 824/]
103. Idha pana bhikkhave, bhikkhu gihã akkosati. Paribhàsati. Tatra
ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu gihã akkosati.
Paribhàsati. Handassa mayaü pañisàraõãyakammaü karomà”ti. Te tassa
pañisàraõãyakammaü [PTS Page 333] [\q 333/] karonti adhammena vaggà.
Idha pana bhikkhave, bhikkhu gihã akkosati. Paribhàsati. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu gihã akkosati.
Paribhàsati. Handassa mayaü pañisàraõãyakammaü karomà”ti. Te tassa
pañisàraõãyakammaü karonti adhammena samaggà.
Idha pana bhikkhave, bhikkhu gihã akkosati. Paribhàsati. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu gihã akkosati.
Paribhàsati. Handassa mayaü pañisàraõãyakammaü karomà”ti. Te tassa
pañisàraõãyakammaü karonti dhammena vaggà.
Idha pana bhikkhave, bhikkhu gihã akkosati. Paribhàsati. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu gihã akkosati.
Paribhàsati. Handassa mayaü pañisàraõãyakammaü karomà”ti. Te tassa
pañisàraõãyakammaü karonti dhammapatiråpakena vaggà.
Idha pana bhikkhave, bhikkhu gihã akkosati. Paribhàsati. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu gihã akkosati.
Paribhàsati. Handassa mayaü pañisàraõãyakammaü karomà”ti. Te tassa
pañisàraõãyakammaü karonti dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti, ime tattha bhikkhå dhammavàdino. Ime pa¤ca vàrà
saükhittà.
104. Idha pana bhikkhave, bhikkhu àpattiü àpajjitvà na icchati
àpattiü passituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu
àpattiü àpajjitvà na icchati àpattiü passituü. Handassa mayaü àpattiyà
adassane ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü karonti adhammena vaggà.
Idha pana bhikkhave, bhikkhu àpattiü àpajjitvà na icchati àpattiü
passituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu àpattiü
àpajjitvà na icchati àpattiü passituü. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü karonti adhammena samaggà. Idha pana bhikkhave,
bhikkhu àpattiü àpajjitvà na icchati àpattiü passituü. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu àpattiü àpajjitvà na
icchati àpattiü passituü. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü karonti dhammena vaggà.
Idha pana bhikkhave, bhikkhu àpattiü àpajjitvà na icchati àpattiü
passituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu àpattiü
àpajjitvà na icchati àpattiü passituü. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü karonti dhammapatiråpakena vaggà.
Idha pana bhikkhave, bhikkhu àpattiü àpajjitvà na icchati àpattiü
passituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu àpattiü
àpajjitvà na icchati àpattiü passituü. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà adassane
ukkhepanãyakammaü karonti dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhu avamàhaüsu:
“dhammapatiråpakena samaggakamma”nti, ye ca te bhikkhå evamàhaüsu:
“akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma’nti, ime tattha
bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
105. Idha pana bhikkhave, bhikkhu àpattiü àpajjitvà na icchati
àpattiü pañikàtuü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu àpattiü àpajjitvà na icchati àpattiü pañikàtuü. Handassa mayaü
àpattiyà appañikamme ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà
appañikamme ukkhepanãyakammaü karonti adhammena vaggà. Idha pana
bhikkhave, bhikkhu àpattiü àpajjitvà na icchati àpattiü pañikàtuü. Tatra
ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu àpattiü àpajjitvà na
icchati àpattiü pañikàtuü. Handassa mayaü àpattiyà appañikamme
ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü karonti adhammena samaggà. Idha pana bhikkhave,
bhikkhu àpattiü àpajjitvà na icchati àpattiü pañikàtuü. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu àpattiü àpajjitvà na
icchati àpattiü pañikàtuü. Handassa mayaü àpattiyà appañikamme
ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü karonti dhammena vaggà.
Idha pana bhikkhave, bhikkhu àpattiü àpajjitvà na icchati àpattiü
pañikàtuü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu
àpattiü àpajjitvà na icchati àpattiü pañikàtuü. Handassa mayaü àpattiyà
appañikamme ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü karonti dhammapatiråpakena vaggà. Idha pana bhikkhave,
bhikkhu àpattiü àpajjitvà na icchati àpattiü pañikàtuü. Tatra ce
bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu àpattiü àpajjitvà na
icchati àpattiü pañikàtuü. Handassa mayaü àpattiyà appañikamme
ukkhepanãyakammaü karomà”ti. Te tassa àpattiyà appañikamme
ukkhepanãyakammaü karonti dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhå evamàhaüsu:
“dhammapatiråpakena samaggakakamma”nti, ye ca te bhikkhå evamàhaüsu:
“akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti, ime tattha
bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
[BJT Page 826] [\x 826/]
106. Idha pana bhikkhave, bhikkhu na icchati pàpikà diññhiü
pañinissajjituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu
ka icchati pàpikà diññhiü pañinissajjituü handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karonti adhammena vaggà.
Idha pana bhikkhave, bhikkhu na icchati pàpikà diññhiü
pañinissajjituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu
ka icchati pàpikà diññhiü pañinissajjituü handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karonti adhammena samaggà.
Idha pana bhikkhave, bhikkhu na icchati pàpikà diññhiü pañinissajjituü.
Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu ka icchati pàpikà
diññhiü pañinissajjituü handassa mayaü pàpikàya diññhiyà appañinissagge
ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya diññhiyà appañinissagge
ukkhepanãyakammaü karonti dhammena vaggà.
Idha pana bhikkhave, bhikkhu na icchati pàpikà diññhiü
pañinissajjituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu
ka icchati pàpikà diññhiü pañinissajjituü handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karonti dhammapatiråpakena
vaggà.
Idha pana bhikkhave, bhikkhu na icchati pàpikà diññhiü
pañinissajjituü. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu
ka icchati pàpikà diññhiü pañinissajjituü handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karomà”ti. Te tassa pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü karonti dhammapatiråpakena
samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhå evamàhaüsu:
“dhammapatiråpakena samaggakamma”nti. Ye ca te bhikkhå evamàhaüsu:
“akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti. Ime tattha
bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
107. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena tajjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Tajjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü tajjanãyakammaü pañippassambhemà”ti. Te tassa
tajjanãyakammaü pañippassambhenti adhammena vaggà. Tatraññho saïgho
vivadati: “adhammena vaggakammaü. Adhammena samaggakammaü. Dhammena
vaggakammaü. Dhammapatiråpakena vaggakammaü. Dhammapatiråpakena
samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti.
Tatra bhikkhave, ye te bhikkhå evamàhaüsu: “adhammena vaggakamma”nti. Ye
ca te bhikkhå evamàhaüsu: “akataü kammaü dukkataü kammaü. Puna kàtabbaü
kamma”nti. Ime tattha bhikkhå dhammavàdino.
108. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena tajjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Tajjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü tajjanãyakammaü pañippassambhemà”ti. Te tassa
tajjanãyakammaü pañippassambhenti adhammena samaggà. Tatraññho saïgho
vivadati: “adhammena vaggakammaü. Adhammena samaggakammaü. Dhammena
vaggakammaü. Dhammapatiråpakena vaggakammaü. Dhammapatiråpakena
samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti.
Tatra bhikkhave, ye te bhikkhå evamàhaüsu: “adhammena samaggakamma”nti.
Ye ca te bhikkhå evamàhaüsu: “akataü kammaü dukkataü kammaü. Puna
kàtabbaü kamma”nti. Ime tattha bhikkhå dhammavàdino.
[BJT Page 828] [\x 828/]
109. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena tajjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Tajjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü tajjanãyakammaü pañippassambhemà”ti. Te tassa
tajjanãyakammaü pañippassambhenti dhammena maggà. Tatraññho saïgho
vivadati: “adhammena vaggakammaü. Adhammena samaggakammaü. Dhammena
vaggakammaü. Dhammapatiråpakena vaggakammaü. Dhammapatiråpakena
samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti.
Tatra bhikkhave, ye te bhikkhå evamàhaüsu: “dhammena vaggakamma”nti. Ye
ca te bhikkhå evamàhaüsu: “akataü kammaü dukkataü kammaü. Puna kàtabbaü
kamma”nti. Ime tattha bhikkhå dhammavàdino.
110. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena tajjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Tajjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü tajjanãyakammaü pañippassambhemà”ti. Te tassa
tajjanãyakammaü pañippassambhenti dhammapatiråpakena maggà. Tatraññho
saïgho vivadati: “adhammena vaggakammaü. Adhammena samaggakammaü.
Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü. Dhammapatiråpakena
samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti.
Tatra bhikkhave, ye te bhikkhå evamàhaüsu: “dhammapatiråpakena
vaggakamma”nti. Ye ca te bhikkhå evamàhaüsu: “akataü kammaü dukkataü
kammaü. Puna kàtabbaü kamma”nti. Ime tattha bhikkhå dhammavàdino.
111. Idha pana bhikkhave, bhikkhu saïghena tajjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Tajjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena tajjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Tajjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü tajjanãyakammaü pañippassambhemà”ti. Te tassa
tajjanãyakammaü pañippassambhenti dhammapatiråpakena samaggà. Tatraññho
saïgho vivadati: “adhammena vaggakammaü. Adhammena samaggakammaü.
Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü. Dhammapatiråpakena
samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti.
Tatra bhikkhave, ye te bhikkhå evamàhaüsu: “dhammapatiråpakena
vaggakamma”nti. Ye ca te bhikkhå evamàhaüsu: “akataü kammaü dukkataü
kammaü. Puna kàtabbaü kamma”nti. Ime tattha bhikkhå dhammavàdino.
[BJT Page 830 [\x 830/] 112.] Idha pana bhikkhave, bhikkhu saïghena
niyassakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Niyassassa kammassa pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü
hoti: “ayaü kho àvuso bhikkhu saïghena niyassakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Niyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü niyassakammaü pañippassambhemà”ti. Te tassa
niyassakammaü pañippassambhenti adhammena vaggà.
Idha pana bhikkhave, bhikkhu saïghena niyassakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Niyassassa kammassa pañippassaddhiü
yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
niyassakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati. Niyassa
kammassa pañippassaddhiü yàcati. Handassa mayaü niyassakammaü
pañippassambhemà”ti. Te tassa niyassakammaü pañippassambhenti adhammena
samaggà.
Idha pana bhikkhave, bhikkhu saïghena niyassakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Niyassassa kammassa pañippassaddhiü
yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
niyassakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati. Niyassa
kammassa pañippassaddhiü yàcati. Handassa mayaü niyassakammaü
pañippassambhemà”ti. Te tassa niyassakammaü pañippassambhenti dhammena
vaggà.
Idha pana bhikkhave, bhikkhu saïghena niyassakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Niyassassa kammassa pañippassaddhiü
yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
niyassakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati. Niyassa
kammassa pañippassaddhiü yàcati. Handassa mayaü niyassakammaü
pañippassambhemà”ti. Te tassa niyassakammaü pañippassambhenti
dhammapatiråpakena vaggà.
Idha pana bhikkhave, bhikkhu saïghena niyassakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Niyassassa kammassa pañippassaddhiü
yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena
niyassakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati. Niyassa
kammassa pañippassaddhiü yàcati. Handassa mayaü niyassakammaü
pañippassambhemà”ti. Te tassa niyassakammaü pañippassambhenti
dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhå evamàhaüsu:
“dhammapatiråpakena samaggakamma”nti. Ye ca te bhikkhå evamàhaüsu:
“akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti, ime 1 tattha
bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
113. Idha pana bhikkhave, bhikkhu saïghena pabbàjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pabbàjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pabbàjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Pabbàjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pabbàjanãyakammaü pañippassambhemà”ti. Te tassa
pabbàjanãyakammaü pañippassambhenti adhammena vaggà.
Idha pana bhikkhave, bhikkhu saïghena pabbàjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pabbàjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pabbàjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Pabbàjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pabbàjanãyakammaü pañippassambhemà”ti. Te tassa
pabbàjanãyakammaü pañippassambhenti adhammena samaggà.
113. Idha pana bhikkhave, bhikkhu saïghena pabbàjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pabbàjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pabbàjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Pabbàjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pabbàjanãyakammaü pañippassambhemà”ti. Te tassa
pabbàjanãyakammaü pañippassambhenti dhammena vaggà.
Idha pana bhikkhave, bhikkhu saïghena pabbàjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pabbàjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pabbàjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Pabbàjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pabbàjanãyakammaü pañippassambhemà”ti. Te tassa
pabbàjanãyakammaü pañippassambhenti dhammapatiråpakena vaggà.
Idha pana bhikkhave, bhikkhu saïghena pabbàjanãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pabbàjanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pabbàjanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Pabbàjanãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pabbàjanãyakammaü pañippassambhemà”ti. Te tassa
pabbàjanãyakammaü pañippassambhenti dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhå evamàhaüsu:
“dhammapatiråpakena samaggakammaü”nti, ye ca te bhikkhå evamàhaüsu:
“akataü kammaü dukkataü kammaü. Puna kàtabbaü kamma”nti. Ime tattha
bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
114. Idha pana bhikkhave, bhikkhu saïghena pañisàraõãyakammakato
sammà vattati. Lomaü pàteti. Netthàraü vattati. Pañisàraõãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pañisàraõãyakammakato sammà vattati. Lomaü pàteti
netthàraü vattati. Pañisàraõãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pañisàraõãyakammaü pañippassambhemà”ti. Te tassa
pañisàraõãyakammaü pañippassambhenti adhammena vaggà.
Idha pana bhikkhave, bhikkhu saïghena pañisàraõãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pañisàraõãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pañisàraõãyakammakato sammà vattati. Lomaü pàteti
netthàraü vattati. Pañisàraõãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pañisàraõãyakammaü pañippassambhemà”ti. Te tassa
pañisàraõãyakammaü pañippassambhenti adhammena samaggà.
Idha pana bhikkhave, bhikkhu saïghena pañisàraõãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pañisàraõãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pañisàraõãyakammakato sammà vattati. Lomaü pàteti
netthàraü vattati. Pañisàraõãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pañisàraõãyakammaü pañippassambhemà”ti. Te tassa
pañisàraõãyakammaü pañippassambhenti dhammena vaggà.
Idha pana bhikkhave, bhikkhu saïghena pañisàraõãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pañisàraõãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pañisàraõãyakammakato sammà vattati. Lomaü pàteti
netthàraü vattati. Pañisàraõãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pañisàraõãyakammaü pañippassambhemà”ti. Te tassa
pañisàraõãyakammaü pañippassambhenti dhammapatiråpakena vaggà.
Idha pana bhikkhave, bhikkhu saïghena pañisàraõãyakammakato sammà
vattati. Lomaü pàteti. Netthàraü vattati. Pañisàraõãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso
bhikkhu saïghena pañisàraõãyakammakato sammà vattati. Lomaü pàteti
netthàraü vattati. Pañisàraõãyassa kammassa pañippassaddhiü yàcati.
Handassa mayaü pañisàraõãyakammaü pañippassambhemà”ti. Te tassa
pañisàraõãyakammaü pañippassambhenti dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggatammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhå evamàhaüsu:
“dhammapatiråpakena samaggakamma”nti, ye ca te bhikkhu evamàhaüsu:
“akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti, ime tattha
bhikkhå dhammavàdino. Ime pa¤cavàrà saükhittà.
1. “Imepi” machasaü.
[BJT Page 832] [\x 832/]
115. Idha pana bhikkhave, bhikkhu saïghena àpattiyà adassane
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà adassane ukkhepanãyassa kammassa pañippassaddhiü yàcati. Tatra
ce bhikkhånaü evaü hoti: ayaü kho àvuso bhikkhu saïghena àpattiyà
adassane ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü
vattati. âpattiyà adassane ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü àpattiyà adassane ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa àpattiyà adassane ukkhepaniyakammaü
pañippassambhenti adhammena vaggà.
Idha pana bhikkhave, bhikkhu saïghena àpattiyà adassane
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà adassane ukkhepanãyassa kammassa pañippassaddhiü yàcati. Tatra
ce bhikkhånaü evaü hoti: ayaü kho àvuso bhikkhu saïghena àpattiyà
adassane ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü
vattati. âpattiyà adassane ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü àpattiyà adassane ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa àpattiyà adassane ukkhepaniyakammaü
pañippassambhenti adhammena samaggà.
Idha pana bhikkhave, bhikkhu saïghena àpattiyà adassane
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà adassane ukkhepanãyassa kammassa pañippassaddhiü yàcati. Tatra
ce bhikkhånaü evaü hoti: ayaü kho àvuso bhikkhu saïghena àpattiyà
adassane ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü
vattati. âpattiyà adassane ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü àpattiyà adassane ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa àpattiyà adassane ukkhepaniyakammaü
pañippassambhenti dhammena vaggà. Idha pana bhikkhave, bhikkhu saïghena
àpattiyà adassane ukkhepanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. âpattiyà adassane ukkhepanãyassa kammassa
pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: ayaü kho àvuso
bhikkhu saïghena àpattiyà adassane ukkhepanãyakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. âpattiyà adassane ukkhepanãyassa
kammassa pañippassaddhiü yàcati. Handassa mayaü àpattiyà adassane
ukkhepanãyakammaü pañippassambhemà”ti. Te tassa àpattiyà adassane
ukkhepaniyakammaü pañippassambhenti dhammapatiråpakena vaggà.
Idha pana bhikkhave, bhikkhu saïghena àpattiyà adassane
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà adassane ukkhepanãyassa kammassa pañippassaddhiü yàcati. Tatra
ce bhikkhånaü evaü hoti: ayaü kho àvuso bhikkhu saïghena àpattiyà
adassane ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü
vattati. âpattiyà adassane ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü àpattiyà adassane ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa àpattiyà adassane ukkhepaniyakammaü
pañippassambhenti dhammapatiråpakena samaggà
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhå evamàhaüsu:
“dhammapatiråpakena samaggakamma”nti, ye ca te bhikkhå evamàhaüsu:
“akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti, ime tattha
bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
116. Idha pana bhikkhave, bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü yàcati.
Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena àpattiyà
appañikamme ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü
vattati. âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhenti adhammena vaggà.
Idha pana bhikkhave, bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü yàcati.
Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena àpattiyà
appañikamme ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü
vattati. âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhenti adhammena samaggà.
Idha pana bhikkhave, bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü yàcati.
Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena àpattiyà
appañikamme ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü
vattati. âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhenti dhammena vaggà.
Idha pana bhikkhave, bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü yàcati.
Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena àpattiyà
appañikamme ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü
vattati. âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhenti dhammapatiråpakena vaggà.
Idha pana bhikkhave, bhikkhu saïghena àpattiyà appañikamme
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü yàcati.
Tatra ce bhikkhånaü evaü hoti: “ayaü kho àvuso bhikkhu saïghena àpattiyà
appañikamme ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü
vattati. âpattiyà appañikamme ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhemà”ti. Te tassa àpattiyà appañikamme ukkhepanãyakammaü
pañippassambhenti dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena samaggakammaü. Dhammena vaggakammaü.
Dhammapatiråpakena vaggakammaü. Dhammapatiråpakena samaggakammaü. Akataü
kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti. Tatra bhikkhave, ye
te bhikkhå evamàhaüsu: “dhammapatiråpakena samaggakamma”nti, ye ca te
bhikkhå evamàhaüsu: “akataü kammaü. Dukkataü kammaü. Puna kàtabbaü
kamma”nti, ime tattha bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
[BJT Page 834] [\x 834/]
117. Idha pana bhikkhave bhikkhu saïghena pàpikàya diññhiyà
appañinissagge ukkhepanãyakammakato sammà vattati. Lomaü pàteti.
Netthàraü vattati. Pàpikàya diññhiyà appañinissagge ukkhepanãyassa
kammassa pañippassaddhiü yàcati. Tatra ce bhikkhånaü evaü hoti: ayaü kho
àvuso bhikkhu saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Pàpikàya diññhiyà appañinissagge ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Handassa mayaü pàpikàya diññhiyà appañinissagge
ukkhepanãyakammaü pañippassambhemà”ti. Te tassa pàpikàya diññhiyà
appañinissagge ukkhepanãyakammaü pañippassambhenti adhammena vaggà.
Idha pana bhikkhave bhikkhu saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Pàpikàya diññhiyà appañinissagge ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Tatra ce bhikkhånaü evaü hoti: ayaü kho àvuso bhikkhu saïghena
pàpikàya diññhiyà appañinissagge ukkhepanãyakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Pàpikàya diññhiyà appañinissagge
ukkhepanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhemà”ti. Te tassa
pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhenti
adhammena samaggà.
Idha pana bhikkhave bhikkhu saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Pàpikàya diññhiyà appañinissagge ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Tatra ce bhikkhånaü evaü hoti: ayaü kho àvuso bhikkhu saïghena
pàpikàya diññhiyà appañinissagge ukkhepanãyakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Pàpikàya diññhiyà appañinissagge
ukkhepanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhemà”ti. Te tassa
pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhenti
dhammena vaggà.
Idha pana bhikkhave bhikkhu saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Pàpikàya diññhiyà appañinissagge ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Tatra ce bhikkhånaü evaü hoti: ayaü kho àvuso bhikkhu saïghena
pàpikàya diññhiyà appañinissagge ukkhepanãyakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Pàpikàya diññhiyà appañinissagge
ukkhepanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhemà”ti. Te tassa
pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhenti
dhammapatiråpakena vaggà.
Idha pana bhikkhave bhikkhu saïghena pàpikàya diññhiyà appañinissagge
ukkhepanãyakammakato sammà vattati. Lomaü pàteti. Netthàraü vattati.
Pàpikàya diññhiyà appañinissagge ukkhepanãyassa kammassa pañippassaddhiü
yàcati. Tatra ce bhikkhånaü evaü hoti: ayaü kho àvuso bhikkhu saïghena
pàpikàya diññhiyà appañinissagge ukkhepanãyakammakato sammà vattati.
Lomaü pàteti. Netthàraü vattati. Pàpikàya diññhiyà appañinissagge
ukkhepanãyassa kammassa pañippassaddhiü yàcati. Handassa mayaü pàpikàya
diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhemà”ti. Te tassa
pàpikàya diññhiyà appañinissagge ukkhepanãyakammaü pañippassambhenti
dhammapatiråpakena samaggà.
Tatraññho saïgho vivadati: “adhammena vaggakammaü. Adhammena
samaggakammaü. Dhammena vaggakammaü. Dhammapatiråpakena vaggakammaü.
Dhammapatiråpakena samaggakammaü. Akataü kammaü. Dukkataü kammaü. Puna
kàtabbaü kamma”nti. Tatra bhikkhave, ye te bhikkhå evamàhaüsu:
“dhammapatiråpakena samaggakamma”nti, ye ca te bhikkhå evamàhaüsu:
“akataü kammaü. Dukkataü kammaü. Puna kàtabbaü kamma”nti, ime tattha
bhikkhå dhammavàdino. Ime pa¤ca vàrà saükhittà.
Campeyyakkhandhako niññhito navamo
Imamhi khandhake vatthåni chattiüsa.
Tassa uddànaü: -
1. Campàyaü bhagavà àsi vatthu vàsabhagàmake,
âganatukànaü ussukkaü akàsi icchitabbake 1.
2. Pakata¤¤ånoti ¤atvà ussukkaü na kari tadà,
Ukkhitto na karotãti sàgamà2 jinasantiko.
3. [PTS Page 334] [\q 334/] adhammena vaggakammaü samaggaü adhammena ca,
Dhammena vaggakamma¤ca patiråpakena vaggakaü.
4. Patiråpakena samaggaü eko ukkhipatekakaü,
Eko ca dve sambahule saïghaü ukkhipatekako.
1. “Icchitabbako” sã mu. 2. “Agamà” [P T S] to. Nu.
[BJT Page 836] [\x 836/]
5. Duvepi sambahulàpi saïgho saïgha¤ca ukkhipi,
Sabba¤¤å pavaro sutvà adhammanti pañikkhipi.
6. ¥attivipannaü yaü kammaü sampuõõaü anusàvaõaü,
Anusàvaõavipanannaü sampuõõaü ¤attiyà ca yaü.
7. Ubhayena vipanna¤ca a¤¤atra dhammameva ca,
Vinà satthu pañikuññhaü kuppaü aññhànàràhikaü.
8. Adhammavaggaü sàmaggaü1 patiråpàni ye duve,
Dhammeneva ca sàmaggiü anu¤¤àsi tathàgato.
9. Catuvaggo pa¤cavaggo dasavaggo ca vãsati,
Paro vãsativaggo ca 2 saïgho pa¤cavidho tathà.
10. òhapetvà upasampadaü ya¤ca kammaü pavàraõaü,
Abbhànakammena saha catuvaggehi kammiko.
11. Duve kamme ñhapetvàna majjhadesåpasampadaü3,
Abbhànaü pa¤cavaggiko sabbakammesu kammiko.
12. Abbhànekaü ñhapetvàna ye bhikkhå dasavaggikà4,
Sabbakammakaro saïgho vãso sabbattha kammiko
13. Bhikkhuõã sikkhamànà ca sàmaõero sàmaõerikà5,
Paccakkhàtantimavatthu 6 ukkhittàpattidassane.
14. Appañikamme diññhiyà paõóakatheyyasaüvàsakaü7,
Titthiyatiracchànagataü8 màtu ca pitughàtakaü9.
15. Arahaü bhikkhuõãdåsiü10 bhedakaü lohituppàdakaü11,
Bya¤janaü nànàsaüvàsaü12 nànàsãmàya iddhiyà.
16. Yassa saïgho kare kammaü honte te catuvãsati.
Sambuddhena pañikkhittà13 na hete gaõapårakà.
17. Pàrivàsikacatuttho parivàsaü dadeyya và,
Målà mànattaü abbheyya akammaü na ca kàraõaü14.
18. Målà arahamànattà abbhànàrahameva ca,
Na kammakàrakà15 pa¤ca sambuddhena pakàsità.
19. Bhikkhuõã sikkhamànà ca sàmaõero sàmaõerikà,
Paccakkhantima ummattà khittavedanadassane 16.
1. “Samaggaü” machasaü. [P T S. 2.] “Atirekavãsativaggo”si
3. “Majjhadesåpasampadà” [P T S.] Ma nu pa. To vi. Ja vi.
4. “Dasavaggiko” a vi. Ja vi. 5. “Sàmaõerã” machasaü.
6. “Vatthuü” [P T S. 7.] “Paõóako theyyasaüvàsakaü” ma cha saü.
8. “Tiracchànagataü” machasaü. 9. “Màtu pitu ca ghàtakaü” ma cha saü. [P T S.]
10. “Bhikkhunãdåsã” machasaü. 11. “Lohituppàdaü” machasaü. [P T S.]
12. “Saüvàsako” [P T S. 13.] “Pañikkhittaü” to vi. Ma nu pa. A vi. Ja. Vi.
14. “Karaõaü” machasaü. [P T S] to vi. 15. “Kammakàraõà” sã mu. A.
Vi. Ja. Vi. [P T S. 16.] “Khittàvedanadassane” machasaü. To vi.
[BJT Page 838] [\x 838/]
20. Appañikamme diññhiyà paõóakà ceva1 bya¤janà,
Nànàsaüvàsikà sãmà vehàsaü yassa kamma ca.
21. [PTS Page 335] [\q 335/] aññhàrasannaü etesaü pañikkosaü na råhati,
Bhikkhussa pakatattassa råhati pañikkosanà.
22. Suddhassa dunnissàrito bàlo hi sunissàrito,
Paõóako theyyasaüvàso pakkanto tiracchànagato.
23. Màtu pitu arahanta dåsako saïghabhedako,
Lohituppàdako ceva ubhatobya¤jano ca yo.
24. Ekàdasannaü etesaü osàraõaü na yujjati,
Hatthapàdaü2 tadubhayaü kaõõànàsaü tadubhayaü.
25. Aïgulã aëakaõóaraü phaõaü khujjo ca vàmano,
Gaõói lakkhaõakasà ca likhitako ca sãpadã.
26. Pàpaparisa kàõo ca 3 kuõã kha¤jo hatopi ca,
Iriyàpathadubbalo andho mågo ca bàdhiro4.
27. Andhamågo andhabadhiro5 mågabadhirameva ca,
Andhamågabadhiro ca dvattiüsete anånakà6.
28. Tesaü osàraõaü hoti sambuddhena pakàsitaü,
Daññhabbà pañikàtabbà nissajetà7 na vijjati.
29. Tassa ukkhepanà kammà satta honti adhammikà,
âpannaü anuvattantaü sattetepi 8 adhammikà.
30. âpannaü nànuvattantaü satta kammà sudhammikà9,
Sammukhà pañipucchà ca pañi¤¤àya ca kàraõà.
31. Sati amåëha pàpikà tajjanãyaniyassena ca,
Pabbàjanãya pañisàro ukkhepaparivàsa ca.
32. Målamànatta abbhànà tatheva upasampadà,
A¤¤aü kareyya a¤¤assa soëasete adhammikà.
33. Taü taü kareyya taü tassa soëasete sudhammikà,
Paccàropeyya a¤¤ama¤¤aü10 soëasete adhammikà.
34. Dve dve tammulakantassa11 tepi soëasadhammikà,
Ekekamålakaü cakkaü adhammanti jino bravã.
1. “Paõóakàpica” machasaü. [P T S. 2.] “Hatthapàdà” [P T S]
3. “Hatthapàdà” machasaü. To vi. ” “Hatthàpàdà” to vi. Ma nu pa.
4. “Badhiro” machasaü [P T S.] Ja vi. A vi. Ma nu pa. To vi.
5. “Andhamågandhabadhiro” machasaü. Ma nu pa. To vi.
6. “Andhãmågabadhiro ca mågabadhiraü eva ca andhabadhiramågo ca
dvattaüsete anunakà” [P T S. 7.] “Nissajjetaü” [P T S.] To vi. A vi. Ja
vi.
8. “Sattatepi” machasaü. [P T S. 9.] “Sattakammesu dhammikaü” [P T S.]
10. “A¤¤a a¤¤aü” machasaü. 11. “Dve dve målàkatà tassa” si
” “A¤¤a¤¤o” [P T S.]
[BJT Page 840] [\x 840/]
35. Akàsi tajjanãyaü kammaü saïgho bhaõóanakàrake,
Adhammena vaggakammaü a¤¤aü àvàsaü ga¤chi so.
36. Tatthàdhammena samaggà tasasa tajjanãyaü karuü,
A¤¤attha vaggà dhammena tassa tajjanãyaü karuü.
37. Patiråpena vaggàpi samaggàpi tathà karuü,
Adhammena samaggà ca dhammena vaggameva ca.
38. Patiråpena vaggà ca samaggà ca ime padà,
Ekekamålaü katvà cakkaü bandhe vicakkhaõo.
39. Bàlàvyattassa niyassaü pabbàje kuladåsakaü,
Pañisàraõãyaü kammaü kare akkosakassa ca.
40. [PTS Page 336] [\q 336/] adassanàppañikamme yo ca diññhiü na nissaje,
Tesaü ukkhepanãyakammaü1 satthavàhena bhàsitaü.
41. Uparinayakammànaü2 pa¤he tajjanãyaü naye,
Tesaüyeva anulomaü sammà vattati yàcito4.
42. Passaddhiü5 tesaü kammànaü heññhà kammanayena ca,
Tasmiü tasmiü tu kammesu tatraññho ca vivàdati 6.
43. Akataü dukkata¤ceva puna kàtabbakanti ca,
Kamme passaddhiyà càpi te bhikkhå dhammavàdino.
44. Vipattibyàdhite disvà kammappatte mahàmuni,
Pañippassaddhimakkhàsi sallakattova osadhanti.
1. “Ukkhepanaü” sã mu. 2. “Upavinayakammànaü”si. 3. “Pa¤¤o machasaü. 4. “Yàcati” si
” “Sammàvattantayàcite” [P T S.] Ma nu pa
5. “Passaddhi” machasaü. A vi. To vi. [P T S. 6.] “Vivadati” machasaü. [P T S.]
puzfmhHlaLFOlh
3
tl,ays Nd.Hj;a nqÈrcdKka jykafia puzmd kqjr ..a.rd kuz ia;1shla jsiska
lrjk ,o fyhska ..a.rd kuz fmdl2Kq f;r jevjik fial’ tl, jkdys ldis kuz
okjzfjys jdiN kuz .fula fjz’ tys liaim f.d;a; kuz uyK f;fuz wdjdisl
jqfha kss;HjdiS jQfha fjhs’ ” flfia kuz fkdmeusKs m1shYS,S NsCIqka
meusfKkafkdao” meusK m1shYS,S NsCIQyq
[ \ q 404 / ]
iemfia jikafkao’ fuz wdjdihka oshqKqjg jevshla oshqKqjg jsmq,JjhgmeusfKkafka oehs $ ” W;aidyj;a njg meusKsfhah’
4
tl, jkdys *4( fndfyda mejsoafoda liS okjzfjys pdrsld lrk fiala jdiN .u
huz;efklayso tys jdih l
5
*3( blanss;ss ta wd.ka;2l mejssoafoda tysu jdiN .fuys jsiSu l
blans;s
ta wd.ka;2l NsssCIQkag funÌ is;la jsh’ ‘ weje;aks” fuz wdjdisl NssCIQ
f;fuz fmr kuz kEfuysss WkkaÈ lrjQfhah’ lefËys” lEhq;2 fofhys ” nf;ys
WkkaÈ flf
[ \ q 405 / ]
6
blans;sss ta wd.ka;2l NsCIQyq /iajS liaim f.d;1 uyKyqg fufia lSSyq’ ‘
wej;aks” Tn fmr kEfuys wm WkkaÈ flf
tl,
liaim f.d;1 uyKyg fuz isssf;la jsh’ ‘ uu fuda f;dfuda weje;a fyda
wkdm;a;ss fyda meusKsssfha fjuzo fkdmeussKsfha fjuzo” OdrAusl jQ fyda
wOdrAusl jQ fyda lem jQ fyda wlem jQ fyda fyda lreKg iqÈiq jQ fyda lreKg
fkdiqÈiq jQ fyda lu!fhlska WfCImKSh lu!h lrk ,oafoa fjuzo” WfCImKSsh
lu!h fkdlrk ,oafoa fyda fjuzoehs fulreK fkdoksushs uu puzmd kqjrg f.dia
nqÈrÈka fuz lreK jspdrkafkuz kuz fhfyl’ ’
7
blans;s ldYHm f.d;1 uyK f;u *4( fikiqka w;2.d md;1 issjqre f.k” puzmd
kqjr huz;efklayso tys meusKsfhah’ l1ufhka puzmd kqjr huz;efklayso
Nd.Hj;2ka jykafia huz;efklaysso tys meusKsfhah’ meusK” Nd.Hj;2ka jykafia
jeË tl;amfil isgsfhah’ Nd.Hj;a nqÈrcjre wd.ka;2l NsCIQka iuZ.
ms
[ \ q 406 / ]
.ula
we;’ uu tyss m1fjzKsfhka wd wdjdislfhls’ fkdmeusKs” m1shYSSs,S
NsCIQkaf.a meusKSSug;a meussKs m1ssshYs,S NsCIQka iemfia jdih
flfr;ajdhso ’ fuz wdjdih osshqKqjg fhajdhso WkkaÈjQfhus’ blans;s
iajduSks” * fuys4 *4( 5 *3(( lSsy’
”
iajduSks” blans;s ta wd.ka;2l NsCIQyq /iaj ug ‘ weje;aks” f;ms fmr
kEfuys WkkaÈ flfrA’ lefËys” lE hq;2 fofhys” nf;ys WkkaÈ flf
”
uyK” fuda f;dfuda weje;a fkdjkakSh’ fuda f;dfuda weje;a fkdjkakSh’
weje;lg fkdmeussKsfhysh’ meusKsssfha fkdfjysh’ WfCImKSh lu!h fkdlrk
,oafoyssh’ WfCImKSh lu!h lrk ,oafoa fkdfjysssh’ fldmHjQ fkdlreKg iqÈiqjQ
wOdrAusl lu!fhka WfCImKSh lu!h lrk ,oafoa fjyssh’ uyK kqU hj’ tysu jdiN
.fuyss jsiSSu lrjhss “
”
iajduSks” tfiahhs’ ” liaim f.d;1 uyK f;u Nd.Hj;2ka jykafiag ms
[ \ q 407 / ]
8
blanss;s ta wd.ka;2l NssCIQkayg l2l2ila jqfhauh’ jssms
”
Nd.Hj;a nqÈrcjre wd.ka;2l NsCIQka iuZ. ms
”
iajduSks” liS kuz ckmofhys jdiN kuz .fula we;s’ Nd.Hj;2ka jykai” wms ta
.u isg wdfjuqhs’” ie, l
” iajduSks” tfiah’ “
”
uyfKks” lskuz jia;2fjlayso $” lskuz lrefKlayso $” ” Nd.Hj;2ka jykai”
wjia;2fjlays kslrefKah ” Nd.Hj;a nqÈrcdKka jykafia .rAyd l
[ \ q 408 / ]
fya;2jla ke;s ldrKdjla ke;ss NsCIqjla msrssisÈ weje;a ke;s uyfKl2 wjia;2fjys kslrefKa WfCImKSh lu!h lrkakyqo * fuys *4((
9
” uyfKksss” msrsisÈjQ weje;a ke;s uyfKla wjia;2fjys ksslrefKa WfCImKSh
lu!h lrkafka kuz Èl2,d weje;a fjz’ ” tl,ays ta NsCIQyq yqkiafkka ke.sg
W;2re iZMj tlia fldg fmdrjd Nd.Hj;2ka jykafiaf.a md uq,ays ysiska jegS
fufia lSfjdah’ ” iajduSks” *4( huz jia;2jla ke;sss l, kslrefKys weje;a
ke;s msrsisÈ uyfKl2yg WlafLmKSh lu!h *5( flf
0
tl,ays puzmd kqjr NsCIQyq *3( funÌ jQ lu!hka flfr;a’ wOu!fhka jrA. lu!
flfr;a’ wOu!fhka iu.sjq lu! flfr;a’ Ou!fhka j.! lu! flfr;a’ Ou!fhka
iu.sjQ lu! flfr;a’ Ou!m1;srEmfhka j.! lu! flfr;a’ Ou!m1;srEmfhka iu.sjQ
lu! flfr;a’ tla uyfKlao tla uyfKl2g *4( WfCImKSh lu!h flfr;a’*5( tla
uyfKla uyKqka fokulg * fuys *4(’ tla uyfKla fndfyda NsCIQkag * fuys *4(’
tla uyfKla iZ.kg *fuys *4(’ fokula fokulg * fuys *4(’ fokula fndfyda
ixhdg * fuys *4(’ fokula ixhdg * fuys *4(’ fndfyda NssCIQyq tl kulg *
fuys *4(’ fndfyda NsCIQyq fokulg *fuys *4(’ fndfyda
[ \ q 409 / ]
fnfyda
NsCIQyq fndfyda NsCIQkag * fuys *4(’ fndfyda NssCIq ixhdg * fuys *4((
ixhd ixhdg * fuys *5(( *6( huz ta uyfKla w,afmpzPfhda fj;ao * fuys 50-
msfgz 39 fPAofha *6(( blans;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrK ie,
l
-
” wOu!fhka j.! lu!hla fjzo $ *4( lu! fkdfjhs’ *tnejska ( fkdlg hq;af;a
fjhs’ *5( wOu!fhka iu.s lu!hla fjzo$ * fuys *4(( Ou!fhka jrA. lu!hla
fjzo” * fuyss *4(( Ou!m1;srEmfhka j.! lu!hla fjzo$ * fuys*4((
Ou!m1;srEmfhka iu.sjQ lu!hla fjzo$ *fuys *4(( tla uyfKla tla uyfKl2g
WfCImKSh lu!h flfrAo * fuys *4(( tla uyfKla uyKqka fofofkl2g *6(
WfCImKSh lu!h flfrAo lu! fkdfjhs’ * tnejska fkdlg hq;af;ah’ ( *7( tla
uyfKla fndfyda uyKqkag * fuys *6(( tla uyfKla tla ixhdg *fuys *6((
fokula tla kulg * fuys *6(( fokula fokulg * fuys *6(( fokula fndfyda
ixhdg * fuys *6(( fokula ixhdg *fuys *6(( fndfyda NsCIQ tl kulg *fuys
*6(( fndfyda NsCIQyq tl kulg * fuys *6(( fndfyda NsCIQyq fokulg * fuys
*6(( fndfyda NsCIQyq fndfyda NsCIQkag * fuys *6(( fndfyda NsCIQyq ixhdg *
fuys *6(( ixhd ixhdg * fuyss *6((
3=
” uyfKksss” lu! i;r fofkla fj;a’ wOu!fhka jrA. jQ lrAuho” wOrAufhka
iu.sjQ lrAuho” OrAufhka jrA.jQ lu!ho” Ou!fhka iu.sjq lu!ho hk fudjqyq
i;r fokh’ uyfKks” ta p;2rAjsO lu!hka w;2frka huz fuz wOu!fhka j.! jQ
lu!hla fjzo uyfKks” fuz lu!h wOu! nejska j.! nejska fldmHfjz’ lreKg
fkdiqÈiq fjz’ uyfKks” funÌ jQ lu! fkdlghq;2h’
[ \ q 410 / ]
uyfKks”
fuz wdldrjQ lu!h wkqfkdokakd ,oafoah’ uyfKks” ta p;2rAjsO lu!hka
w;2frys huz fuz Ou!fhka iu.sjQ lu!hla fjzo uyfKks” fuz lu!h Ou! nejska
jrA. nejska fldmH fjz’ lreKg fkdiqÈiq fjz *
‘ uyfKks” tnÌ lu!h fkdlghq;2h’ uyfKks” fuz wdldrjQ lu!h fkdwkqokakd
,oafoah’ uyfKks” ta p;2rAjsO lu!hka w;2frys huz fuz Ou!fhka iu.s jq
lu!hla fjz o uyfKks” fuz lu!h Ou! nejska iu.s nejska wfldmH fjz’ lreKg
iqÈiq fjz’ uyfKks” tnÌ lu!h lghq;2h’ uyfKks” fuz wdldrjQ?lu! wkqokakd
,oafoah’ tnejsska fuz iiafkys huz fuz Ou!fhka iu.sjQ lu!hla fjzo uyfKks”
f;dm jsiska fufia yssslaush hq;2h’ “
33
tl,ays *4( ij. NsCIQyq funÌ lu! lr;a’ wOu!fhka j.! lu! lr;a’ wOu!fhka
iu.s jQ lu! lr;a’ Ou!fhka j.! lu! lr;a’ Ou!m1;ssrEmfhka j.! lu! lr;a’
Ou!m1;srEmfhka iu.sjQ lu! lr;a’ [;a;ssfhka f;dr jQu wkqY1djK iuzm;a;sh
we;s lu! flfr;a’ wkqY1djkfhka f;dr jQu [;a;siuzm;a;sh we;s lu! flfr;a’
[;a;ssfhka f;dr jQu wkqY1djKfhka f;drjQu lu! flfr;a’ jsoHudk jia;2jlska
f;dr jQu lu! flfr;a’ fpdaokdfjka fyda isyslssrSfuka f;drjQu lu! flfr;a’
[;a;s iuzm;a;sfhka fyda wkqY1djk iuzm;a;sfhka f;drjQ lu! flfr;a’
mgslafldaikh lrkakdjQu oeyeuss fkdjQ fldmH jQ lreKg fkdiqÈiqjQ lu!
flfr;a’ *5( huz ta uyK flfkla w,afmpzPjQjdyqo flfia kuz * fuys *4( ( ta
NsCIQyq Nd.Hj;2ka jykafiag fuz lreK ie, l
* Ou!fhka jrA. lu!h fm< yd iiËkak’
[ \ q 411 / ]
34
” uyfKks” fudjqyq lu!fhda ihfofkla fj;a’ wOu! lu!h” j.! lu!h” iu.sss
lu!h” Ou!m1;ssrEmfhka j.! lu!h” Ou!m1;ssrEmfhka iu.sss lu!h” Ou!fhka
iu.s lu!h hk fudjqyq fj;a’ “
35
” uyfKkss” wOu! lu!h ljfrAo$ uyfKks” bossska [;a;s È;sh lu!h lrk l, *4(
tla [;a;shlska lu!h flfrAo” lu! jdlHh wkqY1djKh fkdflfrAo” wOu! lu!
fjz’ *5( uyfKks” boska [;a;s È;ssh lu!h lrk ,o *6( *[;a;s follska (
[;a;sh fojrla lSfuka lu!h flfrAo” lu! jdlHh wkqY1djKh fkdflfrAo” wOu!
lu! kus’ *7( [;a;s È;sh lu!h lrk l, *8( tla lu! jdlHhlska lu!h flfrAo”
[;a;sh fkd;ndo” wOu! lu!fjz’ *9( uyfKks” bossska [;a;s È;sh lu! lrk l,
*0( * lu! jdlH follska ( lu! jdlH fojrla lSfuka lu!h flfrAo” [;a;ssh
fkd;ndo wOu! lu!fjz’ *-( “
36
” uyfKkssss” [;a;sh i;rfjks lu!h lrk l, * fuys *4(( uyfKkssss” [;a;sh
i;rfjks lu!h lrk l, * fuys *6(( uyfKkssss” [;a;sh i;rfjks lu!h lrk l,
[;a;ssh i;rfjkss fldg we;s [;a;s ;2klska * ;2kajrla lSfuka( lu! flfrAo”
lu!jdlH wkqY1djkh fkdflrAo wOu! lu! kuz fjz’ uyfKkss” *4( [;a;sh
i;rfjks lu!h lrk l, *5( [;a;s i;rlska * i;rjla lSfuka ( lu! flfrAo” lu!
jdlHh wkqY1djkh fkdflfrAo” wOu! lu!fjz’ uyfKks” * fuys *4(( *fuys 35
*8(( uyfKkss” * fuyssss *4( *fuys 35 *0(( uyfKks” * fuys *4(( [;a;s
;2klska * ;2kajrla lsfuka ( lu!h flfrAo” [;a;sh fkd;ndo” wOu! lu!fjz’
uyfKkss” * fuys *4(( [;a;s y;rlska * i;rjrla lSfuka ( lu!h flfrAo”
[;a;ssh fkd;ndo” wOu! lu!fjz’ uyfKks” fuz wOu! lu!hhs lshkq ,efnz’
[ \ q 412 / ]
37
” uyfKks” jrA. lu!h ljfrAo$ uyfKks” *4(( boska [;a;sh fofjks fldg
we;ss lu!fhys huz muK lu!dy!fhda fj;ao *5( Tjqyq fkdmeusKssfhda fj;ao”
*6( PFoh osug iqÈiaikaf.a PFoh fkdf.fkk ,oafoa fjzo *7( yuqjQjdyq
mgslafldaikh flfr;ao j.! lu! fjz’ *8( uyfKks” * fuys *4(( Tjqyq
meusKssfhda fj;ao” * fuys *6( *7(( uyfKkss” *fuys *4(( Tjqyq meusKsfhda
fj;ao PFoh oSug iqÈiaikaf.a PFoh f.fkk ,oafoa fj;ao” * fuys *7((
uyfKks” [;a;sh i;rfjks fldg we;s lu!fhys huz muK NssCIQyq lu!dy!fhda
fj;ao” * fuys *5( *6( *7(( uyfKks” [;a;sh i;rfjks fldg we;s lu!fhys huz
muK NsCIQyq lu!dy!fhda fj;ao” Tjqyq meusKsfhda fj;ao * fuys *6( *7((
uyfKks” [;a;sh i;rfjks fldg we;ss lu!fhys huz muK NsCIQyq lu!dy!fhda
fj;ao” Tjqyq meusKssfhda fj;ao” PFoh oSug iqÈiaikaf.a PFoh f.fkk ,oafoa
fj;ao” * fuys *7( uyfKks” fuz j.! lu!hhsss lshkq ,efnz’
38
” uyfKks” iu.ss lu!h ljfrAo $ [;a;sh fofjks fldg we;ss lu!fhys huz muK
NsCIQyq lu!dy!fhda fj;ao Tjqyq meusKssfhda fj;ao” PFoh osug iqÈiaikaf.a
PFoh f.fkk ,oafoa fjzo” yuqjQjdyq mgslafldaikh fkdflfr;ao” iu.s lu! fjz’
uyfKks” [;a;sh i;rfjks fldg we;s lu!fhys huz muK NssCIQyq lu!dy!fhda
fj;ao” Tjqyq meusKsfhda fj;ao PFoh oSug iqÈiaikaf.a PFoh f.fkk ,oafoa
fj;ao” yuqjQjdyq mgssslafldaikh fkdflr;ao iu.sss lu! fjz’ uyfKks” fuz
iu.s lu!hhsss lshkq ,efnz’
39
” uyfKks” Ou!m1;ssrEmlfhka jrA. jQ lu!h ljfrAo$ *4( uyfKks” [;a;sh
fofjks fldg we;ss lu!fhys m
[ \ q 413 / ]
[;a;sssh
;ndo huz muK NsCIQyq lu!dy!fhda fj;ao *5( Tjqyq fkdmeusKssfhda fj;ao”
*fuysss 37 *6(( *6( yuqjQjdyq mgslafldaikh flfr;ao Ou!m1;ssrEmfhka j.!
jQ lu! fjz’ *fuys *4(( Tjqyq meusKssfhda fj;ao” * fuys 37 *6( fuyss *4((
Tjqyq fkdmeusKsfhda fj;ao PFoh oSug iqÈiaikaf.a PFoh f.fkk ,oafoa
fj;ao” * fuys *6((
30
*3( uyfKks” [;a;sh i;rfjks fldg we;s lu!fhys m
*
fuysss *3(( Tjqyq meusKsfhda fj;ao * fuys 37 *6( iy 39 *6(( * fuys *3((
Tjqyq meusKssfhda fj;ao” PFoh oSug iqÈiaikaf.a PFoh f.fkk ,oafoa fj;ao”
*fuys 39 *6( uyfKks” fuz Ou!m1;srEmfhka j.! jQ lu!h fjz
3-
” uyfKks” Ou!m1;ssrEmfhka iu.s jQ lu!h ljfrAo$ * fuys 39 *4( ( Tjqyq
meusKssfhda fj;ao” *4( PFoh oSug iqÈiaikaf.a PFoh f.fkk ,oafoa fj;ao”
yuqjQjdyq mgslafldaikh fkdflfr;ao Ou!m1;ssrEmfhka iu.s jQ lu!h fjz’ *5( *
fuys 30 *3(( Tjqyq meusKsfhda fj;ao * fuys *4(( fuz Ou!m1;srEmfhka j.!
jQ lu! fjz’
4=
” uyfKks” Ou!fhka iu.sjq lu!h ljfrAo$ uyfKks” boska boska [;a;sh fofjks
fldg we;ss lu!fhys m
[ \ q 414 / ]
we;s
lu!fhys m
43
ixhd msss
p;2jrA.SS lrKh
44 *3( ” uyfKks”
p;2j.! lrKh jQ lu!h fufyKsshla isjzjeks fldg we;af;a lu! lrkafkao lu!
fkdfjz’ fkdlghq;af;ah’ *4( * fuys *3( fhoSSSfuaoSs ‘fufyKshla ’ fjkqjg
fuz jpk fhdod .; hq;2hs’ ( ‘ YsCIudkdjla” ‘idufKarfhl2″ ’
widufKarssfhl2″ YssSCIdm1;HdLHdkh l< tll2″ wka;su jia;2jg meusKsfhl2″
’ ‘ weje;a fkdoelafuys WlaLss;a;hl2″ ’ *5( isjzjeks fldg we;af;a weje;g
m1;sslrAu fkdlsrSfuys lrAu lrkafkao lrAu fkdfjz’ fkdlg hq;af;ah’ *6( ‘
mjsgq oDIagshla ’ w;afkdyerSSfuysss * fuys *5(( mKavlfhl2 ’ * fuyss *5((
f:hHixjdilfhl2 * fuyss *5(( ;SJ:!lhka fj;g .sfhl2 *fuys*5((
;ssrsika.;fhl2 * fuys *5(( uj uerefjl2 * fuysss *3((
[ \ q 415 / ]
mssshd
uerefjl2 * fuyss *5(( fufyKshla ÈIKh l< tll2 * fuys *5(( iZ.k
nskafol2 *fuyss *5(( nqÈka weZ. f,a fi,a,Qfjl2 * fuys *5((
fkdfn[acklfhl2 * fuysss *5(( kdkd ixjdilfhl2 * fuyss *5(( kdkd iSsudj,
isssgsfhl2 * fuys *5(( iDoaOsfhka wyfiys isgsfhl2 issssjzfjks fldg
we;af;a iZ.k f;fuz hful2yg lu! flfrAo Tyq isjzjeks fldg we;af;a lu!
lrkafkao lu! fkdfjz’ fkdlg hq;af;ah’
m[ap j.! lrKh
45 * fuys 44 fPaoh fhoSSssfuzoSS ‘ p;2jrA. ’ fjkqjg ‘ m[ap j.! ’ lshdo ‘isjzjeks ’ fjkqjg ‘ miafjks ’ lshdo fhdokak’ (
oij.! lrKh
46 * fuys 44 fPaoh fhoSSssfuzoSS ‘ p;2jrA. ’ fjkqjg ‘ oij.! ’ lshdo ‘isjzjeks ’ fjkqjg ‘oifjks ’ lshdo fhdokak’ (
jSi;ssssj.! lrKh
47 * fuys 44 fPaoh fhoSSssfuzoSS ‘ p;2jrA. ’ fjkqjg ‘ jSi;sj.! ’ lshdo ‘isjzjeks ’ fjkqjg ‘ jssissfjks ’ lshdo fhdokak’ (
48
” uyfKks” bossska msrsssfjia mqrkafkl2 isjzfjkss fldg we;af;a *4(
mssrssfjia fokafkao” uQ,dh mgsliaikh lrkafkao” udk; fokafkao” Tyq
jsisfjkss fldg we;af;a wnzNdk lrkafkao lrAuh fkdfjz’ fkdlg hq;af;ah’ *5(
uyfKks” uQ,dhmgssliaikhg iqÈiafil2 issjzjeks fldg we;af;a * fuyss *4((
uyfKkss” udk;g iqÈiafil2 issjzjeks fldg we;af;a * fuyss *4(( udk;
yeisfrkafkl2 *wnzNdk lu!h iËyd ms
[ \ q 416 / ]
49
” uyfKks” iZ. ueo lsisjlayqf.a mgslafldaikh yg .kshs’ lsissjlayqf.a yg
fkd.kshsss’ uyfKks” iZ. ueo ljrlayqf.a mgsslafldaikh yg fkd.kSSsso $
uyfKks” fufyKsf.a *4( mgsslafldaikh iZ. ueo yg fkd.kshs’ *5( *fuz jdlH
w.g fuyss *4( fhdokak ( YsCIudkdjlf.a” idufKarfhl2f.a” idufKarssfhl2f.a”
YsCIdm111;HdLHdkh l< tll2f.a” wka;su jia;2jg meusKsfhl2f.a”
Wu;2jQjl2f.a” hCIfhl2f.a ” Wkaudolfhl2f.a” fjzokdfjka fmf
40
” iZ. ueo ljfrl2f.a mgslafldaikh yg .kssshsso $ ufKks” iZ. ueo wka;su
jia;2jg fkdmeussKshdjQ iudk ixjdiljQ iudk iSsudfjyss issgshdjQ hg;a
msrssfihska wk;2rej yqkakdjQo NsCIqjlayg yZ.kakdjQ NsCIqyqf.a
mgslafldaikh yg .kshs’ uyfKks” iZ. ueo fudyqf.a mgsslafldaikh yg
.ksshs’”
4-
” uyfKks * fjfyrska ( neyer lsrSSu fudjqyq fofofkla fj;a’ kssiaidrKh
kuz mnzndckSh lu!h fjz’ mnzndckSh lu!fhka fjfyrska neyer lrkafkah’
[ \ q 417 / ]
uyfKks”
ksiaidrKg fkdiqÈiqjQ mqoa.,fhla we;af;ah’ iZ.k f;fuz boska Tyq neyer
flfrAo lsisfjla ukdfldg neyer lrk ,oafoah’ lsisfjla jeros fia neyer lrk
,oafoah’ *4( uyfKkss” ljr kuz mqoa.,fhla ksiaidrKhg fkdiqÈiqjQfha fjzo$
iZ.k f;fuz boska Tyq neyer flfrAo *5( je/ossfia neyer lrk ,oafoa fjz o’
uyfKks” fuys jkdys uyfKla msrsisÈjQfha weje;a ke;af;a fjhss’ iZ.k f;fuz
boska Tyq neyer flfrAo jerosfia neyer lrk ,oafoa fjz’ uyfKks” fuz
mqoa.,f;fuz kssiaidrKhg fkdiqÈiq jQfhahhs lshkq ,efnz’ iZ.k f;fuz boska
Tyq neyer flfrAo jerosfia neyer lrk ,oafoh’
5=
* fuys 4- *4(( ukdfldg neyer lrk ,oafoa fjzo $ uyfKks” fuysss jkdyss
uyfKla w{dk jQfha m1{dfjhH;a;sfhka f;dr jqfha weje;a nyq, fldg we;af;a
iSudjla ke;s” weje;a we;af;a fjzo .Dyia:hka yd usY1 jQfha mejsoaokag
fkdiqÈiqjQ ..Dyia:hka yd tlaj fYdal lsrSuz wdoS iuznFOj,ska hqla;j
fjfiao” uyfKks” fuz mqoa., f;fuz ksiaidrKhg fkdiqÈiqjQfhahhs lshkq
,efnz’ iZ.k f;fuz boska Tyq neyer lrkafkao ukdfia neyer lrk ,oafoah’
53
” uyfKks” m1fjzYlsrSsuz fofofkla fj;a’ uyfKksss” m1fjzY lsrSsug
fkdiqÈiqjQ mqoa.,fhla we;’ iZ.k f;fuz boska Tyq m1fjzY flfrAo lsisfjla
ukdfldg m1fjzY lrk ,oafoah” lsisfjla ukd fldg m1fjzY fkdlrk ,oafoah’
uyfKkss” m1fjzYhg fkdiqÈiq mqoa.,hd ljfrlao$ iZ.k f;fuz boska Tyq m1fjzY
flfrA kuz jerosfia m1fjzY lrk ,oafoah’ *4( uyfKks” mKavlhd ljfrlao$ ix
f;fuz boska Tyq m1fjzY flfrA kuz jerosfia m1fjzY lrk ,oafoah’ uyfKks”
mKavlhd m1fjzYhg fkdiqÈiafilss’ iZ. f;fuz bosska Tyq m1fjzY
( c ) 20
[ \ q 418 / ]
fldg
.kSs kuz jerosfia m1fjzY lrk ,oafoah’ *5( * fuys *4( fhoSfuzoS ‘mKavlhd
’ fjkqjg fuz jpk fhosh hq;2hs’ ( f:hHixjdilhd” ;sF:shmlalka;lhd”
;srsikd” ud;Dd;lhd” ms;Dd;lhd” wryka;d;lhd” NsCIqKS ÈIlhd” ixfNOlhd”
f,dys;2mamdolhd” WNf;dNH[ackslhd( uyfKks” fuz mqoa.,fhda m1fjzYhg
fkdiqÈiqhhs lssshkq ,efnz’ iZ.k f;fuz boska Tjqka m1fjzY lrkafka kuz
je/osfia m1fjzY lrk ,oaody’ “
54
” uyfKks” m1fjzYhg fkdiqÈiq mqoa.,hd ljfrlao $ iZ.k f;fuz boska Tyq
m1fjzY flfrA kuz ukd fldg m1fjzY lrk ,oafoah’ *fuys *4( uyfKks” w;a isËs
;eke;af;a m1fjzYhg fkdiqÈiafils’ iZ.k f;fuz boska Tyq m1fjzY flfrA kuz
ukd fldg m1fjzY lrk ,oafoah’ *5( * fuys *4( fhoSfuzoSS ‘ w;aisËss ’
fjkqjg ‘ md isËs w;amd isËss lka isËs” kdih isËs” lka kdid isËss” weZ.,s
isËs” udmg weZZ.s,sss isËs” uy kyr isËs” iuska tldnoaO we.s,ssj,sska
hq;a l2È” fldr jq” W.2frys ms*
* jdiN.du nKjr ksus’ (
* je/os fmafka’ fm< yd iiËkak’
[ \ q 419 / ]
4 Wmd,S mqpzPd nKjr
3 *3( ” uyfKks” fuys
jkdys uyfKl2yg ‘ oelal hq;2jQ ’ weje;la fkdfjhs’ Tyqg iZ.k fyda fndfyda
NsCIqyq fyda tla mqoa.,fhla fyda fpdaokd lrhs’ ” ‘ weje;aks” kqU weje;g
meusKsfhysh’ fuz weje; n,j ’ lsshdhs’ fya f;fuz fufia lshhss’ ’
weje;aks” uu huz weje;la olafkuzo udf.a tnÌ weje;la ke;shhs ’ iZ.k f;fuz
Tyqg wej;a fkdoelafuyss WfCImKSh lu!h lrhs’ wOu! lu!h fjz’ *4(
4
*fuys 3 *3( fhoSSSfuzoSSs ‘ oelalhq;2jQ ’ fjkqjg ‘ m1;ssslrAu l<
hq;2jQ ’ lshdo” ‘n,j ’ fjkqjg ‘ m1;slrAu lrj ’ lshdo” ‘ olafkuzo ’
fjkqjg ‘ m1;slu! flfruzo ’ lshdo” fkdoelafuys ’ fjkqjg m1;slrAu
fkdlsrSfuys ’ lshdo fhdokak’ (
5
” uyfKks” fuys jkdys uyfKl2yg Èrel< hq;2 mdm oDIags fkdfjhs’ Tyqg
iZ.k fyda fndfyda NsCIqyq fyda tla mqoa.,fhla fyda fpdaokd lrhs’ ”
‘weje;aks” kqU mdm oDIagsshla Èrel
6
” uyfKks” fuys jkdys uyfKl2yg oelal hq;2 jQ weje;a fkdfjhs’ m1;sslrAu
Ère l< hq;2jQ weje;a fkdfjhss’ * fuys 5 *4(( ‘ weje;aks” kqU weje;
weje; f,i n,d ta weje;g m1;slrAu l< hq;2h’ fya f;fuz fufia lshhss’ ’
‘weje;aks” uu huz ta weje;la olafkuzo udf.a Ère l< hq;2jQ tnÌ weje;la
ke;’ iZ.k f;fuz weje;a fkdoelafuys mss
[ \ q 420 / ]
7
” uyfKks” fuys jkdys uyfKl2yg oelal hq;2 jQ weje;a fkdfjhs’ Ère l<
hq;2jQ mdm oDIagss fkdfjhss’ * fuys 5 *4(( ‘ weje;aks” kqU weje; weje;
f,i ne,sh hq;2h’ mdm oDIagss mdm oDIags f,i Ère l< hq;2h’ fya f;fuz
fufia lshhss’ ’ weje;aks” uu huz ta weje;la fkdÈgqfjuss’ huz ta mdm
oDIagshla Ère lsssrSsug ke;’ iZ.k f;fuz weje;a fkdoelafuys mdm oDIagss
Ère fkdlsrSfuyss WfCImKSh lu!h lrhs’ wOu! lu!h fjz’
8
” uyfKks” fuys jkdys uyfKl2yg m1;slu! l< hq;2 jQ weje;a fkdfjhs’ Ère
l< hq;2jQ mdm oDIagss fkdfjhss’ * fuys 5 *4(( ‘ weje;aks” kqU weje;g
meussKsfhysh’ ta weje;g ms
9
” uyfKks” fuys jkdys uyfKl2yg oelal hq;2 jQ weje;la fkdfjhss’ m1;slu!
l< hq;2 jQ weje;a fkdfjhs’ Ère l< hq;2jQ mdm oDIagss fkdfjhss’ *
fuys 5 *4(( ‘ weje;aks” kqU weje;g meussKsfhysh’ ta weje; n,j’ ta weje;g
ms
0 ” uyfKks” fuys uyfKl2yg oelal hq;2jQ weje;la fjhs’ * fuys 5 *4(( ‘ weje;aks” kqU oelal hq;2
[ \ q 421 // ]
‘
weje;aks” weje;lg meussKsfhysh’ ta weje; n,j ’ lshdhs’ fyf;u fufia
lshhs’ ‘tfiah” weje;aksss” uu th olssus’ ’ ix f;fuz Tyqg weje;
fkdoelafuys WfCImKSh lu!h flfrhss’ wOu! lu! fjz’ “
-
” uyfKkss” fuys uyfKl2yg m1;slu! l< hq;2jQ weje;la fjhs’ * fuys 5
*4(( ‘weje;aks” kqU weje;lg meuKsfhysh’ ta weje;g m1;sslu! lrj’’ fyf;u
fufia lshhs’ ‘ tfiah” weje;aksss” uu m1;slrAu lrus’ ’ ix f;fuz Tyqg
m1;slu! fkdlsrSfuys WfCImKSh lu!h flfrhss’ wOu! lu! fjz’ “
3=
” uyfKkss” fuys uyfKl2yg Ère l< hq;2jQ mdm oDIagss fj;a’ * fuys 5
*4(( ‘weje;aks” kqUf.a oDIagss mjssgqhs’ ta mjssgq oDIagssh Ère lrj’’
fyf;u fufia lshhs’ ‘weje;aksss” uu mdm oDIags Ère lrus’ ’ ix f;fuz Tyqg
mdm oDIagss Ère lsrSfuys WfCImKSh lu!h flfrhss’ wOu! lu! fjz’ “
33
” uyfKkss” fuys uyfKl2yg oelal hq;2jQ weje;a fjhs’ m1;slu! l< hq;2jQ
weje;la fjhs’ * fuys 5 *4(( ‘ weje;aks” kqU oelal hq;2 jQ weje;lg
meusKsfhysh’ m1;slrAu l< hq;2 jQ weje;lg meusKsfhysh’’ fyf;u fufia
lshhs’ ‘weje;aksss” uu th olsus’ m1;slrAu lrus’ ’ ix f;fuz Tyqg weje;a
fkdoelafuys m1;slu! fkdlsrSfuys WfCImKSh lu!h flfrhss’ wOu! lu! fjz’ “
34
” uyfKks” fuys jkdys uyfKl2yg oelal hq;2 jQ weje;a fjhss’ Ère l<
hq;2jQ mdm oDIagss fj;a’ * fuys 5 *4(( ‘ weje;aks” kqU oelal hq;2 weje;g
meussKsfhysh’ Ère l< hq;2 jQ mdm oDIags we;af;ysssh’ fya f;fuz fufia
lshhss’ ’ weje;aks” uu th olsuss’ th Ère lrus’ ’ iZ.k f;fuz Tyqg wej;a
fkdoelafuyss” mdm oDIagss Ère fkdlssrSsfuysss WfCImKSh lu!h lrhs’ wOu!
lu!h fjz’ “
[ \ q 422 / ]
35
” uyfKks” fuys jkdys uyfKl2yg m1;slu! l< hq;2 jQ weje;a fj;a’ Ère
l< hq;2jQ mdm oDIagss fj;a’ * fuys 5 *4(( ‘ weje;aks” kqU m1;slrAu
l< hq;2 weje;g meussKsfhysh’ Ère l< hq;2 jQ mdm oDIags
we;af;ysssh’’ fya f;fuz fufia lshhss’ ‘weje;aks” uu weje;g m1;sslrAu
lruss’ Ère l< hq;2 mdm oDIagss we;af;a fjus’ ’ iZ.k f;fuz Tyqg
m1;sslrAu fkdlsrSfuyss” mdm oDIagss Ère fkdlssrSsfuysss WfCImKSh lu!h
lrhs’ wOu! lu!h fjz’ “
36
” uyfKks” fuys jkdys uyfKl2yg oelsh hq;2 jQ weje;a fj;a’ m1;slu! l<
hq;2 jQ weje;a fj;a’ Ère l< hq;2jQ mdm oDIagss fj;a’ * fuys 5 *4((
‘weje;aks” kqU oelsh hq;2jQ wej;lg meusKsfhysh’ m1;slrAu l< hq;2
weje;g meussKsfhysh’ Ère l< hq;2 jQ mdm oDIags we;af;ysssh’’ fya
f;fuz fufia lshhss’ ‘weje;aks” uu oelssh hq;2 jQ weje; olsssusss’
m1;sslrAu l< hq;2 jQ weje;g m1;sslu! lruss’ Ère l< hq;2 mdm
oDIagss Ère lruss’ ’ iZ.k f;fuz Tyqg m1;sslrAu fkdlsrSfuyss” mdm oDIagss
Ère fkdlssrSsfuysss WfCImKSh lu!h lrhs’ wOu! lu!h fjz’ “
37
” uyfKks” fuyss uyfKl2yg oelal hq;2 jQ weje;la fjhss’ * fuys 5 *4(( ‘
weje;aksss” kqU oelal hq;2 jQ weje;g meusKsfhysh’ ’ fyf;u fufia lshhs’
‘weje;aks” ug oelal hq;2 weje;la ke;’ ’ ix f;u weje;a fkdoelSfuysss
WfCImKSh lu!h lrhs’ Ou! lu!h fjz’ “
38
” uyfKks” fuyss uyfKl2yg m1;sslu! l< hq;2 jQ weje;la fjhss’ *fuys 5
*4(( ‘weje;aksss” kqU weje;g meusKsfhysh’ ta weje;g m1;slu! lrj’’
lshdhs’ fyf;u fufia lshhs’ ‘ weje;aks” uu hulyg m1;slrAu flfruz kuz ug
tnÌ weje;la ke;’ ’ ix f;u weje;g m1;slrAu fkdlsrSfuys WfCImKSh lu!h
lrhs’ Ou! lu!h fjz’ “
[ \ q 423 / ]
39
” uyfKks” fuyss uyfKl2yg Ère l< hq;2 mdm oDIagsss fjhss’ * fuys 5
*4(( ‘weje;aksss” kqUf.a oDIagsssh mjsgqh’ fuz mjsgq oDIagsh Ère lrj’
fyf;u fufia lshhs’ ‘weje;aks” uu hula Ère l
30
” uyfKks” fuys jkdys uyfKl2yg oelsh hq;2 jQ weje;a fj;a’ m1;slu! l<
hq;2 jQ weje;a fj;a’ * fuys 5 *4(( ‘ weje;aks” kqU oelsh hq;2jQ wej;lg
meusKsfhysh’ m1;slrAu l< hq;2 weje;g meussKsfhysh’’ fya f;fuz fufia
lshhss’ ‘ weje;aks” uu oelssh hq;2 jQ weje;lg fkdmeusKssfhuss’ m1;sslrAu
l< hq;2 jQ weje;g fkdmeussKsssfhus’’ iZ.k f;fuz oelal hq;2 weje;
fkdoelSSSfuyss” m1;sslrAu fkdlsrSfuyss” WfCImKSh lu!h lrhs’ Ou! lu!h
fjz’ “
3-
” uyfKks” fuys jkdys uyfKl2yg oelsh hq;2 jQ weje;a fj;a’ Ère l
4=
” uyfKks” fuys jkdys uyfKl2yg m1;slu! l< hq;2 weje;a fjz’ Ère l<
hq;2 mdm oDIagsss fj;a’ * fuys 5 *4(( ‘ weje;aks” kqU m1;slu! l< hq;2
wej;lg meusKsfhysh’ Èrel< hq;2jQ mdm oDIagssshlg meusKsfhysh’’ fya
f;fuz fufia lshhss’ ‘ weje;aks” uu m1;slu! l< hq;2 jQ weje;lg
fkdmeusKssfhuss’ Èrel< hq;2 jQ mdm oDIagsh
[ \ q 424 / ]
lg
fkdmeusKsfhuss’’ iZ.k f;fuz m1;slu! l< hq;2 hq;2 weje;
fkdoelSSSfuyss” Èrel< hq;2 mdm oDIagssh Ère fkdlsrSfuys WfCImKSh lu!h
lrhs’ Ou! lu!h fjz’ “
43
” uyfKks” fuys jkdys uyfKl2yg oelal hq;2 weje;a fj;a’ m1;slu! l<
hq;2 weje;a fjz’ Ère l
* 4 Wmd,S f;rKqjkaf.a ms
3 tl,aysss jkdys
wdhqIau;a Wmd,S ia:jsssr f;fuz Nd.Hj;2ka jykafia huz;efklaysso tysss
meusKssfhah’ meusK” Nd.Hj;2ka jykafia jeË tl;amfil yqkafkah’ tl;amfil
yqka Wmd,S ia:jsr f;fuz Nd.Hj;2ka jykafiag fufia lSfhah’
”
iajduSks” huzfyhlsska *4( iuZ.s jQ huz iZ.fkla wNsuqLfhys l
[ \ q 425 / ]
iqÈiaidyg
mnzndckSh lu!h flfrAo” mnzndckSsh lu!hg iqÈiaidyg mgssidrKSsh lu!h
flfrAo” mgsssssidrKSSh lu!hg iqÈiaidyg WfCImKSh lu!h flfrAo” WfCImKssh
lu!hg iqÈiaidg mssrsfjia foao” mssrssfjig iqÈiaig uQ,dhmgsliaikh flfrAo”
uQ,dh mgssliaikhg iqÈiaidg udk; foao” udk;g iqÈiaidg wnzNdykh flfrAo”
wnzNdykhg iqÈiaid Wmimka flfrAo *5( iajduSsskss” th Ou!lu!fhlao” jskh
lu!fhlaoehs ” jssspdf
4
” Wmd,sh” th wOu! lu! fjz’ wjsskh lu!h fjz’ Wmd,ssfhksss” iu.ssssjq huz
iZ.fkla bossrsfhys l< hq;2 lu!hla wkNsuqLfhyss flfrAo *4( Wmd,sfhks”
fuhdldrfhka lsrSu wOu! lu! fjhs’ wjsskh lu! fjhs’ fufia lrkakdjQ iZ.k
f;u fodia iys; fjhs’ *5( Wmd,sh” huzfyhlska iu.sss ix f;fuz * fuys *4((
5
” iajduSks” iuZ.s jQ huz iZ.fkla *4( wNsuqLfhys l
[ \ q 426 / ]
th
Ou! lu!hlss” jskh lu!hls’ Wmd,sh” huz iu.sjQ ix f;fuz * fuys *4((
Wmd,ssh” fufia Ou! lu!h fjhss’ jsssskh lu!h fjhss’ fufiao jkdyss ix f;u
fodia rys; fjhs’ “
6
” iajduSSSsksss” huz iu.s iZ. flfkla i;sss jskh iqÈiaidg wuQ,ay jsskh
foao” wuQ,ay jssskh iqÈiaidg i;ss jsskh foao” iajduSsks” ta Ou! lu!hlao”
jskh lu!hlao$ ” ” Wmd,ssh” wOu! lu!hls” wjsskh lu!hls’ “
7
” iajduSks” huz iZ. flfkla *4( wuQ,ay jskhg iqÈiaidg ;iaimdmSshisld
lu!h flfrAo” ;iaimdmShisld lu!h iqÈiaidyg wuQ,ay jskh foao”
;iaimdmSSshisld lu!h iqÈiaidg ;cAckSh lu!h flfrAo” ;cAckSSh lu!h
iqÈiaidg ;iaaimdmSshisld lu!h flfrAo” ;cAckSh lu!h iqÈiaidyg kshiai lu!h
flfrAo” ksshiai lu!h iqÈiaidg mnzndckSsh flfrAo” mnzndckSh lu!h
iqÈiaidg kshiai lu!h flfrAo” mnzndcksh lu!h iqÈiaidg mgsidrKSh lu!h
flfrAo” mgsssssidrKSSh lu!h iqÈiaidyg mnzndckSh lu!h flfrAo” mgsidrKSh
lu!h iqÈiaidg WfCImKSh lu!h flfrAo” WlafLmKSh lu!h iqÈiaidg mgsidrKSh
lu!h flfrAo” WlafLmKSh lu!h iqÈiaidg mssrsfjia foao” msrssfjia iqÈiaidg
WlafLmKSSsh lu!h flfrAo” mssrsfjia iqÈiaidg uQ,dhmgsliaikh foao”
uQ,dhmgsliaikh iqÈiaidg msssrssfjia foao” uQ,dhmgsliaikh iqÈiaidg
udk;foao’ udk; iqÈiaidguQ,dhmgsliaikh flfrAo” udk; iqÈiaidg wnzNdykh
flfrAo” wnzzNdykh iqÈiaidg udk; foao” wnzNdykh iqÈiaidg Wmiuzmodj foao
Wmiuzmod iqÈiaidg wnzNdykh flfrAo *5( iajduSsskss” th Ou!lu!ho” jskh
lu!ho$ ” ” Wmd,ssh” th wOu! lu!hlss” wjskh lu!hls’ Wmd,sh” huz iu.sjQ
iZ.flfkla f;fuz i;s jskh iqÈiaidg wuQ,ay jskh foao wuQ,ay jskh iqÈiaidg
i;sjskh
[ \ q 427 / ]
foao
Wmd,ssh” fufia wOu! lu!h fjhss’ wjsssskh lu!h fjhss’ fufiao jkdyss ix
f;u fodia iys; fjhs’ ” Wmd,sh” huz iuZ.s iZ.flfkla * fuys *4(( Wmd,s”
fufia wOu! lu! fjhs” wjsksh lu!h fjhs’ fufiao jkdys ix f;u fodia iys;
fjhs’
8
” iajduSks” huz iu.s iZ. flfkla i;s jskh iqÈiaidg i;ss jskh foao”
wuQ,ay jsskh iqÈiaidg wuQ,ay jskh foao” iajduSks” th Ou! lu!hlao” jskh
lu!hlao $” “Wmd,Sh” th Ou! lu!hls” jskh lu!hls’ iajduSks” huz iu.s iZ.
flfkla *4( wuQ,ay jskh iqÈiaidg wuq
9
blans;s Nd.Hj;2ka jykafia NsCIQka weu;@fial’ ” uyfKks” huz iu.s iZ.
flfkla i;s jskh iqÈiaidg wuQ,ay jskh foao” uyfKks” fufia wOu! lu!h
fjhs’
[ \ q 428 / ]
wjskh
lu!h fjhs’ fufiao jkdys ix f;fuz fodai iyss; fjhss’uyfKksss” huz iu.s
iZ.fkla i;s jssskh iqÈiaidg ;iaimdmShHissld lu!h flfrAo” i;s jssskh
iqÈiaidg mnzndckSh lu!h flfrAo” i;s jssskh iqÈiaidg kshiai lu!h flfrAo”
i;s jssskh iqÈiaidg mnzndckSh lu!h flfrAo” i;s jssskh iqÈiaidg mgsidrKSh
lu!h flfrAo” i;s jssskh iqÈiaidg WlafLmKSh lu!h flfrAo” i;s jssskh
iqÈiaidg mrsjdi foao” i;s jssskh iqÈiaidg uQ,dhmgsliaik foao” i;s jssskh
iqÈiaidg udk; foao” i;s jssskh iqÈiaidg wnzNdykh flfrAo” i;s jssskh
iqÈiaidg Wmiuzmodj flfrAo” uyfKks” fufia wOu! lu! fjhs’ wjskh lu!h
fjhsss’ fufiao jkdysss ix f;fuz fodia iys; fjhss’”
0
” uyfKkss” huz iu.s iZ. flfkla wuQ,ay jsskh iqÈiaidg ;iaimdmShHisld
lu!h flfrAo” uyfKks” fufia wOu! lu!h fjhs’ wjskh lu!h fjhsss’ fufiao ix
f;fuz fodia iys; fjhs’ uyfKks” huz iu.ss iZ. flfkla wuQ,ay jskh iqÈiaidg
;cAckSh lu!h flfrAo” wuQ,ay jskh iqÈiaidg kshiai lu!h flfrAo” wuQ,ay
jskh iqÈiaidg mnzndckSh lu!h flfrAo” wuQ,ay jskh iqÈiaidg mgsidrKSh lu!h
flfrAo” wuQ,ay jskh iqÈiaidg WlafLmKS lu!h flfrAo” wuQ,ay jskh iqÈiaidg
msrsfjia foao” wuQ,ay jskh iqÈiaidg uQ,dhmgsliaiKh flfrAo” wuQ,ay jskh
iqÈiaidg udk; foao” wuQ,ay jskh iqÈiaidg wnzNdykh flfrAo” wuQ,ay jskh
iqÈiaid Wmiuzmod flfrAo” wuQ,ay jskh iqÈiaidg i;s jsskh foao” uyfKks”
fufia wOu! lu! fjhsss’ wjskh lu!h fjhs’ fufiao jkdys ix f;fuz fodia iys;
fjhs’
-
” uyfKks” huz iu.s iZ.fkla ;iaimdmShHisld lu!h iqÈiaidg ;cAckSh lu!h
flfrAo” ;cAckSh lu!h iqÈiaidg kshiai lu!ho” kshiai lu!h iqÈiaidg
mnzndckSh lu!h flfrAo” mnzndckS lu!h
[ q 429 / ]
iqÈiaidg
mgsidrKSh lu!h flfrAo” mgsidrKShlu!h iqÈiaidg WlafLmKSh lu!h flfrAo”
WlafLmKSh lu!h iqÈiaidg msrsfjia foao” msrsfjia iqÈiaidg uQ,dh mgsliaikh
flfrAo” uQ,dhmgsliaikh iqÈiaidg udk; foao” udk; iqÈiaidg wnzNdykh
flfrAo” wnzNdykh iqÈiaid Wmiuzmod flfrAo” Wmiuzmodjg iqÈiaidg i;sjskh
foao” uyfKks” fufia wOu! lu! fjhs” wjskh lu!h fjhs’ fufiao jkdys ix
f;fuz fodia iys; fjhs’ “
3=
” uyfKks” huz iu.s iZ. flfkla Wmiuzmodj iqÈiaidg wuQ,ay jskh foao”
Wmiuzmodj iqÈiaidg ;iaimdmShHisldj flfrAo” Wmiuzmodj iqÈiaidg ;cAckSh
lu!h flfrAo” Wmiuzmodj iqÈiaidg kshiai lu!h flfrAo” Wmiuzmodj iqÈiaidg
mnzndckSh lu!h flfrAo” Wmiuzmodj iqÈiaidg mgsidrKSh lu!h flfrAo”
Wmiuzmodj iqÈiaidg WlafLmKSh lu!h flfrAo” Wmiuzmodj iqÈiaidg msrsfjia
foao” Wmiuzmodj iqÈiaidg uQ,dh mgsliaikh flfrAo” Wmiuzmodj iqÈiaidg udk;
foao” Wmiuzmodjg iqÈiaid wnzNdykh flfrAo” uyfKks” fufia wOu! lu!h
fjhss” wjskh lu!h fjhs’ uyfKks” fufiao jkdys ix f;u fodia iys; fjhs’
3
” uyfKks” fuys jkdys *4( l,n,ldrSSjQ” l,yldrSSjQ” jsjdoldrSjQ”
NiaildrljQ ixhd flfrys kvq mjrkakdjQ” *5( NsCIqjlafjzo ta lrefKys
NsCIQkag fuz woyi fjhs’ ‘ weje;aks fuz f;fuz * fuys *4(( uyfKla fjhs’
tnejska wms fuz uyKyg ;cAckSh lu!h lruqhs ’ lshdhs’ Tjqyq ta NsCIqjg *6(
j.! jQ wOu!fhka *7( ;cAckSh lu!h flfr;a’”
4 ” fyf;fuz ta wdjdifhka wksla wdjdihlg fhhs’ tys NsCIqQkag fuz woyi fjhs’ ‘ fuz NsCIq f;fuz ixhd
[ \ q 430 / ]
jssiska
*4( j.! jQ wOu!fhka *5( ;cAckSsh lu!h lrk ,oafoah’ tnejssska ta uyKyg
;cAckSh lu!h lruqhs ’ Tjqyq ta uyKyg *6( iu.s jQ wOu!fhka *7( ;cAckSh
lu!h flfr;a’ “
5
” fyf;fuz ta wdjdifhka wksla wdjdihlg fhhs’ tyso NsCIqQkag fuz woyi
fjhs’ ‘weje;aks” fuz NsCIq f;fuz ixhd jssiska *4( iu.ssjQ wOu!fhka *5(
;cAckSsh lu!h lrk ,oafoah’ tnejssska ta uyKyg ;cAckSh lu!h lruqhs ’
Tjqyq ta uyKyg *6( j.! jQ Ou!fhka *7( ;cAAckSSh lu!h flfr;a’ “
6
” fyf;fuz ta wdjdifhka wksla wdjdihlg fhhs’ tyso NsCIqQkag fuz woyi
fjhs’ ‘weje;aks” fuz NsCIq f;fuz ixhd jssiska *4( fldgia jSfuka Ou!fhka
*5( ;cAckSsh lu!h lrk ,oafoah’ tnejssska wms ta uyKyg ;cAckSh lu!h
lruqhs ’ Tjqyq ta uyKyg *6( j.! jQ Ou! m1;ssrEmfhka *4( ;cAAckSSh lu!h
flfr;a’ “
7
” fyf;fuz ta wdjdifhka wksla wdjdihlg fhhs’ tyso NsCIqQkag fuz woyi
fjhs’ ‘weje;aks” fuz NsCIq f;fuz ixhd jssiska *4( fldgia jSfuka
Ou!m1;srEmfhka *5( ;cAckSsh lu!h lrk ,oafoah’ tnejssska wmss fuz uyKyg
;cAckSh lu!h lruqhs ’ Tjqyq ta uyKyg *6( iu.s jQ Ou! m1;ssrEmfhka *7(
;cAAckSSh lu!h flfr;a’ “
8 * fuys 3 fPAoh fhoSSfuzoS tys *6( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’ (
9
* fuys 4 fPAoh fhoSSfuzoS tys *4( fjkqjg ‘ weje;aks” fuz f;fuz NsCIQ
ixhd jsisska iu.sjQ wOu!fhka ’ tys 6 fjkqjg ‘ j.! jQ Ou!fhka ’ lshdo
fhdokak’ (
0 * fuys 5 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!fhka ’ lshdo” *6( fjkqjg ‘ jrA. jq Ou!m1;srEmfhka ’ lshdo fhdokak’ (
[ \ q 431 / ]
-
* fuys 6 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka ’
lshdo” *6( fjkqjg ‘ iu.s jq Ou!m1;srEmfhka ’ lshdo fhdokak’ (
3=
* fuys 7 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ iu.ss jQ Ou!m1;sssrEmfhka ’
lshdo” *6( fjkqjg ‘ jrA. jq wOu!fhka ’ lshdo fhdokak’ (
33 * fuys 3 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ jrA. jq Ou!fhka ’ lshdo fhdokak’ (
34 * fuys 4 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ j.!jQ Ou!fhka ’ lshdo” *6( fjkqjg ‘jrA. jq Ou!m1;srEmfhka ’ lshdo fhdokak’ (
35
* fuys 5 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka ’
lshdo” *6( fjkqjg ‘ iu.s jq Ou!m1;srEmfhka ’ lshdo fhdokak’ (
36
* fuys 5 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhka ’
lshdo” tyss *6( fjkqjg ‘ jrA. jq wOu!fhka ’ lshdo fhdokak’ (
37 * fuys 7 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ j.! jQ wOu!fhka ’ lshdo” tyss *6( fjkqjg ‘ iu.s jq wOu!fhka ’ lshdo fhdokak’ (
38 * fuys 3 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ jrA. jq Ou!m1;srEmfhka ’ lshdo fhdokak’ (
39
* fuys 4 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka ’
lshdo” *6( fjkqjg ‘ iu.s jq Ou!m1;srEmfhka ’ lshdo fhdokak’ (
30 * fuys 5 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhka ’ lshdo” *6( fjkqjg ‘ jrA. jq wOu!fhka ’ lshdo fhdokak’ (
3- * fuys 6 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ j.! jQ wOu!fhka ’ lshdo” *6( fjkqjg ‘iu.s jq wOu!fhka ’ lshdo fhdokak’ (
[ \ q 432 / ]
4= * fuys 7 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ iu.s jQ wOu!fhka ’ lshdo” *6( fjkqjg ‘jrA. jq Ou!fhka ’ lshdo fhdokak’ (
43 * fuys 3 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jq Ou!m1;srEmfhka ’ lshdo fhdokak’ (
44
* fuys 4 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ iu.ssss jQ Ou!m1;srEmfhka ’
lshdo” *6( fjkqjg ‘ jrA. jq wOu!fhka ’ lshdo fhdokak’ (
45 * fuys 5 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ j.! jQ wOu!fhka ’ lshdo” *6( fjkqjg ‘iu.s jq wOu!fhka ’ lshdo fhdokak’ (
46 * fuys 6 fPAoh fhoSfuzoS tys *4( fjkqjg ‘iu.s jQ wOu!fhka ’ lshdo” *6( fjkqjg ‘jrA. jq Ou!fhka ’ lshdo fhdokak’ (
47 * fuys 7 fPAoh fhoSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!fhka ’ lshdo” *6( fjkqjg ‘jrA. jq Ou!m1;srEmfhka ’ lshdo fhdokak’ (
48
” uyfKks” fuysss jkdys uyfKla *4( w{dk jQfha jHla; fkdjQfha” weje;a
nyq, fldg we;af;a” msarsisËSula ke;s weje;a we;af;a .dyia:hka yd iqÈiq
fkdjQ .Dyia: ixi.!j,ska usY1 jQfha fjfihs’ *5( weje;aks” fuz NssCIq
f;fuz * fuys *4(( tnejska wm fudyqg kshiai lu!h lruqhs ’ lshdhs’ Tjqyq
ta NsCIjg *6( jrA.jQ wOu!fhka *7( kshiai lu!h flfr;a’ “
49+5= * fuys 4+7 fPAoh fhoSfuzoS ‘;cSckSsh ’ fjkqjg ‘ kshiai’ fhdokak’
53 * fuys 48 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’ (
54+57 * fuys 9+3= fPAoh fhoSfuzoS ‘ ;cAckSh ’ ‘ kshiai ’fhdokak’ (
[ \ q 433 / ]
58 * fuys 48 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!fhka ’ fhdokak’ (
59+6= * fuyss 34+37 fPAo fhoSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ ksshiai ’ fhdokak (
63 * fuys 48 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka ’ fhdokak’(
64+67 * fuyss 39+4= fPAo fhoSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ ksshiai ’ fhdokak (
68 * fuys 48 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jQ Ou!m1;ssrEmfhka ’ fhdokak’(
69+7= * fuys 44+47 fPAo fhoSsfuzoS ‘ ;cAckSh ’ fjkqjg ‘ ksshiai ’ fhdokak (
73
” uyfKkss” fuys jkdyss uyfKla *4( l2, ÈIl jQfha mjsgq yeisrSSuz we;af;a
fjz’ *5( tyss jkdyss NsCIQkag fuz woyi fjhs’ ‘ weje;aks” fuz NsCIqj
jkdys * fuysss *4(( tnejska fudyqg mnzndckSsh lu!h lruqhs ’ lssshdhs’
Tjqyq ta NssCIqjg *6( j.! jQ wOu!fhka *7( mnzndckSsh lu!h flfr;a’
74+77 * fuys 4+7‘ fPAo fhoSfuzoSS ‘;cAckSh ’ fjkqjg ‘ mnzndckSh ’ fhdokak (
78 * fuys 73 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’ (
79+8= * fuys 9+3= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ mnzndckSh ’ fhdokak (
83 * fuys 73 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ jrA. jQ Ou!fhka ’ fhdokak’ (
84+87 * fuys 34+37 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ mnzndckSh ’ fhdokak (
88 * fuys 73 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ jrA. jQ Ou!m1;srEmfhka ’ fhdokak’ (
[ \ q 434 / ]
89+9= * fuys 39+4= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ mnzndckSh ’ fhdokak (
93 * fuys 73 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.ss jQ Ou!m1;srEmfhka ’ fhdokak’ (
94+97 * fuys 44+47 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ mnzndckSh ’ fhdokak (
98
” uyfKks” fuyss jkdyss uyfKla *4( .Dyia:hkag wdfl1daI flfrhs’ mrsNj
fldg fnfkhs’ *5( tys jkdys NsCIQkag fuz woyi fjhs’ ” weje;aks” fuz
NssCIqj jkdyss * fuys *4(( tnejska wmss fudyqg mgssidrKSh lu!h lruqhsss
” lssshdhs’ Tjqyq ta NsCIqjg *6( jrA.jQ wOu!fhka *7( mgsidrKSh lu!h
flfrA’
99+0= * fuys 4+7 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ mgssidrKSsh ’ fhdokak (
03 * fuys 98 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’ (
04+07 * fuys 9+3= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ mgssidrKSsh ’ fhdokak (
08 * fuys 98 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ jrA. jQ Ou!fhka ’ fhdokak’ (
09+-= * fuys 34+37 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ mgssidrKSsh ’ fhdokak (
-3 * fuys 98 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ jrA. jQ Ou!m1;srEmfhka ’ fhdokak’ (
-4+-7 * fuys 39+4= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ mgssidrKSsh ’ fhdokak (
-8 * fuys 98 fjkssss fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.ss jQ Ou!m1;srEmfhka ’ fhdokak’ (
-9+3== * fuys 44+47 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ mgssidrKSsh ’ fhdokak (
[ \ q 435 / ]
3=3
” uyfKkss” fuysss jkdysss uyfKla *4( weje;g meussK weje;a oelSsu
wleue;s fjz’ *5( ta lrefKys NsCIQkag fuz woyi fjhs’ ‘ weje;aks” fuz
NssCIqj *fuys *4(( tnejsska wms fudyqg weje;a fkdoelSsfuys WlafLmKSSssh
lu!h lruqhs ” lshdhs’ Tjqyq ta NsCIqjg *6( j.! jQ wOu!fhka *7( weje;a
fkdoelSfuys WlafLmKSh lu!h flfrA’
3=4+3=7 * fuys 4+7 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ weje;a fkdoelSSfuys WfCImKSh ’ fhdokak (
3=8 * fuys 3=3 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.ss jQ wOu!fhka ’ fhdokak’ (
3=9+33= * fuys 9+3= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ weje;a fkdoelSSfuys WfCImKSh ’ fhdokak (
333 * fuys 3=3 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!fhka ’ fhdokak’ (
334+337 * fuys 34+37 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ weje;a fkdoelSSfuys WfCImKSh ’ fhdokak (
338 * fuys 3=3 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka ’ fhdokak’ (
339+34= * fuys 39+4= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ weje;a fkdoelSSfuys WfCImKSh ’ fhdokak (
343 * fuys 3=3 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhka ’ fhdokak’ (
344+347 * fuys 44+47 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ weje;a fkdoelSSfuys WfCImKSh ’ fhdokak (
348
” uyfKks” fuyss jkdys uyK *4( weje;g meusK weje;g m1;sslu! lssrSu
fkdleue;s fjz’ *5( ta lrefKys NsCIQkag fuz woyi fjz’ ” weje;aksss” fuz
NsCIqj * fuysss *4(( tnejska wmsss fudyqg weje;g m1;sslu! fkdlsrSsfuys
WfCImKSsh lu!h lruqhs ” lshdhs’ Tjqyq ta NssCIqjg *6( j.! jQ wOu!fhka
*7( weje;g m1;sslu! fkdlssrSfuys WfCImKSh lu!h flfrA’
[ \ q 436 / ]
349+35= * fuys 4+7 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 348 *7(( fhdokak (
353 * fuys 348 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’ (
354+357 * fuys 9+3= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 348 *7(( fhdokak (
358 * fuys 348 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!fhka ’ fhdokak’ (
359+36= * fuys 34+37 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 348 *7(( fhdokak (
363 * fuys 348 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!m1;ssrEmfhka’ fhdokak’ (
364+367 * fuys 39+4= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 348 *7(( fhdokak (
368 * fuys 348 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jQ Ou!m1;ssrEmfhka ’ fhdokak’ (
369+37= * fuys 44+47 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 348 *7(( fhdokak (
373
” uyfKks” fuysss jkdys uyfKla *4( mjsgq oDIagshla ÈrelsrSu
fkdleue;ssfjhss’ *5( ta lrefKyss NsCIQkag fuz woyi fjhs’ ‘ weje;aks” fuz
NssCIqj *fuyss *4(( tnejeka wmss fudyqg mjsgq oDIagsshla Ère
fkdlsrSfuys WfCImKSSsh lu!h lruqhss ’ lsshdhs’ Tjzyq ta NsCIqjg *6(
j.!jQ wOu!fhka *7( mjssgq oDIagsssshla Ère fkdlssrSfuysss WfCImKSsh lu!h
flfr;a’ “
374+377 * fuys 4+7 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 373 *7(( fhdokak (
378 * fuys 373 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’ (
[ \ q 437 / ]
379+38= * fuys 7+3= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 373 *7(( fhdokak (
383 * fuys 373 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!fhka ’ fhdokak’ (
384+387 * fuys 34+37 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 373 *7(( fhdokak (
388 * fuys 373 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka’ fhdokak’ (
389+39= * fuys 39+4= fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 373 *7(( fhdokak (
393 * fuys 373 fPAoh fhoSfuzoS tys *6( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhka ’ fhdokak’ (
394+397 * fuys 44+47 fPAo fhoSSSfuzoS ‘ ;cAckSh ’ fjkqjg ‘ * fuys 373 *7(( fhdokak (
398
” uyfKks” fuyssss uyfKla iZ.k jsiska ;cAckSh lu!h lrk ,oafoa *4( ukd
fldg mj;shs’ NsCIQkag hgy;aj mj;shs’ wgf
399
fyf;u ta wdjdifhka wksla wdjdihlg fhhs’ tys NsCIQkag fuz woyi fjhs’
‘weje;aks” fuz NssCIqj jkdys ixhd jsiska *4( j.! jQ wOu!fhka *5( ;cAckSh
lu!h ixissÌjk ,oS’ *6( tnejska wms fuz NsCIqjg ;cAckSsh lrAuh
ixissËjuqhs ’ lshdhss’ Tjqyq ta NsCIqjf.a ;cAckSSh lu!h *7( iu.s jQ
wOu!fhka *6( ixissÌjhs’
390 fyf;u ta wdjdifhka o wksla wdjdihlg fhhs’ tyso NsCIQkag fuz woyi fjhs’ ‘weje;aks” fuz
[ \ q 438 / ]
NssCIqjg
jkdys ixhd jsiska ;cAckSsh luzuh *4( j.! jQ wOu!fhka *5( ixisÌjk ,oSs’
*6( tnejsska wms fudyqf.a ;cAckSh lu!h ixisËjuqhs ’ lsshdhs’ Tjqyq ta
NsCIqjf.a ;cAckSssh *6( lu!h j.! jQ Ou!fhka *7( ixisssÌj;a’
39-
fyf;u ta wdjdifhka o wksla wdjdihlg fhhs’ tyso NsCIQkag fuz woyi fjhs’
‘weje;aks” fuz NssCIqjg jkdys ixhd jsiska ;cAckSsh luzuh *4( j.! jQ
Ou!fhka *5( ixisÌjk ,oSs’ *6( tnejsska wms fudyqf.a ;cAckSh lu!h
Èrelruqhs’ lsshdhs’ Tjqyq ta NsCIqjf.a ;cAckSssh lu!h *7( j.! jQ Ou!
m1;srEmfhka *8( ixisssÌj;a’
30=
fyf;u ta wdjdifhka o wksla wdjdihlg fhhs’ tyso NsCIQkag fuz woyi fjhs’
‘weje;aks” fuz NssCIqjg jkdys *4( j.! jQ Ou!m1;ssrEmfhka *5( ixisÌjk
,oSs’ tnejsska wms fudyqf.a ;cAckSh lu!h ixisËjuqhs ’ lsshdhs’ Tjqyq ta
NsCIqjf.a ;cAkSssh lu!h *6( iu.ss jQ Ou! m1;srEmfhka *7( ixisssÌj;a’
303 * fuysss 398 fhoSSfuzoS tys *6( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’(
304 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!fhka ’ fhdokak’(
305 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!m1;ssrEmfhka ’ fhdokak’(
306 * fuysss 39- fhoSSfuzoS tys *4( fjkqjg ‘ iu.s jQ Ou!m1;ssrEmfhka ’ fhdokak’(
307 * fuysss 30= fhoSSfuzoS tys *4( fjkqjg ‘ j.! jQ wOu!fhka ’ fhdokak’(
308 * fuysss 398 fhoSSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!fhka ’ fhdokak’(
309 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka ’ fhdokak’(
[ \ q 439 / ]
300 * fuysss 390 fhoSSfuzoS tys *4( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhka ’ fhdokak’(
30- * fuysss 39- fhoSSfuzoS tys *4( fjkqjg ‘ j.! jQ wOu!fhka ’ fhdokak’(
3-= * fuysss 30= fhoSSfuzoS tys *4( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’(
3-3 fuysss 398fhoSSfuzoS tys *6( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka ’ fhdokak’(
3-4 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhka ’ fhdokak’(
3-5 * fuysss 390 fhoSSfuz oS tys *4( fjkqjg ‘ jrA.jQ wOu!fhka ’ fhdokak’(
3-6 * fuysss 39- fhoSSfuzoS tys *4( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’(
3-7 * fuysss 30= fhoSSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!fhka ’ fhdokak’(
3-8 * fuysss 398 fhoSSfuzoS tys *6( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhka ’ fhdokak’(
3-9 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg ‘ j.! jQ wOu!fhka ’ fhdokak’(
3-0 * fuysss 390 fhoSSfuzoS tys *4( fjkqjg ‘ iu.s jQ wOu!fhka ’ fhdokak’(
3– * fuysss 39- fhoSSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!fhka ’ fhdokak’(
4== * fuysss 30= fhoSSfuzoS tys *4( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka ’ fhdokak’(
4=3 * fuysss 398 fhoSSfuzoS ;cAckSssh fjkqjg ‘ kshiai o ’ * fuys *6(( fjkqjg j.!jQ wOu!fhka fhdookak’ (
[ \ q 440 / ]
4=4 * fuysss 399 fhoSSfuzoS ‘ ;cAckSssh fjkqjg ‘ kshiai o ’ * fuys *4(( fjkqjg iu.ss jQ wOu!fhka fhdokak’ (
4=5 * fuysss 390 fhoSSfuzoS ‘ ;cAckSssh fjkqjg ‘ kshiai o ’ tys *4(( fjkqjg ‘ j.! jQ Ou!fhka fhdokak’ (
4=6 * fuysss 39- fhoSSfuzoS ‘ ;cAckSssh fjkqjg ‘ kshiai o ’ tysss *4(( fjkqjg ‘ j.! jQ Ou!m1;srEmfhka fhdokak’ (
4=7 * fuysss 30= fhoSSfuzoS ‘ ;cAckSssh fjkqjg ‘ kshiai o ’ tys *4(( fjkqjg ‘iu.ss jQ Ou!m1;srEmfhka fhdokak’ (
4=8
* fuysss ussg uq,sska jQ fPAo mfya ;cAckSh fjkqjg ‘ mnzndckSh fhdokak ‘
* fuys 398 fhoSSfuzoS tys *6( fjkqjg ‘ j.! jQ wOu!fhka fhdokak’ (
4=9 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg iu.s jQ wOu!fhka fhdokak’ (
4=0 * fuysss 390 fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!fhka fhdokak’ (
4=- * fuysss 39- fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!m1;srEmfhka fhdokak’ (
43= * fuysss 30= fhoSSfuzoS tys *4( fjkqjg iu.s jQ Ou!m1;ssrEmfhka fhdokak’ (
433 * fuz fPAo mfya ‘;cAckSh’ fjkqjg ‘ mgsidrKSh fhdokak’* fuys 398 fhoSSfuzoS tys *6( fjkqjg j.! jQ wOu!fhka fhdokak’ (
434 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg iu.s jQ wOu!fhka fhdokak’ (
435 * fuysss 390 fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!fhka fhdokak’ (
[ \ q 441 / ]
436 * fuysss 39- fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!m1;srEmfhka fhdokak’ (
437 * fuysss 30= fhoSSfuzoS tys *4( fjkqjg iu.s jQ Ou!m1;srEmfhka fhdokak’ (
438
* fuz fPAo mfya ‘ ;cAckSh fjkqjg iZ.k jsiska weje;a fkdoelSfuys
WfCImKSh fhdokak’* fuys 398 fhoSSfuzoS tys *6( fjkqjg ‘ j.! jQ wOu!fhka’
fhdokak’ (
439 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg iu.s jQ wOu!fhka fhdokak’ (
430 * fuysss 390 fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!fhka fhdokak’ (
43- * fuysss 39- fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!m1;srEmfhka fhdokak’ (
44= * fuysss 30= fhoSSfuzoS tys *4( fjkqjg iu.s jQ Ou!m1;srEmfhka fhdokak’ (
443
* fuz fPAo mfya ‘ ;cAkSh ’ fjkqjg weje;g m1;slu! fkdlsrSsfuys WfCImKSSh
fhdokak’ * fuysss 398 fhoSSfuzoS tys *6( fjkqjg j.! jQ wOu!fhka
fhdokak’ (
444 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg iu.s jQ wOu!fhka fhdokak’ (
445 * fuysss 390 fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!fhka fhdokak’ (
446 * fuysss 39- fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!m1;ssrEmfhka fhdokak’ (
447 * fuysss 30= fhoSSfuzoS tys *4( fjkqjg iu.s jQ Ou!m1;srEmfhka fhdokak’ (
448
* fuz fPAo mfya ‘ ;cAckSh ’ fjkqjg ‘ mjsgq oDIagshlf.a Ère fkdlsrSfuys
‘WfCImKSh fhdokak’ * fuysss 398 fhoSSfuzoS tys *6( fjkqjg j.! jQ
wOu!fhka fhdokak’ (
[ \ q 442 / ]
449 * fuysss 399 fhoSSfuzoS tys *4( fjkqjg iu.s jQ wOu!fhka fhdokak’ (
440 * fuysss 390 fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!fhka fhdokak’ (
44- * fuysss 39- fhoSSfuzoS tys *4( fjkqjg j.! jQ Ou!m1;srEmfhka fhdokak’ (
45= * fuysss 30= fhoSSfuzoS tys *4( fjkqjg iu.s jQ Ou!m1;srEmfhka fhdokak’ (
453
” uyfKks” fuys jkdys *4( l,n,ldrS jQ l,yldrS jQ jsjdoldrS jQ ixhdyg kvq
mjrk *5( uyfKla fjhs’ ta lrefKys NsCIQkag fuz woyi fjhs’ ‘ weje;aks”
fuz f;fuz * fuys *4(( uyfKla fjhs’ tnejska wms fudyqg ;cAckSh lu!h
lruqhs ’ lshdhs’ Tjqyq ta NsCIQjg *6( j.! jQ wOu!fhka *7( ;cAckSSSsh
lu!h flr;a’ *8( tys isgs iZ.k f;fuz jsjdo flfrhs’ wOu!fhka j.! lu!h ‘
wOu!fhka iu.s lu!h” Ou!fhka j.! lu!h” Ou!m1;srEmfhka j.! lu!h”
Ou!m1;srEmfhka iu.s lu!h” fkdlrk ,o lu!h jrojd lrk ,o lu!h” kej; l<
hq;2 lu!hhs’ uyfKks” tys huz ta uyK flfkla fufia lSfjdao *9( wOu!fhka
j.! lu!hhs *0( huz ta uyK flfkla fkdlrk ,o lu!ho jrojd lrk ,o lu!ho
keje; l< hq;2 lu!hhs fufia lSjyqo tys fuz NsCIQyq Ou! jdoSsssyq fj;a’
*6(
454 * fuys 453 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ wOu!fhkao” tys *8( fjkqjg wOu!fhka iu.s lu!hhso fhdokak’ (
455 * fuys 453 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!fhkao” tys *9( fjkqjg Ou!fhka j.! lu!hhso fhdokak’ (
456 * fuys 453 fhoSfuzoS tyss *6( fjkqjg ‘ Ou!m1;srEmfhkao j.! jQo” tys *9( fjkqjg Ou!m1;srEmfhka j.! lu!hhso fhdokak’ (
[ \ q 443 / ]
457 * fuys 453 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhkao” tys *9( fjkqjg Ou!m1;srEmfhka iu.s lu!hhso fhdokak’ (
458
” uyfKks” fuys jkdys uyfKla *4( w{dk jQfha jHla; fkdjQfha weje;a nyq,
fldg we;af;a msrsisËSuz weje;a we;af;a iqÈiq fkdjQ .sys ixi.!fhka
ixi.!jQfha jdih lrhs’ *5( ta ldrfKys NsCIQkag fuz woyi fjhs’ ‘ weje;aks”
fuz NssCIq f;fuz * fuys *4(( tnejska fudyqg kshiai lu!h lruqhs ’
lshdhs’ Tjqyq ta NsCIqjg *6( j.! jQ wOu!fhka *7( kshiai lu!h flfr;a’ *
fuys 453 *8( *8( wOu!fhka j.! lu!hhs * fuys 453 *0((
459 * fuys 458 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ wOu!fhkao” tys *8( fjkqjg wOu!fhka iu.s lu!hhso fhdokak’ (
450 * fuys 458 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!fhkao” tys *8( fjkqjg Ou!fhka j.! lu!hhso fhdokak’ (
45- * fuys 458 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!m1;srEmfhkao” tys *8( fjkqjg Ou!m1;srEmfhka j.! lu!hhso fhdokak’ (
46= * fuys 458 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ Ou!m1;ssrEmfhkao” tys *8( fjkqjg Ou!m1;srEmfhka iu.s lu!hhso fhdokak’ (
463
” uyfKks” fuys jkdys uyfKla *4( l2,hka ÈIKh lrkafka mjsgq yeisrSSu
we;af;a fjhs’ *5( ta lrefKys NsCIQkag fuz woyi fjhs’ ‘ weje;aks” fuz
NsCIq f;fuz *fuys *4(( tnejska wms fudyqg mnzndckSh lu!h lruqhs ’
lshdhs’ Tjqyq ta NsCIqjg *6( j.! jQ wOu!fhka mnzndckSh lu!h flfr;a’ *8( *
fuys 453 *8( *9(( wOu!fhka j.! lu!hhs * fuys 453 *0(
[ \ q 444 / ]
464 * fuys 463 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ wOu!fhkao” tys *9( fjkqjg wOu!fhka iu.s lu!hhso fhdokak’ (
465 * fuys 463 fhoSfuzoS tyss *6( fjkqjg ‘ jrA. jQ Ou!fhkao” tys *9( fjkqjg Ou!fhka j.! lu!hhso fhdokak’ (
466 * fuys 463 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!m1;sssrEmfhkao” tys *9( fjkqjg Ou!m1;srEmfhka j.! lu!hhso fhdokak’ (
467 * fuys 463 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhkao” tys *9( fjkqjg Ou!m1;srEmfhka iu.s lu!hhso fhdokak’ (
468
” uyfKks” fuys jkdysss uyfKla *4( .sySskag wdfl1daI flfrA” mrsNj fnfKa’
*5( ta lrefKka NsCIQkag fuz woyi fjz’ ‘ weje;aks” fuz NsCIq f;uz * fuys
*4(( tnejska wms fudyqg mgsidrKSh lu!h lruqhs ’ lshdhs’ Tjqyq ta
NsCIQkag *6( j.! jQ wOu!fhka *7( mgsidrKSSh lu!h flfrA’ *8( * fuyss 453
*8( *9(( wOu!fhka j.! lu!hhs * fuys 453 *0((
469 * fuys 468 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ wOu!fhkao” tys *9( fjkqjg wOu!fhka iu.s lu!hhso fhdokak’ (
460 * fuys 468 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!fhkao” tys *9( fjkqjg Ou!fhka j.! lu!hhso fhdokak’ (
46- * fuys 468 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!fhkao” tys *9( fjkqjg Ou!m1;srEmfhka j.! jQ lu!hhso fhdokak’ (
47= * fuys 468 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ Ou!m1;ssrEmfhkao” tys *9( fjkqjg Ou!m1;srEmfhka iu.s lu!hhso fhdokak’ (
[ \ q 445 / ]
473
” uyfKks” fuys jkdys uyfKla *4( weje;g meusK weje; olskag fkdleue;s
fjhs’ *5( ta lrefKys NsCIQkag fuz woyi fjhs’ ‘ weje;aks” fuz NsCIq f;u
weje;g meusK* fuys *4(( tnejska wms fuz NsCIqjg weje;a fkdoelafuys
WfCImKSsh lu!h lruqhss ’ lsshdhs’ Tjqyq ta NssCIqjg *6( j.! jQ wOu!fhka
*7( weje; fkdoelafuys WfCImKSh lu! flfr;a’ *8( * fuys 453 *6( *9((
wOu!fhka j.! lu!hhs* fuyss 453 *0((
474 * fuys 473 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ wOu!fhkao” tys *9( fjkqjg wOu!fhka iu.s lu!hhso fhdokak’ (
475 * fuys 473 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!fhkao” tys *9( fjkqjg Ou!fhka j.! lu!hhso fhdokak’ (
476 * fuys 473 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!m1;ssrEmfhkao” tys *9( fjkqjg Ou!m1;srEmfhka j.! lu!hhso fhdokak’ (
477 * fuys 473 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ Ou!m1;srEmfhkao” tys *9( fjkqjg Ou!m1;srEmfhka iu.s lu!hhso fhdokak’ (
478
” uyfKks” fuys jkdys uyfKla *4( weje;g meusK weje;g m1;slrAu lrkag
fkdleue;s fjhs’ *5( ta lrefKys NsCIQkag fuz woyi fjhs’ ‘weje;aks” fuz
uyK f;fuz *fuys *4(( tnejska wmss fuz NsCIqjg weje;g m1;slu!
fkdlssrSfuyss WfCImKSSh lu!h lruqhs ’ lshdhsss’ Tjqyq ta NsCIqjg *6( j.!
jQ wOu!fhka *7( weje;g m1;slu! fkdlssrSfuz WfCImKsh lu!h flfr;a’ *8( *
fuys 453 *8( *9(( wOu!fhka j.! lu!hhs’ * fuys 453 *0((
479 * fuys 478 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ wOu!fhkao” tys *9( fjkqjg wOu!fhka iu.s lu!hhso fhdokak’ (
[ \ q 446 / ]
470 * fuys 478 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!fhkao” tys *9( fjkqjg Ou!fhka j.! lu!hhso fhdokak’ (
47- * fuys 478 fhoSfuzoS tyss *6( fjkqjg ‘ j.! jQ Ou!m1;srEmfhkao” tys *9( fjkqjg Ou!m1;srEmfhka iu.s lu!hhso fhdokak’ (
48= * fuys 478 fhoSfuzoS tyss *6( fjkqjg ‘ iu.s jQ Ou!m1;ssrEmfhkao” tys *9( fjkqjg Ou!m1;srEmfhka iu.s lu!hhso fhdokak’ (
483
” uyfKks” fuyss jkdyss uyfKla *4( mjsgq oDIagsssh Èrelrkag fkdleue;ss
fjhs’ *5( ta lrefKys NsIQkag fuz woyi fjhs’ ‘ weje;aks” fuz uyK f;fuz *
fuys *4(( tnejska wms fudyqg mjsgq oDIagshla Ère fkdlsrSsfuys WfCImKSh
lu!h lruqhs ’ lshdhss’ Tjqyq ta NsCIqjg *6( j.! jQ wOu!fhka *7( mjsgq
oDIagshla Ère fkdlsrSfuys WfCImKSh lu!h lr;a’ *8( * fuys 453 *8( *9((
wOu!fhka j.! lu!hhs * fuys 453 *0((
484+487 * fuys 479+48= fhoSfuzoS ta fPAo y;frAu 478 fjkqjg 483 fhdokak’ (
488
” uyfKks” fuys jkdys uyfKla *4( ixhd jsiska ;cAckSSssh lu!h lrk ,oafoa
ukdfldg mj;shs’ NsCIQkag hg;aj mj;shs’ *5( wgf
489+49= * fuys 479+48= fhoSfuzoS ta ta fPAoj, 478 fjkqjg 488 fhdokak’ (
493 ” uyfKks” fuys jkdys uyfKla ixhd jsissska kshiai lu!h lrk ,oafoa *4( ukd fldg mj;sshs’
[ \ q 447 / ]
NssCIQkag
hg;aj mj;shs’ wgf
494+497 * 479+48= fhoSfuzoS ta ta fPAoj, 478 fjkqjg 493 fhdokak’ (
498
” tys isgs ix f;fuz jsjdo lrhs’ wOu!fhka j.! lu!h wOu!fhka iu.s lu!h”
Ou!fhka j.! lu!h” Ou!m1;sssrEmfhka j.! lu!h” Ou!m1;srEmfhka iu.s lu!h”
fkdl< lu!h” kmqrefia l< lu!h” keje; lghq;2 lu!hhs’ lshdhs’ uyfKks”
tys huz ta NssCIq flfkla fufia lSy‘ Ou!m1;sremfhka iu.s lu!h lu!hhs ’
tys huz ta NsCIq flfkla fufia lSy ‘ fkdl< lu!h” kmqre fia l< lu!h”
keje; l< hq;2 lu!h” lu!hhs’’ lshdhs’ tys fuz NsCIQyq Ou!jdoSSyqh’”
*ixfCIm lrK ,o fuz jdr mihs’ (
499
” uyfKks” fuys jkdys uyfKla *4( ixhd jsiska mnzndckSSssh lu!h lrk
,oafoa ukdfldg mj;shs’ wgf
490 * fuz fPAoh 498 fPAoh fuks’ (
49-+404 * fuys 479+48= ta ta fPAoj, 478 fjkqjg 484 fhdokak’ (
[ \ q 448 / ]
405
” uyfKks” fuys jkdys uyfKla *4( ixhd jsiska mgsidrKSSssh lu!h lrk
,oafoa ukdfldg mj;shs’ wgf
406+409 * 479+470 fhoSfuzoS ta ta fPAoj, 478 fjkqjg 497 fhdokak’(
400 * fuz fPAoh 48= fPAoh fukss’ (
40-
” uyfKks” fuys jkdys uyfKla *4( ixhd jsiska wej; fkoelafuyss
WfCImKSSssh lu!h lrk ,oafoa ukdfldg mj;shs’ wgf
4-=+4-5 * fuys 479+48= fhdok l, ta ta fPAoj, 478 fjkqjg 40- fhdokak’ (
4-6 * fuz fPAoh 494 fPAoh fuks’ (
4-7
” uyfKks” fuys jkdys uyfKla *4( ixhd jsiska wej; m1;slu! fkdlsrSfuyss
WfCImKSSssh lu!h lrk ,oafoa ukdfldg mj;shs’ wgf
[ \ q 449 / ]
*5(
ta lrefKys NsCIQkag fuz woyi fjhs’‘ weje;aks” fuz NsCIq f;u jkdys *
fuys *4(( tnejska wms fuz uyKyqf.a wej;g m1;slu! fkdlssrSfuys WfCImKSh
lu!h ixisËjuqhs ’ lshdhs’ Tjqyq ta NsCIqqjf.a weje;g m1;sslu!
fkdlssrSfuyss WfCImKSh lu!h *6( j.! jQ wOu!fhka *7( ixisÌj;a’ * fuys 453
*8(( *9( wOu!fhka j.! lu!hhs’ * fuys 453 *0((
4-8+4–* fuys 479+48= fhdok l, ta ta fPAoj, 478 fjkqjg 4-7 fhdokak’ (
5== * fuz fPAoh 4-7 fPAoh fuks’ (
5=3
” uyfKks” fuys jkdys uyfKla *4( ixhd jsiska mjsgq oDIagsh
ÈrefkdlsrSfuyss WfCImKSSssh lu!h lrk ,oafoa ukdfldg mj;shs’
wgf
5=4+5=7 * fuys 479+48= fhdok l, ta ta fPAj, 478 fjkqjg 5=3 fhdookak’ (
5=8 * fuz fPAoh 498 fPAoh fuks’ (
* - puzfmhHlaLFOlh ksus’ (
Woaodkh
tlalf,l Nd.Hj;2ka
jykafia puzmd kqjr jevjsiQfial’ tl, liS okjzfjys jiN kuz .u msysgs
wdrduhl ldYHm f.d;1 kuz NssCIQ f;fuz wdrdusl jQfha m1shYS,S wd.ka;2l
NsCIQkaf.a meusKSu;a meusKshjqkaf.a
[ \ q 450 / ]
iem jsyrkh;a n,d fmdfrd;a;2jkfiala tys meusKs wd.ka;2l mejsoaokag Wjegka lsrfuys WkkaÈjla oelajSh’
wd.ka;2lhskag
kshus; ld,h blauqKq miq Wjegka lssrSfuyss W;aidyh w;ayerssfhah’ tl, ta
wd.ka;2l jykaoE ;ukag Wjegka fkdflfrAhhs ldYHm f.d;1 NsCIqyg WfCImKSsh
lu!h lf
fokula
fokulgo” fndfyda mejsoafoda fndfyda mejsoaokago” iZ.k f;fuz iZ.kgo
WfCImKSh lu!h lf
huz
lu!fhla [;a;s iuzm;a;sh ke;sfhao” wkqY1djK iuzm;a;ssh we;ssfhao” huz
lu!fhla wk1Y1djK iuzm;a;sh ke;sfha” [;a;s iuzm;;a;ssh we;sfhao tnÌ lu!
fkdlg hq;af;ah’
[;a;s
wkqY1djK folska msrssyqKq lu! o” Ou!fhka f;drjQ lu!o” jsskfhka f;drjQ
lu!o”Ydia;D Ydikfhka f;dr jQ lu!o” m1;sl@, *thg tlZ. jQ ( lu!o” fldmH jQ
lreKg fkd.e,fmk lu!o fkdlg hq;af;ah’ wOu! lu!o” j.! lu!o” Ou!fhka f;dr
iu.s lu!o” Ou!m1;srEmk j.! lu!h” Ou!m1;ssrEml iu.sss lu!h hk folo” *
fkdlg hq;2hhs jodf
[ \ q 451 / ]
Wmiuzmod
lu!ho” wnzNdk lu!ho” mjdrK lu!ho ” hk fuz ix lu! ;2k yer fiiq ix lu!
p;2j.! iZ.k jsiska lghq;af;ah’ uOH foaYfhys Wmiuzmodjo ishZM foaYfhys
wnzNdykho hk ix lu! fol yer il, ix lu!hkays m[apj.! ix f;fuz lu!drAy
fjz’
oijrA.S
jQ huz nsla iZ.k flfkla fj;a kuz Wkajykafia,d wnzNdkh hk tla ix lu!hla
muKla yer fiiq lu! lsrSug iu;a iZ.k jkafkah’ jsisku ishZM rgj, iZ.k
mss
ix
f;fuz huzlsis lu!hla flfrAo” tu lu!h lrk wjia:dfjzoS NsCIqKS” YsCIudkd”
idufKar” idufKarS” YsCIdm1;HdLHdkh l
msrssfjia
jik NsCIqj isjzfjks fldg msrssfjia fokafkao” uQ,dh mgsliaikh flfrAo”
udk; fokafkao” * jsissjeks fldg ( wnzndkh flfrAo” th lu!hla fkdjkafkah’
fkdlg hq;2h’ mdrsjdisl” uQ,dhmgsliaikdry” udk;a;dry” udk;a;pdrsl”
wnzNdkdry hk miaku lu!ldrlfhda fkdfj;a hhs nqÈka jsiska jodrk ,oafodah’
huz lu!hloS NsCIqKsh” YsCIudkdj” idufKar idufKarSS” YsCId m1;HdLHdkh
l
wka;su jia;2jg meusKshyq” Wu;2jQjyq” mSvdjg meusKs is;a we;a;yq” fjzokdfjka fmf
[ \ q 452 / ]
fkdolakyq”
weje;g ms
yJ:Pskak
mdoPskak yJ:mdoPskak” lKaKpzPskak kdipzPskak lKaKkdipzPskak”
wx.2,spzPskak w,pzPssskak lKavrpzPskak” MKyJ:l” LqcAc” jduk” .,.Kav”
,laLKy;” lidy;” ,sLs;l” iSSsmosl” mdmfrda.S” mrssiÈIl” ldKl2KS” L[ac”
mlaly;” Pska;srsssshdm:” crdÈnzn,” wFO” uQ.” nOsr” wFOuQ.” wFOnOsr”
uQ.nOsr” wFOuQ.nOsr” hk fuz fo;sia fok wkQklfhda fj;a’
Tjqkaf.a TzidrKh fjzhhs nqÈka jssisska jodrk ,oS’ oelal hq;2jQo” mss
weje;la
ke;s weje; jYfhka fkdolakd uyKyg wOdrAusl WfCImKlu!fhda i;la fj;a’
weje;g meussKshdjQ WfCImKSsh lu! l
weje;g
meusKshdjQo” WfCImKSsh lu!h l
i;sjskh”
wuQ,ay jssskh” ;iaimdmShHisld” ;cAckSh lu!” kshiai lu!” mnzndckSh lu!”
mgsidrKSh lu! WfCImKSh lu!” mrsjdidry” uQ,dhmgsliaikdry” udk;a;dry”
wnzNdkdry” Wmiuzmodry” hkqfjka wksfll2g lghq;2 lu!hla wksfll2g flfrAo”
tnÌ jQ wOdrAusl lu!fhda fid
[ \ q 453 / ]
ta
ta lu!hg iqÈiaidg ta ta lu!h flfrAo” tnÌ hym;a lu!fhdao fid
folla
folla uq,a fldg we;ss ta OdrAussl lu!fhda fid
tys wOu!fhka iu.ss jQjdyq ta NssCIqyg ;cAckSh lu!h l
m1;srEm
jYfhka jrA. ixhdo iu.s ixhdo tfiau l
nd,jQ
wjHla;hdyg kshiai lu!ho” l2,ÈIlhdyg mnzndckSh lu!ho” wdfl1dI lrkakyqg
mgsidrKSh lu!ho” weje; fkdoelau thg ms
u;af;yss
lu!hkaf.a l1uh ms
* puzfmhHlaLFOl Woaodkh ksus’ (
Vinayapiñake
Mahàvaggapàëiyà
Dutiyo bhàgo
10 Kosambakkhandhakaü.
Namo tassa bhagavato arahato sammàsambuddhassa.
1. tena samayena buddho bhagavà kosambiyaü viyarati ghositàràme. Tena
kho pana samayena a¤¤ataro bhikkhu àpattiü àpanno. So tassà àpattiyà
àpattidiññhi hoti. A¤¤e bhikkhå tassà àpattiyà anàpattidiññhino honti.
2. So aparena samayena tassà àpattiyà anàpattidiññhi hoti. A¤¤e bhikkhå tassà àpattiyà àpattidiñiñhino honti.
3. Atha ko te bhikkhå taü bhikkhåü etadavocuü: “àpatti tvaü àvuso,
àpanno. Passasetaü àpatti”nti. “Natthi me àvuso, àpatti, yamahaü
passeyya”nti.
4. Atha kho te bhikkhå sàmaggiü labhitvà taü bhikkhåü àpattiyà adassane ukkhipiüsu.
5. So ca bhikkhu bahussuto hoti àgatàgamo dhammadharo vinayadharo
màtikàdharo paõóito vyatto medhàvã lajji kukkuccako sikkhàkàmo.
6. Atha kho so bhikkhu sandiññhe sambhatte bhikkhå upasaïkamitvà
etadavoca: “anàpatti esà àvuso. Nesà àpatti. Anàpannomhi. Namhi àpanno.
Anukkhittomhi. Namhi ukkhitto. Adhammikenamhi kammena ukkhitto kuppena
aññhànàrahena. Hotha me àyasmanto dhammato vinayato pakkhà”ti. Alabhi
kho so bhikkhu sandiññhe sambhatte bhikkhå pakkhe.
7. Jànapadànampi sandiññhànaü sambhattànaü bhikkhånaü santike dåtaü
pàhesi: “anàpatti esà àvuso. Nesà àpatti. Anàpannomhi. Namhi àpanno.
Anukkhittomhi. Namhi ukkhitto. Adhammikenamhi kammena ukkhitto kuppena
aññhànàrahena. Hontu me àyasmanto dhammato vinayato pakkhà”ti. Alabhi
kho so bhikkhu jànapadepi sandiññhe sambhatte bhikkhå pakkhe.
8. Atha kho te ukkhittànuvattakà bhikkhå yena ukkhepakà bhikkhå
tenupasaïkamiüsu. Upasaïkamitvà ukkhepake bhikkhå etadavocuü: “anàpatti
esà àvuso. Nesà àpatti. Anàpanno eso bhikkhu. Neso bhikkhu àpanno.
Anukkhitto eso bhikkhu. Neso bhikkhu [PTS Page 338] [\q 338/] ukkhitto
adhammikena kammena ukkhitto kuppena aññhànàrahenà”ti.
[BJT Page 844] [\x 844/]
9. Evaü vutte ukkhepakà bhikkhå ukkhittànuvattake bhikkhå etadavocuü:
“àpatti esà àvuso. Nesà anàpatti. âpanno eso bhikkhu. Nese bhikkhu
anàpanno. Ukkhitto eso bhikkhu. Nese bhikkhu anukkhitto. Dhammikena
kammena ukkhitto akuppena ñhànàrahena. Mà kho tumhe àyasmanto etaü
ukkhittakaü bhikkhuü anuvattittha, anuparivàrethà”ti.
10. Evampi kho te ukkhittànuvattakà bhikkhå ukkhepakehi bhikkhåhi
vuccamànà tatheva taü ukkhittakaü bhikkhuü anuvattiüsu. Anuparivàresuü.
11. Atha kho a¤¤ataro bhikkhu yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinno kho so bhikkhu bhagavantaü etadavoca: idha bhante a¤¤ataro
bhikkhu àpattiü àpanno ahosi. So tassà àpattiyà àpattidiññhi ahosi. A¤¤o
bhikkhå tassà àpattiyà anàpattidiññhino ahesuü.
12. “So aparena samayena tassà àpattiyà anàpattidiññhi ahosi. A¤¤e bhikkhå tassà àpattiyà àpattidiññhino ahesuü.
13. “Atha kho te bhante bhikkhå taü bhikkhuü etadavocuü: ‘àpattiü
tvaü àvuso àpanno. Passasetaü àpatti’nti. ‘Natthi me àvuso àpatti,
yamahaü passeyya’nti.
14. “Atha kho te bhante bhikkhå sàmaggiü labhitvà taü bhikkhuü àpattiyà adassane ukkhipiüsu.
15. “So ca bhante bhikkhu bahussuto àgatàgaho dhammadharo vinayadharo
màtikàdharo paõóito vyatto medhàvã lajjã kukkuccako sikkhàkàmo.
16. “Atha kho so bhante bhikkhu sandiññhe sambhatte bhikkhå
upasaïkamitvà etadavoca: ‘anàpatti esà àvuso. Nesà àpatti. Anàpannomhi.
Namhi àpanno. Anukkhittomhi. Namhi ukkhitto. Adhammikenamhi kammena
ukkhitto kuppena aññhànàrahena. Hotha me àyasmanto dhammato vinayato
pakkhà’ti.
17. “Alabhi kho so bhante bhikkhu sandiññhe sambhatte bhikkhå pakkhe.
18. “Jànapadànampi sandiññhànaü sambhattànaü bhikkhånaü santike dåtaü
pàhesi: ‘anàtti esà àvuso. Nesà àpatti. Anàpannomhi. Namhi àpanno.
Anukkhittomhi. Namhi ukkhitto. Adhammikenamhi kammana ukkhitto kuppena
aññhànàrahena. Hontu me àyasmanto dhammato vinayato pakkhà’ti.
[BJT Page 846] [\x 846/]
19. “Alabhi kho so bhante bhikkhu jànapadepi sandiññhe sambhatte bhikkhå pakkhe.
20. “Atha kho te bhante ukkhittànuvattakà bhikkhå yena ukkhepakà
bhikkhå tenupasaïkamiüsu. Upasaïkamitvà ukkhepake bhikkhå etadavocuü:
‘anàpatti esà àvuso. Nesà àpatti. Anàpanno eso bhikkhu. Neso bhikkhu
àpanno. Anukkhitto eso bhikkhu. Nese bhikkhu ukkhitto. Adhammikena
kammena ukkhitto kuppena aññhànàrahenà’ti.
21. “Evaü vutte te bhante ukkhepakà bhikkhå ukkhittànuvattake bhikkhå
etadavocuü: ‘àpatti esà àvuso. Nesà anàpatti. âpanno eso bhikkhå. Nese
anàpanno. Ukkhitto eso bhikkhu. Neso bhikkhu anukkhitto. Dhammikena
kammena ukkhitto akuppena ñhànàrahena. Mà kho tumhe àyasmanto etaü
ukkhittakaü bhikkhuü anuvattittha. Anuparivàrethà’ti.
22. “Evampi kho te bhante ukkhittànuvattakà bhikkhå ukkhepakehi
bhikkhåhi vuccamànà tatheva taü ukkhittakaü bhikkhuü anuvattanti.
Anuparivàrentã”ti.
23. Atha kho bhagavà “bhinno bhikkhusaïgho. Bhinno bhikkhusaïgho”ti
uññhàyasanà yena ukkhepakà bhikkhå tenupasaïkami. Upasaïkamitvà pa¤¤atte
àsane nisãdi.
24. Nisajja kho bhagavà ukkhepake bhikkhå etadavoca: “mà kho tumhe
bhikkhave ‘pañibhàti no. Pañibhàti no’ ti yasmiü và tasmiü và bhikkhuü
ukkhipitabbaü ma¤¤ittha.
25. ‘Idha pana bhikkhave bhikkhu àpattiü àpanno hoti. So tassà
àpattiyà anàpattidiññhi hoti. A¤¤e bhikkhå tassà àpattiyà àpattidiññhino
honti.
26. “Te ce bhikkhave bhikkhå taü bhikkhuü evaü jànanti. “Ayaü kho
àyasmà bahussuto àgatàgamo dhammadharo vinayadharo màtikàdharo paõóito
vyatto medhàvã lajji kukkuccako sikkhàkàmo. Sace mayaü imaü bhikkhuü
àpattiyà adassane ukkhipissàma, na mayaü iminà bhikkhunà [PTS Page 339]
[\q 339/] saddhiü uposathaü karissàma, vinà iminà bhikkhunà uposathaü
karissàma, bhavissati saïghassa tatonidànaü bhaõóanaü kalaho viggaho
vivàdo saïghabhedo saïgharàjã saïghavavatthànaü saïghanànàkaraõa’nti.
27. “Bhedagarukehi bhikkhave bhikkhåhi na so bhikkhu àpattiyà adassane ukkhipitabbo. “
[BJT Page 848] [\x 848/]
28. “Idha pana bhikkhave bhikkhu àpattiü àpanno hoti. So tassà
àpattiyà anàpattidiññhi hoti. A¤¤e bhikkhå tassà àpattiyà àpattidiññhino
honti.
29. “Te ce bhikkhave bhikkhå taü bhikkhuü evaü jànanti: ‘ayaü kho
àyasmà bahussuto àgatàgamo dhammadharo vinayadharo màtikàdharo paõóito
vyatto medhàvã lajjã kukkuccako sikkhàkàmo. Sace mayaü imaü bhikkhuü
àpattiyà adassane ukkhipissàma, na mayaü iminà bhikkhunà saddhiü
pavàressàma. Vinà iminà bhikkhunà pavàressàma, na mayaü iminà bhikkhunà
saddhiü saïghakammaü karissàma, vinà iminà bhikkhunà saïghakammaü
karissàma, na mayaü iminà bhikkhunà saddhiü àsane nisãdissàma, vinà
iminà bhikkhunà àsane nisãdissàma, na mayaü iminà bhikkhunà saddhiü
yàgupàne nisãdissàma, vinà iminà bhikkhunà yàgupàne nisãdissàma, na
mayaü iminà bhikkhunà saddhiü bhattagge nisãdissàma, vinà iminà
bhikkhunà bhattagge nisãdissàma, na mayaü iminà bhikkhunà saddhiü
ekacchanne vasissàma, vinà iminà bhikkhunà ekacchanne vasissàma, na
mayaü iminà bhikkhunà saddhiü yathà buóóhaü abhivàdanaü paccuññhànaü
a¤jalikammaü sàmãkammaü karissàma, bhavissati saïghassa tatonidànaü
bhaõóanaü kalaho viggaho vivàdo saïghabhedo saïgharàjã saïghavavatthànaü
saïghanànàkaraõa’nti.
30. “Bhedagarukehi bhikkhave bhikkhåhi na so bhikkhu àpattiyà adassane ukkhipitabbo”ti.
31. Atha kho bhagavà ukkhepakànaü bhikkhånaü etamatthaü bhàsitvà
uññhàyàsanà yena ukkhittànuvattakà bhikkhå tenupasaïkami. Upasaïkamitvà
pa¤¤atte àsane nisãdi.
32. Nisajja kho bhagavà ukkhittànuvattake bhikkhå etadavoca: “mà kho
tumhe bhikkhave àpattiü àpajjitvà ‘namha àpannà. Namha àpannà’ti
àpattiü1 na pañikàtabbaü ma¤¤ittha.
33. “Idha pana bhikkhave bhikkhu àpattiü àpanno hoti. So tassà
àpattiyà anàpattidiññhi hoti. A¤¤e bhikkhå tassà àpattiyà àpattidiññhino
honti.
34. “So ce bhikkhave bhikkhu te bhikkhå evaü jànàti: ‘ime kho
àyasmantà2 bahussutà àgatàgamà dhammadharà vinayadharà màtikàdharà
paõóità vyattà medhàvino lajjino kukkuccakà sikkhàkàmà nàlaü mamaü và
kàraõà a¤¤esaü và karaõà chandà dosà mohà bhayà agatiü gantuü. Sace maü
ime bhikkhå àpattiyà adassase [PTS Page 341] [\q 341/] ukkhipissanti, na
mayà saddhiü uposathaü karissanti, vinà mayà uposathaü karissanti,
bhavissati saïghassa tato nidànaü bhaõóanaü kalaho viggaho vivàdo
saïghabhedo saïgharàjã saïghavavatthànaü saïghanànàkaraõa’nti.
1. “âpatti” machasaü. 2. ‘âyasmato’ katthaci.
[BJT Page 850] [\x 850/]
35. “Bhedagarukena bhikkhave bhikkhunà paresampi saddhàya1 sà àpatti desetabbà.
36. “Idha pana bhikkhave, bhikkhu àpattiü àpanno hoti. So tassà
àpattiyà anàpattidiññhi hoti. A¤¤e bhikkhå tassà àpattiyà àpattidiññhino
honti.
37. “So ce bhikkhave, bhikkhu te bhikkhu evaü jànàti: ‘ime kho
àyasmantà bahussutà. âgatàgamà. Dhammadharà. Vinayadharà. Màtikàdharà.
Paõóità. Vyattà medhàvino. Lajjino. Kukkuccakà. Sikkhàkàmà, nàlaü mamaü
và kàraõà a¤¤esaü và kàraõà chandà dosà mohà bhayà agatiü gantuü. Sace
maü ime bhikkhå àpattiyà adassane ukkhipissanti, na mayà saddhiü
pavàressanti, vinà mayà pavàressanti, na mayà saddhiü saïghakammaü
karissanti, vinà mayà saïghakammaü karissanti, na mayà saddhiü àsane
nisãdissanti, vinà mayà àsane nisãdissanti, na mayà saddhiü yàgupàne
nisãdissanti, vinà mayà yàgupàne nisãdissanti, na mayà saddhiü bhattagge
nisãdissanti, vinà mayà bhattagge nisãdissanti, na mayà saddhiü
ekacchanne vasissanti, vinà mayà ekacchanne vasissanti, na mayà saddhiü
ekacchanne vasissanti, vinà mayà ekacchanne vasissanti, na mayà saddhiü
yathàbuóóhaü abhivàdanaü paccuññhànaü a¤jalikammaü sàmãcikammaü
karissanti, vinà mayà yathàbuóóhaü abhivàdanaü paccuññhànaü a¤jalikammaü
sàmãcikammaü karissanti, bhavissanti, bhavissati saïghassa
tatonidànaüka bhaõóanaü kalaho viggaho vivàdo saïghabhedo saïgharàjã
saïghavavatthànaü saïghanànàkaraõa’nti.
38. “Bhedagarukena bhikkhave, bhikkhunà paresampã saddhàya sà àpatti desetabbà”ti.
39. Atha kho bhagavà ukkhittànuvattakànaü bhikkhånaü etamatthaü bhàsitvà uññhàyàsanà pakkàmi.
40. Tena kho pana samayena ukkhittànuvattakà bhikkhå tattheva antosãmàyaü uposathaü karonti. Saïghakammaü karonti.
41. Ukkhepakà pana bhikkhå nissãmaü gantvà uposathaü karonti. Saïghakammaü karonti.
42. Atha kho a¤¤ataro ukkhepako bhikkhu yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinno kho so bhikkhå bhagavantaü etadavoca: “ete bhante,
ukkhittànuvattakà bhikkhå tattheva antosãmàya uposathaü karonti.
Saïghakammaü karonti. Mayaü pana bhante, ukkhepakà bhikkhå nissãmaü
gantvà uposathaü karoma. Saïghakammaü karomà”ti.
43. “Te ce bhikkhu, ukkhittànuvattakà bhikkhu tattheva antosãmàya
uposathaü karissanti, saïghakammaü karissanti, yathà mayà ¤atti ca
anusàvaõà ca pa¤¤attà, tesaü tàni kammàni dhammikàni 2 bhavissanti
akuppàni ñhànàrahàni. Tumhe ce bhikkhu ukkhepakà bhikkhu tattheva
antosãmàyaü uposathaü karissatha, saïghakammaü karissatha, yathà mayà
¤atti anusàvaõà ca pa¤¤attà, tumhàkampi tàni kammàni dhammikàni
bhavissanti akuppàni ñhànàrahàni. Taü kissa taü kissa? Nànàsaüvàsakà
ete3 bhikkhå tumhehi, tumhe ca tehi nànàsaüvàsakà.
1. “Sandhàya” [P T S. 2.] Dhammikàni kammàni’ machasaü. 3 “Te” si.
[BJT Page 852] [\x 852/]
44. “Dvomà bhikkhu, nànàsaüvàsakabhåmiyo: attanà và attànaü
nànàsaüvàsakaü karoti, samaggo và naü saïgho ukkhipati adassane và
appañikamme và appañinissagge và, imà kho bhikkhu, dve
nànàsaüvàsakabhåmiyo.
45. “Dvomà bhikkhu, samànasaüvàkabhåmiyo: attanà và attànaü
samànasaüvàsakaü karoti, samaggo và naü saïgho ukkhittaü osàreti
adassane và appañikamme và appañinissagge và, imà kho bhikkhu, dve
samànasaüvàsakabhåmiyo”ti.
46. [PTS Page 341] [\q 341/] tena kho pana samayena bhikkhå bhattagge
antaraghare bhaõóanajàtà kalahajàtà vivàdàpannà a¤¤ama¤¤aü ananulomikaü
kàyakammaü vacãkammaü upadaüsenti. Hatthaparàmàsaü karonti. Manussà
ujjhàjayanti khãyanti vipàcenti: “kathaü hi nàma samaõà sakyaputtiyà
bhattagge antaraghare bhaõóanajàtà kalahajàtà vivàdàpannà a¤¤ama¤¤aü
ananulomikaü kàyakammaü vacãkammaü upadaüsessanti. Hatthaparàmàsaü
karissantã’ti. Assosuü kho bhikkhå tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü. Ye te bhikkhå appicchà santuññhà lajjino
kukkuccakà sikkhàkàmà, te ujjhàyanti khãyanti vipàcenti “kathaü hi nàma
bhikkhå bhattagge antaraghare bhaõóanajàtà kalahajàtà vivàdàpannà
a¤¤ama¤¤aü ananulomikaü kàyakammaü vacãkammaü upadaüsessanti?
Hatthaparàmàsaü karissantã?” Ti.
47. Atha kho te bhikkhå bhagavato etamatthaü àrocesuü: “saccaü kira
bhikkhave, ” chabbaggiyà bhikkhå evaråpàni kammàni karonti? Adhammena
vaggakammaü karonti? Adhammena samaggakammaü karonti. Dhammapatiråpakena
samaggakammaü karonti. ¥attivipannampi kammaü karonti
anusàvanasampannaü. Anusàvanavipannampi kammaü karonti ¤attisampannaü.
¥attivipannampi anusàvanavipannampi kammaü karonti. A¤¤atràpi dhammà
kammaü karonti. A¤¤atràpi vinayà kammaü karonti. A¤¤atràpi satthusàsanà
kammaü karonti. Pañikuññhakañampi1 kammaü karonti adhammikaü kuppaü
aññhànàraha nti. “Saccaü bhagavà” pasannànaü và pasàdàya appasannànaü và
bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà bhikkhå àmantesi:
“bhinne bhikkhave, saïghe adhammiyamàne1 asammodikàya vattamànàya 2
ettàvatà na a¤¤ama¤¤aü ananulomikaü kàyakammaü vacãkammaü upadaüsessàma,
hatthaparàmàsaü karissàmà’ti. âsane nisãditabbaü. Bhinne bhikkhave,
saïghe dhammiyamàne sammodikàya vattamànàya àsanantarikàya nisãditabba”
nti.
48. Tena kho pana samayena bhikkhå saïghemajjhe bhaõóanajàtà
kalahajàtà vivàdàpannà a¤¤ama¤¤aü mukhasattã hi vitudantà viharanti. Te
na sakkonti taü adhikaraõaü våpasametuü. Atha kho a¤¤ataro bhikkhu yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü
aññhàsi. Ekamantaü ñhito kho so bhikkhu bhagavantaü etadavoca: “idha
bhante, bhikkhå saïghamajjhe bhaõóanajàtà kalahajàtà vivàdàpannà
a¤¤ama¤¤aü mukhasattã hi vitudantà viharanti. Te na sakkonti taü
adhikaraõaïa våpasametuü. Sàdhu bhante bhagavà yena te bhikkhå
tenupasaïkamatu anukampaü upàdàyà”ti. Adhivàsesi bhagavà tuõhãbhàvena.
1. “Adhammiyàyamàne” machasaü.
2. “Asammodikà vattamànàyàti - asammodikàya vattamànàya; ayameva và pàñho” iti aññhakathàyaü dissate.
[BJT Page 854] [\x 854/]
49. Atha kho bhagavà yena te bhikkhå tenupasaïkami. Upasaïkamitvà
pa¤¤atte àsane nisãdi. Nisajja kho bhagavà te bhikkhå etadavoca: “alaü
bhikkhave, mà bhaõóanaü. Mà kalahaü. Mà viggahaü. Mà vivàda” nti. Evaü
vutte a¤¤ataro adhammavàdã bhikkhu bhagavantaü etadavoca: “àgametu
bhante, bhagavà dhammassàmã. Appossukko bhante, bhagavà
diññhadhammasukhavihàraü anuyutto viharatu. Mayametena bhaõóanena
kalahena viggahena vivàdena pa¤¤àyissàmà” ti. Dutiyampi kho bhagavà te
bhikkhå etadavoca: “alaü bhikkhave, mà bhaõóanaü. Mà kalahaü. Mà
viggahaü. Mà vivàda”nti. Dutiyampi kho so adhammavàdã bhikkhu
bhagavantaü etadavoca. [PTS Page 342] [\q 342/] “àgametu bhante, bhagavà
dhammassàmã. Appossukko bhante bhagavà diññhadhammasukhavihàraü
anuyutto viharatu. Mayametena bhaõóanena kalahena viggahena vivàdena
pa¤¤àyissàmà”ti.
50. Atha kho bhagavà bhikkhå àmantesi: “bhåtapubbaü bhikkhave,
bàràõasiyaü bramhadatto nàma kàsiràjà ahosi aóóho mahaddhano mahàbhogo
mahabbalo mahàvàhano mahàvijito paripuõõa kosakoññhàgàro.
51. “Dãghãti nàma kosalaràjà ahosi diëiddo appadhano appabhogo appabalo appavàhano appavijito aparipuõõakosakoññhàgàro.
52. “Atha kho bhikkhave, buhmadatto kàsiràjà caturaïginiü senaü sannayahitvà dãghãtiü kosalaràjànaü abbhuyyàsi.
53. “Assosi kho bhikkhave, dãghãti kosalaràjà ‘brahmadatto kira kàsiràjà caturaïginiü senaü sannayahitvà mamaü abbhuyyàto’ti.
54. “Atha kho bhikkhave, dãghãtissa kosalara¤¤o etadahosi:
‘brahmadatto kho kàsiràjà aóóho mahaddhano mahàbhogo mahabbalo
mahàvàhano mahàvijito paripuõõakosakoññhàgàro. Ahampanamhi daëiddo
appadhano appabhogo appabalo appavàhano appavijito
aparipuõõakosakoññhàgàro. Nàhaü pañibalo brahmadattena kàsira¤¤o
ekasaïghàtampi sahituü. Yannånàhaü pañigacceva nagaramhà nippateyya’
nti.
55. “Atha kho bhikkhave, dãghiti kosalaràjà mahesiü àdàya pañigacce va nagaramhà nippati.
56. “Atha kho bhikkhave, brahmadatto kàsiràjà dãghãtissa kosalara¤¤o
balaü ca vàhanaü ca janapadaü ca kosaü ca koññhàgàraü ca abhivijaya
ajjhàvasi. 1
1. “Ajjhàvasati” machasaü. [P T S.]
[BJT Page 856] [\x 856/]
57. Atha kho bhikkhave, dãghãti kosalaràjà sapajàpatiko yena bàràõasã
tena pakkàmi. Anupubbena yena bàràõasã tadavasari. Tatra sudaü
bhikkhave, dãghãti kosalaràjà sapajàpatiko bàràõasiyaü a¤¤atarasmiü
paccantime okàse kumbhakàranivesane a¤¤àtakavesena paribbàjakacchannena
pañivasati.
58. Atha kho bhikkhave, dãghãtissa kosalara¤¤o mahesã na cirasseva
gabbhinã ahosi. Tassà evaråpo dohaëo uppanno hoti1: icchati såriyassa
uggamanakàle caturaïginiü senaü sannaddhaü vammitaü2 subhåmiyaü3 ñhitaü
passituü, khaggàna¤ca dhopanaü4 pàtuü.
59. Atha kho bhikkhave, dãghitissa kosalara¤¤o mahesã dãghitiü
kosalaràjànaü etadavoca: ‘gabbhinãmhi deva, tassà me evaråpo dehaëo
uppanno: icchàmi såriyassa uggamanakàle caturaïginiü senaü sannaddhaü
vammitaü subhåmiyaü ñhitaü passituü, khaggàna¤ca dhopanaü pàtu” nti.
“Kuto devi, amhàkaü duggatànaü caturaïginã senà sannaddhà vammità
subhåmiyaü ñhità. Khaggàna¤ca dhopana” nti 5. “Svàhaü deva, na
labhissàmi, marissàmã” ti.
60. Tena kho pana samayena bhikkhave, brahmadattassa 6 kàsira¤¤o
purohito bràhmaõo dãghitissa kosalara¤¤o sahàyo [PTS Page 343] [\q 343/]
hoti.
61. Atha kho bhikkhave, dãghãti kosalaràjà yena brahmadattassa
kàsira¤¤o purohito bràhmaõo tenupasaïkami. Upasaïkamitvà bramhadattassa
kàsira¤¤o purohitaü bràhmaõaü etadavoca: “sakhinã 7 te samma gabbhinã.
Sa tassà evaråpo dohaëo uppanno: icchati suriyassa uggamanakàle
caturaïginiü senaü sannaddhaü vammitaü subhåmiyaü ñhitaü passituü,
khaggàna¤ca dhopanaü pàtu”nti. “Tena hi deva, mayampi deviü passàmà” ti.
62. Atha kho bhikkhave, dãghitissa kosalara¤¤o mahesã yena
brahmadattassa kàsira¤¤o purohito bràhmaõo tenupasaïkami. Addasà kho
bhikkhave, brahmadattassa kàsira¤¤o purohito bràhmaõo dãghitissa
kosalara¤¤o mahesiü dåratova àgacchantiü. Disvàna uññhàyàsanà ekaüsaü
uttaràsaïghaü karitvà yena dãghitissa kosalara¤¤o mahesã
tena¤jalimpaõàmetvà tikkhattuü udànaü udànesi: “kosalaràjà vata bho
kucchigato. Kosalaràjà vata bho kucchigato. Kosalaràjà vata bho
kucchigato”ti “avimanà8 devã hohi. Lacchasi suriyassa uggamanakàle
caturaïginiü senaü sannaddhaü vammitaü subhåmiyaü ñhitaü passituü,
khaggàna¤ca dhopanaü pàtu” nti.
63. Atha kho bhikkhave, brahmadattassa kàsira¤¤o purohito bàhmaõo
yena brahmadatto kàsiràjà tenupasaïkami. Upasaïkamitvà brahmadattaü
kàsiràjànaü etadavoca: “tathà deva, nimittàni dissanti 9: suve suriyassa
uggamanakàle caturaïginã senà sannaddhà vammità subhåmiyaü tiññhatu.
Khaggà ca dhopiyantå” ti.
1. “Dohaëo hoti” sã mu. 1 2. “Vammikaü” machasaü. [P T S.] Sã mu. 2
3. “Subhåme” machasaü. 4. “Dhovanaü” machasaü. 5. “Dhovanaü pàtunti”
machasaü. 6. “Samayena brahmadattassa” ma cha saü. To vi 7. “Sakhã”
machasaü. [P T S.]
8. “Attamanà” machasaü. 9. “Nimitto dissati” sã mu, 1.
[BJT Page 858] [\x 858/]
64. Atha kho bhikkhave, brahmadatto kàsiràjà manusse àõàpesi: “yathà bhaõe, purohito bràhmaõo àha, tathà karothà”ti.
65. Alabhi kho bhikkhave, dãghãtissa kosalara¤¤o mahesã suriyassa
uggamanakàle caturaïginaü senaü sannaddhaü vammitaü subhåmiyaü ñhitaü
passituü, khaggàna¤ca dhopanaü pàtuü.
66. Atha kho bhikkhave, dãghitissa kosalara¤¤o mahesã tassa gabbhassa
paripàkamanvàya puttaü vijàyi. Tassa dãghàvåti nàmaü akaüsu. Atha kho
bhikkhave, dãghàvåkumàro na cirasseva vi¤¤åtaü pàpuõi.
67. Atha kho bhikkhave, dãghitissa kosalara¤¤o etadahosi: “ayaü kho
brahmadatto kàsiràjà bahuno amhàkaü anatthassa kàrako. Iminà amhàkaü
bala¤ca vàhana¤ca janapado ca koso ca koññhàgàra¤ca acchinnaü. Sacàyaü
amhe jànissati, sabbeva tayo ghàtàpessati. Yannånàhaü dãghàvuü kumàraü
bahinagare vàseyya”nti.
68. Atha kho bhikkhave, dãghãti kosalaràjà dãghàvuü kumàraü bahi
nagare vàsesi. Atha kho bhikkhave, [PTS Page 344] [\q 344/]
dãghàvukumàro bahinagare pañivasanto na cirasseva sabbasippàni sikkhi.
69. Tena kho pana samayena, bhikkhave, dãghitissa kosalara¤¤o kappako
brahmadatte kàsira¤¤e pañivasati. Addasà kho bhikkhave, dãghitissa
kosalara¤¤o kappako dãghãtiü kosalaràjànaü sapajàpatikaü bàràõasiyaü
a¤¤atarasmiü paccantime okàse kumbhakàranivesane a¤¤àtakavesena
paribbàjakacchannena pañivasantaü. Disvànana yena brahmadatto kàsiràjà
tenupasaïkami. Upasaïkamitvà brahmadattaü kàsiràjànaü etadavoca:
“dãghãti deva, kosalaràjà sapajàpatiko bàràõasiyaü a¤¤atarasmiü
paccantime okàse kumbhakàranivesane a¤¤àtakavesena paribbàjakacchannena
pañivasatã” ti.
70. Atha kho bhikkhave, brahmadatto kàsiràjà manusse àõàpesi: “tena
hi bhaõe, dãghãtiü kosalaràjànaü sapajàpatikaü ànethà”ti. “Evaü devà”ti
kho bhikkhave, te manussà brahmadattassa kàsira¤¤o pañissutvà dãghãtiü
kosalaràjànaü sapajàpatikaü ànesuü.
71. Atha kho bhikkhave, brahmadatto kàsiràjà manusse àõàpesi: “tena
hi bhaõe, dãghitiü kosalaràjànaü sapajàpatikaü daëhàya rajjuyà
pacchàbàhaü gàëhabandhanaü bandhitvà khuramuõóaü karitvà kharassarena
paõavena rathiyà rathiyaü1 siïghàñakena siïghàñakaü parinetvà dakkhiõena
dvàrena nikkhàmetvà dakkhiõato nagarassa catudhà chinditvà catuddisà
khilàni nikkhipathà”ti.
72. “Evaü devà”ti kho bhikkhave, te manussà brahmadattassa kàsira¤¤o
pañissutvà dãghãtiü kosalaràjànaü sapajàpatikaü daëhàya rajjuyà
pacchàbàhaü gàëhabandhanaü bandhitvà khuramuõóaü karitvà kharassarena
paõavena rathiyà rathiyaü siïghàñakena siïghàñakaü parinenti.
73. Atha kho bhikkhave, dãghàvussa kumàrassa 2 etadahosi: “ciradiññhà kho me màtàpitaro. Yannånàhaü màtàpitaro passeyya”nti.
1. “Rathikàya rathikaü. ” Machasaü. 2. “Dãghàvukumàrassa” to vi. Ja vi. Ma nu pa.
[BJT Page 860] [\x 860/]
74. Atha kho bhikkhave, dãghàvukumàro bàràõasiü1 pavisitvà addasa
màtàpitaro daëhàya rajjuyà pacchàbàhaü gàëhabandhanaü bandhitvà
khuramuõóaü karitvà kharassarena paõavena rathiyà rathiyaü siïghàñakena
siïghàñakaü parinente. Disvàna yena màtàpitaro tenupasaïkami.
75. Addasà kho bhikkhave, dãghitikosalaràjà dãghàvuü kumàraü dåratova
àgacchantaü. Disvàna dãghàvuü kumàraü etadavoca: “mà kho tvaü tàta,
dãghàvu, dãghaü passa. Mà rassaü. Na hi tàta dãghàvu, [PTS Page 345] [\q
/] verena verà sammanti. Averena hi tàta, dãghàvu, verà sammantã” ti.
76. Evaü vutte bhikkhave, te manussà dãghitiü kosalaràjànaü
etadavocuü: “ummattako ayaü dãghãti kosalaràjà vippalapati. Ko imassa
dãghàvu? Kaü ayaü evamàha: mà kho tvaü tàta dãghàvu, dãghaü passa mà
rassaü. Na hi tàta, dãghàvu, verena verà sammanti, averena hi tàta,
dãghàvu, verà sammantã?” Ti. “Nàhaü bhaõe ummattako. Na vippalapàmi api
ca yo vi¤¤å, so vibhàvessatã”ti.
77. Dutiyampi kho bhikkhave, dãghiti kosalaràjà dãghàvuü kumàraü
etadavoca: “mà kho tvaü tàta dãghàvu, dãghaü passa, mà rassaü. Na hi
tàta dãghàvu, verena verà sammanti. Averena hi tàta, dãghàvu, verà
sammanti”. Tatiyampi kho bhikkhave, dãghãti kosalaràjà dãghàvuü kumàraü
etadavoca: “mà kho tvaü tàta dãghàvu, dãghaü passa, mà rassaü. Na hi
tàta dãghàvu, verena verà sammanti. Averena hi tàta, dãghàvu, verà
sammantã”ti. Tatiyampã kho bhikkhave, te manussà dãghãtiü kosalaràjànaü
etadavocuü. “Ummattako ayaü dãghãti kosalaràjà vippalapati. Ko imassa
dãghàvu? Kaü ayaü evamàha: mà kho tvaü tàta dãghàvu, dãghaü passa mà
rassaü. Na hi tàta, dãghàvu, verena verà sammanti. Averena hi tàta,
dãghàvu, verà sammantã”ti. “Nàhaü bhaõe, ummattako. Na vippalapàmi. Api
ca yo vi¤¤å, so vibhàvessatã”ti.
78. Atha kho bhikkhave, te manussà dãghãtiü kosalaràjànaü
sapajàpatikaü rathiyà rathiyaü siïghàñakena siïghàñakaü parinetvà
dakkhiõena dvàrena nikkhàmetvà dakkhiõato nagarassa catudhà chinditvà
catuddisà bilàni nikkhipitvà gumbaü ñhapetvà pakkamiüsu.
79. Atha kho bhikkhave, dãghàvukumàro bàràõasiü pavisitvà suraü
nãharitvà gumbiye pàyesi. Yadà te mattà ahesuü patità, atha kaññhàni
saükaóóhitvà citakaü karitvà màtàpitunnaü sarãraü citakaü àropetvà aggi
datvà pa¤jaliko tikkhattuü citakaü padakkhiõaü akàsi.
80. Tena kho pana samayena bhikkhave, brahmadatto kàsiràjà
uparipàsàdavaragato hoti. Addasà kho bhikkhave, brahmadatto kàsiràjà
dãghàvuü kumàraü pa¤jalikaü tikkhattuü citakaü padakkhiõaü karontaü.
Disvànassa etadahosi: “nissaüsayaü kho so manusso dãghãtissa kosalara¤¤o
¤àti và sàlohito và. Aho me anatthako2. Na hi nàma me koci
àrocessatã”ti.
1. “Bàràõasiyaü” to vi. Ja vi. Ma nu pa. 2. Anatthako. Sã mu.
[BJT Page 862] [\x 862/]
81. Atha kho bhikkhave, dãghàvukumàro ara¤¤aü gantvà yàvadatthaü
kanditvà roditvà bappaü1 pu¤chitvà bàràõasiü pavisitvà antopurassa
sàmantà hatthisàlaü gantvà hattàcariyaü etadavoca: “icchàmahaü àcariya,
sippaü sikkhitu”nti. Tena hi bhaõe, màõavaka, sikkhasså”ti.
82. Atha kho bhikkhave, dãghàvukumàro rattiyà paccåsasamayaü paccuññhàya hatthisàlàyaü ma¤junà sarena gàyi. Vãõa¤ca vàdesi.
83. Assosi kho bhikkhave, brahmadatto kàsiràjà rattiyà paccåsasamayaü
paccuññhàya hatthisàlàyaü ma¤junà sarena gãtaü vãõa¤ca vàditaü. Sutvàna
manusse pucchi: “ko bhaõe, rattiyà paccusasamayaü [PTS Page 346] [\q
346/] paccuññhàya hatthisàlàyaü ma¤junà sarena gàyi? Vãõa¤ca vàdesã?”
Ti.
84. “Amukassa deva, hatthàcariyassa antevàsã màõavako rattiyà
paccåsasamayaü paccuññhàya hatthisàlàyaü ma¤junà sarena gàyi. Vãõa¤ca
vàdesã”ti. Tena hi bhaõe, taü màõavakaü ànethà”ti. “Evaü devà”ti kho
bhikkhave, te manussà brahmadattassa kàsira¤¤o pañissutvà dãghàvuü
kumàraü ànesuü.
85. “Tvaü bhaõe, màõavaka, rattiyà paccåsasamayaü paccuññhàya
hatthisàlàyaü ma¤junà sarena gàyi. Vãõa¤ca vàdesã”ti. “Evaü devà”ti.
“Tena hi tvaü bhaõe, màõavaka, gàssu vãõa¤ca vàdehã”ti. “Evaü devà”ti
kho bhikkhave, dãghàvukumàro brahmadattassa kàsàra¤¤o àràdhanàpekho2
ma¤junà sarena gàyi. Vãõa¤ca vàdesi. “Tvaü bhaõe, màõavaka, maü
upaññhahà”ti. “Evaü devà”ti kho bhikkhave, dãghàvukumàro brahmadattassa
kàsira¤¤o paccassosi.
86. Atha kho bhikkhave, dãghàvukumàro brahmadattassa kàsira¤¤o
pubbuññhàyã ahosi pacchà nipàtã kiïkàrapañissàvã manàpacàrã piyavàdã.
87. Atha kho bhikkhave, brahmadatto kàsiràjà dãghàvuü kumàraü na cirasseva abbhantarike 3 vissàsikaññhàne ñhapesi.
88. Atha kho bhikkhave, brahmadatto kàsiràjà dãghàvuü kumàraü
etadavoca: “tena hi bhaõe, màõavaka, rathaü yojehi. Migavaü
gamissàmà”ti. “Evaü devà”ti kho bhikkhave, dãghàvukumàro brahmadattassa
kàsira¤¤o pañissutvà rathaü yojetvà brahmadattaü kàsiràjànaü etadavoca:
“yutto kho te deva, ratho. Yassadàni kàlaü ma¤¤asã”ti.
89. Atha kho bhikkhave, brahmadatto kàsiràjà rathaü abhiruhi. Dãghàvu
kumàro rathaü pesesi. Tathà tathà rathaü pesesi, yathà4 a¤¤eneva senà
agamàsi, a¤¤eneva ratho.
90. Atha kho bhikkhave, brahmadatto kàsiràjà dåraü gantvà dãghàvuü
kumàraü etadavoca: tena hi bhaõe, màõavaka, rathaü mu¤cassu. Kilantomhi.
Nipajjissàmã”ti.
1. “Khappaü” machasaü. 2. “Pañissutvà àràdhàpekkho” cha ma saü.
3. “Abbhantarime” machasaü. 4. “Yathà yathà” machasaü.
[BJT Page 864] [\x 864/]
91. “Evaü devà”ti kho bhikkhave, dãghàvukumàro brahmadattassa kàsi
ra¤¤o pañissutvà rathaü mu¤citvà pañhaviyaü pallaïkena nisãdi.
92. Atha kho bhikkhave, brahmadatto kàsiràjà dãghàvussa kumàrassa
ucchaïge sãsaü katvà seyyaü kappesi. Tassa kilantassa muhutteneva niddà
okkami.
93. Atha kho bhikkhave, dãghàvussa kumàrassa etadahosi: “ayaü kho
brahmadatto kàsiràjà bahuno amhàkaü [PTS Page 347] [\q 347/] anatthassa
kàrako. Iminà amhàkaü bala¤ca vàhana¤ca janapado ca koso ca
koññhàgàra¤ca acchinnaü. Iminà ca me màtàpitaro hatà. Ayaïkhavassa kàlo,
yvàhaü veraü appeyya”nti kosiyà khaggaü nibbàhi.
94. Atha kho bhikkhave, dãghàvussa kumàrassa etadahosi: “pità kho ma
maü1 maraõakàle avaca: ‘mà kho tvaü tàta, dãghàvu, dãghaü passa, mà
rassaü. Na hi tàta, dãghàvu, verena verà sammanti. Averena hi tàta,
dãghàvu, verà sammantã’ti. Na kho metaü patiråpaü, yvàhaü pituvacanaü
atikkameyya”nti kosiyaü khaggaü pavesesi.
95. Dutiyampi kho bhikkhave, dãghàvussa kumàrassa etadahosi: “ayaü
kho brahmadatto kàsiràjà bahuno amhàkaü anatthassa kàrako. Iminà amhàkaü
bala¤ca vàhana¤ca janapado ca koso ca koññhàgàra¤ca acchinnaü. Iminà ca
me màtàpitaro hatà. Ayaïkhavassa kàlo, yvàhaü veraü appeyya”nti kosiyà
khaggaü nibbàhi. Tatiyampi kho bhikkhave, dãghàvussa kumàrassa
etadahosi: “pità kho me maü maraõakàle avaca: ‘mà kho tvaü tàta,
dãghàvu, dãghaü passa. Mà rassaü. Na hi tàta, dãghàvu, verena verà
sammanti. Averena hi tàta, dãghàvu, verà sammantã’ti. Na kho metaü
patiråpaü, yvàhaü pituvacanaü atikkameyya”nti punadeva kosiyaü khaggaü
pavesesi. Tutiyampi kho bhikkhave, dãghàvussa kumàrassa etadahosi: “ayaü
kho brahmadatto kàsiràjà bahuno amhàkaü anatthassa kàrako. Iminà
amhàkaü bala¤ca vàhana¤ca janapado ca koso ca koññhàgàra¤ca acchinnaü.
Iminà ca me màtàpitaro hatà. Ayaïkhavassa kàlo, yvàhaü veraü appeyya”nti
kosiyà khaggaü nibbàhi. Tatiyampi kho bhikkhave, dãghàvussa kumàrassa
etadahosi: “pità kho me maü maraõakàle avaca: ‘mà kho tvaü tàta,
dãghàvu, dãghaü passa. Mà rassaü. Na hi tàta, dãghàvu, verena verà
sammanti. Averena hi tàta, dãghàvu, verà sammantã’ti. Na kho metaü
patiråpaü, yvàhaü pituvacanaü atikkameyya”nti punadeva kosiyaü khaggaü
pavesesi.
96. Atha kho bhikkhave, brahmadatto kàsiràjà bhãto ubbiggo ussaïkã utrasto sahasà uññhàsi.
97. Atha kho bhikkhave, dãghàvukumàro brahmadattaü kàsiràjànaü
etadavoca: “kissa tvaü deva, bhãto ubbiggo ussaïkã utrasto vuññhàsã” ti.
“Idha maü bhaõe, màõavaka, dãghãtissa kosalara¤¤o putto dãghàvu kumàro
supinantena khaggena paripàtesi: tenàhaü bhãto ubbiggo ussaïkã utrasto
sahasà vuññhàsi”nti.
98. Atha kho bhikkhave, dãghàvukumàro vàmena hatthena brahmadattassa
kàsira¤¤o siraü paràmasitvà dakkhiõena hatthena khaggaü nibbàhetvà
brahmadattaü kàsiràjànaü etadavoca: “ahaü kho so deva, dãghitissa
kosalara¤¤o putto dãghàvukumàro. Bahuno tvaü amhàkaü anatthassa kàrako.
Tayà amhàkaü bala¤ca vàhana¤ca janapado ca koso ca koññhàgàra¤ca
acchinnaü. Tayà ca me màtàpitaro hatà. Ayaïkhavassa kàlo, yvàhaü veraü
appeyya”nti.
1. “Pità kho maü” cha ma saü,
[BJT Page 866] [\x 866/]
99. Atha kho bhikkhave, brahmadatto kàsiràjà dãghàvussa kumàrassa
pàdesu sirasà nipatitvà dãghàvuü kumàraü etadavoca: “jãvitaü me tàta,
dãghàvu, dehi. Jãvitaü me tàta, dãghàvu, dehã”ti. “Kyàhaü ussahàmi
devassa jãvitaü dàtuü? Devo kho me jãvitaü dadeyyà”ti. “Tena hi tàta,
dãghàvu, tvaü ca me jãvitaü dehi. Aha¤ca te jãvitaü dammã” ti.
100. Atha kho bhikkhave, brahmadatto ca kàsiràjà dãghàvu ca kumàro
a¤¤ama¤¤assa jãvitaü adaüsu. Pàõi¤ca aggahesuü. Sapatha¤ca akaüsu
adubhàya. 1
101. Atha kho bhikkhave, brahmadatto kàsiràjà dãghàvuü kumàraü
etadavoca: [PTS Page 348] [\q 348/] “tena hi tàta, dãghàvu, rathaü
yojehi. Gamissàmà”ti. “Evaü devà”ti kho bhikkhave, dãghàvukumàro
brahmadattassa kàsira¤¤o pañissutvà rathaü yojetvà brahmadattaü
kàsiràjànaü etadavoca: “yutto kho te deva, ratho. Yassadàni kàlaü
ma¤¤asã”ti.
102. Atha kho bhikkhave, brahmadatto kàsiràjà rathaü abhiruhi.
Dãghàvu kumàro rathaü pesesi. Tathà tathà rathaü pesesi, yathà na
cirasseva senàya samàgacchi.
103. Atha kho bhikkhave, brahmadatto kàsiràjà bàràõasiü pavisitvà
amacce pàrisajje sannipàtàpetvà etadavoca: “sace bhaõe, dãghãtissa
kosalara¤¤o puttaü dãgàvuü kumàraü passeyyàtha, kinti naü kareyyàthà”ti.
104. Ekacce evamàhaüsu: “mayaü deva, hatthe chindeyyàma. Mayaü deva,
pàde chindeyyàma. Mayaü deva, hatthapàde chindeyyàma. Mayaü deva, kaõõe
chindeyyàma. Mayaü deva, nàsaü chindeyyàma. Mayaü deva, kaõõanàsaü
chindeyyàma. Mayaü devaü, sãsaü chindeyyàmà”ti.
105. “Ayaü kho so bhaõe, dãghãtissa kosalara¤¤o putto dãghàvu kumàro,
nàyaü labbhà ki¤ci kàtuü. Iminà ca me jãvitaü dinnaü. Mayà ca imassa
jãvitaü dinna” nti.
106. Atha kho bhikkhave, brahmadatto kàsiràjà dãghàvuü kumàraü
etadavoca: “yaü kho te tàta, dãghàvu, pità maraõakàle avaca: ‘mà kho
tvaü tàta, dãghàvu, sa dãghaü passa. Mà rassaü. Na hi tàta, dãghàvu,
verena verà sammanti. Averena hi tàta, dãghàvu, verà sammantã’ti. Kiü te
pità sandhàya avacà” ti.
107. “Yaü kho me deva, pità maõakàle avaca: ‘mà dãgha’nti - mà ‘ciraü
veraü akàsã’ti. Imaü kho me deva, pità maraõakàle avaca ‘mà dãgha’nti.
Yaü kho me deva, pità maraõakàle avaca: ‘mà rassa’nti - mà khippaü
mittehi bhijjitthà’ti. Imaü kho me deva, pità maraõakàle avaca ‘mà
rassa’nti. Yaü kho me deva, pità maraõakàle avaca: ‘na hi tàta, dãghàvu,
verena verà sammanti. Averena hi tàta, dãghàvu, verà sammantã’ti. -
‘Devena me màtàpitaro hatà’ti sacàhaü devaü jãvitàvoropeyyaü, ye devassa
atthakàmà, te maü jãvità voropeyyuü. Ye me atthakàmà, te te jãvità
voropeyyuü. Evaü taü veraü verena na våpasameyya. Idàni ca pana me
devena jãvitaü dinnaü. Mayà ca devassa jãvitaü dinnaü. Evaü taü veraü
averena våpasantaü. Imaü kho me deva, pità maraõakàle avaca ‘na hi tàta,
dãghàvu, verena verà sammanti. Averena hi tàta dãghàvu, verà
sammantã’ti.
1. “Adadubhàya” cha ma saü, “adubbhàya” ityapi dissate
[BJT Page 868] [\x 868/]
108. Atha kho bhikkhave, brahmadatto kàsiràjà. “Acchariyaü [PTS Page
349] [\q 349/] vata bho, abbhutaü vata bho, yàva paõóito ayaü
dãghàvukumàro yatra hi nàma pituno saïkhittena bhàsitassa vitthàrena
atthaü àjànissatã”ti pettikaü bala¤ca vàhana¤ca janapada¤ca kosa¤ca
koññhàgàra¤ca pañipàdesi. Dhãtara¤ca adàsi.
109. Tesaü hi nàma bhikkhave, ràjånaü àdinnadaõóànaü àdinna satthànaü
evaråpaü khantisoraccaü bhavissati. Idha kho pana taü bhikkhave,
sohetha “yaü tumhe evaü svàkkhàte dhammavinaye pabbajità samànà khamà ca
bhaveyyàtha soratà cà”ti.
110. Tatiyampi kho bhagavà te bhikkhå etadavoca: “alaü bhikkhave, mà bhaõóanaü. Mà kalahaü. Mà viggahaü. Mà vivàda”nti.
111. Tatiyampi kho so adhammavàdã bhikkhu bhagavantaü etadavoca:
“àgametu bhante, bhagavà dhammasàmi. Appossukko bhante, bhagavà
diññhadhammasukha vihàramanuyutto viharatu. Mayametena bhaõóanena
kalahena viggahena vivàdena pa¤¤àyissàmà”ti.
112. Atha kho bhagavà “pariyàdinnaråpà kho ime moghapurisà. Nayime sukarà sa¤¤àpetu”nti uññhàyàsanà pakkàmi.
Dãghàvubhàõavàro niññhito pañhamo.
[BJT Page 870] [\x 870/]
1. Atha kho bhagavà pubbaõhasamayaü nivàsetvà pattacãvaraü àdàya
kosambiü piõóàya pàvisi. Kosambiyaü piõóàya caritvà pacchàbhattaü
piõóapàtapañikkanto senàsanaü saüsàmetvà pattacãvaraü àdàya saïghamajjhe
ñhitakova imà gàthàyo abhàsi:
2. Puthusaddo samajano na bàlo koci ma¤¤atha,
Saïghasmiü bhijjamànasmiü nतaü bhiyyo ama¤¤aruü.
3. Parimuññhà paõóitàbhàsà vàcàgocarabhàõino,
Yàvicchanti mukhàyàmaü1 yena nãtà na taü vidå.
4. Akkocchi maü avadhi maü ajini maü ahàsi me,
Ye taü2 upanayhanti veraü tesaü na sammati.
5. Akkocchi maü avadhi maü ajini maü ahàsi me,
Ye taü na upanayhanti veraü tesåpasammati.
6. Na hi verena veràni sammantãdha kudàcanaü,
Averena ca sammanti esa dhammo sanantano.
7. Pare ca na vijànanni mayamettha yamàmase,
Ye ca tattha vijànanti tato sammanti medhagà.
8. [PTS Page 350] [\q 350/] aññhicchinnà3 pàõaharà gavàssadhanahàrino,
Raññhaü vilumpamànànaü tesampi hoti saïgati.
Kasmà tumhàka no siyà?
9. Sace labhetha nipakaü sahàyaü
Saddhiü caraü sàdhu vihàri dhãraü,
Abhibhuyya sabbàni parissayàni
Careyya tenattamano satãmà.
10. No ce labhetha nipakaü sahàyaü
Saddhiü caraü sàdhu vihàri dhãraü,
Ràjàva raññhaü vijitaü pahàya
Eko care màtaïgara¤¤eva nàgo.
11. Ekassa caritaü seyyo
Natthi bàle sahàyatà,
Eko care na ca pàpàni kayirà
Appossukko màtaïgara¤¤eva nàgoti.
12. Atha kho bhagavà saïghamajjhe ñhitakova imà gàthàyo bhàsitvà yena bàlakaloõakàragàmo4 tenupasaïkami.
13. Tena kho pana samayena àyasmà bhagu bàlakaloõakàragàme viharati.
1. “Mukhàyàmà” to vi. 2. “Ye ca taü” machasaü.
3. “Aññhicchidà” a vi. Ja vi. To vi. [P T S.]
4. “Bàlakaloõakagàmo” machasaü. Bàlakaloõakàràma - kosambiyajàtakaññhakathà.
[BJT Page 872] [\x 872/]
14. Addasà kho àyasmà bhagu bhagavantaü dåratova àgacchantaü. Disvàna
àsanaü pa¤¤àpesi. Pàdodakaü pàdapãñhaü pàdakañhalikaü upanikkhipi.
Paccuggantvà pattacãvaraü pañiggahesi. Nisãdi bhagavà pa¤¤atte àdakena.
Nisajja pàde pakkhàlesi.
15. âyasmàpi kho bhagu bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinnaü kho àyasmantaü bhaguü bhagavà etadavoca: “kacci
bhikkhu, khamanãyaü? Kacci yàpanãyaü? Kacci piõóakena na kilamasã”ti.
“Khamanãyaü bhagavà. Yàpanãyaü bhagavà. Na càhaü bhante piõóakena
kilamàmã”ti.
16. Atha kho bhagavà àyasmantaü bhaguü dhammiyà kathàya sandassetvà
samàdapetvà samuttejetvà sampahaüsetvà uññhàyàsanà yena pàcãnavaüsa dàyo
tenupasaïkami.
17. Tena kho pana samayena àyasmà ca anuruddho àyasmà ca nandiyo àyasmà ca kimbilo1 pàcãnavaüsadàye viharanti.
18. Addasà kho dàyapàlo bhagavantaü dåratova àgacchantaü. Disvàna
bhagavantaü etadavoca: “mà samaõa, etaü dàyaü pàvisi. Santettha tayo
kulaputtà attakàmaråpà viharanti. Mà tesaü aphàsumakàsã”ti.
19. Assosi kho àyasmà anuruddho dàyapàlassa bhagavatà saddhiü
mantayamànassa. Sutvàna dàyapàlaü etadavoca: “mà àvuso dàyapàla,
bhagavantaü [PTS Page 351] [\q 351/] vàresi. Satthà no bhagavà
anuppatto”ti.
20. Atha kho àyasmà anuruddho yenàyasmà ca nandiyo àyasmà ca kimbilo
tenupasaïkami. Upasaïkamitvà àyasmantaü ca nandiyaü àyasmanta¤ca
kimbilaü etadavoca: “abhikkamathàyasmanto. Abhikkamathàyasmanto. Satthà
no bhagavà anuppatto”ti.
21. Atha kho àyasmà ca anuruddho àyasmà ca nandiyo àyasmà ca kimbilo
bhagavantaü paccuggantvà eko bhagavato pattacãvaraü pañiggahesi. Eko
àsanaü pa¤¤àpesi. Eko pàdodakaü pàdapãñhaü pàdakañhalikaü upanikkhipi.
Nisãdi bhagavà pa¤¤atte àsane. Nisajja pàde2 pakkhàlesi.
22. Tepi kho àyasmantà bhagavantaü abhivàdetvà ekamantaü nisãdiüsu.
Ekamantaü nisinnaü kho àyasmantaü anuruddhaü bhagavà etadavoca: “kacci
vo anuruddhà khamanãyaü? Kacci yàpanãyaü? Kacci piõóakena na
kilamathà”ti.
“Khamanãyaü bhagavà. Yàpanãyaü bhagavà. Na ca mayaü bhante piõóakena kilamàmà”ti.
“Kacci pana vo anuruddhà samaggà sammodamànà avivadamànà khãrodakãbhåtà a¤¤ama¤¤aü piyacakkhåhi sampassantà viharathà”ti.
“Tagghaü mayaü bhante samaggà sammodamànà avivadamànà khãrodakãbhåtà a¤¤ama¤¤aü piyacakkhåhi sampassantà viharàmà”ti.
“Yathà kathampana tumhe anuruddhà samaggà sammodamànà avivadamànà
khãrodakãbhåtà a¤¤ama¤¤aü piyacakkhåhi sampassantà viharathà”ti.
1. “Kimilo” machasaü. Kiramila-snaudarananda kàvya, 16-87
2. “Nisajja kho bhagavà pàde” machasaü.
[BJT Page 874] [\x 874/]
23. “Idha mayaü bhante evaü hoti: “làbhà vata me. Suladdhaü vata me.
Yohaü evaråpehi sabrahmacàrãhi saddhiü viharàmã’ti. Tassa mahyaü bhante,
imesu àyasmantesu mettaü kàyakammaü paccupaññhitaü àvã ceva raho ca.
Mettaü vacãkammaü paccupaññhitaü àvã ceva raho ca. Mettaü manokammaü
paccupaññhitaü àvã ceva raho ca. Tassa mayhaü bhante, evaü hoti:
‘yannånàhaü sakaü cittaü nikkhipitvà imesaü yeva àyasmantànaü cittassa
vasena vatteyya’nti. So kho ahaü bhante, sakaü cittaü nikkhipitvà imesaü
yeva àyasmantànaü cittassa vasena vattàmi. Nànà hi kho no bhante kàyà.
Eka¤ca pana ma¤¤e citta”nti.
24. âyasmàpi kho nandiyo bhagavantaü etadavoca. “Mayhampi kho bhante,
evaü hoti: ‘làbhà vata me. Suladdhaü vata me. Yohaü evaråpehi
sabrahmacàrãhi saddhiü viharàmã’ti. Tassa mayhaü bhante, imesu
àyasmantesu mettaü kàyakammaü paccupaññhitaü àvã ceva raho ca. Mettaü
vacãkammaü paccupaññhitaü àvã ceva raho ca. Mettaü manokammaü
paccupaññhitaü àvã ceva raho ca. Tassa mayhaü bhante, evaü hoti:
‘yannånàhaü sakaü cittaü nikkhipitvà imesaü yeva àyasmantànaü cittassa
vasena vatteyya’nti. So kho ahaü bhante, sakaü cittaü nikkhipitvà imesaü
yeva àyasmantànaü cittassa vasena vattàmi. Nànà hi kho no bhante, kàyà.
Eka¤ca pana ma¤¤e citta’nti. Evaü kho mayaü bhante, samaggà sammodamànà
avivadamànà khãrodakãbhåtà a¤¤ama¤¤aü piyacakkhåhi sampassantà
viharàmà”ti.
25. “Kacci pana vo anuruddhà, appamattà [PTS Page 352] [\q 352/]
àtàpino pahitattà viharathà?”Ti. “Tagghaü mayaü bhante, appamattà
àtàpino pahitattà viharàmà”ti.
26. “Yathà kathampana tumeha anuruddhà appamattà àtàpino pahitattà viharathà?”Ti.
27. “Idha bhante, amhàkaü yo pañhamaü gàmato piõóàya pañikkamati, so
àsanaü pa¤¤àpeti. Pàdodakaü pàdapãñhaü pàdakañhalikaü upanikkhipati.
Avakkàrapàtiü dhovitvà upaññhàpeti. Pànãyaü paribhojanãyaü upaññhàpeti.
Yo pacchà gàmato piõóàya pañikkamati, sace hoti bhuttàvaseso, sace
àkaïkhati, bhu¤jati. No ce àkaïkhati, appaharite và chaóóeti. Appàõake
và udake opilàpeti. So àsanaü uddharati. Pàdodakaü pàdapãñhaü
pàdakañhalikaü pañisàmeti. Avakkàrapàtiü dhovitvà pañisàmeti. Pànãyaü
paribhojanãyaü pañisàmeti. Bhattaggaü sammajjati. Yo passati
pànãyaghañaü và paribhojanãyaghañaü và vaccaghañaü và rittaü tucchaü, so
upaññhàti. Sacassa hoti avisayhaü, hatthavikàrena dutiyaü àmantetvà
hatthavilaïghakena upaññhàpeti1. Natveva mayaü bhante, tappaccayà vàcaü
bhindàma. Pa¤càhikaü kho pana mayaü bhante, sabbarattiyà dhammiyà
kathàya sannisãdàma. Evaü kho mayaü bhante appamattà àtàpino pahitattà
viharàmà”ti.
1. “Upaññhàpema” machasaü. [P T S.]
[BJT Page 876] [\x 876/]
28. Atha kho bhagavà àyasmanta¤ca anuruddhaü àyasmanta¤ca nandiyaü
àyasmanta¤ca kimbilaü dhammiyà kathàya sandassetvà samàdapetvà
samuttejetvà sampahaüsetvà uññhàyàsanà yena pàrileyyakaü tena càrikaü
pakkàmi. Anupubbena càrikaü caramàno yena pàrileyyakaü tadavasari. Tatra
sudaü bhagavà pàrileyyake viharati rakkhitavanasaõóe bhaddasàlamåle.
29. Atha kho bhagavato rahogatassa patisallãnassa evaü cetaso
parivitakko udapàdi: “ahaü kho pubbe àkiõõo na phàsuü vihàsiü tehi
kosambakehi 1 bhikkhåhi bhaõóanakàrakehi kalahakàrakehi vivàdakàrakehi
bhassakàrakehi saïghe adhikaraõakàrakehi. Sombhi etarahi eko adutiyo
sukhaü phàsuü viharàmi a¤¤atreva tehi kosambakehi bhikkhåhi
bhaõóanakàrakehi kalahakàrakehi vivàdakàrakehi bhassakàrakehi saïghe
adhikaraõakàrakehã”ti.
30. A¤¤ataropi kho hatthinàgo àkiõõo viharati hatthãhi hatthinãhi
hatthikalabhehi hatthicchàpehi. Chinnaggàni ceva tiõàni khàdati.
Obhaggobhagga¤cassa sàkhàbhaïgaü khàdanti. âvilàni ca pànãyàni pivati.
Ogàhà cassa uttiõõassa 2 hatthiniyo kàyaü upanighaüsantiyo gacchanti.
31. Atha kho [PTS Page 353] [\q 353/] tassa hatthinàgassa etadahosi:
“ahaü kho àkiõõo viharàmi hatthãhi hatthinãhi hatthikalabhehi
hatthicchàpehi. Chinnaggàni ceva tiõàni khàdàmi. Obhaggobhagga¤ca me
sàkhàbhaïgaü khàdanti. âvilàni ca pànãyàni pivàmi. Ogàhà ca me
uttiõõassa hatthiniyo kàyaü upanighaüsantiyo gacchanti. Yannånàhaü ekova
gaõamhà våpakaññho vihareyya”nti.
32. Atha kho so hatthinàgo yåthà apakkamma yena pàrileyyakaü
rakkhitavanasaõóo bhaddasàlamålaü yena bhagavà tenupasaïkami.
Upasaïkamitvà soõóàya bhagavato pànãyaü paribhojanãyaü upaññhàpeti.
Appaharita¤ca karoti.
33. Atha kho tassa hatthinàgassa etadahosi: “ahaü kho pubbe àkiõõo na
phàsuü vihàsiü hatthãhi hatthinãhi hatthikalabhehi hatthicchàpehi.
Chinnaggàni ceva tiõàni khàdiü. Obhaggobhagga¤ca me sàkhàbhaïgaü
khàdiüsu. âvilàni ca pànãyàni apàyiü. Ogàhà ca me uttiõõassa hatthiniyo
kàyaü upanighaüsantiyo agamaüsu. Somhi etarahi eko adutiyo sukhaü phàsuü
viharàmi a¤¤atreva hatthãhi hatthinãhi hatthikalabhehi
hatthicchàpehã”ti.
34. Atha kho bhagavà attano ca pavivekaü viditvà tassa ca
hatthinàgassa cetasà ceto parivitakkama¤¤àya tàyaü velàyaü imaü udànaü
udànesi:
“Etaü3 nàgassa nàgena ãsàdantassa hatthino,
Sameti cittaü cittena yadeko ramatã vane”ti.
1. “Kosambikehi” si. A vi. Ja. Vi. To vi
2. “Ogàha¤cassa otiõõassa” si.
“Ogàhantassa otiõõassa” ma nu pa. [P T S.]
3. “Evaü” ma nu pa. [P T S.]
[BJT Page 878] [\x 878/]
35. Atha kho bhagavà pàrileyyake yathàbhirattaü viharitvà yena
sàvatthi tena càrikaü pakkàmi. Anupubbena càrikaü caramàno yena sàvatthi
tadavasari. Tatra sudaü bhagavà sàvatthiyaü viharati jetavane
anàthapiõóikassa àràme.
36. Atha kho kosambakà upàsakà “ime kho ayyà kosambakà bhikkhå bahuno
amhàkaü anatthassa kàrakà. Imehi ubbàëho bhagavà pakkanto. Handa mayaü
ayye kosambake bhikkhå neva abhivàdeyyàma, na paccuññheyyàma, na
a¤jalikammaü sàmãcikammaü kareyyàma, na sakkareyyàma, na garu kareyyàma,
na màneyyàma, na påjeyyàma1, upagatànampi piõóakaü2 na dadeyyàma 3,
evaü ime amhehi asakkariyamànà agarukariyamànà amàniyamànà apåjiyamànà
asakkàrapakatà pakkamissanti và vibbhamissantivà bhagavantaü và
pasàdessantã”ti.
37. Atha kho kosambakà upàsakà kosambake bhikkhå neva abhivedesuü. Na
paccuññhesuü. Na [PTS Page 354] [\q 354/] a¤jalikammaü sàmãcikammaü
akaüsu. Na sakkariüsu. Na garu kariüsu. Na mànesuü. Na påjesuü.
Upagatànampi piõóakaü na adaüsu.
38. Atha kho kosambakà bhikkhå kosambakehi upàsakehi asakkariyamànà
agarukariyamànà amàniyamànà apåjiyamànà asakkàrapakatà evamàhaüsu:
“handa mayaü àvuso, sàvatthiü gantvà bhagavato santike imaü adhikaraõaü
våpasameyyàmà”ti.
39. Atha kho kosambakà bhikkhå senàsanaü saüsàmetvà pattacãvaraü àdàya yena sàvatthi tenupasaïkamiüsu.
40. Assosi kho àyasmà sàriputto “te kira kosambakà bhikkhå
bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà saïghe
adhikaraõakàrakà sàvatthiü àgacchantã”ti.
41. Atha kho àyasmà sàriputto yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinno kho àyasmà sàriputto bhagavantaü etadavoca: “te kira bhante,
kosambakà bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà
saïghe adhikaraõakàrakà sàvatthiü àgacchanti. Kathàhaü bhante, tesu
bhikkhåsu pañipajjàmã”ti. “Tena hi tvaü sàriputta, yathà dhammo tathà
tiññhàhã”ti. “Kathàhaü bhante, jàneyyaü dhammaü và adhammaü và?” Ti.
1. “Na bhajeyyàma, na påjeyyàma” machasaü. 2. “Piõóapàtaü” [P T S.]
3. “Dajjeyyàma” machasaü. [P T S.]
[BJT Page 880] [\x 880/]
42. “Aññhàrasahi kho sàriputta, vatthåhi adhammavàdã jànitabbo: idha
sàriputta, bhikkhu adhammaü dhammoti dãpeti, dhammaü adhammoti dãpeti,
avinayaü vinayoti dãpeti, vinayaü avinayoti dãpeti, abhàsitaü alapitaü
tathàgathena bhàsitaü lapitaü tathàgatenàti dãpeti, bhàsitaü lapitaü
tathàgatena abhàsitaü alapitaü tathàgatenàti dãpeti, anàciõõaü
tathàgatena àciõõaü tathàgatenàti dãpeti, àciõõaü tathàgatena anàciõõaü
tathàgatenàti dãpeti, appa¤¤attaü tathàgatena pa¤¤attaü tathàgatenàti
dãpeti, pa¤¤attaü tathàgatena appa¤¤attaü tathàgatenàti dãpeti,
anàpattiü àpattãti dãpeti, àpattiü anàpattãti dãpeti, lahukaü àpattiü
garukà àpattãti dãpeti, garukaü àpattiü lahukà àpattãti dãpeti,
sàvasesaü àpattiü anavasesà àpattãti dãpeti, anavasesaü àpattiü sàvasesà
àpattãti dãpeti, duññhullaü àpattiü aduññhullà àpattãti dãpeti,
aduññhullaü àpattiü duññhullà àpattãti dãpeti, imehi kho sàriputta,
aññhàrasahi vatthåhi adhammavàdã jànitabbo.
43. “Aññhàrasahi ca kho sàriputta, vatthåhi dhammavàdã jànitabbo:
idha sàriputta, bhikkhu adhammaü adhammoti dãpeti, dhammaü dhammoti
dãpeti, avinayaü avinayoti dãpeti, vinayaü vinayoti dãpeti, abhàsitaü
alapitaü [PTS Page 355] [\q 355/] tathàgatena abhàsitaü alapitaü
tathàgatenàti dãpeti, bhàsitaü lapitaü tathàgatena bhàsitaü lapitaü
tathàgatenàti dãpeti, anàciõõaü tathàgatena anàciõõaü tathàgatenàti
dãpeti, àciõõaü tathàgatena àciõõaü tathàgatenàti dãpeti, appa¤¤attaü
tathàgatena appa¤¤attaü tathàgatenàti dãpeti, pa¤¤attaü tathàgatena
pa¤¤attaü tathàgatenàti dãpeti, anàpattiü anàpattãti dãpeti, àpattiü
àpattãti dãpeti, lahukaü àpattiü lahukà àpattãti dãpeti, garukaü àpattiü
garukà àpattãti dãpeti, sàvasesaü àpattiü sàvasesà àpattãti dãpeti,
anavasesaü àpattiü anavasesà àpattãti dãpeti, duññhullaü àpattiü
duññhullà àpattãti dãpeti, aduññhullaü àpattiü aduññhullà àpattãti
dãpeti, imehi kho sàriputta, aññhàrasahi vatthåhi dhammavàdã
jànitabbo”ti.
44. Assosi kho àyasmà mahàmoggallàno “te kira kosambakà bhikkhå
bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà saïghe
adhikaraõakàrakà sàvatthiü àgacchantã”ti. Assosi kho àyasmà mahàkassapo
“te kira kosambakà bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà
bhassakàrakà saïghe adhikaraõakàrakà sàvatthiü àgacchantã”ti. Assosi kho
àyasmà mahàkaccàno “te kira kosambakà bhikkhå bhaõóanakàrakà
kalahakàrakà vivàdakàrakà bhassakàrakà saïghe adhikaraõakàrakà sàvatthiü
àgacchantã”ti. Assosi kho àyasmà mahàkoññhito “te kira kosambakà
bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà saïghe
adhikaraõakàrakà sàvatthiü àgacchantã”ti. Assosi kho àyasmà mahàkappino
“te kira kosambakà bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà
bhassakàrakà saïghe adhikaraõakàrakà sàvatthiü àgacchantã”ti. Assosi kho
àyasmà mahàcundo “te kira kosambakà bhikkhå bhaõóanakàrakà kalahakàrakà
vivàdakàrakà bhassakàrakà saïghe adhikaraõakàrakà sàvatthiü
àgacchantã”ti. Assosi kho àyasmà anuruddho “te kira kosambakà bhikkhå
bhaõóanakàrakà kalahakàrakà vivàdakàrakà saïghe adhikaraõakàrakà
sàvatthiü àgacchantã” ti. Assosi kho àyasmà revato “te kira kosambakà
bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà saïghe adhikaraõakàrakà
sàvatthiü àgacchantã”ti. Assosi kho àyasmà upàli “te kira kosambakà
bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà saïghe adhikaraõakàrakà
sàvatthiü àgacchantã”ti. Assosi kho àyasmà ànando “te kira kosambakà
bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà saïghe
adhikaraõakàrakà sàvatthiü àgacchantã”ti. Assosi kho àyasmà ràhulo “te
kira kosambakà bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà
bhassakàrakà saïghe adhikaraõakàrakà sàvatthiü àgacchantã”ti.
[BJT Page 882] [\x 882/]
45. Atha kho àyasmà ràhulo yena bhagavà tenupasaïkami. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho àyasmà
ràhulo bhagavantaü etadavoca: “te kira bhante, kosambakà bhikkhå
bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà saïghe
adhikaraõakàrakà sàvatthiü àgacchanti. Kathàhaü bhante tesu bhikkhåsu
pañipajjàmi?”Ti. “Tena hi tvaü ràhula, yathà dhammo tathà tiññhàhã”ti.
“Kathàhaü bhante, jàneyyaü dhammaü và adhammaü và?”Ti.
46. “Aññhàrasahi kho ràhula, vatthåhi adhammavàdã jànitabbo: idha
ràhula bhikkhå, adhammaü dhammoti dãpeti, dhammaü adhammoti dãpeti,
avinayaü vinayoti dãpeti, vinayaü avinayoti dãpeti, abhàsitaü alapitaü
tathàgatena bhàsitaü lapitaü tathàgatenàti dãpeti, bhàsitaü lapitaü
tathàgatena abhàsitaü alapitaü tathàgatenàti dãpeti, anàciõõaü
tathàgatena àciõõaü tathàgatenàti dãpeti, àciõõaü tathàgatena anàciõõaü
tathàgatenàti dãpeti, appa¤¤attaü tathàgatena pa¤¤attaü tathàgatenàti
dãpeti, pa¤¤attaü tathàgatena appa¤¤attaü tathàgatenàti dãpeti,
anàpattiü àpattãti dãpeti, àpattiü anàpattãti dãpeti, lahukaü àpattiü
garukà àpattãti dãpeti, garukaü àpattiü lahukà àpattãti dãpeti,
sàvasesaü àpattiü anavasesà àpattãti dãpeti, anavasesaü àpattiü sàvasesà
àpattiti dãpeti, duññhullaü àpattiü aduññhullà àpattãti dãpeti,
aduññhullaü àpattiü duññhullà àpattãti dãpeti, imehi kho ràhula
aññhàrasahi vatthåhi adhammavàdã jànitabbo.
47. “Aññhàrasahi ca kho ràhula, vatthåhi dhammavàdã jànitabbo: idha
ràhula, bhikkhu adhammaü adhammoti dãpeti, dhammaü dhammoti dãpeti,
avinayaü avinayoti dãpeti, vinayaü vinayoti dãpeti, abhàsitaü alapitaü
tathàgatena abhàsitaü alapitaü tathàgatenàti dãpeti, bhàsitaü lapitaü
tathàgatena bhàsitaü lapitaü tathàgatenàti dãpeti, anàciõõaü tathàgatena
anàciõõaü tathàgatenàti dãpeti, àciõõaü tathàgatena àciõõaü
tathàgatenàti dãpeti, appa¤¤attaü tathàgatena appa¤¤attaü tathàgatenàti
dãpeti, pa¤¤attaü tathàgatena pa¤¤attaü tathàgatenàti dãpeti, anàpattiü
anàpattãti dãpeti, àpattiü àpattãti dãpeti. Lahukaü àpattiü lahukaü
àpattãti dãpeti, garukaü àpattiü garukà àpattãti dãpeti, sàvasesaü
àpattiü sàvasesà àpattãti dãpeti, anavasesaü àpattiü anavasesà àpattãti
dãpeti, duññhullaü àpattiü duññhullà àpattãti dãpeti, aduññhullaü
àpattiü aduññhullà àpattãti dãpeti, imehi kho ràhula aññhàrasahi
vatthåhi dhammavàdã jànitabbo”ti.
48. Assosi kho mahàpajàpatã gotamã “te kira kosambakà bhikkhå
bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà saïghe
adhikaraõakàrakà sàvatthiü àgacchantã”ti.
[BJT Page 884 [\x 884/] 49.] Atha kho mahàpajàpatãgotamã yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü aññhàsi.
Ekamantaü ñhità kho mahàpajàpatãgotamã bhagavantaü etadavoca: “te kira
bhante, kosambakà bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà
bhassakàrakà saïghe adhikaraõakàrakà sàvatthiü àgacchanti. Kathàhaü
bhante, tesu bhikkhåsu pañipajjàmã ?”Ti. “Tena hi tvaü gotamã,
ubhayattha dhammaü suõa. Ubhayattha dhammaü sutvà ye tattha bhikkhå
dhammavàdino, tesaü diññhi¤ca khanti¤ca ruci¤ca àdàya¤ca rocehi. Yaü ca
ki¤ci bhikkhunãsaïghena bhikkhusaïghano paccàsiütabbaü1, sabbaü taü
dhammavàditova paccàsiüsitabba”nti.
50. Assosi kho anàthapiõóiko gahapati “te kira kosambakà bhikkhå
bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà saïghe
adhikaraõakàrakà sàvatthi àgacchantã”ti.
51. Atha kho anàthapiõóiko gahapati yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinno kho anàthapiõóiko gahapati bhagavantaü etadavoca: “te kira
bhante, kosambakà bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà
bhassakàrakà saïghe adhikaraõakàrakà sàvatthiü àgacchanti. Kathàhaü
bhante, sesu bhikkhåsu pañipajjàmã?”Ti. “Tena hi tvaü gahapati,
ubhayattha dànaü dehi. Ubhayattha dànaü datvà ubhayattha dhammaü suõa.
Ubhayattha dhammaü sutvà ye tattha bhikkhå dhammavàdino, tesaü diññhi¤ca
khanti¤ca ruci¤ca àdàya¤ca rocehã”ti.
52. Assosi kho visàkhà migàramàtà “te kira kosambakà bhikkhå
bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà saïghe
adhikaraõakàrakà sàvatthiü [PTS Page 356] [\q 356/] àgacchantã”ti.
53. Atha kho visàkhà migàramàtà yeka bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinnà kho visàkhà migàramàtà bhagavantaü etadavoca: “te kira bhante,
kosambakà bhikkhå bhaõóanakàrakà kalahakàrakà vivàdakàrakà bhassakàrakà
saïghe adhikaraõakàrakà sàvatthiü àgacchanti. Kathàhaü bhante, tesu
bhikkhåsu pañipajjàmã?”Ti. “Tena hi tvaü visàkhe, ubhayattha dànaü dehi.
Ubhayattha dànaü datvà ubhayattha dhammaü suõa. Ubhayattha dhammaü
sutvà ye tattha bhikkhå dhammavàdino, tesaü diññhi¤ca khanti¤ca ruci¤ca
àdàya¤ca rocehã”ti.
54. Atha kho kosambakanà bhikkhå anupubbena yena sàvatthi tadavasaruü.
1. “Paccàsãsitabbaü” cha ma saü.
[BJT Page 886] [\x 886/]
55. Atha kho àyasmà sàriputto yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinno kho àyasmà sàriputto bhagavantaü etadavoca: “te kira bhante,
kosambakà bhikkhå bhaõóanakàrakàla kalahakàrakà vivàdakàrakà
bhassakàrakà saïghe adhikaraõakàrakà sàvatthiü anuppattà. Kathannu kho
bhante, tesu bhikkhåsu senàsane1 pañipajjitabba?”Nti. “Tena hi
sàriputta, vivittaü senàsanaü dàtabba”nti. Sace pana bhante, vivittaü na
hoti, kathaü pañipajjitabba?”Nti. “Tena hi sàriputta, vivittaü katvàpi
dàtabbaü. Na tvovàhaü sàriputta, kenaci pariyàyena vuóóhatarassa
bhikkhuno senàsanaü pañibàhitabbanti, vadàmi. Yo pañibàheyya, àpatti
dukkañassà”ti. “âmise pana bhante, kathaü pañipajjitabba?”Nti. “âmisaü
kho sàriputta, sabbesaü samakaü bhàjetabba”nti.
56. Atha kho tassa ukkhittakassa bhikkhuno dhamma¤ca vinaya¤ca
paccavekkhantassa etadahohi: “àpatti esà. Nesà anàpatti. âpannomahi.
Namhi anàpanno. Ukkhittomhi. Namhi anukkhitto. Dhammikenamhi kammena
ukkhitto akuppena ñhànàrahenà”ti.
57. Atha kho so ukkhittako bhikkhu yena ukkhittànuvattakà bhikkhå
tenupasaïkami. Upasaïkamitvà ukkhittànuvattake bhikkhå etadavoca:
“àpatti esà àvuso. Nesà anàpatti. âpannomhi. Namhi ànàpanno.
Ukkhittomhi. Namhi anukkhitto. Dhammikenamhi kammena ukkhitto akuppena
ñhànàrahena. Etha, maü àyasmanto osàrethà”ti.
58. Atha kho te ukkhittànuvattakà bhikkhå taü ukkhittakaü bhikkhuü
àdàya yena bhagavà tenupasaïkamiüsu. Upasaïkamitvà bhagavantaü
abhivàdetvà ekamantaü nisãdiüsu. Ekamantaü nisinnà kho te bhikkhå
bhagavantaü etadavocuü: “ayaü bhante, ukkhittako bhikkhu evamàha:
‘àpatti esà àvuso. Nesà anàpatti. âpannomhi. Namhi anàpanno.
Ukkhittomhi. Namhi anukkhitto. Dhammikenamhi kammena ukkhitto akuppena
ñhànàrahena. Etha, maü àyasmanto osàrethà’ti. Kathannu kho bhante 2
pañipajjitabba”nti. “âpatti esà bhikkhave, nesà anàpatti. âpanno eso
bhikkhu. Neso bhikkhu anàpanno. Ukkhitto eso bhikkhu. Neso bhikkhu [PTS
Page 357] [\q 357/] anukkhitto. Dhammikena kammena ukkhitto akuppena
ñhànàrahena. Yato ca kho so bhikkhave, bhikkhu àpanno ca, ukkhitto ca,
passati ca, tena hi bhikkhave, taü bhikkhuü osàrethà”ti.
1. “Senàsanaü” “senàsanesu” katthaci. Si.
2. “Kathannukho tehi bhante, ” [P T S.]
[BJT Page 888] [\x 888/]
59. Atha kho te ukkhittànuvattakà bhikkhå taü ukkhittakaü bhikkhuü
osàretvà yena ukkhepakà bhikkhå tenupasaïkamiüsu. Upasaïkamitvà
ukkhepake bhikkhå etadavocuü: “yasmiü àvuso, vatthusmiü ahosi saïghassa
bhaõóanaü kalaho viggaho vivàdo saïghabhedo saïgharàjã saïghavavatthànaü
saïghanànàkaraõaü, so eso bhikkhu àpanno ca, ukkhittoca, passã ca,
osàrito ca. Handa mayaü1 àvuso tassa vatthussa våpasamàya saïghasàmaggiü
karomà”ti.
60. Atha kho te ukkhepakà bhikkhå yena bhagavà tenupasaïkamiüsu.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdiüsu. Ekamantaü
nisinnà kho te ukkhepakà bhikkhå bhagavantaü etadavocuü: “te bhante,
ukkhittànuvattakà bhikkhå evamàhaüsu: “yasmiü àvuso, vatthusmiü ahosi
saïghassa bhaõóanaü kalaho viggaho vivàdo saïghabhedo saïgharàjã
saïghavavatthànaü saïghanànàkaraõaü, so eso bhikkhu àpanno ca,
ukkhittoca, passã ca, osàrito ca. Handa mayaü àvuso, tassa vatthussa
våpasamàya saïghasàmaggiü karomà’ti. Kathaü nu kho bhante,
pañipajjitabba”nti. “Yato ca kho so bhikkhave, bhikkhu àpanno ca,
ukkhitto ca, passi ca, osàrito ca, tena hi bhikkhave, saïghe tassa
vatthussa våpasamàya saïghasàmaggiü karotu. Eva¤ca pana bhikkhave,
kàtabbo: sabbeheva ekajjhaü sannipatitabbaü gilànehi ca agilànehi ca. Na
kehici chando dàtabbo. Sannipatitvà vyattena bhikkhunà pañibalena
saïgho ¤àpetabbo:
61. ‘Suõàtu me bhante, saïgho. Yasmiü vatthusmiü ahosi saïghassa
bhaõóanaü kalaho viggaho vivàdo saïghabhedo saïgharàjã saïghavavatthànaü
saïghanànàkaraõaü, so eso bhikkhu àpanno ca, ukkhitto ca, passã ca,
osàritoca. Yadi saïghassa pattakalalaü, saïghe tassa vatthussa
våpasamàya saïghasàmaggiü kareyya. Esà ¤atti.
‘Suõàtu me bhante, saïgho. Yasmiü vatthusmiü ahosi saïghassa
bhaõóanaü kalaho viggaho vivàdo saïghabhedo saïgharàji saïghavavatthànaü
saïghanànàkaraõaü, so eso bhikkhu àpanno ca, ukkhitto ca, passã ca
osàrito ca. Saïgho tassa vatthusasa våpasamàya saïghasàmaggiü karoti.
Yassàyasmato khamati tassa vatthussa våpasamàya saïghasàmaggiyà karaõaü,
so tuõhassa. Yassa nakkhamati, so bhàseyya.
‘Katà saïghena tassa vatthussa våpasamàya saïghasàmaggi. Nihatà
saïgharàjã. Nihato saïghabhedo2. Khamati saïghassa. Tasmà tuõhã.
Evametaü dhàrayàmã’ti. Tàvadeva uposatho kàtabbo. Pàtimokkhaü
uddisitabba”nti.
1. “Handassa mayaü” a vi. Ja vi. Ma nu pa. To vi.
2. Dissate àdimbhã “nihato saïghabhedo”ti. Chaññhasaïgãtiyà marammakkharapotthake.
[BJT Page 890] [\x 890/]
62. [PTS Page 358] [\q 358/] atha kho àyasmà upàli yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinno kho àyasmà upàli bhagavantaü etadavoca: yasmiü bhante
vatthusmiü hoti saïghassa bhaõóanaü kalaho viggaho vivàdo saïghabhedo
saïgharàjã saïghavavatthànaü saïghanànàkaraõaü, saïgho taü vatthuü
avinicchinitvà amålà målaü gantvà saïghasàmaggiü karoti, dhammikà nu kho
sà bhante, saïghasàmaggã ?”Ti.
“Yasmiü upàli, vatthusmiü hoti saïghassa bhaõóanaü kalaho viggaho
vivàdo saïghabhedo saïgharàjã saïghavavatthànaü saïghanànàkaraõaü,
saïgho taü vatthuü avinicchinitvà amålà målaü gantvà saïghasàmaggiü
karoti, adhammikà sà upàli, saïghasàmaggã”ti.
“Yasmiü upàli, vatthusmiü hoti saïghassa bhaõóanaü kalaho viggaho
vivàdo saïghabhedo saïgharàjã saïghavavatthànaü saïghanànàkaraõaü,
saïgho taü vattha vinicchinitvà målà målaü gantvà saïghasàmaggiü karoti,
dhammikà nu kho sà bhante, saïghasàmaggã”ti.
“Yasmiü upàli, vatthusmiü hoti saïghassa bhaõóanaü kalaho viggaho
vivàdo saïghabhedo saïgharàjã saïghavavatthànaü saïghanànàkaraõaü,
saïgho taü vattha vinicchinitvà målà målaü gantvà saïghasàmaggiü karoti,
dhammikà sà upàli, saïghasàmaggã”ti.
. 63. “Kati nu kho bhante, saïghasàmaggiyo?”Ti. “Dvomà upàli,
saïghasàmaggiyo. Atthupàli saïghasàmaggi, atthàpetà bya¤janåpetà.
Atthupàli, saïghasàmaggi atthupetà vya¤janåpetà ca.
64. “Katamà ca sà upàli, saïghasàmaggi atthàpetà vya¤janåpetà? Yasmiü
upàli, vatthusmiü hoti saïghassa bhaõóanaü kalaho viggaho vivàdo
saïghabhedo saïgharàjã saïghavavatthànaü saïghanànàkaraõaü, saïgho taü
vatthuü avinicchinitvà amålà målaü gantvà saïghasàmaggiü karoti, ayaü
vuccati upàli, saïghasàmaggi atthupetà vya¤janåpetà.
65. “Katamà ca sà upàli, saïghasàmaggi atthåpetà vya¤janåpetà ca?
Yasmiü upàli, vatthusmiü hoti saïghassa bhaõóanaü kalaho viggaho vivàdo
saïghabhedo saïgharàjã saïghavavatthànaü saïghanànàkaraõaü, saïgho taü
vatthuü vinicchinitvà målà målaü gantvà saïghasàmaggiü karoti, ayaü
vuccati upàli, saïghasàmaggi atthupetà vya¤janåpetà ca. Imà kho upàli,
dve saïghasàmaggiyo”ti.
66. Atha kho àyasmà upàli, uññhàyàsanà ekaüsaü uttaràsaïgaü karitvà
yena bhagavà tena¤jaliü paõàmetvà bhagavantaü gàthàya ajjhabhàsi: -
1. “Atthupetà ca” cha ma saü. [P T S.]
[BJT Page 892] [\x 892/]
67. “Saïghassa kiccesu ca mantaõàsu ca
Atthesu jàtesu vinicchayesu ca,
Kathampakàrodha naro mahatthiko
Bhikkhu kathaü hotidha paggahàraho”ti.
68. [PTS Page 359] [\q 359/] “anànuvajjo1 pañhamena sãlato
Avekkhitàcàro susaüvutindriyo,
Paccatthikà nopavadenti 2 dhammato
Na hissa taü hoti vadeyyu yena naü.
69. So tàdiso sãlavisuddhiyà ñhito
Visàrado hoti visayha bhàsati,
Nacchambhati parisagato na vedhati
Atthaü na hàpeti anuyyutaü bhaõaü.
70. Tatheva pa¤haü parisàsu pucchito
Na ceva pajjhàyati na maïku hoti,
So kàlàgataü3 byàkaraõàrahaü vaco
Ra¤jeti vi¤¤åparisaü vicakkhaõo.
71. Sagàravo vuóóhataresu bhikkhåsu
âcerakamhi ca sake visàrado,
Alaü pametuü paguõo kathetave
Paccatthikàna¤ca visandhikovido4.
72. Paccatthikà yena vajanti niggahaü.
Mahàjano sa¤¤apana¤ca 5 gacchati, saka¤ca àdàyaü samayaü6 na ri¤cati
So byàkaraü7 pa¤hamanåpaghàtikaü.
73. Dåteyya kammesu alaü samuggaho
Saïghassa kiccesu ca àhunaü yathà,
Karaü vaco bhikkhugaõena pesito
Ahaü karomãti na tena ma¤¤ati.
74. âpajjate 8 yàvatakesu vatthusu
âpattiyà hoti yathà ca vuññhati,
Ete vibhaïgà ubhayessa sàgatà
âpattivuññhànapadassa kovido.
75. Nissàraõaü gacchati yàni càvaraü
Nissàrito hoti yathà ca vatthunà9,
Osàraõaü taüvusitassa jantuno
Etampi jànàti vibhaïgakovido.
76. Sagàravo vuóóhataresu bhikkhåsu
Navesu theresu ca majjhimesu10,
Mahàjanassatthacarodha paõóito
So tàdiso bhikkhu idha paggahàraho”ti.
Kosambakkhandhako niññhito dasamo.
1. “Ananuvajjo” sã mu. 2. “Nåpavadanti” machasaü.
3. “Kàlagataü” ma nu pa. To vi. Ja vi. 4. “Ciraddhikovido” machasaü. [P T S]
5. “Pa¤¤àpana¤ca” [P T S. 6.] “âdàsamayaü” machasaü.
7. “Vyàkaraü” machasaü. “Veyyàkaraü” si. 8. “A’pajjati” machasaü. [P T S.]
9. “Vatthanà’ ma cha sa. Ma nu pa. To vi.
10. “Majjhimesu ca” machasaü. [P T S.] A vi. Ja vi. To vi. Ma nu pa.
[BJT Page 894] [\x 894/]
Tassa uddànaü: -
1. [PTS Page 360] [\q 360/] kosambiyaü jinavaro vivàdàpattidassane,
Ukkhipeyya1 yasmiü tasmiü saddhàyàpatti desaye.
2. Antosãmàya 2 tattheva bàlaka¤ce va vaüsadà3,
Pàrileyya¤ca 4 sàvatthi sàriputto ca kolito.
3. Mahàkassapakaccànà koññhito kappinenaca 5,
Mahàcundo ca anuruddho revato upàli cåbhaye 6.
4. ânando ràhulo ceva gotamã nàthapiõóiko,
Visàkhà migàramàtà ca 7
Senàsanaü vivitta¤ca àmisaü samakaü dade. 8
5. Na kehi 9 chando dàtabbo upàliparipucchito,
Anànuvajjodhisãlena10 sàmaggi jinasàsaneti.
Mahàvaggo samatto.
1. “Nukkhipeyya” machasaü. 2. “Sãmàyaü” machasaü. [P T S.]
3. “Sampadà” a. Ja to. ” Pa¤ceka¤ceva sampadà” [P T S]
4. “Pàlileyyàca” machasaü. 5. “Kappino” machasaü.
6. “Upàlicubho” machasaü. . ” Upàlivahayo” [P T S.]
7. “Visàkhà migàramàtà ca” - sãhalapotthakesu marammakkharapotthake ca na dissate.
8. “âmisaü sàmakaüpica” machasaü. [P T S. 9.] “Na kena chando” [P T S]
10. “Anànuvajjosãlena” machasaü “anupavajjodhisãlena” a. Ja. Nu. To.
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3 tl,ayss Nd.Hj;a
nqÈrcdKka jykafia fldiUE kqjr fdIs;drdufhysss jev jdih lrkfial’ tl,ays
tla;rd uyfKla weje;lg meussKss uyK f;fuz ta weje;f.a wej;ah hk oDIags
we;af;a jsh’ *
wkH NssCIQyq ta weje;f.a weje;a ke; hk oDIags we;af;da fj;a’ ta uyK f;u
uE; Nd.fhysss ta wejef;f.a weje;a ke; hk oDIags we;af;a jsh’ wkH
NsCIQyq ta wejf;f.a weje;ah hk oDIags we;af;da fj;a’
4
blanss;s ta NsCIQyq ta NsCIqjg fufia lSy’ ‘ weje;aks kqU weje;g
meusKsfhysh” ta weje; ol2j ’ lshdhs’ ‘ weje;aksss” uu huz weje;la
olskafkuzo tnÌ weje;la udyg ke;shhss ’ * lSsfhah’ (
blans;s
ta NsCIQyq * iZ.kf.a ( iu.sh ,en ta NsCIqjg weje;a fkdoelSfuys WfCImKSh
lu!h lf
5
blans;s ta uyK f;u oel us;2re jQ oevs us;2re jQ NsCIqka fj;g meussK
fufia lSsh’ *4( ‘ weje;aks” fuda f;dfuda wkdm;a;s jkakSh” fuda f;dfuda
weje;a fkdjkakSh’ fkd meusKssfha fjus’ meusKsfha fkdfjuss’ wkqlaLsss;a;
fjus’ WlaLs;a;jQfha fkdfjus’ fldmH jQ” fkdlreKg iqÈiqjQ” wOdrAusl
lu!fhka Tijk ,oafoa fjus’ wdhqIau;ajre Ou!jYfhkao jskh jYfhkao udyg
mCIjjzhhss’ ta uyK f;u oel us;2re jQ oevss us;2re jQ *;ukag ( mCI jQ
NssCIQka ,enqfjzuh’*5(
* jdlHh wmeyeos,sshs’ fm< yd iiËkak’
[ \ q 455 / ]
oel us;2re jQo oevssus;2re jQo
okjqjeis NssCIQkaf.a yuqjg È;fhl2 hejSSsh’ * fuys *4( ‘NsCIQka ’ fjkqjg ‘
okjqjeis NsCIQka ’ fhdokak’ (
6
blanss;ss WlaLs;a;lhkag wkqjrA;l jQ ta NsCIQyq WfCIml NsCIQyq
huz;efklayso tys meusKshdyqh’ meusK WflafLzml NsCIQkag fufia lSyq’ *4( ‘
weje;aks” fuda f;dfuda wkdm;a;s fjz’ fuda f;dfuda weje;a fkdfjz’ fuz
uyK f;fuz weje;g fkdmeussKsfhah’ fuz uyK f;fuz weje;g meusKssfha fkdfjz’
fuz uyK f;fuz wkqlaLss;a; fjz’ fuz uyK f;fuz WlaLs;a; fkdfjz’ fldmH jQ
fkdlreKg iqÈiq jQ wOdrAusl lu!fhka Tijk ,oafoahhs ’ *5( fufia lSs l,
WfCIml NsCIQyq WCIsma;dkqjrA;l jQ NsCIQQkag fufia lSy’ ‘weje;aks” fuda
f;dfuda wdm;a;ss fkdfjz’ *
fuda f;dfuda wkdm;a;s fkdfjz’ fuz uyK f;fuz *weje;g( meusKsfhah’ fuz
uyK f;fuz fkdmeusKsfha fkdfjz’ fuz uyK f;fuz WlaLs;a; fkdfjz’ *
fuz uyK f;fuz wkqlaLsss;a; fkdfjz’ wfldmH jQ lrekg iqÈiq jQ OdrAAusl
lu!fhka Tijk ,oafoah’ wdhqIau;ajrekss” f;dms fuz WlaLs;a;l NssCIqj wkqj
fkdmj;sjz’ wkqj msrssjrd fkd.kssjzhhss ’ fufiao WlafLml NsCIQka jsiska
lshkq ,nkakdjQ ta WlaLs;a;dkqj;!l NsCIQyq tfiau ta WlaLs;a;l NsCIqj wkqj
meje;2fkah’ wkqj mssrsjrd .;af;dah’
7
tl,ays tla;rd uyfKla Nd.Hj;2ka jykafia huz;efklayso tys meusKssfhah’
meusK” Nd.Hj;2ka jykafia jeË tl;amfil isgssfhah’ tl;amfil isgss ta uyK
f;u Nd.Hj;2ka jykafiag fufia lSsh’ ” iajduSSks” fuys tla;rd NsCIqjla
weje;lg meusKsfha jssh’ fyf;u ta wejef;a weje; Ègqfha jssh’ fiiq NsCIQyq
ta wejef;ys weje;a ke; hk oDIags we;af;da jQy’ fyf;u uE; Nd.fhys ta
wejef;ysss weje;a
* jdlHfha mrsj;!Kh jerosfia fmfka’ fm< yd ieieËSsu jgS’
[ \ q 456 / ]
ke;ehs hk yeZ.Su we;af;a jssssh’ fiiq NsCIqyq ta wejef;yss weje;ah hk yeZ.SSuz we;af;da jQy’ iajduSks” ” * fuys 4″5″6 fhdokak’ (
tl,ays
Nd.Hj;2ka jykafia ” nsla iZ.k f;fuz nssÌfkah” nsla iZ.k f;fuz nsÌfkahhs
” yqkiafkka keZ.Ss isg WlafLml NsCIQka huz ;efklayso tys meusKsfial’
meusK mkjk ,o wiafkys yqkafial’ jevysË Nd.Hj;2ka jykafia WlafLml
NsCIQkag fufia lSfial’
8
” uyfKks” f;ms jegfyk kqjK we;af;dah’ jegfyk kqjKe;af;dahhss huz ta
lrefKlays NsCIqjla tijssh hq;2hhs fkdi,ljz’ uyfKks” fuys jkdys uyfKla
weje;g meusKssfha fjhs’ fyf;u ta wejef;ys weje;a ke;af;ahs oDIagslfhla
fjhs’ fiiq NsCIQyq ta wejef;ys weje;a we;af;ahhs oDIagslfhda fj;a’
uyfKks” ta NsCIQyq ta NsCIqjg bosska fumrsoafoka oks;ao” * fuys 4 *4(( *
fuz wdhqIau;a f;u ( boska wms fuz NsCIqj weje;a fkdoelafuys Tijkafkuq
kuz ” wms fuz uyK iuZ. Wfmdi:h fkdlrkafkuq kuz ” fuz uyKf.ka f;drj
Wfmdi:h lrkafkuq kuz ta fya;2fjka iZ.kf.a vnrfhlao flda,dy,fhlao
js.1yfhlao” jsjdofhlao” iZ.kf.a nsËSfulao” ixrdcsfhlao” ixjjF:dkfhlao”
ixkdkdlrKfhlao jkafkah’ uyfKks” nsËSu .re fldg we;s NsCIQka jsiska ta
uyK f;fuz weje;a fkdoelafuys fkd tijsh hq;af;ah’ ” iajduSks” fuys tla;rd
NsCIqjla weje;lg meusKssfha jsh’ fyf;u ta wejef;ys wdm;a;sosgzGs jsh’
wksla NsCIQyq ta wejef;ys weje;a ke;hs oDIagsh we;af;da jQy’ fyf;u uE;
ld,fhys ta wejef;ys wkdm;a;s oDIagsslfhla jsh’ * fuys 4 *4(( *4( boska
wms fuz NsCIqj weje;a fkdoelafuys WlafLmKSSh
[ \ q 457 / ]
lrkafkuq kuz wms fuz NsCIqj iuZ.
mjdrKh fkdlrkafkuq kuz fuz NssCIqjf.ka f;drj mjdrKh lrkafkuq kuz wmss
fuz NssCIqj iuZ. ix lu! fkdlrkafkuq kuz fuz NsCIqjf.aka f;drj ix lu!
lrkafkuq kuz wmss fuz NsCIqj iuZ. wiafkyss fkdysËskafkuq kuz fuz
NsCIqjf.ka f;drj wdikfhysss ysËskafkuq kuz wms fuz NsCIqj iuZ. leË
nSfuys fkdysË.kafkuq kuz fuz NsCIqjf.ka f;drj leË nSfuys ysË.kafkuq kuz
wms fuz NsCIqj iuZ. N;a;d.1fhys fkdysË .kafkuq kuz fuz NsCIqjf.a f;drj
N;a;d.1fhys ysË.kakfuq kuz” wms fuz NsCIqj iuz. tla mshiaila we;s
wdjdihl fkdjikafkuq kuz” fuz NsCIqjf.ka f;drj tla mshiaila we;s wdjdihl
jikafkuq kuz” wms fuz NsCIqqj iuZ. jevssuy,a mrsos jeËSuh” yqkiafkka
keZ.s isgSuh” weË
9
blans;s Nd.Hj;2ka jykafia WlafLml NsCIQkag fuz lreKq jodrd yqkiafkka
keZ.sg WlaLs;a;dkqj;a;l NsCIQka huz;efklaysso tys meusKsfial’ meusK mkjk
,o wiafkys jev yqkafial’ Nd.Hj;2ka
[ \ q 458 / ]
jykafia jevysË WlaLs;a;dkqj;a;l
NsCIQkag fuh jod
0
tiufhys jkdys WlaLs;a;dkqj;a;l NsCIQyq tyssu iSudj ;2< Wfmdi:h
flfr;a’ ix lu! flfr;a’ WfCImKSh lu! l< NsCIQyq iSudfjka neyerj * wka
isudjlg f.dia( Wfmdi:h flfr;a’ ix lu! flfr;a’ blans;s tla;rd WlaafLml
uyfKla Nd.Hj;2ka jykafia huz;efklayso tys meusKsfhah’ meusK Nd.Hj;2ka
jykafia jeË tl;amfil yqkafkah’ tl;amfil yqkakdjq ta uyK f;fuz Nd.Hj;2ka
jykafiag fuh ie, lf
[ \ q 459 / ]
jk ,oaoSo” f;dmgo ta lu! OdrAusl
jkakSh’ wfldmH jkafkah’ Bg fya;2 ljfrAo $ uyK” ta NsCIQyq f;dm yd
kdkdixjdilfhda fj;a’ f;mso ta NsCIQka yd kkdkdixjdilfhda fj;a’ uyK
kdkdixjdil N@uSyq fudjqyq fofofkla fj;a’ f;fuz fyda ;uka kdkdixjdil
flfrhs” iu.s iZ.k *weje;a( fkdoelafuyss fyda *weje;g ( m1;slu!
fkdlsrSfuys fyda *mjsgq oDIagshla ( w;afkdyerSfuys fyda Tyqg WfCImKSh
lu!h flfrhs’ kdkdixjdil N@ussfhda uyK” fuz fofokd kdkdixjdil N@uSyq
fj;a’ uyK” iudk ixjdil N@uSsyq fudjqyq fofofkla fj;a’ f;fuz fyda ;uka
iudk ixjdil flfrhs’ iu.s iZ. f;fuz *weje;a ( fkdoelafuys fyda m1;slu!
fkdlsrSfuys fyda mjsssgq oDIagsshla w;afkdyerSfuys fyda WlaLs;a;fhl2
*iZ.kg( we;2<;a lr.kshs’ uyK fudjqyq fofok iudkixjdil N@uSSyq fj;a’
“
-
tl, jkdys NsCIQyq *4( wka;rrfhysjQ fndcqka yf,ys yg.;a vnr we;af;da
yg.;a flda,dy, we;af;da jsjdohg meusKsfhda Tjqfkdjqkag kqiqÈiq ldh
lu!ho” jpS lu!ho” mj;aj;a’ w;ska .eiSuo *5( flfr;a’ usksiaiq flfia kuz
Y1uK YdlHmq;1fhda *fuys *4(( flfr;aoehs fodia lsh;a” fkdi;2g m1ldY
lr;a” fidi;2gq jpk lsh;a’ NsCIQyq fodia lshkakdjQ ta uskssiqkaf.a jp
weiQy’ huz ta NsCIq flfkla w,afmpzPjQjdyqo Tjqyq flfia kuz NsCIQyq *
fuys *4(( flfr;aoehs fodia lsh;a’ blans;s ta NsCIQyq Nd.Hj;2ka jykafiag
fuz ldrKh ie, l
[ \ q 460 / ]
i;2gqfkdjsh hq;2 l:d mj;akd l,”
fumuKla Tjqfkdjqkag wkqf,duz fkdjQ ldh lu!ho” *.eySu ( jdla lu!ho * rZM
nia nsKSu( mj;ajkafkuq’ w;ska iamY! lsrssu lrkafkuqhs wiafkys fkdysËsh
hq;2h’ * fomfiysss jevysËSu m1ldYs;hs’ ( uyfKks” iZ.k nssÌkq l,” oyeus
lghq;2 lrk l,” i;2gq jsh hq;2 l:d mj;akd l, wiakla yer ysËsh hq;2hs’ “
3=
tiufhys jkdys NsCIQyq *4( iZ. ueo yg.;a vnr we;af;da yg.;a flda,dy,
we;af;da jsjdohg meusKsfhda Tjqfkdjqkag uqj kue;s wvhgsj,ska jsosuska
fjfi;a’ Wkajykafia,d ta wOslrK ixisËSug fkdyels fj;a’ *5( blans;ss
tla;rd NsCIqjla Nd.Hj;2ka jykafia huz;efklayso tys meusKshdyqh’ meusK”
Nd.Hj;2ka jykafia jeË tl;amfil isgsfhah’ tl;amfil issgs ta NsCIqj
Nd.Hj;2ka jykafiag ” iajduSks” NsCIQyq * fuys *4(( iajduSks” Nd.Hj;2ka
jykafia ta NsCIQyq huz;efklayso wkqluzmd msKsi tys meusfKk fiala kuz
fhfylehs” lSsfjzh’ Nd.Hj;2ka jykafia kssYaYnzoj bjiQfial’ blansssss;s
Nd.Hj;2ka jykafia ta NsCIQyq huz;efklayso tys meusKsfial’ meusK” mkjk ,o
wiafkys jevyqqqkafial’ Nd.Hj;2ka jykafia jevysË ta NsCIQkag *6(
“uyfKks” luz ke;’ vnr fkdlrjz” flda,dy, fkdlrjz” js.1y fkdlrjz” jsjdo
fkdlrjzhhs ” jod
[ \ q 461 / ]
wm fuz vnrfhkao flda,dy,fhkao
js.1yfhkao” jsjdofhkao” m1lg jkafkuq’ ” lshdhs’ *9( fojkqj;a Nd.Hj;2ka
jykafia ta NsCIQkag * fuys *6( fojkqj;a ta wOu!jdoS NsCIQyq Nd.Hj;2ka
jykafiag * fuys 8((
33
blans;s Nd.Hj;2ka jykafia NsCIQka weu;@fial’ ” uyfKks” fmr nrKeia kqjr
*4( Okfhka wdVH jQ ksOka.; uy;a Ok we;s uy;a WmfNda. mrsfNda. iuzm;a
we;s uy;a fiakd Yla;ss we;s uy;a r:dOssjdyk we;ss uy;a rg we;sss mrsmQK!
Okd.dr OdkHd.dr we;s” *5( nUo;a kuz liS rfcla jsh’ os
”
uyfKkss” tl, oSS;sss kuz fldfid,a rcyg funÌ isf;la jsh’ ‘nUo;a kuz liS
rc f;u Okfhka wdVH fjhs’ * fuys *4(( we;af;ah’ uu jkdys os
34
” uyfKks” blans;s oSSS;ss kuz fldi, rc f;fuz fufyish f.k m
[ \ q462 / ]
ckmoho” iajK!doS Okho”
OdkHd.drho ch f.k jsiqfhah’ blans;s oSS;s fldfid,a rc f;fuz nsrskao iys;
jQfha nrKei huz;efklo tys .sfhah’ mss
35
” uyfKks” blans;s oSS;s fldi, rcqf.a fufyis f;dfuda oSSS;s fldfid,a
rcqg fujoka lSh’ ” foajfhks” .ensks fjus’ udyg funÌ fod<Èflla
Wmkafkah’ br Wodjk l, ikakoaO jQ ljp weÌuz me<Ës ukd nsuzys isgs
isjzrZ. fikZ. oelSugo” lvq fiaÈ j;2r nSugo leue;s fjushs ” “foajfhks”
os
36
” uyfKks” tl, nUo;a kuz liS rcqf.a fmfrjs nuqKq f;fuz oSS;s kuz
fldfid,a rcqf.a hyZM fjz’ uyfKks” blans;s oSS;s kuz fldfid,a rcq f;fuz
nUo;a rcqf.a fmfrjs nuqKq f;fuz huz;efklayso tys meusKsfhah’ meusK nUo;a
liS rcqf.a fmfrjs nuqKqyg fujoka lSh’ “hyZMj” kqUf.a fhfy
[ \ q 463 / ]
nSuo *5( leue;s fjzhhs ’ ‘ foajhka jykai” tfia jS kuz wmsÈ foajsh n,uqhhs ’ * foajsh oelSug leue;s nejz fmfrjs f;u lSh’ (
“uyfKks”
blans;s oSS;s fldfid,a rcqqf.a fufyish f;dfuda nUo;a liS rcqf.a fmfrjs
nuqKq f;fuz huz;efklayso tyss meusKsfhah’ uyfKks” nUo;a liS rcqf.a
fmfrjs nuqKq f;fuz * ;uka fj;g ( tkakdjQ oSS;s fldfid,a rcqf.a fufyish
ÈroSu Ègqfjzh’ oel yqkiafkka keZ.S isg W;2re iZMj tlia fldg fmdrjd f.k
oSS;s fldfid,a rcqf.a fufyiss f;dfuda huz;efklayso tys weËs
”
uyfKks” blans;s n1yao;a; kuz liS rcqf.a mqqqfrdays; n1dyauK f;fuz
nqyauo;a; liS rc f;fuz huz;efklayso tys meusKsfhah’ meusK n1yauo;a;
rcqyg ‘ foajhka jykai” fyg iQhH!hd kefZ.k l,ays ikakoaOjQ weÌuz we;sj
ukd nsuzys isgSjd’ lvqjo fidaodjs ksus;a;la fmfkhs ’ * fuyss *4((
foajfhksss” tfia ldrKfhla olakd ,efnz’ fig fidaokq ,efn;ajdhs “
37
” uyfKks” tl, nUo;a liS rc f;u usksiqkag wK lrjSh’ ‘mskaj;aks” fmfrjss
nuqKq f;u huzfia lshdo tfia lrjhs ’ uyfKks” oSS;s fldfid,a rcqf.a
fufyiSs f;dfuda ysre kefZ.k l,ays ikakoaO ljp weÌuz we;s ukd nssuzys
isgshdjQ isjzrZ. fikZ. olakgo” lvq fiaÈ c,h fndkakgo ,enqfjzh’ * fuys
*4((
[ \ q 464 / ]
38 ” uyfKks” blans;s oSS;s
fldi, rcqf.a fufyis f;dfuda ore .en uqyqlsrSug meus mqf;l2 jeÈjdh’ Tzyg
oSdjq lshd kuz lf
39
uyfKks” tiufhys jkdys oSS kuz fldfid,a rcqf.a lmaml f;fuz nUo;a liSs
rcq fj; fjfihs’ uyfKks” oSS;s fldfid,a rcqf.a lmaml f;fuz nrKeia kqjr
tla;rd m1;Hka; wjldifhlays l2U,ay,a f.hl wm1lg fjzYfhka msrsjecss
weÌfuka hq;2j jikakdjQ nssrsË iys; fldfid,a rcq Ègqfhah’ oel n1yauo;a;
liS rc f;u huz;efklayso tys meusKsfhah’ meusK n1yauo;a; liSs rcqg fufia
lSfhah’ ‘ foajhka jykai” oSS;s fldfid,a rc f;fuz nsrskao iuZ. nrKeia
kqjr tl;ard m1;Hka; ;efklays l2U,alrefjl2f.a f.fhys wm1lg fjzYfhka
msrsjecs weÌfuka jihs’ ’ hkqfjkss’
30
” uyfKks” tl, nrKeia liSss rc f;u ussksiqkag wK lrjSh’ “mskaj;aks” tfia
jS kuz nssrskao iuZ. fldfid,a rcq f.k tj’ ” lshdhs’ uyfKks” ta
[ \ q 465 / ]
usksiaiq ” foajfhks” tfia flfruq
” lshd nUo;a liS rcqyg ms
”
uyfKks” fufia lSs l, ta uskssiaiq oSSS;s kuz fldfid,a rcqg fuh lSfjdah’
‘ fuz oSSs;s fldfid,a rc f;fuz Wu;2 fjz’ kka fodvjhs’ fudyqf.a oSdjq
f;fuz ljfrlao $fuz f;fuz ljfrl2g * fuyss *7((
[ \ q 466 / ]
” mssskaj;2kss” uu Wu;2fjka kka
fkdfodvjus’ tfia kuqÈ hfula kqjKe;s fjz kuz fya f;fuz jssfYaIfhka
i,lkafkah’ *9( uyfKks” fojkqj;a oSS;s fldfid,a rc f;fuz *fuys *6( *7(
*8(( ;2ka fjkqj;a oSS;s fldfid,a rc f;fuz ” * fuys *6( *7( *8((
”
uyfKks” ;2kafjkqj;a oSsS;s fldfid,a rc f;fuz * fuys *6( *7( *8(( lSl,
uyfKks” blans;ss ta ukqIHfhda nsrssË iys; fldfid,a rcq jS:sfhka jS:sh
i;ruxiFOssfhka i;ruziFOshg f.k f.dia ol2Kq fodrska mssg lrjd kqjrg
ol2Kska i;r fldgila fldg lmd fldgia i;r osYdfjz nyd wdrCId ;nd .sfhdah’
3-
” uyfKks” blans;s oSdjq l2udr f;u nrKeig msjsi iqrd f.kjq;a wdrCIlhkag
fmjzfjzh’ huzjsfgl Tjqyq u;ajQjdyq jegqfkda jQjdyqo tl, oej /ia fldg
ujqmshkaf.a issrer iEhg k.d .sks oS weËs*
uyfKksss” n1yauo;a; liS rc f;u weËs
4=
” uyfKks” blans;ss oSdjq l2udr f;fuz jkhg f.dia yels;dla js,dm lshd
yZvd lÌZM msioud nrKeig msjsi wka;%mqrhdf.a iuSSmfha msysgs we;ay,g
f.dia yia;HdpdrSkag fufia lSfhah’ ” weÈrdfKks” uu isma bf.kSug leue;s
fjushss ” “mskaj;a udkjlh” tfia jS kuz bf.k .kqjhs ” lSSh’ uyfKks”
blans;s oSdjq l2udr f;u / wZMhuz l, keZ.S isg we;ayf,ys usysrs
* jdlHh je/os fia fmfKa’ fm< yd iiËkak’
[ \ q 467 / ]
yZvska .dhkd lf
43
” uyfKks” tl, oSdjq l2udr f;fuz nUo;a liSs rcqyg m
[ \ q 468 / ]
‘ foajhsks” kqUg r:h f;u fhdok
,oafoah’ oeka hulg l,a i,lkafkah’’ blans;s nUo;a liS rc f;fuz r:hg
kexf.ah’ oSdjq l2udr f;fuz rsh msg;a lf
44
” uyfKks” blans;s nUo;a liS rc f;fuz wE;g f.dia oSdjq l2ureg fufia
lSfhah’ ‘ mskaj;a udKjlh” tfia kuz r:h uqoj’ la,dka; jQfhus” ksos
.kafkushs ’ uyfKks” ‘foajhka jykai” tfiahhs ’ oSdjq l2udr f;fuz
n1yauo;a; liS rcqg ms
45
tl,ays uyfKks” nUo;a liS rc *4( nshjQfhah’ nsfhka ;e;s.;af;ah jevshla
iel we;af;ah’ fjjz,uska jyd keZ.S isgsfhah’ *5( tl,ays uyfKks” oSdjq
l2udr
[ \ q 469 / ]
f;u nUo;a liS rcqyg fufia
lSfhah’ ‘ foajhsks” kqU l2ula msKsi *fuys *4(( ‘ mskaj;a udKjlh” fuysoS
iSfkka oSS;s fldfid,a rcqf.a mq;ajQ oSsdjq l2udrhd lvqfjka ud lemSh’ uu
fya;2fjka * fuys *4(( ‘ uyfKks” blans;s oSdjq l2udr f;fuz juz w;ska
nUo;a liS rcqf.a ysi w,ajdf.k ol2Kq w;sska lvqj f.k nUo;a liS rcqg fufia
lSh’ ‘foajhsks” oSS;s fldfid,a rcqf.a mq;a jQ ta oSdjq l2udrhd kuz uu
fjus’ kqU wmg fndfyda fia wkJ:! lrkafkla fjysh’ kqU jssiska wmf.a n,
fiakdjo” jdykho” ckmoho” Okd.drho” fldgq.2,o” meyer .kakd ,oS’ kqU
jsiska udf.a ujqmsfhda kik ,oS’ huznÌ uu ffjrh ke;s lrkafkuz kuz fuh
jkdys thg fuz ld,h fjzhhs ’ * kqU jsiskau kik ,oafodah(
46
” uyfKks” blans;s nUo;a liS rcq f;u oSdjq l2uryqf.a md uq, ysiska jegS
oSdjq l2ureg fufia lSh’ ‘ mq;a oSdjqfjks” udf.a cSjs;h foj” mq;a
oSjqfjks” udf.a cSjs;h foj” uu rcqyg oSjs oSu msKsi l2ug W;aidy flfruzo $
rcf;fuz udyg osjs fokafkah’’
”
mq;a oSdjqfjks” tfia jS kuz kqU;a udyg osjs foj” uu;a kqUyg osjs fous’ ’
lSh’ uyfKks” blans;s nUo;a liS rcqo oSdjq l2udrhdo Tjqfkdjqkag osjs
Èkafkah’ w;ao .;af;dah’ * w;ska w; .;af;dah’ ( wk;2re fkdlrk mrsos
osjsrSuzo lf
[ \ q 470 / ]
47
” uyfKkss” blanss;s nUo;a kuz liSS rc f;u nrKeig msjsi msrsfiysss jQ
weue;shka /ia lrjd fufia lSh ‘ mskaj;aks” boska oSS;s fldfid,a rcqf.a
mq;ajQ oSdjq l2udrhd olssssjz kuz Tyqg l2ula kuz lrjkakjzo ’ lshdhs’
iuyre fufia lSsy’ “
”
foajhskss” wms w;a isÌjkafkuq” foajhskss” wms md isÌjkafkuq” foajhskss”
wms kdih isÌjkafkuq” foajhskss” wms lka kdid isÌjkafkuq” foajhskss” wms
yssi isÌjkafkuqhs” ” “mskaj;aks”fuz f;fuz jkdys ta oSSsS;s fldi,
rcqf.a mq;a jQ oSdjq l2udrhd fjhs’ fuz f;fuz lssisjla lrkq fkdyelaflah’
fudyq jsiskao udyg cSsjs;h fok ,oafoah’ ud jssiskao fudyqg cSsjs;h fok
,oafoahhs ” lSh’ tl,ays jkdys uyfKks” nUo;a rcq oSdjq l2ureg fufia lSh’ “
mq;a
oSdjq l2udrfhks” kqUf.a mssh f;fuz urK ld,fhys *4( ‘ orej” oSdjq
l2udrfhkss” os.g fkdn,j” fldgg fkdn,j” orej osdjq l2udrfhks” ffjrfhka
ffjrfhda fkdikaisfË;s” orej oSdjq l2udrfhks” wffjrhka jkdysss ffjrfhda
ixisfË;ahhs ’ lshd hula lSfha kuz kqUf.a msh f;u l2ula iËyd lSfhaoehs ’
jspdf
[ \ q 471 / ]
hfula lSfhao foajhjka jsssiska
udf.a ujqmsshda urK ,oafodahhs boska uu foajhsska cSjs;fhka f;dr
lrkafkuz kuz foajhkaf.a oshqKqj leue;sjQ huz flfkla fj;ao” Tjqyq ud osjs
f;dr lrkafkdah’ foajhka jsiska udf.a ujqmshka kikaa ,oafodahhs hula
lshk ,oafoao bossska uu foajhka cSjs;fhka f;dr lrkafkuz kuz foajhkaf.a
oshqKqj leue;s flfkla fj;a kuz ” Tjqyq udf.a cSjs;h f;drlrkaafkdah’ huz
flfkla udf.a oshqKqj leue;s jkafkdao” Tjzyq Tjqka cSkjs;h f;drlrkafkdah’
fufia
ta ffjrh ffjrh lssrSSsfuka fkdikaisfËkafkah’ oeka jkdys foajhka jsiska
udf.a cSjs;h fok ,oafoah’ ud jsiskao foajhkayg cSjs;h fok ,oafoah’ fufia
ta ffjrh ffjr fkdlsrsSfuka ikaisÌfkah’ foajhsks” udf.a msh f;u uerSuz
l, fuz lreK iËyd * fuys *4(( lSfhah’
48
blans;s nUo;a liS rc f;u ” mskaj;aks” wdYaphH! fjhs” mskaj;aks” fmr
kqjQjla fjhs’ hfula mshdf.a ixfCImfhka jokh ms
49
*3( ” uyfKks” fuys jkdys ta bjiSsu yd is,aj;a nj fydnssfkah’ huzfyhlska
f;dms fufia ukdfldg foik ,o iiafkys mejssos jQjdyqo * Ou! jskfhys (
CIudo jjz”iqis,aj;ao jjz’ hhs ” *4( jod
[ \ q 472 / ]
nj kqiqÈiqh’ flda,dy,h
fkdiqÈiqh” jss.1yh kqiqÈiqh” jsjdoh kqiqÈiqh ” lshdhss’ ;2kafjks jro ta
wOu!jdoS NsCIQka Nd.Hj;2ka jykafiag fuh oekajSh’ ” iajduSsks”
Ou!iajduSjQ Nd.Hj;2ka jykafia w,afmd;aidyS we;af;a n,dfmdfrd;a;2jk
fialajd’ iajduSksss” Nd.Hj;2ka jykafia fuf,dj iem jsyrKfhka hqla;jqfha
jdihlrkfialajd’ wms fuz l,n,fhka flda,dy,fhka m11lg jkafkuqhs ” lshdhs’
blans;s fuz ysia mqreIfhda jskdYh ,l2Kq fldg we;af;dah” fudjqqyq yeZ.jSu
myiq fkdfjzhhs ” wiafkka ke.sg jevsfial’
* oSdjQ nKjr ksus’ (
3 tl,ays Nd.Hj;2ka
jykafia fmrjre fjzf,ys yeË fmdrjd md;1 isjqre f.k fldiUE kqjr msZvq
mssKsi yeisr miajre mssKaavmd;fhka wdmiq jevsfiala fikiqk ;ekam;afldg
md;1 isjqre f.k iZ. ueo isgsfialau fuz .d:djka jod
”
ioDY ck f;fuz uy;a Ynzo we;af;dah” lsisfjla *uu( nd, fjushs *f;mss(
iss;jz’ iZ.k nsfËk l, fndfyda fihsska wksl2È tla lrefKla tkuz ud kssid
iZ.k nsfËahhs fkdie,l2fjdah’ “
”
uq,d isys we;af;dah’ mKavs; ms
” ug wdfl1daY lf
”
ug wdfl1daY lf
[ \ q 473 / ]
”
fuz f,dalfha ffjrfhda ffjrfhka lsis lf,l;a fkdikaisfË;a’ ffjr
fkdlsrSfukau ikaisfË;a’ fuz iajNdjh f;fuz mqrd;Kh * nqÈ mfianqÈ uyry;2ka
( f.a fjz’
” fuys wms kefiuqhs vnrldrSyq fkdoks;a’ Tjqk;2fryssss huzflfkla oks;ao ta fya;2fhka vnrfhda ikaisfË;a’ “
”
f;dm ujqmshkaf.a weg fkdissËsk ,oafodah’ osjs f;dr fkdlrk ,oaody’
.jh”wYajh” Okh hk fudjqka meyer fkd.kakd ,oafodah’ rg meyer .;a;djQ
Tjqkaf.ao tlajSsu *iu.sh ( fjz’ “
”
ia:dfkdps; m1{dfjka hqla;jQ iuZ. yeisfrkakdjQ ukd jssyrK we;s m1d{jQ
hyZMfjl2 boska ,nkafkao” ishZM m1lg wm1lg WjÈre ueZv Tyq yd i;2gq is;a
we;af;a isys we;af;a yeisfrkafkah’ ia:dfkdps; m1{dfjka hqla;jQ iuZ.
yeisfrkakdjQ ukd jssyrK we;s m1d{jQ hyZMfjl2 boska fkd,nkafkao” oskk ,o
rg yer.shdjQ rcqka fukao jkfhyys fY1IaG yia:shd fukao ;ksjQfha
yeisfrkafkah’ “
”
;kssjQjyqf.a yeisrSu W;2us’ nd,hd flfrys hyZM nfjla ke;s’ jkfhys
fY1aIaG yia:shd fuka ksre;aidyS jQfha ;ksjQfha yeisfrkafkah’ mjz
fkdlrkafkah’ “
blanss;s Nd.Hjl2ka jykafia iZ. ueo isgsfialau fuz .d:djka jodrd nd,ldf,dkldrduh huz;efklayso tyss jevsfial’
4
tiufhys jkdys wdhqIau;a N.2 f;r f;fuz nd,ldf,dKldrdufhys jikfial’
wdhqIau;a N.2 f;r f;fuz *4( wE; isg tk Nd.Hj;2ka jykafia oel wiakla
mekjQfhah’ md fodakd osh” md mqgqj” md mqjrej t
[ \ q 473 / ]
bjish yelssso $ lssu hemssh
ye;sso$ uyK msKavmd;fhka la,dka; fkdjQfhysoehssss $ weiQfial’ ”
iajduSks” Nd.Hj;2ka jykai” bjissh yelsh” hemsh yelsh” iajduSks” uu
msKavmd;fhka la,dka; fkdjQfhusshs ” lSfhah’ blans;s Nd.Hj;2ka jykafia
wdhqIau;a N.2 f;rekqjka oeyeus l:dfjka lreKq f.kyer olajd iudoka lrjd
f;o .kajd i;2gq lrjd wiafkka keZ.sg m1dpSkjxiodh huz;efklayso tysss
meusssKsfial’
5
tiufhys jkdys wdhqIau;a wkqreoaO f;r f;fuzo” wdhqIau;a kkaosh f;r
f;;fuzo” wdhqIau;a lsuzns, f;r f;fuzo” mdpSskjxiodfhys jevji;a’ odhmd,
f;u wE; tk Nd.Hj;2ka jykafia oel Nd.Hj;2ka jykafiag fufia lSsfhah’ ”
Y1uKhka jykai” fuz wdjdihg fkdmssjsfikfialajd’ fuys l2, mq;1fhda
;sfofkla fj;a Tjzyq osjqKqfjys kssr; iajNjdh we;af;da fjfi;a’
Wkajykafiaa,dg wmyiqjla fkdl< uekjhs ‘”
wdhqIau;a
wkqreoaO f;r f;fuz nqÈrÈka iuZ. uka;1Kh lrkakdjQ odhmd,hdf.a jok
weiqfjzuh’ wid odhmd,hdg fujoka lSh’ ” weje;a odhmd,h” Nd.Hj;2ka jykafia
fkdj,lajj” wmf.a Ydia;DjQ Nd.Hj;2ka jykafia jevsfial’” lshdhs’
6
blans;s wdhqIau;a wkqreoaO f;r f;fuz wdhqIau;a kkaosh f;r f;fuz;a”
wdhqIau;a lsuzns, f;r f;fuz;a huz;efklays jSo tys meusKsssfhah’ meusK
wdhqIau;a kkaosh f;rekago wdhqIau;a lsuzns, f;rekago fujoka lSh’
“wdhqIau;ajreks” bosrshg tjz” wdhqIau;ajreks” bosrshsg tjz” wmf.a
Nd.Hj;2ka jykafia jevsfial’ ” lsshdhs’ blanss;s wdhqIau;a wkqreoaO f;r
f;fuzo” wdhqIau;a kkaosh f;r f;fuzo” wdhqIau;a lsuzns, f;r f;fuzo
Nd.Hj;2ka jykafia fj;g meusK tla kula Nd.Hj;2ka jykafiaf.a md;1d isjqre
ms
[ \ q 475 / ]
7
” wkqreoaOfhks” lsfulao f;dmyg mSvd fkdfjuqhhs wkqreoaOfhkss” lsfulao
f;ms *4( iy.s jQfjda” i;2gq jkafkda” jsjdo fkdlrkafkda” lsrs yd c,h fuka
jQjdyq Tjqfkdjqka m1sh weiaj,ska oelaflda ” *5( jijzo $ ” ” iajduSsks”
taldka;fhka wms * fuys *4(( jiuqhs ” *lSSyq( ” wkqreoaOfhks” f;ms flfia
kuz *fuys *4(( jijzo $” ” *6( ” iajduSks” fuysos udyg fufia woyia fjz’
huz uu funÌ jQ n1yaupdrSka iuZ. jiuzo ug ,dNfhda fj;a’ ud jsiska hym;la
,nk ,oafoahhs iajduSks” fuz wdhqIau;2ka flfrys udf.a ffu;1S ldh lu!h
m1lgjo ryis.;jo t
8
” iajduSks” ta uu issh is; ;nd fuz wdhqIau;2ka jykafia,df.a is;a
jYfhka mj;sus’ iajduSsks” wmf.a YrSrfhda fjkiau fj;a’ is; tllauhhsss
isss;ushs ” wdhqIau;a kkaosh f;r f;fuzo” wdhqIau;a lsuzns, f;r f;fuzo”
Nd.Hj;2ka jykafiag fuh ie, lf
”
wkqreoaOfhkss” f;ms flfia wm1udojQjdyq flf
[ \ q 476 / ]
Ndckh fidaod t
”
iajduSksss” mia osklg jrla isshZM rd;1sfhyss oeyeus l:dfjka hq;2j
ysËsuq’ iajduSks” wms fuz wdldrfhka wm1udjQjdyq flf
9
blans;s Nd.Hj;2ka jykafia wdhqIau;a wkqreoaO f;rekao” wdhqIau;a kkaosh
f;rekao” wdhqIau;a lsuzns, f;rekao oeyeus l:dfjka iudoka lrjd i;2gq lrjd
f;o .kajd wiqfkka keZ.sg mdrsf,hHl jkh huz;efklayso tys pdrsld lrkfiala
mdrsf,hHl huz;efklayso tys jevsssfial’ Nd.Hj;22ka jykafia * we;2jsiska
rlakd,o ( fidÌre jk ,eyefnys i,a rela uq, jev jikfial’ blans;s ryis.;j
jsfjzlhg .shdjQ Nd.Hj;2ka jykafiag funÌ isf;la jsh’ ” uu jkdys fmr*4(
vnr lrkakdjQfld,dy, lrkakdjQ jsreoaOjdo lrkakdjQ vnrhg mQj!Nd. l:d we;s
[ \ q 477 / ]
iZ. flfrys kvq mjrkakdjQ *5(
fldiUEkqjr jeis ta NsCIQka lrK fldg f.k wdlSK! jQfhuz iemfia
fkdjsiQfhus’ ta uu ful,ays ;ksjQfhuz fojeksfhl2 ke;sfhuz fjus’ *fuys
*4(( fldiUE kqjr jeis ta NsCIQkaf.ka f;drju iqjfia myiqq mrsos fjfiuss’ “
0
tla;rd uy;a wef;la we;2kaf.kao” we;skakshkaf.kao” ;reK we;2kaf.ako”
we;a megjqkaf.kao wdlSK! jQfha fjfihs’ w. isËssk ,oaodjQu ;K lhs’ Tyq
jsiska nssËssk ,o fld< w;2 l;a’ le
-
tl, ta uy we;2yg funÌ issf;la jSS’ ” uu jkdys fmr we;2kaf.kao”
we;skakshkaf.kao” ;reK we;2kaf.akao” we;a megjqkaf.kao wdlSK! jQfha iem
fia fkdjsiQfhus’ w. isËssk ,oaodjQu ;K lEfjus’ ud jsiska nssËssk nsËsk
,o fld< w;2 fiiafida lEfjdah’ le
[ \ q 478 / ]
we;skakssfhda .guska .sfhdah’ ta
uu ful,ayss ;ksssjQfhus fofjkssfhla ke;s jQfha fjus’ we;2kaf.kao
we;skakshkaf.kao ;reK we;2kaf.kao” we;a megjqkaf.kao f;drju iem myiq
mrssos fjfius’ “
3=
blans;s Nd.Hj;2ka jykafia ;uka jykafiaf.a mjsfjzlh oeko ;uka jykafiaf.a
is;ska ta uy we;2kaf.a is; ms
”
rsh ysia jka o< we;s” we;2 huzfyhlska ;ksjQha jkfhys we,Sula fjzo”
fuz we,Su f;u *jkfhys jsiQ ( uy we;2f.a fY1aIaG nqÈkaf.a is;ska is; iu
fjz’ “
33
blans;s Nd.Hj;2ka jykafia mdrsf,hHl jkfhys leue;s ;dla l,a jei ieje;a
kqjr huz;efklayso tys pdrsld l< fial’ l1ufhka pdrsld lrkfiala ieje;a
kqjr huz;efklayso tys jsiQfial’ Nd.Hj;2ka jykafia tyss ieje;a kqjr
wfkamsZvq uy isgq jsiska lrjk ,o fcA;jkdrdufhys jdih lrk fial’ blans;s
fldiUE kqjr jeis Wmdilfhda ” fldiUE kqjr jeisss wdhH! jQ fuz NsCIQyq wmg
fndfyda wjevla l
[ \ q 479 / ]
wi;aldr m1lD;s fldg we;af;da *5( neyer fyda hkafkdah’ isjqre yerSu fyda lrkafkdah’ nqÈrÈka fyda myojkakdyhs “
34
fldiUEkqjr Wmdilfhda fldiuznl NsCIQka fkdjekafodah’ oel yqkiqfkka keZ.S
fkdkeZ.ssgsfhdah’ weËs
” weje;aks” tfia kuz wms ieje;a kqjrg f.dia Nd.Hj;2ka jykafia yuqfjys fuz wOslrKh ikaisË jkafkuqhs ” lssshdhss’
35
blanss;ss fldiUE kqjr jeis NsCIQyq fikiqka yl2,d ;nd md;1d isjqre f.k
ieje;a kqjr huz;efklayso tys meusKshy’* fuys 9 *4(( fldieUE kqjr jeis ta
NsCIQyq ieje;a kqjrg t;ahhs wdhqIau;a YdrSmq;1 f;r f;fuz weiqfhah’
blans;s wdhqIau;a YdrSSmq;1 f;r f;fuz Nd.Hj;2ka jykafia huz;efklayssso
tys meusKsfhah’ meusK” Nd.Hj;2ka jykafia jeË tl;amfil isgsfhah’ tl;amfil
issgs wdhqIau;a YdrSmq;1 f;r f;fuz Nd.Hj;2ka jykafiag ” iajduSks” *
fuys 9 *4(( fldiUE kqjr jeis NsCIQyq ieje;a kqjrg t;a’ iajduSks” uu ta
NsCIQka flfrys flfia ms
”
idrSmq;a;h” tfia jS kuz kqU Ou!h huzfiao tfia isgqjhs ” * jod
[ \ q 480 / ]
YdrSmq;1h” fuz iiafkys uyfKla
*4( wOu!h Ou!hhs m1ldY flfrA kuz” Ou!h wOu!hhhs m1ldY flfrA kuz” wjskh
jskhhs m1ldY flfrA kuz” jskh wjskh hhs m1ldY flrA kuz” ;:d.;hka jsiska
fkdjodrk ,oaola jodrk ,oafoahhs m1ldY flfrA kuz” ;:d.;hka jsiska jodrk
,oaola fkdjodrk ,oafoa hhs m1ldY flfrA kuz” ;:d.;hka jsiska mqreÈ fkdlrk
,oaola mqreÈlrk ,oafoa hhs m1ldY flfrAkuz” ;:d.;;hka jsiska mqreÈ lrk
,oaola mqreÈ fkdlrk ,oafoahhs m1ldY flfrA kuz” ;:d.;hka jykafia jsiska
fkdmKjk ,oaola mKjk ,oafoa hhs m1ldY flfrA kuz” ;:d.;hka jykafia jsiska
mKjk ,oaola fkdmKjk ,oafoa hhs m1ldY flfrA kuz” wkdm;a;sh wdm;a;ssh hhs
m1ldY flfrA kuz” wdm;a;sh wkdm;a;sh hhs m1ldY flfrA kuz” ,yqldm;a;sh
.reldm;a;shhhs m1ldY flfrA kuz” .reld m;a;sh ,yqldm;a;sh hhs m1ldY flfrA
kuz” idjfiidm;a;sh wkjfiidm;a;sh hhs m1ldY flfrA kuz” wkjfiaidm;a;sh
idjfidm;a;sh hhss m1ldY flfrA kuz” ÈgzGq,a,dm;a;sh wÈgzGq,a,dm;a;sh hhs
m1ldY flfrA kuz” wÈgzGq,a,dm;a;sh ÈgzGq,a,dm;a;sh hhs m1ldY flfrA kuz”
*5( YdrSSmq;1h” fuz wgf
36
” YdrSmq;1h” jia;2 oywglska Ou!jdoS f;u o;ahq;af;ah’ YdrSmq;1h fuz
Ydikfhys uyK f;u * fuys 35 *4( fhoSfuzoS Ou!hg wOu!h” jskhg wjskh” jodrk
fjkqjg fkdjodrk” mqreÈ fjkqjg fkdmqreÈ” fkdmqreÈ fjkqjg mqreÈ” mKjk
fjkqjg fkdmKjk” fkdmKjk fjkqjg mKjk” wdm;a;shg wkdm;a;s” .rel fjkqjg
,yql” ,yql fjkqjg .rel” wkjfii fjkqjg idjfii” idjfii fjkqjg wkjfii”
wÈgzGq,a, fjkqjg ÈgzGq,a,” ÈgzGq,a, fjkqjg wÈgzGq,a,” lshd *35 *4(
jsreoaO wJ:! we;sjk fia fhdod.; hq;2h’( YdrSmq;1h” fuz wgf
[ \ q 481 / ]
37
wdhqIau;a uyuq.,ka” uyd ldYHm” uylpzpdk” uydfldgzzGs;” uylmamsk”
uydpqkao” wkqreoaO” Wmd,S” frAj;”wdkFo” rdyq, * fuys 9 *4(( fldiUE kqjr
jeis NsCIQyq ieje;a kqjrg t;ahhs weiQy’ blansss;s wdhqIau;a rdyq, f;fuz
Nd.Hj;2ka jykafia huz;efklayso tys meusKssfhah’ meusK” Nd.Hj;2ka jykafia
jeËtl;aamfil isgsfhah’ tl;amfil isgs wdhqIau;a rdyq, f;fuz Nd.Hj;2ka
jykafiag ” iajduSks” *fuys 9 *4(( fldiUE kqjr jeis NsCIQyq ieje;a kqjrg
t;s’ iajduSskss” uu ta NsCIQka flfryss flfia ms
”
rdyq,h” wgf
38
” wgf
39
uyd m1cdm;S f.d;uSSs f;dfuda ta * fuys 9 *4(( fldiUE kqjr jeis NsCIQyq
ieje;a kqjrg t;ahhs weiQy’ blansss;s uym1cdm;S f.d;uS f;dfuda Nd.Hj;2ka
jykafia huz;efklayso tys meusKssfhah’ meusK” Nd.Hj;2ka jykafia jeË
tl;aamfil isgsfhah’ tl;amfil isgs uym1cdm;Ss f.d;uS f;dfuda N.Hj;2ka
jykafiag ” iajduSks” ta * fuys 9 *4(( fldiUE kqjr jeis NsCIQyq ieje;a
kqjrg t;s’ iajduSskss” uu ta NsCIQka flfryss flfia ms
[ \ q 402 / ]
30 * fuys 39 fPAofha ‘ uydm1cdm;S f.d;uS ’ fjkqjg ‘ wkd:msKavsl .Dym;s ’ lshd fhdod .; hq;2hs’ (
3- * fuys 39 fPAofha ‘ uydm1cdm;S f.d;uS ’ fjkqjg us.drud;d jsidLdj ’ lshd fhdod.; hq;2hs’ (
4=
blans;s fldiUE kqjr NsCIQyq ms
”
YdrSmq;1h” tfia kuz jsfjzl fikiqka osh hq;2h’ ” boska jsfjzlhla fkdjS
kuz flfia ms
43
blans;s Ou!ho jskho m1;HfjCId lrkakdjQ ta WlaLs;a; NsCIqyg funÌ isf;la
jS’ *4( ‘ fuda f;dfuda weje;a jkakSsh” fuda f;dfuda fkdu weje;a
fkdjkakSh’* wej;a fjz hk wJ:!!hs’ ( weje;g meusKsfha fjus’ fkdmeusKsfha
fkdfjus’ WfCImKSh lu!h lrk ,oafoa fjus’ WfCImKSsh lu!h fkdlrk ,oafoa
fkdfjus’ wfldmHjQ lreKg iqÈiq jQ OdrAusl lu!fhka WfCImKSh lu!h lrk
,oafola fjus’ *5( blans;s WfCImKSh lu!h ,enQ ta uyK f;u WlaLs;a;dkqjrA;l
NsCIQka huz;efklayssso tys meusKsfhah’ meusK WlaLs;a;dkqj;!l NsCIQkag
fufia lSh’ * fuys *4(( wdhqIau;ajreks” tjz” ud we;2<;a lr .ksjz’ “
44
blans;s WlaLs;a;dkqj;!l jQ ta NsCIQyq WlaLs;a;jQ ta NsCIqj f.k
Nd.Hj;2ka jykafia huz;efklayso tys meusKshdyqh’ meusK” Nd.Hj;2ka jykafia
jeË tl;amfil isghdyqh’ tl;amfil isgs ta NsCIQyq Nd.Hj;2ka jykafiag ”
iajduSks” fuz WfCImKSh lu!h l< NsCIQyq * fuys 43 *4(( ‘ tjz
wdhqIau;2ka ud we;2<;a lr.ksjz hhs ’ lSjdyqh’ ‘ iajduSks flfia ud
jsiska
[ \ q 483 / ]
ms
45
blans;s ta WlaLs;a;dkqj;!ljQ ta NsCIQyq ta WlaLs;a;l NssCIqj we;2<;a
fldg f.k WlafLml NsCIQyq huz;efklayso tys msusKsshdy’ meusK” WlafLml
NsCIQkag fujoka lSsy’ *4( ” weje;aks” huz jia;2fjlays iZ.kf.a vnrfhlao”
fld,dy,fhlao” ix jjJ:dkfhlao” kdkdlrKfhlao jQfha kuz *5( ta uyK f;fuz
weje;g meusKsfhao fjhs’ WlaLs;a;o fjhs’ * WfCmKSh lu!h oeyeushhss
ms
46
blans;ss ta WlafLml NsCIQyq Nd.Hj;2ka jykafia huz;efklayso tys
meusKshdyqh’ meusK” Nd.Hj;2ka jykafia jeË tl;amfil isgshdyqh’ tl;amfil
isgs ta WlafLml NsCIQyq Nd.Hj;2ka jykafiag fujoka lsy’ “iajdusks”
WlafLmKSh lu!h l< NssCIQkag wkqj mj;sk NsCIQyq fufia
lSjdyqh’‘weje;aks” huz jia;2fjlays *4( ixhdf.a huz vnrhla l,yhla jsreoaO
.ekSula jsjdohla ixfNOhla ixhd w;r m,qoaola” ixhd isud lsrSula” ixhd
fjka lsrSsula weoao *5( ta fuz NsCIqj meusKsfhao” WlafLmKSh lu!h
flf
[ \ q 484 / ]
jsjdohla” ix fNOhla” ixhdf.a
m,qoaola” ixhdf.a iSudjla” ixhdf.a fjkajSula fjzo ta fuz NsCIqj weje;g
meusKsfhao” WlafLmKSh lu!h lrk ,oafoao” olafkao” ‘ we;2<;a lrk
,oafoao” *5( boska ixhdg meusKs l,a we;af;a jS kuz ixhd ta jia;2j
ixisËjSu msKsi ix idu.1shla lrkafkah’ fuz oekajSuhs’ * fuys *4(( ix
f;fuz ta jia;2j ixisËjSssu msKsi ix idu.1shla lrhs’ ta jia;2j
ixissssËjSu msKsi ix idu.1shla lsrSu huz wdhqIau;a flfkl2g leue;so fyf;u
ksYaYnzo jkafkah’ hful2g fkdleue;s jkafkao fyf;u lshkafkah’ iZ.k jsiska
ta jia;2j ixisËjSu msKsi ixidu.1sh f;dfuda lrk ,oaoSh’ ix rdcssh kik
,oaoSSh” ix fNOh ke;slrk ,oafoah’ ixhd leue;sh’ tfyhska ksYaYnzoh’ fuz
ksYaYnzolu fufia orus’ tflfkysu Wfmdi:h l< hq;af;ah’ mdfudla foish
hq;2h’ “
47
blans;s wdhqIau;a Wmd,S f;fuz Nd.Hj;2kajykafia huz;efklayso tys
meusKsfhah’ meusK” Nd.Hj;2ka jykafiag jeË tl;amfil isgsfhah’ tl;amfil
isgs wdhqIau;a Wmd,S f;fuz Nd.Hj;2ka jykafiag fuh ie, lf
”
iajduSks” ix idu.1Syq flf;la fj;ao’ $ ” Wmd,sfhks” iZ.kf.a iu.sjSu fuys
fofofkla fj;a’ Wmd,ssfhks” iZ.kf.a iu.sjSfula we;’ *th( wJ:! rys;h’
wl2rej,ska muKla hq;2jsh’ Wmd,ssfhks” ix idu.1shla we;’ *th( wJ:!fhka
hq;2jsh’ wl2rej,ska hq;2jsh’ Wmd,sfhks”
[ \ q 485 / ]
wJ:!fhka f;drjQ wl2re muKla jQ
ix idu.1sh ljrSSso $ ” Wmd,ssssh” *fuys 47 *4(( ix f;fu ta jia;2j
jsksYaph fkdfldg fkduq,ska uq,g f.dia ix idu.1sh flfrAo” Wmd,sfhks” fuh
wJ:!fhka f;drjQ wl2rej,ska muKla hq;2jQ ix idu.1shhs’ Wmd,sfhks”
wJ:!fhka hqla;jQ jH[ackfhka hqla;jQ ix idu.1sssh ljrSSSo $ Wmd,sfhkss” *
fuys 47 *4(( ix f;fuz ta jia;2j jsksYaph fldg uq,ska uq,g f.dia idu.1sh
flfrAo fuh wJ:!fhka hqla;jQ jH[ackfhka hqla;jQ ix idu.1shhhs lssshkq
,efnz’ fuh fojeoEreuz ix idu.1Syq fj;s’ “
48
blans;s wdhqIau;a Wmd,S f;r f;fuz yqkiafkka ke.S isg ;ksfmdg isjqr tlia
fldg fmdrjd f.k Nd.Hj;2ka jykafia huz;efklyso tys weËs
“
iZZ.kg lghq;2 Wmka l,o” jskh uka;1Khka Wmka l,aysÈ” jskhdJ:!hka Wmka
l,aysÈ” jskhdJ:! jksYaphka Wmka l,aysÈ” uy;a Wmldr we;s uskssia f;u fuys
lskuz m1ldr we;af;ao” fuys wkqn, oSug iqÈiqjQ uyK f;u flfia fjzo’ $”
“
m
”
tnÌ jQ iS, jsiqoaOsfhys isgshdjQ fyf;fuz jsYdro jQfha fjz’ wNsNjkh fldg
lshhss’ mssrsia ueog .sfha ;e;s fkd.kshs’ fkdief,hs’ wkqokakd ,oaola
lreKq iys;j lshuska m1fhdackh fkdmsssrsfy,hs’ “
”
tfiau fyf;u msrssi ueo m1Yak jspdrk ,oafoa is;sjs,s fkdis;hs’ f;acia
rys; jQfha fkdfjz’ lsh hq;2 meusKshdjQ m1Yakhg .e,fmkfia ms
[ \ q 486 / ]
”
jevsuyZM NsCIQka flfrys f.#rjlsrSuz iys;j jikafka fjz’ iajlSh
wdpdhH!jdofhys jsYdro jqfha fjz’ ta ta lreKq kqjKska fjka fldg .ekSug
iu;a jqfha fjhs’ lsh hq;af;ys lrk ,o mqreÈ we;af;a fjhs’ mius;2rka jerÈ
;eka oekSfuys oCIfjz’”
”
lsshk ,o huz joklska mius;2frda ks.1yhg fh;ao” uyck f;fuz wjfndaOhg
meusfKAo” fya f;fuz mryg fm
”
iZ.kf.a È; luzys iu;a fjz’ iZ.kf.a lD;Hhkays fyau .skakg msÈ .sf;,a fia
ukdfia bf.k .kafka fyda ms
“
huzmuKjQ jia;@kays weje;g meusfKao” huzfia wej;ska keZ.S isgSu fjzo”
fuz jsNXz.fhda fofofkla fj;ao” Tzyg WNh jsNXz.fhda fudkjg m1.2KjQjdyq
fj;a’ weje;a yg .ekSuz lreKq m
jsNXz.
oekSfuz oCIjQfha huz vnr lsrSuz wdosh lrkafka ;c!kSh lu!doSkaf.a jYfhka
iZ.k neyer lsrSSug meusfKao” huzm1ldr jQ jia;2jlska neyer lrk ,oafoa
fjzo” ta ksiaidrsl lu!hg kshus; j;a iuzmQK! l
“
fuz mKavs; f;u jevsuy,a NsCIQka flfryso kjl jQo uOHu jQo” f;reka
flfryso” uyKhdf.a jevsfhys yeisfrkafkao” tnÌ jQ ta uyK f;fuz fuys wkqn,
oSug iqÈiq fjz’”
* fldiuznlaLFOlh ksus’(
[ \ q 487 / ]
Woaodkh
fY1IaGjQ ij!{hka
jykafia fldiUE kqjr jev jodrk l, ta kqjr fdIs;drdufhys jev jsiQ oyila
fokd jykafiag wOsm;sjQ jskh Or Ou! l:sl hk fofokd jykafia w;r
jsjdodm;a;soY!kfha huz;uz wjldifhlays Ou! l:sl f;rekag WfCImKSh lu!h
flf
fNO.rel mejsoaod wkqkaf.a lSu ms
*
tlaiSudjla ;2< jik NsCIQka fNO jQ l, tla fldgila ;u msrsia f.k fjkaj
( tysu Wfmdi:doS jskh lu!h lrkafkah’ nd,ldf,dKldr .1duh mdpSkjxiodh
mdrssf,hHl jkh * nqÈrÈka mdrsf,hHl jkhg jevujSSu’ ( ieje;a kqjr *nqÈrÈka
ieje;a kqjrg jevujSu (
idrsmq;a;+fld,s;+uydliaim+uydlpzpdhk+uyfldgzGsk+uylmamsk uyd
pqFo+wkqreoaO+frAj;+Wmd,S+wdkFo+rdyq, hk f;rjrekao * uydm1cdm;S(
f.d;uS+iqo;a;+*wkd:msKavsl( .Dym;so hk fudjqka vnrldrS fldiuznl NsCIQka
flfrA ms
* uyj. ksssus’ (
isoaOssria;2′
* uydj.a. ksus’ (
isoaOsria;2
05/14/13
Filed under:
General
Posted by:
site admin @ 4:32 pm
920 LESSON 15-05-2013 WEDNESDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
Mahavagga
MISUSE OF EVM _ PART - 6
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htmhttp://sbinformation.about.com/od/business-ideas/qt/Private-Tutor-Small-Business-Idea.htm
Private Tutor Small Business Idea
The Pros and Cons of Starting a Private Tutoring Business
Summer may be the perfect time to start a small business as a private tutor. This is a great business idea
for teachers or anyone with teaching experience and exceptional
knowledge in a specific area. Successful tutors also have a passion for
helping others.
The Pros
While many private tutors are successful on a part-time basis,
supplementing their regular income, private tutoring can also make a
great small business. Here are some of the reasons that tutoring may be
the business for you:
- There will always be students who can benefit from individual help.
- Start-up costs are minimal.
- You can teach anything as a tutor, from math, to exam prep, to piano.
- You can build upon relationships you already have in your community.
- Word of mouth can help you grow your business at a fast pace.
The Cons
Potential challenges of starting a private tutoring business can include:
- You may face increased liability if you conduct tutoring sessions in your home.
- It can be a challenge to line up enough business to carry you through school breaks.
- You need to be exceptionally patient and work will with children.
- When you do a good job, your clients may not have a need for your services any longer.
- You need well-rounded knowledge and experience.
- You may be competing with the school’s own tutoring program or recommendations.
Recommended Resources
More Business Opportunities
Business Startup Resources
On Tue, May 14, 2013 at 5:59 PM, political power DMM <powerdmm@gmail.com> wrote:
Karnataka
Assembly Elections are over. Congress won the state. BJP got a shock
treatment from Yedurappa’s KJP. Janata Dal (S) bettered its position. It
is all because of misuse of EVM while the BSP is marching ahead or the
caravan will never back since it is a movement that will be there as
long as there is caste discriminatve source of bias. Tampering of EVM is
responsible as the Superior Court
has ordered the replacement of all EVMs.
05/13/13
Filed under:
General
Posted by:
site admin @ 7:22 pm
919 LESSON 14-05-2013 TUESDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
Mahavagga
MISUSE OF EVM _ PART - 5
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Pet-Sitting-Small-Business-Idea.htm
Pet Sitting Small Business Idea
The Pros and Cons of Starting a Pet Sitting Business
A love of animals, trustworthiness and consistent availability can be
signs that you should start a pet sitting small business. Pet sitters
are typically available during normal business hours, weekends and
holidays to take care of animals by taking them for walks, feeding them,
cleaning their cages, etc.
The Pros
You don’t need any special experience or training other than being an
animal-lover and knowing how to care for them. Here are some of the
benefits of starting a pet sitting business:
- There are no significant startup costs.
- You don’t need any special training or experience.
- You can foster your love for animals.
- You have an opportunity to get regular exercise.
- You can offer house-sitting services for vacationing neighbors in addition to caring for their pets.
The Cons
Some of the potential challenges you may face if you start a pet sitting business include:
- You have to relay an extreme sense of trustworthiness.
- You will need insurance and/or become bonded to protect yourself from liability.
- You need to be patient and calm, even with hyper animals.
- You need to be comfortable handling animal emergencies.
- You may frequently be asked to work on weekends and holidays.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
MISUSE OF EVM _ PART - 5
New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so. The ruling castes are manipulating EVMs to make sure victory to them depriving the dippressed classes to enable them to acquire the MASTER KEY that can unlock all doors of progress to the entire people.
Under such circumstances the following exposure by media had no relevance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media. •
http://www.schneier.com/blog/archives/2006/01/wisconsin_votin.html
http://static.usenix.org/event/evt06/tech/full_papers/hall/hall_html/
Transparency and Access to Source Code in Electronic Voting
Joseph Lorenzo Hall, joehall@berkeley.edu
School of Information, University of California at Berkeley
Abstract
We examine the potential role of source code disclosure and open source code requirements in promoting technical improvements and increasing transparency of voting systems. We describe the “enclosure of transparency'’ of voting technology that has occurred over the course of United States’ electoral history, the implications that source code disclosure has for transparency, the negative effects that enclosing transparency has had at different levels and the regulatory and legislative efforts to increase access to source code. We then look at the benefits and risks of open and disclosed source code regimes for voting systems, efforts to provide open source voting systems, existing open source business models that might translate to the voting systems context, regulatory and market barriers to disclosed or open source code in voting systems and alternatives that might exist outside of public disclosure of source code. We conclude that disclosure of full system source code to qualified individuals will promote technical improvements in voting systems while limiting some of the potential risks associated with full public disclosure.
1 Introduction
Elections, like many aspects of society in the United States, have changed dramatically over the course of history. With the growth of urban areas during the last century, and passage of various federal and state laws that specify increased electoral enfranchisement of citizens, we are placing greater and greater demands upon voting technology and election administration. In the past few decades we have started to use computers and networking to further increase efficiency. The most fundamental act of our democracy — the mechanics of casting and counting ballots on election day — that initially took place in plain sight and was fully comprehensible to the franchise now takes place within machines that foreclose observation and obscure this formerly fully comprehensible act. An electoral system that was once highly transparent — supporting public scrutiny and ease of understanding its functions and policies — has undergone an “enclosure of transparency'’. That is, much like the enclosure movement in English history where public land was increasingly privatized, the requirements to which we hold our voting technologies have resulted in a gradual “fencing in'’ of transparency.1Voting system software is one of the most opaque aspects of electronic voting as it is large, complex and generally unavailable for inspection. Unsurprisingly, academics, activists, election officials and commentators have called for increased access to, and heightened examination of the source code that powers election systems. Efforts to increase access and scrutiny range from source code escrow requirements,2 independent code reviews,3 system performance testing,4 required disclosure of source code to requirements that systems use open source code.5
Efforts to broaden the number of individuals with access to the source code of election technology are part of a larger project of increasing the trustworthiness of electronic election systems. This larger project focuses on both technical improvements that increase security, accuracy, privacy, reliability, usability and reforms — at some level independent of technical improvements — that instill confidence in the voting public by facilitating public oversight, comprehension, access and accountability. As such, calls for source code disclosure to the public or to a set of independent experts should be measured along a number of related but independent axes:
• What role could access to voting system source code play in increasing the transparency of voting systems?
• What are the risks and benefits of open source and disclosed source regimes for security and the market?
• If open source code offers measurable benefits, what regulatory and marketplace barriers exist to the development of open source software in the voting systems environment?
• What business methods from the landscape of open source software may translate to voting systems?
• Are there alternatives to public disclosure of code or open source code requirements that might yield similar benefits in technology performance and increased transparency, but minimize potential risks posed by source code disclosure?
This paper examines the potential role of source code disclosure and open source code requirements in promoting technical improvements and increasing transparency of voting systems. Section defines what we mean by transparency and then elaborates on the concept of the “enclosure of transparency'’ of voting technology. Section explores what implications source code disclosure might have for values associated with transparency. Section details the negative effects that the enclosure of transparency has had at various levels. Section reviews recent efforts to increase the capacity for public scrutiny of voting systems through disclosed and open source code regulation and legislation. Section examines the benefits and risks of open and disclosed source code regimes in the voting systems context and considers additional issues posed where access rules are driven by regulation rather than the market. Section reviews past and current efforts to provide open source voting systems and contemplates which existing open source business models might translate to the voting systems context. Section then considers regulatory and market barriers to disclosed or open source code voting systems. Section reviews what transparency and trustworthy-promoting alternatives might exist outside of public disclosure of source code.
We conclude that disclosure of full system source code to qualified individuals will promote technical improvements in voting systems while limiting some of the potential risks associated with full public disclosure. Acknowledging that this form of limited source code disclosure does not support general public scrutiny of source code, and therefore does not fully promote the transparency goals that we have articulated, we note that in a public source code disclosure or open source code model most members of the public will be unable to engage in independent analysis of the source code and will need to rely on independent, hopefully trusted and trustworthy, experts. Given the potential risks posed by broad public disclosure of election system source code, we conclude that moving incrementally in this area is both a more realistic goal and the prudent course given that it will yield many benefits, greatly minimizes potential risks and provides an opportunity to fully evaluate the benefits and risks in this setting. (to be contd.)
Vinayapiñake
Mahàvaggapàëiyà
Dutiyo bhàgo
8 Cãvarakkhandhakaü
Namo tassa bhagavato arahato sammàsambuddhassa.
1. tena samayena buddho bhagavà ràjagahe viharati veëuvane
kalandakanivàpe. Tena kho pana samayena vesàli iddhà ceva hoti phità
ca1. Bahujanà2 àkiõõamanussà. Subhikkhà ca. Satta ca pàsàdasahassàni
satta ca pàsàdasatàni satta ca pàsàdà. Satta ca kuñàgàrasahassàni satta
ca kåñàgàrasatàni satta ca kåñàgàràni. Satta ca àràmasahassàni satta ca
àràmasatàni satta ca àràmà. Satta ca pokkharaõisahassàni satta ca
pokkharaõisatàni satta ca pokkharaõiyo. Ambapàli ca 3 gaõikà abhiråpà
hoti dassanãyà pàsàdikà paramàyà vaõõapokkharatàya samannàgatà.
Padakkhiõà4 nacce ca gãte ca vàdite ca. Abhisañà5 aññhikànaü aññhikànaü6
manussànaü. Pa¤¤àsàya ca rattiü gacchati. Tàya ca vesàlã
bhãyyosomattàya upasobhati.
2. Atha kho ràjagahiko7 negamo vesàliü agamàsi. Kenacideva
karaõãyena. Addasà kho ràjagahiko negamo vesàliü iddha¤ceva phita¤ca
bahujanaü àkiõõamanussaü subhikkha¤ca, satta ca pàsàdasahassàni satta ca
pàsàdasatàni satta ca pàsàde, satta ca kåñàgàrasahassàni satta ca
kåñàgàrasatàni satta ca kåñàgàràni, satta ca àràmasahassàni satta ca
àràmasatàni satta ca àràme, satta ca pokkharaõi sahassàni satta ca
pokkharaõisatàni satta ca pokkharaõiyo, ambapàliü ca gaõikaü abhiråpaü
dassanãyaü pàsàdikaü paramàya vaõõapokkharatàya samannàgatà, padakkhãõaü
nacce ca gãte ca vàdite ca, abhisañaü aññhikànaü aññhikànaü manussànaü,
pa¤¤àsàya ca rattiü gacchantiü, tàya ca vesàliü bhiyyosomattàya
upasobhitaü8.
3. Atha kho ràjagahiko negamo vesàliyaü taü karaõãyaü tãretvà
punadeva ràjagahaü paccàga¤chi. Yena ràjà màgadho seniyo bimbisàro
tenupasaïkami. Upasaïkamitvà ràjànaü màgadhaü seniyaü bimbisàraü
etadavoca: “vesàlã deva, iddhà ceva phità ca. Bahujanà àkiõõamanussà.
Subhikkhà ca. Satta ca pàsàdasahassàni satta ca pàsàdasatàni satta ca
pàsàdà. Satta ca kåñàgàrasahassàni satta ca kåñàgàrasatàni satta ca
kåñàgàràni. Satta ca àràmasahassàni satta ca àràmasatàni satta ca àràmà.
Satta ca pokkharaõãsahassàni satta ca pokkharaõãsatàni satta ca
pokkharaõiyo. Ambapàlã ca gaõikà abhiråpà dassanãyà pàsàdikà paramàya
vaõõapokkharatàya samannàgatà. Padakkhiõà nacce ca gãte ca vàdite ca.
Abhisañà aññhikànaü aññhikànaü manussànaü. Pa¤¤àsàya ca rattiü gacchati.
Tàya ca vesàlã bhãyyosomattàya upasobhati. Sàdhu deva, mayampi gaõikaü
vuññhàpeyyàmà” ti 9. “Tena hi bhaõe, tàdisaü10 kumàriü jànàtha11, yaü
tumhe tàdisaü gaõikaü vuññhàpyothà” ti.
1. “Phità” machasaü. 2. “Bahujanà ca àkiõõamanussà ca subhikkhàca” machasaü.
3. “Ambapàlikà” [P T S. 4.] “Padakkhà” si. Machasaü. 5. “Abhisamà” ma
nu pa. 6 “Atthikànaü atthikànaü” machasaü. Aññhakathà. 7. “Ràjagahato”
machasaü. [P T S. 8.] “Upasobhantiü” machasaü. 9. “Vuññhàpessàmàti”
machasaü. 10. “Tàdisi” machasaü. [P T S. 11.] “Jànàhi” [P T S.]
[BJT Page 674] [\x 674/]
4. Tena kho pana samayena ràjagahe sàlavatã nàma kumàrikà1 abhiråpà
hoti. Dassanãyà pàsàdikà paramàya vaõõapokakharatàya samannàgatà. Atha
kho ràjagahiko negamo sàlavatiü kumàriü [PTS Page 269] [\q 269/] gaõikaü
vuññhàpesi. Atha ko sàlavatã gaõikà na cirasseva padakkhiõà ahosi nacce
ca gãte ca vàdite ca. Abhisañà aññhikànaü aññhikànaü manussànaü.
Pañisatena ca rattiü gacchati.
5. Atha kho sàlavatã gaõikà na cirasseva gabbhinã ahosi. Atha kho
sàlavatiyà gaõikàya etadahosi: “itthi kho gabbhinã purisànaü amanàpà
hoti 2. Sace maü ko ci jànissati: ’sàlavatã gaõikà gabbhinã’ti sabbo me
sakkàro parihàyissati3. Yannånàhaü gilànaü pañivedeyya” nti. Atha kho
sàlavatã gaõikà dovàrikaü àõàpesi: “mà bhaõe dovàrika, ko ci puriso
pàvisi. Yo ca maü pucchati, gilànàti pañivedehã” ti. “Evaü ayye” ti kho
so dovàriko sàlavatiyà gaõikàya paccassosi. Atha kho sàlavatã gaõikà
tassa gabbhassa paripàkamanvàya puttaü vijàyi. Atha kho sàlavatã gaõikà
dàsiü àõàpesi: “bhanda je, imaü dàrakaü kattarasuppe pakkhipitvà
nãharitvà saïkàrakåñe chaóóehi” ti. “Evaü ayye” ti kho sà dàsã
sàlavatiyà gaõikàya pañissutvà taü dàrakaü kattarasuppe pakkhipitvà
nãharitvà saïkàrakåñe chaóóesi.
6. Tena kho pana samayena abhayo4 ràjakumàro kàlasseva ràjåpaññhànaü
gacchanto addasa taü dàrakaü kàkehi samparikiõõaü. Disvàna manusse
pucchi: “kiü etaü bhaõe, kàkehi samparikiõõa” nti. “Dàrako devà” ti.
“Jãvatã bhaõe”ti. “Jãvati devà” ti. “Tena hi bhaõe, taü dàrakaü amhàkaü
antepuraü netvà dhàtãnaü detha posetu” nti. “Evaü devà”ti kho te manussà
abhayassa ràjakumàrassa pañissutvà taü dàrakaü abhayassa ràjakumàrassa
antepuraü netvà dhàtãnaü adaüsu “posethà” ti. Tassa jãvatã ti “jãvako”
ti nàmaü akaüsu. Kumàrena posàpito ti “komàrabhacco” ti nàmaü akaüsu.
7. Atha kho jãvako komàrabhacco na cirasseva vi¤¤åtaü pàpuõi. Atha
kho jãvako komàrabhacco yena abhayo ràjakumàro tenupasaïkami.
Upasaïkamitvà abhayaü ràjakumàraü etadavoca: “kà me deva, màtà? Ko pità”
ti. “Ahampi kho te bhaõe jãvaka, màtaraü na jànàmi. Apicàhaü te pità.
Mayàsi 5 posàpito” ti. Atha kho jãvakassa komàrabhaccassa etadahosi:
“imàni kho ràjakuralàni na sukaràni asippena upajãvituü. Yannånàhaü
sippaü sikkheyya” nti.
1. “Kumàrã” machasaü. [P T S. 2.] “Amanàpà” machasaü. [P T S.]
3. “Bha¤jissati” machasaü. 4. “Abhayo nàma” machasaü. [P T S.]
5. “Mayàpi” [P T S.]
[BJT Page 676] [\x 676/]
8. Tena kho pana samayena takkasilàyaü1 disàpàmokkho vejjo
pañivasati. Atha kho jãvako komàrabhacco abhayaü ràjakumàraü anàpucchà
yena takkasilà2 [PTS Page 270] [\q 270/] yena so vejjo tenupasaïkami.
Upasaïkamitvà taü vejjaü etadavoca: “icchàmahaü àcariya, sippaü
sikkhitu” nti. “Tena hi bhaõe jãvaka, sikkhasså” ti.
9. Atha kho jãvako komàrabhacco bahu¤ca gaõhàti. Lahu¤ca gaõhàti.
Suññhu ca upadhàreti. Gahita¤cassa na pammussati 3. Atha kho jãvakassa
komàrabhaccassa sattannaü vassànaü accayena etadahosi: “ahaü kho bahu¤ca
gaõhàmi. Lahu¤ca gaõhàmi. Suññhu ca upadhàremi. Gahita¤ca me na
pammussati. Satta ca me vassàni adhãyantassa nayimassa sippassa anto
pa¤¤àyati. Kadà imassa sippassa anto pa¤¤àyissatã” ti.
10. Atha kho jãvako komàrabhacco yena so vejjo tenupasaïkami.
Upasaïkamitvà taü vejjaü etadavoca: “ahaü kho àcariya, bahu¤ca gaõhàmi.
Lahu¤ca gaõhàmi. Suññhu ca upadhàremi. Gahita¤ca me na pammussati. Satta
ca me vassàni adhãyantassa nayimassa sippassa anto pa¤¤àyati. Kadà
imassa sippassa anto pa¤¤àyissatã” ti. “Tena hi bhaõe, jãvaka, khaõittiü
àdàya takkasilàya samantà yojanaü àhiõóitvà 4 yaü ki¤ci abhesajjaü
passeyyàsi taü àharà” ti. “Evaü àcariyà” ti kho jãvako komàrabhacco
tassa vejjassa pañissutvà khaõittiü àdàya takkasilàya samantà yojanaü
àhiõóanto na ki¤ci abhesajjaü addasa.
11. Atha kho jãvako komàrabhacco yena so vejjo tenupasaïkami.
Upasaïkamitvà taü vejjaü etadavoca: “àhiõóitomhi àcariya, takkasilàya
samantà yojanaü. Na ki¤ci abhesajjaü addasa” nti. “Sikkhitosi 5 bhaõe
jãvaka, alaü te ettakaü jãvikàyà”ti. Tassa jãvakassa komàrabhaccassa
parittaü pàtheyyaü pàdàsi.
12. Atha kho jãvako komàrabhacco taü parittaü pàtheyyaü àdàya yena
ràjagahaü tena pakkàmi. Atha kho jãvakassa komàrabhaccassa taü parittaü
pàtheyyaü antaràmagge sàkete parikkhayaü agamàsi. Atha kho jãvakassa
komàrabhaccassa etadahosi: “ime kho maggà kantàrà appodakà appabhakkhà
na sukarà apàtheyyena gantuü. Yannånàhaü pàtheyyaü pariyeseyya” nti.
13. Tena kho pana samayena sàkete seññhibhariyàya sattavassiko
sãsàbàdho hoti. Bahå mahantà mahantà disàpàmokkhà vejjà àgantvà
nàsakkhiüsu arogaü6 kàtuü. Bahuü hira¤¤aü àdàya agamaüsu. Atha kho
jãvako komàrabhacco sàketaü pavisitvà manusse pucchi: “ko bhaõe, gilàno?
Kaü tikicchàmã” ti. “Etissà àcariya, seññhibhariyàya [PTS Page 271] [\q
271/] sattavassiko sãsàbàdho. Gaccha àcariya, seññhibhariyaü
tikicchàhã” ti.
1. “Takkasãlàyaü” machasaü. 2. “Yena takkasãlà tena pakkàmi.
Anupubbena yena takkasãlà yena vejjo tenupasaïkami” machasaü. [P T S.] A
vi. Ma nu pa. To vi. 3. “Sammussati” machasaü. 4. “âhiõóanto”machasaü
[P T S. 5.] “Susikkhitosi” machasaü. 6. “ârogaü” sã mu.
[BJT Page 678] [\x 678/]
14. Atha kho jãvako komàrabhacco yena seññhissa gahapatissa nivesanaü
tenupasaïkami. Upasaïkamitvà dovàrikaü àõàpesi: “gaccha bhaõe dovàrika,
seññhibhariyàya pàvada” “vejjo ayye, àgato. So taü daññhukàmo” ti.
“Evaü àcariyà” ti kho so dovàriko jãvakassa komàrabhaccassa pañissutvà
yena seññhibhariyà tenupasaïkami. Upasaïkamitvà seññhibhariyaü
etadavoca: “vejjo ayye, àgato. So taü daññhukàmo” ti. “Kãdiso bhaõe
dovàrika, vejjo”ti. “Daharako ayye” ti. “Alaü bhaõe dovàrika, kiü me
daharako vejjo karissati? Bahå mahantà mahantà disàpàmokkhà vejjàpi1
àgantvà nàsakkhiüsu arogaü kàtuü. Bahuü hira¤¤aü àdàya agamaüså” ti.
15. Atha kho so dovàriko yeka jãvako komàrabhacco tenupasaïkami.
Upasaïkamitvà jãvakaü komàrabhaccaü etadavoca: “seññhibhariyà àcariya,
evamàha: ‘alaü bhaõe dovàrika, kiü me daharako vejjo karissati? Bahå
mahantà mahantà disàpàmokkhà vejjàpi àgantvà nàsakkhiüsu arogaü kàtuü.
Bahuü hira¤¤aü àdàya agamaüså” ti.
16. “Gaccha bhaõe dovàrika, seññhibhariyàya pàvada: - vejjo ayye,
evamàha: mà kirayye, pure ki¤ci adàsi. Yadà arogà hosi, tadà yaü
iccheyyàsi, taü dajjeyyàsã” ti. “Evaü àcariyà” ti kho so dovàriko
jãvakassa komàrabhaccassa pañissutvà yena seññhibhariyà tenupasaïkami.
Upasaïkamitvà seññhibhariyaü etadavoca: “vejjo ayye, evamàha: mà
kirayye, pure ki¤ci adàsi. Yadà arogà hosi, tadà yaü iccheyyàsi, taü
dajjeyyàsã” ti. “Tena hi bhaõe dovàrika, vejjo àgacchatå” ti. “Evaü
ayye” ti kho so dovàriko seññhibhariyàya pañissutvà yena jãvako
komàrabhacco tenupasaïkami. Upasaïkamitvà jãvakaü komàrabhaccaü
etadavoca: “seññhibhariyà taü àcariya, pakkosatã” ti.
17. Atha kho jãvako komàrabhacco yena seññhibhariyà tenupasaïkami.
Upasaïkamitvà seññhibhariyàya vikàraü sallakkhetvà seññhibhariyaü
etadavoca: “pasatena me 2 ayye, sappinà attho” ti. Atha kho
seññhibhariyà jãvakassa komàrabhaccassa pasataü sappiü dàpesi. Atha kho
jãvako komàrabhacco taü pasataü sappiü nànàbhesajjehi nippacitvà
seññhibhariyaü ma¤cake uttànaü nipajjàpetvà3 natthuto adàsi. Atha kho
taü sappiü natthuto dinnaü mukhato ugga¤chi. Atha kho seññhibhariyà
pañiggahe niññhubhitvà4 dàsiü àõàpesi: “bhanda je, imaü sappiü picunà
gaõhàhã” ti.
18. Atha kho jãvakassa komàrabhaccassa etadahosi: “acchariyaü5, yàva
låkhàyaü gharaõã, yatra hi nàma imaü chaóóanãyadhammaü sappiü picunà
gàhàpessati. Bahukàni [PTS Page 272] [\q /] ca me mahagghàni mahagghàni 6
bhesajjàni upagatàni. Kimpimàyaïki¤ci7 deyyadhammaü dassatã” ti.
1. “Vejjà” machasaü. 2. “Pasatena” machasaü [P T S.] A. Vi ja vi. 3.
“Nipàtetvà” machasaü. 4. “Nuññhuhitvà” [P T S 5.] “Acchariyaü vata bho”
si. 6. “Mahagghàni” machasaü. 7. “Kimpimà yaü ka¤ci” si.
[BJT Page 680] [\x 680/]
19. Atha kho sà seññhibhariyà jãvakassa komàrabhaccassa vikàraü
sallakkhetvà jãvakaü komàrabhaccaü etadavoca: “kissa tvaü àcariya,
vimanosã” ti. “Idha me etadahosi: acchariyaü yàvalåkhàyaü gharaõã, yatra
hi nàma imaü chaóóanãyadhammaü sappiü picunà gàhàpessati. Bahukàni ca
me mahagghàni mahagghàni bhesajjàni upagatàni. Kimpimàyaïki¤ci
deyyadhammaü dassatã” ti. “Mayaü kho àcariya, agàrikà1 nàma
upajànàmetassa sa¤¤amassa. Varametaü sappi dàsànaü và kammakarànaü và
pàdabbha¤janaü và padãpakaraõe và àsittaü. Mà tvaü àcariya, vimano
ahosi. Na te deyyadhammo hàyissatã” ti.
20. Atha kho jãvako komàrabhacco seññhibhariyàya sattavassikaü
sãsàbàdhaü ekeneva natthukammena apakaóóhi. Atha kho seññhibhariyà arogà
samànà jãvakassa komàrabhaccassa cattàri sahassàni pàdàsi. Putto “màtà
me arogàpità” ti 2 cattàri sahassàni pàdàsi. Suõisà “sassu me arogàpità”
ti cattàri sahassàni pàdàsi. Seññhigahapati “bhariyà me arogàpità” ti
cattàri sahassàni pàdàsi dàsa¤ca assaratha¤ca.
21. Akha kho jãvako komàrabhacco tàni soëasasahassàni àdàya dàsa¤ca
dàsi¤ca assaratha¤ca yena ràjagahaü tena pakkàmi. Anupubbena yena
ràjagahaü yena abhayo ràjakumàro tenupasaïkami. Upasaïkamitvà abhayaü
ràjakumàraü etadavoca: “idaü me deva, pañhamakammaü soëasasahassàni dàso
ca dàsã ca assaratho ca. Patigaõhàtu me devo posàvanika”nti. Alaü bhaõe
jãvaka, tuyheva hotu. Amhàka¤¤eva antepure nivesanaü màpehã”ti. Evaü
devà” ti kho jãvako komàrabhacco abhayassa ràjakumàrassa pañissutvà
antepure nivesanaü3 màpesi.
22. Tena kho pana samayena ra¤¤o màgadhassa seniyassa bimbisàrassa
bhagandalàbàdho hoti. Sàñakà lohitena makkhãyanti. Deviyo disvà
uppaõóenti: “utunã’dàni devo. Pupphaü devassa uppannaü. Na ciraü4 devo
vijàyissatã” ti. Tena ràjà maïkå hoti.
23. Atha kho ràjà màgadho seniyo bimbisàro abhayaü ràjakumàraü
etadavoca: “mayhaü kho bhaõe abhaya, tàdiso àbàdho. Sàñakà lohitena
makkhiyanti. Deviyo disvà5 uppaõóenti: “utunã’ dàni devo. Pupphaü
devassa uppannaü. Na ciraü devo vijàyissatã” ti. “Iïgha bhaõe abhaya,
tàdisaü vejjaü jànàhi yo maü tikiccheyyà” ti. “Ayaü deva, amhàkaü jãvako
vejjo taruõo bhadrako. So devaü tikicchissati” ti. “Tena hi bhaõe
abhaya, [PTS Page 273] [\q 273/] jãvakaü vejjaü àõàpehi. So maü
tikicchissatã” ti.
1. “Agàrikà” machasaü. Ja vi. 2. “ârogàñhitàtã” ma cha saü. [P T S.]
3. “Abhayassa ràjakumàrassa antepure nivesanaü” machasaü.
4. “Nacirasseva” si. [P T S. 5.] “Maü disvà” machasaü. [P T S]
[BJT Page 682] [\x 682/]
24. Atha kho abhayo ràjakumàro jãvakaü komàrabhaccaü àõàpesi: “gaccha
bhaõe jãvaka, ràjànaü tikicchàhã” ti. Evaü devà” ti kho jãvako
komàrabhacco abhayassa ràjakumàrassa pañissutvà nakhena bhesajjaü àdàya
yena ràjà màgadho seniyo bimbisàro tenupasaïkami. Upasaïkamitvà ràjànaü
màgadhaü seniyaü bimbisàraü etadavoca: “àbàdhaü1 deva, passàmà” ti.
25. Atha kho jãvako komàrabhacco ra¤¤o màgadhassa seniyassa
bimbisàrassa bhagandalàbàdhaü ekeneva àlepena apakaóóhi. Atha kho ràjà
màgadho seniyo bimbisàro àrogo samàno pa¤ca itthisatàni sabbàlaïkàraü
bhåsàpetvà2 omu¤càpetvà pu¤jakaü kàràpetvà jãvakaü komàrabhaccaü
etadavoca: “etaü bhaõe jãvaka, pa¤cannaü itthisatànaü sabbàlaïkàraü
tuyhaü hotu” ti. “Alaü deva, adhikàraü me devo saratu” ti. “Tena hi
bhaõe jãvaka, maü upaññhaha. Itthàgàra¤ca buddha pamukha¤ca saïgha” nti
3. “Evaü devà” ti kho jãvako komàrabhacco ra¤¤o màgadhassa seniyassa
bimbisàrassa paccassosi.
26. Tena kho pana samayena ràjagahitassa seññhissa sattavassiko
sãsàbàdho hoti bahu mahantà mahantà disàpàmokkhà vejjà àgantvà
nàsakkhiüsu arogaü kàtuü. Bahuü hira¤¤aü àdàya agamaüsu. Api ca vejjohi
paccakkhàto hoti. Ekacce vejjà evamàhaüsu: “pa¤camaü divasaü seññhi
gahapati kàlaü karissati” ti. Ekacce vejjà evamàhaüsu: “sattamaü divasaü
seññhigahapati kàlaü karissatã” ti.
27. Atha kho ràjagahikassa negamassa etadahosi: “ayaü kho
seññhigahapati bahukàro4 ra¤¤o ceva negamassa ca. Api ca vejjehi
paccakkhàto. Ekacce vejjà evamàhaüsu: ‘pa¤camaü divasaü seññhigahapati
kàlaü karissatã’ ti. Ekacce vejjà evamàhaüsu: ’sattamaü divasaü
seññhigahapati kàlaü karissatã’ ti. Aya¤ca ra¤¤o jãvako vejjo taruõo
bhadrako. Yannåna mayaü ràjànaü jãvakaü vejjaü yàceyyàma seññhiü
gahapatiü tikicchitu” nti.
28. Atha kho ràjagahiko negamo yena ràjà màgadho seniyo bimbisàro
tenupasaïkami. Upasaïkamitvà ràjànaü màgadhaü seniyaü bimbisàraü
etadavoca: “ayaü deva, seññhigahapati bahukàro devassa ce va negamassa
ca. Api ca vejjehi paccakkhàto. Ekacce vejjà evamàhaüsu: ‘pa¤camaü
divasaü seññhigahapati kàlaü karissatã’ ti. Ekacce vejjà evamàhaüsu:
’sattamaü divasaü seññhigahapati kàlaü karissati’ ti. Sàdhu devo jãvakaü
vejjaü àõàpetu seññhiü gahapatiü [PTS Page 274] [\q 274/] tikicchitu”
nti. Atha kho ràjà màgadho seniyo bimbisàro jãvakaü komàrabhaccaü
àõàpesi: “gaccha bhaõe jãvaka, seññhiü gahapatiü tikicchàhi” ti.
1. “âbàdhaü te” machasaü. 2. “Bhusàpetvà” machasaü. [P T S.] Ja vi
3. “Bhikkhusaïghanti” machasaü. [P T S. 4.] “Bahupakàro” ma cha saü [P T S.]
[BJT Page 684] [\x 684/]
29. “Evaü devà” ti kho jãvako komàrabhacco ra¤¤o màgadhassa seniyassa
bimbisàrassa pañissutvà yena seññhi gahapati tenupasaïkami.
Upasaïkamitvà seññhissa gahapatissa vikàraü sallakkhetvà seññhiü
gahapatiü etadavoca: “sacàhaü taü gahapati, arogàpeyyaü1, kiü me assa
deyyadhammo” ti. “Sabbaü sàpateyya¤ca te àcariya, hotu. Aha¤ca te dàso”
ti. “Sakkhissasi pana tvaü gahapati, ekena passena sattamàse nipajjitu”
nti. “Sakkomahaü àcariya, ekena passena sattamàse nipajjitu” nti.
“Sakakhissasi pana tvaü gahapati, dutiyena passena sattamàse nipajjitu”
nti. “Sakkomahaü àcariya, dutiyena passena sattamàse nipajjitu” nti.
“Sakkhissasi pana tvaü gahapati, uttàno sattamàse nipajjitu” nti.
“Sakkomahaü àcariya, uttàno sattamàse nipajjitu” nti.
30. Atha kho jãvako komàrabhacco seññhiü gahapatiü ma¤cake
nipajjàpetvà ma¤cakena 2 sambandhitvà sãsacchaviü phàletvà3 sibbaniü4
vinàmetvà dve pàõake nãharitvà janassa 5 dassesi: “passeyyàtha 6 ime dve
pàõake ekaü khuddakaü ekaü mahallakaü. Ye te àcariyà evamàhaüsu:
‘pa¤camaü divasaü seññhi gahapati kàlaü karissati’ ti, tehàyaü mahallako
pàõako diññho. Pa¤camaü divasaü seññhissa gahapatissa matthaluïgaü
pariyàdiyissati. Matthaluïgassa pariyàdànà seññhi gahapati kàlaü
karissati. Sudiññho tehi àcariyehi. Yepi te àcariyà evamàhaüsu:
’sattamaü divasaü seññhi gahapati kàlaü karissati’ ti, tehàyaü khuddako
pàõako diññho. Sattamaü divasaü seññhissa gahapatissa matthaluïgaü
pariyàdiyissati. Matthaluïgassa pariyàdànà seññhi gahapati kàlaü
karissati. Sudiññho tehi àcariyehã” ti. Sibbaniü sampañipàdetvà7
sãsacchaviü sibbetvà8 àlepaü adàsi.
31. Atha kho seññhigahapati sattàhassa accayena jãvakaü komaràbhaccaü
etadavoca: “nàhaü àcariya, sakkomi ekena passena sattamàse nipajjitu”
nti. Nanu me tvaü gahapati, pañissuõi: “sakkomahaü àcariya, ekena
passena sattamàse nipajjãtu” nti. “Saccàhaü àcariya, pañissuõiü. Apàhaü
marissàmi, nàhaü sakkomi ekena passena satata màse nipajjitu” nti. “Tena
hi tvaü gahapati, dutiyena passena sattamàse nipajjàhã” ti.
32. Atha kho seññhigahapati sattàhassa accayena jãvakaü komaràbhaccaü
etadavoca: [PTS Page 275] [\q 275/] “nàhaü àcariya, sakkomi dutiyena
passena sattamàse nipajjitu” nti. Nanu me tvaü gahapati, pañissuõi:
“sakkomahaü àcariya, dutiyena passena sattamàse nipajjãtu” nti.
“Saccàhaü àcariya, pañissuõiü. Apàhaü marissàmi, nàhaü9 sakkomi dutiyena
passena satta màse nipajjitu” nti. “Tena hi tvaü gahapati, uttàno
sattamàse nipajjàhã” ti.
1. “Sace tvaü gahapati arogo bhaveyyàsi” machasaü.
” “Sacàhaü taü gahapati arogaü kareyyaü” si.
2. ‘Ma¤cake” machasaü [P T S. 3.] “Uppàñetvà” ma cha saü.
4. “Sibbaniü” machasaü [P T S. “] “Uppaletvà” [P T S.]
5. “Mahàjanassa” machasaü. 6. “Passathayye” machasaü.
6. “Passathayyo” [P T S. 6.] “Passatha” si 7. “Sampañipàñetvà”
machasaü. 8. “Sibbitvà” machasaü. 9. “Nàhaü àcariya” machasaü. [P T S.]
[BJT Page 686] [\x 686/]
33. Atha kho seññhi gahapati sattàhassa accayena jãvakaü
komàrabhaccaü etadavoca: “nàhaü àcariya, sakkomi uttàno sattamàse
nipajjitu” nti. “Nanu me tvaü gahapati pañissuõi: sakkomahaü àcariya,
uttàno sattamàse nipajjitu” nti. “Saccàhaü àcariya pañissuõiü. Apàhaü
marissàmi, nàhaü sakkomi uttàno sattamàse nipajjitu” nti. “Aha¤cetaü
gahapati, na vadeyyaü, ettakampi tvaü na nipajjeyyàsi. Api ca
pañigaccosi mayà ¤àto: ‘tãhi sattàhehi seññhi gahapati arogo bhavissatã’
ti. Uññhehi gahapati, arogo’si. Jànàhi1 kiü me deyyadhammo” ti. Sabbaü
sàpateyya¤ca te àcariya, hotu. Ahaü ca te dàso” ti. “Alaü gahapati, mà
me tvaü sabbaü sàpateyyaü adàsi. Mà ca me dàso. Ra¤¤o satasahassaü dehi
mayhaü satasahassa” nti. Atha kho seññhi gahapati arogo samàno ra¤¤o
satasahassaü adàsi jãvakassa komàrabhaccassa satasahassaü.
34. Tena kho pana samayena bàràõaseyyakassa seññhiputtassa
mokkhacikàya kãëantassa antagaõóàbàdho hoti, yena yàgu’pi pãtà na sammà
pariõàmaü gacchati. Bhattampi bhuttaü na sammà pariõàmaü gacchati.
Uccàropi passàvopi na paguõo. So tena kiso hoti låkho dubbaõõo
uppaõóuppaõóukajàto dhamanisanthatagatto.
35. Atha kho bàràõaseyyakassa seññhissa etadahosi: “mayhaü kho
puttassa tàdiso2 àbàdho yena yàgupi pãtà na sammà pariõàmaü gacchati.
Bhattampi bhåtataü na sammà pariõàmaü gacchati. Uccàro’pi passà vo’pi na
paguõo. So tena kiso låkho dubbaõõo uppaõóuppaõóukajàto
dhamanisanthatagatto. Yannånàhaü ràjagahaü gantvà ràjànaü jãvakaü vejjaü
yàceyyaü puttaü me tikicchitu” nti.
36. Atha kho bàràõaseyyako seññhi ràjagahaü gantvà yena ràjà màgadho
seniyo bimbisàro tenupasaïkami. Upasaïkamitvà ràjànaü màgadhaü seniyaü
bimbisàraü etadavoca: “mayhaü kho deva, puttassa tàdiso àbàdho, yena
yàgu’pi 3 pità na sammà pariõàmaü gacchati. Bhatta’mpi bhuttaü na sammà
pariõàmaü gacchati. Uccàro’pi passàvo’ pi na paguõo. So tena kiso låkho
dubbaõõo uppaõóuppaõóukajàto dhamanisanthatagatto. Sàdhu devo jãvakaü
[PTS Page 276] [\q 276/] vejjaü àõàpetu puttaü me tikicchitu” nti.
37. Atha kho ràjà màgadho seniyo bimbisàro jãvakaü komàrabhaccaü
àõàpesi: gaccha bhaõe jãvaka, bàràõasiü. Gantvà bàràõaseyyakaü
seññhiputtaü tikicchàhã” ti. “Evaü devà” ti kho jãvako komàrabhacco
ra¤¤o màgadhassa seniyassa bimbisàrassa pañissutvà bàràõasiü gantvà yena
bàràõaseyyako seññhiputto tenupasaïkami. Upasaïkamitvà bàràõaseyyakassa
seññhiputtassa vikàraü sallakegakhatvà janaü ussàretvà tirokaraõiü4
parikkhipitvà thamhe upanibandhitvà5 bhariyaü purato ñhapetvà
udaracchaviü uppàñetvà antagaõñhiü nãharitvà bhariyàya dassesi: “passa
te sàmikassa àbàdhaü. Iminà yàgu’pi pãtà na sammà pariõàmaü gacchati.
Bhatta’mpi bhuttaü na sammà pariõàmaü gacchati. Uccàro’pi passàvo’pi na
paguõo. Iminà’yaü kiso låkho dubbaõõo uppaõóuppaõóukajàto
dhamanisanthatagatto” ti. Antagaõñhiü viniveñhetvà antàni pañipavesetvà
udaracchaviü sibbetvà àlepaü adàsi.
1. Jànàsi. Machasaü. 2. “Kidiso” [P T S. 3.] “Yàgupi” [P T S.]
4. “Tirokaraõãyaü” [P T S.] Machasaü. Ja vi. Ma nu pa.
5. “Ubbandhatvà [P T S.] Machasaü.
[BJT Page 688] [\x 688/]
38. Atha kho bàràõaseyyako seññhiputto na cirasseva arogo ahosi. Atha
kho bàràõaseyyako seññhi “putto me arogàpito” ti. Jãvakassa
komàrabhaccassa soëasasahassàni pàdàsi. Atha kho jãvako komàrabhacco
tàni soëasasahassàni àdàya punadeva ràjagahaü paccàga¤ji.
39. Tena kho pana samayena ra¤¤o1 pajjotassa paõóurogàbàdho hoti.
Bahå mahantà mahantà disàpàmokkhà vejjà àgantvà nàsakkhiüsu arogaü
kàtuü. Bahuü hira¤¤aü àdàya agamaüsu. Atha kho ràjà pajjoto ra¤¤o
màgadhassa seniyassa bimbisàrassa santike dåtaü pàhesi: “mayhaü kho
tàdiso àbàdho. Sàdhu devo jãvakaü vejjaü àõàpetu. So maü tikicchassatã”
ti.
40. Atha kho ràjà màgadho seniyo bimbisàro jãvakaü komàrabhaccaü
àõàpesi: “gaccha bhaõe jãvaka, ujjeniü gantvà ràjànaü pajjotaü
tikicchàhã”ti. “Evaü devà”ti jãvako komàrabhacco ra¤¤o màgadhassa
seniyassa bimbisàrassa pañissutvà ujjeniü gantvà yena ràjà pajjoto
tenupasaïkamã. Upasaïkamitvà ra¤¤o pajjotassa vikàraü sallakkhetvà
ràjànaü pajjotaü etadavoca: “sappiü deva, nippacissàmi 2. Taü devo
pivissatã” ti. “Alaü bhaõe jãvaka, yaü te sakkà vinà sappinà arogaü
kàtuü, taü karohi. Jegucchaü me sappi. Pañikkåla” nti.
41. Atha kho jãvakassa6 komàrabhaccassa etadahosi: “imassa kho ra¤¤o
tàdiso àbàdho na sakkà vinà sappinà arogaü kàtuü. Yannånàhaü sappiü
nippaceyyaü kasàvavaõõaü kasàvagandhaü kasàvarasa”nti. Atha kho jãvako
komàrabhacco nànàbhesajjehi sappiü nippaci kasàvavaõõaü kasàvagandhaü
kasàvarasaü.
42. Atha kho jãvakassa komàrabhaccassa etadahosi: [PTS Page 277] [\q
277/] “imassa kho ra¤¤à sappi pãtaü pariõàmentaü uddekaü dassati.
Caõóo’yaü ràjà ghàtàpeyyàpi3 maü. Yannånàhaü pañigacceva àpuccheyya”
nti.
43. Atha kho jãvako komàrabhacco yena ràjà pajjoto tenupasaïkami.
Upasaïkamitvà ràjànaü pajjotaü etadavoca: “mayaü kho deva, vejjà nàma
tàdisena muhuttena målàni uddharàma. Bhesajjàni saüharàma. Sàdhu devo4
vàhanàgàresu ca dvàresu ca àõàpetu: ‘yena vàhanena jãvako icchati, tena
vàhanena gacchatu. Yena dvàrena icchati, tena dvàrena gacchatu. Yaü
kàlaü icchati, taü kàlaü gacchatu. Yaü kàlaü icchati taü kàlaü pavisatå”
ti.
44. Atha kho ràjà pajjoto vàhanàgàresu ca dvàresu ca àõàpesi: “yena
vàhanena jãvako icchati, tena vàhanena gacchatu. Yena dvàrena icchati,
tena dvàrena gacchatu. Yaü kàlaü icchati, taü kàlaü gacchatu. Yaü kàlaü
icchati, taü kàlaü pavisatå” ti.
1. Si. “Ujjeniyaü ra¤¤o” 2. “Sappiü dehi. Sappiü deva nippacissàmi” machasaü. 3. “Ghàtàpeyyàsi” [P T S. 4.] Sàdhå me devo sã mu.
[BJT Page 690] [\x 690/]
45. Tena kho pana samayena ra¤¤o pajjotassa bhaddavatikà nàma
hatthinikà pa¤¤àsayojanikà hoti. Atha kho jãvako komàrabhacco ra¤¤o
pajjotassa sappiü1 upanàmesi: “kasàvaü devo pivatå”ti. Atha kho jãvako
komàrabhacco ràjànaü pajjotaü sappi pàyetvà hatthisàlaü gantvà
bhaddavatikàya hatthinikàya nagaramhà nippati.
46. Atha kho ra¤¤o pajjotassa taü sappi pãtaü pariõàmentaü udrekaü
adàsi. Atha kho ràjà pajjoto manusse etadavoca: “duññhena bhaõe,
jãvakena sappi pàyito’mhi. Tena hi bhaõe, jãvakaü vejjaü vicinàthà” ti.
“Bhaddavatikàya deva, hatthinikàya nagaramhà nippatito” ti.
47. Tena kho pana samayena ra¤¤o pajjotassa kàko nàma dàso
saññhiyojaniko hoti amanussena jàto2. Atha kho ràjà pajjoto kàkaü dàsaü
àõàpesi. Gaccha bhaõe kàka, jãvakaü vejjaü nimattehi: ‘ràjà taü àcariya
nivattàpetã’ti. Ete kho bhaõe kàka, vejjà nàma bahumàya. Mà cassa ki¤ci
pañiggahesã” ti.
48. Atha kho kàko dàso jãvakaü komàrabhaccaü antaràmagge kosambiyaü
sambhàvesi pàtaràsaü karontaü. Atha kho kàko dàso jãvakaü komàrabhaccaü
etadavoca: [PTS Page 278] [\q 278/] “ràjà taü àcariya, nivattàpetã”ti
“àgamehi bhaõe kàka, yàva bhu¤jàmi 3. Handa bhaõe kàka, bhu¤jasså”ti.
“Alaü àcariya, ra¤¤omhi àõatto, ‘ete kho bhaõe kàka, vejjà nàma
bahumàya. Mà cassa ki¤ci pañiggahesã” ti.
49. Tena kho pana samayena jãvako komàrabhacco nakhena bhesajjaü
olumpetvà àmalaka¤ca khàdati. Pànãya¤ca pivati. Atha kho jãvako
komàrabhacco kàkaü dàsaü etadavoca: “handa bhaõe kàka, àmalaka¤ca khàda.
Pàniya¤ca pivasså”ti. Atha kho kàko dàso “aya¤ca kho vejjo àmalaka¤ca
khàdati. Pànãya¤ca pivati. Na arahati ki¤ci pàpakaü hotu”nti
upaóóhàmalaka¤ca khàdi. Pànãya¤ca apàyi. Tassa taü upaóóhàmalakaü
khàyitaü tattheva nicchàresi.
50. Atha kho kàko dàso jãvakaü komàrabhaccaü etadavoca: “atthi me
àcariya, jãvita” nti. “Mà bhaõe kàka, bhàyi. Tva¤ceva arogo bhavissasi.
Ràjà ca. Caõóo so ràjà ghàtàpeyyàpi maü. Tenàhaü na nivattàmã” ti
bhaddavatikaü hatthinikaü kàkassa nãyyàdetvà yena ràjagahaü tena
pakkàmi. Anupubbena yena ràjagahaü4 yena ràjà màgadho seniyo bimbisàro
tenupasaïkami. Upasaïkamitvà ra¤¤o màgadhassa seniyassa bimbisàrassa
etamatthaü àrocesã. “Suñañhu bhaõe jãvaka, akàsi yaü si 5 na nivatto’.
Caõóo so ràjà ghàtàpeyyàpi ta”nti.
51. Atha kho ràjà pajjoto arogo samàno jãvakassa komàrabhaccassa
santike dåtaü pàhesi: “àgacchatu jãvako. Varaü dassàmi” ti. “Alaü ayyo6.
Adhikàraü me devo saratå” ti.
1. “Taü sappiü” 2. “Pañiccajàto” machasaü. [P T S.]
3. “Yàva bhu¤jàma. ” Machasaü. [P T S. 4.] “Yena ràjà” machasaü.
5. “Yampi” machasaü. [P T S. 6. “] Alaü deva” si.
[BJT Page 692] [\x 692/]
52. Tena kho pana samayena ra¤¤o pajjotassa sãveyyakaü dussayugaü
uppannaü hoti bahunnaü1 dussànaü bahunnaü dussayugànaü bahunnaü
dussayugasatànaü bahunnaü dussayugasahassànaü bahunnaü
dussayugasatasahassànaü agga¤ca seññha¤ca mokkha¤ca uttama¤ca pavara¤ca.
Atha kho ràjà pajjoto taü sãveyyakaü dussayugaü jãvakassa
komàrabhaccassa pàhesi.
53. Atha kho jãvakassa komàrabhaccassa etadahosi: “idaü kho me
sãveyyakaü dussayugaü ra¤¤à pajjotena pahitaü bahunnaü dussànaü bahunnaü
dussayugànaü bahunnaü dussayugasatànaü bahunnaü dussayugasahassànaü
bahunnaü dussayugasatasahassànaü agga¤ca seññha¤ca mokkha¤ca uttama¤ca
pavara¤ca. Nayimaü2 a¤¤o koci paccàrahati a¤¤atra tena bhagavatà arahatà
sammà sambuddhena, ra¤¤à và màgadhena seniyena bimbisàrenà”ti.
54. Tena kho pana samayena bhagavato kàyo dosàbhisanno hoti. Atha kho
bhagavà àyasmantaü ànandaü àmantesi: [PTS Page 279] [\q 279/]
“dosàbhisanno kho ànanda tathàgatassa kàyo. Icchati tathàgato virecanaü
pàtu”nti.
55. Atha kho àyasmà ànando yena jãvako komàrabhacco tenupasaïkami.
Upasaïkamitvà jãvakaü komàrabhaccaü etadavoca: “dosàbhisanno kho àvuso
jãvaka, tathàgatassa kàyo. Icchati tathàgato virecanaü pàtu”nti. “Tena
hi bhante ànanda, bhagavato kàyaü katipàhaü sinehethà”ti.
56. Atha kho àyasmà ànando bhagavato kàyaü katipàhaü sinehetvà yena
jãvako komàrabhacco tenupasaïkami. Upasaïkamitvà jãvakaü komàrabhaccaü
etadavoca “siniddho kho àvuso jãvaka, tathàgatassa kàyo, yassa’dàni
kàlaü ma¤¤asã” ti.
57. Atha kho jãvakassa komàrabhaccassa etadahosi: “na kho me taü
patiråpaü, yo’ haü bhagavato oëàrikaü virecanaü dadeyya”nti. Tãõi
uppalahatthàni nànàbhesajjehi paribhàvetvà yena bhagavà tenupasaïkami.
Upasaïkamitvà ekaü uppalahatthaü bhagavato upanàmesi: “imaü bhante
bhagavà pañhamaü uppalahatthaü upasiïghatu. Idaü bhagavantaü
dasakakhattuü. Virecessatã”ti. Dutiyaü uppalahatthaü bhagavato
upanàmesi: “imaü bhante bhagavà dutiyaü uppalahatthaü upasiïghatu. Idaü
bhagavantaü dasakkhattuü virecessatã”ti. Tatiyaü uppalahatthaü bhagavato
upanàmesi: “imaü bhante bhagavà tatiyaü uppalahatthaü upasiïghatu. Idaü
bhagavantaü dasakkhattuü virecessatã ti evaü bhagavato samatiüsàya
virecanaü bhavissati”ti. Atha kho jãvako komàrabhacco bhagavato
samatiüsàya virecanaü datvà bhagavantaü abhivàdetvà padakkhiõaü katvà
pakkàmi.
1. “Bahånaü” machasaü. 2. “Nayãdaü” machasaü.
[BJT Page 694] [\x 694/]
58. Atha kho jãvakassa komàrabhaccassa bahidvàrakoññhakà nikkhantassa
etadahosi: “mayà kho bhagavato samatiüsàya virecanaü dinnaü.
Dosàbhisanno tathàgatassa kàyo. Na bhagavantaü samatiüsakkhattuü
virecessati. Ekånatiüsakkhattuü bhagavantaü virecessati. Api ca bhagavà
viritto nahàyissati. Nahàtaü bhagavantaü sakiü virecessati. Evaü
bhagavato samatiüsàya virecanaü bhavissatã” ti.
59. Atha kho bhagavà jãvakassa komàrabhaccassa cetasà
cetoparivitakkama¤¤àya ayasmantaü ànandaü àmantesi: “idhànanda,
jãvakassa komàrabhaccassa bahidvàrakoññhakà nikkhantassa etadahosi:
‘mayà kho bhagavato samatiüsàya virecanaü dinnaü. Dosàbhisanno
tathàgatassa kàyo. Na bhagavantaü samatiüsakkhattuü virecessati.
Ekånatiüsakkhattåü bhagavantaü virecessati. Api ca bhagavà viritto
nahàyisasati. Nahàtaü bhagavantaü sakiü virecessati. Evaü bhagavato
samatiüsàya virecanaü bhavissatã’ ti. Tena hànanda, uõhodakaü
pañiyàdehã” ti. “Evaü bhante” ti kho àyasmà ànando bhagavato pañissutvà
uõhodakaü [PTS Page 280] [\q 280/] pañiyàdesi.
60. Atha kho jãvako komàrabhacco yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinno kho jãvako komàrabhacco bhagavantaü etadavoca: “viritto bhante
bhagavà”ti. “Viritto’mhi jãvakà”ti. Idha mayhaü bhante
bahiddhàrakoññhakà nikkhaõantassa etadahosi: “mayà kho bhagavato
samatiüsàya virecanaü dinnaü. Dosàbhisanno tathàgatassa kàyo. Na
bhagavantaü samatiüsakkhattuü virecessati. Ekånatiüsakkhattuü
bhagavantaü virecessati. Api ca bhagavà viritto nahàyissati. Nahàtaü
bhagavantaü sakiü virecessati. Evaü bhagavato samatiüsàya virecanaü
bhavissatã’ti. Nahàyatu bhante bhagavà. Nahàyatu sugato”ti. Atha kho
bhagavà uõhodakaü nahàyi. Nahàtaü bhagavantaü sakiü virecesi. Evaü
bhagavato samatiüsàya virecanaü ahosi.
61. Atha kho jãvako komàrabhacco bhagavantaü etadavoca: “yàva bhante
bhagavato kàyo pakatatto hoti, alaü tàva yåsapiõóapàtenà”ti 1.
1.
“Ahaü tàva yåsa piõóapàtetàti” sã mu.
” “Alaü yusa piõóapàtetàti” si.
[BJT Page 696] [\x 696/]
62. Atha kho bhagavato kàyo na cirasseva pakatatto ahosi. Atha kho
jãvako komàrabhacco taü sãveyyakaü dussayugaü àdàya yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinno kho jãvako komàrabhacco bhagavantaü etadavoca: “ekàhaü
bhante, bhagavantaü varaü yàcàmã” ti. “Atikkantavarà kho jãvaka,
tathàgatà”ti. Ya¤ca bhante, kappati ya¤ca anavajja”nti. “Vadehi
jãvakà”ti. “Bhagavà bhante, paüsukåliko bhikkhusaïgho ca. Idaü me
bhante, sãveyyakaü dussayugaü ra¤¤à pajjotena pahitaü bahunnaü dussànaü
bahunnaü dussayugànaü bahunnaü dussayugasatànaü bahunnaü
dussayugasahassànaü bahunnaü dussayugasatasahassànaü agga¤ca seññha¤ca
mokkha¤ca uttama¤ca pavara¤ca. Patigaõhàtu me bhante, bhagavà sãveyyakaü
dussayugaü. Bhikkhusaïghassa ca gahapati cãvaraü anujànàtå”ti.
Pañiggahesi bhagavà sãveyyakaü dussayugaü.
63. Atha kho bhagavà jãvakaü komàrabhaccaü dhammiyà kathàya
sandassesi. Samàdapesi. Samuttejesi. Sampahaüsesi. Atha kho jãvako
komàrabhacco bhagavatà dhammiyà kathàya sandassito samàdapito
samuttejito sampahaüsito uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü
katvà pakkàmi.
64. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmi bhikkhave, gahapaticãvaraü. Yo
icchati, paüsukåliko hotu. Yo icchati, gahapaticãvaraü sàdiyatu.
Itarãtarenapahaü1 bhikkhave, santuññhiü vaõõemã” ti.
65. Assosuü kho ràjagahe manussà “bhagavatà [PTS Page 281] [\q 281/]
kira bhikkhånaü gahapaticãvaraü anu¤¤àta” nti. Te ca manussà haññhà
ahesuü udaggà: “idàni kho mayaü dànàni dassàma, pu¤¤àni karissàma, yato
bhagavatà bhikkhånaü gahapaticãvaraü anu¤¤à” nti. Ekàheneva ràjagahe
bahåni cãvarasahassàni uppajjiüsu.
66. Assosuü kho jànapadà manussà “bhagavatà kira bhikkhånaü gahapati
cãvaraü anu¤¤àta” nti. Te ca manussà haññhà ahesuü udaggà: idàni kho
mayaü dànàni dassàma, pu¤¤àni karissàma, yato bhagavatà bhikkhånaü
gahapaticãvaraü anu¤¤àta”nti. Janapadepi ekàheneva bahåni
cãvarasahassàni uppajjiüsu.
67. Tena kho pana samayena saïghassa pàvàro uppanno hoti. Bhagavato
etamatthaü àrocesuü. “Anujànàmi bhikkhave, pàvàra”nti. Koseyyapàvàro
uppanno hoti 2. “Anujànàmi bhikkhave, koseyya pàvàra”nti. Kojavaü
uppannaü hoti. “Anujànàmi bhikkhave, kojava”nti.
Pañhamakabhàõavàro niññhito
1. “Itarãtarenapàhaü” machasaü. [P T S.] “Itarãtarenacàhaü”si
2. “Bhagavato etamatthaü àrocesuü” machasaü. [P T S.] A vi. Cha vi.
[BJT Page 698] [\x 698/]
1. Tena kho pana samayena kàsiràjà jãvakassa komàrabhaccassa
aóóhakàsiyaü1 kambalaü pàhesi upaóóhakàsãnaü khamamànaü. Atha kho jãvako
komàrabhacco taü aóóhakàsiyaü kambalaü àdàya yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinno kho jãvako komàrabhacco bhagavantaü etadavoca: “ayamme
bhante, aóóhakàsiyo kambalo kàsira¤¤à pahito upaóóhakàsinaü khamamàno.
Patigaõhàtu me bhante, bhagavà kambalaü, yaü mama assa dãgharattaü
hitàya sukhàyà” ti. Pañiggahesi bhagavà kambalaü.
2. Atha kho bhagavà jãvakaü komàrabhaccaü dhammiyà kathàya
sandassesi. Samàdapesi. Samuttejesi. Sampahaüsesi. Atha kho jãvako
komàrabhacco bhagavatà dhammiyà kathàya sandassito samàdapito
samuttejito sampahaüsito uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü
katvà pakkàmi.
3. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå àmantesi: “anujànàmi bhikkhave, kambala”nti.
4. Tena kho pana samayena saïghassa uccàvacàni cãvaràni uppajjanti. 2
Atha kho bhikkhånaü etadahosi: “kinnu kho bhagavatà cãvaraü anu¤¤àtaü
kiü ananu¤¤àta” nti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, cha cãvaràni: khomaü kappàsikaü koseyyaü kambalaü sàõaü
bhaïga” nti.
5. Tena kho pana samayena ye te bhikkhå 3 gahapaticãvaraü [PTS Page
282] [\q 282/] sàdiyanti, te kukkuccàyantà paüsukålaü na sàdiyanti:
“ekaüyeva bhagavatà cãvaraü anu¤¤àtaü. Na dve”ti. Bhagavato etamatthaü
àrocesuü. “Anujànàmi bhikkhave, gahapaticãvaraü sàdiyantena paüsukålampi
sàdiyituü. Tadubhayenapahaü bhikkhave, santuññhiü vaõõemã” ti.
6. Tena kho pana samayena sambahulà bhikkhå kosalesu janapadesu
addhànamaggapañipannà honti. Ekacce bhikkhå susànaü okkakamiüsu
paüsukålàya. Ekacce bhikkhå nàgamesuü4. Ye te bhikkhå susànaü okkamiüsu
paüsukålàya, te paüsukålàni labhiüsu. Ye te bhikkhå nàgamesuü, te
evamàhaüsu: “amhàkampi àvuso bhàgaü dethà” ti. Te evamàhaüsu: “na mayaü
àvuso tumhàkaü bhàgaü dassàma. Kissa tumhe nàgamitthà” ti. Bhagavato
etamatthaü àrocesuü. “Anujànàmi bhikkhave, nàgamentànaü na akàmà5 bhàgaü
dàtu” nti.
1. “Aóóhakàsikaü” machasaü. [P T S.] Ja vi. A vi. Ma nu pa. To vi.
2. “Uppannàni honti” machasaü. 3. “Te bhikkhå” [P T S.] Ma nu pa
4. “Nàgamiüsu” ma nu pa. To vi. 5. “Akàmà” machasaü.
[BJT Page 700] [\x 700/]
7. Tena kho pana samayena sambahulà bhikkhå kosalesu janapadesu
addhànamaggapañipannà honti. Ekacce bhikkhå susànaü okkamiüsu
paüsukålàya. Ekacce bhikkhå àgamesuü. Ye te bhikkhå susànaü okkamiüsu
paüsukålàya, te paüsukålàni labhiüsu. Ye te bhikkhå àgamesuü, te
evamàhaüsu: “amhàkampi àvuso bhàgaü dethà” ti. Te evamàhaüsu: “na mayaü
àvuso tumhàkaü bhàgaü dassàma. Kissa tumhe na okkamitthà” ti. Bhagavato
etamatthaü àrocesuü. “Anujànàmi bhikkhavo, àgamentànaü akàmà bhàgaü
dàtu” nti.
8. Tena kho pana samayena sambahulà bhikkhå kosalesu janapadesu
addhànamaggapañipannà honti. Ekacce bhikkhå pañhamaü susànaü okkamiüsu
paüsukålàya. Ekacce bhikkhå pacchà okkamiüsu. Ye te bhikkhå pañhamaü
susànaü okkamiüsu paüsukålàya, te paüsukålàni labhiüsu. Ye te bhikkhå
pacchà okkamiüsu, te na labhiüsu. Te evamàhaüsu: “amhàkampi àvuso bhàgaü
dethà”ti. Te evamàhaüsu: “na mayaü àvuso tumhàkaü bhàgaü dassàma. Kissa
tumhe pacchà okkamitthà” ti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, pacchà okkamantànaü1 na akàmà bhàgaü dàtu” nti.
9. Tena kho pana samayena sambahulà bhikkhå kosalesu janapadesu
addhànamaggapañipannà honti. Te sadisà susànaü okkamiüsu paüsukålàya.
Ekacce bhikkhå paüsukålàni labhiüsu. Ekacce bhikkhå na labhiüsu. Ye te
bhikkhå na labhiüsu, te evamàhaüsu: “amhàkampi àvuso bhàgaü dethà” ti.
Te evamàhaüsu: “na mayaü àvuso tumhàkaü bhàgaü dassàma. Kissa tumhena
labhitthà” ti. Bhagavato etamattha ü àrocesuü. “Anujànàmi bhikkhave
sadisànaü okkamantànaü akàmà bhàgaü dàtu” nti.
10. Tena kho pana samayena sambahulà bhikkhå kosalesu janapadesu
addhànamaggapañipannà honti. Te katikaü katvà susànaü okkamiüsu
paüsukålàya. Ekacce bhikkhå paüsukålàni labhiüsu. Ekacce bhikkhå na [PTS
Page 283] [\q 283/] labhiüsu. Ye te bhikkhå na labhiüsu, te evamàhaüsu:
“amhàkampi àvuso bhàgaü dethà” ti. Te evamàhaüsu: “na mayaü àvuso
tumhàkaü bhàgaü dassàma. Kissa tumhe na labhitthà” ti. Bhagavato
etamatthaü àrocesuü. “Anujànàmi bhikkhave sadisànaü okkamantànaü akàmà
bhàgaü dàtu” nti.
11. Tena kho pana samayena manussà cãvaraü àdàya àràmà àgacchanti. Te
pañiggàhakaü alabhamànà pañiharanti. Cãvaraü parittaü uppajjati.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave pa¤cahaïgehi
samannàgataü bhikkhuü cãvarapañiggàhakaü sammannituü: yo na chandàgatiü
gaccheyya, na dosàgatiü gaccheyya, na mohàgatiü gaccheyya, na bhayàgatiü
gaccheyya, gahitàgahita¤ca jàneyya. “
1. “Okkantànaü” machasaü. [P T S.]
[BJT Page 702] [\x 702/]
12. Eva¤ca pana bhikkhave, sammannitabbo: pañhamaü bhikkhu yàcitabbo.
Yàcitvà byattena bhikkhunà pañibalena saïgho ¤àpetabbo: “suõàtu me
bhante saïgho, yadi saïghassa pattakallaü, saïgho itthannàmaü bhikkhuü
cãvarapañiggàhakaü sammanneyya. Esà ¤atti. Suõàtu me bhante saïgho.
Saïgho itthannàmaü bhikkhuü cãvarapañiggàhakaü sammannati. Yassàyasmato
khamati itthannàmassa bhikkhuno cãvarapañiggàhakassa sammuti, so
tuõhassa yassa nakkhamati so bhàseyya. Sammato saïghena itthannàmo
bhikkhu cãvarapañiggàhako. Khamati saïghassa tasmà tuõhã. Evametaü
dhàrayàmã” ti.
13. Tena kho pana sahayena cãvarapañiggahatà bhikkhå cãvaraü
pañiggahetvà tattheva ujjhitvà pakkamanti. Cãvaraü nassati. Bhagavato
etamatthaü àrocesuü. “Anujànàmi [PTS Page 284] [\q 284/] bhikkhave,
pa¤cahaïgehi samannàgataü bhikkhuü cãvaranidahakaü sammannituü: yo na
chandàgatiü gaccheyya, na dosàgatiü gaccheyya, na mohàgatiü gaccheyya,
na bhayàgatiü gaccheyya, nihitànihita¤ca jàneyya. “
14.
Eva¤ca pana bhikkhave, sammannitabbo: pañhamaü bhikkhu yàcitabbo.
Yàcitvà vyattena bhikkhunà pañibalena saïgho ¤àpetabbo: “suõàtu me
bhante, saïgho. Yadi saïghassa pattakallaü, saïgho itthannàmaü bhikkhuü
cãvaranidahakaü sammanneyya. Esà ¤atti. Suõàtu me bhante, saïgho. Saïgho
itthannàmaü bhikkhuü cãvaranidahakaü sammannati. Yassàyasmato khamati
itthannàmassa bhikkhuno cãvaranidahakassa sammuti, so tuõhassa. Yassa
nakkhamati, so bhàseyya. Sammato saïghena itthannàmo bhikkhu
cãvaranidahako. Khamati saïghassa. Tasmà tuõhã. Evametaü dhàrayàmã” ti.
15. Tena kho pana samayena cãvaranidahakà1 bhikkhå maõóapepi
rukkhamålepi nimbakosepi cãvaraü nidahanti 2. Undårehipi upacikàhipi
khajjanti. Bhagavato etamatthaü àrocesuü. “Anujànàmã bhikkhave
bhaõóàgàraü sammannituü, yaü saïgho àkaïkhati vihàraü và aóóhayogaü và
pàsàdaü và hammiyaü và guhaü và. “
16. Eva¤ca pana bhikkhave, sammannitabbo: vyattena bhikkhunà
pañibalena saïgho ¤àpetabebà: “suõàtu me bhante, saïgho. Yadi saïghassa
pattakallaü, saïgho itthannàmaü vihàraü bhaõóàgàraü sammanneyya. Esà
¤atti. Suõàtu me bhante saïgho. Saïgho itthannàmaü vihàraü bhaõóàgàraü
sammannati. Yassàyasmato khamati itthannàmassa vihàrassa bhaõóàgàrassa
sammuti, so tuõhassa. Yassa nakkhamati, so bhàseyya. Sammato saïghena
itthannàmo vihàro bhaõóàgàraü. Khamati saïghassa. Tasmà tuõhi. Evametaü
dhàrayàmã” ti.
1. “Nidahako” machasaü. 2. “Nidahati” machasaü.
[BJT Page 704] [\x 704/]
17. Tena kho pana samayena saïghassa bhaõóàgàre cãvaraü aguttaü hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, pa¤cahaïgehi
samannàgataü bhikkhuü bhaõóàgàrikaü1 sammannituü: yo na chandàgatiü
gaccheyya, na dosàgatiü gaccheyya, na mohàgatiü gaccheyya, na bhayàgatiü
gaccheyya, guttàgutta¤ca jàneyya. ” Eva¤ca pana bhikkhave,
sammannitabbo: “suõàtu me bhante, saïgho. Yadi saïghassa pattakallaü,
saïgho itthannàmo bhikkhuü bhaõóàgàrikaü sammanneyya. Esà ¤atti. Suõàtu
me bhante saïgho. Saïgho itthannàmaü bhikkhuü bhaõóàgàrikaü sammannati.
Yassàyasmato khamati itthannàmassa bhaõóàgàrikassa sammuti, so tuõhassa.
Yassa nakkhamati, so bhàseyya. Sammato saïghena itthannàmo bhikkhu
bhaõóàgàriko. [PTS Page 285] [\q 285/] khamati saïghassa. Tasmà tuõhi.
Evametaü dhàrayàmã” ti.
18. Tena kho pana samayena chabbaggiyà bhikkhå bhaõóàgàrikaü
vuññhàpenti. Bhagavato etamatthaü àrocesu: “na bhikkhave, bhaõóàgàriko
vuññhàpetabbo. Yo vuññhàpeyya, àpatti dukkañassà” ti
19. Tena kho pana samayena saïghassa bhaõóàgàre cãvaraü ussannaü
hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
sammukhãbhåtena saïghena bhàjetu” nti.
20. Tena kho pana samayena sabbo saïgho2 cãvaraü bhàjento kolàhalaü
akàsi. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, pa¤cahaïgehi
samannàgataü bhikkhuü cãvarabhàjakaü sammannituü: yo na chandàgatiü
gaccheyya, na dosàgatiü gaccheyya, na mohàgatiü gaccheyya, na bhayàgatiü
gaccheyya, bhàjitàbhàjita¤ca jàneyya. Eva¤ca pana bhikkhave
sammannitabbo: “suõàtu me bhante, saïgho. Yadi saïghassa pattakallaü,
saïgho itthannàmo bhikkhu cãvarabhàjako sammanneyya. Esà ¤atti. Suõàtu
me bhante saïgho. Saïgho itthannàmo bhikkhu cãvarabhàjako sammannati. .
Yassàyasmato khamati itthannàmassa bhikkhussa cãvarabhàjakassa sammuti,
so tuõhassa. Yassa nakkhamati, so bhàseyya. Sammato saïghena itthannàmo
bhikkhu cãvarabhàjako. Khamati saïghassa. Tasmà tuõhã. Evametaü
dhàrayàmã” ti.
21. Atha kho cãvarabhàjakànaü bhikkhånaü etadahosi: “kathannu kho
cãvaraü bhàjetabba” nti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, pañhamaü uccinitvà tulayitvà vaõõàvaõõaü katvà bhikkhå
gaõetvà vaggaü bandhitvà cãvarapañiviüsaü ñhapetu”nti.
22. Atha kho cãvarabhàjakànaü bhikkhånaü etadahosi: “kathannu kho
sàmaõerànaü cãvarapañiviüso dàtabbo” ti. Bhagavato etamatthaü àrocesuü.
“Anujànàmi bhikkhave, sàmaõerànaü upaóóhapañiviüsaü dàtu”nti.
23. Tena kho pana samayena a¤¤ataro bhikkhu sakena bhàgena
uttaritukàmo hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
uttarantassa sakaü bhàgaü dàtu”nti.
24. Tena kho pana samayena a¤¤ataro bhikkhu atirekabhàgena
uttaritukàmo hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
anukkhepe dinne atirekabhàgaü dàtu” nti.
25. Atha kho cãvarabhàjakànaü bhikkhånaü etadahosi: “kathannu kho
cãvarapañiviüso dàtabbo àgatapañipàñiyà nu kho udàhu yathàbuóóha” nti.
Bhagavato etamatthaü àrocesuü. Anujànàmi bhikkhave, vikalake tosetvà
kusapàtaü kàtu” nti.
1. “Bhaõóàgàriyaü” ma nu pa. To vi. A vi. 2. “Saïgho” ma cha saü
[BJT Page 706] [\x 706/]
26. Tena kho pana samayena bhikkhå chakaõenapi paõóumattikàyapi [PTS
Page 286] [\q 286/] cãvaraü rajenti. Cãvaraü dubbaõõaü hoti. Bhagavato
etamatthaü àrocesuü. “Anujànàmi bhikkhave cha rajanàni: målarajanaü
khandharajanaü tacarajanaü pattarajanaü puppharajanaü phalarajana” nti.
27. Tena kho pana samayena bhikkhå sãtundikàya1 cãvaraü rajenti.
Cãvaraü duggandhaü hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, rajanaü pacituü culliü 2 rajanakumbhi” nti. Rajanaü
uttarãyati bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
uttaràlumpaü3 bandhitu” nti.
28. Tena kho pana samayena bhikkhå na jànanti rajanaü pakkaü và
apakkaü và. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, udake
và nakhapiññhikàya và thevakaü dàtu” nti.
29. Tena kho pana samayena bhikkhå rajanaü oropentà kumbhiü àvi¤janti
4. Kumbhi pabhijjati 5. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, rajanuëuïkaü daõóakathàlika” nti 6.
30. Tena kho pana samayena bhikkhånaü rajanabhàjanaü na saüvijjati.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, rajanakolambaü7
rajanaghaña” nti.
31. Tena kho pana samayena bhikkhå pàtiyàpi pattepi cãvaraü
sammaddanti 8. Cãvaraü paribhijjati. Bhagavato etamatthaü àrocesuü:
“anujànàmi bhikkhave, rajanadoõika” nti.
32. Tena kho pana samayena bhikkhå chamàya cãvaraü pattharanti.
Cãvaraü paüsukitaü hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, tiõasantharaka” nti 9. Tiõasantharako upacikàhi khajjati.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, cãvaravaüsaü
cãvararajju” nti. Majjhena laggenti. Rajanaü ubhato galati. Bhagavato
etamatthaü àrocesuü. “Anujànàmi bhikkhave, kaõõe bandhitu”nti. Kaõõo
jãrati. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
kaõõasuttaka” nti. Rajanaü ekato galati. Bhagavato etamatthaü àrocesuü.
“Anujànàmi bhikkhave, samparivattakaü samparivattakaü rajetuü. Na ca
acchinne theve pakkamitu” nti.
33. Tena kho pana samayena cãvaraü patthinnaü hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, udake osàdetu” nti. 10
34. Tena kho pana samayena cãvaraü pharusaü hoti bhagavato etamatthaü
àrocesuü. “Anujànàmi bhikkhave, pàõinà [PTS Page 287] [\q 287/]
àkoñetu” nti.
1. “Sãtudakàya” machasaü. “Sãtuntakàya” [P T S] “sãtudikàya” si
2. “Cullaü” sã mu. 3. “Uttaràëuvaü” si. “Uttaraëumpiyaü” a vi. Ja vi.
4. “âvajjanti” ma nu pa. To vi. Ja vi. A vi. [P T S.] “âvañanti” si.
5. “Bhijjati” machasaü [P T S 6.] “Daõóakathàlakaü” machasaü.
7. “Rajanakolumbaü” aññhakathà; “rajanakolumpaü” sã mu. 8. “Omaddanti” machasaü.
9. “Santhàrakanti” machasaü. 10. “Osàretunti” machasaü. [P T S.]
[BJT Page 708] [\x 708/]
35. Tena kho pana samayena bhikkhå acchinnakàni dhàrenti1
dantakàsàvàni. (Manussà ujjhàyanti khãyanti vipàcenti: “seyyathàpi gihã
kàmabhogino” ti. Bhagavato etamatthaü àrocesuü. “Na bhikkhave
acchinnakàni cãvaràni dhàretabbàni. Yo dhàreyya, àpatti dukkañassà”ti)2.
36. Atha kho bhagavà ràjagahe yathàbhirattaü viharitvà yena
dakkhiõàgiri tena càrikaü pakkàmi. Addasà kho bhagavà magadhakkhettaü
accibaddhaü3 pàlibaddhaü mariyàdabaddhaü siïghàñakabaddhaü. Disvàna
àyasmantaü ànandaü àmantesi: “passasi no tvaü ànanda, magadhakkhettaü
accibaddhaü pàlibaddhaü mariyàbaddhaü siïghàñakabaddha” nti. “Evaü
bhante” ti. “Ussahasi tvaü ànanda, bhikkhånaü evaråpàni cãvaràni
saüvidahitu” nti. “Ussàhàmi bhagavà” ti.
37. Atha kho bhagavà dakkhiõàgirismiü yathàbhirattaü viharitvà
punadeva ràjagahaü paccàga¤chi. Atha kho àyasmà ànando sambahulànaü
bhikkhånaü cãvaràni saüvidahitvà yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü etadavoca: “passatu me bhante, bhagavà
cãvaràni saüvidahitànã”ti. 4 Atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà bhikkhå àmantesi: “paõóito bhikkhave,
ànando; mahàpa¤¤o bhikkhave, ànando yatra hi nàma mayà saükhittena
bhàsitassa vitthàrena atthaü àjànissati, kusimpi nàma karissati,
aóóhakusimpi nàma karissati, maõóalampi nàma karissati, aóóhamaõóalampi
nàma karissati, vivaññampi nàma karissati, anuvaññampi nàma karissati,
gãveyyakampi nàma karissati, jaïgheyyakampi nàma karissati, bàhantampi
nàma karissati. Chinnaka¤ca 5 bhavissati satthalåkhaü samaõasàruppaü
paccatthikàna¤ca anabhijjhitaü. 6 Anujànàmi bhikkhave, chinnakaü
saïghàñiü, chinnakaü uttaràsaïghaü, chinnakaü antaravàsaka” nti.
38. Atha kho bhagavà ràjagahe yathàbhirattaü viharitvà yena vesàli
tena càrikaü pakkàmi. Addasà7 kho bhagavà antarà ca ràjagahaü antarà ca
vesàliü addhànamaggapañipanne sambahule bhikkhå cãvarehi ubbhaõóite 8
sãsepi cãvarabhisiü karitvà bandhepi cãvarabhisiü karitvà kañiyàpi
cãvarabhisiü karitvà àgacchante. Disvàna bhagavato etadahosi: “ati lahuü
kho ime moghapurisà cãvarabàhullàya 9 [PTS Page 288] [\q 288/] àvattà.
Yannånàhaü bhikkhånaü cãvare sãmaü bandheyyaü. Mariyàdaü ñhapeyya” nti.
1. “Cãvaràni dhàrenti” machasaü.
2. “Manussà ujjhàyanti khãyanti vipàcenti seyyathàpinàma gihã kàmabhoginoti.
Bhagavato etamatthaü àrocesuü. Na bhikkhave acchinnakàni cãvaràni dhàretabbàni.
Yo dhàreyya àpatti dukkañassàtã”ti natthi sihalakkhara potthakesu. “
3. “Accibandhaü” machasaü. [P T S. 4.] “Saüvihitàni” ma nu pa
5. “Cintakaü” machasaü. 6. “Anabhicchitaü” machasaü 7. “Addasa” machasaü. [P T S 8.] “Ubbhaõóikate” si.
9. “Cãvare bàhullàya” machasaü. [P T S.]
[BJT Page 710] [\x 710/]
39. Atha kho bhagavà anupubbena càrikaü caramàno yena vesàlã
tadavasari. Tatra sudaü bhagavà vesàliyaü viharati gotamake cetiye. Tena
kho pana samayena bhagavà sãtàsu hemantikàsu rattãsu antaraññhakàsu
himapàtasamaye rattiü ajjhokàse ekacãvaro nisãdi. Na bhagavantaü sãtaü
ahosi. Nikkhante pañhame yàme sãtaü bhagavantaü ahosi. Dutiyaü bhagavà
cãvaraü pàrupi. Na bhagavantaü sãtaü ahosi. Nikkhante majjhime yàme
sãtaü bhagavantaü ahosi. Tatiyaü bhagavà cãvaraü pàrupi. Na bhagavantaü
sãtaü ahosi. Nikkhante pacchime yàme uddhaste1 aruõe nandimukhiyà
rattiyà sãtaü bhagavantaü ahosi. Catutthaü bhagavà cãvaraü pàrupi. Na
bhagavantaü sãtaü ahosi. Atha kho bhagavato etadahosi: “yepi kho te
kulaputtà imasmiü dhammavinaye pabbajità sãtàlukà sãtabhãrukà, tepi
sakkonti ticãvarena yàpetu. Yannånàhaü bhikkhånaü cãvare sãmaü
khandheyyaü, mariyàdaü ñhapeyyaü, ticãvaraü anujàneyya” nti.
40. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “idhàhaü bhikkhave, antarà ca ràjagahaü antarà
ca vesàliü addhànamaggapañipanno addasaü sambahule bhikkhå cãvarehi
ubbhaõóite sãsepi cãvarabhisiü karitvà khandhepi cãvarabhisiü karitvà
kañiyàpi cãvarabhisiü karitvà àgacchante. Disvàna me etadahosi:
‘atilahuü kho ime moghapurisà cãvarabàhullàya àvattà. Yannånàhaü
bhikkhånaü cãvare sãmaü bandheyyaü, mariyàdaü ñhapeyya” nti.
41. “Idhàhaü bhikkhave, sãtàsu hemantikàsu rattãsu antaraññhakàsu
himapàtasamaye rattiü ajjhokàse ekacãvaro nisãdiü. Na maü sãtaü ahosi.
Nikkante pañhame yàme sãtaü maü ahosi. Dutiyàhaü cãvaraü pàrupiü. Na maü
sãtaü ahosi. Nikkhante majjhime yàme sãtaü maü ahosi. Tatiyàhaü cãvaraü
pàrupiü. Na maü sãtaü ahosi. Nikkhante pacchime yàme uddhaste aruõe
nandamukhiyà rattiyà sãtaü maü ahosi. Catutthàhaü cãvaraü pàrupiü. Na
maü sãtaü ahosi. Tassa mayhaü bhikkhave, etadahosi: ‘yepi kho te
kulaputtà imasmiü dhammavinaye pabbajità sãtàlukà2 sãtabhãrukà, tepi
sakkonti ticãvarena yàpetuü. Yannånàhaü bhikkhånaü cãvare sãmaü
bandheyyaü. Mariyàdaü ñhapeyyaü. [PTS Page 289] [\q 289/] ticãvaraü
anujàneyya’nti. Anujànàmi bhikkhave, ticãvaraü: diguõaü saïghàñiü,
ekacciyaü uttaràsaïgaü, ekacciyaü antaravàsaka” nti.
42. Tena kho pana samayena chabbaggiyà bhikkhå “bhagavatà ticãvaraü
anu¤¤àta” nti a¤¤eneva ticãvarena gàmaü pavisanti. A¤¤eneva ticãvarena
àràme acchanti. A¤¤eneva ticãvarena nahànaü otaranti. Ye te bhikkhå
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma chabbaggiyà bhikkhå atirekacãvaraü
dhàressantã”ti.
1. “Uddhate” [P T S. 1.] “Dhammavinaye sãtàlukà” machasaü. [P T S.]
[BJT Page 712] [\x 712/]
43. Atha kho te bhikkhå bhagavato etamatthaü àrocesuü. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå
àmantesi: “na bhikkhave atirekacãvaraü dhàretabbaü. Yo dhàreyya, yathà
dhammo kàretabbo” ti.
44. 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 pa¤¤attaü: ‘na atireka cãvaraü dhàretabba’nti.
Idaü ca me atirekacãvaraü uppannaü. Aha¤cimaü cãvaraü àyasmato
sàriputtassa dàtukàmo. âyasmà ca sàriputto sàkete viharati. Kathannu kho
mayà pañipajjitabba” nti. Atha kho àyasmà ànando bhagavato etamatthaü
àrocesi. “Kãva ciraü panànanda, sàriputto àgacchissatã ” ti. “Navamaü và
bhagavà, divasaü dasamaü và” ti.
45. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmi bhikkhaõave, dasàhaparamaü
atirekacãvaraü dhàretu” nti.
46. Tena kho pana samayena bhikkhånaü atirekacãvaraü uppajjati. Atha
kho bhikkhånaü etadahosi: kathannu kho atirekacãvare pañipajjitabba”
nti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, atirekacãvaraü
vikappetu” nti.
47. Atha kho bhagavà vesàliyaü yathàbhirattaü viharitvà yena bàràõasã
tena càrikaü pakkàmi. Anupubbena càrikaü caramàno yena bàràõasã
tadavasari. Tatra sudaü bhagavà bàràõasiyaü viharati isipatane migadàye.
48. Tena kho pana samayena a¤¤atarassa bhikkhuno antaravàsako chiddo
hotã. Atha kho tassa bhikkhuno etadahosi: “bhagavatà ticãvaraü
anu¤¤àtaü: dviguõà saïghàñi, ekacaciyo uttaràsaïgo, [PTS Page 290] [\q
290/] ekacciyo antaravàsako. Aya¤ca me antaravàsako chiddo. Yannånàhaü
aggaëaü acchupeyyaü, samantato dupaññaü bhavissati majjhe ekacciya” nti.
Atha kho so bhikkhå aggaëaü acchupesi. Addasà kho bhagavà senàsana
càrikaü àhiõóanto taü bhikkhuü aggaëaü acchupentaü. Disvàna yena so
bhikkhu, tenupasaïkami. Upasaïkamitvà taü bhikkhuü etadavoca: “kiü tvaü
bhikkhu karosã” ti. “Aggaëaü bhagavà acchupemã” ti. “Sàdhu, sàdhu,
bhikkhu, sàdhu kho tvaü bhikkhu, aggaëaü acchupesã” ti.
49. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmi bhikkhave, ahatànaü dussànaü
ahatakappànaü dviguõaü saïghàñiü, ekacciyaü uttaràsaïghaü, ekacciyaü
antaravàsakaü, utuddhañànaü dussànaü catugguõaü saïghàñiü, dviguõaü
uttaràsaïghaü, dviguõaü antaravàsakaü, paüsukule yàvadatthaü. Pàpaõike
ussàho karaõiyo. Anujànàmi bhikkhave aggaëaü, tunnaü, ovaññikaü,
kaõóåsakaü, daëhãkamma” nti.
[BJT Page 714] [\x 714/]
50. Atha kho bhagavà bàràõasiyaü yathàbhirattaü viharitvà yena
sàvatthi tena càrikaü pakkàmi. Anupubbena càrikaü caramàno yena sàvatthi
tadavasari. Tatra sudaü bhagavà sàvatthiyaü viharati jetavane
anàthapiõóikassa àràme.
51. Atha kho visàkhà migàramàtà yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinnaü kho visàkhaü migàramàtaraü bhagavà dhammiyà kathàya sandassesi.
Samàdapesi. Samuttejesi. Sampahaüsesi.
52. Atha kho visàkhà migàramàtà bhagavatà dhammiyà kathàya sandassità
samàdapità samuttejità sampahaüsità bhagavantaü etadavoca: “adhivàsetu
me bhante bhagavà svàtanàya bhattaü saddhiü bhikkhusaïghenà”ti.
Adhivàsesi bhagavà tuõhãbhàvena. Atha kho visàkhà migàramàtà bhagavato
adhivàsanaü viditvà uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü
katvà pakkàmi.
53. Tena kho pana samayena tassà rattiyà accayena càtuddãpiko
mahàmegho pàvassi. Atha kho bhagavà bhikkhå àmantesi: “yathà bhikkhave,
jetavane vassati, evaü catusu dãpesu vassati. Ovassàpetha bhikkhave,
kàyaü. Ayaü pacchimako càtuddãpiko mahàmegho”ti. “Evaü bhante” ti kho te
bhikkhå bhagavato [PTS Page 291] [\q 291/] pañissutvà nikkhittacãvarà
kàyaü ovassàpenti.
54. Atha kho visàkhà migàramàtà paõãtaü khàdanãyaü bhojanãyaü
pañiyàdàpetvà dàsiü àõàpesi: “gaccha je, àràmaü gantvà kàlaü àrocehi:
kàlo bhante, niññhitaü bhatta” nti. “Evaü ayye” ti kho sà dàsã visàkhàya
migàramàtuyà pañissutvà àràmaü gantvà addasa bhikkhå nikkhittacãvare
kàyaü ovassàpente. Disvàna “natthi àràme bhikkhå. âjãvakà kàyaü
ovassàpentã” ti yena visàkhà migàramàtà tenupasaïkami. Upasaïkamitvà
visàkhaü migàramàtaraü etadavoca:
“Natthayye, àràme bhikkhå. âjãvakà kàyaü ovassàpenti” ti.
55. Atha kho visàkhàya migàramàtuyà paõóitàya viyattàya medhàviniyà
etadahosi: “nissaüsayaü kho ayyà nikkhittacãvarà kàyaü ovassàpenti.
Sàyaü bàlà ma¤¤ittha: natthi àràme bhikkhå. âvajãvakà kàyaü ovassàpentã”
ti. Puna dàsiü àõàpesi: “gaccha je, àràmaü gantvà kàlaü àrocehi: kàlo
bhante, niññhitaü bhatta” nti.
56. Atha kho te bhikkhå gattàni sãtiü karitvà1 kallakàyà cãvaràni gahetvà yathàvihàraü pavisiüsu.
57. Atha kho sà dàsã àràmaü gantvà bhikkhå apassantã “natthi àràme
bhikkhå. Su¤¤o àràmo” ti yena visàkhà migàramàtà tenupasaïkami.
Upasaïkamitvà visàkhaü migàramàtaraü etadavoca: “natthayye, àràme
bhikkhå. Su¤¤o àràmo” ti.
1. “Sãtikaritvà”si.
[BJT Page 716] [\x 716/]
58. Atha kho vi÷àkhàya migàramàtuyà paõóitàya viyattàya medhàviniyà
etadahosi: “nissaüsayaü kho ayyà gattàni sãtiü karitvà kallakàyà
cãvaràni gahetvà yathàvihàraü paviññhà. Sàyaü bàlà ma¤¤ittha: natthi
àràme bhikkhå. Su¤¤o àràmo” ti. Puna dàsiü àõàpesi, “gaccha je, àràmaü
gantvà kàlaü àrocehi: kàlo bhante niññhitaü bhatta” nti.
59. Atha kho bhagavà bhikkhå àmantesi: “sannahatha1 bhikkhave
pattacãvaraü. Kàlo bhattassà” ti. “Evaü bhante” ti kho te bhikkhå
bhagavato paccassosuü.
60. Atha kho bhagavà pubbaõhasamayaü nivàsetvà pattacãvaraü àdàya
seyyathàpi nàma balavà puriso sammi¤jitaü và bàhaü pasàreyya, pasàritaü
và bàhaü sammi¤jeyya, evameva jetavane antarahito visàkhàya migàramàtuyà
koññhake paturahosi. Nisãdi bhagavà pa¤¤atte àsane saddhiü
bhikkhusaïghena.
61. Atha kho visàkhà migàramàtà “acchariyaü vata bho! Abbhutaü vata
bho! Tathàgatassa mahiddhikà mahànubhàvatà. Yatra hi nàma
jaõõukamattesupi oghesu vattamànesu 2 kañimattesupi oghesu vattamànesu
na hi [PTS Page 292] [\q 292/] nàma ekabhikkhussapi pàdàni và 3 cãvaràni
và allàni bhavissantã” ti haññhà udaggà buddhapamukhaü bhikkhusaïghaü
paõãtena khàdanãyena sahatthà santappetvà sampavàretvà bhagavantaü
bhuttàviü onãtapattapàõiü ekakamantaü nisãdi.
62. Ekamantaü nisinnà kho visàkhà migàramàtà bhagavantaü etadavoca:
“aññhàhaü bhante bhagavantaü varàni yàcàmã” ti. “Atikkantavarà kho
visàkhe, tathàgathà” ti. “Yàni ca bhante kappiyàni yàni ca anavajjànã”
ti. “Vadehi visàkhe” ti. “Icchàmahaü bhante saïghassa yàvajãvaü
vassikasàñikaü dàtuü, àgantukabhattaü dàtuü, gamikabhattaü dàtuü,
gilànabhattaü dàtuü, gilànupaññhàkabhattaü dàtuü, gilànabhesajjeü dàtuü,
dhuvayàguü dàtuü, bhikkhunãsaïghassa udakasàñikaü dàtu” nti.
63. “Kiü pana tvaü visàkhe, atthavasaü sampassamànà tathàgataü aññha
varàni yàcasã” ti. “Idhàhaü bhante dàsiü àõàpesiü: ‘gaccha je, àràmaü.
Gantvà kàlaü àrocehi: kàlo bhante, niññhitaü bhatta’ nti. Atha kho sà
bhante dàsã àràmaü gantvà addasa bhikkhå nikkhittacãvare kàyaü
ovassàpente. Disvàna ‘natthi àràme bhikkhå. âjãvakà kàyaü ovassàpentã’
ti yenàhaü tenupasaïkami. Upasaïkamitvà maü etadavoca: ‘nattheyya, àràme
bhikkhu. âjãvakà kàyaü ovassàpenti’ti. Asuci bhante naggiyaü.
Jegucchiü. Pañikkålaü. Imàhaü bhante atthavasaü sampassamànà icchàmi
saïghassa yàvajãvaü vassikasàñikaü dàtuü.
64. “Punacaparaü bhante àgantuko bhikkhu na vãthikusalo na
gocarakusalo kilanto piõóàya carati. So me àgantukabhattaü bhu¤jitvà
vãthikusalo gocarakusalo akilanto piõóàya carissati. Imàhaü bhante
atthavasaü sampassamànà icchàmi saïghassa yàvajãvaü àgantukabhattaü
dàtuü.
1. “Sandahatha” machasaü. 2. “Pavattamànesu” machasaü. [P T S.]
3. “Pàdavà” machasaü. [P T S]
[BJT Page 718] [\x 718/]
65. “Puna ca paraü bhante, gamiko bhikkhu attano bhattaü pariyesamàno
satthà và vihàyissati. Yattha và vàsaü gantukàmo bhavissati, tattha
vikàle upagacchissati. Kilanto addhànaü gamissati. So me gamikabhattaü
bhu¤jitvà satthà na vihàyissati. Yattha vàsaü gantukàmo bhavissati,
tattha kàlena1 upagacchissati. Akilanto addhànaü gamissati. Imàhaü
bhante, atthavasaü sampassamànà icchàmi saïghassa yàvajãvaü
gamikabhattaü dàtuü.
66. “Puna ca paraü bhante, gilànassa bhikkhuno sappàyàni bhojanàni
alabhantassa àbàdho và abhivaóóhissati. Kàlakiriyà và bhavissati. Tassa
me gilànabhattaü bhuttassa [PTS Page 293] [\q 293/] àbàdho
nàbhivaóóhissati. Kàlakiriyà na bhavissati. Imàhaü bhante, atthavasaü
sampassamànà icchàmi saïghassa yàvajãvaü gilànabhattaü dàtuü.
67. “Puna ca paraü bhante, gilànupaññhàko bhikkhu attano bhattaü
pariyesamàno gilànassa ussåre bhattaü nãharissati. Bhattacchedaü
karissati. So me gilànupaññhàkabhattaü bhu¤jitvà gilànassa kàlena
bhattaü nãharissati. Bhattacchedaü na karissati. Imàhaü bhante,
atthavasaü sampassamànà icchàmi saïghassa yàvajãvaü
gilànupaññhàkabhattaü dàtuü.
68. “Puna ca paraü bhante gilànassa bhikkhuno sappàyàni bhesajjàni
alabhantassa àbàdho và abhivaóóhissati. Kàlakiriyà và bhavissati. Tassa
me gilànabhesajjaü paribhuttaü àbàdho nàbhivaóóhissati. Kàlakiriyà na
bhavissati. Imàhaü bhante? Atthavasaü sampassasamànà icchàmi saïghassa
yàvajãvaü gilànabhesajjaü dàtuü.
69. “Puna ca paraü bhante bhagavatà andhakavinde dasànisaüse
sampassamànena yàgu anu¤¤àtà. Tyàhaü bhante, ànisaüse samapassamànà
icchàmi saïghassa yàvajãvaü dhuvayàguü dàtuü.
70. “Idha bhante bhikkhuniyo aciravatiyà nadiyà vesiyàhi saddhiü
naggà ekatitthe nahàyanti. Tà bhante vesiyo bhikkhuniyo uppaõóesuü:
kinnu kho nàma tumhàkaü ayye, daharànaü daharànaü2 brahmacariyaü
ciõõena? Nanu nàma kàmà paribhu¤jitabbà. Yadà jiõõà bhavissatha 3. Tadà
bramhacariyaü carissatha. Evaü tumhàkaü ubho atthà pariggahãtà
bhavissantã” ti. Tà bhante, bhikkhuniyo vesiyàhi uppaõóiyamànà maïkå
ahesuü. Asuci bhante, màtugàmassa naggiyaü jegucchaü. Pañikkålaü. Imàhaü
bhante atthavasaü sampassamànà icchàmi bhikkhunãsaïghassa yàvajãvaü
udakasàñikaü dàtu” nti.
1. “Kàle” machasaü. 2. “Daharànaü” machasaü. 3. “Bhavissanti” [P T S.]
[BJT Page 720] [\x 720/]
71. “Kiü pana tvaü visàkhe, ànisaüsaü sampassamànà tathàgataü aññha
varàni yàcasã” ti. “Idha bhante disàsu vassaü vutthà bhikkhå sàvatthiü
àgacchissanti bhagavantaü dassanàya te bhagavantaü upasaïkamitvà
pucchissanti: ‘itthannàmo bhante bhikkhu kàlakato. Tassa kà gati? Ko
abhisamparàyo? Ti. Taü bhagavà vyàkarissati sotàpattiphale và
sakadàgàmiphale và anàgàmiphale và arahatte và1. Tyàhaü upasaïkamitvà
pucchissàmi: ‘àgatapubbà nu kho bhante, tena ayyena sàvatthi’ti. Sace me
vakkhanti: ‘àgatapubbà tena bhikkhuno sàvatthi’ ti. [PTS Page 294] [\q
294/] niññhamettha gacchissàmi: ‘nissaüsayaü me paribhuttaü2 tena ayyena
vassikasàñikà và àgantukabhattaü và gamikabhattaü và gilànabhattaü và
gilànupaññhàkabhattaü và gilànabhesajjaü và dhuvayàgu và’ti. Tassà me
tadanussarantiyà pàmujjaü jàyissati. Pamuditàya pãti jàyissati.
Pãtamanàya kàyo passambhãssati. Passaddhakàyà sukhaü vedayissàmi 3.
Sukhiniyà cittaü samàdhiyissati. Sà me bhavissati indriyabhàvanà,
balabhàvanà, bojjhaïgabhàvanà. Imàhaü bhante ànisaüsaü sampassamànà
tathàgataü aññha varàni yàcàmi” ti.
72. “Sàdhu sàdhu visàkhe, sàdhu kho tvaü visàkhe, imaü ànisaüsaü
sampassamànà tathàgataü aññha varàni yàcasi. Anujànàmi te visàkhe, aññha
varàni” ti.
73. Atha kho bhagavà visàkhaü migàramàtaraü imàhi gàthàhi anumodi:
“Yà annapànaü dadatã pamodità sãlåpapannà sugatassa sàvikà,
Dadàti dànaü abhibhuyya maccharaü4 sovaggikaü sokanudaü sukhàvahaü.
Dibbaü sà labhate àyuü àgamma maggaü virajaü anaïgaõaü,
Sà pu¤¤akàmà5 sukhinã anàmayà saggamhi kàyamhi ciraü pamodatã” ti.
74. Atha kho bhagavà visàkhaü migàramàtaraü imàhi gàthàhi anumoditvà
uññhàyasanà pakkàmi. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhå àmantesi: “anujànàmi bhikkhave,
vassikasàñikaü àgantukabhattaü gamikabhattaü gilànabhattaü
gilànupaññhàkabhattaü gilànabhesajjaü dhuvayàguü bhikkhunãsaïghassa
udakasàñika” nti.
Visàkhàbhàõavàraü niññhitaü.
1. “Arahattaphale và” [P T S. 2.] “Nissaüsayaü paribhuttaü” sã mu.
3. “Vediyissàmi” 4. “Abhibhuya maccheraü” [P T S.]
5. “Dibbaü balaü sà labhate”si. Ja vi. A vi. To vi.
[BJT Page 722] [\x 722/]
1. Tena kho pana samayena bhikkhå paõãtàni bhojanàni bhu¤jitvà
muññhassatã asampajànà niddaü okkamanti. Tesaü muññhassatãnaü
asampajànànaü niddaü okkamantànaü supinantena asuci muccati. Senàsanaü
asucinà makkhãyati.
2. Atha kho bhagavà àyasmatà ànandena pacchàsamaõena senàsanacàrikaü
àhiõóanto addasa senàsanaü asucinaü makkhitaü. Disvàna àyasmantaü
ànandaü àmantesi: “kiü etaü ànanda, senàsanaü makkhita” nti. “Etarahi
bhante, bhikkhå paõãtàni [PTS Page 205] [\q 205/] bhojanàni bhu¤jitvà
muññhassatã asampajànà niddaü okkamanti. Tesaü muññhassatãnaü
asampajànànaü niddaü okkamantànaü supinantena asuci muccati. Tayidaü
bhagavà, senàsanaü asucinà makkhita” nti. “Evametaü ànanda, evametaü
ànanda, muccati hi ànanda, muññhassatãnaü asampajànànaü niddaü
okkamantànaü supinantena asuci. Ye te ànanda, bhikkhå upaññhitasatã
sampajànà niddaü okkamanti, tesaü asuci na mucacati. Yepi te ànanda,
puthujjanà kàmesu vãtaràgà, tesampi asuci na muccati. Aññhànametaü
ànanda anavakàso yaü arahato asuci mucceyyà”ti.
3. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “idhàhaü bhikkhave, ànandena pacchàsamaõena
senàsanacàrikaü àbhiõóanto addasaü senàsanaü asucinà makkhitaü. Disvàna,
ànandaü àmantesiü: ‘kiü etaü ànanda, senàsanaü makkhita’nti ‘etarahi
bhante, bhikkhå paõãtàni bhojanàni bhu bhu¤jitvà muññhassatã asampajàna
niddaü okkamanti. Tesaü muññhassatãnaü asampajànànaü niddaü okkamantànaü
supinantena asuci muccati. Tayidaü bhagavà, senàsanaü asucinà makkhita’
nti. Evametaü ànanda, evametaü ànanda, muccati hi ànanda,
muññhassatãnaü asampajànànaü niddaü okkamantànaü supinantena asuci. Ye
te ànanda, bhikkhå upaññhitasatã sampajànà niddaü okkamanti, tesaü asuci
na mucacati. Yepi te ànanda, puthujjanà kàmesu vãtaràgà, tesampi asuci
na muccati. Aññhànametaü ànanda, anavakàso yaü arahato asuci mucceyyà”
ti.
4. “Pa¤cime bhikkhave, àdãnavà muññhassatissa asampajànassa niddaü
okkamato: dukkhaü supati. Dukkhaü pañibujjhati. Pàpakaü supinaü passatã.
Devatà na rakkhanti. Asuci muccati. Ime kho bhikkhave pa¤ca àdãnavà
muññhassatissa asampajànassa niddaü okkamato.
5. “Pa¤cime bhikkhave, ànisaüsà upaññhitasatissa sampajànassa niddaü
okkamato: sukhaü supati. Sukhaü pañibujjhati. Na pàpakaü supinaü
passati. Devatà rakkhanti. Asuci na muccati. Ime kho bhikkhave, pa¤ca
ànisaüsà upaññhitasatissa sampajànassa niddaü okkamato. Anujànàmi
bhikkhave, kàyaguttiyà cãvaraguttiyà senàsanaguttiyà nisãdana” nti.
[BJT Page 724] [\x 724/]
6. Tena kho pana samayena atikhuddakaü nisãdanaü na sabbaü senàsanaü
gopeti1. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, yàva
mahantaü paccattharaõaü àkaïkhati, tàva mahantaü paccattharaõaü kàtu”
nti.
7. Tena kho pana samayena àyasmato ànandassa upajjhàyassa àyasmato
belaññhisãsassa thullakacchàbàdho hoti. Tassa lasikàya cãvaràni kàye
lagganti. Tàni bhikkhu udakena temetvà temetvà apakaóóhanti.
8. Addasà kho bhagavà senàsanacàrikaü àhiõóanto te bhikkhå tàni
cãvaràni udakena temetvà temetvà apakaóóhante disvàna yena te bhikkhå
tenupasaïkami. Upasaïkamitvà te bhikkhå etadavoca: “kiü imassa
bhikkhave, bhikkhuno àbàdho” ti. “Imassa bhante, [PTS Page 296] [\q
296/] àyasmato thullakacchàbàdho lasikàya cãvaràni kàye lagganti. Tàni
mayaü udakena temetvà temetvà apakaóóhàmà” ti.
9. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmi bhikkhave, yassa kaõóu và piëakà và
assàvo và thullakacchu và àbàdho, kaõóupañicchàdi” nti.
10. Atha kho visàkhà migàramàtà mukhapu¤chanacoëakaü àdàya yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü
nisãdi. Ekamantaü nisinnà kho visàkhà migàramàtà bhagavakantaü
etadavoca: “patigaõhàtu me bhante, bhagavà mukhapu¤chanacoëakaü, yaü
mama assa dãgharattaü hitàya sukhàyà” ti. Pañiggahesi bhagavà
mukhapu¤chanacoëakaü, yaü mama assa dãgharattaü hitàya sukhàyà” ti.
Pañiggahesi bhagavà mukhapu¤chanacoëakaü.
11. Atha kho bhagavà visàkhaü migàramàtaraü dhammiyà kathàya
sandassesi. Samàdapesi. Samuttejesi. Sampahaüsesi. Atha kho visàkhà
migàramàtà bhagavatà dhammiyà kathàya sandassità samàdapità samuttejità
sampahaüsità uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà
pakkàmi.
12. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmà bhikkhave, mukhapu¤chana coëaka” nti.
13. Tena kho pana samayena rojo mallo ayasmato ànandassa sahàyo hoti.
Rojassa mallassa khomapilotikà àyasmato ànandassa hatthe nikkhittà
hoti. âyasmato ca ànandassa khomapilotikàya attho hoti. Bhagavato
etamatthaü àrocesuü. “Anujànàmi bhikkhave pa¤cahaïgehi samannàgatassa
vissàsaü gahetuü: sandiññho ca hoti, sambhatto, àlapito ca, jãvatã ca,
jànàti ca - gahite me attamano bhavissati” ti. Anujànàmi bhikkhave,
imehi pa¤cahaïgehi samannàgatassa vissàsaü gahetu” nti.
1. “Saügopeti” machasaü.
[BJT Page 726] [\x 726/]
14. Tena kho pana samayena bhikkhånaü paripuõõaü hoti ticãvaraü.
Attho ca hoti parissàvanehipi. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, parikkhàracoëaka” nti.
15. Atha kho bhikkhånaü etadahosi: “yàni tàni bhagavatà anua¤¤àtàni
ticãvaranti và vassikasàñikàti1 và nisãdananti và paccattharaõanti và
kaõóupañicchàdãti [PTS Page 297] [\q 297/] và mukhapu¤janacoëanti và
parikkhàracoëakanti và, sabbàni tàni adhiññhàtabbàni nu kho? Udàhu
vikappetabbànã?” Ti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, ticãvaraü adhiññhàtuü, na vikappetuü. Vassikasàñikaü vassànaü
catumàsaü adhiññhàtuü, tato paraü vikappetuü. Nisãdanaü adhiññhàtuü na
vikappetuü. Paccattharaõaü adhiññhàtuü, na vikappetuü. Kaõóupañicchàdiü
yàva àbàdhà adhiññhàtuü, tatoparaü vikappetuü, mukhapu¤chanacoëakaü
adhiññhàtuü, na vikappetuü. Parikkhàra coëakaü adhiññhàtuü, na
vikappetu” nti. Atha kho bhikkhånaü etadahosi: “kittakaü pacchimaü nu
kho cãvaraü vikappetabba” nti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, àyàmena aññhaïgulaü sugataïgulena caturaïgulavitthataü
pacchimaü cãvaraü vikappetu” nti.
16. Tena kho pana samayena àyasmato mahàkassapassa paüsukålakato
garuko hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
suttalåkhaü kàtu” nti. Vikaõõo hoti. Bhagavato etamatthaü àrocesuü.
“Anujànàmi bhikkhave, vikaõõaü uddharitu” nti. Suttà okirãyanti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, anuvàtaü parihaõóaü
àropetu” nti. Tena kho pana samayena saïghàñiyà pattà lujjanti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, aññhapadakaü kàtu”
nti.
17. Tena kho pana samayena a¤¤atarassa bhikkhuno ticãvare kayiramàne
sabbaü chinnakaü nappahoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, dve chinnakàni, ekaü acchinnaka” nti. Dve chinnakàni ekaü
acchinnakaü nappahoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave dve acchinnakàni. Ekaü chinnaka” nti. Dve acchinnakàni ekaü
chinnakaü nappahoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, anvàdhikampi àropetuü. Na ca bhikkhave, sabbaü acchinnakaü
dhàretabbaü. Dhàreyya, àpatti dukkañassà” ti.
18. Tena kho pana samayena a¤¤aratassa bhikkhuno bahuü cãvaraü
uppannaü hoti. So ca taü cãvaraü màtàpitunnaü2 dàtukàmo hoti. Bhagavato
etamatthaü àrocesuü. “Màtàpitaroti kho3 bhikkhave, vadamàne 4 kiü
vadeyyàma. Anujànàmi [PTS Page 298] [\q 298/] bhikkhave, màtàpitunnaü
dàtuü. Na ca bhikkhave saddhàdeyyaü vinipàtetabbaü. Yo vinipàteyya,
àpatti dukkañassà” ti.
1. “Sàñikàni” ja vi. To vi. 1. “Sàñakàni” a vi.
2. “Màtàpitånaü” machasaü. A vi. To vi.
3. “Màtàpitånaü kho” ti dissate ekaccesu sãhalakkharapotthakesu.
4. “Dadamàne” machasaü. [P T S.] To vi.
4. “Dadamàno ja vi. “Vadamàno” katthaci
[BJT Page 728] [\x 728/]
19. Tena kho pana samayena a¤¤ataro bhikkhu andhavane cãvaraü
nikkhipitvà santaruttarena gàmaü piõóàya pàvisi. Coraü taü cãvaraü
avahariüsu. So bhikkhu duccoëo hoti låkhacãvaro. Bhikkhå evamàhaüsu:
“kissa tvaü àvuso, duccoëo låkhacãvaro” ti. Idhàhaü1 àvuso, andhavane
cãvaraü nikkhipitvà santaruttarena gàmaü piõóàya pàvisiü. Corà taü
cãvaraü avahariüsu. Tenàhaü duccoëo låkhacãvaro”ti. Bhagavato etamatthaü
àrocesuü. “Na bhikkhave, santaruttarena gàmo pavisitabbo. Yo paviseyya,
àpatti dukkañassà” ti.
20. Tena kho pana samayena àyasmà ànando asatiyà santaruttarena gàmaü
piõóàya pàvisi. Bhikkhå àyasmantaü ànandaü etadavocuü: “nanu kho àvuso
ànanda, bhagavatà pa¤¤attaü ‘na santaruttarena gàmo pavisitabbo’ ti.
Kissa tvaü àvuso santaruttarena gàmaü paviññho? Ti. “Saccaü àvuso,
bhagavatà pa¤¤attaü ‘na santaruttarena gàmo pavisitabbo’ ti. Api càhaü
asatiyà paviññho” ti.
21. Bhagavato etamatthaü àrocesuü “pa¤cime bhikkhave, paccayà
saïghàñiyà nikkhepàya: gilàno và hoti. Vassikasaïketaü và hoti.
Nadipàragataü2 và hoti. Aggaëaguttivihàro và hoti. Atthatakañhinaü và
hoti. Ime kho bhikkhave, pa¤ca paccayà saïghàñiyà nikkhepàya.
22. “Pa¤cime bhikkhave, paccayà uttaràsaïghassa nikkhepàya: gilàno và
hoti. Vassikasaïketaü và hoti. Nadãpàragataü và hoti. Aggaëaguttivihàro
và hoti. Atthatakañhinaü và hoti. Ime kho bhikkhave, pa¤ca paccayà
uttaràsaïghassa nikkhepàya.
23. “Pa¤cime bhikkhave, paccayà antaràvàsakassa nikkhepàya: gilàno và
hoti. Vassikasaïketaü và hoti. Nadãpàragataü và hoti. Aggaëaguttivihàro
và hoti. Atthatakañhinaü và hoti. Ime kho bhikkhave, pa¤ca paccayà
antaràvàsakassa nikkhepàya.
24. “Pa¤cime bhikkhave, paccayà vassikasàñikàya nikkhepàya: gilàno và
hoti. Nissãmagataü3 và hoti. Nadãpàragataü và hoti. Aggaëagutti vihàro
và hoti. Vassikasàñikà akatà và hoti vippakatà và. Ime kho bhikkhave,
pa¤ca paccayà vassikasàñikàya nikkhepàyà”ti.
25. Tena kho pana samayena a¤¤ataro bhikkhu eko vassaü vasi. Tattha
manussà “saïghassa demà”ti cãvaràni adaüsu. Atha kho tassa bhikkhuno
etadahosi: “bhagavatà pa¤¤attaü catuvaggo pacchimo saïghoti. Aha¤camhi
ekako. Ime ca [PTS Page 299] [\q 299/] manussà saïghassa demà’ ti
cãvaràni adaüsu. Yannånàhaü imàni saïghikàni cãvaràni sàvatthiü hareyya”
nti. Atha kho so bhikkhu tàni cãvaràni àdàya sàvatthiü gantvà bhagavato
etamatthaü àrocesi. “Tuyheva bhikkhu, tàni cãvaràni yàva kañhinassa
ubabhàràyà” ti.
1. “Sohanti katthaci” 2. “Nadãpàraü gantuü và” machasaü. [P T S.]
3. “Nissãmaü gantuü” machasaü. [P T S.]
[BJT Page 730] [\x 730/]
26. “Idha pana bhikkhave, bhikkhu ekako vassaü vasati. Tattha manussà
’saïghassa demà’ ti cãvaràni denti. Anujànàmi bhikkhave, tasseva tàni
cãvaràni yàva kañhinassa ubbhàràyà” ti.
27. Tena kho pana samayena a¤¤ataro bhikkhu utukàlaü eko vasi. Tattha
manussà “saïghassa demà” ti cãvaràni adaüsu. Atha kho tassa bhikkhuno
etadahosi: “bhagavatà pa¤¤attaü ‘catuvaggo pacchimo saïgho’ ti.
Aha¤camhi ekako. Ime ca manussà ’saïghassa demà’ ti cãvaràni adaüsu.
Yannånàhaü imàni saïghikàni cãvaràni sàvatthiü hareyya” nti. Atha kho so
bhikkhu tàni cãvaràni àdàya sàvatthiü gantvà bhikkhånaü etamatthaü
àrocesi. Bhikkhå bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
sammukhãbhåtena saïghena bhàjetuü. “
28. “Idha pana bhikkhave, bhikkhu utukàlaü ekako vasati. Tattha
manussà ’saïghassa demà’ti cãvaràni denti. Anujànàmi bhikkhave, tena
bhikkhunà tàni cãvaràni ‘adhiññhàtuü mayhaü imàni cãvarànã’ti. Tassa ce
bhikkhave, bhikkhuno taü cãvaraü anadhiññhite a¤¤o bhikkhu àgacchati,
samako dàtabbo bhàgo. Tehi ce bhikkhave, bhikkhåhi taü cãvaraü
bhàjiyamàne apàtite kuse a¤¤e bhikkhu àgacchati, samako dàtabbo bhàgo.
Tehi ce bhikkhave, bhikkhåhi taü cãvaraü bhàjiyamàne pàtite kuse a¤¤e
bhikkhu àgacchati, na akàmà dàtabbo bhàgo” ti.
29. Tena kho pana samayena dve bhàtukà1 therà àyasmà ca isidàso
àyasmà ca isibhaddo sàvatthiyaü vassaü vutthà a¤¤ataraü gàmakàvàsaü
agamaüsu. Manussà “cirassàpi therà àgatà”ti sacãvaràni bhattàni akaüsu
2. âvàsikà bhikkhå there pucchiüsu: “imàni bhante saïghikàni cãvaràni
there àgamma uppannàni. Sàdiyissanti therà bhàga” nti. Therà evamàhaüsu:
“yathà kho mayaü àvuso bhagavatà dhammaü desitaü àjànàma,
tumhàkaüyevetàni3 cãvaràni yàva kañhinassa ubbhàràyà”ti.
30. Tena kho pana samayena tayo bhikkhå ràjagahe vassaü vasanti.
Tattha manussà “saïghassa demà” ti cãvaràni denti. Atha kho tesaü
bhikkhånaü etadahosi: “bhagavatà [PTS Page 300] [\q 300/] pa¤¤attaü
‘catuvaggo pacchimo saïgho’ti. Maya¤camha tayo janà. Ime ca manussà
’saïghassa demà’ti cãvaràni denti. Kathannu kho amhe hi pañipajjitabba”
nti.
31. Tena kho pana samayena sambahulà therà àyasmà ca nãlavàsã, àyasmà
ca sàõavàsã, àyasmà ca gopako, àyasmà ca bhagu, àyasmà ca eëikasandàno
pàñaliputte viharanti kukkuñàràme. Atha kho te bhikkhå pàñaliputtaü
gantvà there pucchiüsu. Therà evamàhaüsu: “yathà kho mayaü àvuso,
bhagavatà dhammaü desitaü àjànàma, tumaühàkaü yeva tàni cãvaràni yàva
kañhinassa ubabhàràyà”ti.
1. “Bhàtikà” machasaü. 2. “Adaüsu” machasaü [P T S. 3.] “Tumhàkaü yeva tàni” machasaü [P T S]
[BJT Page 732] [\x 732/]
32. Tena kho pana samayena àyasmà upanando sakyaputto sàvatthiyaü
vassaü vuttho a¤¤ataraü gàmakàvàsaü agamàsi. Tattha bhikkhå 1 cãvaraü
bhàjetukàmà sannipatiüsu. Te evamàhaüsu: “imàni kho àvuso saïghikàni
cãvaràni bhàjiyissanti. Sàdiyissasi bhàga? Nti. “âmàvuso sàdiyissàmã”
ti. Tato cãvarabhàgaü gahetvà a¤¤aü àvàsaü agamàsi. Tatthapi bhikkhå
cãvaraü bhàjetukàmà sannipatiüsu. Tepi evamàhaüsu: “imàni kho àvuso
saïghikàni cãvaràni bhàjiyissanti. Sàdiyissasi bhàga nti? “âmàvuso
sàdiyissàmã’ ti tatopi cãvarabhàgaü gahetvà a¤¤aü àvàsaü agamàsi.
Tatthapi bhikkhå cãvaraü bhàjetukàmà sannipatiüsu. Tepi evamàhaüsu:
“imàni kho àvuso saïghikàni cãvaràni bhàjiyissanti. Sàdiyissasi
bhàganti?” “âmàvuso sàdiyissàmã” ti tatopi cãvarabhàgaü gahetvà mahantaü
cãvarabhaõóiyaü 2 àdàya punadeva sàvatthiü paccàga¤chi.
33. Bhikkhå evamàhaüsu: “mahàpu¤¤esi tvaü àvuso upananda, bahuü te
cãvaraü uppannanti. ” “Kuto me àvuso pu¤¤aü? Idhàhaü àvuso sàvatthiyaü
vassaü vuttho a¤¤ataraü gàmakàvàsaü agamàsiü. Tattha bhikkhå cãvaraü
bhàjetukàmà sannipatiüsu. Te maü3 evamàhaüsu: ‘imàni kho àvuso
saïghikàni cãvaràni bhàjiyissanti. Sàdiyissasi bhàga nti. ‘ ‘âmàvuso
sàdiyissàmã’ ti tato cãvarabhàgaü gahetvà a¤¤aü àvàsaü agamàsiü.
Tatthapi bhikkhå cãvaraü bhàjetukàmà sananipatiüsu. Temi maü evamàhaüsu:
‘imàni kho àvuso saïghikàni cãvaràni bhàjiyissanti. Sàdiyissasi
bhàganti. ‘ ‘âmàvuso sàdiyissàmã” ti tatopi cãvarabhàgaü gahetvà a¤¤aü
[PTS Page 301] [\q 301/] àvàsaü agamàsiü. Tatthapi bhikkhå cãvaraü
bhàjetukàmà sannipatiüsu. Tepi maü evamàhaüsu: ‘imàni kho àvuso
saïghikàni cãvaràni bhàjiyissanti. Sàdiyissasi bhàganti. ‘ ‘âmàvuso
sàdiyissàmã’ ti tatopi cãvarabhàgaü aggahesiü. Evaü me bahuü cãvaraü
uppanna” nti.
34. “Kiü pana tvaü àvuso upananda, a¤¤atra vassaü vuttho a¤¤atra
cãvarabhàgaü sàdiyã”ti 4 “evamàvuso”ti. Ye te bhikkhå appicchà santuññhà
lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti. Khãyanti. Vipàcenti:
“kathaü hi nàma àyasmà upanando sakyaputto a¤¤atra vassaü vuttho a¤¤atra
cãvarabhàgaü sàdiyissatã” ti.
35. Bhagavato etamatthaü àrocesuü. “Saccaü kira tvaü upananda,
a¤¤atra vassaü vuttho a¤¤atra cãvarabhàgaü sàdiyã” ti. “Saccaü bhagavà”.
Vigarahi buddho bhagavà: “kathaü hi nàma tvaü moghapurisa, a¤¤atra
vassaü vuttho a¤¤atra cãvarabhàgaü sàdiyissasi, netaü moghapurisa,
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü
kathaü katvà bhikkhå àmantesi: na bhikkhave a¤¤atra vassaü vutthena
a¤¤atra cãvarabhàgo sàdiyitabbo. Yo sàdiyeyya àpatti dukkañassà” ti.
36. Tena kho pana samayena àyasmà upanando sakyaputto eko dvãsu
àvàsesu vassaü vasi “evaü me bahuü cãvaraü uppajjissatã” ti. Atha kho
tesaü bhikkhånaü etadahosi: “kathannu kho àyasmato upanandassa
sakyaputtasasa cãvarapañiviüso dàtabbo” ti. Bhagavato etamatthaü
àrocesuü. “Detha bhikkhave, moghapurisassa ekàdhippàyaü. “
1. “Tattha ca bhikkhå” machasaü. 2. “Bhaõóikaü” machasaü. [P T S.]
3. “Tepimaü [P T S.] A vi. Ja vi. To vi.
4. “Sàdiyissati” to vi. Ma nu pa. Ja vi.
[BJT Page 734] [\x 734/]
37. “Idha pana bhikkhave, bhikkhu eko dvãsu àvàsesu vassaü vasati
‘evaü me bahuü cãvaraü uppajjissatã’ ti. Sace amutra upaóóhaü vasati,
amutra upaóóhaü vasati, amutra upaóóho, amutra upaóóho cãvarapañiviüso
dàtabbo. Yattha và pana bahutaraü vasati, tato cãvarapañiviüso
dàtabbo”ti.
38. Tena kho pana samayena a¤¤atarassa bhikkhuno kucchivikàràbàdho
hoti. So sake muttakarãse paëipanno seti. Atha kho bhagavà àyasmatà
ànandena pacchàsamaõena senàsanacàrikaü àhiõóanto yena tassa bhikkhuno
vihàro tenupasaïkami.
39. Addasà kho bhagavà taü bhikkhuü sake muttakarãse paëipannaü
semànaü1. Disvàna yena so bhikkhu tenupasaïkami. Upasaïkamitvà taü
bhikkhuü etadavoca: “kiü te bhikkhu, àbàdho” ti. “Kucchivikàro me
bhagavà” ti. “Atthi pana te bhikkhu, upaññhàko” ti. “Natthi bhagavà” ti.
[PTS Page 302] [\q 302/] “kissaü taü bhikkhå na upaññhentã” ti 2. “Ahaü
kho bhante bhikkhånaü akàrako. Tena maü bhikkhå na upaññhentã” ti.
40. Atha kho bhagavà àyasmantaü ànandaü àmantesi: “gacchànanda,
udakaü àhara. Imaü bhikkhuü nahàpessàmà” ti. “Evaü bhante” ti kho àyasmà
ànando bhagavato pañissutvà udakaü àhari. Bhagavà udakaü àsi¤ci. âyasmà
ànando paridhovi. Bhagavà sãsato aggahesi. âyasmà ànando pàdato.
Uccàretvà ma¤cake nipàtesuü.
41. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe bhikkhusaïghaü
sannipàtàpetvà bhikkhå pañipucchi: “atthi bhikkhave, amukasmiü vihàre
bhikkhu gilàno” ti. “Atthi bhagavà”ti. “Kiü tassa bhikkhave, bhikkhuno
àbàdho” ti. Tassa bhante àyasmato kucchivikàràbàdho” ti. “Atthi pana
bhikkhave, tassa bhikkhuno upaññhàko”ti. “Natthi bhagavà” ti. “Kissaü
taü bhikkhå na upaññhentã” ti. “Eso bhante, bhikkhå bhikkhånaü akàrako.
Tena taü bhikkhå na upaññhentã” ti.
42. “Natthi vo bhikkhave, màtà, natthi pità, ye vo upañañhaheyyuü.
Tumhe ce bhikkhave, a¤¤ama¤¤aü na upaññhahissatha, atha ko carahi
upaññhahissati. Yo bhikkhave, maü upaññhaheyya, so gilànaü upaññhaheyya.
Sace upajjhàyo hoti, upajjhàyena yàvajãvaü upaññhàtabbo. Vuññhànamassa
àgametabbaü. Sace àcariyo hoti, àcariyena yàvajãvaü upaññhàtabbo.
Vuññhànamassa àgametabbaü. Sace saddhivihàriko hoti, saddhivihàrikena
yàvajãvaü upaññhàtabbo. Vuññhànamassa àgametabbaü. Sace antevàsiko hoti,
antevàsikena yàvajãvaü upaññhàtabbo. Vuññhànamassa
âgametabbaü. Sace samànupajjhàyako hoti, samànupajjhàyakena yàvajãvaü
upaññhàtabbo. Vuññhànamassa àgametabbaü. Sace samànàcariyako hoti,
samànàcariyakena yàvajãvaü upaññhàtabbo. Vuññhànamassa àgametabbaü. Sace
na hoti upajjhàyo và àcariyo và saddhivihàriko và antevàsiko và
samànupajjhàyako và samànàcariyako và, saïghena upaññhàtabbo. No ce
upaññhaheyya, àpatti dukkañassa.
1. “Sayamànaü” machasaü [P T S 2.] “Upaññhahanti” machasaü.
[BJT Page 736] [\x 736/]
43. “Pa¤cahi bhikkhave, aïgehi samannàgato gilàno dåpaññho hoti:
asappàyakàrã hoti, sappàye mattaü na jànàti, bhesajjaü na pañisevitaü
hoti, atthakàmassa gilànupaññhàkassa yathàbhåtaü àbàdhaü nàvãkattà hoti
abhikkamantaü và abhikkamatã ti pañikkamantaü và pañikkamatã ti ñhitaü
và ñhitoti, uppannànaü sàrãrikànaü vedanànaü dukkhànaü tippànaü1
kharànaü kañukànaü asàtànaü amanàpànaü pàõaharànaü anadhivàsakajàtiko
hoti, imehi kho bhikkhave, pa¤cahaïgehi samannàgato gilàno dåpaññho
hoti.
44. “Pa¤cahi [PTS Page 303] [\q 303/] bhikkhave, aïgehi samannàgato
gilàno såpaññho hoti: sappàyakàrã hoti, sappàye mattaü jànàti, bhesajjaü
pañisevità hoti, atthakàmassa gilànupaññhàkassa yathàbhåtaü àbàdhaü
àcãkattà hoti abhikkamantaü và abhikkamatãti pañikkamantaü và
pañikkamatãti ñhitaü và ñhito’ ti, uppannànaü sàrãrikànaü vedanànaü
dukkhànaü tippànaü kharànaü kañukànaü asàtànaü amanàpànaü pàõaharànaü
adhivàsakajàtiko hoti, imehi kho bhikkhave, pa¤cahaïgehi samannàgato
gilàno såpaññho hoti.
45. “Pa¤cahi bhikkhave, aïgehi samannàgato gilànupaññhàkenà nàlaü
gilànaü upaññhàtuü: na pañibalo hoti bhesajjaü saüvidhàtuü,
sappàyasappàyaü na jànàti asappàyaü upanàmeti sappàyaü apanàmeti,
àmisantaro gilànaü upaññhàti no mettacitto, jegucchi hoti uccàraü và
passàvaü và kheëaü và vantaü và nãhàtuü, na pañibalo hoti gilànaü kàlena
kàlaü dhammiyà kathàya sandassetuü samàdapetuü samuttejetuü
sampahaüsetuü, imehi kho bhikkhave, pa¤cahaïgehi samannàgato
gilànupaññhàko nàlaü gilànaü upaññhàtuü.
46. “Pa¤cahi bhikkhave, aïgehi samannàgato gilànupaññhàko alaü
gilànaü upaññhàtuü: pañibalo hoti bhesajjaü saüvidhàtuü, sappàyàsappàyaü
jànàti asappàyaü apanàmeti sappàyaü apanàmeti sappàyaü upanàmeti,
mettacitto gilànaü upaññhàti no àmisantaro, ajegucchi hoti uccàraü và
passàvaü và kheëaü và vantaü và nãhàtuü, pañibalo hoti gilànaü kàlena
kàlaü dhammiyà kathàya sandassetuü samàdapetu samuttejetuü sampahaüsetu,
imehi kho bhikkhave, pa¤cahaïgegahi samannàgato gilànupaññhako alaü
gilànaü upaññhàtu” nti.
47. Tena kho pana samayena dve bhikkhå kosalesu janapadesu
addhànamaggapañipannà honti. Te a¤¤ataraü àvàsaü upagacchiüsu. Tattha
a¤¤ataro bhikkhu gilàno hoti. Atha kho tesaü bhikkhånaü etadahosi:
“bhagavatà kho àvuso gilànupaññhànaü vaõõitaü. Handa mayaü àvuso imaü
bhikkhuü upaññhemà” ti 2 te taü upaññhahiüsu. So tehi upaññhiyamàno3
kàlamakàsi.
1. “Tibbànaü” machasaü. [P T S.] To vi. Ma nu pa.
2. “Upaññhahemàti” machasaü. 3. “Upaññhahiyamàno” ma cha saü. [P T S.]
[BJT Page 738] [\x 738/]
48. Atha kho te bhikkhå tassa bhikkhuno pattacãvaraü àdàya sàvatthiü
gantvà bhagavato etamatthaü àrocesuü. Bhikkhussa bhikkhave, kàlakate
saïgho sàmi pattacãvare. Api ca gilànupaññhàkà bahukàrà. Anujànàmi
bhikkhave saïghena ticãvaraü [PTS Page 304] [\q 304/] ca pattaü ca
gilànupaññhakànaü dàtuü.
49. “Eva¤ca pana bhikkhave, dàtabbaü: tena gilànupaññhàkena bhikkhunà
saïghaü upasaïkamitvà evamassa vacanãyo: ‘itthannàmo bhante bhikkhu
kàlakato. Idaü tassa ticãvaraü ca patto cà’ ti. Vyattena bhikkhunà
pañibalena saïgho ¤àpetabbo: “suõàtu me bhante saïgho. Itthannàmo
bhikkhu kàlakato. Idaü tassa ticãvara¤ca patto ca. Yadi saïghassa
pattakallaü, saïgho imaü ticãvara¤ca patta¤ca gilànupaññhàkànaü dadeyya.
Esà ¤atti. Suõàtu me bhante saïgho. Itthannàmo bhikkhu kàlakato. Idaü
tassa ticãvara¤ca patto ca. Saïgho imaü ticãvara¤ca patta¤ca
gilànupaññhàkànaü deti. Yassàyasmato khamati imassa ticãvarassa ca
pattassa ca gilànupaññhàkànaü dànaü, so tuõhassa. Yassa nakkhamati, so
bhàseyya. Dinnaü idaü saïghena ticãvara¤ca patto ca gilànupaññhàkànaü.
Khamati saïghassa. Tasmà tuõhã. Evametaü dhàrayàmã” ti.
50. Tena kho pana samayena a¤¤ataro sàmaõero kàlakato hoti. Bhagavato
etamatthaü àrocesuü. “Sàmaõerassa bhikkhave, kàlakate saïgho sàmi
pattacãvare. Api ca gilànupaññhàkà bahukàrà. Anujànàmi bhikkhave,
saïghena cãvara¤ca pattaü ca gilànupaññhàkànaü dàtuü. “
51. “Eva¤ca pana bhikkhave, dàtabbaü: tena gilànupaññhàkena bhikkhunà
saïghaü upasaïkamitvà evamassa vacanãyo: ‘itthannàmo bhante, sàmaõero
kàlakato. Idaü tassa cãvara¤ca patto cà’ ti. Byattena bhikkhunà
pañibalena saïgho ¤àpetabbo: ’suõàtu me bhante saïgho. Itthannàmo
sàmaõero kàlakato. Idaü tassa cãvara¤ca patto ca. Yadi saïghassa
pattakallaü, saïgho imaü cãvara¤ca patta¤ca gilànupaññhakànaü dadeyya.
Esà ¤atti. Suõàtu me bhante saïgho. Itthannàmo sàmaõero kàlakato. Idaü
tassa cãvara¤ca patto ca. Saïgho imaü cãvara¤ca patta¤ca
gilànupaññhàkànaü deti. Yassàyasmato khamati imassa cãvarassa ca
pattassa ca gilànupaññhàkànaü dànaü, so tuõhassa. Yassa nakkhamati, so
bhàseyya. Dinnaü idaü saïghena cãvara¤ca patto ca gilànupaññhàkànaü.
Khamati saïghassa. Tasmà tuõhã. Evametaü dhàrayàmã” ti.
52. Tena kho pana samayena a¤¤ataro bhikkhu ca sàmaõero ca gilànaü
upaññhahiüsu. So tehi upaññhiyamàno kàlamakàsi. Atha kho tassa
gilànupaññhàkassa bhikkhuno etadahosi: [PTS Page 305] [\q 305/]
“kathannu kho gilànupaññhàkassa sàmaõerassa cãvarapañiviüso dàtabbo” ti:
bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, gilànupaññhàkassa
sàmaõerassa samakaü pañiviüsaü dàtu” nti.
[BJT Page 740] [\x 740/]
53. Tena kho pana samayena a¤¤ataro bhikkhu bahubhaõóo bahuparikkhàro
kàlakato hoti. Bhagavato etamatthaü àrocesuü. “Bhikkhussa bhikkhave,
kàlakate saïgho sàmi pattacãvare. Api ca gilànupaññhàkà bahukàrà.
Anujànàmi bhikkhave, saïghena ticãvara¤ca patta¤ca gilànupaññhàkànaü
dàtuü. Yaü tattha lahubhaõóaü lahuparikkhàraü, taü sammukhãbhåtena
saïghena bhàjetuü. Yaü tattha garubhaõóaü garuparikkhàraü, taü
àgatànàgatassa càtuddisassa saïghassa avissajjikaü avebhaïgika” nti.
54. Tena kho pana samayena a¤¤ataro bhikkhu naggo hutvà yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “bhagavà bhante
anekapariyàyena appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõavàdã. Idaü bhante naggiyaü
anekapariyàyena appicchatàya santuññhiyà1 sallekhàya dhutattàya 2
pàsàdikatàya apacayàya viriyàrambhàya saüvattati. Sàdhu bhante, bhagavà
bhikkhånaü naggiyaü anujànàtå”ti. Vigarahi buddho bhagavà:
“ananucchaviyaü moghapurisa, ananulomikaü. Appatiråpaü. Assàmaõakaü.
Akappiyaü. Akaraõãyaü. Kathaü hi nàma tvaü moghapurisa, naggiyaü
titthiyasamàdànaü samàdiyissasi?. Netaü moghapurisa, appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà
bhikkhå àmantesi: “na bhikkhave, naggiyaü titthiyasamàdànaü
samàdiyitabbaü. Yo samàdiyeyya, àpatti thullaccayassà”ti.
55. Tena kho pana samayena a¤¤ataro bhikkhu kusacãraü nivàsetvà yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “bhagavà
bhante anekapariyàyena appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõavàdã. Idaü bhante, kusacãraü
anekapariyàyena appicchatàya santuññhiyà sallekhàya dhutattàya
pàsàdikatàya apacayàya viriyàrambhàya saüvattati. Sàdhu [PTS Page 306]
[\q 306/] bhante, bhagavà bhikkhånaü kusacãraü anujànàtå” ti. Vigarahi
buddho bhagavà: “ananucchaviyaü moghapurisa, ananulomikaü. Appatiråpaü.
Assàmaõakaü. Akappiyaü akaraõãyaü. Kathaü hi nàma tvaü moghapurisa,
kusacãraü titthiyadhajaü dhàressasi. Netaü moghapurisa, appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà
bhikkhå àmantesi: “na bhikkhave, kusacãraü titthiyadhajaü dhàretabbaü.
Yo dhàreyya, àpatti thullaccayassà” ti.
Tena kho pana samayena a¤¤ataro bhikkhu vàkacãraü nivàsetvà yena
bhagava tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “bhagavà
bhante anekapariyàyena appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõavàdã. Idaü bhante, vàkavãraü
anekapariyàyena appicchatàya santuññhiyà sallekhàya dhutattàya
pàsàdikatàya apacayàya viriyàrambhàya saüvattati. Sàdhu bhante, bhagavà
bhikkhånaü vàkacãraü anujànàtå”ti. Vigarahi buddho bhagavà:
“ananucchaviyaü moghapurisa, ananulomikaü. Appatiråpaü. Assàmaõakaü.
Akappiyaü akaraõãyaü. Kathaü hi nàma tvaü moghapurisa, vàkacãraü
titthiyadhajaü dhàressasi. Netaü moghapurisa, appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà bhikkhå
àmantesi: “na bhikkhave, vàkacãraü titthiyadhajaü dhàretabbaü. Yo
dhàreyya, àpatti thullaccayassà”ti. Tena kho pana samayena a¤¤ataro
bhikkhu valakacãraü nivàsetvà yena bhagavà tenupasaïkami. Upasaïkamitvà
bhagavantaü etadavoca: “bhagavà bhante anekapariyàyena appicchassa
santuññhassa sallekhassa dhutassa pàsàdikassa apacayassa viriyàrambhassa
vaõõavàdã. Idaü bhante, phalakavãraü anekapariyàyena appicchatàya
santuññhiyà sallekhàya dhutattàya pàsàdikatàya apacayàya viriyàrambhàya
saüvattati. Sàdhu bhante, bhagavà bhikkhånaü phalakacãraü anujànàtå”ti.
Vigarahi buddho bhagavà: “ananucchaviyaü moghapurisa, ananulomikaü.
Appatiråpaü. Assàmaõakaü. Akappiyaü akaraõãyaü. Kathaü hi nàma tvaü
moghapurisa, phalakacãraü titthiyadhajaü dhàressasi. Netaü moghapurisa,
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü
kathaü katvà bhikkhå àmantesi: “na bhikkhave, phalakacãraü
titthiyadhajaü dhàretabbaü. Yo dhàreyya, àpatti thullaccayassà”ti.
Tena kho pana samayena a¤¤ataro bhikkhu kesakambalaü nivàsetvà yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “bhagavà
bhante anekapariyàyena appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõavàdã. Idaü bhante,
kesakambalaü anekapariyàyena appicchatàya santuññhiyà sallekhàya
dhutattàya pàsàdikatàya apacayàya viriyàrambhàya saüvattati. Sàdhu
bhante, bhagavà bhikkhånaü kesakakambalaü anujànàtå”ti. Vigarahi buddho
bhagavà: “ananucchaviyaü moghapurisa, ananulomikaü. Appatiråpaü.
Assàmaõakaü. Akappiyaü akaraõãyaü. Kathaü hi nàma tvaü moghapurisa,
kesakambalaü titthiyadhajaü dhàressasi. Netaü moghapurisa, appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà
bhikkhå àmantesi: “na bhikkhave, kesakambalaü titthiyadhajaü
dhàretabbaü. Yo dhàreyya, àpatti thullaccayassà”ti.
Tena kho pana samayena a¤¤ataro bhikkhu vàlakambalaü nivàsetvà yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “bhagavà
bhante anekapariyàyena appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõavàdã. Idaü bhante,
vàlakambalaü anekapariyàyena appicchatàya santuññhiyà sallekhàya
dhutattàya pàsàdikatàya apacayàya viriyàrambhàya saüvattati. Sàdhu
bhante, bhagavà bhikkhånaü vàlakambalaü anujànàtå”ti. Vigarahi buddho
bhagavà: “ananucchaviyaü moghapurisa, ananulomikaü. Appatiråpaü.
Assàmaõakaü. Akappiyaü akaraõãyaü. Kathaü hi nàma tvaü moghapurisa,
vàlakambalaü titthiyadhajaü dhàressasi. Netaü moghapurisa, appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà
bhikkhå àmantesi: “na bhikkhave, vàlakambalaü titthiyadhajaü
dhàretabbaü. Yo dhàreyya, àpatti thullaccayassà”ti.
Tena kho pana samayena a¤¤ataro bhikkhu ulåkapakkhaü nivàsetvà yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “bhagavà
bhante anekapariyàyena appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõavàdã. Idaü bhante,
ulåkapakkhaü anekapariyàyena appicchatàya santuññhiyà sallekhàya
dhutattàya pàsàdikatàya apacayàya viriyàrambhàya saüvattati. Sàdhu
bhante, bhagavà bhikkhånaü ulåkapakkhaü anujànàtå”ti. Vigarahi buddho
bhagavà: “ananucchaviyaü moghapurisa, ananulomikaü. Appatiråpaü.
Assàmaõakaü. Akappiyaü akaraõãyaü. Kathaü hi nàma tvaü moghapurisa,
ulåkapakkhaü titthiyadhajaü dhàressasi. Netaü moghapurisa, appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà
bhikkhå àmantesi: “na bhikkhave, ulåkapakkhaü titthiyadhajaü
dhàretabbaü. Yo dhàreyya, àpatti thullaccayassà”ti.
Tena kho pana samayena a¤¤ataro bhikkhu ajinakkhipaü nivàsetvà yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “bhagavà
bhante anekapariyàyena appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõavàdã. Idaü bhante,
ajinakkhipaü anekapariyàyena appicchatàya santuññhiyà sallekhàya
dhutattàya pàsàdikatàya apacayàya viriyàrambhàya saüvattati. Sàdhu
bhante, bhagavà bhikkhånaü jinakkhipaü anujànàtå”ti. Vigarahi buddho
bhagavà: “ananucchaviyaü moghapurisa, ananulomikaü. Appatiråpaü.
Assàmaõakaü. Akappiyaü akaraõãyaü. Kathaü hi nàma tvaü moghapurisa,
ajinakkhipaü titthiyadhajaü dhàressasi. Netaü moghapurisa, appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà
bhikkhå àmantesi: “na bhikkhave, ajinakkhipaü titthiyadhajaü
dhàretabbaü. Yo dhàreyya, àpatti thullaccayassà”ti. 1. “Santuññhitàya”
ma cha saü. 2. “Dhutatàya” machasaü.
[BJT Page 742] [\x 742/]
56. Tena kho pana samayena a¤¤ataro bhikkhu akkanàëaü nivàsetvà yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “bhagavà
bhante, anekapariyàyena appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõavàdã. Ayaü bhante akkanàëo
anekapariyàyena appicchatàya santuññhiyà sallekhàya dhutattàya
pàsàdikatàya apacayàya viriyàrambhàya saüvattati. Sàdhu bhante, bhagavà
bhikkhånaü akkanàëaü anujànàtå” ti. Vigarahi buddho bhagavà
“ananucchaviyaü moghapurisa, ananulomikaü. Appatiråpaü. Assàmaõakaü.
Akappiyaü. Akaraõãyaü. Kathaü hi nàma tvaü moghapurisa akkanàëaü
nivàsessasi. Netaü moghapurisa, appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà bhikkhå àmantesi: “na
bhikkhave, akkanàëo nivàsetabbo. Yo nivàseyya, àpatti dukkañassà” ti.
Tena kho pana samayena a¤¤ataro bhikkhu potthakaü nivàsetvà yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “bhagavà
bhante, anekapariyàyena appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõavàdã. Ayaü bhante potthako
anekapariyàyena appicchatàya santuññhiyà sallekhàya dhutattàya
pàsàdikatàya apacayàya viriyàrambhàya saüvattati. Sàdhu bhante, bhagavà
bhikkhånaü potthakaü anujànàtå” ti. Vigarahi buddho bhagavà
“ananucchaviyaü moghapurisa, ananulomikaü. Appatiråpaü. Assàmaõakaü.
Akappiyaü. Akaraõãyaü. Kathaü hi nàma tvaü moghapurisa potthakaü
nivàsessasi. Netaü moghapurisa, appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà bhikkhå àmantesi: “na
bhikkhave, potthako nivàsetabbo. Yo nivàseyya, àpatti dukkañassà” ti.
57. Tena kho pana samayena chabbaggiyà bhikkhå sabbanãlakàni cãvaràni
dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi nàma
samaõà sakyaputtiyà sabbanãlakàni cãvaràni dhàressanti, seyyathàpi gihã
kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhå sabbapãtakàni cãvaràni
dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi nàma
samaõà sakyaputtiyà sabba pãtakàni cãvaràni dhàressanti, seyyathàpi gihã
kàmabhogino”ti.
Tena kho pana samayena chabbaggiyà bhikkhå sabbalohitakàni cãvaràni
dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi nàma
samaõà sakyaputtiyà sabba lohitakàni cãvaràni dhàressanti, seyyathàpi
gihã kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhå sabbama¤jeññhikàni
cãvaràni dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi
samaõà sakyaputtiyà sabbama¤jeññhikàni cãvaràni dhàressanti, seyyathàpi
gihã kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhå sabbakaõhàni cãvaràni
dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi nàma
samaõà sakyaputtiyà sabbakaõahàni cãvaràni dhàressanti, seyyathàpi gihã
kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhå sabbamahàraïgarattàni
cãvaràni dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi
samaõà sakyaputtiyà sabbamahàraïgarattàni cãvaràni dhàressanti,
seyyathàpi gihã kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhu sabbamahànàmarattàni
cãvaràni dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi
nàma samaõà sakyaputtiyà sabbamahànàmarattàni cãvaràni dhàressanti,
seyyathàpi gihã kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhå acchinnadasàni cãvaràni
dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi samaõà
sakyaputtiyà acchinnadasàni cãvaràni dhàressanti, seyyathàpi gihã
kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhu dãghadasàni cãvaràni
dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi nàma
samaõà sakyaputtiyà dãghadasàni cãvaràni dhàressanti, seyyathàpi gihã
kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhå pupphadasàni cãvaràni
dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi samaõà
sakyaputtiyà pupphadasàni cãvaràni dhàressanti, seyyathàpi gihã
kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhu phaõadasàni cãvaràni
dhàrenti. Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi nàma
samaõà sakyaputtiyàvaõadasàni cãvaràni dhàressanti, seyyathàpi gihã
kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhå ka¤cukaü dhàrenti. Manussà
ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi samaõà sakyaputtiyà
ka¤cukaü dhàressanti, seyyathàpi gihã kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhu tirãñakaü dhàrenti.
Manussà ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi nàma samaõà
sakyaputtiyà tirãñakaü dhàressanti, seyyathàpi gihã kàmabhogino” ti.
Tena kho pana samayena chabbaggiyà bhikkhå veñhanaü dhàrenti. Manussà
ujjhàyanti. Khãyanti. Vipàcenti: “kathaü hi samaõà sakyaputtiyà
veñhanaü dhàressanti, seyyathàpi gihã kàmabhogino” ti.
58. Bhagavato etamatthaü àrocesuü. “Na bhikkhave sabbanãlakàni
cãvaràni dhàretabbàni. Na sabba pãtakàni cãvaràni dhàretabbàni. Na
sabbalohitakàni cãvaràni dhàretabbàni. Na sabbama¤jeññhakàni cãvaràni
dhàretabbàni. Na sabbakaõhàni cãvaràni dhàretabbàni. Na
sabbamahàraïgarattani cãvaràni dhàretabbàni. Na sabbamahànàmarattàni
cãvaràni dhàretabbàni. Na acchinnadasàni cãvaràni dhàretabbàni. Na
dãghadasàni cãvaràni dhàretabbàni. Na pupphadasàni cãvaràni
dhàretabbàni. Na phaõadasàni cãvaràni dhàretabbàni. Na ka¤cukaü
dhàretabbaü. Na tirãñakaü dhàretabbaü. Na veñhanaü dhàretabbaü. Yo
dhàreyya, àpatti dukkañassà” ti.
59. Tena kho pana samayena vassaü vutthà bhikkhu anuppanne [PTS Page
307] [\q 307/] cãvare pakkamantipi. Vibbhamantipi. Kàlampi karonti.
Sàmaõeràpi pañijànànti. Sikkhaü paccakkhàtakàpi pañijànanti.
Antimavatthuü ajjhàpannakàpi pañijànanti. Ummattakàpi pañijànanti.
Khittacittàpi pañijànanti. Vedanaññàpi pañijànanti. âpattiyà adassane
ukkhittakàpi pañijànanti. âpattiyà appañikamme ukkhittakàpi pañijànanti.
Pàpikàya diññhiyà appañinissagge ukkhittakàpi pañijànanti. Paõóakàpi
pañijànanti. Theyyasaüvàsakàpi pañijànanti. Titthiyapakkantakàpi
pañijànanti. Tiracchànagatàpi pañijànanti. Màtughàtakàpi pañijànanti.
Pitughàtakàpi pañijànanti. Arahantaghàtakàpi pañijànanti.
Bhikkhunãdåsakàpi pañijànanti. Saïghabhedakàpi pañijànanti.
Lohituppàdakàpi pañijànanti. Ubhatobya¤janakàpi pañijànanti.
60. Bhagavato etamatthaü àrocesuü. “Idha pana bhikkhave, vassaü
vuttho bhikkhu anuppanne cãvare pakkamati, sante patiråpe gàhake
dàtabbaü.
61. “Idha pana bhikkhave, vassaü vuttho bhikkhu anuppanne cãvare
vibbhamati, kàlaü karoti, sàmaõero pañijànàti, sikkhaü paccakkhàtako
pañijànàti, antimavatthuü ajjhàpannako pañijànàti, saïgho sàmi. 62.
“Idha pana bhikkhave, vassaü vuttho bhikkhu anuppanne cãvare ummattako
pañijànàti, khittacitto pañijànàti, vedanañño pañijànàti, àpattiyà
adassane ukkhittako pañijànàti, àpattiyà appañikamme ukkhittako
pañijànàti, pàpikàya diññhiyà appañinissagge ukkhittako pañijànàti,
sante patiråpe gàhake dàtabbaü.
63. “Idha pana bhikkhave, vassaü vuttho bhikkhu anuppanne cãvare
paõóako pañijànàti, theyyasaüvàsako pañijànàti, titthiyapakkantako
pañijànàti, tiracchànagato pañijànàti, màtughàtako pañijànàti,
pitughàtako pañijànàti, arahantaghàtako pañijànàti, bhikkhunãdåsako
pañijànàti, saïghabhedako pañijànàti, lohituppàdako pañijànàti,
ubhatobya¤janako pañijànàti, saïgho sàmi.
64. “Idha pana bhikkhave, vassaü vuttho bhikkhu uppanne cãvare abhàjite pakkamati, sante patiråpe gàhake dàtabbaü.
65. “Idha pana bhikkhave, vassaü vuttho bhikkhu uppanne cãvare
abhàjite vibbhamati, kàlaü karoti, sàmaõero pañijànàti, sikkhaü
paccakkhàtako pañijànàti, antimavatthuü ajjhàpannako pañijànàti, saïgho
sàmi.
66. “Idha pana bhikkhave, vassaü vuttho bhikkhu uppanne cãvare
abhàjite ummattako pañijànàti, khittacitto pañijànàti, vedanañño
pañijànàti, àpattiyà adassane ukkhittako pañijànàti, àpattiyà
appañikamme ukkhittako pañijànàti, pàpikàya diññhiyà appañinissagge
ukkhittako pañijànàti, sante patiråpe gàhake dàtabbaü.
67. “Idha pana bhikkhave, vassaü vuttho bhikkhu uppanne cãvare
abhàjite paõóako pañijànàti, theyyasaüvàsako pañijànàti,
titthiyapakkantako pañijànàti, tiracchànagato pañijànàti, màtughàtako
pañijànàti, pitughàtako pañijànàti, arahantaghàtako pañijànàti,
bhikkhunãdåsako pañijànàti, saïghabhedako pañijànàti, lohituppàdako
pañijànàti, ubhatobya¤janako pañijànàti, saïgho sàmi. “
[BJT Page 746] [\x 746/]
68. “Idha pana bhikkhave, vassaü vutthànaü bhikkhånaü anuppanne
cãvare saïgho bhijjati, tattha manussà ekasmiü pakkhe udakaü denti,
ekasmiü pakkhe cãvaraü denti ’saïghassa demà’ ti, saïghessevetaü.
69. “Idha pana bhikkhave, vassaü vutthànaü bhikkhånaü anuppanne
cãvare saïgho bhijjati, tattha manussà ekasmiü pakkhe udakaü denti,
tasmiü yeva pakkhe cãvaraü denti [PTS Page 308 [\q 308/] ‘]saïghassa
demà’ ti, saïghassecetaü.
70. “Idha pana bhikkhakeva, vassaü vutthànaü bhikkhånaü anuppanne
cãvare saïgho bhijjati, tattha manussà ekasmiü pakkhe udakaü denti,
ekasmiü pakkhe cãvaraü denti ‘pakkhassa demà’ti, pakkhassevetaü.
71. “Idha pana bhikkhave, vassaü vutthànaü bhikkhånaü anuppanne
cãvare saïgho bhijjati, tattha manussà ekasmiü pakkhe udakaü denti,
tasmiü yeva pakkhe cãvaraü denti ‘pakkhassa demà’ ti, pakkhassevetaü.
72. “Idha pana bhikkhave, vassaü vutthànaü bhikkhånaü uppanne cãvare abhàjite saïgho bhijjati, sabbesaü samakaü bhàjetabba” nti.
73. Tena kho pana samayena àyasmà revato a¤¤atarassa bhikkhuno hatthe
àyasmato sàriputtassa cãvaraü pàhesi: “imaü cãvaraü therassa dehã”ti.
Atha kho so bhikkhu antaràmagge àyasmato revatassa vissàsà taü cãvaraü
aggahesi. Atha kho àyasmà revato àyasmatà sàriputtena samàgantvà pucchi:
“ahaü bhante, therassa cãvara pàhesiü. Sampattaü taü cãvaraü”nti.
“Nàhantaü àvuso cãvaraü passàmã”ti. Atha kho àyasmà revato taü bhikkhuü
etadavoca: “ahaü àvuso àyasmato hatthe therassa cãvaraü pàhesiü.
Kahantaü cãvara” nti. “Ahambhante, àyasmato vissàsà taü cãvaraü
aggahesi” nti.
74. Bhagavato etamatthaü àrocesuü. “Idha pana bhikkhave, bhikkhu
bhikkhussa hatthe cãvaraü pahiõàti: ‘imaü cãvaraü itthannàmassa dehã’ti.
So antaràmagge yo pahiõàti, tassa vissàsà gaõhàti, suggahãtaü. Yassa
pahãyati, tassa vissàsà gaõhàti, duggahãtaü.
75. “Idha pana bhikkhave, bhikkhu bhikkhussa hatthe cãvaraü pahãõàti:
‘imaü cãvaraü itthannàmassa dehã”ti. So antaràmagge yassa pahãyati,
tassa vissàsà gaõhàti, duggahãtaü. Yo pahiõàti, tassa vissàsà gaõhàti,
suggahãtaü.
[BJT Page 748] [\x 748/]
76. “Idha pana bhikkhave, bhikkhu bhikkhussa hatthe cãvaraü pahãõàti:
‘imaü cãvaraü itthannàmassa dehã’ti. So antaràmagge suõàti: ‘yo
pahiõàti, so kàlakato’ti, tassa matakacãvaraü adhiññhàti, svàdhiññhitaü.
Yassa pahãyati, tassa vissàsà gaõhàti, duggahãtaü.
77. “Idha pana bhikkhave, bhikkhu bhikkhussa hatthe cãvaraü pahiõàti:
imaü cãvaraü itthannàmassa dehã’ti. So antaràmagge suõàti: ‘yassa
pahãyati, so kàlakato’ti, tassa matakacãvaraü adhiññhàti dvàdhiññhitaü.
Yo pahiõàti, tassa vissàsà gaõhàti, suggahãtaü.
78. “Idha pana bhikkhave, bhikkhu bhikkhussa hatthe cãvaraü pahiõati:
‘imaü cãvaraü itthannàmassa dehã’ti. [PTS Page 309] [\q 309/] so
antaràmagge suõàti: ‘ubho kàlakatà’ti, yo pahiõàti, tassa matakacãvaraü
adhiññhàti, svàdhiññhitaü. Yassa pahãyati, tassa matakacãvaraü
adhiññhàti, dvàdhiññhitaü.
79. “Idha pana bhikkhave, bhikkhu bhikkhussa hatthe cãvaraü pahiõàti:
‘imaü cãvaraü itthannàmassa dammã” ti. So antaràmagge yo pahiõàti,
tassa vissàsà gaõhàti, duggahãtaü. Yassa pahãyati, tassa vissàsà
gaõhàti, suggahãtaü.
80. “Idha pana bhikkhave, bhikkhu bhikkhussa hatthe cãvaraü pahiõàti:
‘imaü cãvaraü itthannàmassa dammã’ti. So antaràmagge yassa pahãyati,
tassa vissàsà gaõhàti, suggahãtaü. Yo pahiõàti, tassa vissàsà gaõhàti,
duggahãtaü.
81. “Idha pana bhikkhave, bhikkhu bhikkhu bhikkhussa hatthe cãvaraü
pahiõàti: “imaü cãvaraü itthannàmassa dammã’ti. So antaràmagge suõàti:
‘yo pahiõàti, so kàlakato’ti, tassa matakacãvaraü adhiññhàti,
dvàdhiññhitaü. Yassa pahãyati, tassa vissàsà gaõhàti, suggahãtaü.
82. “Idha pana bhikkhave, bhikkhu bhikkhussa hatthe cãvaraü pahiõàti:
‘imaü cãvaraü itthannàmassa dammã’ti. So antaràmagge suõàti: “yassa
pahãyati, so kàlakato’ti, tassa matakacãvaraü adhiññhàti, svàdhiññhitaü.
Yo pahiõàti, tassa vissàsà gaõhàti, duggahãtaü.
83. “Idha pana bhikkhave, bhikkhu bhikkhussa hatthe cãvaraü pahiõàti:
“imaü cãvaraü itthannàmassa dammã’ti. So antaràmagge suõàti: ‘ubho
kàlakatà’ti, yo pahiõàti, tassa matakacãvaraü adhiññhàti, dvàdhiññhitaü.
Yassa pahiyati, tassa matakacãvaraü adhiññhàti, svàdhiññhitaü. “
84. “Aññhimà bhikkhave, màtikà cãvarassa uppàdàya: sãmàya deti.
Katikàya deti. Bhikkhàpa¤¤attiyà deti. Saïghassa deti. Ubhato saïghassa
deti. Vassaü vutthasaïghassa deti. âdissa deti. Puggalassa deti. “
[BJT Page 750] [\x 750/]
85. “Sãmàya deti, yàvatikà bhikkhå antosãmagatà, tehi bhàjetabbaü.
86. “Katikàya deti, sambahulà àvàsà samànalàbhà honti, ekasmiü àvàse dinne sabbattha dinnaü hoti.
87. “Bhikkhàpa¤¤attiyà deti, yattha saïghassa dhuvakàrà karãyanti, tattha deti.
88. “Saïghassa deti, sammukhãbhåtena saïghena bhàjetabbaü.
89. “Ubhato saïghassa deti, bahukàpi bhikkhå honti, ekà bhikkhunã
hoti, upaóóhaü dàtabbaü. Bahukàpi bhikkhuniyo honti, eko bhikkhu hoti,
upaóóhaü dàtabbaü.
90. “Vassaü vutthasaïghassa deti, yàvatikà bhikkhå tasmiü àvàse vassaü vutthà, tehi bhàjetabbaü.
91. “âdissa deti, yàguyà và bhatte và khàdanãye và cãvare và senàsane và bhesajje và.
92. [PTS Page 310] [\q 310/] “puggalassa deti: ‘imaü cãvaraü itthannàmassa dammã’ti”.
Cãvarakkhandhako niññhito aññhamo.
[BJT Page 752] [\x 752/]
Imamhi khandhake vatthå channavuti.
Tassa uddànaü:
1. Ràjagahako negamo disvà vesàliyaü gaõiü,
Puna ràjagahaü gantvà ra¤¤o taü pañivedayi.
2. Putto sàlavatikàya abhayassa hi atrajo,
Jãvatãti kumàrena saïkhàto jãvako iti.
3. So hi takkasãlaü1 gantvà uggahetvà mahàbhiso,
Sattavassikaàbàdhaü natthukammena nàsayi.
4. Ra¤¤o bhagandalàbàdhaü àlepena apàkari 2,
Mama¤ca itthàgàra¤ca buddhasaïgha¤cupaññhaha 3.
5. Ràjagahiko ca seññhi antagaõñhiü tikicchitaü4,
Pajjotassa maha rogaü ghatapànena nàsayi.
6. Adhikàra¤ca sãveyyaü5 abhisannaü sinehayi, 6
Tãhi 7 uppalahatthehi samatiüsavirecanaü.
7. Pakatattaü varaü yàci sãveyya¤ca pañiggahi,
Cãvara¤ca gihãdànaü anu¤¤àsi tathàgato.
8. Ràjagahe janapade bahuü uppajji cãvaraü,
Pàvàro kosika¤ceva kojavo aóóhakàsiyaü.
9. Uccàvacà ca santuññhi nàgame sàgamesu ca 8
Pañhamaü pacchà sadisà katikà ca pañãharuü.
10 Bhaõóàgàraü agutta¤ca vuññhàpenti tatheva ca,
Ussannaü kolàhala¤ca kathaü bhàje kathaü dade.
11. Sakàtirekabhàgena pañiviüso kathaü dade,
Chakaõena sãtundã ca 9 uttarituü10 na jànare.
12. Oropentà bhàjana¤ca pàtiyà ca chamàya ca,
Upacikà majjhe jãranti ekato patthinnena ca.
13. Pharusàcchinnaccibaddhà addasàsi ubbhaõóite,
Vãmaüsitvà sakyamunã anu¤¤àsi ticãvaraü.
1. “Takkasilàyaü” ma nu pa. 2. “Apàkaóhã” machasaü “apàkaóóhã” [P T S.]
3. “Upaññhahã” machasaü 4. “Antagaõñhi tikicchitaü” machasaü.
“Antaragaõñhi tikicchitaü” to vi. Ma nu pa [P T S.]
5. “Siveyyaü” machasaü [P T S 6.] “Sinehati” machasaü. [P T S.]
7. “Tãni” [P T S.] To vi. Ma nu pa. 8. “Nàgame sàgamesuü ca” machasaü.
9. “Sitådakà” machasaü. “Sãtåühiva” [P T S 10.] “Uttaritu” ma ja saü.
[BJT Page 754] [\x 754/]
14. A¤¤ena atirekena uppajji chiddameva ca,
Càtuddãpo varaü yàci dàtuü vassikasàñikaü.
15. âgantugamigilànaü upaññhàka¤ca bhesajaü1
Dhåvaü udakasàñi¤ca paõãtaü atikhuddakaü.
16. Thullakacchu mukhaü khomaü paripuõõaü adhiññhanaü2,
Pacchimaü3 kato garuko vikaõõo suttamokiri 4.
17. [PTS Page 311] [\q 311/] lujjanti nappahonti ca anvàdhikaü bahåni ca,
Andhavane asatiyà eko vassaü utumhi ca.
18. Dve bhàtukà ràjagahe upanando puna dvãsu,
Kucchivikàro gilàno ubho ceva gilànakà5.
19. Naggà kusà vàkacãraü phalako kesakambalaü,
Vàlaulåkapakkha¤ca ajinaü akkanàëa ca 6.
20. Potthakaü nãlapãta¤ca lohitaü ma¤jeññhena ca 7,
Kaõhà mahàraïganàmà8 acchinnadasikaü tathà.
21. Dãghapupphaphaõadasà ka¤cutirãñaveñhanaü,
Anuppanne pakkamati saïgho bhijjati tàvade.
22. Pakkhe dadanti saïghassa àyasmà revato pahi,
Vissàsagàhàdhiññhàti aññha cãvaramàtikàti.
1. “Bhesajjaü” machasaü [P T S.] Ma nu pa. A vi.
2. “Adhiññhànaü” machasaü. [P T S.] A vi. To vi. 3. “Pacchime” to vi.
Ma nu pa. 4. “Suttamokari” to vi. Ja vi. Ma nu pa. 5. Gilàyanà [P T S]
to vi. 6 “Akkanàlakaü” machasaü. 7. ‘Ma¤jiññhena ca” machasaü.
8. “Mahàraïganàma” machasaü. [P T S.] To vi. Ma nu pa.
pSjrlaLFOl
3
tl,ays Nd.Hj;a nqÈrcdKka jykafia rc.y kqjr jev jikfial’ tl,ays *3(
jsYd,d uykqjr iuDoaOj;a jsh” mskd .shdo jsh” fndfyda ckhka we;a;So
wdlSK! ussksiqka we;a;SSso iqjfia ossssjs/lSuz we;a;So jsh” m1dido i;a
oyilao ” m1dido i;a isshhlao” m1didofhda i;lao jQy’ l@gd.dr i;a oyilao”
l@gd.dr i;a isshhlao” l@gd.drfhda i;lao jqy’ wdrdu i;aoyilao” wdrdu i;a
ishhlao” wdrdufhda i;lao jQy’ fmdl2Kq i;aoyilao” fmdl2Kq i;a ishhlao”
fmdl2Kq i;lao jQy’
wuznmd,S
kuz .Ksldj * l,dYs,am oCIsSh ( *4( jsYssIaG rE we;a;S oel2uz lghq;a;S”
meyeoSuz t
4
tl, rc.y kqjr jeis jQ flf
[ \ q 347 / ]
5
blans;s rc.y kqjr jeis jQ flf
6
tiufhyss rc.y kqjr id,j;S kuz l2urs f;dfuda * fuys 3 *4(( blans;s rc.y
kqjr jeis flf
7
blans;ss id,j;S ..Ksld f;dfuda fodrgqmd,hd leËjd fufia wK l
8
blansss;ss id,j;S ..Kssld f;dfuda ta ore .en uqyq lssrSsug meusK mqf;l2
jeoSsssh’ tl,ayss id,j;s .Ksssld f;dfuda oeishg fufia wK l
9
tl,ays jkdysss wNh rdc l2udr f;fuz l,skau rdcQmia:dkhg hkqfha ljqvq
/
[ \ q 348 / ]
ljqvka jsiska fuz l2ula kuz jg
fldg .kakd ,oafoao $ ” lshdhs’ “foajhsks”
0
blans;s cSjl fldudrNpzP f;fuz fkdfnda l,lskau kqjKe;s njg meusKssfhah’
blans;s cSjl fldudrNpzP f;fuz wNh rdc l2udrhd huz;efklayso tys
meusKsfhah’ meusK” wNh rdc l22ure w;ska ” fojhsssks” udf.a ujz ljrSo$
mssshd ljfrlao $” hk fulreK weiSSh’ ” tuznd cSjlh” uu;a kqUf.a ujz
fkdoksssuss’ tfia kuqÈ uu kqUf.a mshd fjus’ ud jsiska kqU rCId lrk
,oafoahhs ” *ms
-
tl, cSjl fldudrNpzpyg funÌ isf;la jsh’ ‘ fuz rdc l2,fhda Ys,am fkd
b.ekSfuka osjs /lSu myiq fkdfj;a’ uu isma bf.k .kafkus kuz fhfylehs ’
lshdhs’
3=
tiufhys jkdys ;CI,d kqqjr osidmdfudla kuz fjfola fjfihss’ blans;s l2ur
fmryrska jevqKq cSjlhd wNh rdc l2udrhka fkdjsspdrd ;CI,d kqjr
huz;efklayso tys .sfhah’ ms
[ \ q 349 / ]
ud yg fuz ismayqf.a flf
”
tfia jSss kuz i.h” cSsjlh” *6( hjq,la f.k ;CI,d kqjfrys yd;ami fhdÈkla
wejsso fnfy;a fkdjkaakdjQ huz lsisjla *7( olafkyssso ta f.k tjhs ” *lSh’
( cSjl fldudrNpzphd ” tfiah wdpdhH!fhkshss ” fjoyqg lshd * fuysss *6((
fkdoel blans;s cSjl fldudrNpzp *wdpdhH! ( fjoyq huz;efklayso tys
meusKsfhah’ meusK” ta fjoyqg fufia lsfhah’ “wdpdhH!fhks” ;CI,d kqjfrys
yd;ami fhdÈkla ;2< fnfy;la fkdjkakdjQ huzlsisfjla fkdÈgqfjus’ ” ”
i.h” cSjlh” * fjo ismays ( yslauqfKah’ kqUf.a cSjsldj * osjsrlakd (
mssKsi fumuKla iqÈiqhhs ” cSjlfldudrNpzpyg iqZM jQ u. jshoula Èkss’
33
blanss;s cSjl fldudrNpzp ta iqZM u. jssshou f.k rc.y kqjr huz;efklayso
tys .sfhah’ tl, l2udr fmyrska jevqkdjQ cSjlhdf.a ta iqZM u. jshou idfla;
kqjroS ksudjg ..sfhah’ tl, cSjl fldudrNpzpyg funÌ isf;la jssh’ ” fuz
ldka;dr udrA.fhda osh ke;af;dah” lEu ke;af;dah” u. jsshouz ke;2j hEu
myiq fkdfj;a’ uu u. jshouz fidhkafkuz kuz fhfylehs “
34
tiufhys jkdys idfla; kqjr isgq nsrssËyg i;a wjqreoaola meje;s ysia
frda.fhla fjz’ Wiia Wiia ossidmdfudla fndfyda fjojre wjq;a ksfrda.S
lrkakg fkdyelssjQy’ fndfyda rka f.k .sfhdah’ tl, cSjl fldudrNpzp f;fuz
idfla; kqjrg msjsssi usksssiqkaa
[ \ q 350 / ]
jsspdf
35
tl, cSjl fldufrNpzphd isgq .eyejsyqf.a ksfji huz;efklayssotys
meusKsfhah’ meusK” fodrgqmd,hdg wK flf
”
i.h” fodrgqmd,h” issgq NdhH!djg *6( ‘ wdhH!dfjks” m
” i.h” fodrgqmd,h” tfia kuz fjo f;fuz tajdhs ” lSjdh’ “wdhH!dfjks” tfiahhs ” ta fodrgqmd f;fuz
[ \ q 351 / ]
isgq NdhH!djg ms
36
blans;s cSjl fldudrNpzp f;fuz isgq NdhH!dj huz;efklyso tys meusKsfhah’
meusK isgq nsrssskaof.a jsldrh i,ld isgq nsrskaog fuz jok lSfhah’ ”
wdhH!dfjks” udyg tla w,a,la mqrd,k .sf;,ska m1fhdack hhs ” lSfhah’
blanss;s isgq NdhH!dj tla w,a,la mqrd,k .sf;,a fojzfjzh’ tl, fldudrNpzp
kuz ta cSjlhd w,a,la mqrd,k ta ..sf;,a fkdfhla fnfy;a yd msi isgq
nsrskao wefËys Wvql2rej ksos.kajd kdisldjg Èkafkah’
tl,
kdisldjg j;a l
37
tl, ta isgq nsrskao f;dfuda cSjl ldudrNpzpf.a jsldrh i,ld cSjl fldudr
Npzpyg fuz jok lSjdh’ ” weÈrdfKks” l2ula msKsi fkdi;2gqjQfjyso $”
lshdhs’ ug fuysoS funÌ is;la jsh’ * fuys 36 *4(( ‘weÈrdfKks” wms jkdys
.sys f.hs jikafkda kuz fuz /lSu oksuq’ fuz .sf;,a odihkaf.a fyda
luzlrejkaf.a fyda mdj, ..Eug myka oe,ajSfuys fyda j;alrk ,oafoa W;2uz
fjz’ weÌrdfKks” kqU fkdi;2gqjQfha fkdfjj’ kqUg oshhq;2 foh wvq
fkdjkafkahhs
[ \ q 352 / ]
38
blans;s cSsjlfldudrNpzp f;fuz issgq NdhH!djf.a i;a wjqreÈ ysfia frda.h
tlu kiH lu!fhka Ère flf
39
blans;s cSjl fldudrNpzp f;u ta fidf
30
tl,ays u.fOYajr jQ fiakd we;s nsuznsidr rcyg N.Fo,d kuz frda.hla fjz’
jia;1fhda f,hska ;ejefr;a’ foajsfhda rc nssfidajre oel ljgluz lr;a’ *4( ‘
oeka rc f;fuz W;2kS Tima jsh’ rcyg Tima Wmkafkah’ fkdfndal,lska rc
f;fuz jokafkah’ hs’ *5( ta fya;2fjka rc f;fuz f;acia rys; fjz’ blans;s
u.fOYajr fiakd we;s nsuznsidr rcf;fuz wNhrdc l2udrhdg
[ \ q 353 / ]
” mskaj;a wNhh” ug jkdys tnÌ jQ frda.fhls’ iZM f,hska ;ejfrhs’ foajSyq oel ljgluz lfr;a’ * fuys *4(( lshdhs’
”
mskaj;a wNhh” tnejska hfula ug ms
3-
tl, wNhrdc l2ure cSjlfldudrNpzp fjoyqg wKflf
4= tl,ays jkdys rc ..ykqjr isgqf.a i;a jrAIhla jQ ysfia frda.hla fjhs’ uy;a uy;a osYd m1Odk fjoaÈ
(c) 16
[ \ q 354 / ]
meusK ksfrda. lrkag fkdyels jQy’
fndfyda rka f.k .shy’ ;jo fjÈka jsiska yrk ,oafoa fjz’ * 4( iuyr fjojre
fufia lSyq’ ” mia fjks osk fhys isgq .eyejs f;fuz lZMrsh lrkafkahhs”
iuyr fjoyq fufia lSsyq’ “i;afjks oskfhys isgq .eyejs f;fuz lZMrsh
lrkafkahhss ” fuz isgq .eyejs f;fuz rcqygo” kshuz.uz jeiaikaygo fndfyda
Wmldr we;af;ah’ blans;s rc.y kqjr kshuz .uz jeiafil2yg fuz is; jsh’ *6(
‘fuz issgq ..eyejs f;fuz rcqygo” kshuz .uz jeiaikaygo fndfyda Wmldr
we;af;ah’ tf;l2È jqj;a fjÈka jsiska m1;sfCIm lrk ,oSS’ * fuys *4((
rcqf.a fuz cSjl fjo f;fuz ;reKh” hym;ah’ *7( ” wms isgq .eyejsyg
mss
43
blanss;s fiaKsh nsuznsidr u.O rc f;fuz ” i.h” cSjl” hj” isgq .eyejsshdg
ms
[ \ q 355 / ]
fhoSfuzoSSs ” tla we,fhlska ”
fjkqjg ” fofjks we,fhka ” lshd fhdokak ( * fuys *4( fhoSfuzoS ” tla
we,fhlska ” fjkqjg Wvql2rejQfha ” fhdokak’ (
44
blans;s cSsjl cSSjlfldudrNpzp issgq .eyejshd wefËys ksos.kajd weË yd
iuznFO fldg ysfiys isjsh m,d ysfiys ueySu fjka fldg mKqjka fofok neyer
fldg ckhdyg oelajSh’ ” tll2 l2vdjQo tll2 uyZM jQo fuz mKqjka fofokd
n,jz’ * fuys * ( *huz
ta weÈfrda miafjks osssk isgq .eyejs f;fuz lZMrsh lrkafkahhs fufia
lSyqo” Tjqka jsiska fuz uyZM mKqjd olakd ,oafoah’ miajeks osk *4( issgq
..eyejsyqf.a ysia fud
45
*3( blanss;s isgq ..eyejs f;u i;shla wejEfuka cSjl fldudrNpzpyg fujoka
lSfhah’ ” weÈrdfKks” uu tla we,fhlska i;a uila ksos.kag fkdyelaflusshs ”
*4( “.Dym;sssh” kqU udyg fufia fmdfrdkaÈjQfhys fkdfjyso” ” weÈrdfKks”
uu tla we,fhlska i;a uila ksos.kag fmdfydi;a fjushs ” lshdhs’ ”
weÈrdfKks” ienj” uu fmdfrdkaÈjQfhuss’ tfia fmdfrdkaÈjQfha kuqÈ uu
uefrkafkuz tla we,fhlska i;auila uu ksos.kag fkdyelsfjushs ” lSfhah’ *5(
* fuys *4(( ” .Dym;sh” tfiajSs kuz KqU fofjkss we,fhka i;auila
ksoss.kqjhsss ” lSsfhah’* fuys *4(( “.Dym;sh” tfia jQ kuz kqU Wvql2rej
i;a uila ksos.kqjhss ” lSsfhah’ ” .eyejsh” uu
* wxlh uelS we;’
[ \ q 356 / ]
fuh fkdlssfhuz kuz kqU fumuKl2È
fkdksokafkysh’ tfia kuqÈ isgq .eyejsh” i;s ;2klska ksfrda.sfhla
jkafkysh’ ud jsiska m
46
tiufhys jkdys nrKeia jeis isgq mq;a lrKuz mekSfuka l1Svd lr;aoS nvje,
.eg .eySuz f,vla fjz’ *4( huz wdndOhla fya;2fldg f.k leËo fndk ,oaoSS
ukd fldg uqyqlsrSSug fkdfhao n;ao wkqNj lrk ,oafoa ukd fldg uqyqlsrSSsug
fkdfhao u,o” uQ;1o m1lD;s iajNdj we;sfha fkdfjzo * tnÌ frda.fhls ( *5(
tf;u thska lDYjQfha” rECI jQfha Èj!K!jQfha” mZvqjka jQfha kyr b,amqK
wjhj we;af;a fjz’ blanss;s nrKeia kqjr isgqyg fuz is; jsh’ uf.a mq;1hdg *
fuys *4(( uu rc.y kqjrg f.dia uf.a mq;1hdg ms
[ \ q 357 / ]
fiaKssh nsuznsssidr u.O rcqg
ms
* nv issjsh uid wdf,amhla Èks’
blans;s
nrKei isgq mq;a f;fuz fkdfnda l,lskau ksfrda.S jssh’ blaans;s nrKeia
kqjr isgq f;fuz udf.a mq;1hd ksfrda. lrk ,oafoahhs cSjl fldudrNpzpg
fidf
47
tl,ays jkdys mcAfcda; rcqyg mKavq frda.dndOhla fjz’ fndfyda Wiia Wiia
ossYdmdfudla fjojre meussK kssfrda.S lrkag fkdyels jQy’ fndfyda rka f.k
.sfhdah’ blans;s mcAfcda; rc f;fuz u.O rcjQ fiakd we;s nsuznsidr rcyg
È;ahl2 msssg;a l
* we;2,a fldg fia jsh hq;2h
[ \ q 358 / ]
” foajhsssks” ..ssf;,a * fnfy;a(
msikafkusss’ rcf;u th fndkafkao$ ” “msskaj;a cSjlh” luz ke;’ kqUg
huzfyhlska .sf;,a ke;sj ksfrda.S lrkag yelafla kuz th lrj’ udyg ..sf;,a
wm1sh fjz’ ms
48
tl, cSjl fldudrNpzpyg funÌ issf;la jsh’ ” .sf;,a ke;sj ksfrda.S nejz
isÌlsrSSsug fkdyelssh’ fuz rcqyg tnÌ f,vls’ uu lidjka meye we;ss lidjka
..Ë we;s lidj rie;s .sf;,a msika fkuz kuz fhfyl’ ” lshdhs’ blans;ss
cSSjl fldudrNpzp fkdhla fnfy;a hqla;j lig jkajQ lig .Ë we;ss lig ri
we;ssss .sf;,a msiqfjzh’
fuz
rcqyg fndk ,o ..sf;,a uqyql2rd hkafka Wvg keZ.Su fokafkah’ fuz rc f;fuz
pKav fjz’ ud keiSuo lrjkafkah’ ud m
tiufhyss
jkdys mcAfcda; rcyqf.a Noaoj;Ss kuz we;skak mKia fhdÈka .uka we;a;S
fjz’ tl, fldudrNpzp kuz cSjlhd mcafcda; kuz rcqyg ” foaj f;fuz fndk
fialajd’” lshd lig ..sf;,a t< jsh’
[ \ q 359 / ]
49
blanss;s cSjl fldudrNpzphd mcAfcda; rcqg .ssf;,a fmdjd we;ay,g f.dia
Noaoj;S kuz we;sksh msg keZ.S kqjrsska kslau .sfhah’ blans;s mcAfcda;
rcqyg fndk ,o .sf;,a uqyql2rd hkafka Tlaldrh Èkss’
tl,
mcafcda; rc f;fuz ussksiqkag fuz joka lSfhah’ ” i.fhks” ÈIaG cSjlhd
jsiska .sf;,a fmdjk ,oafoafjus’ tnejska i.fhks” cSjl fjoyq fidhjz ”
lshdhs’
foajhssks”
Noaoj;S kuz we;ssssksh msssgska kqjrska kslau .ssfhahhs ” lSyq’
tiufhyss jkdys mcAfcda; kuz rcqf.a ldl kuz odihd wukqIHfhl2f.ka Wmkafka
ieg fhdÈka .uka we;af;a fjz’ tl, mcAfcda; rc f;fuz ldl odihdg wK
flf
40
blans;sss ldl odihd w;ruZ. fldieUE kqjroS odj,a n;a lkakdjQ cSsjlhska
iuzuqL jsh’ tl, ldl odihd fldudrNpzp cSjlhdg fufia lSfhah’ ” weÈrdfKksss
rcq fuz kqU kj;ajjdh ” lsshdhs’ ” i.h ldlh” huz;dla wkqNj flfruzo
ta;dla kj;j’ i.h” ldlh” tfykuz kqqU;a wkqNj lrjhs ” lSSfhah’ ”
weÈrdfKkss” luz ke;’ i.h ldlh” fjojre fndfyda udhuz okafkdah’ Tyqf.ka
lsisjla fkdms
[ \ q 360 / ]
blanss;s ldl kuz odi f;fuz fuz
fjo f;fuz;a fk,a,s lhs’ mekao fndhs’ lsis kmqrla jkag fkdiqÈiqhhss
fk,a,s f.vsfhka wvla lEfhah’ mekao mdkh flf
4-
ms
5=
blans;s mcAfcda; rc f;fuz ksfrda.s jQfha cSjl fldudrNpzphd yuqjg È;fhl2
msg;a flf
[ \ Q 361 / ]
iuznqoaOjQ ta ;:d.;hka jykafia
fyda u.O okjzjg wOsssm;s isjzrZ. fikZ. we;s nsuznsidr rcq fyda yer wka
lsisfjla fuz jia;1 hq.auhg iqÈiq fkdfjz’
tiufhys
Nd.Hj;2ka jykafiaf.a lh f;u jd;doS fndfyda fodia jevqfka fjz’ blans;s
Nd.Hj;2ka jykafia wdhqIau;a wkË f;reka weu;@fial’ “wdkFoh ;:d.; YrSrh
jd;doS fndfyda fodia jevqfkah’ ;:d.; f;u jsfrApk fnfy;la je<ËSug
leue;sfjz’ ” blans;s wdhqIau;a wdkFo f;fuz cSjl fldudrNpzp f;fuz
hu;efklayso tys meusKsfhah’ meusK cSjl fldudrNpzpg ” weje;aks” ;:d.;hka
jykafiaf.a YrSrfhysss jd;doS fndfyda fodia jevqfka fjz’ ;:d.; f;u
jsfrAl fnfy;la je<ËSug leue;s fjz’” ” iajduSSsks” wdkFohka jykai”
tfia jS kuz nqÈrÈkaf.a YrSrh lSm oskla uDÈlrk fialjdhs ” lSh’ blans;s
wdhqIau;a wdkFo f;fuz Nd.Hj;2ka jykafiaf.a isrer lSm osskla uDÈ lrjd
cSjl fldudrNpzp huz;efklayso tys meusKsfhah’ meusK” cSjl fldudrNpzpg
fufia lSh’ “lh f;u uDÈjQfhauh’ hulg oeka l,a i,lkafkyshhs’ ” lSSfhah’
blans;s cSjl fldudrNpzpg fuz is; jsh’ uu nqÈkag uy;ajQ jsfrApkhla
fokafkuz kuz udyg iqÈiq fkdfjz’ Wmq,a usgs ;2kla fnfy;a we;2,a fldg
Nd.Hj;2ka jyakfia huz;efklsyo tys meusKsfhah’ meusK Nd.Hj;2ka jykafiag
tla Wmq,a ussgshla t
[ \ q 362 / ]
jkafkahhsss ” lShdhs’ blans;s fldudrNpzp cSjlhd Nd.Hj;2ka jyakfiag iu;sia jsfrApkhla oS nqÈrÈka jeË meol2Kq fldg .sfhah’
54
tl, cSjl fldudrNpzphd neyer fodr fldgqfjka kslafuoaoS funÈ isf;la jSSs’
ud jsiska Nd.Hj;2ka jykafiag iu;ssia jsfrApkhla fok ,oS’ ;:d.; YrSrh
jd;doSs fndfyda fodia jevqfkah’ *4( Nd.Hj;2ka jykafiag iu;sia jrla
jsfrApkh fkdjkafkah’ tl2ka;sia jrla nqÈrÈkag jsfrAl jkafkah’ tfia kuqÈ
jssfrAljQ Nd.Hj;2ka jykafia kdkafkah’ fufia Nd.Hj;2ka jykafiag iu;sia
jssfrApkhla jkafkahhs ” *5( fuz is; jsh’ blanss;s Nd.Hj;2ka jykafia ;u
is;ska cSjlf.a is; oek wdhqIau;a wkË f;reka jspdf
”
wdkFoh” tfiajS kuz WKq osh ms
‘ iajduSsssks” Nd.Hj;2ka jykafia kdkfialajd’ iq.;hka jykafia kdkfialajdhs’’ blans;s Nd.Hj;2ka
[ \ q 363 / ]
jykafia WKq osh kEfial’ kEjdjQ
nqqÈrÈkag jrla jsfrApkh jsh’ fufia Nd.Hj;2ka jykafiag ;sia jsfrAlhla
jssh’ blanss;ss cSjl fldudrNpzp f;u Nd.Hj;2ka jykafiag “iajduSks”
huz;dla l,lska Nd.Hj;2ka jyakfiaf.a isrer m1lD;su;a fjzo” uu ta;dla l,a
fndk fydos msKavmd;h fous’ hs ’ wdrdOkd flf
55
blans;s cSjl fldudrNpzp f;u iSfjhHl ta jia;1 hq.auh f.k Nd.Hj;2jka
jykafia huz;efklayso tys meusKsfhah’ meusK Nd.Hj;2ka jykaafia jeË
tl;amfil isgssfhah’ tl;amfil isgs cSjl fldudrNpzp f;fuz Nd.Hj;2ka
jykafiag‘ iajduSks” uu Nd.Hj;2ka jykafiaf.ka tla jrhla b,ajus’ ’ ‘
cSjlh” ;:d.;jrfhda blaujk ,o jr we;af;dahhs ’ jod
”
iajduSks” Nd.Hj;2ka jykafia W;2rel2re osjhsk fidfydkska ,;a fkdfyd;a
isjs rg Wmka udf.a jia;1 hq.auh ms
[ \ q 364 / ]
,oafoa” iudoka lrjk ,oafoa” f;o
.kajk ,oafoa” i;2gq lrjk ,oafoa wiafkka keZ.ssg nqÈkajeË meol2Kq fldg
.sfhah’ *5( blsns;s Nd.Hj;2ka jykafia fuz ksodkfhys” fuz isoaOsfhyss
oeyeus l:d fldg NsCIQka weu;@fial’ *6( .Dym;ss isjqqr hfula leue;s kuz
mxYl2,ssl fjzjd” hfula leue;sss kuz .Dym;s isjqr ms
56
rc.y kqjr *4( usksiaiq Nd.Hj;2ka jykafia jsiska NsCIQkag .Dym;s isjqre
wkqokakd ,oafoahhs weiqfjdauh’ ta usksiaiq i;2gq jQjdyq TojevsjQjd
huzfyhlska Nd.Hj;2ka jykafia jsiska NsCIQkag .Dym;s isjqr wkqokakd
,oafoao oeka jkdys wms oka fokafkuq’ mska lrka fkuqhs rc.ykqjr tl
osklskau fndfyda isjqre oyia .Kka Wmkafkah’ *5( okjz jeis * fuys *4((
tl,ays iZ.kg mdjdrfhla Wmkafka fjz’ *6( Nd.Hj;2ka jykafiag fuz ldrKh ie,
l
* m
fofjks nKjr
3 tiufhys jkdys liS
rc f;fuz csjlfldudrNpzpg wv oyilg fhd.HjQ mkaishhla w.kd jq
luzns
[ \ q 365 / ]
fialajd’ hula ug fndfyda ld,hla
ys; msKsi iqj msKsi jkafkah’ Nd.Hj;2ka jykafia luzns,sh ms
4
tl,ays ixhdg uy;a w.h iqZM w.h we;s isjqre Wmos;a’ blans;s NsCIQkag fuz
is; jsh’ ‘ Nd.Hj;22ka jykafia jsisska lskuz isjqrla wkqokakd ,oafoao $
lskuz isjqrla lskuz isjqrla wkqokakd ,oafoao $ ’ lshdhs’ Nd.Hj;2ka
jykafiag fuz ldrKh ie, l
5
tl,ays jkdys NsCIQyq ..Dym;s isjqre ms
6
*3( tl,ays jkdys fndfyda NsCIQ fldfid,a ckmofhka uyd udrA.hg
ms
[ \ q 366 / ]
flfkla fkdmeusKsfhdao ta
mejsoafoda ‘ wej;aks’ wmg;a fldgi fojhs ’ fufia lSyq’ ta NsCIQyq fufia
lSyq’ ‘ weje;aks” kqU jykafia,dg fldgi fkdfokafkuq’ l2ula ksid kqU
jykafia,d fkdmeusKshjzo $ ’ lshdhs’ Nd.Hj;2ka jykafiag fuz ldrKh ie,
l
7
tl,ays fndfyda NsCIQyq fldfid,a ckmohkays uyd urA.hg ms
8
* fuys 6 fPAoh fhoSfuzoS ‘ fidfydkg meusKshdyqh ’ fjkqjg ‘fidfydkg
m
9
* fuys 6 fPAoh fhoSfuzo ‘ fidfydkg ’ fjkqjg ‘ tlame;a;lska fidfydkg ’
lshdo ‘ meusKshjqkag ’ fjkqjg ‘ tlame;a;lska meusKsh jqkag ’ lshdo
fhdod.; hq;2h (
0
* fuys 6 fPAoh fhoSfuzoS ‘ fidfydkg ’ fjkqjg ‘ ,o mxYl@, is,a,u
fnod.ksuqhhs msg;oS l:d fldg ’ lshdo ‘ meussfKkakjqkayg ’ fjkqjg ‘ l;sld
fldg meusfKkakjqkayg ’ lshdo fhdod .; hq;2h’(
-
tiufhys usksiaiq isjqre f.k wdrduhg t;a’ Tjzyq m1;s.1dylhhka
fkd,nkafkda fmr,d f.kfh;a’ isjqre iaj,amhla *4( Wmoshs’ Nd.Hj;2ka
jykafiag
[ \ q 367 / ]
fuz ldrKh ie, l
3=
*3( ” m
33
tiufhys jkdys isjqre ms
34
tl,ays jkdys isjqre ;ekam;a lrk NssCIQyq uKavmfhyso” rela uq,o isjqre
;ekam;a lr;a’ uShka fjzhka jsiska isjqre l;a’ Nd.Hj;2ka jyka fiag fuz
ldrKh ie, l
[ \ q 368 / ]
” uyfKks” iZ.k f;fuz fjfyrla
fyda .reZvmCIdldr fifjks” we;s f.hla fyda isjq/ia f.hla fyda iËZM iys;
f.hla fyda f,Kla fyda hk hula leue;sss kuz *tys( NdKavd.drhla fldg iuzu;
lsrSSu wkqokssus’ uyfKkss” fufiao jkdyss iuzu; l< hq;2h’ * fuys 3=
*3( *4( fhoSfuzoS ‘fukuz NsCIqj ’ fjkqjg ‘fukuz jsydrh NdKavd.drhla
jYfhka ’ lshd fhdod .; hq;2h’ (
35
tiufhys jkdys iZ.kf.a NdKavd.drfha isjqre fkdrlakd ,oafoa fjz’ * fuys
3= *3( *4( fhoSSsfuzoS ‘ isjqre .kafkl2’ fjkqjg ‘NdKavd.drsssl fhl2 fldg
’ fhdod .; hq;2hs’ (
36
tl,ays jkdys ij. NsCIQyq NdKavd.drsslhd keZ.ssgqj;a’ * neyer fldg
fikiqka .ks;a ( Nd.Hj;2ka jykafiag fuz ldrKh ie, l
37
tl,ays jkdys ixhdf.a NdKavd.drfhysss /ia lrk ,o fndfyda issjqre fj;a’
Nd.Hj;2ka jykafiag fuz ldrKh ie, l
38
tiufhys issh,a iZ.k f;fuz isssjqre fnokafka uy;a Ynzo flf
39
tl, isjqre fnok NsCIQkayg ‘ flfia kuz issjqre fnosh hq;2oehs ’ funÌ
woyfila jS’ Nd.Hj;2ka jykafiag fuz ldrKh ie, l
[ \ Q 369 / ]
30
blans;s isjqre fnok NsCIQkag fuz is; jssh’ ‘ idufKarhskaf.a isjqre
fldgi flfia kuz osh hq;af;ao $ ’ lshdhs’ Nd.Hj;2ka jykafiag fuz ldrKh
ie, l
3-
tl,ays jkdyss tla;rd NssCIqjla issh fldgi f.k kosssshla fyda ldka;drhla
fyda t;r lrkq leue;af;a fjz’ Nd.Hj;2ka jykafiag fuz ldrKh ie,
l
4=
tl,ayss jkdyss tla;rd NssCIqjla jevs fldgilsska tf;rjkq leue;af;a fjz’
Nd.Hj;2ka jykafiag fuz ldrKh ie, l
43
tl,ays issjqre fnok NsCIQkag funÌ woyila jssh’ ‘flfia kuz issjqre fldgi
osh hq;2o $ wd ms
44
tl,ayss NssCIQyq f.duj,skao mZvqjka uegsfhkao isjqre mZvq fmdj;a’
issssjqre ÈrAjK! fjz’ * fuys 43 *4( ( ” uyfKks” ih fldgila mZvq
wkqokssus’ uq,a mZvqo” lËka mZvqo”fmd;2 mZvqo” fld< mZvqo” u,a mZvqo”
f.vsss mZvqo lsshdhs’ “
45
tl,ayss NsCIQyq fkd;euznQ mZvqfhka isssjqre /ËSu flfr;a’ isjqre È.Ë
fjz’ * fuys 43 *4(( uyfKks” mZvq mssiSSsuo” WÈklao” ie
(c) 17
[ \ q 370 / ]
46
tl,aysss NsCIQyq mZvq ;euznqkdo fyda fkd;euznqkdo hkak fkdokss;a’ *
fuyss 43 *4(( “uyfKkss” ossfhys fyda ksshmssg fyda nsskaÈjla oSu
wkqoksus’ ” tl,ays NsCIQyq mZvq nykafkda ie
47 tl,ays NsCIQkag issjqre ;uznk Ndckhla jsssoHudk fkdfjz’ * fuysss 43 *4(( “uyfKkss” roka nÌkla wkqoksus’ “
48 tl,ays NsssCIQyq ;,ssfhyso md;1fhyso isjqre fmdvs lr;a’ isjqre bfr;a’ * fuysss 43 *4(( ” uyfKks” roka Trejla wkqoksusss’ “
49
tl,ays NssCIQyq isjqre nsu jk;a’ * os.yrs;a’ ( isjqre mia .Efj;a’ *
fuys 43 *4(( “uyfKks” ;K we;srshla wkqoksus’ ” ;K we;srssh fjzhka
jssiska lkq ,efnz’ * fuys 43 *4(( uyfKks” issjqre os. yerSSug WK ,Shlao
/yeklao wkqoksuss’ ” issjqre ueoska t,afn;a’ mZvq fomiska je.ssfr;a’ *
fuyss 43 *4(( ” uyfKkss” isjqre fldka neËSu wkqoksus’ ” fldka osr;a’ *
fuys 43 *4(( “uyfKkss” fldka kQ,la wkqoksus’ ” mZvq tla mfilska je.sfrA’
* fuys 43 *4((” uyfKks” fmr< fmr
40
tl,aysss NsCIQyq jevshla mZvq fmjSfuka isjqre oevs jQfha fjz’ * fuys 43
*4(( ” uyfKkss” osfhys lsËjSu * .ssss,ajd ;enSu ( wkqoksus’ ” issjqre
rZM jQfha fjz’ * fuys 43 *4(( ” uyfKks” w;ska ;e,Su wkqoksus’ “
4-
tl,ays NsCIQyq lv fkdlemQ okajka mZvq meye we;s isjqre or;a’ *fuys 43
*4(( Nd.Hj;2ka jykafia *4( i;e/ia fldg nËssk ,o l2Uqre we;s os.ska yd
mqZM,sska
[ \ q 371 / ]
nËsssk ,o * udhsuz ( uykshr we;s
w;r;2r nËsk ,o l2vd kshr we;s kshrska kqjr tlajQ ;ek i;rux iFOssfha
.e,mSu we;s u.OfCI;1h *5( Ègqfialauh’ oel wdhqIau;a wkË f;reka
weu;@fial’ ” wdkJoh” kqU * fuys *4(( Ègqfhyso $” lshdhs’ ” iajduSks”
tfiahhs ” mss
5=
tl,ays Nd.Hj;2ka jykafia ol2Kq lkafoys ta rd;1sh leue;ss;dla l,a jdih
lr keje;o rc.y kqjrg fmr,d jevsfial’ blans;s wdhqIau;a wkË f;r f;fuz
fndfyda NsCIQkag isjqre ,l2Kq fldg Nd.Hj;2ka jykafia huz;efklayssso tyss
meusKssfhah’ meusK” ” iajduSkss” Nd.Hj;a f;u ud jsiska ,l2Kq lrk ,o
isjqre n,kfialjdhs ” *4( tl,ays Nd.Hj;2ka jykafia ta kssodkfhys ta
lrefKyss Ou! l:d fldg NssCIQka weu;@fial’ *5( ” uyfKks” hfula ud jsiska
ixfCImfhka jodrk ,oafoys wJ:!h jsia;r jYfhka okafkao uyfKks” ta wdkFo
f;u mKavs; fjz’ wdkFo f;u uy;a m1{d we;af;ls’ os. m<, kqjd ossla .en
kuz lrkafkah’ iria .en kuz lrkafkah’ uy uevs,a, * uy w;a; ( kuz
lrkafkah’ wv uevs,a, * mqxps w;a;( kuz lrkafkah’ jia w;a; * ueo w;a;(
kuz lrkafkah’ jia w;a; fomi w;2 kuz lrkafkah’ fn,a,g wiqfjk yrshg wuq;2
mgshla ueiSu kuz lrkafkah’ flKavhg wiqfjk yrsshg wuq;2 mgsshla ueiSu
kuzlrkafkah’ fl< * kqjd ( w;2 kuz lrkafkah’ lv lmk ,oafoao
bossslgqfjka ueySu ksid rZMjQfhao” mejssoaokao” iremajQfhao miuss;2re
fkdleue;ssjk ,oafoao fjz’ uyfKks” lv lmk ,o fomg issjqro” ;kssmg
isssjqro” wËkho wkqoksusshss’ “
[ \ q 372 / ]
53
tl,ayss Nd.Hj;2ka jykafia rc.ykqjr leue;ss ;dla l,a jdih lr
ms
54
blans;s Nd.Hj;2ka jykafia ms
55 blansss;s Nd.Hj;2ka jykafiag fuz woyi jsh’ ” fuz iiafkys mejsos jQ huz ta l2, mq;1 flfkla m1lD;s
[ \ q 373 / ]
fhkau iSSf;ka fmf
56
tl,ays ij. NsCIQyq Nd.Hj;2ka jykafia jsiska *4( ;2ka issssjqr wkqokakd
,oafoahhs wkHjQu ;2ka isjqfrlska ..ug mssjssfi;a” wkHjQu ;2ka isjqfrlska
wdrdufhys fjfi;a” wkHjQu ;2ka iissjqfrlska kEug fh;a’ *5( huz ta uyK
flfkla w,afmpzPfhda fj;ao” ,o fohska i;2gq jkafkdao” ,cAcd we;af;dao”
l2l2ia we;af;dao” YsCIdlduSyqo Tjzyq ,dul fldg is;;a” .y!d flfr;a” fodI
m1ldY flfr;a’ *6( flfia kuz ij. NssCIQyq jevs issjqre orkakdyqo$ *7(
tl,ays ta NsCIQyq Nd.Hj;2ka jykafiag fuh ie, l
[ \ q 374 / ]
57
tl,ays jkdys wdhqIau;a wdkFo f;rekag jevsss isjqrla Wmkafkah’ wdhqIau;a
wkË f;r f;fuzo ta issssjqr wdhqIau;a iershq;a f;rekag fokq leue;af;a
jsh’ wdhqIau;a YdrSmq;1 f;r f;fuzo idfla; kqjr fjfihss’ tl,ays wdhqIau;a
wkË f;rekag funÌ isf;la jssh’ ‘Nd.Hj;2ka jykafia jsiska w;sfrAl isjqre
fkdoersssh hq;2hhs ’ mKjk ,oafoah’ oeka fuz w;sfrAl isjqr ,enqfKah’
flfia uu wdhqIau;a YdrSSmq;1 f;rekag fokafkuzo$ wdhqIau;a YdrSsmq;1
f;reka idfla;fhyss jdih lrhs’ flfia kuz ud jssisska ms
58
tl,ays NsCIQkag w;sfrA isjqreWmoshs’ tl,ays NsCIQkag fuz is; jsh’ ‘
flfia w;sfrAl isjqfrys ms
59
blans;s Nd.Hj;2ka jykafia jsYd,d uy kqjr leue;s;dla l,a jei nrKeia kqjr
huz;efklayso tys pdrsld l *
blans;s ta NsCIqjyg fuz is; jsh’ ‘ Nd.Hj;2ka jyakfia jsiska ;2ka isjqr
wkqokakd ,oafoah’ fomg jQ iZ., issjqro” tlmg jQ W;a;rdix.ho” tlmg jq
wËkho fjz’ udf.a fuz wËkh f;fuz isÈre jQfhah’ uu wKavhla ;nkafkuz kuz
fhfyl
* wvqjla we;sssfia fmfka’ fm< yd iiËkak
[ \ q 375 / ]
yd;amiska fomg jkafkah’ ueo tlmg
jkafkahhs ’ blanss;sss ta uyK f;fuz wKavhla ;enqfjzh’ fikiqkays
wejeossk Nd.Hj;2ka jykafia wKav oukakdjQ ta NsCIqj oel ta NsCIqj
huz;efklayso tys meusKsfial’ meusK” “uyK” kqU l2ula flfrysoehs ”
weiQfial’ Nd.Hj;2ka jykai” wKavhla ;nkafkushss ” *mss
50
blanss;s Nd.Hj;2ka jykafia nrKeia kqjr leue;s;dla l,ajei ieje;a kqjr
huz;efklayso tyss pdrssld l< fial’ ms
[ \ q 376 / ]
ksYaYnzoj bjiQfial’ blans;sss
us.dr ud;d jsidLd f;dfuda Nd.Hj;2ka jykafiaf.a bjiSu oek wiafkaka keZ.sg
Nd.Hj;2ka jykafia jeË meol2Kq fldg .shdh’
5-
tiufhys jkdys ta /hf.a wejEfuka i;r uy osjhskg tlmeyer jiakd uy;a
fuzhla jeiafiah’ blans;s Nd.Hj;2ka jykafia NssCIQka weue;@ fial’ ”
uyfKks” huz fia fojzruz fjfyr jiSso tfia i;r osjhskays jiS’ uyfKks” lh
f;uSsu lrj’ fuh wjikays wjikays meje;s ossjhsska i;frys tljssg we;sjQ
uy;a jeiails’ ” lshdh’ “iajduSks” tfiahhs ” ta NsCIQka Nd.Hj;2ka
jykafiag mss
”
wdhH!dfjkss” wdrdufhys NsCIQyq ke;a;dy’ wdcSssjlfhda lh f;uSu
flfr;ahhss ” lsshdhs’ *6( tl, mkavsss;jQ” jHla;jQ kqjKe;sss usss.dr ud;d
kuz jsidLdjg funÌ isf;la jsh’ ‘ksielju wdhH!hka jykafia,d nyd ;enQ
issjqre we;af;da lh f;uSsu flfr;a’ Tz f;dfuda w{dk ;eke;a;S wdrdufha
NsssCIQyq ke;a;dy’ wdcSSjlfhda lh f;uSu flfr;ahhss ” is;Shhs *8( kej;
odisshg wK l
[ \ q 377 / ]
” fl,a,” wrduhg hj” f.dia ld,h
wdfrdapkh lrj’ ” iajduSkss” l,a fjz’ n;a ksujShhs” *9( tl, ta
mejssoafoda isrer isys,a fldg iqjm;a isrere we;af;da isjqre f.k ;u ;uka
jik ldurj,g mssjssisssssfhdah’ *0(
6=
blansssss;s ta odiS f;fuda wdrduhg f.dia NsCIQka fkdolakS wdrdfuys
NsCIQka ke;a;dy’ wdruh issiahhs ” isss;d uss.dr ud;d jsidLd f;dfuda
huz;efklayso tysss meusKsshdh’ meusK” us.dr ud;djg ” wdhH!dfjks”
wdrdufhys NsCIQka ke;’ wdrduh ysiahhss ” lSjdh’ *4( * fuyss 5- *6( *7(
*8( blans;sss Nd.Hj;2ka jykafia NsCIQka weu;@ fial’ ” uyfKks” md isjqre
ilia lr .kssjz n;g l,a hhs’ ” iajduSskss tfiahhsss ” ta NsssCIQyq
Nd.Hj;2ka jykafiag ms
63
Nd.Hj;2ka jykafia NssCIq ixhd iuZ. mkjk ,o wiafkys jevyqkafial’ blans;s
us.drud;d kuz jQ jsidLd f;dfuda huz;efklays oKla muK c, m1jdyh mj;akd
l, Wl2, muKo c, m11jdyh mj;akd l,” tla mejsos kulf.a mdofhda fyda isjqr
fyda f;uqKdyq fkdjkakdyqo Nd.Hj;2ka jykafia uy;a iDoaOs we;s nj uy;a
f;oe;s nj mskaj;aks” taldka;fhla wdYaphH! fjhs’ mskaj;aks” taldka;fhka
fmr fkdjQ fohlehs ’ i;2gqjQjd To jevqKs’ nqÈka m1Odk NsCIqixhd m1KS; jQ
lEhq;2 fohska nqosh hq;2 fohska ish;ska i;majd mjrd je<Ì md;1fhka
bj;a l< w;a we;s
[ \ q 378 / ]
nqÈka fj; meussK tl;amfil
issgshdh’ tl;amfil isgss us.drud;d jsidLd f;dfuda Nd.Hj;2ka jykafiag ”
iajduSks” uu Nd.Hj;2ka jykafiaf.ka jr wgla b,ajusshs ” lSjdh’ ”
jssidLdfjksss” ;:d.;jrfhda blaujQ jr we;af;dahhs ” jod
”
iajduSks” uu iZ.kg osjss we;ss;dla iZ.kg jeiss iZM oSug leue;af;uss”
wd.ka;2l n;a oSSSsuo” .usl n;a oSuo” .s,ka n;a oSuo” .s,ka Wmia:dhl n;a
oSuo” .s,ka fnfy;a oSSuo” ks;s leË oSuo” fufyKs iZ.kyg c,idgssld oSsuo”
leue;s fjushs “lSjdh’”jsidLdfjks” ;SS lssskuz m1fhdckhla olsuska
;:d.;hkaf.ka jr wgla b,ajkafkyso $ ” ” iajduSks” uu fuysoS odishg wK
flf
”
iajduSks” ksrAjia;1Ndjh wmjs;1 fjz’ ,cAcdfjz’ ms
” iajduSsks” keje;o” .ukg ieriqKq uyK f;fuz ;uyg n;a fidhkafka iuQyhd flfrka fyda msrsfykafkah’ huz;eklg fyda jsiSug hkq leue;s
[ \ q 379 / ]
jka fkyso” tys fkdl,ayss
meusfKkafkah’ jsvdjg m;ajQfha osla uZ. hkafkah’ ta uyK f;u udf.a n;
j<Ëd iuQyhd flfrka fkd msrsfykafkaah’ huz;efklays jssssisSug hkq
leue;af;a jkafkao tys iqÈiq l,ays meusfKkafkah’ jsvdjg fkd meusKssfha
ossla uZ. hkafkah’ *4( iajduSkss uu fuz ldrKh olafka ixhdg ossjs
we;s;dla ..ussl odkh oSug leue;s fjus’ *5( “
”
iajduSks” keje; o ysss; fndcqka fkd,nkakdjQ .sss,ka uyKyqf.a wdndOh
fyda jefvkafkah’ lZM rssh lsrSu fyda jkafkah’ udf.a .s,ka n;a je<Ì
Wkajykafiaf.a frda.h fkdjefvkafkah’ lZMrsh lssrsu fkdjkafkah’ *fuys *4(
.ussl odkh hkakg .s,ka odkh lshd fjkia lr ” iajduSSks” kej; .ss,ka
Wjegka lrk uyK f;u ;uka n;a fidhkqfha ..s,kayg br Wod l, n;a f.k
hkafkah’ n;a isËSu fyda lrkafkah’ ta .s,ka Wjegka lrk uyK f;u udf.a
.s,ka Wjegka n; j<Ëd .ss,kayg iqÈiq l, n;a f.k hkafkah’ n;a isËSu
fkdlrkafkah’ iajduSks” uu fuz ldrKh olafka ixhdg osjs we;s;dla .s,kqkag
Wjegka lrkakg odkh fokakg leue;s fjus’ “
”
iajduSks kej;o iqÈiq fnfy;a fkd,nk .s,ka uyKg wdndoh fyda jefvkafka
ld,l1shd fyda jkafkah’ udf.a ..s,ka fnfy;a je<Ì Tyqf.a wdndOh
fkdjefvkafkah’ lZMrsh lsrSu fkdjkafkah’ iajduSsks” fuz ldrKh olakdjQ uu
osjs we;s;dla ixhdg .s,ka fnfy;a oSug leue;af;us’ “
“iajduSks”
wkslla lshus’ wFOljssFofhyssoS oi wkqiia okakd jQ Nd.Hj;2ka jykafia leË
wkqokakd ,oaoSh’ iajduSkss” uu th wkqiia n,uska iZ.kyg osjssysuz fldg
ks;s leË oSu leue;s fjus’
[ \ q 380 / ]
64
” iajduSsks” fuys fufyKsjre wpssrj;Ss kosfhys fjiZ.kka iuZ. jia;1 ke;sj
ta f;dfgysss ky;a ‘ iajduSks” ta fjiZ.fkda fyfyKshkag ljgluz lf
65 “jssidLdfjks” kqU lskuz wdksYxihla olafka ;:d.;hkaf.ka jr wgla b,a,kafkao$”
”
iajduSks” fuz osYdjkays jia jsiQ NsCIQka jykafia nqÈrÈka olakd mssKsi
ieje;a kqjrg meusfKkakdy’ Wkajykafia,d Nd.Hj;2ka jykafia lrd meusK _”
iajduSks fukuz NsCIq f;fuz lZMrsh lf
[ \ q 381 / ]
fKysoSS ksudjg hkafkus’ ta isyslrkakS jQ udyg m1fudoHh Wmoskafkah’ Tojevshdyg m1S;ss f;dfuda Wmosskafkah’”
”
m1S;s is;a we;a;shf.a lh ixisfËkafkah” ixisÌk lh we;a;S iqj jsËskafkus”
iqj we;a;shf.a is; tlZ. jkafkah’ Tz f;dfuda udyg bFÊsh NdjkdjkakSh’ n,
Ndjkd jkakSh’ fndOHXz. Ndjkd jkakSh’ iajduSks” uu fuz wdksYxi olsuska
nqÈkaf.ka jr wgla b,ajus’ “
66
jsidLdfjks” ” hym;’ hym; ” jsidLdfjks” kqU fuz wkqiia n,uska ;:d.;
hkaf.ka wgjrhka b,ajkafkys hym;au fjz’ jsidLdfjks” ;sg wgjrhka
wkqoksushs ” jod
67
” iS, fhka hqla;jQ iq.;hka jykafiaf.a Y1djsld jQ huz ;eke;a;shla
m1uqos; jQjd wdydrmdk foao” uiqrelu uev iaj.!h msKsi mj;akdjQ fYdalh
ÈrelrkakdjQ iqj t
68
blans;s Nd.Hj;2ka jykafia us.dr ud;D jQ jsidLdjg fuz .d:dj,skaa
wkqfudaoka fldg yqkiafkka keZ.sg jevsfial * fuys 55 *4( ( “jeisssiZMo”
wd.ka;2l n;ao” .usl n;ao” ..s,ka n;ao” .s,ka Wjegka n;ao” .s,ka fnfy;ao”
ks;s leËo” fufyK iZ.kyg c,idgsldo wkqoksushs ” jodf
* jsidLd nKjr ksus’ (
[ \ q 382 / ]
3
NsCIQyq m1KS;jQ fNdckhka j<Ëd uq,djQ isys we;af;da iuHla m1{d
ke;af;da ksoSug meusfK;a’ uq,djQ isys we;sj” iuHla m1{dj ke;sj ksoSug
meusfKkakdjQ Wka jykafia,df.a Y2la, isysfkka usfohs’ fikiqk wiqpssfhka
wmsrssisÈ fjhss’ *5( tl,ays Nd.Hj;2ka jykafia miq mi .uka .;a wdhqIau;a
wdkFo f;r iuZ. fikiqka ierssierSSfuys wejsossskfiala wmsrsisÈ lrk ,o
fiakdik Ègqfial’ oel ” wdkFoh” fuz fikiqk l2ulska wmsrsisÈ lrk ,oafoao$ “
”
iajduSks” ful,ays * fuysss *4(( iajduSks” oeka NsCIQyq m1Ksss; fndcqka
j<Ëd isys uq
”
wdkFoh” tfiah” wdkFoh” tfiauh” wdkFoh” uq
”
wdkFoh” huz ta NsCIQyq t
4
” uyfKks” uq,djQ iyss we;ssssj iuHla m1{d ke;ssj kssoSug mefKkakdyg
fudyq fodaIfhda mia fofkla fj;a’ Èlfia ksssohss” Èlfia wjosfjhsss’ kmqre
issyssk olsshss’
[ \ q383 / ]
fojsssfhda fkdrlss;a’ Y2la,
usfohs’ uyfKks” uq
5
uyfKks” t
6
tiufhys jkdyss ksiSokh b;dl2vd fjz’ issh,a fikiqk fkdrlS’ *4( NsCIQyq
Nd.Hj;2ka jykafiag fuz lreK ie, l
*
fNicAclaLFOfha * 479 msssg ( 33fjkss fPAofha ‘ uy;afia lik wdndOhla
fjzo ’ hk ;ekg ‘ ..vq fyda jK jik frossslv wkqoksssushs ’ fjkia lr
.;hq;2hs’(
7
blanss;s us.drud;D jssidLd f;dfuda uqjmssiakd jia;1hla f.k Nd.Hj;2ka
jykafia huz;efklayssso tyss meusKsfhah’ meusK” Nd.Hj;2ka jyakfia jeË
tl;amfil isgfhah’ tl;amfil issgs us.dr ud;D jssidLd f;dfuda Nd.Hj;2ka
jykafiag ” iajduSkss” Nd.Hj;2ka jykafia uqj msssiakd jia;11h wkqokakd
fialajd’ ta ug fndfyda l,la ys; msKssio iem mssKssio jkafkah’ ” lshdhss’
Nd.Hj;2ka jykafia uqj mssiakd jia;1h ms
[ \ q 384 / ]
us.drud;D jssidLdj wiafkka
keZ.sg Nd.Hj;2ka jykafia jeË meol2Kq fldg .sshdh’ *fuys m
8
tl,aysss frdac kuz u,a,j f;fuz wdhqIau;a wkË f;rekaf.a iydhlfhla fjz’
frdac kuz u,a,jf.a flduqfhka l< me/Ks j;la wdhqIau;a wkË f;rekaf.a
wf;yss m1fjzYuz msKsi ;nk ,oafoa fjz’ wdhqIau;a wkË f;rekayg flduqfhka
l< me/Ks j;lska m1fhdack fjz’ Nd.Hj;2ka jykafiag fuz ldrKh ie,
l
9
tiufhys jkdys NsCIQkag ;2ka issjqre mrssmQK! fjz’ fmryka j,skao” md;1d
miquznsj,skao m1fhdack fjz’ *4( Nd.Hj;2ka jykafiag fuz ldrKh ie,
l
[ \ q 385 / ]
jslmamkh fkdlrSugo jeiss iZMj
jiaidkh ms
0
blanss;ss NssCIQkag fldmuK jQ mYapsu pSSsjrh jslmssh hq;2oehs fuz is;
jsssh’ * fuys 9 *4(( oss.ska iq.;a wZ.f,ka wg wZ.,lao” i;rZ.,la mqM,ajQo
mYapsu pSjrh jsmSug *wkqoksusss’ ( “
tl,ays
jkdysss wdhqIau;a uyd ldYHmg lrk ,o mxYl@,h f;u osrE osssrE ;ek * wKav
oeuSfuka ( fros lene,s ueiSfuka nr jQfha fjhs’ * fuys 9 *4( wKavoeuSu
fia yqhska ueiSu lrkag * wkqoksus’( tla fldKla osla jQfha fjz’ * fuys 9
*4(( osla fldK bosrSu *wkqoksus’( yQ *kQ,a( jsirsfhla * fuys 9 *4((
kqjdjg msrssnv kZ.d,SSu * mssrsissÈ fldg kQ,a fkdhk fia wdf,amkhla
lssrSu ( wkqoksus’ “
tl,
jkdyss iZ., isjqrf.a ..enz kefi;a’ * fuys 9 *4(( ” È fmdrefjz
brssigykska .enzuqj ueySu wkqoksus’ “ tl,ays jkdys tla;rd NsCIqjlf.a
;2ka isjqr lrk l,ays ish,a, isËsk ,oafoafjz’ * fuys 9 *4(( ” isËssk ,o
follao fkdisËssssk ,o tllao *wkqokssusss’ ( isËssk ,o follao fkdisËsk ,o
tllao fkdfmdfydfka fjz’ * fuys 9 *4(( fkdisËssssk ,o follao” issËssk ,o
tllao * wkqokssus’ ( fkdisËsk ,o follao isËsk ,o tllao fkdfmdfydfka
fjz’ * fuys 9 *4(( wuq;2 mgsh *;Srh( lao wdfrdamkh lsrSSsu wkqokssus’
ish,a, fkdisËk ,oafoa fkdoersh hq;2h’ hfula ord kuz Èl2,d weje;a fjz’
(c) 18
[ \ q 386 / ]
3=
tl,ays jkdys tla;rd NsCIqjlg fndfyda issjqre Wmkafka fjz’ ta uyK f;fuzo
ta isssjqre ujqmssshkag fokq leue;af;a fjz’ * fuys 9 *4(( “uyfKks”
ujzmshkag oSSfuys l2ula lskafkyso $ uyfKks” ujzmshkag oSu wkqoksus’
uyfKks” ioaOdfohHjsksmd;kh fkdlg hq;af;ah’ hfula jsksmd;kh lrkafka kuz
Èl2,d weje;a fjz’ “
33
tl,ays jkdys tla;rd NsCIqjla wFO jkfhys *iZ., ( isjqr nyd ;nd ;ksmg
issjqfrka yd wËkfhka hqla;j .ug msssZvq msKsi msjsisfhah’ fidre ta isjqr
fidrd .;af;ah’ ta uyK f;fuz ls
34
tl,ays wdhqIau;a wdkFo f;fuz fkdisysfhka hq;2j wËkfhka fyda ;ksmg
isjqfrka hqla;j ..ug msZvq msKsi msjsssisfhah’ NssCIQyq wdhqIau;a wkË
f;rekag fufia lSssyq’ ‘ weje;a wkË f;rKqfjks” Nd.Hj;2ka jykafia wËkh yd
;ksmg isjqfrka hq;2j .ug fkdjeosh hq;2hhs mKjk ,oafoa fkdfjzo $
weje;aks” kqU l2ula ksid wËkh yd ;ksmg isjqfrka hq;2j .ug
msjsisfhysso$’ lshdhs’ ” weje;aks” Nd.Hj;2ka jykafia jsiska wËkh yd
;ksssmg isjqfrka hq;2j .ug fkdjeossh hq;2hhs mKjk ,oafoa ienEh’ tfia
kuqÈ issssys ke;sj uu msjsisfhussshsss’ ’ ms
[ \ q 387 / ]
koshlska tf.dvjS ..ukla fyda
fjzo” w.2ZM ijslsrSSfuka wdrCId we;s jsydrhla fyda fjzo” lGsskh w;2rk
,oafoa fyda fjzo hk fudjqyq fj;a’ uyfKkss” fudjqyq miafok iZ., issjqr
nyd ;enSug ldrKfhda mia fok fj;a’
35
” uyfKks” * fuys 34 *4(( * ;ksssmg issjqr ( nyd ;enSSsug fuz fya;2
mfils’ * fuyss 34 *4( ‘ fomg isjqr ’ hkakg ‘ ;ksmg isjqr” wËkh” jeis iZM
issjqr ’ lshd fjkialr fhdod .; hq;2h ( * fuys 34 *4(( tl,ayss jkdyss
tla;rd NsCIqjla ;ksj jia jsiqfha fjz’ *4( tyss usksiaiq iZ.kg fouqhhss
isjqre Èkafkdah’ blanss;s ta NsCIqjg fuz is; jssh’ ” Nd.Hj;2ka jykafia
jsiska p;2 jrA.h mYapsu ixhdhhs mKjk ,oafoah’ uuo ;ksjQfha fjus’ fuz
uskssiaiqo iZ.kg fouqhhs isjqre Èkay’ uu fuz iZ.i;2 issjqre ieje;a kqjrg
f.khkafkuz kuz fhfylehs ’ lssshdhss’ blansss;s ta uyK f;u ta isjqr
ieje;a kqjrg f.k f.dia Nd.Hj;2ka jykafiag fuz lreK ie, lf
36
tl,ays jkdys tla;rd NsCIqjla * fuys 35 *4(( jiaidkfhka wkH ld,fhys ;ksj
jsiqfhah’ ” uyfKks” bosrshg meusKs iZ.k jssisska fnoSu wkqokssus’
uyfKks” fuys NsCIq f;u jiaidk ld,fhka wkH ld,fhys tlg jihs’ tys
ukqIHfhda ixhdg fousshs isjqre fo;a’ uyfKks” ta uyK jsiska fuz isjqre ug
meussfK;ahhhs ta isjqre wOIaGdk lsrSSu *wkqoksus’ ( uyfKks” boska ta
NsCIqj ta isjqre wOsIaGdk fkdl< l, wka uyfKla meusfKao” iu fldgila
osh hq;af;ah’ uyfKks” bossska ta NsCIQka jsiska ta isjqre fnokq ,nk l,
l2im;a fkdfy,Q l, wka uyfKla meusfKao iu fldgila ossh hq;af;ah’
[ \ q 388 / ]
uyfKks” boska ta NsCIQka jssiska
ta isjqre fnokq ,nk l, l2im;a fy,kq ,enQ l, wka uyfKla tao”
fkdleue;af;ka fldgi fkdosh hq;2hhs ” jod
37
tiufhys wdhqIau;a bisodi f;fuzo” wdhqIau;a bisodiNoao f;fuzo hk
fifydhqre jQ f;rjre fokula ieje;a kqjr jia jsiqfjda tla;rd .uzys msysgs
wdrduhlg .sfhdah’ uskssiaiq f;ryq l,lg miq wdjdyqhhs isjqre iys; jQ n;a
l
38
tiufhys jkdys f;kula NsCIQyq rc.y kqjr jia ji;a’ tys ukqIHfhda iXzhdg
fouqhhs isjqre fo;a’ blanss;s ta usksiqkag * fuz is; jsh’ “wka;su ixhd
i;r jrA.hhs ” lshdhs’ wmsso ;2ka fofkls’ fuz ukqIHfhdao ixhdg fouqhs
isjqre fo;a’ wm jsiska flfia ms
39
tiufhys jkdys YdlHmq;1 jQ wdhqIau;a WmkFo f;r f;fuz ieje;akqjr jia
jsiqfha tla;rd .ul msysgs wdjdihlg .sfhah’ *4( ta wdrdujdiSSsjQ NsCIQyq
isjqre fnokq leue;af;da /iajQy’ ta mejsoafoda fufia lSyq’
[ \ q 389 / ]
” weje;aks iZ.i;2jQ fuz isjqre
fnokakdyqh’ fldgi Ndr .kafkyso$ lshdhs’ ‘ weje;aks” tfiah Ndr .kafkushs
’ thska isjqre fldgi f.k wka wdjdihlg .ssfhah’ *5( * fuyss *4(( uy;a
isjqre fmdoshla f.k ieje;a kqjrg kej; jevsfhah’ NsCIQyq fufia lSyq’
‘weje;a Wmkkaoh” kqU uy;a mske;af;la fjysh’ kqUyg fndfyda isjqre
Wmkafkahhs ’ ‘weje;aks” udyg msskla fldhsskao$ uu tla;rd .ul msysgs
wdjdihlg ..sfhusss’ * fuyss *4( ‘Ndr .kafkus ’ fjkqjg Ndr .;af;usss’
fhdokak’ ( fufia udyg fndfyda issjqre Wmkafkah’ ’ ‘ weje;a WmkFoh”
lsfulao kqU wka ;efklays jia jsiqfha wka;kays isjqre fldgia Ndr.kafkyso$
’ ‘ weje;aks” tfiahhss ’ ms
30
tl,ays YdlHmq;1jQ wdhqIau;a WmkFo f;r f;fuz ;kssjQfha wdjdi foll jia
jsiqfhah’ fufia udyg fndfyda isjqre Wmoskafkah lshdhs’ blans;s NsCIQkag
funÌ is;la jsh’ ‘ flfia kuz wdhqIau;a WmkFo YdlHmq;1hdg isjqre fldgi osh
hq;2o$ ’ * fuys 9 *4(( ” uyfKks” ysia mqrsiayg tla fldgila fojz’” boska
wij,a ;ek wvla fjfiao” wij,a ;ek wvla fjfiao wij,a ;ek Nd.hlao wij,a
;ek Nd.hlao isjqre fldgi osh hq;af;ah’ fkdfyd;a huz;ekl jkdys jeis osk
.Kkla fjfiao thska isjqre fldgi osh hq;2hhs” jodf
[ \ q 390 / ]
3-
tl,ayss tla;rd NsCIqjlg ‘ l2pzPsjsldr ’ kuz wdndOhla fjz’ ta uyK f;u
iajlssh u, uQ;1fhysss oejegqfKa fydjshs’ blansss;s N.Hj;2ka jykafia
miqmi .uka .;a wdhqIau;a wkË f;r iuZ. fikiqka ierSierSsfuys
wejsosskfiala ta NsCIqj huz;efklo tys meKfhdah’ iajlSh u, uQ;1fhys
oejegS jikakdjQ ta NsCIqj Nd.Hj;2ka jykafia Ègqfialauh’ oel ta NsCIqj
huz;efklayso tys meussKsfial’ meusK ta NssCIqjg fufia jod, fial’ ” fuz
uyKyg lskuz f,vlao $ ” ” iajduSkss” udyg ‘ l2pzPsjsldr ’ kuz frda.hlss’ ”
uyK” kqUg Wmia:dk lrkafkla we;ssso $ ” ” N.Hj;2ka jykai” ke;shhss’” ”
NsssCIQyq l2ula ksssid KqUg wmia:dk fkdflfr;aoehs $ ” jspdf
4=
tl, Nd.Hj;2ka jykafia wdhqIau;a wkË f;reka weu@fial “wdkFoh” hj” ossh
f.fkj” fuz NsCIQj kdjkafkuq ” lSsy’ ” iajduSSSskss” tfia flfrushs ”
lsshd wdhqIau;a wkË f;r f;fuz Nd.Hj;2ka jykafiag ms
[ \ q 391 / ]
ta fya;2fjka NsCIQyq Tyqg
Wmia:dk fkdflfr;a ” ” uyfKks” huzflfkla f;dmg Wmia:dk lrkakdyqo” uyfKks”
f;dmf.a isjqre ke;s” mshd ke;s” f;dmf.a ujq ke;s” boska f;dm Tyqg
Wmia:dk fkdlrkakyq kuz tl, ljfrla Wmia:dk lrkakdyqo $ uyfKks” hfula
udf.a wjjdo lrKfhka Wmia:dk lrkafkao fyf;u .s,kayqg Wmia:dk lrkafkah’ “
43
boska WmdOHdh f;r kula jS kuz WmdOHdh f;reka jsiskao” *4( cSjs;dka;h
olajd Wmia:dk l< hq;af;ah’ ta .s,kayqf.a f,vska iqj jSu n,dfmdfrd;a;2
jshq;af;ah’ *5( boska weÈrl2 jS jSkuz weÈre jsiska * fuys *4(( boska
ioaOs jsydrslfhl2 jS jSkuz ioaOsjsydrsl jsiska * fuys *4(( boska
wkaf;jdisslfhl2 jS jSkuz w;jeis jsiska * fuys *4(( boska iudk WmdOHdhl2
jS kuz iudk WmdOHdh jsiska * fuys *4(( boska iudk weÈrl2 jS jSkuz iudk
weÈre jsiska *fuys *4(( boska WmdOHfhla fyda weÈfrl2 fyda ioaOs
jsydrsssslfhla fyda w;jeisfhla fyda iudk WmdOHfhla fyda iudkdpdH!fhla
fyda fkd jSkuz iZ.k jsiska Wmia:dk l< hq;af;ah’ bosska Wmia:dk
fkdlrka fka kuz Èl2,d weje;a fjz’ * fuys *4((
44
” uyfKks” lreKq milska hq;a .ss,ka f;u Wmia:dk lsrSug ÈIalr fjz’ *4(
wyss; foh lrk iqZMfjzo” ysss; fofhyss muK fkdokSso” fnfy;a keje; keje;
fijqfka fkdfjzo” jefvkakdjQ frda.h jefvzhhsso” ÈrefjkakdjQ frda.h
Èrefjzhhso” isgshdjQ frda.h isgsssfhahhso” jev leue;s .s,ka Wjegka
lrkakdyg we;sssmrsos frda.h m1lg lrkafka fkdfjzo” WmkakdjQ isrefrys
yg.;a;djQ ÈlajQ” ;sshqKqjQ” rZMjQ” lgql jQ ” fkdiemjQ” uk fkdjvkakdjQ”
m1dKh ÈrelrkakdjQ” fjzokdjka fkdbjik iajNdj we;af;a fjzo” *5( uyfKks”
fuz wx. miska hq;a ..s,ka f;u Wia:dk lsrSu ÈIalr fjz’ “
[ \ q 392 / ]
45
” uyfKkss” wx. milssska hq;a uyK f;u Wmia:dk lsrSsu myiqfjz’ * fuys 44
*4( fhoSsfuzoss ‘ wys; foh ’ fjkqjg ‘ yss; foh ’” ‘ okSs’ fjkqjg ‘
fkdokS ’” ‘ fkdlrhss ’ fjkqjg ‘ lrhs’” ‘ m1ldY lrkafka ’ fjkqjg ‘ fkd
lrkafka ’” ‘ fkdbjik ’ fjkqjg ‘ bjik’ lssshdo fjkia lr fhdod.; hq;2hs ( ”
uyfKks” fuz wx. miska hq;a NsCIqj Wjegka lsrSu myiqjQfha” ys; foh
lrkiqZM jQfha fjz’ “
46
” uyfKks” wx. mfilsska hq;a .sss,ka Wmia:dhlfhla .s,kayqg Wmia:dk lrkag
iqÈiq fkdfjz’ *4( fnfy;a fhdokag iu;a jqfha fkdfjzo” ys; wyssss; foh
fkdokSSso” wyss; foh t
47
” uyfKks” wx. misska hq;a .s,dfkdmia:dhlhd .ss,kqkag Wmia:dk lrkag
iqÈiq fjz’ * fuys 46 *4( fhoSSfuzoSss ‘ fkdfjzo’ fjkqjg ‘fjzo”’‘ fkdokSS
’ fjkqjg ‘ okSS ’ ” t
48
tl,ays jkdys NsCIQyq fokkula fldfid,a ckmofhys uyd udrA.hg
ms
[ \ q 393 / ]
blans;sss ta NsCIQkag fuz iss;
jsssh’ ” weje;aks” Nd.Hj;2ka jykafia jsiska .s,ka Wmia:dk lsssrSSsu
jK!kd lrk ,oafoah’ weje;aks” tnejska wmss fuz NssCIqqyg Wmia:dk lruqhhs ”
Tjqyq ta NsCIqyg Wjegka l
”
uyfKks NsCIqj lZMrsh l< l, iZ.k f;fuz md isjqrg ysus fjz’ tfiajqj;a
.ss,ka Wmia:dhlfhda fndfyda Wmldr ldrSyq fj;a’ uyfKks” iZ.k jsiska ;2ka
issjqr o md;1ho Wmia:dhlhskag oSu wkqokssus’ “
49
” uyfKksS” fufia osh hq;af;ah’ ta .s,ka Wmiaa:dhl uyK jsisska iZ. fj;
t
40
tiufhys jkdys tla;rd idufKarfhla lZMrsh lf
[ \ q 394 / ]
lZMrsh lf
tiufhys jkdys tla;rd uyfKla o idufKarfhlao .sss,fkl2g Wma:dk lf
4-
blans;s ..sss,dfkdamia:dhlhdjQ ta uyKyg funÌ isf;la jssh’ .ss,dfkdmia:d
hlhdjQ idufKarhdg flfia isjqre fldgi flfia kuz osh hq;2oehs * fuyss 9
*4(( “uyfKkss” ..ss,dfkdmia:dhl jQ idufKarhdg iu fldgi oSu wkqoksusshss’
” jodf
5=
tl,ays jkdyss tla;rd NssCIqjla fndfyda nvq we;af;a fndfyda mssrsslr
we;af;a lZMrsh lf
[ \ q 395 / ]
53
tl,ayss jkdys tla;rd NsCIqjla ksrAjia;1j Nd.Hj;2ka jykafia
huz;efklaysso tysss meusKsfhah’meussK Nd.Hj;2ka jykafiag fuz ldrKh ie,
lf
54
tl,ays jkdys tlaa;rd NsCIqjla *4( l2i jeyers yeËf.k” jdl jeyers yeËf.k”
fmdre jeyers yeËf.k” ysifla luzns
[ \ q 396 / ]
55
tl,ayss jkdys tla;rd NsCIqjla jroZvqfhka l< j;la weËf.k” kshosska
l< j;la weËf.k Nd.Hj;2ka jykafia huz;efklaysso tysss meKsfhah’ meussK
Nd.Hj;2ka jykafiag ‘ iajduSks” Nd.Hj;2ka jykafia fkdfhla wdldrfhka
w,afmpzPnejzyss ” ,o fohska i;2gq jSSfuys” ieye,a,q meje;afuys”
flf
56
tl,ays ij. NsCIQyq *4( ish,a, ks,a jQ isjqre or;a’ * fuz jdlH w.g
‘isjqre or;a ’ fhdokak’ ( ish,a,u rkajkajQ+ish,a,u f,a jkajQ+ish,a,u
je,a uog meye we;s+ ish,a,u lZMjkajQ+ish,a,u m;a;Emssg jka mey
we;s+is,a,u usY1 meye we;s+fkdisËsk ,o odj,q we;s+osla odj,q we;s+u,a
odj,q we;s+irAm fmkh jka odj,q we;sss+ nekshka relaue,shuska l<
jeyerS k<,a mg or;a’ *5( usksiaiq *6( ,dul fldg is;;a’ .rAyd flfr;a”
fodaI m1ldY flfr;a’ *7( * fuys *4(( * fuys 9 *4(( ” uyfKks” * fuys *4((
fkdoersh hq;af;dah’ orkafka kuz Èl2,d weje;a fjz’ “
[ \ q 397 / ]
57
tiufhys jkdys jia jei ksujQ NsCIQyq isjqre kQmka l, *4( neyero fh;a’
isjqre yrs;a” lZMrsho flfr;a’ *5( idufKarfhdao m11;s{d flfr;a’ YsCId
m1;HLHdkh l
58
*3( ” uyfKks” fuys jkdys jia jei ksujQ uyfKla isjqre fkdWmka l, *4(
isjqre yrSo” lZMrsh flfrhso” idufKarfhlehs ms
59
* fuys 58 *3( *4(( Wkau;a;lfhlehs ms
50
* fuys 58 *3(( *4( mKavlfhlehs m1;s{d flfrhs” f:hHixjdilfhlehs”
;s;a;shmlalka;slfhlehs” ;srsika.;fhlehso” ud;D d;lfhlehs” ms;D
d;lfhlehs” wryka; d;lfhlehs” NsCIqKSÈIlfhlehs” iXzfNaOlfhlehs”
f,dys;2mamdolfhlehs” WNf;dNH[acklfhlehs m1;s{d flfrAo ix f;fuz fldgig
ysusfjz’ *5(
[ \ q 398 / ]
5- *3( ” uyfKks” fuys jia jei ksujQ uyfKla isjqre Wmka l, fkdfnÈ l, neyer fhao iqÈiq jQ .kafkl2 jsoHudk l, osh hq;2h’
6= * fuys 58 *3(( fkdfnÈ l, * fuys 58 *4((
63 * fuys 58 *3(( fkdfnÈ l, * fuys 59 *4((
64 * fuys 5- *3(( fkdfnÈ l, * fuys 50 *4((
65
* fuys 58 *3(( *4( iZ.k nsfËao” tys usksiaiq tla mCIhlg osh fo;a’ *5(
tla mCIhlg *6( iZ.kg fouqhhs isjqre fo;a’ ta isjqre iZ.kgu fjz’ *7(
66 * fuys 58 *3( * fuys 65 *4(( tu mCIhgu *fuys 65 *6((
67 *fuys 58 *3( * fuys 65 *4(( mCIhlayg fouqhs mCIhlg isjqre fo;a’ ta isjqre mCIhlg fj;a’
68 ” uyfKkss” fuys jia jssiQ NsCIQkag isjqre Wmka l, fkdfnÈ l, ixhd nsfËhs’ ish,a,kayg iuj fnosh hq;2h’
69
tiufhys jkdys wdhqIau;a frAj; f;fuz tla;rd NsCIQjla w; wdhqIau;a
YdrSmq;1 f;rekayg isjqrla msg;a lf
[ \ q 399 / ]
60
*3( ” uyfKks” fuys jkdys ‘ fuz isjqr fukuz we;a;dg fojhs ’ NssCIqjla
w; isjqrla hjhs’ Tyq w;ruZ.oS *4( hful2g hjhso Tyq flfrys jsYajdifhka
.ksshss’ kmqre fldg .kSula fjz’ hfula hjhso Tyq flfrys jssYajdifhka .kSo
ukd fldg ..ekSula fjz’
6-
*3( ” uyfKks” fuys jkdys ‘ uyfKla fuz isjqr wij,dg fojhs’ NssCIqjla w;
isjqrla hjhs’ *4( Tyq w;ruZ.oS hful2g hjhso Tyqf.a jsYajdifhka .ksshso’
whym;a ..kSula fjz’ hfula hjhso Tyq flfrys jssYajdifhka .kSo hym;a
.ekSula fjz’ * fuys *3(( hfula f.khhso fyf;u ld,l1shd flf
*
fuyss 60 *3( *4(( hfula hjhso fyf;u uf
7=
* fuys 60 *4( 6- *4( je/os bgSuls’ hful2g hjhs lshdo ‘ kmqre fldg .kakd
,oaolsss’ hkakg ‘ ukdj .kakd ,oaols ’ lshd fjkialr fhdod .;hq;2h’ (
73
* fuys 60 *4(( fofoku lZMrsh l
74
* fuys 60 *4(( hfula hjhso Tyqg jsYajdifhka .kSo kmqre fldg .kakd
,oafoa fjz’ hful2g f.khhso Tyqg jsYajdifhka .kSo hym;a .ekSula fjz’
[ \ q 400 / ]
75
*3( ” uyfKks” fuys uyK f;u NsCIqjla w; fuz isjqre fukuz we;a;yqg foushs
isjqrla hjhs’ fyf;u w;ruZ. hful2g hjhss kuz *4( Tyqg jsYajdifhka .kS’
hym;a fldg ..ekSula fjz’ hfula hjhso Tyqg jsYajdifhka .kSo kmqre fldg
.ekSula fjz’
76
* fuys 75 *3(( Tyq uf
77
* fuys 75 *3(( fyf;u lZMrsh lf
78
* fuys 75 *3(( fofoku lZMrsh l
79
” uyfKks” isjqre bmoSu msKsi ud;Dld wgla fj;a’ iSudjlg fohs” l;sldjg
fohs” YsCIdm1{ma;shlg fohs” iZ.kyg fohsss” WNf;diZ.kyg fohss” jiajsiQ
iZ.k yg fohs” leËwdosh je<Ìjyqg fohs” mqoa.,fhl2yg fohs” iSsudjlg ÈkS
kuz huz muK NsCIQyq iSudj ;2
[ \ q 401 / ]
fyda lejss
* 0 fjksjQ pSjrlaLFOlh ksus’(
pSsrlaLFOlh Woaodkh’
fuz LFOlfhys jia;2
wkQihlss’ tys Woaodk * LFOlh u;2 oelafjz’ rc.y kqjr jeis fj<Ë ck
f;fuz jsYd,d uykqjr jeis .Ksssldj oel keje; rc.y kqjrg meusK rcyqg ta
lreK oekajSh’(
wNh
rdc l2udrhdf.a w;1cjQ id,j;Sss kuz .Kssldjf.a mq;1 f;fuz *wNhrdc
l2udrhka (jssiska ‘ cSj;a fjz’* mK ;sssfnz ( oehss mrSCId lrjkq ,enQ
fyhska cSjl kuz jSSsh’
ta cSsjlhd jkdys ;CI,d kqjrg f.dia bf.k f.k mQckSh fjfola jqfhah’ i;ayjqreÈ YSsI!dndOh * tlu( kiH lu!fhka iqj lf
nsuznsidr
uy rcqf.a N.FO,dndOh * tlu ( wdf,amfhka iqj lf
rc.y
kqjr jeis isgq f;u iqj flf
*
mcAfcda; rcqf.a ( mrs;Hd.h w.kd iSfjhH jia;1 folla ,enqfhah’ fodia
lsmqkdjQ nqÈ lh fodia iukh fldg ta u,a usgs wd1dKh lrjSfuka *nqÈrÈkag(
iu;sia jsfrApkhla lrjSsh’
iqj
jQ isrere we;s nqÈrÈka w;skajrhla b,ajSsh’ iSfjhH jia;1 fol Nd.Hj;2ka
jykafia ms
rc.y
kqjfryso okjqfjyso fndfyda isjqre Wmkafkah’ mdjdrh * W;2re iZMjo(
fldfihH mdjdrho fldÌ m,io” wvzVldissh kuzjQ mkaishhla w.kd
luzns
(c) 19
[ \ q 402 / ]
uy;a
w.h iqZM w.h we;s isjqreo” i;2gqjSuo” fkdmeusKshkag wleue;af;ka fldgi
fkdoSsuo * meusKsu n,dfmdfrd;a;2jQjkag wleue;af;ka fldgi oSsssuo m
Nkavd.drh
wkqoekSuo” issjqre wdrCId fkdjSu neyer lrj;a’ *NdKavd.drh( isjqrej,ska
mssrSuo * issssjqre fnok ;ek( uy;a Ynzo we;ssjSuo jqfhah’ flfia * isjqre
( fnokafkao$ flfia kuz idufKarhkag fokafkao$ *isjqre fnoSsug iQodkuz
jkjsssssg ( .ukg ieriqk NssCIqyqf.a fldgi oSSuo” w;ssfrAl Nd.h oSssuo
wkqo;afial’
mssrsslr fldgi fldhs m
*
Wkq mZvq j;a lsrSug nÌklao” ;
*
isjqre ( rZM jSSsu” lv fkdlemsssu” i;/ia fldg neËs l2Uqreh” hk
fudjqkao” isssjqre fmdosh Tijd.;a NsCIQkao Ègqfial’ ij!{hka jykafia
mrSCId fldg ;2ka isjqr wkqo;afial’
wksla
wksla ;2ka isjqfrka hq;2jSu” wkË f;reka w;ssfrAl isjqrla ,enqfKah”*
tla;rd NssCIqjlf.a wËkh ( isÈrejSssu” pd;2oajSmsl uyd fuzzh” * jsYdLd uy
Wjeisf.a ( jeis iZM oSsu” wd.ka;2l n;a oSSsu” .ussl n;a oSu” .ss,ka n;a
oSu” ..s,ka Wjegka n;a oSu” fnfy;a oSu” ks;s leË oSu” c,idgsld oSSu hk
lreKq wgla b,a,Su” m1KS; fndcqka je<ËSu” l2vd mi;2reKq ;yku’
:q,a,lpzPq
wdndOh” uqj mssiakd froslvh” flduqfhka l< merKss j;h” ;2ka isjqr
mrssmQK!jsuh” wOsIaGdk l< hq;2 mYapsu pSjrh * uy liqma f;rKqjkaf.a (
nr jQ mxYl@, pSjrh * isjqfrys ( fldKla osla jSuh” * lemQ ;ekska ( kQ,a
bosrSS hduh” isjqre .enz bossrSuh” iuzmQK!
[ \ q 403 / ]
fhka lv lemSug fkdyels jSuh”
wuq;2 mgsshla we,a,Suh” fndfyda isjqre bmoSuh” wFOjkfhys ;enQ isjqrla
ke;sjSuh” * wkË f;rKqjka ( wu;l jS fomg isjqr ke;sj .uz jeoSuh”
tla
kula jia jsiSuh” tla kula jiaidkfhka wksla l, ;ksj jsiSuh” fidfydhqre
jq f;reka foku ieje;a kqjr jia jsiSuo” f;r ;2kakula rc.y kqjr jia
jsiSuo” WmkFo f;rKqjka ieje;a kqjr jia jsiSuo” kej; WmkFo f;rKqjka fom,l
;ksj jia jsiSuo” l2pzPssjsldrdndOfhka fmf
kshoska
l< j;la oerSuo” ish,a, ks,ajkajQo” mSs;jkajQo” f,ajka jQo” uogsh
jkajQo” lZMjkajQo” m;a;Ehkaf.a msg jka meye we;sjQo” lkajEhkaf.a msssg
jka mey we;a;djQo * fkdisËs
odjZM we;sjQo” osssla odjZM we;sssjQo” u,a odjZM we;sjQo” fmK odjZM
we;sjQ isjqreo” r;a nekshkao” rela iqUqZMo” ysia fjZMuo” isjqre kQmka l,
jia jsiQ NsCIQka neyer hduz wdosho” jia jsiQ NsCIQkag isjqre Wmka
weis,af,ys iZ.k nsËSuo”
mCIhlg
oSSuo” iZ.kg oSuo” wdhqIau;a frAj; f;rKqjka wdhqIau;a iershq;a
f;rKqjkayg isjqrla hejSuo”jsYajdi.1yKfhka f.k wOsIaGdk lsrSuo” wIaG
ud;Dldo hk fudjqyq fj;a’
* fm< yd iiËkak’
05/12/13
Filed under:
General
Posted by:
site admin @ 5:02 pm
918 LESSON 13-05-2013 MONDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
Mahavagga
MISUSE OF EVM _ PART - 4
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Pet-Grooming-Small-Business-Idea.htm
Pet Grooming Small Business Idea
The Pros and Cons of Starting a Pet Grooming Business
1. If you see children Begging anywhere in INDIA , please contact:
“RED SOCIETY” at 9940217816. They will help the children for their studies.
2.Where you can search for any BLOOD GROUP, you will get thousand’s of donor address. http://www.friendstosupport.org/
3. Engineering Students can register in http://www.campuscouncil.com/to attend Off Campus for 40 Companies.
4. Free Education and Free hostel for Handicapped/Physically Challenged children.
Contact:- 9842062501& 9894067506.
5. If anyone met with fire accident or people born with problems in their ear, nose and mouth can get free PLASTIC SURGERY done by Kodaikanal PASAM Hospital . From 23rd March to 4th April by German Doctors.
Everything is free. Contact : 045420-240668,245732
“Helping Hands are Better than Praying Lips”
6. If you find any important documents like Driving license, Ration card, Passport, Bank Pass Book, etc., missed by someone, simply put them into any near by Post Boxes. They will automatically reach the owner and Fine will be collected from them.
7. By the next 10 months, our earth will become 4 degrees hotter than what it is now. Our Himalayan glaciers are melting at rapid rate. So let all of us lend our hands to fight GLOBAL WARMING.
-Plant more Trees.
-Don’t waste Water & Electricity.
-Don’t use or burn Plastics
8. It costs 38 Trillion dollars to create OXYGEN for 6 months for all Human beings on earth.
“TREES DO IT FOR FREE”
“Respect them and Save them”
9. Special phone number for Eye bank and Eye donation: 04428281919 and 04428271616 (Sankara Nethralaya Eye Bank). For More information about how to donate eyes plz visit these sites. http://ruraleye.org/
10. Heart Surgery free of cost for children (0-10 yr) Sri Valli Baba Institute Banglore. 10.
Contact : 9916737471
11. Medicine for Blood Cancer!!!!
‘Imitinef Mercilet’ is a medicine which cures blood cancer. Its available free of cost at “Adyar Cancer Institute in Chennai”. Create Awareness. It might help someone.
Cancer Institute in Adyar, Chennai
Category: Cancer
Address:
East Canal Bank Road , Gandhi Nagar
Adyar
Chennai -600020
Landmark: Near Michael School
Phone: 044-24910754 044-24910754 , 044-24911526 044-24911526 , 044-22350241 044-22350241
12. Please CHECK WASTAGE OF FOOD
If you have a function/party at your home in India and food gets wasted, don’t hesitate to call 1098 (only in India ) - Its not a Joke, This is the number of Child helpline.
They will come and collect the food. Please circulate this message which can help feed many children.
AND LETS TRY TO HELP INDIA BE A BETTER PLACE TO LIVE IN
Please Save Our Mother Nature for
“OUR FUTURE GENERATIONS”
MISUSE OF EVM _ PART - 4
New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so.
Under such circumstances the following exposure by media had no relavance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media.
http://www.essvote.com/home/
Maintaining Voter Confidence.
Enhancing the Voting Experience.
Welcome, and thank you for visiting our website! At Election Systems & Software, we recognize the incredible responsibility we have to voters around the world, so we hold ourselves to the highest standard. We’re very proud of and take seriously our role in democracy. Maintaining voter confidence - and enhancing the voting experience - is the core mission of our company.
For more than three decades, ES&S has had a successful track record of producing quality results. We support thousands of elections every year and are proven experts you can rely on, every day. In fact, in 2012, ES&S supported more than 7,300 election events in the U.S., representing 67.6 million registered voters
Vinayapiñake
Mahàvaggapàëiyà
Dutiyo bhàgo
7 Kañhinakkhandhakaü
Namo tassa bhagavato arahato sammàsambuddhassa.
1. tena samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa àràme.
2. Tena kho pana samayena tiüsamattà pàveyyàkà1 bhikkhå sabbe
àra¤¤akà2 sabbe piõóapàtikà sabbe paüsukålikà sabbe tecãvarikà sàvatthiü
gacchantà3 bhagavantaü dassanàya upakaññhàya vassåpanàyikàya
nàsakkhiüsu sàvatthiyaü vassåpanàyikaü sambhàvetuü. Antaràmagge sàkete
vassaü upagacchiüsu.
3. Te ukkaõñhitaråpà vassaü vasiüsu “àsanneva no bhagavà viharati ito
chasu yojanesu. Na ca mayaü labhàma bhagavantaü dassanàyà” ti.
4. Atha kho te bhikkhå vassaü vutthà temàsaccayena katàya pavàraõàya
deve vassante udakasaïgahe udakacikkhalle okapuõõehi cãvarehi
kilantaråpà, yena sàvatthi jetavanaü anàthapiõóikassa àràmo, yena
bhagavà, tenupasaïkamiüsu. Upasaïkamitvà bhagavantaü abhivàdetvà
ekamantaü nisãdiüsu.
5. âciõõaü kho panetaü buddhànaü bhagavantànaü àgantukehi bhikkhåhi
saddhiü pañisammodituü. Atha kho bhagavà te bhikkhå etadavoca: “kacci
bhikkhave, khamanãyaü? Kacci yàpanãyaü? Kacci samaggà sammodamànà
avivadamànà phàsukaü vassaü vasittha? Na ca piõóakena kilamitthà?” Ti.
6. Khamanãyaü bhagavà, yàpanãyaü bhagavà. Samaggà ca mayaü bhante,
sammodamànà avivadamànà vassaü vasimha. Na ca piõóakena kilamimha. Idha
mayaü bhante tiüsamattà pàveyyakà bhikkhå sàvatthiü àgacchantà
bhagavantaü dassanàya upakaññhàya vassåpanàyikàya nàsakkhimha
sàvatthiyaü vassåpanàyikaü sambhàvetuü. Antaràmagge sàkete vassaü
upagacchimha. Te mayaü bhante ukkaõñhitaråpà vassaü vasimha ‘àsanneva no
bhagavà viharati ito chasu yojanesu. Na ca mayaü labhàma bhagavantaü
dassanàyà’ ti. Atha kho mayaü bhante vassaü vutthà temàsaccayena katàya
pavàraõàya deve vassante udakasaïgahe udakacikkhalle okapuõõehi cãvarehi
kilantaråpà addhànaü àgatà” ti.
7. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathà
katvà bhikkhå àmantesi: “anujànàmi bhikkhave, vassaü vutthànaü
bhikkhånaü kañhinaü4 attharituü. Atthatakañhinànaü vo bhikkhave, paüca
kappissanti: anàmantacàro, asamàdànacàro, gaõabhojanaü,
yàvadatthacãvaraü, yo ca tattha cãvaruppàdo, so nesaü bhavissati. 5
Atthatakañhinànaü vo bhikkhave, imàni pa¤ca kappissanti. “
1. “Pàñheyyakà” aññhakathà. “Pàtheyyakà” ja vi. Ma nu pa. To vi.
2. “âra¤¤ikà” machasaü. 3. “âgacchantà” machasaü.
4. “Kañhinaü” machasaü. 5. “Bhavissatãti”
[BJT Page 630] [\x 630/]
8. Eva¤ca pana bhikkhave kañhinaü attharitabbaü. Vyattena bhikkhunà pañibalena saïgho ¤àpetabbo:
“Suõàtu me bhante saïgho. Idaü saïghassa kañhinadussaü uppannaü. Yadi
saïghassa pattakallaü, saïgho imaü kañhinadussaü itthannàmassa
bhikkhuno dadeyya kañhinaü attharituü. Esà ¤atti.
“Suõàtu me bhante saïgho, idaü saïghassa kañhinadussaü uppannaü.
Saïgho imaü kañhinadussaü itthannàmassa bhikkhuno deti kañhinaü
attharituü. Yassàyasmato khamati imassa kañhinadussassa itthannàmassa
bhikkhuno dànaü kañhinaü attharituü, so tuõhassa. Yassa nakkhamati, so
bhàseyya.
“Dinnaü idaü saïghena kañhinadussaü itthannàmassa bhikkhuno kañhinaü
attharituü. Khamati saïghassa. Tasmà tuõhã. Evametaü dhàrayàmã” ti.
9. Evaü kho bhikkhave, atthataü hoti kañhinaü, evaü anatthataü.
Katha¤ca bhikkhave, 1 anatthataü hoti kañhinaü? Na ullikhitamattena
atthataü hoti kañhinaü. Na dhovanamattena atthataü hoti kañhinaü. Na
cãvaravicàraõamattena atthataü hoti kañhinaü. Na chedanamattena atthataü
hoti kañhinaü. Na bandhanamattena atthataü hoti kañhinaü. Na
ovaññikaraõamattena2 atthataü hoti kañhinaü. Na kaõóåsakaraõamattena3
atthataü hoti kañhinaü. Na daëhãkammakaraõamattena atthataü hoti
kañhinaü. Na anuvàtakaraõamattena atthataü hoti kañhinaü. Na
paribhaõóakaraõamattena atthataü hoti kañhinaü. Na
ovaññeyyakaraõamattena 4 atthataü hoti kañhinaü. Na
kambalamaddanamattena atthataü hoti kañhinaü. Na nimittakatena atthataü
hoti kañhinaü. Na parikathàkatena atthataü hoti kañhinaü. Na kukkukatena
atthataü hoti kañhinaü. Na sannidhikatena atthataü hoti kañhinaü. Na
nissaggiyena atthataü hoti. Kañhinaü. Na akappakatena atthataü hoti
kañhinaü. Na a¤¤atra saïghàñiyà atthataü hoti kañhinaü. [PTS Page 255]
[\q 255/] na a¤¤atra uttaràsaïgena atthataü hoti kañhinaü. Na a¤¤atra
antaravàsakena atthataü hoti kañhinaü. Na a¤¤atra pa¤cakena và
atirekapa¤cakena và tadaheva sa¤jinnena samaõóalãkatena atthataü hoti
kañhinaü. Na a¤¤atra puggalassa atthàrà atthataü hoti kañhinaü. Sammà
ceva 5 atthataü hoti kañhinaü, ta¤ce nissãmaññho anumodati, evampi
anatthataü hoti kañhinaü. Evaü kho bhikkhave, anatthataü hoti kañhinaü.
(Catuvãsati àkàrà).
1. “Katha¤ca pana bhikkhave” machasaü. 2. “Ovaññiyakaraõamattena”
machasaü. 3. “Na gaõóåsakaraõamattena” katthavi. 4.
“Ovaddheyyekaraõamattena” machasaü. [P T S]
5. “Sammà ce” machasaü.
[BJT Page 632] [\x 632/]
10. Katha¤ca bhikkhave, atthataü hoti kañhinaü? Ahatena atthataü hoti
kañhinaü. Ahatakappena atthataü hoti kañhinaü. Pilotikàya atthataü hoti
kañhinaü. Paüsukålena atthataü hoti kañhinaü. Pàpaõikena atthataü hoti
kañhinaü. Animittakatena atthataü hoti kañhinaü. Aparikathàkatena
atthataü hoti kañhinaü. Akukkukatena atthataü hoti kañhinaü.
Asannidhikatena atthaü hoti kañhinaü. Anissaggiyena atthataü hoti
kañhinaü. Kappakatena atthataü hoti kañhinaü. Saïghàñiyà atthataü hoti
kañhinaü. Uttaràsaïghena atthataü hoti kañhinaü. Antaravàsakena atthataü
hoti kañhinaü. Pa¤cakena và atirekapa¤cakena và tadaheva sa¤chinnena
samaõóalãkatena atthataü hoti kañhinaü. Puggalassa atthàrà atthataü hoti
kañhinaü. Sammà ceva atthataü hoti kañhinaü, ta¤ce sãmaññho anumodati,
evampi atthataü hoti kañhinaü. Evaü kho bhikkhave, atthataü hoti
kañhinaü.
(Sattarasa àkàrà)
1. Katha¤ca bhikkhave, ubbhataü hoti kañhinaü? Aññhimà bhikkhave,
màtikà kañhinassa ubbhàràya: pakkamanantikà niññhànantikà
sanniññhànantikà nàsanantikà savaõantikà àsàvacchedikà sãmàtikkantikà
sahubbhàrà”ti 1.
2. Bhikkhu atthatakañhino katacãvaraü àdàya pakkamati “na paccessa” nti. Tassa bhikkhuno pakakamanantiko kañhinuddhàro. (1)
3. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
(2)
4. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (3)
5. Bhikkhu atthakañhino cãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (4)
1. “Saubbhàràti” to vi. Ma nu pa.
[BJT Page 634] [\x 634/]
6. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaraü kàreti. So katacãvaro suõàti: [PTS Page 256]
[\q 256/] “ubbhataü kira tasmiü àvàse kañhina” nti. Tassa bhikkhuno
savaõantiko kañhinuddharo. (5)
7. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaraü kàreti. So katacãvaro “paccessaü. Paccessa” nti
bahiddhà kañhinuddhàraü vãtinàmeti. Tassa bhikkhuno sãmàtikkantiko
kañhinuddhàro. (6)
8. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaraü kàreti. So katacãvaro “paccessaü. Paccessa” nti
sambhuõàti kañhinuddhàraü. Tassa bhikkhuno saha bhikkhåhi
kañhinuddhàro. (7)
âdàyasattakaü niññhitaü.
1. Bhikkhå atthatakañhino tatacãvaraü samàdàya pakkamati. “Na paccessa” nti. Tassa bhikkhuno pakkamanantiko kañhinuddhàro. (1)
2. Bhikkhå atthatakañhino cãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhe vimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
(2)
3. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (3)
4. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (4)
5. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati “paccessa” nti.
So bahisãmagato taü cãvaraü kàreti. So katacãvaro suõàti: “ubbhataü kira
tasmiü àvàse kañhina” nti. Tassa bhikkhuno savaõantiko kañhinuddhàro.
(5)
[BJT Page 636] [\x 636/]
6. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati “paccessa” nti.
So bahisãmagato taü cãvaraü kàreti. So katacãvaro “paccessaü. Paccessa”
nti bahiddhà kañhinuddhàraü vãtinàmeti. Tassa bhikkhuno sãmàtikkantiko
kañhinuddhàro. (6)
7. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamatã “paccessa” nti.
So bahisãmagato taü cãvaraü kàreti. So katacãvaro “paccessaü. Paccessa”
nti sambhuõàti kañhinuddhàraü. Tassa bhikkhuno saha bhikkhåhi
kañhinuddhàro. (7)
Samàdàyasattakaü niññhitaü
1. [PTS Page 257] [\q 257/] bhikkhu atthatakañhino vippakatacãvaraü
àdàya pakkamati. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü
kàressaü. Na paccessa” nti. So taü cãvaraü kàreti. Tassa bhikkhuno
niññhànantiko kañhinuddhàro. (1)
2. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti. “Nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (2)
3. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro.
(3)
4. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati.
“Paccessa” nti. So bahisãmagato taü cãvaraü karoti. So katacãvaro
suõàti: “ubbhataü kira tasmiü àvàse kañhina” nti. Tassa bhikkhuno
savaõantiko kañhinuddhàro. (4)
5. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati “paccessa”
nti. So bahisãmagato taü cãvaraü karoti. So katacãvaro “paccessaü.
Paccessa” nti bahiddhà kañhinuddhàraü vãtinàmeti. Tassa bhikkhuno
sãmàtikkantiko kañhinuddhàro. (5)
6. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati.
“Paccessa” nti. So bahisãmagato taü cãvaraü karoti. So katacãvaro
“paccessaü. Paccessa” nti sambhuõàti kañhinuddhàraü. Tassa bhikkhuno
saha bhikkhåhi kañhinuddhàro. (6)
âdàyachakkaü niññhitaü.
[BJT Page 638] [\x 638/]
1. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
(1)
2. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti. “Nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (2)
3. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (3)
4. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati.
“Paccessa” nti. So bahisãmagato taü cãvaraü karoti. So katacãvaro
suõàti: “ubbhataü kira tasmiü àvàse kañhina” nti. Tassa bhikkhuno
savaõantiko kañhinuddhàro. (4)
5. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati
“paccessa” nti. So bahisãmagato taü cãvaraü karoti. So katacãvaro
“paccessaü. Paccessa” nti bahiddhà kañhinuddhàraü vãtinàmeti. Tassa
bhikkhuno sãmàtikkantiko kañhinuddhàro. (5)
6. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati.
“Paccessa” nti. So bahisãmagato taü cãvaraü karoti. So katacãvaro
“paccessaü. Paccessa” nti sambhuõàti kañhinuddhàraü. Tassa bhikkhuno
saha bhikkhåhi kañhinuddhàro. (6)
Samàdàyachakkaü niññhitaü.
1.
Bhikkhu atthatakañhino cãvaraü àdàya pakkamati. Tassa bahisãmagatassa
evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü
cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro. (1)
2. Bhikkhu atthatakañhino vãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti. “Nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (2)
[BJT Page 640] [\x 640/]
3. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (3)
(âdàyatikaü. 1)
4.
Bhikkhu atthatakañhino cãvaraü àdàya pakkamati. ” Na paccessa ” nti.
Tassa bahisãmagatassa evaü hoti. “Idhevimaü cãvaraü kàressa” nti. [PTS
Page 258] [\q 258/] so taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko
kañhinuddhàro. (4)
5. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati “na paccessa” nti.
Tassa bahisãmagatassa evaü hoti. “Nevimaü cãvaraü kàressa” nti. Tassa
bhikkhuno sanniññhàkantiko kañhinuddhàro. (5)
6. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati. “Na paccessa” nti.
Tassa bahisãmagatassa evaü hoti. “Idhevimaü cãvaraü kàressa” nti. So
taü cãvaraü kàreti tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (6)
7.
Bhikkhu atthatakañhino cãvaraü àdàya pakkamati anañhiññhitena.
Nevassa hoti: “paccessa” nti. Na panassa hoti: ” na paccessa” nti. Tassa
bahisãmagatassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti.
So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro. (7)
8. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati anañhiññhitena.
Nevassa hoti: “paccessa” nti. Na panassa hoti: “na paccessa” nti. Tassa
bahisãmagatassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (8)
9. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati anadhiññhitena.
Nevassa hoti: “paccessa” nti. Na panassa hoti: “na paccessa” nti. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàraressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (9)
(âdàyatikaü. 3. )
[BJT Page 642] [\x 642/]
10. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati. “Paccessa” nti.
Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na
paccessa” nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko
kañhinuddhàro. (10)
11. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati. “Paccessa” nti.
Tassa bahisãmagatassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa”
nti. Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (11)
12. Bhikkhu atthakañhino cãvaraü àdàya pakkamati “paccessa” nti.
Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na
paccessa” nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü
nasasti. Tassa bhikkhuno nàsanantiko kañhinuddhàro. (12)
13. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaraü kàreti. So katacãvaro suõàti: “ubbhataü kira
tasmiü àvàse kañhina” nti. Tassa bhikkhuno savaõantiko kañhinuddhàro.
(13)
14. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati “paccessa” nti .
So bahisãmagato taü cãvaraü kàreti. So katacãvaro “paccessaü. Paccessa”
nti. Bahiddhà kañhinuddhàraü vãtinàmeti. Tassa bhikkhuno sãmàtikkantiko
kañhinuddhàro. (14)
15. Bhikkhu atthatakañhino cãvaraü àdàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaraü kàreti. So katacãvaro “paccessaü. Paccessa”
nti. Sambhuõàti [PTS Page 259] [\q 259/] kañhinuddhàraü. Tassa bhikkhuno
saha bhikkhåhi kañhinuddhàro. (15)
(âdàya chakkaü)
(âdàyapaõõarasakaü niññhitaü)
1. Bhikkhå atthatakañhino cãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
(1)
2. Bhikkhu atthatakañhino vãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti. “Nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (2)
3. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (3)
(Samàdàyatikaü. 1)
4. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati. ” Na paccessa ”
nti. Tassa bahisãmagatassa evaü hoti. “Idhevimaü cãvaraü kàressa” nti.
So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro. (4)
5. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati “na paccessa”
nti. Tassa bahisãmagatassa evaü hoti. “Nevimaü cãvaraü kàressa” nti.
Tassa bhikkhuno sanniññhàkantiko kañhinuddhàro. (5)
6. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati. “Na paccessa”
nti. Tassa bahisãmagatassa evaü hoti. “Idhevimaü cãvaraü kàressa” nti.
So taü cãvaraü kàreti tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (6)
7. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati anañhiññhitena.
Nevassa hoti: “paccessa” nti. Na panassa hoti: ” na paccessa” nti. Tassa
bahisãmagatassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti.
So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro. (7)
8. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati anañhiññhitena.
Nevassa hoti: “paccessa” nti. Na panassa hoti: “na paccessa” nti. Tassa
bahisãmagatassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (8)
9. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati anadhiññhitena.
Nevassa hoti: “paccessa” nti. Na panassa hoti: “na paccessa” nti. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàraressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (9)
(Samàdàyatikaü. 3. )
10. Bhikkhu atthatakañhino cãvaraü samadàya pakkamati. “Paccessa”
nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na
paccessa” nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko
kañhinuddhàro. (10)
11. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati. “Paccessa”
nti. Tassa bahisãmagatassa evaü hoti: “nevimaü cãvaraü kàressaü. Na
paccessa” nti. Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (11)
12. Bhikkhu atthakañhino cãvaraü samàdàya pakkamati “paccessa” nti.
Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na
paccessa” nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü
nasasti. Tassa bhikkhuno nàsanantiko kañhinuddhàro. (12)
13. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati “paccessa” nti.
So bahisãmagato taü cãvaraü kàreti. So katacãvaro suõàti: “ubbhataü
kira tasmiü àvàse kañhina” nti. Tassa bhikkhuno savaõantiko
kañhinuddhàro. (13)
14. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati “paccessa” nti.
So bahisãmagato taü cãvaraü kàreti. So katacãvaro “paccessaü. Paccessa”
nti. Bahiddhà kañhinuddhàraü vãtinàmeti. Tassa bhikkhuno sãmàtikkantiko
kañhinuddhàro. (14)
15. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati “paccessa” nti.
So bahisãmagato taü cãvaraü kàreti. So katacãvaro “paccessaü. Paccessa”
nti. Sambhuõàti kañhinuddhàraü. Tassa bhikkhuno saha bhikkhåhi
kañhinuddhàro. (15)
16. Bhikkhu atthatakañhino cãvaraü samàdàya pakkamati “paccessa” nti.
So bahisãmagato taü cãvaraü kàreti. So tatacãvaro “paccessaü. Paccessa”
nti bahiddhà kañhinuddhàraü vãtinàmeti.
1. Bhikkhu atthatakañhino vippakatavãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
(1)
2. Bhikkhu atthatakañhino vippakatavivaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti. “Nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (2)
3. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (3)
(âdàyatikaü. 1)
4. Bhikkhu atthatakañhino vippatatavãvaraü àdàya pakkamati. ” Na
paccessa ” nti. Tassa bahisãmagatassa evaü hoti. “Idhevimaü cãvaraü
kàressa” nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko
kañhinuddhàro. (4)
5. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati “na
paccessa” nti. Tassa bahisãmagatassa evaü hoti. “Nevimaü cãvaraü
kàressa” nti. Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (5)
6. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati. “Na
paccessa” nti. Tassa bahisãmagatassa evaü hoti. “Idhevimaü cãvaraü
kàressa” nti. So taü cãvaraü kàreti tassa taü cãvaraü kayiramànaü
nassati. Tassa bhikkhuno nàsanantiko kañhinuddhàro. (6)
7.
Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati
anañhiññhitena. Nevassa hoti: “paccessa” nti. Na panassa hoti: ” na
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “nevimaü cãvaraü
kàressaü. Na paccessa” nti. So taü cãvaraü kàreti. Tassa bhikkhuno
niññhànantiko kañhinuddhàro. (7)
8. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati
anañhiññhitena. Nevassa hoti: “paccessa” nti. Na panassa hoti: “na
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “nevimaü cãvaraü
kàressaü. Na paccessa” nti. Tassa bhikkhuno sanniññhànantiko
kañhinuddhàro. (8)
9. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati
anadhiññhitena. Nevassa hoti: “paccessa” nti. Na panassa hoti: “na
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü
kàraressaü. Na paccessa” nti. So taü cãvaraü kàreti. Tassa taü cãvaraü
kayiramànaü nassati. Tassa bhikkhuno nàsanantiko kañhinuddhàro. (9)
(âdàyatikaü. 3. )
10. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati.
“Paccessa” nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü
kàressaü. Na paccessa” nti. So taü cãvaraü kàreti. Tassa bhikkhuno
niññhànantiko kañhinuddhàro. (10)
11. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati.
“Paccessa” nti. Tassa bahisãmagatassa evaü hoti: “nevimaü cãvaraü
kàressaü. Na paccessa” nti. Tassa bhikkhuno sanniññhànantiko
kañhinuddhàro. (11)
12. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati
“paccessa” nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü
kàressaü. Na paccessa” nti. So taü cãvaraü kàreti. Tassa taü cãvaraü
kayiramànaü nasasti. Tassa bhikkhuno nàsanantiko kañhinuddhàro. (12)
13. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati
“paccessa” nti. So bahisãmagato taü cãvaraü kàreti. So katacãvaro
suõàti: “ubbhataü kira tasmiü àvàse kañhina” nti. Tassa bhikkhuno
savaõantiko kañhinuddhàro. (13)
14. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati
“paccessa” nti. So bahisãmagato taü cãvaraü kàreti. So katacãvaro
“paccessaü. Paccessa” nti. Bahiddhà kañhinuddhàraü vãtinàmeti. Tassa
bhikkhuno sãmàtikkantiko kañhinuddhàro. (14)
15. Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati
“paccessa” nti. So bahisãmagato taü cãvaraü kàreti. So katacãvaro
“paccessaü. Paccessa” nti. Sambhuõàti kañhinuddhàraü. Tassa bhikkhuno
saha bhikkhåhi kañhinuddhàro. (15)
16.
Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati “paccessa”
nti. So bahisãmagato taü cãvaraü kàreti. So tatacãvaro “paccessaü.
Paccessa” nti bahiddhà kañhinuddhàraü vãtinàmeti.
17.
Bhikkhu atthatakañhino vippakatacãvaraü àdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü, na paccessa” nti
so taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
1. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü, na paccessa”
nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
(1)
[BJT Page 644] [\x 644/]
2. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (2)
3. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa”
nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro (3)
(Vippakatasamàdàyatikaü. 1. )
4. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati “na
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü
kàressa” nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko
kañhinuddhàro. (4)
5. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati. “Na
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “nevimaü cãvaraü
kàressa” nti. Tassa bhikkhuno sanniññhànantiko kañhinuddhàro. (5)
6. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati “na
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü
kàressa” nti. So ta cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü
nassati. Tassa bhikkhuno nàsanantiko kañhinuddhàro. (6)
(Vippakatasamàdàyatikaü. 2)
7. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati
anadhiññhitena. Nevassa hoti: “paccessa”nti. Na panassa hoti: “na
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü
kàressaü. Na paccessa” nti. So taü cãvaraü kàreti. Tassa bhikkhuno
niññhànantiko kañhinuddhàro. (7)
8. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati
anadhiññhitena. Nevassa hoti: “paccessa” nti. Na panassa hoti: “na
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “nevimaü cãvaraü
kàressaü. Na paccessa” nti. Tassa bhikkhuno sanniññhànantiko
kañhinuddhàro. (8)
9. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati
anadhiññhitena. Nevassa hoti: “paccessa” nti. Na panassa hoti: ” na
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü
kàressaü, na paccessa” nti. So taü cãvaraü kàreti. Tassa taü cãvaraü
kayiramànaü nassati. Tassa bhikkhuno nàsanantiko kañhinuddhàro. (9)
(Vippakatasamàdàyatikaü. 3)
[BJT page 646 10.] Bhikkhu atthatakañhino vippakatacãvaraü samàdàya
pakkamati “paccessa” nti. Tassa bahisãmagatassa [PTS Page 260] [\q 260/]
evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü
cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro. (10)
11. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati ”
paccessa” nti. Tassa bahisãmagatassa evaü hoti: “nevimaü cãvaraü
kàressaü. Na paccessa” nti. Tassa bhikkhuno sanniññhànantiko
kañhinuddhàro. (11)
12. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati
“paccessa” nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaraü
kàressaü. Na paccessa” nti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro. (12)
13. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati
“paccessa” nti. So bahisãmagato taü cãvaraü kàreti. So katacãvaro
suõàti: “ubbhataü kira tasmiü àvàse kañhina” nti. Tassa bhikkhuno
savaõantiko kañhinuddhàro. (13)
14. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati.
“Paccessa” nti. So bahisãmagato taü cãvaraü kàreti. So katacãvaro
“paccessaü, paccessa” nti bahiddhà kañhinuddhàraü vãtinàmeti. Tassa
bhikkhuno sãmàtikkantiko kañhinuddhàro. (14)
15. Bhikkhu atthatakañhino vippakatacãvaraü samàdàya pakkamati
“paccessa” nti. So bahisãmagato taü cãvaraü kàreti. So katacãvaro
“paccessaü. Paccessa” nti sambhuõàti kañhinuddhàraü. Tassa bhikkhuno
saha bhikkhåhi kañhinuddhàro. (15)
(Vippakatasamàdàyachakkaü)
(Vippakatasamàdàyapaõõarasakaü)
âdàyabhàõavàro niññhito.
[BJT Page 648] [\x 648/]
1. Bhikkhu atthatakañhino cãvaràsàya pakkamati. So bahisãmagato taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü
kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
2. Bhikkhu atthatakañhino cãvarasàya pakkamati. So bahisãmagato taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti. “Nevimaü cãvaraü kàressaü. Na paccessa” nti. Tassa bhikkhuno
sanniññhànantiko kañhinuddhàro.
3. Bhikkhu atthatakañhino cãvaràsàya pakkamati. So bahisãmagato taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü
kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa bhikkhuno
nàsanantiko kañhinuddhàro.
4. Bhikkhu atthatakañhino cãvaràsàya pakkamati. Tassa bahisãmagatassa
evaü hoti: “idhevimaü cãvaràsaü payirupàsissaü. Na paccessa” nti. So
taü cãvaràsaü payirupàsati. Tassa sà cãvaràsà upacchijjati. Tassa
bhikkhuno àsàvacchediko kañhinuddhàro.
5. Bhikkhu atthatakañhino cãvaràsàya pakkamati ” na paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na
labhati. Tassa evaü hoti: “idhevimaü cãvaraü kàressa” nti. So taü
cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
6. Bhikkhu atthatakañhino cãvaràsàya pakkamati ” na paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na
labhati. Tassa evaü hoti: “nevimaü cãvaraü kàressa” nti. Tassa bhikkhuno
sanniññhànantiko kañhinuddhàro.
7. Bhikkhu atthatakañhino cãvaràsàya pakkamati ” na paccessa” nti so
bahisãmagato taü cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na
labhati. Tassa evaü hoti: “idhevimaü cãvaraü kàressa” nti. So taü
cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa bhikkhuno
nàsanantiko kañhinuddhàro.
[BJT Page 650] [\x 650/]
8. Bhikkhu atthatakañhino cãvaràsàya pakkamati ” na paccessa” nti.
Tassa bahisãmagatassa evaü hoti: “idhevimaü cãvaràsaü payirupàsissa”
nti. So taü cãvaràsaü payirupàsati. Tassa sà cãvaràsà upacchijjati.
Tassa bhikkhuno àsàvacchediko kañhinuddhàro.
9. Bhikkhu atthatakañhino cãvaràsàya pakkamati anadhiññhitena.
Nevassa hoti “paccessa”nti. Na panassa hoti “na paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na
labhati. Tassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti.
So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
10. Bhikkhu atthatakañhino cãvaràsàya pakkamati anadhiññhitena.
Nevassa hoti “paccessa” nti. Na panassa hoti ” na paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na
labhati. Tassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro.
11. Bhikkhu atthatakañhino cãvaràsàya pakkamati anadhiññhitena.
Nevassa hoti “paccessa” nti. Na panassa hoti “na paccessa” nti. So
bahisãmagato cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati.
Tassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü
cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa bhikkhuno
nàsanantiko kañhinuddhàro.
12. Bhikkhu atthatakañhino cãvaràsàya pakkamati anañhiññhitena.
Nevassa hoti “paccessa” nti. Na panassa hoti “na paccessa” nti. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaràsaü payirupàsissaü. Na
paccessa” nti. So taü cãvaràsaü payirupàsi. Tassa sà cãvaràsà
upacchijjati. Tassa bhikkhuno àsàvacchediko kañhinuddhàro.
Anàsà dvàdasakaü 1 niññhitaü.
1. “Doëasakaü” machasaü.
[BJT Page 652] [\x 652/]
1. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. âsàya labhati. Anàsàya na
labhati. Tassa evaü hoti: idhevimaü cãvaraü kàressaü. Na paccessa” nti.
So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
2. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. âsàya labhati. Anàsàya na
labhati. Tassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti.
Tassa bhikkhuno sanniññhànantiko kañhinuddhàro.
3. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. âsàya labhati. Anàsàya na
labhati. Tassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti.
So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa
bhikkhuno nàsanantiko kañhinuddhàro.
4. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaràsaü payirupàsissaü. Na
paccessa” nti. So taü cãvaràsaü payirupàsati. Tassa sà cãvaràsà
upacchijjati. Tassa bhikkhuno àsàvacchediko kañhinuddhàro.
5. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. So
bahisãmagato suõàti: “ubbhataü kira tasmiü àvàse kañhina”nti. Tassa evaü
hoti: “yato tasmiü àvàse ubbhataü kañhinaü, idhevimaü cãvaràsaü
payirupàsissa” nti. So taü cãvaràsaü payirupàsati. âsàya labhati.
Anàsàya na labhati. Tassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na
paccessa” nti. So taü cãvaraü kàreti. Tassa bhikkhuno niññhànantiko
kañhinuddhàro.
6. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. So
bahisãmagato suõàti: ubbhataü [PTS Page 261] [\q 261/] kira tasmiü àvàse
kañhina” nti. Tassa evaü hoti: “yato tasmiü àvàse ubbhataü kañhinaü,
idhevimaü cãvaràsaü payirupàsissa” nti. So taü cãvaràsaü payirupàsati.
âsàya labhati. Anàsàya na labhati. Tassa evaü hoti: “nevimaü cãvaraü
kàressaü. Na paccessa” nti. Tassa bhikkhuno sanniññhànantiko
kañhinuddhàro.
[BJT Page 654] [\x 654/]
7. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. So
bahisãmagato suõàti: “ubbhataü kira tasmiü àvàse kañhina” nti. Tassa
evaü hoti: “yato tasmiü àvàse ubbhataü kañhinaü, idhevimaü cãvaràsaü
payirupàsissa” nti. So taü cãvaràsaü payirupàsati. âsàya labhati.
Anàsàya na labhati. Tassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na
paccessa” nti. So taü cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü
nassati. Tassa bhikkhuno nàsanantiko kañhinuddhàro.
8. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. So
bahisãmagato suõàti: “ubbhataü kira tasmiü àvàse kañhina” nti. Tassa
evaü hoti: “yato tasmiü àvàse ubbhataü kañhinaü, idhevimaü cãvaràsaü
payirupàsissaü. Na paccessa” nti. So taü cãvaràsaü payirupàsati. Tassa
sà cãvaràsà upacchijjati. Tassa bhikkhuno àsàvacchediko kañhinuddhàro.
9. Bhikkhu atthatakañhino cãvaràsàya pakkamati ” paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. âsàya labhati. Anàsàya na
labhati. So taü cãvaraü kàreti. So katacãvaro suõàti: “ubbhataü kira
tasmiü àvàse kañhina” nti. Tassa bhikkhuno savaõantiko kañhinuddhàro.
10. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. Tassa
bahisãmagatassa evaü hoti: “idhevimaü cãvaràsaü payirupàsissaü. Na
paccessa” nti. So taü cãvaràsaü payirupàsati. Tassa sà cãvaràsà
upacchijjati. Tassa bhikkhuno àsàvacchediko kañhinuddhàro.
11. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. âsàya labhati. Anàsàya na
labhati. So taü cãvaraü kàreti. So katacãvaro “paccessaü. Paccessa” nti.
Bahiddhà kañhinuddhàraü vãtinàmeti. Tassa bhikkhuno sãmàtikkantiko
kañhinuddhàro.
12. Bhikkhu atthatakañhino cãvaràsàya pakkamati “paccessa” nti. So
bahisãmagato taü cãvaràsaü payirupàsati. âsàya labhati. Anàsàya na
labhati. So taü cãvaraü kàreti. So katacãvaro paccessaü. Paccessa” nti
sambhuõàti kañhinuddhàraü. Tassa bhikkhuno saha bhikkhåhi kañhinuddhàro.
âsàdvàdasakaü niññhitaü.
[BJT Page 656] [\x 656/]
1. [PTS Page 262] [\q 262/] bhikkhu atthatakañhino kenacideva
karaõãyena pakkamati. Tassa bahisãmagatassa cãvaràsà uppajjati. So taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti. “Idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü
kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
2. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati. Tassa
bahisãmagatassa cãvaràsà uppajjati. So taü cãvaràsaü payirupàsati.
Anàsàya labhati. âsàya na labhati. Tassa evaü hoti. “Nevimaü cãvaraü
kàressaü. Na paccessa” nti. Tassa bhikkhuno sanniññhànantiko
kañhinuddhàro.
3. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati. Tassa
bahisãmagatassa cãvaràsà uppajjati. So taü cãvaràsaü payirupàsati. .
Anàsàya labhati. âsàya na labhati. Tassa evaü hoti: “idhevimaü cãvaraü
kàressaü. Na paccessa” nti. So taü cãvaraü kàreti. Tassa taü cãvaraü
kayiramànaü nassati. Tassa bhikkhuno nàsanantiko kañhinuddhàro.
4. Bhikkhu atthakañhino kenacideva karaõãyena pakkamati. Tassa
bahisãmagatassa cãvaràsà uppajjati. Tassa evaü hoti: “idhevimaü
cãvaràsaü payirupàsissaü. Na paccessa” nti. So taü cãvaràsaü
payirupàsati. Tassa sà cãvaràsà upacchijjati. Tassa bhikkhuno
àsàvacchediko kañhinuddhàro.
5. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati “na
paccessa” nti. Tassa bahisãmagatassa cãvaràsà uppajjati. So taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti: “idhevimaü cãvaraü kàressa” nti. So taü cãvaraü kàreti. Tassa
bhikkhuno niññhànantiko kañhinuddhàro.
6. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati ” na
paccessa” nti. Tassa bahisãmagatassa cãvaràsà uppajjati. So taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti: “nevimaü cãvaraü kàressa” nti. Tassa bhikkhuno sanniññhànantiko
kañhinuddhàro.
7. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati “na
paccessa” nti. Tassa bahisãmagatassa cãvaràsà uppajjati. So taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti: “idhevimaü cãvaraü kàressa” nti. So taü cãvaraü kàreti. Tassa taü
cãvaraü kayiramànaü nassati. Tassa bhikkhuno nàsanantiko kañhinuddhàro.
[BJT Page 658] [\x 658/]
8. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati “na
paccessa” nti. Tassa bahisãmagatassa cãvaràsà uppajjati. Tassa evaü
hoti: “idhevimaü cãvaràsaü payirupàsissa” nti. So taü cãvaràsaü
payirupàsati. Tassa sà cãvaràsà upacchijjati. Tassa bhikkhuno
àsàvacchediko kañhinuddhàro.
9. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati
anañhiññhitena. Nevassa hoti “paccessa” nti. Na panassa hoti “na
paccessa” nti. Tassa bahisãmagatassa cãvaràsà uppajjati. So taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü
kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
10. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati
anadhiññhitena nevassa hoti “paccessa” nti. Na panassa hoti “na
paccessa” nti. Tassa bahisãmagatassa cãvaràsà uppajjati. So taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti. Tassa bhikkhuno
sanniññhànantiko [PTS Page 263] [\q 263/] kañhinuddhàro.
11. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati
anadhiññhitena nevassa hoti “paccessa” nti. Na panassa hoti “na
paccessa” nti. Tassa bahisãmagatassa cãvaràsà uppajjati. So taü
cãvaràsaü payirupàsati. Anàsàya labhati. âsàya na labhati. Tassa evaü
hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü
kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa bhikkhuno
nàsanantiko kañhinuddhàro.
12. Bhikkhu atthatakañhino kenacideva karaõãyena pakkamati
anañhiññhitena. Nevassa hoti “paccessa” nti. Na panassa hoti ” na
paccessa” nti. Tassa bahisãmagatassa cãvaràsà uppajjati. Tassa evaü
hoti: “idhevimaü cãvaràsaü payirupàsissaü. Na paccessa” nti. So taü
cãvaràsaü payirupàsati. Tassa sà cãvaràsà upacchijjati. Tassa bhikkhuno
àsàvacchediko kañhinuddhàro.
Karaõãya dvàdasakaü niññhitaü.
[BJT Page 660] [\x 660/]
1.
Bhikkhu atthatakañhino dãsaïgamiko pakkamati cãvarapañiviüsaü
apacinayamàno1. Tamenaü disaïgataü bhikkhå pucchanti: “kahaü tvaü àvuso
vassaü vuttho? Kattha ca te cãvarapañiviüso” ti2. So evaü vadetã:
“amukasmiü àvàse vassaü vutthomhi. Tattha ca me cãvarapañiviüso” ti. Te
evaü vadenti: “gacchàvuso taü cãvaraü àhara. Mayaü te idha cãvaraü
karissàmà” ti. So taü àvàsaü gantvà bhikkhå pucchati: “kahaü me àvuso
cãvarapañiviüso?”Ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso.
Kahaü tvaü gamissasã?” Ti. 3 So evaü vadeti: “amukaü nàma4 àvàsaü
gamissàmi, tattha me bhikkhu cãvaraü karissantã”ti. Te evaü vadenti:
“alaü àvuso, mà agamàsi. Mayaü te idha cãvaraü karissàmà” ti. Tassa evaü
hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü
kàreti. Tassa bhikkhuno niññhànantiko kañhinuddhàro.
2.
Bhikkhu atthatakañhino dãsaïgamiko pakkamati cãvarapañiviüsaü
apacinayamàno. Tamenaü disaïgataü bhikkhå pucchanti: “kahaü tvaü àvuso
vassaü vuttho? Kattha ca te cãvarapañiviüso” ti. So evaü vadetã:
“amukasmiü àvàse vassaü vutthomhi. Tattha ca me cãvarapañiviüso” ti. Te
evaü vadenti: “gacchàvuso taü cãvaraü àhara. Mayaü te idha cãvaraü
karissàmà” ti. So taü àvàsaü gantvà bhikkhå pucchati: “kahaü me àvuso
cãvarapañiviüso?”Ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso.
Kahaü tvaü gamissasã?” Ti. So evaü vadeti: “amukaü nàma àvàsaü
gamissàmi, tattha me bhikkhu cãvaraü karissantã”ti. Te evaü vadenti:
“alaü àvuso, mà agamàsi. Mayaü te idha cãvaraü karissàmà” ti. Tassa evaü
hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü
kàreti. Tassa bhikkhuno sanniññhànantiko kañhinuddhàro.
3.
Bhikkhu atthatakañhino dãsaïgamiko pakkamati cãvarapañiviüsaü
apacinayamàno. Tamenaü disaïgataü bhikkhå pucchanti: “kahaü tvaü àvuso
vassaü vuttho? Kattha ca te cãvarapañiviüso” ti. So evaü vadetã:
“amukasmiü àvàse vassaü vutthomhi. Tattha ca me cãvarapañiviüso” ti. Te
evaü vadenti: “gacchàvuso taü cãvaraü àhara. Mayaü te idha cãvaraü
karissàmà” ti. So taü àvàsaü gantvà bhikkhå pucchati: “kahaü me àvuso
cãvarapañiviüso?”Ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso.
Kahaü tvaü gamissasã?” Ti. So evaü vadeti: “amukaü nàma àvàsaü
gamissàmi, tattha me bhikkhu cãvaraü karissantã”ti. Te evaü vadenti:
“alaü àvuso, mà agamàsi. Mayaü te idha cãvaraü karissàmà” ti. Tassa evaü
hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü
kàreti. Tassa bhikkhuno nàsanantiko kañhinuddhàro.
4.
Bhikkhu
Atthatakañhino dãsaïgamiko pakkamati cãvarapañiviüsaü apacinayamàno.
Tamenaü disaïgataü bhikkhå pucchanti: “kahaü tvaü àvuso vassaü vuttho?
Kattha ca te cãvarapañiviüso” ti. So evaü vadetã: “amukasmiü àvàse
vassaü vutthomhi. Tattha ca me cãvarapañiviüso” ti. Te evaü vadenti:
“gacchàvuso taü cãvaraü àhara. Mayaü te idha cãvaraü karissàmà” ti. So
taü àvàsaü gantvà bhikkhå pucchati: “kahaü me àvuso cãvarapañiviüso?”Ti.
Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso”ti. So taü cãvaraü
àdàya taü àvàsaü gacchati. Tamenaü antarà magge bhikkhå pucchanti. Kahaü
àvuso gamissasã?” Ti. So evaü vadeti: “amukaü nàma àvàsaü gamissàmi,
tattha me bhikkhu cãvaraü karissantã”ti. Te evaü vadenti: “alaü àvuso,
mà agamàsi. Mayaü te idha cãvaraü karissàmà” ti. Tassa evaü hoti:
“idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü kàreti.
[PTS Page 264] [\q 264/] tassa bhikkhuno niññhànantiko kañhinuddhàro.
1. “Apavilàyamàno” machasaü. Vimativinodanã apavinayamàno sã mu
2. “Pañivãsoti” machasaü [P T S. 3.] “Kahaü gamissasãti” ma cha saü
[P T S.] A vi. To vi. To vi. Ma nu pa. 4. “Amukaü ca” machasaü.
[BJT Page 662] [\x 662/]
5. Bhikkhu atthakakañhino disaïgamiko pakkamati cãvarapañiviüsaü
apacinayamàno. Tamenaü disaïgataü bhikkhå pucchanti: “kahaü tvaü àvuso
vassaü vuttho? Kattha ca te cãvarapañiviüso” ti. So evaü vadeti:
“amukasmiü àvàse vassaü vutthomhi. Tattha ca me cãvarapañiviüso” ti. Te
evaü vadenti: “gacchàvuso. Taü cãvaraü àhara. Mayaü te idha cãvaraü
karissàmà” ti. So taü àvàsaü gantvà bhikkhå pucchati: “kahaü me àvuso
cãvarapañiviüso” ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso”ti.
So taü cãvaraü àdàya taü àvàsaü gacchati. Tamenaü antaràmagega bhikkhå
pucchanti: “kahaü àvuso, gamissasã? Ti. So evaü vadeti: ” amukaü nàma
àvàsaü gamissàmi. Tattha me bhikkhå cãvaraü karissantã” ti. Te evaü
vadenti: “alaü àvuso, mà àgamàsi. Mayaü te idha cãvaraü karissàmà” ti.
Tassa evaü hoti: “nevimaü cãvaraü kàressaü. Na paccessa” nti. Tassa
bhikkhuno sanniññhànantiko kañhinuddhàro.
6. Bhikkhu atthakakañhino disaïgamiko pakkamati cãvarapañiviüsaü
apacinayamàno. Tamenaü disaïgataü bhikkhå pucchanti: “kahaü tvaü àvuso
vassaü vuttho? Kattha ca te cãvarapañiviüso” ti. So evaü vadeti:
“amukasmiü àvàse vassaü vutthomhi. Tattha ca me cãvarapañiviüso” ti. Te
evaü vadenti: “gacchàvuso. Taü cãvaraü àhara. Mayaü te idha cãvaraü
karissàmà” ti. So taü àvàsaü gantvà bhikkhå pucchati: “kahaü me àvuso
cãvarapañiviüso” ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso”ti.
So taü cãvaraü àdàya taü àvàsaü gacchati. Tamenaü antaràmagega bhikkhå
pucchanti: “kahaü àvuso, gamissasã? Ti. So evaü vadeti: ” amukaü nàma
àvàsaü gamissàmi. Tattha me bhikkhå cãvaraü karissantã” ti. Te evaü
vadenti: “alaü àvuso, mà àgamàsi. Mayaü te idha cãvaraü karissàmà” ti.
Tassa evaü hoti: “idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü
cãvaraü kàreti. Tassa taü cãvaraü kayiramànaü nassati. Tassa bhikkhuno
nàsanantiko kañhinuddhàro.
7. Bhikkhu atthatakañhino disaïgamiko pakkamati cãvarapañiviüsaü
apacinayamàno. Tamenaü disaïgataü bhikkhå pucchanti: “kahaü tvaü àvuso
vassaü vuttho? Kattha ca te cãvarapañiviüso” ti. So evaü vadeti:
“amukakasmiü àvàse vassaü vutthomhi. Tattha ca me cãvarapañiviüso” ti.
Te evaü vadenti: “gacchàvuso. Taü cãvaraü àhara. Mayaü te idha cãvaraü
karissàmà” ti. So taü àvàsaü gantvà bhikkhå pucchati: “kahaü me àvuso
cãvarapañiviüso” ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso”
ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso” ti. So taü cãvaraü
àdàya taü àvàsaü gacchati. Tassa taü àvàsaü gatassa evaü hoti:
“idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü kàreti.
Tassa bhikkhuno niññhànantiko kañhinuddhàro.
8.
Bhikkhu atthatakañhino disaïgamiko pakkamati cãvarapañiviüsaü
apacinayamàno. Tamenaü disaïgataü bhikkhå pucchanti: “kahaü tvaü àvuso
vassaü vuttho? Kattha ca te cãvarapañiviüso” ti. So evaü vadeti:
“amukakasmiü àvàse vassaü vutthomhi. Tattha ca me cãvarapañiviüso” ti.
Te evaü vadenti: “gacchàvuso. Taü cãvaraü àhara. Mayaü te idha cãvaraü
karissàmà” ti. So taü àvàsaü gantvà bhikkhå pucchati: “kahaü me àvuso
cãvarapañiviüso” ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso”
ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso” ti. So taü cãvaraü
àdàya taü àvàsaü gacchati. Tassa taü àvàsaü gatassa evaü hoti: “nevimaü
cãvaraü kàressaü. Na paccessa” nti. Tassa bhikkhuno sanniññhànantiko
kañhinuddhàro.
9. Bhikkhu atthatakañhino disaïgamiko pakkamati cãvarapañiviüsaü
apacinayamàno. Tamenaü disaïgataü bhikkhå pucchanti: “kahaü tvaü àvuso
vassaü vuttho? Kattha ca te cãvarapañiviüso” ti. So evaü vadeti:
“amukakasmiü àvàse vassaü vutthomhi. Tattha ca me cãvarapañiviüso” ti.
Te evaü vadenti: “gacchàvuso. Taü cãvaraü àhara. Mayaü te idha cãvaraü
karissàmà” ti. So taü àvàsaü gantvà bhikkhå pucchati: “kahaü me àvuso
cãvarapañiviüso” ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso”
ti. Te evaü vadenti: “ayaü te àvuso cãvarapañiviüso” ti. So taü cãvaraü
àdàya taü àvàsaü gacchati. Tassa taü àvàsaü gatassa evaü hoti:
“idhevimaü cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü kàreti.
Tassa taü cãvaraü kayiramànaü nassati. Tassa bhikkhuno nàsanantiko
kañhinuddhàro.
Apacinayanavakaü1 niññhitaü.
1. “Apacinayanavakaü” sã mu. “Apacilàyananavakaü” machasaü.
[BJT Page 664] [\x 664/]
1. Bhikkhu atthatakañhino phàsuvihàriko cãvaraü àdàya pakkamati
“amukaü nàma àvàsaü gamissàmi. Tattha me phàsu bhavissati, vassissàmi.
No ce me phàsu bhavissati, amukaü nàma àvàsaü gamissàmi. Tattha me phàsu
bhavissati, vasissàmi. No ce me phàsu bhavissati, amukaü nàma àvàsaü
gamissàmi. Tattha me phàsu bhavissati, vassisàmi. No ce me phàsu
bhavissati, paccessa”nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü
cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü kàreti. Tassa
bhikkhuno niññhànantiko kañhinuddhàro.
2. Bhikkhu atthatakañhino phàsuvihàriko cãvaraü àdàya pakkamati
“amukaü nàma àvàsaü gamissàmi. Tattha me phàsu bhavissati, vassissàmi.
No ce me phàsu bhavissati, amukaü nàma àvàsaü gamissàmi. Tattha me phàsu
bhavissati, vasissàmi. No ce me phàsu bhavissati, amukaü nàma àvàsaü
gamissàmi. Tattha me phàsu bhavissati, vassisàmi. No ce me phàsu
bhavissati, paccessa”nti. Tassa bahisãmagatassa evaü hoti: “nevimaü
cãvaraü kàressaü. Na paccessa” nti. Tassa bhikkhuno sanniññhànantiko
kañhinuddhàro.
3. Bhikkhu atthatakañhino phàsuvihàriko cãvaraü àdàya pakkamati
“amukaü nàma àvàsaü gamissàmi. Tattha me phàsu bhavissati, vassissàmi.
No ce me phàsu bhavissati, amukaü nàma àvàsaü gamissàmi. Tattha me phàsu
bhavissati, vasissàmi. No ce me phàsu bhavissati, amukaü nàma àvàsaü
gamissàmi. Tattha me phàsu bhavissati, vassisàmi. No ce me phàsu
bhavissati, paccessa”nti. Tassa bahisãmagatassa evaü hoti: “idhevimaü
cãvaraü kàressaü. Na paccessa” nti. So taü cãvaraü kàreti. Tassa taü
cãvaraü kayiramànaü nassati. Tassa bhikkhuno nàsanantiko kañhinuddhàro.
4. Bhikkhu atthatakañhino phàsuvihàriko cãvaraü àdàya pakkamati
“amukaü nàma àvàsaü gamissàmi. Tattha me phàsu bhavissati, vasissàmi. No
ce me phàsu bhavissati, amukaü nàma avàsaü gamissàmi. Tattha me phàsu
bhavissati, vasissàmi. No ce me phàsu bhavissati. Amukaü nàma àvàsaü
gamissàmi. Tattha me phàsu bhavissati, vasissàmi. No ce me phàsu
bhavissati, paccessa” nti. So bahisãmagato taü cãvaraü kàreti. So
katacãvaro “paccessaü. Paccessa” nti bahiddhà kañhinuddhàraü vãtinàmeti.
Tassa bhikkhuno sãmàtikkantiko [PTS Page 265] [\q 265/] kañhinuddhàro.
5.
Bhikkhu atthatakañhino phàsuvihàriko cãvaraü àdàya pakkamati “amukaü
nàma àvàsaü gamissàmi. Tattha me phàsu bhavissati, vasissàmi. No ce me
phàsu bhavissati, amukaü nàma avàsaü gamissàmi. Tattha me phàsu
bhavissati, vasissàmi. No ce me phàsu bhavissati. Amukaü nàma àvàsaü
gamissàmi. Tattha me phàsu bhavissati, vasissàmi. No ce me phàsu
bhavissati, paccessa” nti. So bahisãmagato taü cãvaraü kàreti. So
katacãvaro “paccessaü. Paccessa” nti sambhuõàti kañhinuddhàraü. Tassa
bhikkhuno saha bhikkhåhi kañhinuddhàro.
Phàsuvihàrapa¤cakaü niññhitaü.
[BJT Page 666] [\x 666/]
1. Dve me bhikkhave, kañhinassa paëibodhà. Dve apaëibodhà. Katame ca
bhikkhave, dve kañhinassa paëibodhà? âvàsapaëibodho ca cãvarapaëibodho
ca. Katha¤ca bhikkhave, àvàsapaëibodho hoti? Idha bhikkhave, bhikkhu
vasati và tasmiü àvàse, sàpekho và pakkamati “paccessa” nti, evaü kho
bhikkhave, àvàsapaëibodho hoti. Katha¤ca bhikkhave, cãvarapaëibodho
hoti? Idha bhikkhave, bhikkhuno cãvaraü akataü và hoti vippakataü và
cãvaràsà và anupacchinnà. Evaü kho bhikkhave, cãvarapaëibodho hoti. Ime
kho bhikkhave, dve kañhinassa paëibodhà.
2. Katame ca bhikkhave dve kañhinassa apaëibodhà? âvàsaapaëibodho ca
cãvaraapaëibodho ca. Katha¤ca bhikkhave, àvàsaapaëibodho hoti? Idha
bhikkhave, bhikkhu pakkamati tamhà àvàsà vattena vantena muttena
anapekho1 “na paccessa” nti. Evaü kho bhikkhave, àvàsaapaëibodho hoti.
Katha¤ca bhikkhave cãvaraapaëibodho hoti? Idha bhikkhave, bhikkhuno
cãvaraü kataü và hoti naññhaü và vinaññhaü và daóóhaü và cãvaràsà và
upacchinnà. Evaü kho bhikkhave, cãvaraapaëibodho hoti. Ime kho
bhikkhave, dve kañhinassa apaëibodhà” ti.
Kañhinakkhandhako niññhito sattamo.
1. Anapekkhena” [P T S]
[BJT Page 668] [\x 668/]
Imamhi khandhake vatthu dvàdasa. Peyyàlamukhàni ekasataü aññhàrasa.
Tassa uddànaü:
Tiüsapàveyyakà bhikkhå sàketukkaõñhità vasuü,
Vassaü vutthokapuõõehi agamuü1 jinadassanaü.
Idaü vatthu kañhinassa kappissanti ca pa¤cakà,
Anàmantàsamàdànaü2 tatheva gaõabhojanaü.
Yàvadattha¤ca uppàdo atthànaü bhavissati,
¥atti evatthata¤ceva eva¤ceva anatthataü.
Ullikhà3 dhovanaü ceva vicàraõa¤ca chedanaü,
Bandhanovaññikaõóusadaëhikammànuvàtakà4.
[PTS Page 266] [\q 266/] paribhaõóaü ovaññeyyaü5 maddanà nimittakathà6.
Kukkusannidhi nissaggi na kappa¤¤atra te tayo.
A¤¤atra pa¤càtireke sa¤chinnena7 samaõóalã,
Nतatra puggalà sammà nissãmaññhonumodati:
Kañhinaü anatthataü hoti evaü buddhena desitaü.
Ahatàkappapilotã paüsupàpaõikàya ca,
Animittà parikathà akukku ca asannidhi.
Anissaggi kappakato8 tathà ticãvareõa ca,
Pa¤cake vàtireke và chinne samaõóalãkate9.
Puggalassatthàrà sammà sãmaññho anumodati,
Evaü kañhinattharaõaü ubbhàrassaññhamàtikà:
Pakkamananti niññhànaü sanniññhàna¤ca nàsanaü,
Savaõaü àsàvacchedã sãmà sa ubbhàraññhamã.
Katacãvaramàdàya “na paccessa” nti gacchati,
Tassa taü tañhinuddhàro hoti pakkamanantiko.
âdàya cãvaraü yàti nissãme idaü cintayã:
“Kàressaü, na paccessa” nti niññhàne kañhinuddhàro.
âdàya nissãmaü neva ” na paccessa” nti mànaso.
Tassa taü kañhinuddhàro sanniññhànantiko bhave.
âdàya cãvaraü yàti nissãme idaü10 cintayi:
“Kàressaü na paccessa”nti kayiraü tassa nassati,
Tassa taü kañhinuddhàro bhavati nàsanantiko.
1. “âgamuü” sã mu. 1. 2. “Anàmantà asamàcàrà” ma cha saü. [P T S]
3. “Ullikhi” machasaü. [P T S. 4.] “Daëhãkammànuvàtikà ma cha saü. [P T S]
5. “Ovaddheyyaü” machasaü. 6. “Nimittaü kathà” machasaü.
7. “Saüchinnena” tovi ma nu pa. 8. “Kappakate” machasaü. [P T S.]
9. “Chinnasamaõóalãkate” [P T S.] To vi. 10. “Idha” [P T S.] Avi.
[BJT Page 670] [\x 670/]
âdàya yàti paccessaü bahi kàreti cãvaraü,
Katacãvaro suõàti ubbhataü kañhinaü tahiü;
Tassa taü kañhinuddhàro bhavati savaõantiko.
âdàya yàti paccessaü bahi kàreti cãvaraü,
Katacãvaro bahiddhà nàmeti kañhinuddharaü1;
Tassa taü kañhinuddhàro sãmàtikkantiko bhave.
âdàya yàti paccessaü bahi kàreti cãvaraü,
Katacãvaro paccessaü sambhoti kañhinuddharaü;
Tassa taü kañhinuddhàro saha bhikkhåhi jàyati.
âdàya ca samàdàya satta satta vidhà gati, 2
Pakkamanantikà natthi chakke 3 vippakatà4 gati.
âdàya nissãmagataü kàressaü iti jàyati,
Niññhànaü sanniññhàna¤ca nàsana¤ca ime tayo.
âdàya na paccessanti bahi sãme karomãti,
Niññhànaü sanniññhànampi nàsanampi ime tayo;
Anadhiññhitena nevassa heññhà tãõi nayà vidhi.
[PTS Page 267] [\q 267/] àdàya yàti paccessaü bahi sãme karomãti,
Na paccessanti kàreti niññhàne kañhinuddharo.
Sanniññhànaü nàsana¤ca savaõaü sãmàtikkamo5,
Saha bhikkhåhi jàyetha evaü paõõarasà gati 6.
Samàdàya vippakatà samàdàya punà tathà,
Imete caturo vàrà sabbe paõõarasà vidhi 7.
Anàsàya ca àsàya karaõãyo ca te tayo,
Nayato taü vijàneyya tayo dvàdasa dvàdasa.
Apacinà nava vettha 8 phàsu pa¤cavidhà tahiü,
Paëibodhà apaëibodhà uddànaü nayato katanti.
1. “Kañhinuddhàraü” machasaü. “Kañhinuddharà” ma nu pa. 2. “Satta
satta vidhãyati” to vi. 3. “Chaññhe” sã mu. “Chakkà” [P T S. 4.]
“Vippakate” machasaü. Sã mu 5. “Savanasãmàtikkamà” ma cha saü. [P T S.]
“Savanàsãmatikkamà” ma nu pa. “Savanaü sãmatikkamo” to vi. 6.
“Paõõarasaü gati” machasaü [P T S.] Ma nu pa. A vi. To vi 7.
“Paõõarasavidhi” machasaü. [P T S. 8.] “Apavilànà navettha” machasaü.
“Apavilàyamàneva” si.
lGsklaLFOlh
wdodh i;a;lh
3 tiufhys jkdys
Nd.Hj;a nqÈyq ieje;a kqjr wkd:mssKavsl isgqyqf.a fcA;jkd rdufhys jev
fjfi;s’ tiufhys jkdys ;ssyla muK mdfjhHl fyj;a mdjd * fldi, ckmofhys
ngysr os. ( kqjr jeis * Noaoj.aa.Sh ( NsssCIQyq ish,af,dau wrKHjdiS
jQjdyq” isssh,af,dau mssKavmd;ssl jQjdyq” issh,af,dau mxYl@, orkakdyq”
ish,af,dau ;2ka isjqre yeË fmdrjkakdyq” Nd.Hj;2ka oelSug jia jeiSu
4
Tjqyq *4( wmf.a Nd.Hj;2ka jykafia fuhska fhdÈka ;2kla lsgzgqj jdih
lrhss’ wms;a Nd.Hj;2ka oelSug fkd,nuqhs Wlg,S jQjdyq jia jsiQy’ *5(
blans;af;ka jkdys ta NsCIQyq jia jsiqjdyq *6( ;2ka ui wejEfuka lrk ,o
mejrSu *wjika lsrSu ( we;sl,ays msreK c,h we;s” mE.S kefZ.k osh myrj,a
we;s” jrAIdj jissskd l,ays c,h msreKq isjqrej,ska hqla;j” la,dka; iajNdj
we;af;da ieje;a lqjr wkd:mssKavslf.a fcA;jk wdrduh huz;efklo Nd.Hj;2ka
jykafia huz;efklo tys
5
blans;af;ka jkdys Nd.Hj;2ka jykafia ta NsCIQkag fuh jod
[ \ q 328 / ]
Nd.Hj;2ka jykai” bjish yelsh”
Nd.Hj;2ka jykai” hemsh yelsh” wms iu.sj” i;2gqj” jsjdo fkdfldg jia
jsiqfjuq” wdydrfhka la,dka; fkdjQfjuq”
”
iajduSks” fuys wms ;syla muK mdjd jeis NsCIQyq Nd.Hj;2ka jykaafia
oelSug jia ld,h
6 blans;s Nd.Hj;2ka jykafia fuz ksodkfhys fuz m1lrKfhys oeyeus l:dj fldg NsCIQka weu;@fial’
”
uyfKks” jia jsiQ NsCIQka jsisska lGsk jia;1 w;2rkakg wkqoksus’ uyfKks”
lGsk jia;1h we;2rE f;dmsg wkqiia myla iqÈiq fjhs’ fkdlshd hduh” th
werf.k fkdhduh” ..KfNdckh” Wjukd muK isjqreh” tys huz isjqre ,enSula
fjzo th Tjqkag jkafkah’ hkqhs’ uyfKks” fufiau jkdys lGsk jia;1h we;srE
f;dmg fuz mi iqÈiq fjhs’ “
7
” uyfKks” fufiao jkdys lGskh we;srsh hq;2h’ ix f;fuz jsh;a oCI NsCIqjla
jsiska fufia oekajsh hq;2h’ *4( iajduSks” ix f;fuz ug weyquzlka foajd’
ixhdg fuz lGsk jia;1hla Wmkafkah’ *4( boska ixhdg ld,h meusKsfha kuz ix
f;fuz fuz lGsk jia;1h fukuz NsCIqjg fokafka uekjs’ lGskh we;srSug fuz
oekajSuhs’ “
”
* fuys *4(( ix f;fuz fuz lGsk jia;1h fukuz NsCIqjg lGskh we;srSSug
fohs’ fuz lGsk jia;1h lGskh we;srSug fukuz NsCIqjg oSu huz wdhqIau;a
flfkl2g reps fjzo fyf;u ksYaYnzo fjzjd’ hful2g reps fkdfjzo fyf;u
lshdjd’ ixhd jsiska fuz lGsk jia;1h lGskh we;srSug NsCIqjg fok ,oS’
ixhdg reps fjz’ tnejska ksYaYnzo;djh’ fuh fufia orus’ uyfKks” fufia
jkdys lGskh w;2rk ,oafoa fjz’ “
”
fufia fkdw;2rk ,oafoa fjhs’ uyfKks” flfia kuz lGskh fkdw;2rk ,oafoa
fjzo $ brs .eiQ muKlska” *4( lGskh w;2rk ,oafoa fkdfjz’ *5( * fuz jdlHh
[ \ q 329 / ]
w.g fuys *4( fhdokak’ ( fiaÈ
muKska” isjqr fidhd ne
9
” uyfKks” lGskh flfia w;2rk ,oafoa fjzo $ w,q;a jia;1fhka” *4( lGskh
w;2rk ,oafoafjz’ *5( * fuz jdlH w.g * fuys *4( fhdokak’ ( w,q;a jeks
jia;1fhka” jer,s froafoka” wyq,d.;a froafoka” lvmsf
0
” uyfKks” flfia kuz lGskh WÈrk ,oafoa fjzo $ uyfKks” lGskh bosrSug fuz
ud;Dld wgls’ msgjSu wjika fldg we;a;Sh” ksssudj wjika fldg we;a;SSh”
ikssgqyka lsrSu wjikafldg we;a;Sh” keiSu wjika fldg we;a;Sh” weiSu wjika
fldg we;a;Sh” wdYdj isËSu we;a;Sh” iSudj blauSu we;a;Sh” b.s,Suz iys;
jkakSh’”
[ \ q 330 / ]
*3(
lGskh w;2rk ,o NsCIqj lrk ,o isjqr f.k keje; fkdtkafkushs msg fjz’ ta
NsCIqj msgjSu wjika fldg we;a;S kuz lGskh b.s
*4(
lGsskh w;2rk ,o NsCIqj isjqr f.k msg fjz’ iSudfjka msgg .sh Tyqg fufia
is;la fjhs’ fuysu fuz isjqr lrjkafka kuz kej; fkdtkafkus’ fyf;u ta isjqr
lrjhs’ ta NsCIqjg ksudj wjika fldg we;aa;S kuz lGskh b.s
*wdodh i;a;lh ksus’(
[ \ q 331 / ]
4 iudodh i;a;lh
* fuys 3+0 fPAoh fhoSsfuzoS ‘ f.k ’ hkakg ‘ ukdj fldg f.k hhs ’ fjkia fldg fhdokq’ (
*iudodh i;a;lh ksus’ (
5 wdodh plalh
* fuys wdodh i;a;lfha 0 *4( fPAo fhoSfuzoS ‘ isjqr ’ fjkqjg ‘ wvd< l< isjqr ’ hhs fjkia fldg fhdokq ‘(
*wdodh plalh kssus’(
6 iudodh plalh
* 0 *4( fPAoh iys; wdodh i;a;lfha ‘ isjqr f.k ’ fjkqjg ‘ wvd< l< isjqr ukdj f.k ’ hhs fjkia fldg fhdokq ‘(
* iudodh plalh ksus’ (
7 ;slh
*3( lGskh w;2rk ,o
NsCIq f;u isjqr f.k msg fjz’ iSudfjka msg .sh Tyqg fuz is; fjz’ *4(
fuysu fuz isjqr lrjkafkus’ kej; fkdtkafkus’ fyf;u ta isjqr lrjhs’ Tyqg
ksudj wjika fldg we;a;S kuz lGskh b.s
[ \ q 332 / ]
8 ;slh
lGskh w;2rk ,o NsCIq
f;u isjqr f.k kej; fkdtkafkushs msg fjz’ iSudfjka msg .sh Tyqg fuz is;
fjz’ fuysu fuz isjqr lrjkafkus’ fyf;u ta isjqr lrjhs’ Tyqg ksudj wjika
fldg we;a;S kuz lGskh b.s
9 ;slh
lGskh w;2rk ,o NsCIq
f;u isjqr f.k fkdbgSfuka msgfjhs’ kej; tkafkushs Tyqg is;la fkdfjzuh’
keje; fkdtkakfushs isf;la o fkdfjz’ iSudfjka msg .sh Tyqg fufia is;la
fjz’ ‘ fuysu fuz isjqr lrjkafkus’ keje; fkdtkafkus ’fyf;u ta isjqr
lrjhs’ Tyqg ksudj wjika fldg we;a;S kuz lGskh b.s
lGskh
w;2rk ,o NsCIq f;u isjqr f.k fkdbgSfuka msgfjhs’ kej; tkafkushs Tyqg
is;la fkdfjzuh’ keje; fkdtkakfushs isf;la o fkdfjz’ iSudfjka msg .sh
Tyqg fufia is;la fjz’ ‘fuz isjqr fkdlrjkafkuzuh’ keje; fkdtkafkus ’
Tyqg iksgqyka lsrSu wjika fldg we;a;S kuz lGskh b.s
lGskh
w;2rk ,o NsCIq f;u isjqr f.k fkdbgSfuka msgfjhs’ kej; tkafkushs Tyqg
is;la fkdfjzuh’ keje; fkdtkakfushs isf;la o fkdfjz’ iSudfjka msg .sh
Tyqg fufia is;la fjz’ ‘ fuysu fuz isjqr lrjkafkus’ keje; fkdtkafkus
’fyf;u ta isjqr lrjhs’ lrkq ,nk taa isjqr Tyqg kefihs’ Tyqg keiSu wjika
fldg we;a;S kuz lGskh b.s
[ \ q 333 / ]
0 Plalh
*3( lGskh w;2rk ,o
NsCIq f;u isjqr f.k kej; tkakfkushs msgfjhs’ iSudfjka msg .sh Tyqg
fufia is;la fjz’ *4( ‘ fuysu fuz isjqr lrjkafkus’ keje; fkdtkafkus’
fyf;u ta isjqr lrjhs’ Tyqg ksudj wjika fldg we;a;S kuz lGskh b.s
*
fuys *3( fPAoh ( fuysu fuz isjqr lrjkafkus’ keje; fkdtkafkus ’fyf;u ta
isjqr lrjhs’ Tyqg iksgqyka lsrSu wjika fldg we;a;S kuz lGskh b.s
*
fuys *3( fPAoh ( fuysu fuz isjqr lrjkafkus’ keje; fkdtkafkus ’fyf;u ta
isjqr lrjhs’ lrkq ,nk ta isjqr Tyqg kefihs’ Tyqg keiSu wjika fldg we;a;S
kuz lGskh b.s
lGskh
w;2rk ,o NsCIqj isjqr f.k msg fjhs’ iSudfjka msg .sh fyf;u ta isjqr
lrjhs’ isjqr l< fyf;u fuz wdjdifha lGskh WÈrk ,oehs wihs’ ta NsCIqjg
weiSu wjika fldg we;a;S kuz lGskh b.s
lGskh
w;2rk ,o NsCIqj isjqr f.k keje; fkdtkafkushs msg fjhs’ iSudfjka msg
.sh fyf;u ta isjqr lrjhs’ isjqr l< fyf;u kej; tkafkussshs kej;
tkafka msg;oS lGskh b.s
lGskh
w;2rk ,o NsCIqj isjqr keje; tkafkushs msg fjhs’ iSudfjka msg .sh fyf;u
ta isjqr lrjhs’ isjqr l< fyf;u keje; tkafkushs keje; tkafka lGskh
b.s
wdodh mKaKrilhhs *37(hs’
- ;slh
lGskh w;2rk ,o NsCIqj
isjqr ukdj f.k msg fjhs’ f.k msgjsfuz jdrh yd iuhs’ fufia jsia;r l<
hq;2h’ * fuys 0 Plalfha *4(( lGskh w;2rk ,o NsCIqj wvd< l< isjqr
f.k msg fjhs’ iSudfjka msg .sh Tyqg fufia is;la
[ \ q 334 / ]
fjhs’‘ fuysu fuz isjqr
lrjkafkus” kej; fkdtkafkus ’ fyf;u ta isjqr lrjhs’ ta NsCIqjg ksssudj
wjika fldg we;a;S kuz lGskh b.s
3= ;sl
*3( lGskh w;2rk ,o
NsCIqj wvd< l< isjqr ukdj f.k keje; fkdtkafkushs msg fjhs’
iSudfjka msg .sh Tyqg fufia is;la fjhs’*4( ‘ fuysu fuz isjqr lrjkafkus”
fyf;u ta isjqr lrjhs’ ta NsCIqjg ksudj wjika fldg we;a;S kuz lGskh
b.s
33;slh
*3( lGskh w;2rk ,o
NsCIqj wvd< l< isjqr ukdj f.k fkd bgSfuka msg fjhs’ keje;
tkafkushs Tyqg is;la fkdfjzuh’ kej; fkdtkafkususo Tyqg is;la
[ \ q 335 / ]
fkdjhs’ iSudfjka msg .sh Tyqg
fufia is;la fjhs’*4( ‘ fuysu fuz isjqr lrjkafkus” keje; fkdtkafkus’’
fyf;u ta isjqr lrjhs’ ta NsCIqjg ksudj wjika fldg we;a;S kuz lGskh
b.s
34 Plalh
* fuyss 0 Plalh fhoSfuzoS ‘ isjqr f.k ’ hkq ‘ wvd< l< isjqr ukdj f.k ’ hhs fjkia fldg fhdokq’ (
* wdodh nKjr ksus’ (
35 wkdidoajdoilh
3 *3( lGskh w;2r ,o
NsCIqj isjqre wdYdfjka msg fjhs’ *4( iSudfjka msg .ssh fyf;u ta issjqre
wdYdj weiqrelrhss’ fkd wdYdfjka ,nhs’ wdYdfjka fkd,nhs’ Tyqg fufia is;la
fjhs’ *5( ‘ fuyssu fuz isjqr lrjkafkus’ kej; fkdtkafkus’ ’ fyf;u ta
isjqr lrjhs’ ta NsCIqjg ksudj wjika fldg we;a;S kuz lGskh b.s
4
* fuys 3 *3((‘fuz isjqr fkdlrjkafkuzuh’ kej; fkdtkafkus’ ’ ta NsCIqjg
iksgqyka lsrSsu wjika fldg we;a;S kuz lGskh b.s
5
* fuys 3 *3(( ‘ fuyssu fuz isjqr lrjkafkus’ kej; fkdtkafkus’ ’ fyf;u
ta isjqr lrjhs’ lrkq ,nk ta isjqr Tyqg kefia’ ta NsCIqjg keiSu wjika
fldg we;a;S kuz lGskh b.s
6 lGskh w;2r ,o NsCIqj isjqre wdYdfjka msg fjhs’ iSudfjka msg jS .ssh Tyqg fufia is;la fjhs’‘ fuyssu
[ \ q 336 / ]
fuz isjqr wdYdj weiqre
lrkafkusss’ kej; fkdtkafkus’ ’ fyf;u iSudfjka msg .sssfha ta isjqre
wdYdj weiqre flfrhs’ Tyqg ta isjqre wdYdj isfËhs’ ta NsCIqjg wdYdj
isËSu kuz jQ lGskh b.s
7
*3( lGskh w;2r ,o NsCIqj keje; fkdtkafkushs isjqre wdYdfjka msg fjhs’
fyf;u iSudfjka msg ..sfha ta isjqre wdYdj weiqrelrhs’ fkd wdYdfjka ,nhs’
wdYdfjka fkd,nhs’ Tyqg fufia is;la fjhs’*4( * fuys 3 *5((
*
fuyss 3 fPAoh fhdokq ( *5( ‘ fuz isjqqre fkdlrjkafkuzuh’ kej;
fkdtkafkus’ ta NsCIqjg iksgqyka lsrSsu wjika lssrSu we;af;a kuz lGskh
b.
8
*3( lGskh w;2r ,o NsCIqj kej; fkdtkafkushs isjqre wdYdfjka msg fjhs’
iSudfjka msg .ssh Tyqg fufia is;la fjhs’ *4( ‘ fuyssu fuz isjqre
wdYdjweiqre lrkafkus’ kej; fkdtkafkus’ ’ fyf;u ta isjqre wdYdj weiqre
lrhs’ Tyqg ta isjqre wdYdj isfËhs’ ta NsCIqjg wdYdj isËSssssu wjika fldg
we;a;S kuz lGskh b.s
9
*3( lGskh w;2r ,o NsCIqj isjqre wdYdfjka fkd bgSfuka msg fjhs’ keje;
tkafkusshs Tyqg is;la fkdfjz’ keje; fkdtkafkushso Tyqg is;la fkdfjhs’
fyf;u iSudfjka msgj ..sfha ta isjqre wdYdj weiqre lrhs’ fkd wdYdfjka
,nhs’ wdYdfjka fkd,nhs’ Tyqg fufia is;la fjhs’ ‘ *4( fuyssu fuz isjqre
lrjkafkus’ kej; fkdtkafkus’ ’ fyf;u ta isjqre lrjhs’ ta NsCIqjg ksudj
wjika fldg we;a;S kuz lGskh b.s
[ \ q 337 / ]
lGskh b.s
*wkdidoajdoilh *34( ksus’(
36 wdidoajd oilh
3 lGskh w;2rk ,o NsCIqj kej; tkafkushs isjqre wdYdfjka msg fjhss’* fuys wkdid oajdoilfha 3 *4( *5( fPAo (
* fuys 3 iy wkdidoajd oilfha 4 (
* fuys 3 iy wkdidoajdoilfha 4 iy 5 (
4
*3( ** fuys 3( iSSudfjka msg .sh fyf;u ta wdjdifha lGskh WÈrk ,oafoahhs
wihs’ Tyqg fufia is;la fjhs’ huzfyhlsks ta wdjdifha lGskh WÈrk ,oafoao
fuysu fuz isjqre wdidj weiqrelrkafkus’ fyf;u ta isjqre wdidj weiqre
lrhs’ wdidfjka ,nhs’ fkdwdidfjka fkd,nhs’ Tyqg fufia is;la fjhs’ *4( *
fuys wkdYdoajdoilfha 4 (
5
* fuys 4 *3(( fuz isjqr fkdlrjkafkuzuh’ fmr
6
* fuys 4 *3(( fuysu fuz isjqr lrjkafkus’ kej; fkdtkafkus’ fyf;u ta
isjqr lrjhss’ lrkq ,nk ta isjqr Tyqg kefia’ ta NsCIqjg keiSu wjika fldg
we;a;S kuz lGskh b.s
(c) 15
[ \ q 338 / ]
7
lGskh w;2rk ,o NsCIqj kej; tkafkushs issjqre wdYdfjka mssg fjz’ fyf;u
iSudfjka msgj ..sfha isjqre wdYdj weiqre lrhss’ wdYdfjka ,nhs’
fkdwdYdfjka fkd,nhs’ fyf;u ta isjqr lrjhs’ isjqr l< fyf;u ta
wdjdifhys lGskh WÈrk ,oafoahhs wihs’ ta NsCIqjg weiSSsu wjika fldg
we;a;S kuz lGskh b.s
8
*3( lGskh w;2rk ,o NssCIqj kej; tkafkushs isjqre wdYdfjka msg fjhs’
iSudfjka msg .sh Tyqg fufia is;la fjhs’ * fuys wkdidoajdoilfha 7 *5((
9
*3( lGskh w;2rk ,o NsCIqj kej; tkafkushs isjqre wdYdfjka msg fjhs’
fyf;u iSudfjka msg ..sfha ta isjqre wdYdj weiqre lrhs’ wdYdfjka ,nhs’
fkdwdYdfjka fkd,nhs’ fyf;u ta isjqr lrjhs’ isjqr l< fyf;u keje;
tkafkushs keje; tkafka *4( msg;oS lGskh b.s
0 * fuyss 9 *3((lGskh bosrSu iuzNj fjz’ ta NsCIqjg NsCIQka iuZ. lGskh b.s
* wdidoajdoilh *34( ksus’ (
37 lrKShoajdoilh
3 *3( lGskh w;2rk ,o
NsCIqj lsishuz lghq;af;lska msg fjz’ iSudfjka msg .sh Tyqg isjqre wdYdj
Wmoshs’ fyf;u ta isjqre wdYdj weiqre lrhs’ fkdwdYdfjka ,nhs’ wdYdfjka
fkd,nhs’ Tyqg fufia is;la fjhs’ *4( ” fuysu fuz isjqr lrjkafkus ” ta
NsCIqjg ksudj wjika fldg we;a;S kuz lGskh b.s
* fuys *3( ‘ fuz isjqr fkdlrjkafkuzuh’ keje; fkdtkafkus’ ta NsCIqjg iksgqyka lsrSu wjika fldg we;a;S kuz lGskh b.sss
[ \ q 339 / ]
4
* fuys 3 *3(( fuysu fuz issjqr lrjkafkuss’ keje; fkdtkafkus’ fyf;fu ta
isjqr lrjhs’ lrkq ,nk ta isjqr Tyqg kefia’ ta NsCIqjg keiSu wjika fldg
we;a;S kuz lGskh b.s
lGskh
w;2rk ,o NsCIqj lsishuz lghq;a;lska msg fjz’ iSudfjka msg .ssh Tyqg
isjqre wdYdj issfËhs’ Tyqg fufia is;la fjhs’ ‘ fuysu fuz isjqre wdYdj
weiqre lrkafkus’ keje; fkdtkafkus’ ’ fyf;fu ta issjqre wdYdj weiqre
lrhs’ Tyqg ta isjqre wdYdj isfËhs’ ta NsCIqjg wdYdj isËSSu we;a;S kuz
lGskh b.s
5
*3( lGskh w;2rk ,o NsCIqj keje; fkdtkakfushs lsishuz lghq;a;lska msg
fjz’ iSudfjka msg ..ssh Tyqg isjqre wdYdj Wmoshs’ fyf;u ta isjqre wdYdj
weiqre lrhs’ fkdwdYdfjka ,nhs’ wdYdfjka fkd,nhs’ Tyqg fufia is;la fjhs’
*4( ‘ fuysu fuz isjqre lrjkafkus’ ’ fyf;fu ta issjqr lrjhs’ *5( ta
NsCIqjg ksudj wjika fldg we;a;S kuz lGskh b.s
6 * fuys 5 *3(( ‘ fuz isjqr fkdlrjkafkuzuh’ ta NsCIqjg iksgqyka lsrSu wjika fldg we;a;S kuz lGskh b.s
7 * fuys 5 *3( *4(( lrkq ,nk ta isjqr Tyqg kefihs’ ta NsCIqjg keiSu wjika fldg we;a;S kuz lGskh b.s
8
lGskh w;2rk ,o NsCIqj kej; fkdtkakfushs lsishuz lghq;a;lska msg fjz’
iSudfjka msg .ssh Tyqg isjqre wdYdj Wmoshs’ Tyqg fufia is;la fjhs’ ‘
fuysu fuz isjqre wdYdj weiqre lrkafkus’’ fyf;fu ta issjqre wdYdj weiqre
lrhs’ Tyqg ta isjqre wdYdj isfËhs’ ta NsCIqjg wdYdj isËSu kuz jQ lGskh
b.s
9 *3( lGskh w;2rk ,o NsCIqj fkdbgSfuka lsishuz lghq;a;lska msg fjz’ keje; tkafkushss
[ \ q 340 / ]
is;lao Tyqg fkdfjzuh’
kej;fkdtkafkushs is;la o fkdfjzuh’ iSudfjka msg .ssh Tyqg isjqre wdYdj
Wmoshs’ fyf;u ta issjqre wdYdj weiqre lrhss’ fkdwdYdjka ,nhs’ wdYdfjka
fkd,nhs’ Tyqg fufia is;la fjhs’*4( ‘ fuysu fuz isjqr lrjkafkus’ ’ fyf;fu
ta issjqre lrjhs’ ta NsCIqjg ksudj wjika fldg we;a;S kuz lGskh
b.s
0
* fuys 9 *3((‘ fuz isjqr fkdlrjkafkuzuh’ keje; fkdtkafkus’ ta NsCIqjg
iksgqyka lsrSu wjika fldg we;a;S kuz lGskh b.sss
-
* fuys 9 *3(( ‘ fuz isjqr lrjkafkus’ keje; fkdtkafkus’ fyf;u ta isjqr
lrjhs’ lrkq ,nk ta isjqr Tyqg kefia’ ta NsCIqjg keisSu wjika fldg
we;a;S kuz lGskh b.sss
3=
* fuys 9 *3(( ‘ fuz isjqre wdYdj weiqre lrkafkuss’ keje; fkdtkafkus’
fyf;u ta isjqre wdYdj weiqre lrhs’ Tyqg ta isjqre wdYdj isfËa’ ta
NsCIqj wdYdj isËSuz we;a;S kuz lGskh b.sss
* lrKSh oajdoilh *34( ksus’(
38 wmjs,d kjlh
3 *3( lGskh w;2rk ,o
NsCIqj oslays .uka lrkafka issjqre fkdfnojd f.k msgfjz’ oslays .sh ta
fuz NsCIqj w;ska ‘ weje;aks” Tn fldyss jia jsiqfjyso $ Tfnz isjqre fldgi
fldyso $ NsCIQyq jspdr;a’ fyf;u fufia lshhs’ ‘ wij,a wdjdifhys jia
jsiqfha fjus’ uf.a isjqre fldgi tys hhss ’ Tjzyq fufia lsh;a’ ‘
weje;aks” hj” ta isjqr f.fkj’ wmss Tng fuysu isjqr lrkafkuq ’ fyf;u ta
wdjdihg f.dia NssssCIQka jspdrhs’ ‘ weje;aks” uf.a isjqre fldgi fldyso $
Tjzyq fufia lsh;a’ ‘ weje;aks” fuz Tfnz isjqre fldgihs’ fldys hkafkyso $
’ fyf;u fufia lshhs’ ‘ wij,a
[ \ q 341 / ]
wdjdihg hkafkus’ tys NsCIQyq ug
isjqrla lrkafkdah’ ’ Tjzyq fufia lsh;a’ ‘ weje;aks” luzke;” fkdhj” wms
Tng fuys isjqrla lrkafkuq’ ’Tyqg fufia is;la fjhs’ ‘ fuysu fuz isjqr
lrkakfkuss’ kej; fkdtkafkus’ ’ fyf;u ta isjqr lrjhs’ ta NsCIqjg *4(
ksudj wjika fldg we;a;SSS kuz lGsskh b.s
4 * fuys 3 *3(( iksgqyka lsrSu wjika fldg we;a;Ss kuz lGskh b.s
5 *fuys 3 *3(( keiSu wjika fldg we;a;SS kuz lGssskh b.s
6
*3( lGskh w;2rk ,o NsCIqj oslays .uka lrkafka issjqre fkdfnojd f.k
msgfjz’ oslays .sh ta fuz NsCIqj w;ska ‘ weje;aks” Tn fldyss jia
jsiqfjyso $ Tnf.a isjqre fldgi fldysso $ NsCIQyq jspdr;a’ fyf;u fufia
lshhs’ ‘ wij,a wdjdifhys jia jsiqfha fjus’ uf.a isjqre fldgi tys hhss ’
Tjzyq fufia lsh;a’ ‘ weje;aks” hj” ta isjqr f.fkj’ wmss Tng fuysu isjqr
lrkafkuq ’ fyf;u ta wdjdihg f.dia NssssCIQka jspdrhs’ ‘weje;aks” uf.a
isjqre fldgi fldyso $ Tjzyq fufia lsh;a’ ‘ weje;aks” fuz Tfnz isjqre
fldgihs’ fyf;u ta isjqr f.k ta wdjdihg hhs’ *4( w;ruZ. NsCIQyq Tyq w;ska
jspdr;a’ weje;aks” fldys hkafkyso $ ’ fyf;u fufia lshhs’ ‘ wij,a
wdjdihg hkafkus’ tys NsCIQyq ug isjqrla lrkafkdah’ ’ Tjzyq fufia lsh;a’ ‘
weje;aks” luzke;’ fkdhj” wms Tng fuys isjqrla lrkafkuq’’ Tyqg fufia
is;la fjhs’ *5( ‘ fuysu fuz isjqr lrjkafkuss’ kej; fkdtkafkus’ ’ fyf;u
ta isjqr lrjhs’ ta NsCIqjg ksudj wjika fldg we;a;SSS kuz lGsskh
b.s
7
* fuys 6 *3( *4(( fuz isjqr fkdlrjkafkuzuh’ kej; fkdtkakfus’ ta
NsCIqjg iksgqyka lsrSu wjika fldg we;a;SS kuz lGskh b.s
[ \ q 342 / ]
8
*fuys 6 *3( *4(( ‘ fuysu fuz isjqr lrjkafkus’ kej; fkdtkafkus’’ fyf;u
ta isjqr lrjhs’ lrkq ,nk ta isjqr Tyqg kefia’ ta NsCIqjg keiSu wjika
fldg we;a;S kuz lGskh b.s
9
*fuys 6 *3( *4(( ta wdjdihg .sh Tyqg fufia is;la fjhs’ ‘ fuysu fuz
isjqr lrjkafkus’ kej; fkdtkafkus’’ fyf;u ta isjqr lrjhs’ lrkq ,nk ta
NsCIqjg ksudj wjika fldg we;a;S kuz lGskh b.s
0
*fuys 6 *3(( wdjdihg ..sh Tyqg fufia is;la fjhs’ ‘ fuysu fuz isjqr fkd
lrjkafkus’ kej; fkdtkafkus’’ fyf;u iksgqyka lsrSu wjika fldg we;a;S
kuz lGskh b.s
-
*fuys 6 *3(( wdjdihg ..sh Tyqg fufia is;la fjhs’ ‘ fuysu fuz isjqr
lrjkafkus’ kej; fkdtkafkus’’ fyf;u ta isjqr lrjhs’ lrkq ,nk ta isjqr
Tyqg kefia’ ta NsCIqjg keiSu wjika fldg we;a;S kuz lGskh b.s
* wmjs,d kjlh ksuss’ (
39 Mdiqjsydr mxplh
3 *3( lGskh w;2rk ,o”
myiq jsyrKh leue;s NssCIqj isjqr f.k ‘ wij,a wdjdihg hkafkuz” tys ug
myiq fjz kuz jikafkus” myiq fkdjkafka kuz wij,a wdjdihg hkafkus’ tys ug
myiq fjz kuz jikafkus” myiq fkdjkafka kuz wij,a wdjdihg hkafkus” tys ug
myiq fkdjkafka kuz kej; tkafkus’ ’ msg fjhs’ iSudfjka msgj .sh Tyqg
fufia iss;la fjhs’ *4( ‘ fuysu fuz isjqr lrkafkus” kej; fkdtkafkushs ’
fyf;fu ta issjqr lrjhs’ *5( ta NsCIqj ksudj wjika fldg we;a;SSS kuz
lGskh b.s
4 * fuys 3 *3(( fuz isjqr fkdlrkakfuzuh’ kej; fkdtkafkus’ ta NsCIqjg iksgqyka lsrSu wjika fldg we;a;S kuz lGskh b.s
[ \ q 343/ ]
5 * fuys 3 *3( *4(( lrkq ,nk ta isjqr Tyqg kefia’ ta NsCIqjg keiSu wjika we;a;S kuz lGskh b.s
6
* fuys 3 *3( *4(( issjqre l< fyf;u kej; tkakfushs kej; tkafka msg;oS
lGskh b.s
7
lGskh w;2rk ,o” myiq jsyrKh leue;s NssCIqj isjqr f.k ‘ wij,a wdjdihg
hkafkuz” tys ug myiq fjz kuz jikafkus” myiq fkdjkafka kuz wij,a wdjdihg
hkafkus’ tys ug myiq fjz kuz jikafkus” myiq fkdjkafka kuz wij,a wdjdihg
hkafkus” tys ug myiq fkdjkafka kuz kej; tkafkus’ ’ msg fjhs’ fyf;u
iSudfjka msgj .sfha ta isjqr lrjhs’ issjqr l< fyf;u kej; tkafkussshs
tkafka lGskh b.s
*Mdiq jsydr mxplh *7 ( ksus’(
3 ” uyfKks” lGskhg
fuz ndOd folls’ fkdndOd folls’ uyfKks” lGskhg ndOd fol ljfrAo$ wdjdi
ndOdjhs” isjqre ndOdjhs’ uyfKks” wdjdi ndOdj flfiao$
4
” uyfKks” fuys NssCIqj ta wdjifhys ta jia jihss’ ke; fyd;a
n,dfmdfrd;a;2 we;af;a kej; tkafkushs msgfjhs’ uyfKks” wdjdi ndOdj fufia
fjz’ “
5
” uyfKks” isjqre ndOdj flfiao $ uyfKks” fuys NssCIqjf.a isjqr fkdlrk
,oafoah’ ke;fyd;a wvd, lrk ,oafoah’ isjqre wdYdj fyda fkdisÌfkah’
uyfKksS” isjqre ndOdj fufia fjz’ uyfKkss” fudyq jkdys lGskhg ndOd folhs’
6 ” uyfKks” lGsskhg fkdndOd fol flfiao$ wdjdi fkdndOdjhs” isssjqre fkdndOdjh’ uyfKks” wdjdi
] \ q 344 / ]
fkdndOdj flfia fjzo$ uyfKks”
fuys NsCIqj yrk ,o” wdYdfjka usÈKq” n,dfmdfrd;a;2 ke;2 ke;s” ta
wdjdifhka kej; fkdtkafkushs msg fjz’ uyfKks” wdjdi fkdndOdj fufia fjhs’
uyfKks” isjqre fkdndOdj flfia fjzo $ uyfKks” fuys NsCIqjg isjqrla lrk
,oafoa fjhs’ ke;fyd;a keiqfKa fyda fjhs’ jekiqfKa fyda fjhss’ oejqfKa
fyda fjhs’ isjqre wdYdj fyda isÌfKa fjhs’ uyfKks” isjqre fkdndOdj fufia
fjhs’ uyfKks” fudyq jkdys lGskhg fkdndOd folhs’
i;a jeks lGsklaLFOlh kssus’
* fuz LFOlfhys jia;@ka oajdoil fmhHd, uqL tlissh oywgls’ (
Woaodkh
mdjd kqjr jeis NsCIQyq
;sia kula ieje;a kqjer n,d jvskafkda jia jik oskh meusKs fyhska idfla;
kqjr jia jei l,lssrSs jsssiQy’ uyd mjdrK osk mjrd Bg wk;2re osk fhyssu
ksslau ieje;a kqjr n,d jvskafkda osh msreKq ueis,s we;sssj isjqrej,ska
hq;2j nqÈrÈka oelSug jevsfial’
lGskh
mekjSug fuz lreK fya;2jsh’ m[apdksYxifhda ,nkafkdah’ wkduka;dpdrh”
wiudodkpdrh” ..KfNdackh” hdjoJ:pSjrh” ;J:qmamdoh hk fuz wdksYxi mi lGskh
we;2rE NssCIQkag ,efnkafkah’ [;a;sh ,oafoakau lGskh w;2rk ,oafoao
fkdw;2rk ,oafoao fjz’
‘
W,a,sLdfOdajkd ’ hkdoSka mgkaf.k ‘ ksiaiSugzGdkqfudaokS ’ hkak olajd
fkd we;srSuz wdldr jssisy;r olajk ,oS’ ‘ wy;dlmam’ hkdoSska mgkaf.k
‘iSugzfGdwkqfudokS ’ hkak wjika fldg we;srSuz wdldr ody; olajk ,oafoah’
lGskJ:rKh ‘ wdy;dlmam ’ hkdoS lshk ,o wdldr we;af;ah’ lGssssfkdoaOdrhdf.a ud;Dld wg fofkla
[ \ q 345 / ]
fj;a’ mlaluka;;s” ksgzGdkx”
ikaksgzGdkx” kdikx” ijkx” wdidjpzfPAos” iSudiyqnzNdr” hk fudjqqyq fj;a’ ‘
l;pSjrudodh k mpzfpiaika;S .pzP;s ’ hk .:drAOfha mgka ‘ ;iai ;x
lGskqoaOdfrd iy NsslaLQyq cdh;s ’ hkak olajd ta ud;Dld jsia;r lrk ,oS’
wdodhjdr ima;lh” iudodhjdr ima;lh” hkqfjka lGskqoaOdrjsOs .;Syq ima;l
jYfhka folla fj;a’ * fuhska wdodhjdr ima;lh iy iudodh jdr ima;lh olajk
,oS (
iudodh
hkafkys fjki kuz ix hk WmirA.h mufKls’ m
Igzl
jdroajfhys mlalukka;sld lGskqoaOdrh ke;s wvla kssu l< mssrshuz we;s
isjqr f.k iSudfjka neyer f.dia lrkafkus hkqfjka Wmokd jsmaml; psjr
iuznFO Igzl oajdr folla olajk ,oS’
we;2rE
lGskh we;s uyK jia;1h f.k wjsspdrfhka neyer f.dia jia jsiQ fjfyrg
kej; fkdhkafkus” iSudfjka neyeroSu lrkafkus hkqfjka Wmosk ksgzGdkka;sl”
ikaksgzGdkka;sl ” kdika;sl” hk lGsskqnzNdr ;2kla olajk ,oS’
ksgzGdkka;ssl”
ikaksgzzzzzzzzzzGdkka;sl” kdika;sl hk fuz ;2ku hg lS ‘ wkOsgzGsf;k ’hk
jpkfhka muKla fjkia jk lGsskqnzNdr jssOSyq ;sfofkla fj;a’ jsmaml; pSjrh
f.k neyer iSSssudfjys lrus’ fmr
iudodh
mKaKrilhlao” jsmaml; pSjrhdf.a jYfhka kej; tfiau wdodh iudodh mKaKril
follaoehs ikaksgzGdkka;sldoS mKaKril jdr jsOSyq i;rla fj;a’
[ \ q 346 / ]
wkdixi” wdidhlrKSh hk fuz ;2k wkdidoajdoilh ” wdidoajdoilh” lrKSh oajdoilh hkqfjka oajdoil ;1h l1u jYfhka oek.kafkah’
tys wm jskh kjlfhdao Mdiq jsydr m[axpl jsOSyqo m
05/11/13
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917 LESSON 12-05-2013 SUNDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
Mahavagga
Misuse of EVM machines- Part - 3
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Pet-Couture-Small-Business-Idea.htm
Pet Couture Small Business Idea
The Pros and Cons of Starting a Pet Couture Business
Pet owners love spoiling their pets, and many do so through the
purchase of unique designer clothes, toys and accessories, also known as
pet couture.
A pet couture business allows you to design and produce your own
brand of pet clothes, toys and accessories, or you can operate as
distributor of ready-made products. Either way, if you know what pet
owners want for their animals and have a knack for selling those
products, a small business as a pet couture shop may be the perfect business idea for you.
The Pros
Some of the benefits of starting a pet couture business include:
- Your business can be entirely home-based.
- You can sell your products online.
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- If you establish a brick-and-mortar pet boutique, you can expand to provide on-site grooming services.
- A pet couture business is relatively easy to market to animal-loving pet owners.
- You can expand your business to sell related pet products such as food and grooming supplies.
The Cons
Some of the challenges of starting a pet couture business include:
- Startup costs can be significant for a physical storefront business.
- It could take time to see a profit, depending on your initial investment.
- You will be in competition with big companies such as Petco, Petsmart and Target.
- You need a niche that differentiates you from your competition.
- You may need a local permit to run the business out of your home.
- You must have a love of pets and do extensive market research to understand what products pet owners want to buy.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
Misuse of EVM machines- Part - 3
New voter verifiable paper trail (VVPT) machines to replace the EVMs, following doubts that it could be tampered.Voting Machines are “Calculators which can be manipulated by computer softwares”. New Machines are ordered by EC, where a paper slip will come out with EVM voting which will be then deposited in a box. What is the use? Paper Slip will show that voter has casted vote for “Party A”, but calculator software will add vote to “Party B”! The Computers are programmable. No use for such fake paper slips. In Superior Courts it has been demonstrated how these computers can be manipulated and how it can be pre-programmed to make sure victory to one candidate during election. The EVM machines have killed Democracy and have all the potentials to do so.
Under such circumstances the following exposure by media had no relavance during the last Karnataka Assembly Elections 2013 where the Congress won and the trend will continue in the forth coming General Elections until the Superior Court and the upholders of Democracy including the free and fair media.
http://verifiedvoting.org/verifier/
Election Equipment 2012
See states’ use of:
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| Legend - Polling Place Equipment |
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Paper Ballot |
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Paper Ballot and Punch Card |
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Mixed Paper Ballot and DREs with VVPAT |
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DREs with VVPAT |
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Mixed Paper Ballot and DREs with and without VVPAT |
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Mixed Paper Ballot and DREs without VVPAT |
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DREs without VVPAT |
| VVPAT = Voter Verified Paper Audit Trail Printers |
| DRE = Direct-recording Electronic |
Customize your search for jurisdictions (counties and municipalities) that use different types and models of voting equipment:
(use alt/left click to select more than one choice)
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| Equipment Used for: |
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| In Selected States: |
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| Type of voting equipment: |
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| Equipment vendor: |
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| Paper record: |
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Please note: If you have any questions about the number of jurisdictions and registered voters using types and models of equipment please contact us directly.
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http://www.verifiedvoting.org/resources/voting-equipment/
“
In an age of electronic banking and
online college degrees, why hasn’t the rest of the nation gone to voting
on touchscreen computers? The reason is simple and resonates with the
contentious debate that has yet to be resolved after at least 15 years
of wrangling over the issue of electronic voting. No one has yet figured
out a straightforward method of ensuring that one of the most revered
democratic institutions—in this case, electing a U.S. president—can be
double checked for fraud, particularly when paperless e-voting systems
are used.” -
Scientific American, Jan. 9, 2012
Today’s political climate is riven with discontent and mistrust of the institutions of government,
yet apart from public discourse, the vote is still how we make our will known. Mistrust in
lawmakers or institutions may be nearly endemic, but we still rely on the principle that they can
be voted out. When our voting systems fail though, voters lose trust in the electoral process,
and that is corrosive. Without that trust, our democracy could crumble. In such an environment,
it is of critical importance that we safeguard that most fundamental part of who we are as
Americans – our democracy – by ensuring voting systems work properly and that it is possible
for those responsible for operating our elections to demonstrate to the public that their votes
indeed are being captured and counted as they intended, and that the outcomes are correct.
The U.S. election system faces unprecedented tests this November, and beyond. Among
those tests are overt challenges to the full participation of all eligible voters. But there are also
serious fault lines in the landscape of democracy, some of which are not visible but which
threaten nonetheless. Many of these tests will become visible in the last yard of the voting
process—the final step that occurs after other obstacles to voting are overcome, where the will of
the voters must be captured and counted. That last yard is where the voter actually has the
opportunity to mark and cast a ballot, and where the ballots are collected and counted, and
ideally, where the systems that tally our votes are checked to make sure they work as they
should. This is where the intersection of technology and democracy occurs. Challenges to
voters’ rights in that last yard derive from problems caused by the deployment and use of
inadequate voting systems, and exacerbated by insufficient checks on the accuracy of the
outcome.
Far too many states use unreliable and insecure electronic voting machines, and many
states have made their situation worse by adding some forms of Internet voting for some voters,which cannot be checked for accuracy at all. Even in states where verifiable systems are used,
too often the check on the voting system’s function and accuracy is not done. In 2012, the
voting systems now in use are aging; resources are severely impacted by the state of the
economy over the past several years; shortages of both equipment and human resources are
likely. After all the effort necessary to overcome the other hurdles to casting a ballot, it is
patently unfair that once you get to the ballot box, that the ballot itself fails you. Taken together,
these problems threaten to silently disenfranchise voters, potentially in sufficient numbers to
alter outcomes.
Overview of Voting Equipment
Four basic types of voting equipment are used in US elections.
Optical Scan Paper Ballot Systems (including both marksense and digital image scanners), in
which voters mark paper ballots that are subsequently tabulated by scanning devices. On most
optical scan ballots voters indicate their selections by filling in an oval (on ES&S and
Premier/Diebold ballots), completing an arrow (Sequoia ballots), or filling in a box (Hart Intercivic
ballots.) Ballots may be either scanned on precinct-based optical scan systems in the polling
place (Precinct Count) or collected in a ballot box to be scanned at a central location (Central
Count.)
Direct Recording Electronic (DRE) Systems, in which using one of three basic interfaces
(pushbutton, touchscreen or dial) voters record their votes directly into computer memory. The
voter’s choices are stored in DREs via a memory cartridge, diskette or smart card and added to the choices of all other voters. An alphabetic keyboard is typically provided with the entry device
to allow for the possibility of write-in votes, though with older models this is still done manually.
DRE systems can be distinguished generally by the interface through which the voter indicate
her selections. The first generation of DREs used a push-button interface, while later systems
use a touchscreen interface. The Hart Intercivic eSlate uses a dial interface. Some DREs can
be equipped with Voter Verified Paper Audit Trail (VVPAT) printers that allow the voter to
confirm their selections on an independent paper record before recording their votes into
computer memory. This paper record is preserved and, depending on State election codes,
made available in the event of an audit or recount.
Ballot Marking Devices and Systems provide an interface to assist voters with disabilities in
marking a paper ballot, which is then scanned or counted manually. Most ballot marking devices
provide a touchscreen interface together with audio and other accessibility features similar to
those provided with DREs, but rather than recording the vote directly into computer memory, the
voter’s selections are indicated through a marking a paper ballot, which is then scanned or
counted manually.
Punch Card Voting Systems Punchcard systems employ a card (or cards) and a small
clipboard-sized device for recording votes. Voters punch holes in the cards (with a supplied
punch device) opposite their candidate or ballot issue choice. After voting, the voter may place
the ballot in a ballot box, or the ballot may be fed into a computer vote-tabulating device at the
precinct. Four Idaho counties still use Votomatic Punch Card Voting System in the November
2012 election.
Mechanical Lever Voting Machines First introduced in the 1890s, mechanical lever machines
were used in many States during the 20th Century. As recently as 1996, mechanical lever
machines were used by 20.7% of registered voters in the United States. Since 2010, no
mechanical lever voting machines are used in US elections.
Hand Counted Paper Ballots A significant number of jurisdictions manually count paper ballots
cast in polling places by hand and even more count absentees and/or provisional ballots by
hand. While not a type of “voting equipment”, beyond the pen or pencil used by the voter to
mark the ballot, many of the issues of ballot design and voter intent that effect all voting systems
are relevant to hand counted paper ballots as well.
Voting Stages
Not all votes are cast in traditional polling places on Election Day - an increasing number of
voters vote absentee by mail or at in-person early voting facilities. All jurisdictions now provide
accessible equipment for voters with disabilities. Most jurisdictions use different voting systems for these different voting stages.
Polling Place Voting In American elections, the majority of votes are cast in polling places.
There are essentially two methods used to capture the voter’s selections: a paper ballot marked
by the voter, either physically or through the use of an assistive ballot-marking device, or a
software interface in which votes are recorded directly into computer memory. Most paper
ballots cast are tabulated by optical scanners, though there a significant number of jurisdictions
that count paper ballots cast at polling places manually.
Accessible Voting The Help America Vote Act of 2002 (HAVA) required that every polling
place provide voting equipment with assistive features for voters with disabilities. Jurisdictions
have adopted different approches to meeting this requirement. Some have opted the exclusive
use of direct recording electronic (DRE) systems for all polling place voters. Others have chosen
to have “Mixed” systems, with both an optical scan paper ballot system and a DRE system
available in each polling place. Some such jurisdictions limit the use of the DRE primarily to
voters with disabilities while others allow all voters to choose between the two systems
available. A third approach to meeting the accessibility requirements of HAVA through the use
of Ballot Marking Devices or Systems. These systems allow voters with disabilities to mark a
paper ballot that is then counted along with the other paper ballots cast in the polling place.
Early Voting In recent years many, but not all, States provide for in-person Early Voting. For a
period a days or weeks prior to the official Election Day (the period varies from State to State)
voters have the option of visiting a central location (typically the county election officials office
or, in larger jurisdictions, satellite vote centers) to cast their vote. Most jurisdictions use the
same voting equipment for the early voting period that are used in polling places on election day
but not all.
Absentee Voting Absentee Voting is available in every State. In some States there are
restrictions on who can vote by mail and two States (Oregon and Washington) conduct elections
using only mail ballots. Most jurisdictions tabulate absentee ballots with optical scanners - either
high volume “Central Count” systems or smaller “Precinct Count” scanners. A small but
significant number of jurisdictions count absentee ballots manually. Some jurisdictions transfer
the votes cast by voters on absentee paper ballots onto DRE systems rather than tabulating the
ballot by scanning or manual counting.
Provisional Ballots The Help America Vote Act of 2002 established that a voter could cast a
provisional ballot if he or she believes that they are entitled to vote. A provisional ballot is cast
when: the voter refuses to show a photo ID if required, the voter’s name does not appear on the
voter roll for the given precinct, the voter’s registration contains inaccurate or out-dated
information such as the wrong address or a misspelled name. or the voter’s ballot has already
been recorded. Whether a provisional ballot is counted is contingent upon the verification of that
voter’s eligibility. Many voters do not realize that the provisional ballot is not counted until 7–10
days after election so their vote does not affect the calling of the states to different candidates.
Once the provisional ballot is determined to be valid it is counted with a scanner or manually.
A Brief History Voting Machines in the US
(From Douglas Jones, Brief Illustrated History of Voting) The conduct of elections has changed
in many ways over the past 200 years. The extent of these changes is nicely illustrated by a
comparison of today’s voting practices with those illustrated in George Caleb Bingham’s
painting, The County Election (left - click to enlarge). In addition to being a noteworthy artist,
Bingham was a successful politician; this painting shows a polling place on the steps of the
courthouse in Saline County, Missouri, in 1846. In this painting, we see the judge (top center)
administering an oath to a voter. The voter (in red) is swearing, with his hand on the bible, that
he is entitled to vote and has not already done so. There was no system of voter registration, so
this oath and the possibility that the judge or someone else in the vicinity of the polls might
recognize him if he came back was all that prevented a voter from voting again and again.
There was no right to a secret ballot; having been sworn in, the voter simply called out his
choices to the election clerks who sit on the porch behind the judge tallying the vote. Each clerk
has a pollbook in which he writes the voter’s name and records his votes; multiple pollbooks
were a common defense against clerical error. There are several people in the painting holding
paper tickets in their hands. We know that these were not paper ballots because Missouri
continued to use voice voting until 1863. In a general election, however, many voters might
have wanted to bring their own notes to the polling place. Campaigning at the polling place was legal and common. The man in blue tipping his hat to the voter immediately behind the man
taking the oath is one of the candidates in this election, E. D. Sappington, who lost to Bingham
by one vote. He’s handing out his calling cards so that people can easily read off his name to
vote for him.
Voice votes offer modest protection against fraudulent vote counts: An observer can easily
maintain an independent tally of the votes, and since there is no ballot box, it cannot be stuffed.
On the other hand, the lack of privacy means that voters are open to bribery and intimidation; an
employer can easily demand, for example, that his employees vote as required, and a crook can
easily offer to pay a voter if he votes a certain way.
A Brief Illustrated History of Voting
Part of
the Voting and Elections web pages
by
Douglas W. Jones
THE UNIVERSITY
OF IOWA
Department of Computer Science
Copyright ©
2001, updated 2003.
This work may be transmitted or stored in electronic form on any
computer attached to the Internet or World Wide Web so long as this
notice is included in the copy. Individuals may make single copies
for their own use. All other rights are reserved.
– Work in Progress –
Contents
- Before Ballots
- The First Ballots
- Paper Ballots
- The Chartist Demand for a Secret Ballot
- The Australian Paper Ballot
- Lever Voting Machines
- Punched Cards for Voting
- Optical Mark-Sense Scanners
- Direct Recording Voting Machines
Nobody pretends that democracy is perfect or at all wise. Indeed,
it has been said that democracy is the worst form of government
except all those other forms that have been tried from time to time.
(Winston Churchill, November 11, 1947)
Figure 1: The County Election (detail)
by George Caleb Bingham.
![[painting of a crowded polling place]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/countyelection.jpg)
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The conduct of elections has changed in many ways over the past 200 years.
The extent of these changes is nicely illustrated by a comparison of
today’s voting practices with those illustrated in George Caleb Bingham’s
painting, The County Election (Figure 1).
In addition to being a noteworthy artist, Bingham was a successful
politician; this painting shows a polling place on the steps of the
courthouse in Saline County, Missouri, in 1846.
In this painting, we see the judge (top center) administering an oath to
a voter. The voter (in red) is swearing, with his hand on the bible, that
he is entitled to vote and has not already done so. There was no system
of voter registration, so this oath and the possibility that the judge or
someone else in the vicinity of the polls might recognize him if he
came back was all that prevented a voter from voting again and again.
There was no right to a secret ballot; having been sworn in, the voter
simply called out his choices to the election clerks who sit on
the porch behind the judge tallying the vote. Each clerk has a pollbook
in which he writes the voter’s name and records his votes; multiple pollbooks
were a common defense against clerical error.
There are several people in
the painting holding paper tickets in their hands. We know that these were
not paper ballots because Missouri continued to use voice voting until
1863. In a general election, however, many voters might have wanted to bring
their own notes to the polling place.
Campaigning at the polling place was legal and common. The
man in blue tipping his hat to the voter immediately behind the man taking
the oath is one of the candidates in this election, E. D. Sappington,
who lost to Bingham by one vote. He’s handing out his calling cards so that
people can easily read off his name to vote for him.
Voice votes offer modest protection against fraudulent vote counts: An
observer can easily maintain an independent tally of the votes,
and since there is no ballot box, it cannot be stuffed. On the other
hand, the lack of privacy means that voters are open to bribery and
intimidation; an employer can easily demand, for example, that his employees
vote as required, and a crook can easily offer to pay a voter if he votes
a certain way.
Kurt Hyde has sent me a
scan of a page
of a pollbooks in his collection from Bond County, Illinois;
this contains the clerical records of a viva-voce election of the type shown in
Bingham’s painting. Candidate names are written across the top of the page,
while voter names are written down the left hand side as the voters arrive to
vote. Instead of tick marks to record votes, the clerk has written in
the running vote total as each vote is cast. Kurt Hyde reports that most of
the pollbooks in his collection reflect this practice.
One man shall have one vote.
(John Cartwright, 1780)
The word ballot has been described as being derived from the diminuitive form
of the word ball in
Italian, ballota, and in fact, many early ballots were small balls.
In classical Greek, however, the root is the verb for casting or throwing;
indeed, we cast ballots, but the Greeks did not read this word as requiring
that they be round balls.
In ancient Athens, votes were taken by issuing clay or metal tokens
to each voter, and the voter would vote by depositing the appropriate token
in the appropriate ballot box, or perhaps in a clay pot that served as a
ballot box.
Since the renessance, secret societies such as the Masons have used identical
round balls as ballots.
The phrase to blackball someone comes from this usage. In a vote to
admit someone to a secret society, each member was traditionally given a
white ball and a black ball. Depositing the white ball in the
ballot box was a vote for the candidate’s membership, while depositing the
black ball was a vote against the candidate. It follows that to blackball
someone meant to vote to exclude them from the organization or to campaign
for their exclusion in an upcoming vote.
In the late 19th century, many early developers of voting machines
continued to interpret laws requiring that election be by ballot as the
requirement that elections be carried out by the use of little balls, so many
early voting machines operated by depositing small balls in the appropriate
containers as each voter cast a vote. The purpose of the mechanism was to
prevent a voter from casting more than the allowed number of votes in each
race, and to maintain separate ballot containers for each of the many
candidates in each of the many races races in an election.
The Electors shall meet in their respective states, and vote by ballot
for President and Vice-President …; they shall name in their ballots
the person voted for as President, and in distinct ballots, the person
voted for as Vice-President, …
(12th Amendment to the U. S. Constitution,
ratified June 15, 1804)
Figure 2: Ballot from an 1839 general election
in Iowa Territory
![[photo of a general election ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1839b_small.gif)
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The first use of paper ballots to conduct an election appears to have been
in Rome in 139 BCE, and the first use of paper ballots in the United States
was in 1629 to select a pastor for the Salem Church.
By the time the 12th Amendment to the United States Constitution was passed,
it is clear that the term ballot was routinely taken to refer to a slip of
paper on which were written the names of candidates for office. The very
fact that the 12th amendment requires the use of separate ballots to elect
the President and Vice-President implies that the use of one ballot to elect
candidates to more than one office was understood at the time. Of course,
this amendment applied only to the electoral college and not to voting by
the electorate at large.
The Tennessee Acts of 1796, chapter IX section 3 gave the following
definition: “[A ballot is] a ticket or scroll of paper, purporting
to express the voter’s choice, given by the voter to the officer or person
holding an election, to be put into the ballot box.”
These early paper ballots were no more than slips of paper
provided by the voters themselves, although it was not long before
candidates or political parties began to provide preprinted ballots.
This innovation was not always welcome. It took a state supreme court
decision in Massachusetts (Henshaw v. Foster) in 1829 to legalize this
practice in that state. It took a constitutional amendment in Connecticut,
in 1844.
The example shown in Figure 2
was apparently provided by Francis Gehon, a candidate for nonvoting
territorial delegate to the United States Congress in the 1839 Iowa
territorial election; the torn edges suggest that this ballot may
have been printed as an advertisement in the newspaper. This ballot
includes write-in blanks for the other offices in the election,
the territorial house of representatives and various county offices.
The printer omitted the office of Sheriff from the ballot, so the voter
wrote this in at the very bottom.
This form of paper ballot makes it very difficult to reconcile several
requirements that we usually take for granted, the right to privacy, the
requirement that the voter not disclose his or her vote, and the requirement
that no voter deposit more than one ballot in the box.
To maintain voter privacy, we must allow voters the right to insert their
own ballots into the ballot box. Doing this, however, raises the possibility
that a voter might deposit a handful of ballots. If we require voters to give
their ballots to a polling place official, the official might read the
ballot in the process of unfolding it to determine if other ballots have
been cleverly concealed inside, or a dishonest official might add other
ballots to the box.
If a voter wants to disclose his votes, he may easily sign the ballot,
and if we disallow this with rules that require signed ballots to be rejected
in the count, the voter may simply arrange to use distinctive paper or a
distinctive style of writing in order to identify his ballot to someone
observing the count. Political parties quickly mastered the art of
printing ballots on distinctive paper so that all voters using a party’s
ballot could be easily identified.
Figure 3: Ballot from an 1880 municipal election in Iowa
(partial)
![[photo of a partisan municipal ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1880_small.gif)
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Despite these serious problems, this style of voting on paper ballots remained
the rule into the late 19th century. By the mid 19th century, it was standard
for each political party in the United States to print a party ticket
that listed all of the offices in the election, along with the candidates
endorsed by that party. The word ticket was used because they
resembled railroad tickets in size and printing style.
The municipal election ticket shown in
in Figure 3 was printed by a local Republican party.
Voters in this era were allowed to write out their own ballots, longhand,
but the parties encouraged them to use the party ticket as a ballot.
So long as a party representative got to a voter in advance to give him that
party’s ticket, voting a straight party ticket was easy. A voter who
wished to split his ticket, that is to vote for candidates from more than
one party, could write out the entire ballot longhand, or he could
could cross out the candidates he didn’t like on one party’s ticket and
write in the names of the candidates he preferred.
Figure 4: Ballot from an 1888 general election in Iowa
(partial)
![[photo of a partisan general election ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1888_small.gif)
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By the 1880’s, the parties had learned to format ballots to make it difficult
to vote a spit ticket. The idea is quite simple: arrange the layout of the
ticket so that a voter who crosses out a candidates name on the party
ticket will have no space left to write in the name of any other candidate.
Figure 4 illustrates a general election ticket formatted this way. Where the
example in Figure 3 had ample space under each candidate name to write in a
substitute name, this example has almost no space, except for the write-in
blank for county treasurer, where the party had no nominee.
A striking feature of the ballot in Figure 4 is that the
typography, below the ballot title, is deliberately difficult to read.
From the party’s perspective, printing a ballot that invited close reading
ammounted to an invitation to strike-out names and write in alternatives.
The parties wanted voters to be loyal to the party, not the specific
candidates, so the party name was always easy to pick out and read.
Of course, the typography of the ballot could not be arbitrarily unreadalbe,
the ballot had to be legible enough to tally. On the other hand, with
party tickets, it is not necessary to closely read each ballot; instead,
each ticket style need only be closely read once. The first step in the
tally is to sort the ballots by ticket style; then, all ballots of a
particular style would be counted, along with the number of strike-outs
for each office on that ticket. Candidates on that ticket would then be
credited with the number of tickets less the number of strikeouts. Finally,
all write-ins, manuscript ballots and handwritten additions to ballots
would be counted.
The examples shown here are all printed on inexpensive paper - generally
newsprint, but in large urban areas, it was very common for parties to
print their tickets on distinctive paper. This had only one purpose, to
make it very easy for a party observer at the polling place to note which
party’s ballot each voter was using. Ballot box stuffing was extremely
common in many jurisdictions, and to prevent this, it was common to
demand that ballot boxes be transparent, thus making it completely
impossible for a voter to hide the color of the ballot being deposited.
For an excellent discussion of the extent of vote fraud using such paper
ballots, see the paper
Harrison Count Methods: Election Fraud in Late 19th Century Texas
by Worth Robert Miller, Locus: Regional and Local History 7, 2
(Spring 1995), 111-28.
One of the best references on the pre-technological history of elections is
Election Administration in the United States by Joseph P. Harris,
published by the Brookings Institution in 1934. The book The American
Ballot by Spencer D. Albright, published by the American Council on Public
Affairs in 1942 is a much shorter work filled with extremely useful history
but with very little of the critical content that makes Harris’ book so
valuable.
In 1838, the London Working Men’s Association published
The People’s Charter. The association represented the first
mass working class labor movement in the world, and its members can
be counted as radical revolutionaries. Today, however, the demands
of the chartists, as they came to be known, seem remarkably tame. They
are, in fact, at the very foundation of essentially all modern democracies,
as outlined in the full title for the charter:
The People’s Charter: Being the outline of an act to provide for
the just representation of the people of Great Britain in the Commons
house of Parliament; embracing the principles of universal suffrage,
no property qualification [for the right to vote], annual parliaments,
equal representation, payment of members [of parliament], and vote by
ballot, prepared by a committee of twelve persons, six members of
parliament and six members of the London Working Men’s Association, and
addressed to the United Kingdom.
– Quoted from an
1839
edition of the People’s Charter
Figure 5: The Chartist proposal for polling-place
organization and a voting machine from the
1839
edition of the People’s Charter.
![[photo of a partisan general election ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/chartist.jpg)
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A remarkable feature of the Chartist demand was that one page of each
Chartist pamphlet was a diagram of a polling place that included use
of a voting machine, along with two schedules. Schedule A described the
features of the polling place, including a description of the rolls of
each of the people shown in the woodcut. Schedule B described the
voting machine, described as a ballot box. The Chartists attributed
their ballot box design to Benjamin Jolly of 19 York Street, Bath.
Voters using Jolly’s voting machine were to vote by dropping a brass ball
(the ballot)
into one of the holes in the top of the machine. Each hole was to be
marked with a candidate’s name. The ball, on passing through the machine,
would advance a clockwork counter one step before dropping into a tray
on the front of the machine, in clear view of the election judges. During
the election, the counters would be sealed behind a closed door, so
nobody could see the count until the polls closed, and the voter would
vote behind a partition, so nobody could see which hole the ball was
dropped into. If a voter brought an extra ball into the polling place,
the judges would see two balls falling into the tray.
It’s not the voting that’s democracy, it’s the counting.
(Tom Stoppard, British playwright, 1972)
You won the election, but I won the count.
(Anastasio Somoza, Dictator, 1977)
Figure 5: Australian Ballot from an 1893 Iowa City
municipal election
(partial)
![[photo of a partisan general election ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1893b_small.gif)
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Concern about vote fraud and voter privacy was not restricted to England
and the United States.
One of the most important innovations in voting technology came
about in Australia. In 1858, an election was held in the state of
Victoria using
standardized paper ballots that listed all candidates for office. These
ballots were printed at government expense and distributed to the voters
at the polling place, one per voter. This system, while obvious in
retrospect, was sufficiently innovative that it came to be known as the
Australian secret ballot.
The Chartists had significant influence in Australia, and several of the
Australian states had been experimenting with how to reduce the Chartist
demand for secret ballots into practical form. All of the Australian
experiments substituted printed ballots and a simple ballot box for the
voting machine the Chartists proposed, but it is the Victorian model that
later came to be seen as definitive.
Today, the Australian ballot seems so natural that we take it for granted
as ancient technology, and in much of the world, it is so firmly entrenched
that replacing it with mechanical or electronic voting machines is unthinkable.
Nonetheless, the benefits of the Australian ballot were not
obvious at the time it was introduced. Use of this technology requires,
after all, a special print run at government expense, plus the cost of
secure ballot storage and transport.
In the United States, it is likely that the widespread fraud reported in
the general election of 1884 was the major impetus behind the first adoption
of new voting methods in 1888, but this level of fraud would probably have
gone unnoticed if it hadn’t been for the election upset of 1876. In that
year, Rutheford B. Hayes won an majority of the electoral vote with only
a minority of the popular vote, and just as with the 2000 general election,
this focused popular attention on the problems with the election methods
then in use. The hearings into Boss Tweed’s dealings in New York, published
in 1878 are likely to have been another contributing factor; there, Tweed
admitted quite openly to completely ignoring the ballots and having his
ward bosses simply announce the requested result.
So, it was in 1888 that the Australian ballot was first used in the United
States, in New York and Massachusetts, and it was also in 1888 that the
lever voting machine was first used. The example Australian ballot shown
in Figure 5 allows straight-party voting by a single X
in the circle by the party name at the top of the column, or a split ticket
vote by marking an X in the box by an individual candidate name.
Figure 6: Australian Ballot from a 1916
Democratic primary in South Carolina.
![[photo of a scratch-out primary ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1916_small.gif)
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The move to the Australian ballot was not instantaneous. Texas and
Connecticut moved by gradual reform of the partisan ballot, completing
their changes in 1905 and 1909.
Missouri experimented with the Australian ballot but reverted to
partisan ballots until 1921.
New Mexico finished a gradual migration from partisan ballots in 1927.
North Carolina only required that all counties use the Australian ballot
in 1929.
By 1940, Delaware still had a mixed system where partisan distribution
of ballots was still allowed outside the polling place, and South Carolina
was still voting on partisan ballots, although their size, color and
typography were strictly regulated.
While most Australian ballots ask the voter to mark an X or checkmark in
the voting target beside the candidate’s name, where the target is either
a box or a circle, the original form of this ballot asked the voter to scratch
out the names of all but the preferred candidates. The use of an X mark to vote
for a candidate was introduced in West Australia in 1877. The older pattern
persisted for many years in a number of Southern states, most
notably Arkansas. The example in Figure 6 illustrates this.
The scratch-out ballot variant would have appeared quite natural
to those accustomed to voting with party ticket ballots where
voters could scratch out the names of the party nominees they did not support.
There is nothing particularly wrong
with this variant, but when a juristiction changes from this rule to the
more common mark-in-target rule, there are special voter education problems.
Corrupt politicians and political machines have always been quick to search
out and exploit the weaknesses of new voting methods, and it was not long
before the weakness of the Australian ballot was uncovered. Properly
administered, the Australian ballot does indeed make it very difficult for
voters to cast multiple votes or for a dishonest election administration
to stuff the ballot box, but the greatest weakness of the Australian ballot
lies in how votes are counted.
This weakness was the focus of the Supreme Court decision that followed the
2000 general election. The Australian ballot requires a subjective
interpretation of each mark on the ballot, so if corrupt officials cannot
control the ballots that land in the ballot box, they may still try to
control how they are counted. Typical counting procedures attempt to prevent
this, first by allowing observers at the count so that any bias will be out
in the open, and second, by requiring that each tally team be composed of
representatives of opposing parties, each monitoring the other. Even with
these precautions, a corrupt election administration can introduce bias into
the count by manipulating the makeup of the tally teams and by instituting
carefully crafted objective standards governing what marks on
the ballot count as votes.
The Michigan law current today (2001, see MCL 168.803) provides an excellent
example of “an objective and uniform standard” that allows such a biased count.
This law requires that each vote be made with either an X or a checkmark, where
the intersection of the X or the corner of the checkmark is within or on the
border of the box provided on the ballot.
This standard seems excellent, but as a consequence, many marks a voter could
make on the ballot that express clear and obvious intent are disallowed.
A hurried checkmark where the vertex is rounded and not sharp, or an X or check
that is obviously intended to be in a particlar box but is just outside that
box may, under these rules, be discounted.
If an entrenched political machine wishes to remain in power even when their
support from the voters is questionable, all they need to do is assure that
their representatives on each tally team are well trained in the selective
exclusion of votes for the opposition using these rules, while the
representatives for the opposition selected for each tally team are relatively
niave and generally willing to accept the obvious intent of voters. By the
time the oppostion members of the tally team understand the game that is being
played, it is likely that they will have already lost the election.
The problems with the Australian Paper ballot can largely be overcome by
strict accounting requirements, specifically, by the requirement that the
official election canvass include not only the counts of the votes that all
agreed were acceptable votes for one or another candidate, but also counts
of the numbers of undervotes and votes not counted because of improper
marking. If the latter number exceeds the margin of victory of the winning
candidate, there is good reason to request a careful recount, and if these
numbers add up to a number in excess of the number of voters who came to
the polls, a ballot box has been stuffed.
A properly administered Australian paper ballot sets an extremely high
standard that any competing election technology must match, but in a general
election such as those in the United States, where a single ballot may
include over 50 individual candidates and questions on the ballot, hand
counting can be a very expensive proposition.
the right to vote today is far more than the right to pull that lever on
election day. It is the right to an equal and meaningful vote, which
includes the right to equal and meaningful participation.
(John C. Bonifaz to the House Judiciary Committee,
May 5, 1999)
The Myers Automatic Booth lever voting machines was first used in 1892
in Lockport, New York, and lever machines descended from this were slowly
adopted across the country. In the words of Jacob H. Myers, this machine
was designed to “protect mechanically the voter from rascaldom, and make
the process of casting the ballot perfectly plain, simple and secret.”
By the 1930’s, essentially all of
the nation’s larger urban centers had adopted lever voting machines,
and in the election of 1944, Automatic Voting Machine Corporation
advertising claimed that 12 million voters used their machines.
In states such as Iowa, smaller rural counties never abandoned
hand-counted Australian paper ballots.
In other states, particularly where there were serious charges
of election fraud in the first half of the 20th century, lever voting
machines were installed statewide. This happened in Louisiana, for example,
in the 1950’s.
In the 1890’s, lever voting machines were on the cutting edge of technology,
with more moving parts than almost anything else being made. As such, they
were as much of a high-tech solution to the problem of running an honest
election as computer-tabulated punched cards in the 1960’s or direct-recording
electronic voting machines in the 1990’s.
Figure 7: Patent illustration for a lever voting
machine.
![[a lever voting machine and booth]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/shoup_small.gif)
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Two manufacturers split the market for lever voting machines,
Shoup
and AVM (Automatic Voting Machines); the latter company is the direct
descendant of Jacob H. Myers original company, organized in 1895.
Ransom F. Shoup made a number of improvements to lever voting machines
between 1929 and 1975. Figure 7 shows an early Shoup machine; like most
of its successors, this included a substantial voting booth, yet it could
be collapsed into a package that was relatively easy to transport and store.
The most visible difference between the AVM and Shoup machines
was in ballot layout: Both used a tabular ballot layout, with
the lever at the intersection of a particular row and column used to record
a vote for a particular party’s candidate for a particular office;
in the Shoup machine, one column is assigned to each party and one row to
each office, while in the AVM machine, the role of rows and columns is
reversed.
Lever voting machines were so pervasive by the mid 20th century that most
of us born in midcentury grew up assuming that all voting
machines were and would always be lever machines. Today, although they
have been out of production since 1982, these machines are still in
extremely widespread use. They completely eliminate most of the approaches
to manipulating the vote count that were endemic a century ago, and they
can easily be configured to handle a complex general election ballot.
A lever voting machine completely eliminates all questions of ballot
interpretation. At the time the voter opens the machine’s curtain to
leave the voting machine, it adds one to the counter behind each lever
that was pulled down by the voter, and then it resets all the levers.
The lever voting machines of the mid 20th century included interlocks
to prevent a voter from overvoting — that is, voting for more than one
candidate in a race, and the voting booths that were integral to the
machines offered what most voters considered excellent privacy.
Unfortunately, the mechanism of a lever voting machine maintains no
independent record of each voter’s ballot. Instead, the only record of
a vote is the count maintained on the mechanical register behind each
voting lever, where each register has a mechanism comparable to the
odometer in a car. Not only is this vulnerable to tampering by the
technicians who maintain the machine, but it means that the machine
has an immense number of moving parts that are subject to wear and very
difficult to completely test.
Roy G. Saltman has noted that the number 99 shows up in the vote totals
on lever machines significantly more frequently than would be expected
if vote totals were randomly distributed — that is, the number of 99’s
is noticably different from the number of 98’s or 100’s. The probable
explanation is that it takes more force to turn the vote counting wheels
in a lever machine from 99 to 100, and therefore, if the counter is going
to jam, it is more likely to jam at 99. The fact that this is a frequent
occurance in vote totals reported from lever machines is empirical evidence
that the lever machines that have been used in real elections are, in fact,
inadequately maintained and that this results in the loss of a significant
number of votes. Exhaustive pre-election testing would be expected to detect
these jams, but exhaustive testing of a mechanism as complex as a lever
voting machine is very time consuming, and performing such tests on every
voting machine prior to every election would be prohibitively expensive.
… one card for every individual enumerated, in which holes are punched
according to various possible answers to questions contained in the schedule.
(F. H. Wines, The Census of 1900,
National Geographic Jan. 1900)
The standard punched card, originally invented by
Herman Hollerith,
was first used for vital statistics tabulation by the Baltimore Board of
Health. After this trial use, punched cards were
adopted for use in the 1890 census. Hollerith wasn’t working in a vacuum.
His idea for using punched cards for data processing came after he’d seen
the punched cards used to control Jaquard looms.
IBM
developed pre-scored punched cards and the Port-A-Punch card punch.
In the early 1960’s, two professors at the University of California at Berkeley
adapted this for voting.
Joseph P. Harris, from the political science department, had the
idea, and sought help from William Rouverol, of the mechanical engineering
department. They made several improvements to the Port-A-Punch,
patented them, and formed Harris Votomatic, Inc. to sell the result.
After a large-scale trial at the Oregon State Fair, the system was used
in primaries in Fulton and DeKalb Counties, Georgia;
By the general election that fall, several counties
in Oregon and California had moved to this new technology, and things
looked promising enough that, in 1965, IBM bought the company.
Figure 8: A Votomatic Ballot, minus the ballot stub
![[235 position Votomatic ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/bal235_small.gif)
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The Votomatic ballot shown in Figure 8 has 235 voting positions. Other
ballot layouts support 228 and 235 voting positons. No matter what the
layout, the preprinted information on the Votomatic ballot contains little
more than voting-position numbers. The actual names of candidates and
the text of ballot questions is not printed on these ballots, but rather,
must be provided elsewhere, either on the ballot label attached to the
Votomatic machine, or in a booklet provided with the ballot when it is used
for absentee voting.
Figure 9: A Votomatic voting machine
![[photo of a Votomatic voting machine]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/votomat_small.jpg)
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The Votomatic machine shown in Figure 9 is essentially the same as the original
IBM Portapunch, mounted vertically in a panel that is designed to
be integrated into a voting booth. The entire booth, consisting of
the machine itself, plus sides, back and legs. These booths are well
enough designed that many jurisdictions that have abandoned the Votomatic
ballot have retained the booths, replacing the Votomatic machine with a
tabletop that can be used with their newer voting system.
The Votomatic ballot is pre-scored at each voting position so that punching
with a stylus through that position into an appropriate backing will remove
a rectangle of chad, leaving a hole that is counted as a vote. The backing
used inside the Votomatic machine is a complex structure of elastomeric
strips, and the stylus has a relatively comfortable handle on it. When used
for absentee voting, a disposable styrofoam sheet is generally used as backing,
and in some jurisdictions, the stylus for absentee ballots is an unbent
paperclip.
The ballot card is held in proper alignment in the Votomatic machine by
holes in the ballot stub that fit over pins at the top of the machine.
When the ballot is inserted in the machine, the face of the machine
completely covers the ballot, with the exception of small holes over
those voting positions relevant to the current election. The pages of
the ballot label are hinged to the face of the machine; when the book
made up by the pages of the ballot label is open, one column of voting
positions on the ballot is exposed. The ballot label mounted on the
machine shown in Figure 9 is a replica of the first two pages of the
notorious “butterfly ballot” used in Palm Beach County Florida during
the 2000 general election.
Figure 10: A Data Punch voting machine
with ballot.
![[photo of a Datapunch voting machine]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/datapunch_small.jpg)
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IBM got out of the Votomatic business in 1969, after problems with this
technology began coming to light. Later Votomatic machines (including the
one pictured) were made by Computer Election Services Inc. and several other
IBM licencees. CESI was later absorbed into Election Systems and Software.
Similar mechanisms were made under the Data-Punch trademark
by Election Data Corporation of St. Charles, Illinois.
The example Data-Punch machine shown in Figure 10 is far closer to the original
IBM Portapunch than the Votomatic machine in Figure 9. Unlike the latter, it
is not integrated into the voting booth, but rather, can be used loose on a
desktop. This machine in Figure 10 has has a full book of ballot labels
mounted on it, but they are generic pages with only the positon numbers
printed on them. Both the ballot cards and the hinged ballot label holders
used with this machine are completely compatible with those of the Votomatic
machine, and in some jurisdictions, both machines have been used
interchangably.
The Data-Punch machine in Figure 10 has a 228 position Votomatic ballot
inserted in it, and the punching stylus has been pushed through voting
position 72. Note how the alignment holes in the ballot stub fit
over the red alignment pins on the machine. The actual punched-card
portion of the ballot is entirely hidden inside the machine; only the
tear-off stub is visible. In addition to the alignment holes, the stub
also contains a blank for write-in votes, and when the stub is folded
over along the perforations that separate it from the ballot, it serves
as a privacy cover, hiding both the write-in votes, if any, and any holes
that have been punched.
At the far end of the ballot stub is a small tear-off tab.
The details of how this is used vary from one jurisdiction to
another, but the following is typical: the tear-off tab is
serial numbered; the number on the tab is recorded when the ballot is
issued to the voter, and after the voter has voted, the tab is checked
against the pollbook to see that the voter is returning the same ballot
that was issued. This is a defense agains chain voting, a vote buying
scheme in which a crook gives the voter a pre-voted ballot, the voter
votes that ballot, and then after leaving the polling place, sells his blank
ballot to the crook, who votes it and then gives it to the next willing
participant.
Once the tab has been used to verify that a voted ballot is legitimate,
it is torn off and the ballot, with the stub still folded over to hide
the votes, is deposited in the ballot box. When the time comes to count
the ballots, the stubs are unfolded and any ballots that contain write-in
votes are separated so that the write-ins can be hand-tabulated. The ballots
are then separated from the stubs and stacked for tabulation. The tabulation
may be done either by a computer equipped with a standard punched-card
reader or by an electromechanical punched-card tabulating machine.
Figure 11: A Votomatic ballot seen from the back
![[close up of a Votomatic ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/votocard_small.jpg)
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Problems with Votomatic technology have been known since the late 1960’s.
It is common to notice a few pieces of chad accumulating in areas where
Votomatic ballots are being processed, and each of these may represent
a vote added to some candidates total by accident. Roy Saltman of the
National Bureau of Standards published several reports in the mid 1980’s
calling for the abandonment of Votomatic technology because of these and
other problems, but these reports were ignored by all but a few.
It was not until the general election of November 2000 that problems with
the Votomatic voting technology became the subject of widespread public
discussion. The focus of much of this discussion was dimpled chad;
Figure 11 shows a cleanly punched hole and a dimple in a 228 position
Votomatic ballot. It is noteworthy that 12 punch positions on the
228 position ballot are directly over internal braces inside the Votomatic
mechanism, and that these positions are particularly prone to the
development of chad jams that may prevent clean punching in those positions.
The problem with such dimples during a hand recount is that, unlike the case
with the classic Australian ballot, it is difficult for a human looking at
such a dimple to determine the voter’s intent. Every literate person has had
years of experience evaluating pencil marks on paper, but very few people have
had more than passing exposure to the problems of evaluating bits of chad.
It is possible but unlikely that a dimple could be caused by voter hesitation,
where the stylus was gently pushed against that voting position and then
withdrawn. It is also possible but unlikely that the voter pushed hard
enough to create a clean punch while there was something obstructing the hole.
It is possible to distinguish between these two cases by microscopic
examination using of the back of the dimple, but few have the expertise to
do this.
Figure 12: A DataVote ballot
![[a datavote ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/datavote.gif)
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There is another punched card voting technology that has proven to be far
less troublesome than the Votomatic. This is the DataVote system.
Unlike Votomatic ballots, DataVote ballots must be specially printed for
each election, with the candidate names printed by each punching position.
This limits Datavote ballots are punched in only two columns of punching
positions along the two edges of the ballot, with the remainder of the space
reserved for ballot text. Each ballot can hold, in theory, about 70
voting positions (35 per column) but to avoid cramped presentation, the normal
practice is to double or tripple space candidate names, so the effective
capacity of a single DataVote ballot is much smaller. In a typical
general election in the United States,
When used to cast absentee votes, DataVote ballots are prescored, just like
Votomatic ballots. When used in the polling place, DataVote ballots are
punched using an inexpensive formed sheet-metal punching fixture that
holds the ballot in alignment and cleanly punches a hole. Although voters
need some training to learn to align the punch properly, this system avoids
all of the chad problems of the Votomatic and has performed very well in the
small fraction of all jurisdictions that have used it.
Mark-sense scanning has its roots in the world of standardized testing.
In
1937,
IBM
introduced the
Type 805 Test Scoring Machine,
sensing graphite pencil marks on paper by their electrical conductivity.
These were used for the first generation of machine-scored educational
tests, most notably the SAT. This remained in use into the 1950’s.
Optical mark-sense scanning was developed as an alternative to IBM’s
electrical system. IBM had explored optical mark sensing in years earlier,
but Professor E. F. Lindquist of the University
of Iowa developed the ACT exam and directed the development of the first
practical optical mark-sense test scoring machines in the mid 1950’s.
The rights to this technology were sold to Westinghouse Learning Corporation
in 1968, and in 1974, Robert J. Urosevich of the Klopp Printing Company
visited the Westinghouse offices in Iowa City and initiated Westinghouse’s
experiments with using their mark-sense tabulators to scan ballots.
The first use of mark-sense ballots was in 1962, in Kern City, California,
using a mark-sense system developed by the Norden Division of United Aircraft
and the City of Los Angeles. Development of this 15,000 pound system began in
1958 and commercialized as the Coleman and later Gyrex Vote Tally System.
The system remained in use in Orange County for over a decade. The system
also saw use in Oregon, Ohio and North Carolina.
Another early development was the Votronic ballot tabulator, an optical
mark-sense voting system that was used in San Diego in 1964 and was used in
many California counties in 1968, and also approved for use in Ohio.
When compared to earlier scanners, the Votronic was small and easy to
operate. Although originally incorporated as Votronic Corporation, Cubic
Corporation adsorbed the company in 1964.
This was the first
vendor to sell reasonable numbers of mark-sense ballot tabulators.
The Westinghouse system, based on the Westinghouse Learning Corporation
M-600 page scanner, was developed in conjunction with Data Mark Systems and
was first used for an election in Douglas City Nebraska in 1976. In 1979,
American Information Systems emerged from the ashes of this venture and
in 1982, the AIS model 315 central-count ballot tabulator saw its first
official use in several Nebraska counties. In 1997, AIS was reorganized
as Election Systems and Software after merger with Business Records
Corporation.
![[photo]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/scanner.jpg)
ES&S 150 Central Count Scanner
The ballot scanner shown here, made by Election Systems and Software
is typical of central-count optical mark sense
systems. The model 150 and 550 differ in speed; the 150 is slower, suitable
for small counties and for processing absentee ballots that have been
folded for mailing, while the 550 and later 650 are faster, more appropriate
for large counties.
In use, ballots to be counted are loaded on the tray to the right
(shown with a few ballots in place) and then they are automatically fed
through the reader mechanism and ejected into the output tray on the left.
The scanner includes, within its body, a complete computer system, and
it sits on a wheeled cart that also holds a printer and supplies.
![[photo]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/optech.jpg)
Optech Eagle (ES&S)
The Optech IIIP Eagle originally made Business Records Corporation and later
(as a result of merger and an antitrust decision) by both Sequoia Voting
Systems and by Election Systems and Software
is typical of modern precinct-count optical mark-sense
ballot scanning systems. The machine in the photo consists of two major
parts, the ballot box (blue) and the head (white). The box is just that, a
secure container for the ballots the machine has counted, while the head
contains the scanner and electronics.
The ballot box on the Eagle and most other precinct-count ballot tabulating
machines contains three compartments. One compartment holds ballots that
were not scanned by the machine. This compartment is considered an emergency
feature; it is intended that it be used only if the scanner does not work,
and in normal use, it is sealed shut. After the polls are closed, any ballots
deposited in this compartment are typically fed through a working scanner
by the precinct election workers or they are subject to a hand count.
Ballots are diverted into one or the other of the two remaining compartments
inside the ballot box by a software controlled diverter mechanism. One
compartment is for ballots that do not require human inspection, while the
other is for ballots that must be hand inspected, for example, those
containing write-in votes.
The first proposals for electrical vote recording date back to the mid
19th century. In 1850, Albert Henderson patented an electrochemical vote
recorder for legislative roll-call votes (U.S. Patent 7,521). This system
allowed legislators to vote by holding down either the aye or
nay telegraph key on their desk to remotely print their name
in either the aye or nay column on a piece of damp blotter
paper that served as the official record of the vote. Edison refined this
idea in his 1869 patent by adding electromechanical counters to count the
votes (U.S. Patent 90,646), and in 1898, Frank S. Wood proposed a push-button
paperless electrical voting machine for use in polling places
(U.S. Patent 616,174).
Occasional patents for such machinery continued to be filed over the next
70 years, but none of these appear to have come to anything until
McKay, Ziebold, Kirby et al developed their electronic voting machine
in 1974 (U.S. Patent 3,793,505). This machine, known commercially as the
Video Voter, was first used in real elections in 1975, in Streamwood and
Woodstock Illinois. Following these demonstrations, several Illinois counties
purchased the system and used it between 1976 and 1980, approximately.
This system was probably the first direct-recording electronic voting system
to be used in a real election.
![[photo]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/evbooth.jpg)
Electrovote 2000 (Fidlar)
The Electrovote 2000 voting machine sold by Fidlar-Doubleday (formerly
Fidlar and Chambers) is a wedge shaped affair, basically
an IBM PC compatable with a touch screen, packaged for voting, with
a secure case that prevents keyboard or mouse from being plugged in while
it is in the polling place. The machine plugs into a network hub that
also includes a UPS (uninterruptable power supply, including battery pack),
and sits in a voting booth that is little more than a table with a corrugated
plastic privacy screen — this is a bare minimum voting booth, but the
flat panel display screen on the voting machine has very poor off axis
viewing, so the privacy is a bit better than the minimal booth suggests.
The machine in this photo was on when the picture was taken, with a ballot
displayed on the screen, black text on a white background.
The Global Election Systems Model 100 Electronic Ballot Station is quite
similar looking, with many of the same features. To the voter, the most
visible difference is that it incorporates a smartcard interface. With
the EV2000, the polling place worker enables the machine with an ID code
entered on the screen, while with the EBS100, each voter is given a smartcard
that is good for one use.
![[photo]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/microvote.jpg)
Microvote
The Microvote Electronic Voting Computer represents an older generation of
direct recording electronic voting machines. This uses push-buttons adjacent
to each ballot item to cast votes, with a light by each button giving
positive feedback that the vote has been registered. The ballot issues are
printed on a paper ballot label that is protected behind a window between the
rows of buttons, and the machine itself opens up and assembles into a voting
booth, just as the classic lever machines did - the side privacy panels
of the machine in the photo were folded into the lid at the time, in order
to allow greater visibility during a demonstration of the machine.
The Microvote machine has only 64 buttons, and many elections would require
significantly more than this if the full ballot were to be displayed at once.
Microvote has a patented “ballot paging system” that allows a ballot with
up to 512 candidates or positions on issues to be divided into 8 pages for
presentation. The ballot label is printed on a single scroll, with the pages
printed side-by-side, and the machine contains a motor drive that advances
the scroll to the left or right as the voter works through the issues on the
ballot.
I am indebted to Laura Rigal for her suggestion that Bingham’s County Election
(Figure 1) would be a good illustration. This painting was made in 1851-52,
and this particular version of the painting is from the St. Louis Art Museum;
Bingham produced a second version (without the dark figure directly under
the judge flipping a coin) and he commissioned an engraving that was sold
widly.
All of the 19th century ballots shown here are in the Special Collections
department of the Iowa State Historical Society Library in Iowa City.
The ballot in Figure 3 is from the Dolliver papersa the ballot in
Figure 4 is from the Larrabee papers.
The digital images were made by the author.
The ballot in Figure 6 is from the personal collection of
Jim Dowling of Sac City, IA; he purchased it in 1997 from an antique
dealer near Savanah GA. There are Richland Counties in several states,
but John Wolff Crews, 1890-1962, was a prominant
South Carolina Legislator and Jurist and almost certainly the John W. Crews
listed as a candidate on this ballot.
The digital images were made by the author.
The Data Punch and Votomatic ballots and voting systems shown here are
from the author’s collection. The digital image in Figure 7 was made
by the author; those in Figures 9, 10 and 11 were made by Ted Herman.
The DataVote ballot in Figure 12 is from the collection of Kurt Hyde.
I am indebted to Todd Urosevich of Election Systems and Software for
his help with the early history of mark-sense voting systems. Herb Deutsch
at ES&S has also been very helpful, particularly with regard to the early
history of DRE voting systems.
The History of Voting Machines from
inventors.about.com offers an interesting history of voting.
Elon Hasson’s paper,
How secret is your Vote? is a useful survey of many related issues.
This was a student paper in
Lydia Loren’s fall 1999 course,
Cyberspace Law
at Lewis and Clark College.
Vinayapiñake
Mahàvaggapàëiyà
Dutiyo bhàgo
6 Bhesajjakkhandhakaü
Namo tassa bhagavato arahato sammàsambuddhassa.
1. Tena samayena buddho bhagavà sàvatthiyaü viharati jetavane
anàthapiõóikassa àràme. Tena kho pana samayena bhikkhånaü sàradikena
àbàdhena phuññhànaü yàgupi pãtà uggacchati. Bhattampi bhuttaü
uggacchati. Te tena kisà honti låkhà dubbaõõà uppaõóuppaõóukajàtà
dhamanisanthatagattà. Addasà kho bhagavà te bhikkhå kise låkhe dubbaõõe
uppaõóuppaõóukajàte dhamanisanthatagatte. Disvàna àyasmantaü ànandaü
àmantesi: “kinnukho ànanda etarahi bhikkhå kisà låkhà dubbaõõà
uppaõóuppaõóukajàtà dhamanisanthatagattà?” Ti.
2. Etarahi bhante bhikkhånaü sàradikena àbàdhena phuññhànaü yàgupi
pãtà uggacchati. Bhattampi bhuttaü uggacchati. Te tena kisà honti1 låkhà
dubbaõõà uppaõóuppaõóukajàtà dhamanisanthatagattà”ti.
3. Atha kho bhagavato rahogatassa patisallãnassa evaü cetaso
parivitakko udapàdi: “etarahi kho bhikkhånaü sàradikena àbàdhena
phuññhànaü yàgupi pãtà uggacchati. Bhattampi bhuttaü uggacchati. Te tena
kisà låkhà dubbaõõà uppaõóuppaõóukajàtà dhamanisanthatagattà. Kinnå kho
ahaü bhikkhånaü bhesajjaü anujàneyyaü, yaü bhesajja¤ceva assa
bhesajjasammata¤ca lokassa. âhàrattha¤ca phareyya. Na ca oëàriko àhàro
pa¤¤àyeyyà” ti.
1. “Honti” ånaü sã mu.
[BJT Page 522] [\x 522/]
4. Atha kho bhagavato etadahosi: “imàni kho pa¤ca bhesajjàni.
Seyyathãdaü: sappi navanãtaü telaü madhu phàõitaü bhesajjàni ceva
bhesajjasammatàni ca lokassa. âhàrattha¤ca pharanti. Na ca oëàriko àhàro
pa¤¤àyati. Yannånàhaü bhikkhånaü imàni pa¤ca bhesajjàni anujàneyyaü
kàle pañiggahetvà kàle paribhu¤jitu”nti.
5. Atha kho bhagavà sàyaõhasamayaü patisallànà vuññhito etasmiü
nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå àmantesi: “idha
mayhaü bhikkhave, rahogatassa patisallãnassa evaü cetaso parivitakko
udapàdi: ‘etarahi kho bhikkhånaü sàradikena àbàdhena phuññhànaü yàgupi
pãtà uggacchati. Bhattampi bhuttaü uggacchati. Te tena kisà låkhà
dubbaõõà uppaõóuppaõóukajàtà dhamanisanthatagattà. Kinnu kho ahaü
bhikkhånaü bhesajjaü anujàneyyaü. Yaü kho1 bhesajjaü ceva assa,
bhesajjasammata¤ca lokassa. âhàrattha¤ca phareyya. Na ca oëàriko àhàro
pa¤¤àyeyyà”ti.
6. Tassa mayhaü bhikkhave, etadahosi: “imàni kho pa¤ca bhesajjàni.
[PTS Page 200] [\q 200/] seyyathãdaü: sappi navanãtaü telaü madhu
phàõitaü bhesajjàni ceva bhesajjasammatàni ca lokassa. âhàrattha¤ca
pharanti. Na ca oëàriko àhàro pa¤¤àyati. Yannånàhaü bhikkhånaü imàni
pa¤ca bhesajjàni anujàneyyaü kàle pañiggahetvà kàle paribhu¤jitu”nti.
“Anujànàmi bhikkhave, tàni pa¤ca bhesajjàni kàle pañiggahetvà kàle
paribhu¤jitu” nti.
7. Tena kho pana samayena bhikkhå tàni pa¤ca bhesajjàni kàle
pañiggahetvà kàle paribhu¤janti. Tesaü yànipi tàni pàkatikàni låkhàni
bhojanàni, tànipi nacchàdenti. Pageva senesikàni 2. Te tena ceva
sàradikena àbàdhena phuññhà iminà ca bhattacchàdakena 3 tadubhayena
bhiyosomattàya kisà honti låkhà dubbaõõà uppaõóuppaõóukajàtà
dhamanisanthatagattà.
8. Addasà kho bhagavà te bhikkhå bhiyyosomattàya kise låkhe dubbaõõe
uppaõóuppaõóukajàte dhamanisanthatagatte. Disvàna àyasmantaü ànandaü
àmantesi: “kinnu kho ànanda, etarahi bhikkhå bhiyyosomattàya kisà låkhà
dubbaõõà uppaõóuppaõóukajàtà dhamanisanthatagattà?”Ti.
9. Etarahi bhante bhikkhå tàni pa¤ca bhesajjàni kàle pañiggahetvà
kàle paribhu¤janti. Tesaü yànipi tàni pàkatikàni låkhàni bhojanàni,
tànipi nacchàdenti. Pageva senesikàni 2. Te tena ceva sàradikena
àbàdhena phuññhà iminà ca bhattacchàdakena 3 tadubhayena bhiyyosomattàya
kisà honti låkhà dubbaõõà uppaõóuppaõóukajàtà dhamanisanthatagattà”ti.
1. “Kho” ånaü. Machasaü.
2. “Sinehikàni” katthaci “sineyikàni” machasaü. (Yojanà)
3. “Bhattàcchàdakena, machasaü. Bhattàcchantakena” itipi
[BJT Page 524] [\x 524/]
10. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmi bhikkhave, tàni pa¤ca bhesajjàni
pañiggahetvà kàlepi vikàlepi paribhu¤jitu” nti.
11. Tena kho pana samayena gilànànaü bhikkhånaü vasehi bhesajjehi
attho hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave vasàni
bhesajjàni: acchavasaü macchavasaü susukàvasaü såkaravasaü gadrabhavasaü
kàle pañiggahitaü kàle nippakkaü1 kàle saüsattaü2 telaparibhogena
paribhu¤jituü. Vikàle ce bhikkhave, pañiggahitaü vikàle nippakkaü vikàle
saüsattaü, ta¤ce paribhu¤jeyya, àpatti tiõõaü dukkañànaü. Kàle ce
bhikkhave, pañiggahitaü vikàle nippakkaü vikàle saüsattaü, ta¤ce
paribhu¤jeyya, àpatti dvinnaü dukkañànaü. Kàle ce bhikkhave,
pañiggahitaü kàle nippakkaü vikàle saüsattaü, taü ce paribhu¤jeyya,
àpatti dukkañassa. Kàle ce bhikkhave, pañiggahitaü kàle nippakkaü kàle
saüsattaü, ta¤ce paribhu¤jeyya, anàpattã” ti.
12. Tena kho pana samayena gilànànaü bhikkhånaü målehi bhesajjehi
attho hoti. Bhagavato etamatthaü àrocesuü. [PTS Page 201] [\q 201/]
“anujànàmi bhikkhave, målàni bhesajjàni: haliddiü siïgiveraü vacaü
vacatthaü ativisaü kañukarohiõiü usãraü bhaddamuttakaü. Yàni và
pana¤¤ànipi atthi målàni bhesajjàni neva khàdanãye khàdanãyatthaü
pharanti, na bhojanãye bhojanãyatthaü pharanti, tàni pañiggahetvà
yàvajãvaü pariharituü, sati paccaye paribhu¤jituü. Asati paccaye
paribhu¤jantassa àpatti dukkañassà” ti.
13. Tena kho pana samayena gilànànaü bhikkhånaü målehi bhesajjehi
piññhehi attho hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, nisadaü nisadapotaka”nti3 .
14. Tena kho pana samayena gilànànaü bhikkhånaü kasàvehi bhesajjehi
attho hoti. Bhagavato etamatthaü àrocesuü. Anujànàmi bhikkhave, kasàvàni
bhesajjàni: nimbakasàvaü kuñajakasàvaü pañolakasàvaü siggavakasàvaü
nattamàlakasàvaü. Yàni và pana¤¤ànipi atthi kasàvàni4 bhesajjàni neva
khàdanãye khàdanãyatthaü pharanti, na bhojanãye bhojanãyatthaü pharanti,
tàni pañiggahetvà yàvajãvaü pariharituü, sati paccaye paribhu¤jituü.
Asati paccaye paribhu¤jantassa àpatti dukkañassà’ ti.
15. Tena kho pana samayena gilànànaü bhikkhånaü paõõehi bhesajjehi
attho hoti. Bhagavato etamatthaü àrocesuü. Anujànàmi bhikkhave, paõõàni
bhesajjàni: nimbapaõõaü kuñajapaõõaü pañolapaõõaü sulasipaõõaü
kappàsipaõõaü.5 Yàni và pana¤¤ànipi atthi paõõàni bhesajjàni neva
khàdanãye khàdanãyatthaü pharanti, na bhojanãye bhojanãyatthaü pharanti,
tàni pañiggahetvà yàvajãvaü pariharituü, sati paccaye paribhu¤jituü.
Asati paccaye paribhu¤jantassa àpatti dukkañassà’ ti.
1. “Nipakkaü” itipi. 2. “Saüsaññhaü” ñãkà. 3. “Nisadapotanti” a. Vi.
To vi. [P T S.] Ja vi. 4. “Kasàva” machasaü. 5. “Kappàsapaõõaü”
machasaü. 5. “Kappàsikapaõõaü” [PTS]
[BJT Page 526] [\x 526/]
16. Tena kho pana samayena gilànànaü bhikkhånaü phalehi bhesajjehi
attho hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, phalàni
bhesajjàni: viëaïgaü pipphaliü maricaü harãñakaü vibhãñakaü àmalakaü
goññhaphalaü1, yàni và pana¤¤àni pi atthi phalàni bhesajjàni, neva
khàdanãye khàdanãyatthaü pharanti, na bhojanãye bhojanãyatthaü pharanti,
tàni pañiggahetvà yàvajãvaü pariharituü. Sati paccaye paribhu¤jituü.
Asati paccaye paribhu¤jantassa àpatti dukkañassà” ti.
17. Tena kho pana samayena gilànànaü bhikkhånaü jatåhi bhesajjehi
attho hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, jatåni
bhesajjàni: hiügu giügujatu2 hiügusipàñikaü takaü takapattiü [PTS Page
202] [\q 202/] takapaõõiü sajjulasaü, yàni và pana¤¤ànipi atthi jatåni
bhesajjàni neva khadanãye khàdanãyatthaü pharanti, na bhojanãye
bhojanãyatthaü pharanti, tàni pañiggahetvà yàvajãvaü pariharituü, sati
paccaye paribhu¤jituü. Asati paccaye paribhu¤jantassa àpatti dukkañassà”
ti.
18. Tena kho pana samayena gilànànaü bhikkhånaü loõehi bhesajjehi
attho hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, loõàni
bhesajjàni: sàmuddaü kàëaloõaü sindhavaü ubbhidaü biëàlaü3, yàni và
pana¤¤ànipi atthi loõàni bhesajjàni, neva khàdanãye khàdanãyatthaü
pharanti, na bhojanãye bhojanãyatthaü pharanti, tàni pañiggahetvà
yàvajãvaü pariharituü, sati paccaye paribhu¤jituü. Asati paccaye
paribhu¤jantassa àpatti dukkañassà” ti.
19. Tena kho pana samayena àyasmato ànandassa upajjhàyassa àyasmato
belaññhisãsassa4 thullakacchàbàdho hoti. Tassa lasikàya cãvaràni kàye
lagganti. Tàni bhikkhå udakena temetvà temetvà apakaóóhanti.
20. Addasà kho bhagavà senàsanacàrikaü àhiõóanto te bhikkhå tàni
cãvaràni udakena temetvà temetvà apakaóóhante. Disvàna yena te bhikkhå
tenupasaïkami. Upasaïkamitvà te bhikkhå etadavoca: “kiü imassa
bhikkhave, bhikkhuno àbàdho” ti. “Imassa bhante àyasmato
thullakacchàbàdho. Lasikàya cãvaràni kàye lagganti. Tàni mayaü udakena
temetvà temetvà apakaóóhàmà” ti.
21. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmanetasi: “anujànàmi bhikkhave, yassa kaõóu và piëakà và
assàvo và thullakacchu và àbàdho, kàyo và duggandho, cuõõàni bhesajjàni.
Agilànassa chakaõaü mattikaü rajananippakkaü. Anujànàmi bhikkhave,
udukkhalamusala”nti.
1. Koññhaphalaü itipi 2. “Hiügu” “hiügujatuü” machasaü.
3. “Bilaü” ma ja saü. 4. “Belaññhasãsassa” ma ja saü. [P T S.]
[BJT page 528 22.] Tena kho pana samayena gilànànaü bhikkhånaü
cuõõehi bhesajjehi càlitehi attho hoti. Bhagavato etamatthaü àrocesuü.
“Anujànàmi bhikkhave, cuõõacàlini”nti. Saõhehi attho hoti. “Anujànàmi
bhikkhave, dussacàlini”nti.
23. Tena kho pana samayena a¤¤atarassa bhikkhuno amanussikàbàdho
hoti. Taü àcariyupajjhàyà upañañhahantà nàsakkhiüsu arogaü kàtuü. So
såkarasånaü gananvà àmakamaüsa¤ca 1 khàdi. âmakalohita¤ca2 pivi. Tassa
so amanussikàbàdho pañippassambhi. Bhagavato etamatthaü [PTS Page 203]
[\q 203/] àrocesuü. “Anujànàmi bhikkhave, amanussikàbàdhe àmakamaüsaü
àmakalohita” nti.
24. Tena kho pana samayena a¤¤atarassa bhikkhuno cakkhurogàbàdho
hoti. Taü bhikkhu pariggahetvà uccàrampi passàvampi nikkhàmenti.
25. Addasà kho bhagavà senàsanacàrikaü àhiõóanto te bhikkhå taü
bhikkhuü pariggahetvà uccàrampi passàvampi nikkhàmente. Disvàna yena te
bhikkhå tenupasaïkami. Upasaïkamitvà te bhikkhå etadavoca: “kiü imassa
bhikkhave, bhikkhuno àbàdho” ti. “Imasasa bhaneta, àyasmato
cakkhurogàbàdho. Imaü mayaü pariggahetvà uccàrampi passàvampi
nikkhàmemà” ti.
26. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmanetasi: “anujànàmi bhikkhave, a¤janaü: kàëa¤janaü
rasa¤janaü sota¤janaü gerukaü kapallaka”3 nti. A¤janåpapiüsanehi4 attho
hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, candanaü
tagaraü kàëànusàriyaü tàlãsaü bhaddamuttaka” nti.
27. Tena kho pana samayena bhikkhå piññhàni a¤janàni thàlakesupi5
saràvakesupi nikkhipanti. Tiõacuõõehipi paüsukehipi okirãyanti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, a¤jani” nti.
28. Tena kho pana samayena chabbaggiyà bhikkhå uccàvacà a¤janiyo
dhàrenti: sovaõõamayaü råpãmayaü. Manussà ujjhàyanti, khãyanti,
vipàcenti: “seyyathàpi gihã kàmabhogino” ti. Bhagavato etamatthaü
àrocesuü. “Na bhikkhave, uccàvacà a¤janiyo6 dhàretabbà. Yo dhàreyya,
àpatti dukkañassa. Anujànàmi bhikkhave, aññhimayaü dantamayaü
visàõamayaü naëamayaü veëumayaü kaññhamayaü jatumayaü phalamayaü
lohamayaü saïkhanàbhimaya”nti.
29. Tena kho pana samayena a¤janiyo apàrutà honti. Tiõacuõõehipi
paüsukehipi okirãyanti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, apidhàna” nti. Apidhànaü patati 7. “Anujànàmi bhikkhave,
suttakena bandhitvà a¤janiyà bandhitu”nti. A¤janã phalati 8. Anujànàmi
bhikkhave, suttakena sibbetu” nti.
1. “âmakamaüsaü” machasaü. [P T S. 2.] “âmakalohitaü” machasaü. 3.
“Kapallaü” ma ja saü 4. “A¤janåpapisanehi” machasaü [P T S. 5.]
“Carukesupi” ma cha saü. 6. “A¤janã” machasaü. [P T S. 7.] “Bhagavato
etamatthaü àrocesuü” machasaü. 8. “Bhagavato etamatthaü àrocesuü” [P T
S.]
[BJT Page 530] [\x 530/]
30. Tena kho pana samayena bhikkhå aïguliyà a¤janti. Akkhãni dukkhàni
honti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
a¤janisalàka” nti.
31. Tena kho pana samayena chabbaggiyà bhikkhu uccàvacà
a¤janisalàkàyo dhàrenti sovaõõamayaü råpãmayaü. 1 Manussà [PTS Page 204]
[\q 204/] ujjhàyanti, khãyanti, vipàcenti: “seyyathàpi gihã
kàmabhogino”ti. Bhagavato etamatthaü àrocesuü. “Na bhikkhave, uccàvacà
a¤janisalàkà dhàretabbà. Yo dhàreyya, àpatti dukkañassa. Anujànàmi
bhikkhave, aññhimayaü dantamayaü visàõamayaü naëamayaü veëumayaü
kaññhamayaü jatumayaü phalamayaü lohamayaü saïkhanàbhimaya” nti.
32. Tena kho pana samayena a¤janisalàkà bhåmiyaü patità pharusà hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, salàkodhàniya”nti
2.
33. Tena kho pana samayena bhikkhå a¤janimpi a¤janisalàkampi hatthena
pariharanti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
a¤janitthavika” nti. Aüsavaññako 3 na hoti. Bhagavato etamatthaü
àrocesuü. “Anujànàmi bhikkhave, aüsavaññakaü4 bandhanasutta” nti.
34. Tena kho pana samayena àyasmato pilindivacchassa 5 sãsàbhitàpo
hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, muddhani
telaka”nti. Nakkhamaõiyo hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, natthukammanti. Natthu galati. Bhagavato etamatthaü
àrocesuü. “Anujànàmi bhikkhave, natthukaraõi” nti.
35. Tena kho pana samayena chabbaggiyà bhikkhå uccàvacà
natthukaraõiyo dhàrenti: sovaõõamayaü råpãmayaü. Manussà ujjhàyanti,
khãyanti, vipàcenti: “seyyathàpi gihã kàmabhogino”ti. Bhagavato
etamatthaü àrocesuü. “Na bhikkhave, uccàvacà natthukaraõã dhàretabbà. Yo
dhàreyya, àpatti dukkañassa. Anujànàmi bhikkhave, aññhimayaü dantamayaü
visàõamayaü naëamayaü veëumayaü kaññhamayaü chatumayaü phalamayaü
lohamayaü saïkhanàbhimaya”nti. Natthuü visamaü àsi¤cãyati 6. Bhagavato
etamatthaü àrocesuü. Anujànàmi bhikkhave, yamakaü natthukaraõi” nti. 7
Nakkhamaõãyo hoti. Bhagavato etamatthaü àrocesuü. ‘Anujànàmi bhikkhave,
dhåmaü pàtu” nti. Ta¤¤eva vaññiü àlimpetvà pivanti. Kaõñho8 óahati.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, dhåmanetta” nti.
36. Tena kho pana samayena chabbaggiyà bhikkhu uccàvacàni
dhåmanettàni, dhàrenti sovaõõamayaü råpãmayaü. Manussà ujjhàyanti.
Khãyanti, vipàcenti: “seyyathàpi gihã kàmabhogino” ti. Bhagavato
etamatthaü àrocesuü. “Na bhikkhave, uccàvacàni dhåmanettàni
dhàretabbàni. Yo dhàreyya, àpatti dukkañassa. “Anujànàmi bhikkhave,
aññhimayaü dantamayaü visàõamayaü naëamayaü veëumayaü kaññhamayaü
chatumayaü phalamayaü lohamayaü saïkhanàbhimaya”nti.
37. Tena kho pana samayena dhåmanettàni apàrutàni honti. Pàõakà
pavisanti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
apidhàna”nti.
1. “Råpãmayaü” machasaü. 2. “Salàkañhàniyanti” machasaü.
“Salàkàdhàniyanti’ ma nu pa. 3. “Aüsabaddhako” machasaü. [P T S. 4.]
“Aüsabaddhakaü” machasaü. [P T S. 5.] “Piëindacacchassa” machasaü. [P T
S.] A vi. To vi. 6. “âsi¤canti” machasaü. [P T S. 7.] “Yamaka
natthukaraõinti” ma cha saü. [P T S. 8.] “Kaõñhaü” [P T S.]
[BJT Page 532] [\x 532/]
38. Tena kho pana samayena bhikkhå dhåmanettàni hatthena pariharanti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
dhåmanettatthavika” nti. Ekato ghaüsãyanti. Bhagavato etamatthaü
àrocesuü. “Anujànàmi bhikkhave, yamakatthavika” nti. Aüsavaññako na
hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, aüsavaññakaü
bandhanasutta” nti.
+++++++++ 39. Tena kho pana samayena àyasmato pilindicchavassa [PTS
Page 205] [\q 205/] vàtàbàdho hoti. Vejjà evamàhaüsu: “telaü pacitabba”
nti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, telapàka” nti.
Tasmiü kho pana telapàke majjaü pakkhipitabbaü hoti. Bhagavato
etamatthaü àrocesuü. “Anujànàmi bhikkhave, telapàke majjaü pakkhipitu”
nti.
40. Tena kho pana samayena chabbaggiyà bhikkhå atipakkhittamajjàni
telàni pacanti. Tàni pivitvà majjanti bhagavato etamatthaü àrocesuü. ”
Na bhikkhave, atipakkhittamajjaü telaü pàtabbaü. Yo piveyya, yathà
dhammo kàretabbo. Anujànàmi bhikkhave, yasmiü telapàke majjassa na ca
vaõõo1 na ca gandho na ca raso pa¤¤àyati, evaråpaü majjapakkhittaü telaü
pàtu” nti.
41. Tena kho pana samayena bhikkhånaü bahuü atipakkhittamajjaü telaü
pakkaü hoti. Atha kho bhikkhånaü etadahosi: “kathannu kho
atipakkhittamajje tele pañipajjitabba” nti. Bhagavato etamatthaü
àrocesuü. “Anujànàmi bhikkhave, abbha¤janaü adhiññhàtu” nti.
42. Tena kho pana samayena àyasmato pilindivacchassa bahuü telaü
pakkaü hoti. Telabhàjanaü na vijjati 2. Bhagavato etamatthaü àrocesuü.
“Anujànàmi bhikkhave, tãni tumbàni: lohatumbaü kaññhatumbaü phalatumba”
nti.
43. Tena kho pana samayena àyasmato pilindivacchassa aïgavàto hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, sedakamma” nti.
Nakkhamanãyo hoti. Bhagavato etamatthaü àrocesuü. Anujànàmi bhikkhave,
sambhàraseda” nti. Nakkhakamanãyo hoti. Bhagavato etamatthaü àrocesuü.
Anujànàmi bhikkhave mahàseda” nti. Nakkhamanãyo hoti. Bhagavato
etamatthaü àrocesuü. Anujànàmi bhikkhave bhaïgodaka” nti. Nakkhakamanãyo
hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
udakakoññhaka” nti.
44. Tena kho pana samayena àyasmato pilindivacchassa pabbavàto hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, lohitaü mocetu”
nti. Nakkhamanãyo hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, lohitaü mocetvà visàõena gahetu”nti. 3
45. Tena kho pana samayena ayasmato pilindivacchassa pàdà phalità 4
honti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
pàdabbha¤jana” nti. Nakkhamanãyo hoti. Bhagavato etamatthaü àrocesuü.
“Anujànàmi bhikkhave, pajjaü abhisaïkaritu” nti.
1. “Majjassa na vaõõo” machasaü. [P T S. 2.] “Saüvijjati” ma nu pa.
[P T S. 3.] “Gàhetunti” machasaü. To vi. A vi. 4. “Phàlità” sã mu.
[BJT Page 534] [\x 534/]
46. Tena kho pana samayena a¤¤atarassa bhikkhuno gaõóàbàdho hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, satthakamma” nti.
Kasàvodakena attho hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave kasàvodaka”nti. Tilakakkena attho hoti. Bhagavato etamatthaü
àrocesuü. Anujànàmi bhikkhave, tilakakka”nti. Kabalikàya attho hoti.
Bhagavato etamatthaü àrocesuü. Anujànàmi bhikkhave, kabalika”nti.
Vaõabandhanacolakena1 attho hoti. Bhagavato etamatthaü àrocesuü.
Anujànàmi bhikkhave, vaõabandhanacolaka” nti. Vaõo kaõóuvati. Bhagavato
etamatthaü àrocesuü. Anujànàmi, bhikkhave, sàsapakuõóena2 phositu” nti.
Vaõo kilijjittha 4. Bhagavato etamatthaü àrocesuü. [PTS Page 206] [\q
206/] “anujànàmi bhikkhave, dhåmaü kàtu” nti. Vaóóhamaüsaü 5 vuññhàti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, loõasakkharikàya
chinditu” nti. Vaõo na råhati. Bhagavato etamatthaü àrocesuü. Anujànàmi
bhikkhave, vaõatela” nti. Telaü galati. Bhagavato etamatthaü àrocesuü.
“Anujànàmi bhikkhave, vikàsikaü sabbaü vaõapañikamma” nti.
47. Tena kho pana samayena a¤¤ataro bhikkhå ahinà daññho hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, cattàri
mahàvikañàni dàtuü: guthaü muttaü chàrikaü mattika” nti. Atha kho
bhikkhånaü etadahosi: “apañiggahãtàni nu kho udàhu pañiggahetabbànã” ti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, sati kappãyakàrake
pañiggahàpetuü, asati kappiyakàrake sàmaü gahetvà paribhu¤jitu” nti.
48. Tena kho pana samayena a¤¤atarena bhikkhunà visaü pãtaü hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, gåthaü pàyetu” nti.
Atha kho bhikkhånaü etadahosi: “apañiggahito nu kho udàhu
pañiggahetabbà” ti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
yaü karonto patigaõhàti, sveva pañiggaho kato hoti. Na puna
pañiggahàpetabbo” ti.
49. Tena kho pana samayena a¤¤atarassa bhikkhuno gharadinnakàbàdho
hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, sãtàëoliü
pàyetu” nti.
50. Tena kho pana samayena a¤¤ataro bhikkhu duññhagahaõiko hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, àmisakhàraü pàyetu”
nti.
51. Tena kho pana samayena a¤¤atarassa bhikkhuno paõóurogàbàdho hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, muttaharãñakaü
pàyetu” nti.
52. Tena kho pana samayena a¤¤atarassa bhikkhuno chavidosàbàdho hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, gandhàlepaü kàtu”
nti. 1.
“Vaõabandhanacolena” machasaü. [P T S.] A vi. Cha vi. 2.
“Sàsapakuóóena” sã mu. “Sàsapakuññhena” machasaü. [P T S] cha vi 3.
“Dhovitunti” ma nu pa. Cha vi. 4. “Kilijjattha” sã mu. 5. “Vaõamaüsaü”
[P T S. “.] “Posituü” sã. Mu. Phusituü?
[BJT Page 536] [\x 536/]
53. Tena kho pana samayena a¤¤ataro bhikkhu abhisannakàyo hoti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, virecanaü pàtu”
nti. Acchaka¤jiyà attho hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, acchaka¤ji” nti. Akañayåsena attho hoti. Bhagavato etamatthaü
àrocesuü. “Anujànàmi bhikkhave akañayåsa” nti. Kañàkañena attho hoti.
Bhagavato etamatthaü àrocesuü. Anujànàmi bhikkhave kañàkaña” nti.
Pañicchàdanãyena attho hoti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, pañicchàdanãya” nti.
54. Tena kho pana samayena àyasmà pilindivaccho ràjagahe pabbhàraü
sodhàpeti leõaü kattukàmo. Atha kho ràjà màgadho seniyo bimbisàro
yenàyasmà pilindivaccho tenupasaïkami. Upasaïkamitvà àyasmantaü
pilindivacchaü [PTS Page 207] [\q 207/] abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinno kho ràjà màgadho seniyo bimbisàro àyasmantaü
pilindivacchaü etadavoca: “kiü bhante thero kàràpetã” ti. “Pabbhàraü
mahàràja, sodhàpemi leõaü kattukàmo” ti. “Attho bhante, ayyassa
àràmikenà” ti. “Na kho mahàràja, bhagavatà àràmiko anu¤¤àto” ti. “Tena
hi bhante, bhagavantaü pañipucchitvà mama àroceyyàthà” ti. “Evaü
mahàràja” ti kho àyasmà pilindivaccho ra¤¤o màgadhassa seniyassa
bimbisàrassa paccassosi.
55. Atha kho àyasmà pilindivaccho ràjànaü màgadhaü seniyaü bimbisàraü
dhammiyà kathàya sandassesi. Samàdapesi. Samuttejesi. Sampahaüsesi.
Atha kho ràjà màgadho seniyo bimbisàro àyasmatà pilindivacchena dhammiyà
kathàya sandassito samàdapito samuttejito sampahaüsito uññhàyàsanà
àyasmantaü pilindivacchaü abhivàdetvà padakkhiõaü katvà pakkàmi.
56. Atha kho àyasmà pilindivaccho bhagavato santike dåtaü pàhesi:
“ràjà bhante, màgadho seniyo bimbisàro àràmikaü dàtukàmo. Kathannu kho
bhante1 pañipajjitabba”nti. Atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà bhikkhå àmantesi: “anujànàmi bhikkhave,
àràmika” nti.
57. Dutiyampi kho ràjà màgadho seniyo bimbisàro yenàyasmà
pilindivaccho tenupasaïkami. Upasaïkamitvà àyasmantaü pilindivacchaü
abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho ràjà màgadho seniyo
bimbisàro àyasmantaü pilindivacchaü etadavoca: “anu¤¤àto bhante,
bhagavatà àràmiko” ti. “Evaü mahàràjà” ti. “Tena hi bhante, ayyassa
àràmikaü dammã” ti.
1. “Bhaneta mayà” machasaü.
[BJT Page 538] [\x 538/]
58. Atha kho ràjà màgadho seniyo bimbisàro àyasmato pilindivacchassa
àràmikaü pañissutvà vissaritvà cirena satiü pañilabhitvà a¤¤ataraü
sabbatthakaü mahàmattaü àmanetasi: “yo mayà bhaõe, ayyassa àràmiko
pañissuto, dinno so àràmiko” ti. “Na kho deva ayyassa àràmiko dinno” ti.
“Kãva cirannu kho bhaõe, ito hi 1 taü hoti” ti. Atha kho so mahàmatto
rattiyo vigaõetvà 2 ràjànaü màgadhaü seniyaü bimbisàraü etadavoca:
“pa¤ca deva rattisatànã” ti. “Tena hi bhaõe, ayyassa pa¤ca àràmikasatàni
dehã” ti. 3 “Evaü devà” ti kho so mahàmatto ra¤¤o màgadhassa seniyassa
bimbisàrassa pañissutvà àyasmato pilindivacchassa pa¤ca àràmikasatàni
pàdàsi. Pàñiyekko gàmo nivisi. âràmikagàmotipi4 naü àhaüsu.
Pilindigàmotipi5 naü àhaüsu.
59. Tena kho pana samayena àyasmà pilindivaccho tasmiü gàmake
kulåpago hoti. Atha kho àyasmà pilindivaccho pubbaõhasamayaü nivàsetvà
pattacãvaraü àdàya pilindigàmaü piõóàya pàvisi.
60. Tena kho pana samayena tasmiü gàmake ussavo hoti. Dàrakà
alaïkità6 màlàkità kãëanti. Atha kho àyasmà pilindivaccho pilindigàmake
sapadànaü piõóàya caramàno yena a¤¤atarassa àràmikassa nivesanaü
tenupasaïkami. Upasaïkamitvà pa¤¤atte àsane nisãdi.
61. Tena kho pana samayena tassà àràmikiniyà dhãtà a¤¤e dàrake
alaïkite màlàkite passitvà rodati: “màlaü me detha. Alaükàraü me dethà”
ti. Atha kho àyasmà pilindivaccho taü àràmikiniü etadavoca: “kissàya
dàrikà rodatã” ti. “Ayaü bhaneta, dàrikà a¤¤e dàrake alaïkite màlàkite
passitvà rodati: ‘màlaü me detha. Alaïkàraü me dethà’ ti. Kuto amhàkaü
duggatànaü màlà. Kuto alaïkàro” ti.
62. Atha kho àyasmà pilindivaccho a¤¤ataraü tiõaõóupakaü gahetvà taü
àràmikiniü etadavoca: “handimaü tiõaõóupakaü tassà dàrikàya sãse
pañimu¤cà”ti. Atha kho sà àràmikinã taü tiõaõóupakaü gahetvà tassà
dàrikàya sãse pañimu¤ci. Sà ahosi suvaõõamàlà abhiråpà dassanãyà
pàsàdikà. Natthi tàdisà ra¤¤opi antepure suvaõõamàlà. Manussà ra¤¤o
màgadhassa seniyassa bimbisàrassa àrocesuü: “amukassa deva, àràmikassa
seniyassa bimbisàrassa àrocesuü: “amukassa deva, àràmikassa ghare
suvaõõamàlà abhiråpà dassanãyà pàsàdikà. Natthi tàdisà devassàpi
antepure suvaõõamàlà. Kuto tassa duggatassa? Nissaüsayaü corikàya
àbhatà” ti. Atha kho ràjà màgadho seniyo bimbisàro taü àràmikakulaü
bandhàpesi.
1. “Ito rattã” si. . 2. “Gaõetvà” machasaü. 3. “Dethàti” sãmu. 4.
“âràmãka gàmakotipi” 5. “Piëindagàmakotipi” machasaü. 6. “Alaïkatà”
machasaü.
[BJT Page 540] [\x 540/]
63. Dutiyampi kho àyasmà pilindivaccho pubbaõhasamayaü nivàsetvà
pattacãvaraü àdàya pilindigàmaü piõóàya pàvisi. Pilindigàmake sapadànaü
piõóàya caramàno yena tassa àràmikassa nivesanaü tenupasaïkami.
Upasaïkamitvà pañivissake pucchi: “kahaü imaü àràmikakulaü gata” nti.
“Etissà bhante, suvaõõamàlàya kàraõà ra¤¤à bandhàpita” nti.
64. Atha kho àyasmà pilindivaccho yena ra¤¤o màgadhassa seniyassa
bimbisàrassa nivesanaü tenupasaïkami. Upasaïkamitvà pa¤¤atte àsane
nisãdi. Atha kho ràjà màgadho seniyo bimbisàro yenàyasmà pilindivaccho
tenupasaïkami. Upasaïkamitvà àyasmantaü pilindivacchaü abhivàdetvà
ekamantaü nisãdi. Ekamantaü nisinnaü [PTS Page 209] [\q 209/] kho
ràjànaü màgadhaü seniyaü bimbisàraü àyasmà pilindivaccho etadavoca:
“kissa mahàràja àràmikakulaü bandhàpita” nti. “Tassa bhante, àràmikassa
ghare suvaõõamàlà abhiråpà dassanãyà pàsàdikà. Natthi tàdisà amhàkampi
antepure suvaõõamàlà. Kuto tassa duggatassa? Nissaüsayaü corikàya
àbhatà” ti.
65. Atha kho àyasmà pilindivaccho ra¤¤o màgadhassa seniyassa
bimbisàrassa pàsàdaü suvaõõanti adhimucci. So ahosi sabbasovaõõamayo.
“Idaü pana te mahàràja, tàva bahuü suvaõõaü kuto” ti. “A¤¤àtaü bhaneta,
ayyassa eso1 iddhànubhàvo” ti taü àràmikakulaü mu¤càpesi. Manussà
“ayyena kira pilindivacchena saràjikàya parisàya uttarimanussadhammà2
iddhipàñihàriyaü dassita” nti attamanà abhippasannà àyasmato
pilindivacchassa pa¤ca bhesajjàni abhihariüsu. Seyyathãdaü: sappi3
navanãtaü telaü madhu4 phàõita” nti.
66. Pakatiyàpi ca àyasmà pilindivaccho làbhã hoti pa¤cannaü
bhesajjànaü. Laddhaü laddhaü parisàya vissajjeti. Parisà cassa hoti
bàhulikà5. Laddhaü laddhaü kolambepi ghañepi påretvà pañisàmeti6.
Parissàvanànipi thavikàyopi påretvà vàtapànesu laggeti. Tàni
olãnavilãnàni tiññhanti. Undårehipi vihàrà okiõõà vikiõõà honti. Manussà
vihàracàrikaü àhiõóantà passãtvà ujjhàyanti, khãyanti, vipàcenti:
“anetà koññhàgàrikà ime samaõà sakyaputtiyà seyyathàpi ràjà màgadho
seniyo bimbisàro” ti.
67. Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü
vipàcentànaü. Ye te bhikkhå appicchà te ujjhàyanti, khãyanti, vipàcenti:
“kathaü hi nàma bhikkhå evaråpàya bàhullàya cetessantã” ti. Atha kho te
bhikkhå7 bhagavato etamatthaü àrocesuü. “Saccaü kira bhikkhave, bhikkhå
evaråpàya bàhullàya cetentã”8ti. “Saccaü bhagavà” bhagavato etamatthaü
àrocesuü. Vigarahitvà dhammiü kathaü katvà bhikkhå àmantesi. “Yàni kho
pana tàni gilànànaü bhikkhånaü pañisàyanãyàni bhesajjàni, seyyathãdaü:
sappi navanãtaü telaü madhu phàõitaü, tàni pañiggahetvà sattàhaparamaü
sannidhikàrakaü paribhu¤jitabbàni. Taü atikkàmayato yathà dhammo
kàretabbo” ti.
Bhesajjaanu¤¤àtabhàõavàro pañhamo
1. “Ayyasseveso” machasaü. 2. “Uttarimanussa dhammaü” ma cha saü. [P T
S. 3.] “Sappiü” machasaü. [P T S. 4.] “Madhuü” machasaü 5. “Bàhullikà”
machasaü. [P T S. 6.] “Pañisàmenti” a vi. Cha vi. 7. “Te anekapariyàyena
vigarahitvà” machasaü. 8. “Cetessantãti” sã mu.
[BJT Page 542] [\x 542/]
1. Atha kho bhagavà sàvatthiyaü yathàbhirattaü viharitvà [PTS Page 210] [\q 210/] yena ràjagahaü tena càrikaü pakkàmi.
2. Addasà kho àyasmà kaïkhàrevato antaràmagge guëakaraõaü okkamitvà
guëe piññhampi chàrikampi pakkhipante. Disvàna “akappiyo guëo. Sàmiso.
Na kappati guëo vikàle paribhu¤jitu” nti kukkuccàyanto sapariso guëaü na
paribhu¤jati. Yepissa sotabbaü ma¤¤anti, tepi guëaü na paribhu¤janti.
Bhagavato etamatthaü àrocesuü. “Kimatthàya1 bhikkhave, guëe piññhampi
chàrikampi pakkhipantã” ti. “Bandhanatthàya2 bhagavà” ti. “Sace
bhikkhave, bandhanatthàya3 guëe piññhampi chàrikampi pakkhipanti, so ca
guëotveva saïkhaü gacchati. Anujànàmi bhikkhave, yathàsukhaü guëaü
paribhu¤jitu” nti.
3. Addasà kho àyasmà kaïkhàrevato antaràmagge vacce muggaü jàtaü.
Passitvà “akappiyà muggà. Pakkàpi muggà jàyantã” ti kukkuccàyanto
sapariso muggaü na paribhu¤jati. Yepissa sotabbaü ma¤¤anti tepi muggaü
na paribhu¤janti. Bhagavato etamatthaü àrocesuü. “Sace bhikkhave,
pakkàpi muggà jàyanti, anujànàmi bhikkhave, yathàsukhaü muggaü
paribhu¤jitu”nti.
4. Tena kho pana samayena a¤¤atarassa bhikkhuno udaravàtàbàdho hoti.
So loõasovãrakaü apàyi. Tassa so udaravàtàbàdho pañippassambhã.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, gilànassa
loõasovãrakaü agilànassa udakasambhinnaü pànaparibhogena paribhu¤jitu”
nti.
5. Atha kho bhagavà anupubbena càrikaü caramàno yena ràjagahaü
tadavasari. Tatra sudaü bhagavà ràjagahe viharati veëuvane
kalandakanivàpe. Tena kho pana samayena bhagavato udaravàtàbàdho hoti.
6. Atha kho àyasmà ànando “pubbepi bhagavato udaravàtàbàdho
tekañulàya4 yàguyà phàsu hotã” ti sàmaü tilampi taõóulampi muggampi
vi¤¤àpetvà anto vàsetvà anto sàmaü pacitvà bhagavato upanàmesi “pivatu
bhagavà tekañulayàgu” nti.
7. Jànantàpi tathàgatà pucchanti. Jànantàpi na pucchanti. Kàlaü
viditvà pucchanti. Kàlaü viditvà na pucchanti. Atthasaühitaü tathàgatà
pucchanti. No anatthasaühitaü. Anatthasaühite setughato tathàgatànaü.
Dvãhi àkàrehi buddhà bhagavanto bhikkhå pañipucchanti: “dhammaü và
desissàma sàvakànaü và sikkhàpadaü pa¤¤àpessàmà” ti.
8. Atha kho bhagavà àyasmantaü [PTS Page 211] [\q 211/] ànandaü àmantesi “kuto yaü5 ànanda, yàgå ti.
1. “Kimatthiyà” machasaü. [P T S. 2.] “Baddhatthàya” ma cha saü. ”
“Thaddhanatthàya” [P T S. 3.] “Thaddhatthàya” machasaü sãmu - kattha ci.
4. “Tekañula” machasaü. 5. “Kutàyaü” ma cha saü [P T S.]
[BJT Page 544] [\x 544/]
9. Atha kho àyasmà ànando bhagavato etamatthaü àrocesi. Vigarahi
buddho bhagavà “ananulomikaü appatiråpaü assàmaõakaü akappiyaü
akaraõãyaü. Kathaü hi nàma tvaü ànanda, evaråpàya bàhullàya cetessasi?
Yadapi ànanda, anto vutthaü1, tadapi akappiyaü. Yadapi anto pakkaü,
tadapi akappiyaü. Yadapi sàmaü pakkaü, tadapi akappiyaü. Netaü ànanda,
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü
kathaü katvà bhikkhå àmantesi: “na bhikkhave, anto vutthaü anto pakkaü
sàmaü pakkaü paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti dukkañassa. Anto
ce bhikkhave, vutthaü anto pakkaü a¤¤ehi pakkaü, ta¤ce paribhu¤jeyya,
àpatti dvinnaü dukkañànaü. Bahi ce bhikkhave, vutthaü anto pakkaü sàmaü
pakkaü, ta¤ce paribhu¤jeyya, àpatti dvinnaü dukkañànaü. Anto ce
bhikkhave vutthaü bahi pakkaü a¤¤ehi pakkaü, ta¤ce paribhu¤jeyya, àpatti
dukkañassa. Bahi ce bhikkhave, vutthaü anto pakkaü a¤¤ehi pakkaü, ta¤ce
paribhu¤jeyya, àpatti dukkañassa. Bahi ce bhikkhave, vutthaü bahi
pakkaü sàmaü pakkaü, ta¤ce paribhu¤jeyya àpatti dukkañassa. Bahi ce
bhikkhave, vutthaü bahi pakkaü a¤¤ehi pakkaü, ta¤ce paribhu¤jeyya,
anàpattã” ti.
10. Tena kho pana samayena bhikkhå “bhagavato sàmaüpàko pañikkhitto”
ti puna pàke kukkuccàyanti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, puna pàkaü pacitu” nti.
11. Tena kho pana samayena ràjagahaü dubbhikkhaü hoti. Manussà
loõampi telampi taõóulampi khàdanãyampi àràmaü àharanti. Tàni bhikkhå
bahi vàsenti. Ukkapiõóikàpi khàdanti. Coràpi haranti. Damakàpi haranti.
Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, anto vàsetu” nti.
Anto vàsetvà bahi pàcenti. Damakà parivàrenti. Bhikkhå avissatthà2
paribhu¤janti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave, anto
pacitu” nti. Dubbhikkhe kappiyakàrakà bahutarà haranti. Appataraü
bhikkhånaü denti. Bhagavato [PTS Page 212] [\q 212/] etamatthaü
àrocesuü. “Anujànàmi bhikkhave, sàmaü pacituü. Anujànàmi bhikkhave, anto
vutthaü3 anto pakkaü sàmaü pakkaü” nti.
12. Tena kho pana samayena sambahulà bhikkhå kàsãsu vassaü vutthà4
ràjagahaü gacchantà bhagavantaü dassanàya antaràmagge na labhiüsu
låkhassa và paõãtassa và bhojanassa yàvadatthaü pàripåriü. Bahu¤ca
phalakhàdanãyaü ahosi. Kappiyakàrako ca na ahosi. Atha kho te bhikkhå
kilantaråpà yena ràjagahaü veëuvanaü kalandakanivàpo yena bhagavà
tenupasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdiüsu.
1. “Anto vuññhaü” machasaü. 2. “Avisaññhà” machasaü. [P T S. 3.] “Antovuññhaü” machasaü. ” “Avissatthàya” to vi. Ma nu pa.
4. “Vassaü vuññhà” machasaü.
[BJT Page 546] [\x 546/]
13. âciõõaü kho panetaü buddhànaü bhagavantaü àgantukehi bhikkhåhi
saddhiü pañisammodituü. Atha kho bhagavà te bhikkhå etadavoca: “kacci
bhikkhave, khamanãyaü? Kacci yàpanãyaü? Kaccittha appakilamathena
addhànaü àgatà? Kuto ca tumhe bhikkhave, àgacchathà?” Ti. “Khamanãyaü
bhagavà yàpanãyaü bhagavà. Idha mayaü bhante kàsãsu vassaü vutthà
ràjagahaü àgacchantà bhagavantaü dassanàya antaràmagge na labhimhà
låkhassa và paõãtassa và bhojanassa yàvadatthaü pàripåriü. Bahu¤ca
phalakhàdanãyaü ahosi. Kappiyakàrako ca na ahosi. Tena mayaü kilantaråpà
addhànaü àgatà” ti.
14. Atha kho bhagavà etasmiü nidàne etasmiü pakareõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmi bhikkhave, yattha phalakhàdanãyaü
passati, kappiyakàrako ca na hoti, sàmaü gahetvà haritvà kappiyakàrakaü1
passitvà bhåmiyaü nikkhipitvà pañiggahàpetvà paribhu¤jituü. Anujànàmi
bhikkhave. Uggahitapañiggahita” nti2.
15. Tena kho pana samayena a¤¤atarassa bràhmaõassa navà ca tilà
nava¤ca madhu uppannà honti. Atha kho tassa bràhmaõassa etadahosi:
“yannånàhaü nave ca tile navaü ca madhuü buddhapamukhassa
bhikkhusaïghassa dadeyya” nti. Atha kho so bràhmaõo yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavatà saddhiü sammodi3. Sammodanãyaü
kathaü sàràõãyaü vãtisàretvà ekamantaü aññhàsi. Ekamantaü ñhito kho so
bràhmaõo bhagavantaü etadavoca: “adhivàsetu me bhavaü gotamo svàtanàya
bhattaü saddhiü bhikkhusaïghenà” ti. Adhivàsesi bhagavà tuõhãbhàvena.
[PTS Page 213] [\q 213/] atha kho so bràhmaõo bhagavato adhivàsanaü
viditvà pakkàmi.
16. Atha kho so bràhmaõo tassà rattiyà accayena paõãtaü khàdanãyaü
bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesi: “kàlo bho gotama,
niññhitaü bhatta” nti. Atha kho bhagavà pubbaõhasamayaü nivàsetvà
pattacãvaraü àdàya yena tassa bràhmaõassa nivesanaü tenupasaïkami.
Upasaïkamitvà pa¤¤atte àsane nisãdi saddhiü bhikkhusaïghena.
17. Atha kho so bràhmaõo buddhapamukhaü bhikkhusaïghaü paõãtena
khàdanãyena bhojanãyena sahatthà santappetvà sampavàretvà bhagavantaü
bhuttàviü onãtapattapàõiü ekamantaü nisãdi. Ekamantaü nisinnaü kho taü
bràhmaõaü bhagavà dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà
sampahaüsetvà uññhàyàsanà pakkàmi.
18. Atha kho tassa bràhmaõassa acirapakkantassa bhagavato etadahosi:
“yesaü kho mayà atthàya buddhapamukho bhikkhusaïgho nimantito nave ca
tile navaü ca madhuü dassàmã” ti te mayà pammuññhà4 dàtuü. Yannånàhaü
nave ca tile nava¤ca madhuü kolambehi ca ghañehi ca àràmaü àharàpeyya”
nti 5.
1. “Kappiyakàrake” ma ja saü. 2. “Uggahitaü pañiggahitunti” ma cha
saü. 3. “Pañisammodi” machasaü. 4. “Pamuññhà” machasaü. 5.
“Haràpeyyanti”
[BJT Page 548] [\x 548/]
19. Atha kho so bràhmaõo nave ca tile nava¤ca madhuü kolambehi ca
ghañehi ca àràmaü àharàpetvà yena bhagavà tenupasaïkami. Upasaïkamitvà
ekamantaü aññhàsi. Ekamantaü ñhito kho so bràhmaõo bhagavantaü
etadavoca: “yesaü kho mayà bho gotama, atthàya buddhapamukho
bhikkhusaügho nimantito ‘nace ca tile nava¤ca madhuü dassàmã’ ti, te
mayà pammuññhà dàtuü. Patigaõhàtu me bhavaü gotamo nave ca tile nava¤ca
madhu” nti. “Tena hi bràhmaõa, bhikkhånaü dehã” ti.
20. Tena kho pana samayena bhikkhå dubbhikkhe appamattakepi
pavàrenti. Pañisaïkhàpi pañikkhipanti. Sabbo ca saïgho pavàrito hoti.
Bhikkhå kukkuccàyantà na patigaõhanti. “Patigaõhàtha1 bhikkhave,
paribhu¤jatha. Anujànàmi bhikkhave, tato nãhañaü bhuttàvinà pavàritena
anatirittaü paribhu¤jitu”nti.
21. Tena kho pana samayena àyasmato upanandassa sakyaputtassa
upaññhàkakulaü saïghassa atthàya khàdanãyaü pàhesi: “idaü khàdanãyaü2
ayyassa upanandassa dassetvà saïghassa dàtabba” nti.
22 Tena kho pana samayena àyasmà upanando [PTS Page 214] [\q 214/] sakyaputto gàmaü piõóàya paviññho hoti.
23. Atha kho te manussà àràmaü gantvà bhikkhå pucchiüsu: “kahaü
bhante, ayyo upanando” ti. Esàvuso àyasmà upanando sakyaputto gàmaü
piõóàya paviññho”ti. Idaü bhante khàdanãyaü ayyassa upanandassa dassetvà
saïghassa dàtabba” nti. Bhagavato etamatthaü àrocesuü. “Tena hi
bhikkhave, pañiggahetvà nikkhipatha yàva upanando àgacchatã” ti.
24. Atha kho àyasmà upanando sakyaputto purebhattaü kulàni payirupàsitvà divà àgacchati.
25. Tena kho pana samayane bhikkhå dubbhikkhe appamattakepi
pavàrenti. Pañisaïkhàpi pañikkhipanti. Sabbo ca saïgho pavàrito hoti.
Bhikkhå kukkuccàyantà na patigaõhanti. “Patigaõhàtha bhikkhave,
paribhu¤jatha. Anujànàmi bhikkhave, purebhattaü pañiggahitaü bhuttàvinà
pavàritena anatirittaü paribhu¤jitu” nti.
26. Atha kho bhagavà ràjagahe yathàbhirattaü viharitvà yena sàvatthi
tena càrikaü pakkàmi. Anupubbena càrikaü caramàno yena sàvatthi
tadavasari. Tatra sudaü bhagavà sàvatthiyaü viharati jetavane
anàthapiõóikassa àràme.
27. Tena kho pana samayena àyasmato sàriputtassa kàyaóàhàbàdho hoti.
1. “Pañigaõhatha” machasaü. 2. “Idaü khàdanãyaü” iti marammakkharapotthake na dissate
[BJT Page 550] [\x 550/]
28. Atha kho àyasmà mahàmoggallàno yenàyasmà sàriputto tenupasaïkami.
Upasaïkamitvà àyasmantaü sàriputtaü etadavoca: “pubbe te àvuso
sàriputta, kàyaóàhàbàdho kena phàsu hotã” ti. “Bhisehi ca me àvuso
muëàlikàhi cà” ti.
29. Atha kho àyasmà mahàmoggallàno seyyathàpi nàma balavà puriso
sammi¤jitaü và bàhaü pasàreyya, pasàritaü và bàhaü sammi¤jeyya, evamevaü
jetavane antarahito mandàkiniyà pokkharaõiyà tãre pàturahosi.
30. Addasà kho a¤¤ataro nàgo àyasmantaü mahàmoggallànaü dåratova
àgacchantaü. Disvàna àyasmantaü mahàmoggallànaü etadavoca: “etu kho
bhante ayyo mahàmoggallàno. Svàgataü bhante ayyassa mahàmoggallànassa.
Kena bhante, ayyassa attho? Kiü dammã” ti. “Bhisehi ca me àvuso attho
muëàlikàhi cà” ti.
31. Atha kho so nàgo a¤¤ataraü nàgaü àõàpesi: “tena hi bhaõe ayyassa
bhise ca muëàlikàyo ca yàvadatthaü dehã” ti. Atha kho so nàgo mandàkiniü
pokkharaõiü ogàhetvà soõóàya bhisa¤ca bhisamuëàlika¤ca1 abbàhetvà2
suvikkhàlitaü [PTS Page 215] [\q 215/] vikkhàletvà bhaõóikaü bandhitvà
yenàyasmà mahàmoggallàno tenupasaïkami.
32. Atha kho àyasmà mahàmoggallàno seyyathàpi nàma balavà puriso
sammi¤jitaü và bàhaü pasàreyya, pasàritaü và bàhaü sammi¤jeyya, evamevaü
mandàkiniyà pokkharaõiyà tãre antarahito jetavane pàturahosi.
33. Sopi kho nàgo mandàkiniyà pokkharaõiyà tãre antarahito jetavane
pàturahosi. Atha kho so nàgo àyasmato mahàmoggallànassa bhise ca
muëàlikàyo ca pañiggahàpetvà jetavane antarahito mandàkiniyà
pokkharaõiyà tãre pàturahosi.
34. Atha kho àyasmà mahàmoggallàno àyasmato sàriputtassa bhise ca
muëàlikàyo ca upanàmesi. Atha kho àyasmato sàriputtassa bhise ca
muëàlikàyo ca paribhuttassa3 kàyaóàhàbàdho pañippassambhi. Bahå bhisà ca
muëàlikàyo ca avasiññhà honti.
35. Tena kho pana samayena bhikkhå dubbhikkhe appamattakepi
pavàrenti. Pañisaïkhàpi pañikkhipanti. Sabbo ca saïgho pavàrito hoti.
Bhikkhå kukkuccàyantà na patigaõhanti. “Patigaõhàtha bhikkhave,
paribhu¤jatha. “Anujànàmi bhikkhave, vanaññhaü pokkharaññhaü bhuttàvinà
pavàritena anatirittaü paribhu¤jitu” nti.
1. “Bhisa muëàliü” sã mu. 2. “Aggahetvà’ ma nu pa. To vi. “Abbàhitvà” machasaü. 3. “Bhuttassa” machasaü.
[BJT Page 552] [\x 552/]
36. Tena kho pana samayena sàvatthiyaü bahuü phalakhàdanãyaü
uppannaü1 hoti. Kappiyakàrako ca na hoti. Bhikkhå kukkuccàyantà phalaü
na paribhu¤janti. Bhagavato etamatthaü àrocesuü. “Anujànàmi bhikkhave,
abãjaü nibbaññabãjaü2 akatakappaü phalaü paribhu¤jitu” nti.
37. Atha kho bhagavà sàvatthiyaü yathàbhirattaü viharitvà yena
ràjagahaü tena càrikaü pakkàmi. Anupubbena càrikaü caramàno yena
ràjagahaü tadavasari. Tatra sudaü bhagavà ràjagahe viharati veëuvane
kalandakanivàpe.
38. Tena kho pana samayena a¤¤atarassa bhikkhuno bhagandalàbàdho
hoti. âkàsagotto vejjo satthakammaü karoti. Atha kho bhagavà
senàsanacàrikaü àhiõóanto yena tassa bhikkhuno vihàro tenupasaïkami.
Addasà kho àkàsagotto vejjo bhagavantaü dåratova àgacchantaü. Disvàna
bhagavantaü etadavoca: “àgacchatu bhavaü gotamo, imassa bhikkhuno
vaccamaggaü passatu seyyathàpi godhàmukha” nti.
39. [PTS Page 216] [\q 216/] atha kho bhagavà “mamaü3 khvàyaü
moghapuriso uppaõóetã” ti tatova pañinivattitvà etasmiü nidàne etasmiü
pakaraõe bhikkhusaïghaü sannipàtàpetvà bhikkhå pañipucchi: “atthi4
bhikkhave, amukasmiü vihàre bhikkhu gilàno?”Ti. “Atthi bhagavà” ti. “Kiü
tassa bhikkhave, bhikkhuno àbàdho?” Ti. “Tassa bhante àyasmato
bhagandalàbàdho. âkàsagotto vejjo satthakammaü karotã” ti. Vigarahi
buddho bhagavà: “ananucchaviyaü bhikkhave, tassa moghapurisassa
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma so bhikkhave, moghapuriso sambàdhe satthakammaü kàràpessati.
Sambàdhe bhikkhave, sukhumà chavi. Duropayo vaõo. Dupparihàraü satthaü
netaü bhikkhave, appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
vigarahitvà dhammiü kathaü katvà bhikkhå àmantesi: “na bhikkhave,
sambàdhe satthakammaü kàràpetabbaü. Yo kàràpeyya, àpatti thullaccayassà”
ti.
40. Tena kho pana samayena chabbaggiyà bhikkhå “bhagavato
satthakammaü pañikkhitta” nti vatthikammaü kàràpenti. Ye te bhikkhå
appicchà te ujjhàyanti, khãyanti, vipàcenti: “kathaü hi nàma chabbaggiyà
bhikkhå vatthikammaü kàràpessantã” ti. Atha kho te bhikkhå bhagavato
etamatthaü àrocesuü.
41. “Saccaü kira bhikkhave, chabbaggiyà bhikkhå vatthikammaü
kàràpentã” ti. “Saccaü bhagavà”. Sambàdhe bhikkhave, sukhumà chavi.
Duropayo vaõo. Dupparihàraü satthaü netaü bhikkhave, appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà
bhikkhå àmantesi: “na bhikkhave, sambàdhassa sàmantà dvaïgulà
satthakammaü và vatthikammaü và kàràpetabbaü. Yo kàràpeyya, àpatti
thullaccayassà” ti.
1. “Ussannaü” sã mu. 2. “Nibbittabãjaü” machasaü.
3. “So maü” machasaü. 4. “Atthi kira” machasaü. [P T S.]
[BJT Page 554] [\x 554/]
42. Atha kho bhagavà ràjagahe yathàbhirattaü viharitvà yena bàràõasã
tena càrikaü pakkàmi. Anupubbena càrikaü caramàno yena bàràõasã
tadavasari. Tatra sudaü bhagavà bàràõasiyaü viharati isipatane migadàye.
43. Tena kho pana samayena bàràõasiyaü suppiyo ca upàsako suppiyà ca
upàsikà ubho pasannà1 honti dàyakà kàrakà saïghupaññhàkà. Atha kho
suppiyà upàsikà àràmaü gantvà vihàrena vihàraü pariveõena pariveõaü
upasaïkamitvà bhikkhå pucchati: “ko bhaneta gilàno, kassa kiü àharãyatå”
ti.
44. Tena kho pana samayena a¤¤atarena bhikkhunà [PTS Page 217] [\q
217/] virecanaü pãtaü hoti. Atha kho so bhikkhu suppiyaü upàsikaü
etadavoca: “mayà kho bhagini, virecanaü pãtaü. Attho me
pañicchàdanãyenà” ti. “Suññhu ayya, àharãyissatã”ti. Gharaü gantvà
antevàsiü àõàpesi: “gaccha bhaõe, pavattamaüsaü jànàhã” ti. “Evaü ayye”
ti kho so puriso suppiyàya upàsikàya pañissutvà kevalakappaü bàràõasiü
àhiõóanto na addasa pavattamaüsaü. Atha kho so puriso yena suppiyà
upàsikà tenupasaïkami. Upasaïkamitvà suppiyaü upàsikaü etadavoca:
“natthayye pavattamaüsaü. Màghàto ajjà” ti.
45. Atha kho suppiyàya upàsikàya etadahosi: “tassa kho gilànassa
bhikkhuno pañicchàdanãyaü alabhantassa àbàdho và abhivaóóhissati.
Kàlakiriyà và bhavissati. Na kho me taü patiråpaü, yàhaü pañissutvà na
haràpeyya”nti. Potthanikaü gahetvà årumaüsaü ukkantitvà dàsiyà adàsi:
“bhanda je imaü maüsaü sampàdetvà, amukasmiü vihàre bhikkhu gilàno,
tassa dajjehi2. Yo ca maü pucchati, gilànàni pañivedehã” ti.
Uttaràsaïgena åruü paveñhetvà3 ovarakaü pavisitvà ma¤cako nipajiji.
46. Atha kho suppiyo upàsako gharaü gantvà dàsiü pucchi: “kahaü
suppiyà” ti. “Esayya4 ovarake nipannà”ti. Atha kho suppiyo upàsako yena
suppiyà upàsikà tenupasaïkami. Upasaïkamitvà suppiyaü upàsikaü
etadavoca: “kissa nipannàsã” ti. Gilànamhã”ti 5. “Kinte àbàdho” ti. Atha
kho suppiyà upàsikà suppiyassa upàsakassa etamatthaü àrocesi.
47. Atha kho suppiyo upàsako “acchariyaü vata bho! Abbhutaü vata bho!
Yàvasaddhàyaü suppiyà pasannà, yatra hi nàma attanopi maüsàni
pariccattàni, kimpanimàya6 a¤¤aü ki¤ci adeyyaü bhavissatã” ti haññho
udaggo yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà
ekamantaü nisãdi.
1. “Ubhato pasannà” machasaü. [P T S.] A vi. To vi. 2. “Dajjàhi”
machasaü. 3. “Veñhetvà” machasaü. 4. “Esàyya” machasaü. 5.
“Gilànàmbhãti” machasaü. 6. “Kimapimàya” machasaü. To vi.
[BJT Page 556] [\x 556/]
48. Ekamantaü nisinno kho suppiyo upàsako bhagavantaü etadavoca:
“adhivàsetu me bhante bhagavà svàtanàya bhattaü saddhiü bhikkhusaïghenà”
ti. Adhivàsesi bhagavà tuõhãbhàvena. Atha kho suppiyo upàsako bhagavato
adhivàsanaü viditvà uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü
katvà pakkàmi.
49. Atha kho suppiyo upàsako tassà rattiyà accayena paõãtaü
khàdanãyaü bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesi: “kàlo
bhante, niññhitaü bhatta”nti. Atha kho bhagavà pubbaõhasamayaü nivàsetvà
pattacãvaraü àdàya yena [PTS Page 218] [\q 218/] suppiyassa upàsakassa
nivesanaü tenupasaïkami. Upasaïkamitvà pa¤¤atte àsane nisãdi saddhiü
bhikkhusaïghena.
50. Atha kho suppiyo upàsako yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü aññhàsi. Ekamantaü
ñhitaü kho suppiyaü upàsakaü bhagavà etadavoca: “kahaü suppiyà” ti.
“Gilànà bhagavà” ti. “Tena hi àgacchatå” ti. “Na bhagavà ussahatã ” ti.
“Tena hi pariggahetvàpi ànethà” ti. Atha kho suppiyo upàsako suppiyaü
upàsikaü pariggahetvà ànesi. Tassà sahadassanena bhagavato tàva mahàvaõo
råëho ahosi succhavi lomajàto.
51. Atha kho suppiyo ca upàsako suppiyà ca upàsikà “acchariyaü vata
bho! Abbhutaü vata bho! Tathàgatassa mahiddhikatà mahànubhàvatà, yatra
hi nàma sahadassanena bhagavato tàva mahàvaõo råëho bhavissati succhavi
lomajàto” ti haññhà udaggà buddhapamukhaü bhikkhusaïghaü panãtena
khàdanãyena bhojanãyena sahatthà santappetvà sampavàretvà bhagavantaü
bhuttàviü onãtapattapàõiü ekamantaü nisãdiüsu. Atha kho bhagavà suppiyaü
ca upàsakaü suppiyaü ca upàsikaü dhammiyà kathàya sandassetvà
samàdapetvà samuttejetvà sampahaüsetvà uññhàyàsanà pakkàmi.
52. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe bhikkhusaïghaü
sannipàtàpetvà bhikkhå pañipucchi: “ko bhikkhave, suppiyaü upàsikaü
maüsaü vi¤¤àpesã” ti. Evaü vutte so bhikkhu bhagavantaü etadavoca: “ahaü
kho bhante suppiyaü upàsikaü maüsaü vi¤¤àpesi”nti. “âharãyittha
bhikkhå” ti. “âharãyittha bhagavà”ti. “Paribhu¤ji tvaü bhikkhå” ti.
“Pari¤jàhaü 1 bhagavà” ti. “Pañivekkhi tvaü bhikkhå” ti. “Nàhaü bhagavà
pañivekkhi” nti.
53. Vigarahi buddho bhagavà: “ananucchaviyaü bhikkhave, tassa
moghapurisassa ananulomikaü appatiråpaü assàmaõakaü akappiyaü
akaraõãyaü. Kathaü hi nàma tvaü moghapurisa, appañivekkhitvà maüsaü
paribhu¤jissasi. Manussamaüsaü kho tayà moghapurisa, paribhuttaü. Netaü
moghapurisa, appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
vigarahitvà dhammiü kathaü katvà bhikkhå àmantesi: “santi bhikkhave,
manussà saddhà pasannà. Tehi attanopi maüsàni pariccattàni. Na
bhikkhave, manussamaüsaü paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti
thullaccayassa. Na ca bhikkhave, appañivekkhitvà maüsaü
paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti dukkañassà” ti.
1. “Paribhu¤jàmahaü” machasaü.
[BJT Page 558] [\x 558/]
54. Tena kho pana samayena ra¤¤o hatthi maranti. [PTS Page 219] [\q
219/] manussà dubbhikkhe hatthimaüsaü paribhu¤janti. Bhikkhånaü piõóàya
carantànaü hatthi maüsaü denti. Bhikkhå hatthimaüsaü paribhu¤janti.
Manussà ujjhàyanti, khãyanti, vipàcenti: “kathaü hi nàma samaõà
sakyaputtiyà hatthimaüsaü paribhu¤jissanti. Ràjaïgaü hatthi. Sace ràjà
jàneyya, na tesaü 1 attamano assà” ti. Bhagavato etamatthaü àrocesuü.
“Na bhikkhave, hatthimaüsaü paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti
dukkañassà” ti.
55. Tena kho pana samayena ra¤¤o assà maranti. Manussà dubbhikkhe
assamaüsaü paribhu¤janti. Bhikkhånaü piõóàya carantànaü assamaüsaü
denti. Bhikkhå assamaüsaü paribhu¤janti. Manussà ujjhàpenti, khãyanti,
vipàcenti: “kathaü hi nàma samaõà sakyaputtiyà assamaüsaü
paribhu¤jissanti. Ràjaïgaü assà. Sace ràjà jàneyya, na tesaü attamano
assà” ti. Bhagavato etamatthaü àrocesuü. “Na bhikkhave, assamaüsaü
paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti dukkañassà” ti.
56. Tena kho pana samayena manussà dubbhikkhe sunakhamaüsaü
paribhu¤janti. Bhikkhånaü piõóàya carantànaü sunakhamaüsaü denti.
Bhikkhå sunakhamaüsaü paribhu¤janti. Manussà ujjhàyanti, khãyanti,
vipàcenti: “kathaü hi nàma samaõà sakyaputtiyà sunakhamaüsaü
paribhu¤jissanti. Jeguccho sunakho pañikkålo”ti. Bhagavato etamatthaü
àrocesuü. “Na bhikkhave, sunakhamaüsaü paribhu¤jitabbaü. Yo
paribhu¤jeyya, àpatti dukkañassà” ti.
57
Tena kho pana samayena manussà dubbhikkhe ahimaüsaü paribhu¤janti.
Bhikkhånaü piõóàya carantànaü ahimaüsaü denti. Bhikkhå ahimaüsaü
paribhu¤janti. Manussà ujjhàyanti, khãyanti, vipàcenti: “kathaü hi nàma
samaõà sakyaputtiyà ahimaüsaü paribhu¤jissanti. Jeguccho ahi pañikkålo”
ti.
58. Suphassopi 2 nàgaràjà yena bhagavà tenupasaïkami. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü aññhàsi. Ekamantaü ñhito kho suphassà
nàgaràjà bhagavantaü etadavoca: “santi hi 3 bhante, nàgà assaddhà
appasannà. Te appamattakehipi bhikkhå viheñheyyuü. Sàdhu bhante ayyà
abhimaüsaü na paribhu¤jeyyu” nti.
59. Atha kho bhagavà suphassaü nàgaràjànaü dhammiyà kathàya
sandassesi. Samàdapesi. Samuttejesi. Sampahaüsesi. Atha kho suphasso
nàgaràjà bhagavatà dhammiyà kathà sandassito samàdapito samuttejito
sampahaüsito bhagavantaü abhivàdetvà padakkhiõaü katvà pakkàmi.
60. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe [PTS Page 220]
[\q 220/] dhammiü kathaü katvà bhikkhå àmantesi: “na bhikkhave,
abhimaüsaü paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti dukkañassà” ti.
1. “Nesaü” machasaü. 2. “Supassopi” machasaü. [P T S. 3.] “Santã” machasaü. [P T S.]
[BJT Page 560] [\x 560/]
61. Tena kho pana samayena luddakà sãhaü hantvà sãhamaüsaü
paribhu¤janti. Bhikkhånaü piõóàya carantànaü sãhamaüsaü denti. Bhikkhå
sãhamaüsaü paribhu¤jitvà ara¤¤e viharanti. Sãhà maüsagandhena 1 bhikkhå
paripàtenti. Bhagavato etamatthaü àrocesuü. “Na bhikkhave, sãhamaüsaü
paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti dukkañassà” ti.
62. Tena kho pana samayena luddakà vyagghaü hantvà vyaggha maüsaü
paribhu¤janti. Bhikkhånaü piõóàya carantànaü vyagghamaüsaü denti.
Bhikkhå vyagghamaüsaü paribhu¤jitvà ara¤¤e viharanti. Vyagghà
maüsagandhena 2 bhikkhå paripàtenti. Bhagavato etamatthaü àrocesuü. “Na
bhikkhave, vyagghamaüsaü paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti
dukkañassà” ti.
63. Tena kho pana samayena luddakà dãpiü hantvà dãpimaüsaü
paribhu¤janti. Bhikkhånaü piõóàya carantànaü dãpimaüsaü denti. Bhikkhå
dãpimaüsaü paribhu¤jitvà ara¤¤e viharanti. Dãpi maüsagandhena 3 bhikkhå
paripàtenti. Bhagavato etamatthaü àrocesuü. “Na bhikkhave dãpimaüsaü
paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti dukkañassà” ti.
64. Tena kho pana samayena luddakà acchaü hanatvà acchamaüsaü
paribhu¤janti. Bhikkhånaü piõóàya carantànaü acchamaüsaü denti. Bhikkhå
acchamaüsaü paribhu¤jitvà ara¤¤e viharanti. Acchà maüsagandhena 4
bhikkhå paripàtenti. Bhagavato etamatthaü àrocesuü. “Na bhikkhave,
acchamaüsaü paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti dukkañassà” ti.
65. Tena kho pana samayena luddakà taracchaü hantvà taracchamaüsaü
paribhu¤janti. Bhikkhånaü piõóàya carantànaü taracchamaüsaü denti.
Bhikkhå taracchamaüsaü paribhu¤jitvà ara¤¤e viharanti. Taracchà
maüsagandhena 5 bhikkhå paripàtenti. Bhagavato etamatthaü àrocesuü. “Na
bhikkhave, taracchamaüsaü paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti
dukkañassà” ti.
Suppiyabhàõavàro dutiyo.
1. “Sãhamaüsagandhena” machasaü. 3. “Dãpimaüsagandhena” ma cha saü. 2. “Vyagghamaüsagandhena” ” 4. “Acchamaüsagandhena” “
5. “Taracchamaüsagandhena” machasaü.
[BJT Page 562] [\x 562/]
1. Atha kho bhagavà bàràõasiyaü yathàbhirattaü viharitvà yena
andhakavindaü tena càrikaü pakkàmi mahatà bhikkhusaïghena saddhiü
aóóhateëasehi bhikkhusatehi.
2. Tena kho pana samayena jànapadà manussà bahuü loõampi telampi
taõóulampi khàdanãyampi sakañesu àropetvà buddhapamukhassa bhikkhu
saïghassa piññhito piññhito anubaddhà1 honti “yadà pañipàñiü labhissàma,
tadà bhattaü karissàmà” ti. Pa¤camattàni ca vighàsàdasatàni.
3. Atha kho bhagavà anupubbena càrikaü caramàno yena andhakavindaü
tadavasarã. Atha kho a¤¤atarassa bràhmaõassa pañipàñiü alabhantassa
etadahosi: “adhikàni 2 kho me dve màsàni buddhapamukhaü bhikkhasaïghaü
anubandhantassa ‘yadà pañipàñiü labhissàmi, tadà bhattaü karissàmã’ ti.
Na ca me pañipàñiü labbhati. Aha¤camhi ekako3. Bahu ca me gharàvàsattho
hàyati. Yannånàhaü bhattaggaü olokeyyaü, yaü bhattagge nàssa, taü
pañiyàdeyya” nti. Atha kho so bràhmaõo bhattaggaü olokento dve nàddasa:
yàgu¤ca madhugoëaka¤ca.
4. Atha kho so bràhmaõo yenàyasmà ànando tenupasaïkami. Upasaïkamitvà
àyasmantaü ànandaü etadavoca: “idha me bho ànanda, pañipàñiü
alabhantassa etadahosi: ‘adhikàni kho [PTS Page 221] [\q 221/] me dve
màsàni buddhapamukhaü bhikkhu saïghaü anubandhantassa ‘yadà pañipàñiü
labhissàmi tadà bhattaü karissàmã’ ti. Na ca me pañipàñi labbhati.
Aha¤cambhi ekako. Bahu ca me gharàvàsattho hàyati. Yannånàhaü bhattaggaü
olokeyyaü, ‘yaü bhattagge nàssa taü pañiyàdeyya’ nti. So kho ahaü bho
ànanda, bhattaggaü olokento dve nàddasaü: yàgu¤ca madhugoëaka¤ca. Svàhaü
bho ànanda, pañiyàdeyyaü yàgu¤ca madhugoëaka¤ca, patigaõheyya me bhavaü
gotamo”ti. “Tena hi bràhmaõa, bhagavantaü pañipucchissàmã” ti.
5. Atha kho àyasmà ànando bhagavato etamatthaü àrocesi. “Tenahànanda,
pañiyàdetå” ti. “Tena hi bràhmaõa, pañiyàdehã” ti. Atha kho so bràhmaõo
tassà rattiyà accayena pahåtaü yàgu¤ca madhugoëaka¤ca pañiyàdàpetvà
bhagavato” upanàmesi: patigaõhàtu me bhavaü gotamo yàgu¤ca
madhugoëaka¤cà” ti. “Tena hi bràhmaõa, bhikkhånaü dehã” ti. Bhikkhå
kukkuccàyantà na patigaõhanti. “Patigaõhàtha bhikkhave, paribhu¤jathà”
ti:
6. Atha kho so bràhmaõo buddhapamukhaü bhikkhusaïghaü pahåtàya yàguyà
ca madhugoëakena ca sahatthà santappetvà sampavàretvà bhagavantaü
dhotahatthaü onãtapattapàõiü ekamantaü nisãdi. Ekamantaü nisinnaü kho
taü bràhmaõaü bhagavà etadavoca: “dasa ime bràhmaõa, ànisaüsà yàguyà, 4
yàguü dento àyuü deti. Vaõõaü deti. Sukhaü deti. Balaü deti. Pañibhàõaü
deti. Yàgu pãtà khudaü 5 pañihanti 6. Pipàsaü pañivineti 7. Vàtaü
anulometi. Vatthiü sodheti. âmàvasesaü pàceti. Ime kho bràhmaõa,
dasànisaüsà yàguyà” ti.
1. “Anubandhà” sã mu. Machasaü. 2. “Atãtàni” machasaü. [P T S.]
3. “Ekatthako” machasaü. 4. “Katame dasa” machasaü. [P T S.]
5. “Khuddaü” machasaü. 6. “Pañihanti” machasaü. [P T S.]
7. “Vineti” machasaü.
[BJT Page 564] [\x 564/]
7. Yo sa¤¤atànaü paradattabhojinaü
Kàlena sakkacca dadàti yàguü,
Dasassa ñhànàni anuppavecchati
âyu¤ca vaõõa¤ca sukhaü bala¤ca.
8. Pañibhàõamassa upajàyate tato
Khudaü pipàsaü 1 vyapaneti vàtaü,
Sodheti vatthiü pariõàmeti bhuttaü 2
Bhesajjametaü sugatena vaõõitaü.
9. Tasmà hi yàguü alameva dàtuü
Niccaü manussena sukhatthikena,
Dibbàni và patthayatà 3 sukhàni
Manussasobhagyatamicchatà 4 vàti.
10. [PTS Page 222] [\q 222/] atha kho bhagavà taü bràhmaõaü imàhi
gathàhi anumoditvà uññhàyàsanà pakkàmi. Atha kho bhagavà etasmiü
pakaraõe dhammiü kathaü katvà bhikkhå àmantesi: “anujànàmi bhikkhave,
yàgu¤ca madhugoëaka¤cà” ti.
11. Assosuü kho manussà “bhagavatà kira bhikkhånaü 5 yàgu anu¤¤àtà
madhugoëaka¤cà” ti. Te kàlasseva bhojjayàguü pañiyàdenti madhugoëaka¤ca.
Bhikkhå kàlasseva bhojjàya yàguyà 6 dhàtà madhugoëakena ca bhattagge na
cittaråpaü bhu¤janti. 7
12. Tena kho pana samayena a¤¤atarena taruõappasannena 8 mahàmattena
svàtanàya buddhapamukho bhikkhusaïgho nimantito hoti. Atha kho tassa
taruõappasannassa mahàmattassa etadahosi: “yannånàhaü aóóhateëasannaü
bhikkhusatànaü aóóhateëasàni maüsapàtisatàni pañiyàdeyyaü, ekamekassa
bhikkhuno ekamekaü maüsapàtiü upanàmeyya” nti. Atha kho so
taruõappasanno mahàmatto tassà rattiyà accayena paõitaü khàdanãyaü
bhojanãyaü pañiyàdàpetvà aóóhateëasàni ca maüsapàtisatàni bhagavato
kàlaü àrocàpesi: “kàlo bhante, niññhitaü bhatta” nti. Atha kho bhagavà
pubbaõhasamayaü nivàsetvà pattacãvaraü àdàya yena tassa
taruõappasannassa mahàmattassa nivesanaü tenupasaïkami. Upasaïkamitvà
pa¤¤atte àsane nisãdi saddhiü bhikkhusaïghena.
13. Atha kho so taruõappasanno mahàmatto bhattagge bhikkhå
parivisati. Bhikkhå evamàhaüsu. “Thokaü àvuso dehã” ti. “Mà kho tumhe
bhante. “Ayaü taruõappasanno mahàmatto” ti. Thokaü thokaü patigaõhittha
9. Bahuü me khàdanãyaü bhojanãyaü pañiyattaü aóóhateëasàni 10
maüsapàtisatàni. Ekamekaü maüsapàtiü upanàmessàmi. 11. Patigaõhatha
bhante yàvadattha” nti. “Na kho mayaü àvuso etaü kàraõà thokaü thokaü
patigaõhàma. Api ca mayaü kàlasseva bhojjàya yàguyà dhàtà madhugoëakena
ca. Tena mayaü thokaü thokaü patigaõhàmà” ti.
1. “Pipàsa¤ca” machasaü. [P T S. 2.] “Bhattaü” machasaü. Ja vi to vi.
Ma nu pa to vi. 3. “Patthayataü” 4. “Icchitaü” aññhakathà. 5.
“Bhagavatà kira yàgu” machasaü. 6. “Bhojjayàguyà” machasaü. [P T S. 7.]
“Paribhu¤janti” ma cha saü. 8. “Taruõapasannena” machasaü. 9.
“Patigaõhatha” machasaü [P T S. 10.] “Aóóhatelasàni ca” machasaü. 11.
“Upanàmessàmãti’ machasaü. To vi.
[BJT Page 566] [\x 566/]
14. Atha kho so taruõappasanno mahàmatto ujjhàyati, khãyati,
vipàceti: “kathaü hi nàma bhadantà mayà nimantità a¤¤assa bhojjayàguü
paribhu¤jissanti. Na càhaü pañibalo yàvadatthaü dàtu” nti kupito
anattamano asàdanàpekkho bhikkhånaü patte pårento àgamàsi “bhu¤jatha và.
Haratha và” ti.
15. Atha kho so taruõappasanno mahàmatto buddhapamukhaü bhikkhu
saïghaü paõãtena [PTS Page 223] [\q 223/] khàdanãyena bhojanãyena
sahatthaü santappetvà sampavàretvà bhagavantaü bhuttàviü onãtapattapàõiü
ekamantaü nisãdi. Ekamantaü nisinnà kho taü taruõappasannaü mahàmattaü
bhagavà dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà
sampahaüsetvà uññhàyàsanà pakkàmi.
16. Atha kho tassa taruõappasannassa mahàmattassa acirapakkantassa
bhagavato ahudeva kukkuccaü. Ahu vippañisàro: “alàbhà vata me, na vata
me làbhà, dulladdhaü vata me, na vata me suladdhaü, yohaü kupito
anattamano àsàdanàpekkho bhikkhånaü patte pårentà agamàsiü ‘bhu¤jatha và
haratha và’ ti. Kinnu kho mayà bahuü pasutaü pu¤¤aü và apu¤¤aü và? Ti.
17. Atha kho so taruõappasanno mahàmatto yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinno kho so taruõappasanno mahàmatto bhagavantaü etadavoca: “idha
mayhaü bhante acirapannantassa bhagavato ahudeva kukkuccaü ahu
vippañisàro: ‘alàbhà vata me, na vata me làbhà, dulladdhaü vata me, na
vata me suladdhaü, yohaü kupito anattamano àsàdanàpekkho bhikkhånaü
patte pårento àgamàsiü. ‘Bhu¤jatha và haratha và’ ti. Kinnu kho mayaü
bahuü pasutaü pu¤¤aü và apu¤¤aü và?” Ti. Kinnu kho mayà bhante bahuü
pasutaü pu¤¤aü và apu¤¤aü và?” Ti. “Yadaggena tayà àvuso, svàtanàya
buddhapamukho bhikkhusaïgho nimantito, tadaggena te bahuü pu¤¤aü
pasutaü. Yadaggena te ekamekena bhikkhunà ekamekaü sitthaü pañiggahitaü,
tadaggena te bahuü pu¤¤aü pasutaü. Saggà te àraddhà” ti.
18. Atha kho so taruõappasanno mahàmatto “làbhà kira me. Suladdhaü
kira me. Bahuü kira mayà pu¤¤aü pasutaü. Saggà kira me àraddhà” ti
haññho udaggo uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà
pakkàmi. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe bhikkhusaïghaü
sannipàtàpetvà bhikkhå pañipucchi: “saccaü kira bhikkhave bhikkhå
a¤¤atra nimantità a¤¤assa bhojjayàguü paribhu¤jantã” ti. “Saccaü
bhagavà” ti. Vigarahi buddho bhagavà “kathaü hi nàma te bhikkhave,
moghapurisà a¤¤atra nimantità a¤¤assa bhojjayàguü paribhu¤jantã” ti.
“Saccaü bhagavà” ti. Vigarahi buddho bhagavà: “kathaü hi nàma te
bhikkhave, moghapurisà a¤¤atra nimantità a¤¤assa bhojjayàguü
paribhu¤jissanti. Netaü bhikkhave, appasannànaü và pasàdàya” pasannànaü
và bhiyyobhàvàya vigarahitvà dhammiü kathaü katvà bhikkhå àmantesi: [PTS
Page 224] [\q 224/] “na bhikkhave, a¤¤atra nimantitena a¤¤assa
bhojjayàgu paribhu¤jitabbà. Yo paribhu¤jeyya, yathà dhammo kàretabbo”
ti.
[BJT Page 568] [\x 568/]
19. Atha kho bhagavà andhakavinde yathàbhirattaü viharitvà yena
ràjagahaü tena càrikaü pakkàmi mahatà bhikkhusaïghena saddhiü
aóóhateëasehi bhikkhusatehi.
20. Tena kho pana samayane belaññho kaccàno ràjagahaü andhakavindaü
addhànamaggapañipanno hoti pa¤camattehi sakañasatehi sabbeheva
guëakumbhapårehi. Addasà kho bhagavà belaññhaü kaccànaü dåratova
àgacchantaü. Disvàna maggà okkamama a¤¤atarasmiü rukkhamåle nisãdi.
21. Atha kho belaññho kaccàno yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü aññhàsi. Ekamantaü ñhito
kho belaññho kaccàno bhagavantaü etadavoca: “icchàmahaü bhante
ekamekassa bhikkhuno ekamekaü guëakumbhaü dàtu”nti. Tena hi tvaü
kaccàna, ekaüyeva guëakumbhaü àharà” ti. “Evaü bhante” ti kho belaññho
kaccàno bhagavato pañissutvà ekaüyeva guëakumbhaü àdàya yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: “àhaño 1 bhante,
guëakumbho. Kathàhaü bhante, pañipajjàmã” ti. “Tena hi tvaü kaccàna,
bhikkhånaü guëaü dehã” ti. “Evaü bhante” ti kho belaññho kaccàno
bhagavato pañissutvà bhikkhånaü guëaü datvà bhagavantaü etadavoca:
“dinno bhante, bhikkhånaü guëo. Bahu càyaü guëo avasiññho. Kathàhaü
bhante, pañipajjàmã” ti. “Tena hi tvaü kaccàna,bhikkhånaü gålaü
yàvadatthaü dehi”ti.” Evaü bhante”ti kho belaññho kaccàno bhagavato
pañissutvà bhikkhå guëehi santappesi. Ekacce bhikkhå pattepi påresuü.
Parissàvanànipi thavikàyopi påresuü.
22. Atha kho belaññho kaccàno bhikkhå guëehi santappetvà bhagavantaü
etadavoca: “santappità bhante bhikkhå guëehi. Bahu càyaü guëo avasiññho.
Kathàhaü bhante, pañipajjàmã”ti. “Tena [PTS Page 225] [\q 225/] hi tvaü
kaccàna vighàsàdànaü guëaü dehã” ti. “Evaü bhante”ti kho belaññho
kaccàno bhagavato pañissutvà vighàsàdànaü guëaü datvà bhagavantaü
etadavoca: “dinno bhante, vighàsàdànaü guëo. Bahu càyaü guëo avasiññho.
Kathàhaü bhante, pañipajjàmã” ti. “Tena hi tvaü kaccàna, vighàsàdànaü
guëaü yàvadatthaü dehã” ti. “Evaü bhante” ti kho belaññho kaccàno
bhagavato pañissutvà vighàsàdànaü guëaü yàvadatthaü datvà bhagavantaü
etadavoca: “dinno bhante, vighàsàdànaü guëo yàvadattho. Bahuü càyaü guëo
avasiññho. Kathàhaü bhante, pañipajjàmã” ti. “Tena hi tvaü kaccàna,
vighàsàde guëehi santappehã” ti. “Evaü bhaneta” ti kho belaññho kaccàno
bhagavato pañissutvà vighàsàde guëehi santappesi. Ekacce vighàsàdà
kolambepi ghañepi påreüsu. Piñakànipi ucchaïgepi påresuü.
1. “âhato” machasaü.
[BJT Page 570] [\x 570/]
23. Atha kho belaññho kaccàno vighàsàde guëehi santappetvà
bhagavantaü etadavoca: “santappità bhante vighàsàdà guëehi. Bahu càyaü
guëo avasiññho. Kathàhaü bhante pañipajjàmã” ti. “Nàhaü taü kaccàna,
passàmi sadevake loke samàrake sabrahmake sassamaõabràhmaõiyà pajàya
sadevamanussàya yasseso guëo1 paribhutto sammà pariõàmaü gaccheyya
a¤¤atra tathàgatassa và tathàgatasàvakassa và. Tena hi tvaü kaccàna, taü
guëaü appaharite và chaóóehi. Appàõake và udake opilàpehã” ti. “Evaü
bhante” ti kho belaññho kaccàno bhagavato pañissutvà taü guëaü appàõake
udake opilepesi 2. Atha kho so guëo udake pakkhitto cicciñàyati.
Ciñiciñàyati. Sandhåpàyati3. Sampadhåpàyati. Seyyathàpi nàma phàlo
divasasantatto4 udake pakkhitto cicciñàyati, ciñiciñàyati, sandhåpàyati,
sampadhåpàyati, evameva so guëo udake pakkhitto cicciñàyati.
Ciñiciñàyati. Sandhåpàyati. Sampadhåpàyati.
24. Atha kho belaññho kaccàno saüviggo lomahaññhajàto yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinassa kho belaññhassa kaccànassa bhagavà ànupubbãkathaü
kathesi. Seyyathãdaü: dànakathaü sãlakathaü saggakathaü kàmànaü àdinavaü
okàraü saükilesaü nekkhamme ànisaüsaü pakàsesi. Yadà bhagavà a¤¤àsi
belaññhaü kaccànaü kallacittaü muducittaü vinãvaraõa cittaü udaggacittaü
pasannacittaü, atha yà buddhànaü sàmukkaüsikà dhammadesanà, taü
pakàsesi. (Seyyathàpi nàma suddhaü vatthaü apagatakàëakaü sammadeva
rajanaü pañigaõheyya, ) evameva belaññhassa [PTS Page 226] [\q 226/]
kaccànassa tasmiü yeva àsane virajaü vãtamalaü dhammacakkhuü udapàdi:
“yaü ki¤ci samudayadhammaü, sabbantaü nirodhadhamma” nti.
25. Atha kho belaññho kaccàno diññhadhammo pattadhammo viditadhammo
pariyogàëhadhammo tiõõavicikiccho vigatakathaïkatho vesàrajjappatto
aparappaccayo satthusàsane bhagavantaü etadavoca: “abhikkantaü bhante,
abhikkantaü bhante, seyyathàpi bhante, nikkujjitaü và ukkujjeyya,
pañicchannaü và vivareyya, måëhassa và maggaü àcikkheyya, andhakàre và
telapajjotaü dhàreyya: cakkhumanto råpàni dakkhintã ti, evamevaü
bhagavatà anekapariyàyena dhammo pakàsito. Esàhaü bhante bhagavantaü
saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca. Upàsakaü maü bhagavà
dhàretu ajjatagge pàõupetaü saraõaü gata” nti.
1. “Yassa so guëo” machasaü. [P T S. 2.] “Opilàpeti” machasaü. 3. “Padhåpàyati” machasaü. 4. “Divasaüsantatto” ma cha saü.
++ [BJT Page 572] [\x 572/]
26. Atha kho bhagavà anupubbena càrikaü caramàno yena ràjagahaü
tadavasari. Tatra sudaü bhagavà ràjagahe viharati veëuvane
kalandakanivàpe. Tena kho pana samayena ràjagahe guëo ussanno hoti.
Bhikkhå “gilànasseva bhagavatà guëo anu¤¤àto. No agilànassà” ti.
Kukkuccàyantà guëaü na paribhu¤janti. Bhagavato etamatthaü àrocesuü.
“Anujànàmi bhikkhave, gilànassa guëaü. Agilànassa guëodaka” nti.
27. Atha kho bhagavà ràjagahe yathàbhirattaü viharitvà yena
pàñaligàmo tena càrikaü pakkàmi mahatà bhikkhusaïghena saddhiü
aóóhateëasehi bhikkhusatehi. Atha kho bhagavà anupubbena càrikaü
caramàno yena pàñaligàmo tadavasari. Assosuü kho pàñaligàmikà upàsakà
“bhagavà kira pàñaligàmaü anuppatto” ti. Atha kho pàñaligàmikà upàsakà
yena bhagavà tenupasaïkamiüsu. Upasaïkamitvà bhagavantaü abhivàdetvà
ekamantaü nisãdiüsu. Ekamantaü nisinno kho pàñaligàmike upàsake bhagavà
dhammiyà kathàya sandassesi. Samàdapesi. Samuttejesi. Sampahaüsesi. Atha
kho pàñaligàmikà upàsakà bhagavatà dhammiyà kathàya sandassità
samàdapità samuttejità sampahaüsità bhagavantaü etadavocuü: “adhivàsetu
no bhante bhagavà àvasathàgàraü saddhiü bhikkhusaïghenà”ti. Adhivàsesi
bhagavà tuõhãbhàvena.
28. Atha kho pàñaligàmikà upàsakà bhagavato adhivàsanaü viditvà
uññhàyàsanà bhagavantaü abhivàdetvà [PTS Page 227] [\q 227/] padakkhiõaü
katvà yena àvasathàgàraü tenupasaïkamiüsu. Upasaïkamitvà sabbasanthariü
àvasathàgàraü santharitvà àsanàni pa¤¤àpetvà udakamaõikaü patiññhàpetvà
telappadãpaü àropetvà yena bhagavà tenupasaïkamiüsu. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü aññhaüsu. Ekamantaü ñhità kho
pàñaligàmikà upàsakà bhagavantaü etadavocuü: “sabbasanthariü santhataü1
bhante, àvasathà gàraü. âsanàni pa¤¤attàni. Udakamaõiko patiññhàpito.
Telappadãpo àropito. Yassadàni bhante, bhagavà kàlaü ma¤¤atã” ti. Atha
kho bhagavà nivàsetvà pattacãvaraü àdàya saddhiü bhikkhusaïghena yena
àvasathàgàraü tenupasaïkami. Upasaïkamitvà pàde pakkhàletvà
àvasathàgàraü pavisitvà majjhimaü thambhaü nissàya puratthàbhimukho
nisãdi. Bhikkhu saïghopi kho pàde pakkhàletvà àvasathàgàraü pavisitvà
pacchimaü bhittiü nissàya puratthàbhimukho nisãdi bhagavantaüyeva
purakkhatvà. Pàñaligàmikàpi kho upàsakà pàde pakkhàletvà àvasathàgàraü
pavisitvà puratthimaü bhittiü nissàya pacchimàbhimukhà nisãdiüsu
bhagavantaüyeva purakkhatvà.
1. Sabbasantharisatthataü” machasaü.
[BJT Page 574] [\x 574/]
29. Atha kho bhagavà pàñaligàmike upàsake àmantesi: “pa¤cime
gahapatayo, àdãnavà dussãlassa sãlavipattiyà. Katame pa¤ca? Idha
gahapatayo, dussãlo sãlavipanno pamàdàdhikaraõaü mahatiü bhogajàniü
nigacchati. Ayaü pañhamo àdãnavo dussãlassa sãlavipattiyà. Punacaparaü
gahapatayo, dussãlassa sãlavipannassa pàpako kittisaddo abbhuggacchati.
Ayaü dutiyo àdãnavo dussãlassa sãlavipattiyà. Punacaparaü gahapatayo,
dussãlo sãlavipanno ya¤¤adeva parisaü upasaïkamati: yadi khattiyaparisaü
yadi bràhmaõaparisaü yadi gahapatiparisaü yadi samaõaparisaü, avisàrado
upasaïkamati maïkubhåto. Ayaü tatiyo àdãnavo. Dussãlassa sãlavipattiyà.
Punacaparaü gahapatayo, dussãlo sãlavipanno sammåëho kàlaü karoti. Ayaü
catuttho àdãnavo dussãlassa sãlavipattiyà. Punacaparaü gahapatayo,
dussãlo sãlavipanto kàyassa bhedà parammaraõà apàyaü duggatiü vinipàtaü
nirayaü upapajjati. Ayaü pa¤camo àdãnavo dussãlassa sãlavipattiyà. Ime
kho gahapatayo. Pa¤ca àdãnavà dussãlassa sãlavipattiyà.
30. Pa¤cime gahapatayo, ànisaüsà sãlavato sãlasampadàya. [PTS Page
228] [\q 228/] katame pa¤ca? Idha gahapatayo, sãlavà sãlasampanno
appamàdàdhikaraõaü mahantaü bhogakkhandhaü adhigacchati. Ayaü pañhamo
ànisaüso sãlavato sãlasampadàya. Punacaparaü gahapatayo, sãlavato
sãlasampannassa kalyàõo kittisaddo abbhuggacchati. Ayaü dutiyo ànisaüso
sãlavato sãlasampadàya. Punacaparaü gahapatayo, sãlavà sãlasampanno
ya¤¤adeva parisaü upasaïkamati: yadi khattiyaparisaü yadi
bràhmaõaparisaü yadi gahapatiparisaü yadi samaõaparisaü, visàrado
upasaïkamati amaïkubhåto. Ayaü tatiyo ànisaüso sãlavato sãlasampadàya.
Punacaparaü gahapatayo, sãlavà sãlasampanno asammåëho kàlaü karoti. Ayaü
catuttho ànisaüso sãlavato sãlasampadàya. Punacaparaü gahapatayo,
sãlavà sãlasampanno kàyassa bhedà parammaraõà sugatiü saggaü lokaü
upapajjati. Ayaü pa¤camo ànisaüso sãlavato sãlasampadàya. Ime kho
gahapatayo, pa¤ca ànisaüsà sãlavato sãlasampadàyà”ti.
31. Atha kho bhagavà pàñaligàmake upàsake bahudeva rattiü dhammiyà
kathàya sandassetvà samàdapetvà samuttejetvà sampahaüsetvà uyyojesi
“abhikkantà kho gahapatayo, ratti. Yassadàni kàlaü ma¤¤athà” ti. “Evaü
bhante” ti kho pàñaligàmikà upàsakà bhagavato pañissutvà uññhàyàsanà
bhagavantaü abhivàdetvà padakkhiõaü katvà pakkamiüsu. Atha kho bhagavà
acirapakkantesu pàñaligàmikesu upàsakesu su¤¤àgàraü pàvisi.
32. Tena kho pana samayena sunãdhavassakàrà magadhamahàmattà
pàñaligàme nagaraü màpenti vajjãnaü pañibàhàya. Addasà kho bhagavà
rattiyà paccåsasamayaü paccuññhàya dibbena cakkhunà visuddhena atikkanta
mànusakena sambahulà devatàyo pàñaligàme vatthåni parigaõhantiyo.
Yasmiü padesa mahesakkhà devatà vatthåni parigaõhanti, mahesakkhànaü
tattha ràjånaü ràjamahàmattànaü cittàni namanti nivesanàni màpetuü.
Yasmiü padese majjhimà devatà vatthåni parigaõhanti, majjhimànaü tattha
ràjånaü ràjamahàmattànaü cittàni namanti nivesanàni màpetuü. Yasmiü
padese nãcà devatà vatthåni parigaõhanti, nãcànaü tattha ràjånaü
ràjamahàmattànaü cittàni namanti nivesanàni màpetuü.
[BJT Page 576] [\x 576/]
33. Atha kho bhagavà àyasmantaü ànandaü àmantesi: “ko nu kho te
ànanda, pàñaligàme nagaraü màpentã” ti. “Sunãdhavassakàrà [PTS Page 229]
[\q 229/] bhante, magadhamahàmattà pàñaligàme nagaraü màpenti vajjãnaü
pañibàhàyà” ti. “Seyyathàpi ànanda, devehi tàvatiüsehi saddhiü mantetvà,
evameva kho ànanda, sunãdhavassakàrà magadhamahàmattà pàñaligàme
nagaraü màpenti vajjãnaü pañibàhàya. Idhàhaü ànanda, rattiyà
paccåsasamayaü paccuññhàya addasaü dibbena cakkhunà visuddhena
atikkantamànusakena sambahulà devatàyo pàñaligàme vatthåni
parigaõhantiyo. Yasmiü padese mahesakkhà devatà vatthåni parigaõhanti.
Mahesakkhànaü tattha ràjånaü ràjamahàmattànaü cittàni namanti nivesanàni
màpetuü. Yasmiü padese majjhimà devatà vatthåni parigaõhanti,
majjhimànaü tattha ràjånaü ràjamahàmattànaü cittàni namanti nivesanàni
màpetuü. Yasmiü padese nãcà devatà vatthåni parigaõhanti, nãcànaü tattha
ràjånaü ràjamahàmattànaü cittàni namanti nivesanàni màpetuü. Yàvatà
ànanda, ariyaü àyatanaü, yàvatà vaõippatho, idaü agganagaraü bhavissati
pàñaliputtaü puñabhedanaü. Pàñaliputtassa kho ànanda, tayo antaràyà
bhavissanti aggito và udakato và abbhantarato và mithubhedà” ti.
34. Atha kho sunãdhavassakàrà magadhamattà yena bhagavà
tenupasaïkamiüsu. Upasaïkamitvà bhagavatà saddhiü sammodiüsu.
Sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü aññhaüsu. Ekamantaü
ñhità kho sunãdhavassakàrà magadhamahàmattà bhagavantaü etadavocuü:
“adhivàsetu no bhavaü gotamo ajjatanàya bhattaü saddhiü
bhikkhusaïghenà”ti. Adhivàsesi bhagavà tuõhãbhàvena. Atha kho
sunãdhavassakàrà magadhamahàmattà bhagavato adhivàsanaü viditvà
pakkamiüsu.
35. Atha kho sunãdhavassakàrà magadhamahàmattà paõãtaü khàdanãyaü
bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesuü. “Kàlo bho gotama,
niññhitaü bhatta” nti. Atha kho bhagavà pubbaõhasamayaü nivàsetvà
pattacãvaraü àdàya yena sunãdhavassakàrànaü magadhamahàmattànaü
parivesanà tenupasaïkami. Upasaïkamitvà pa¤¤atte àsane nisãdi saddhiü
bhikkhusaïghena.
36. Atha kho sunãdhavassakàrà magadhamahàmattà buddhapamukhaü
bhikkhusaïghaü paõãtena khàdanãyena bhojanãyena sahatthà santappetvà
sampavàretvà bhagavantaü bhuttàviü onãtapattapàõiü ekamantaü nisãdiüsu.
Ekamantaü nisinne kho sunãdhavassakàre magadhamahàmatte bhagavà imàhi
gàthàhi anumodi:
37. “Yasmiü padese kappeti vàsaü paõóitajàtiyo,
Sãlavantettha bhojetvà sa¤¤ate brahmacàrayo 2.
38. Yà tattha devatà àsuü tàsaü dakkhiõamàdise,
Tà påjità påjayanti mànità mànayanti naü.
39. [PTS Page 230] [\q 230/] tato naü anukampanti màtà puttaü va orasaü,
Devatànukampito poso sadà bhadràni passatã” ti.
1. Vaõõippatho - katthaci. 2. “Brahmacàrino” si.
[BJT Page 578] [\x 578/]
40. Atha kho bhagavà sunãdhavassakàre magadhamahàmatte imàhi gàthàhi
anumoditvà uññhàyàsanà pakkàmi. Tena kho pana samayena sunãdhavassakàrà
mahadhamahàmattà bhagavantaü piññhito piññhito anubaddhà honti: “yena
ajja samaõo gotamo dvàrena nikkhamissati, taü gotamadvàraü nàma
bhavissati. Yena titthena gaïgaü nadiü uttarissati, taü gotamatitthaü
nàma bhavissatã” ti. Atha kho bhagavà yena dvàrena nikkhami, taü
gotamadvàraü nàma ahosi. Atha kho bhagavà yena gaïgà nadã,
tenupasaïkami. Tena kho pana samayena gaïgànadã pårà hoti samatittikà
kàkapeyyà. Manussà a¤¤e nàvaü pariyesanti, a¤¤e uëumpaü pariyesanti,
a¤¤e kullaü bandhanti orà pàraü gantukàmà.
41. Addasà kho bhagavà te manusse a¤¤e nàvaü pariyesante a¤¤e uëumpaü
pariyesante a¤¤e kullaü bandhante orà pàraü gantukàme. Disvàna
seyyathàpi nàma balavà puriso sammi¤jitaü và bàhaü pasàreyya, pasàritaü
và bàhaü sammi¤jeyya, evameva1 bhagavà gaïgàya nadiyà orimatãre
antarahito pàrimatãre paccuññhàsi saddhiü bhikkhusaïghena. Atha kho
bhagavà etamatthaü viditvà tàyaü velàyaü imaü udànaü udànesi:
42. “Ye taranti aõõavaü saraü setuü katvàna visajja pallalàni,
Kullaü hi jano pabandhati 2 tiõõà medhàvino janà”ti.
43. Atha kho bhagavà yena koñigàmo tenupasaïkami. Tatra sudaü bhagavà
koñigàme viharati. Tatra kho bhagavà bhikkhå àmantesi: “catunnaü
bhikkhave, ariyasaccànaü ananubodhà appañivedhà evamidaü dãghamaddhànaü
sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca. Katamesaü catunnaü: ?
Dukkhassa bhikkhave, ariyasaccassa ananubodhà appañivedhà evamidaü
dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca.
Dukkhasamudayassa ariyasaccassa ananubodhà appañivedhà evamidaü
dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca.
Dukkhanirodhassa ariyasaccassa ananubodhà appañivedhà evamidaü
dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca.
Dukkhanirodhagàminiyà pañipadàya 3 ariyasaccassa ananubodhà appañivedhà
evamidaü dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca.
Tayidaü bhikkhave, dukkhaü ariyasaccaü [PTS Page 231] [\q 231/]
anubuddhaü pañividdhaü. Dukkhasamudayaü ariyasaccaü anubuddhaü
pañividdhaü. Dukkhanirodhaü ariyasaccaü anubuddhaü pañividdhaü.
Dukkhanirodhagàminãpañipadaü ariyasaccaü anubuddhaü pañividdhaü.
Ucchinnà bhavataõhà. Khãõà bhavanetti. Natthidàni punabbhavo” ti.
44. “Catunnaü ariyasaccànaü yathàbhåtaü adassanà,
Saüsitaü 4 dãghamaddhànaü tàsu tàsveva jàtãsu.
45. Tàni etàni diññhàni bhavanenti samåhatà,
Ucchinnaü målaü 5 dukkhassa natthidàni punabbhavoti.
1. “Evameva kho bhagavà” machasaü. 2. “Bandhati” machasaü.
3. “Dukkhanirodhagàminãpañipadà” sã mu. 4. “Sàsitaü” sã mu.
5. “Ucchinnamålaü” sã mu. To vi. Ja vi. Ma nu pa.
[BJT Page 580] [\x 580/]
46. Assosi kho ambapàli gaõikà “bhagavà kira koñigàmaü anuppatto” ti.
Atha kho ambapàli gaõikà bhadràni bhadràni yànàni yojàpetvà bhadraü
yànaü 1 abhiruhitvà bhadrehi bhadrehi yànehi vesàliyà niyyàsi
bhagavantaü dassanàya. Yàvatikà yànassa bhåmi, yànena gantavà yànà
paccorohitvà pattikàva yena bhagavà tenupasaïkami. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinnaü kho
ambapàliü gaõikaü bhagavà dhammiyà kathàya sandassesi. Samàdapesi.
Samuttejesi. Sampahaüsesi. Atha kho ambapàlã gaõikà bhagavatà dhammiyà
kathàya sandassità samàdapità samuttejità sampahaüsità bhagavantaü
etadavoca: “adhivàsetu me bhante bhagavà svàtanàya bhattaü saddhiü
bhikkhusaïghenà”ti. Adhivàsesi bhagavà tuõhãbhàvena. Atha kho ambapàlã
gaõikà bhagavato adhivàsanaü viditvà uññhàyàsanaü bhagavantaü
abhivàdetvà padakkhiõaü katvà pakkàmi.
47. Assosuü kho vesàlikà licchavã “bhagavà kira koñigàmaü anuppatto”
ti. Atha kho vesàlikà licchavã bhadràni bhadrani yànàni yojàpetvà
bhadraü bhadraü yànaü abhiråhitvà bhadrehi bhadrehi yànehi vesàliyà
nãyiüsu 2 bhagavantaü dassanàya. Appekacce licchavã nãlà honti nãlavaõõà
nãlavatthà nãlàlaïkàrà. Appekacce licchavã pãtà honti pãtavaõõà
pãtavatthà pãtàlaïkàrà. Appekacce licchavã lohitakà honti lohitakavaõõà3
lohitakavatthà lohitakàlaïkàrà. Appekacce licchavã odàtà honti
odàtavaõõà odàtavatthà odàtàlaïkàrà.
48. Atha kho ambapàlã gaõikà daharànaü licchavãnaü ãsàya ãsaü yugena
yugaü cakkena cakkaü akkhena akkhaü pativaññesi. [PTS Page 232] [\q
232/] atha kho te licchavã ambapàliü gaõikaü etadavocuü: “kissa je
ambapàli, amhàkaü4 daharànaü daharànaü licchavãnaü ãsàya ãsaü yugena
yugaü cakkena cakkaü akkhena akkhaü pativaññesã”ti. “Tathà hi pana mayà
ayyaputtà, svàtanàya buddhapamukho bhikkhusaïghe nimantito” ti. “Dehi je
ambapàli, amhàkaü etaü bhattaü satasahassenà” ti. “Sacepi me ayyaputtà
vesàliü sàhàraü dajjeyyàtha, neva dajjà bhatta” nti.
49. Atha kho te licchavã aïguliü poñhesuü: “paràjitambha 5 vata bho ambakàya. Paràjitambha vata bho ambakàyà” ti.
50. Atha kho te licchavã yena bhagavà tenupasaïkamiüsu. Addasà kho
bhagavà te licchavã dåratova àgacchante. Disvàna bhikkhå àmantesi: “yehi
bhikkhave, bhikkhåhi devà tàvatiüsà adiññhapubbà, oloketha bhikkhave,
licchaviparisaü. Apaloketha bhikkhave, licchaviparisaü. Upasaüharatha
bhikkhave, licchaviparisaü tàvatiüsaparisa” nti.
1. “Bhadraü bhadraü yànaü” to vi ma nu pa. 2. “Nãyàsu” ma cha saü. [P T S.]
3. “Lohitavaõõà” machasaü. [P T S. 4.] “Ambapàli daharànaü” machasaü
5. “Jitamha” machasaü. A vi to vi.
[BJT Page 582] [\x 582/]
51. Atha kho te licchavã yàvatikà yànassa bhåmi yànena gantvà yànà
paccorohitvà pattikàva yena bhagavà tenupasaïkamiüsu. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdiüsu. Ekamantaü nisinno kho te
licchavã bhagavà dhammiyà kathàya sandassesi. Samàdapesi. Samuttejesi.
Sampahaüsesi. Atha kho te licchavã bhagavatà dhammiyà kathàya sandassità
samàdapità samuttejità sampahaüsità bhagavantaü etadavocuü: adhivàsetu
no bhante bhagavà svàtanàya bhattaü saddhiü bhikkhusaïghenà” ti.
“Adhivutthomhi licchavã, svàtanàya ambapàliyà gaõikàya bhatta” nti. Atha
kho te licchavã aïguliü poñhesuü: “paràjitamha vata bho ambakàya.
Paràjitamha vata bho ambakàyà”ti. Atha kho te licchavã bhagavato
bhàsitaü abhinanditvà anumoditvà uññhàyàsanà bhagavantaü abhivàdetvà
padakkhiõaü katvà pakkamiüsu.
52. Atha kho bhagavà koñigàme yathàbhirattaü viharitvà yena nàtikà 1
tenupasaïkami. Tatra sudaü bhagavà nàtike viharati gi¤jakàvasathe. Atha
kho ambapàli gaõikà tassà rattiyà accayena sake àràme paõãtaü khàdanãyaü
bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesi: “kàlo bhante,
niññhitaü bhatta” nti. Atha kho bhagavà pubbaõhasamayaü nivàsetvà
pattacãvaraü àdàya yena ambapàliyà gaõikàya pañivesanà tenupasaïkami.
Upasaïkamitvà pa¤¤atte àsane nisãdi saddhiü bhikkhusaïghena.
53. [PTS Page 233] [\q 233/] atha kho ambapàlã gaõikà buddhapamukhaü
bhikkhusaïghaü paõãtena khàdanãyena bhojanãyena sahatthà santappetvà
sampavàretvà bhagavantaü bhuttàviü onãtapattapàõiü ekamantaü nisãdi.
Ekamantaü nisinnà kho ambapàlã gaõikà bhagavantaü etadavoca: “imàhaü
bhante, ambavanaü buddha pamukhassa bhikkhusaïghassa dammã” ti.
Pañiggahesi bhagavà àràmaü.
54. Atha kho bhagavà ambapàliü gaõikaü dhammiyà kathàya sandassetvà
samàdapetvà samuttejetvà sampahaüsetvà uññhàyàsanà yena mahàvanaü
tenupasaïkami. Tatra sudaü bhagavà vesàliyaü viharati mahàvane
kåñàgàrasàlàyaü.
Licchavibhàõavàro tatiyo.
1. ‘Nàdikà” sã mu. “¥àtikà” [P T S.]
[BJT Page 584] [\x 584/]
1. Tena kho pana samayena abhi¤¤àtà abhi¤¤àtà licchavã santhàgàre 1
sannisinnà sannipatità anekapariyàyena buddhassa vaõõaü bhàsanti.
Dhammassa vaõõaü bhàsanti. Saïghassa vaõõaü bhàsanti.
2. Tena kho pana samayena sãho senàpati nigaõñhasàvako tassaü
parisàyaü nisinno hoti. Atha kho sãhassa senàpatissa etadahosi:
“nissaüsayaü kho so bhagavà arahaü sammàsambuddho bhavissati. Tathà hi
me abhi¤¤àtà abhi¤¤àtà licchavã santhàgàre sannisinnà sannipatità
anekapariyàyena buddhassa vaõõaü bhàsanti. Dhammassa vaõõaü bhàsanti.
Saïghassa vaõõaü bhàsanti. Yannånàhaü taü bhagavantaü dassanàya
upasaïkameyyaü arahantaü sammàsambuddha” nti.
3. Atha kho sãho senàpàti yena nigaõñho nàtaputto 2 tenupasaïkami.
Upasaïkamitvà nigaõñhaü nàtaputtaü abhivàdetvà 3 ekamantaü nisãdi.
Ekamantaü nisinno kho sãho senàpati nigaõñhaü nàtaputtaü etadavoca:
“icchàmahaü bhante, samaõaü gotamaü dassanàya upasaïkamitu” nti. “Kiü
pana tvaü sãha, kiriyavàdo samàno akiriyavàdaü samaõaü gotamaü dassanàya
upasaïkamissasi? Samaõo hi sãha, gotamo akiriyavàdo akiriyàya dhammaü
deseti. Tena ca sàvake vinetã” ti. Atha kho sãhassa senàpatissa yo ahosi
gamikàbhisaïkhàro 4 bhagavantaü dassanàya so pañippassambhi.
4. Dutiyampi kho abhi¤¤àtà abhi¤¤àtà licchavã santhàgàre sannisinnà
sannipatità anekapariyàyena buddhassa vaõõaü bhàsanti. Dhammassa vaõõaü
bhàsanti. Saïghassa vaõõaü bhàsanti. [PTS Page 234 [\q 234/] Textvvv
isvvv faulvvvtyvvv] tatiyampi kho abhi¤¤àtà abhi¤¤àtà licchavã
santhàgàre sannisinnà sannipatità anekapariyàyena buddhassa vaõõaü
bhàsanti. Dhammassa vaõõaü bhàsanti. Saïghassa vaõõaü bhàsanti.
Tatiyampi kho sãhassa senàpatissa etadahosi: “nissaüsayaü kho so bhagavà
arahaü sammàsambuddho bhavissati. Tathà hi me abhi¤¤àtà abhi¤¤àtà
licchavã santhàgàre sannisinnà sannipatità anekapariyàyena buddhassa
vaõõaü bhàsanti. Dhammassa vaõõaü bhàsanti. Saïghassa vaõõaü bhàsanti.
Kiü hi me karissanti nigaõñhà apalokità và anapalokità và? Yannånàhaü
anapaloketvà va nigaõñhe taü bhagavantaü dassanàya upasaïkameyyaü
arahantaü sammàsambuddha” nti.
5. Atha kho sãho senàpati pa¤cahi rathasatehi divàdivassa vesàliyà
nãyyàsi bhagavantaü dassanàya yàvatikà yànassa bhåmi yànena gantvà yànà
paccorohitvà pattikova yena bhagavà tenupasaïkami. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho sãho
senàpati bhagavantaü etadavoca: “sutammetaü bhante, akiriyavàdo samaõo
gotamo akiriyàya dhammaü deseti. Tena ca sàvake vinetãti. Ye te bhante
evamàhaüsu: ‘akiriyavàdo samaõo gotamo akiriyàya dhammaü deseti. Tena ca
sàvake vinetã’ ti. Ye te bhante evamàhaüsu: ‘akiriyavàdo samaõo gotamo
akiriyàya dhammaü deseti. Tena ca sàvake vinetã’ ti. Kacci te bhante,
bhagavato vuttavàdino? Na ca bhagavantaü abhåtena abbhàcikkhanti?
Dhammassa cànudhammaü vyàkaronti? Na ca koci sahadhammiko vàdànuvàdo
gàrayhaü ñhànaü àgacchati? Anabbhakkhàtukàmà hi mayaü bhante bhagavanta”
nti.
1. “Sandhàgàre” machasaü. 2. “Nighaõñhanàtha” sã. Sã mu. “Nighaõñhanàña” machasaü.
3. “Abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho sãho senàpati
nigaõñhaü nàtaputtaü” iti ayaü pàñho na dissate marammakkharapotthake.
4. “Gamiyàbhisaïkhàro” 5. “Vàdànupàto” sabbattha.
[BJT Page 586] [\x 586/]
6. “Atthi sãha, pariyàyo, yena maü pariyàyena sammà vadamàno vadeyya:
‘akiriyavàdo samaõo gotamo akiriyàya dhammaü deseti. Tena ca sàvake
vinetã’ ti.
7. “Atthi sãha, pariyàyo, yena maü pariyàyena sammà vadamàno vadeyya:
‘kiriyavàdo samaõo gotamo kiriyàya dhammaü deseti. Tena ca sàvake
vinetã’ ti.
8. “Atthi sãha, pariyàyo, yena maü pariyàyena sammà vadamàno vadeyya:
‘ucchedavàdo samaõo gotamo ucchedàya dhammaü deseti. Tena ca sàvake
vinetã’ti.
9. “Atthi sãha, pariyàyo, yena maü pariyàyena sammà vadamàno vadeyya:
jegucchã samaõo gotamo jegucchitàya dhammaü deseti. Tena ca sàvake
vinetã’ ti.
10. “Atthi sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: venayiko samaõo gotamo vinayàya dhammaü deseti. Tena ca sàvake
vinetã’ ti.
11. “Atthi sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘tapassã samaõo gotamo tapassitàya dhammaü deseti. Tena ca
sàvake vinetã’ ti.
12. “Atthi sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘apagabbho samaõo gotamo apagabbhatàya dhammaü deseti. Tena ca
sàvake vinetã’ti.
13. ‘Atthi sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘assattho samaõo gotamo assàsàya dhammaü deseti. Tena ca sàvake
vinetã’ ti.
14. “Katamo ca sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘akiriyavàdo samaõo gotamo akiriyàya dhammaü [PTS Page 235] [\q
235/] deseti. Tena ca sàvake vinetã’ ti. Ahaü hi sãha, akiriyaü vadàmi
kàyaduccaritassa vacãduccaritassa manoduccaritassa. Anekavihitànaü
pàpakànaü akusalànaü dhammànaü akiriyaü vadàmi. Ayaü kho sãha, pariyàyo,
yena maü pariyàyena sammà vadamàno vadeyya: ‘akiriyavàdo samaõo gotamo
akiriyàya dhammaü deseti. Tena ca sàvake vinetã’ ti.
15. “Katamo ca sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘kiriyavàdo samaõo gotamo kiriyàya dhammaü deseti. Tena ca
sàvake vinetã’ ti. Ahaü hi sãha, kiriyaü vadàmi kàyasucaritassa
vacãsucaritassa manosucaritassa. Anekavihitànaü kusalànaü dhammànaü
kiriyaü vadàmi. Ayaü kho sãha, pariyàyo, yena maü pariyàyena sammà
vadamàno vadeyya: ‘kiriyavàdo samaõo gotamo. Kiriyàya dhammaü deseti.
Tena ca sàvake vinetã’ ti.
[BJT Page 588] [\x 588/]
16. “Katamo ca sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘ucchedavàdo samaõo gotamo ucchedàya dhammaü deseti. Tena ca
sàvake vinetã’ ti. Ahaü hi sãha, ucchedaü vadàmi ràgassa dosassa
mohassa. Anekavihitànaü pàpakànaü akusalànaü dhammànaü ucchedaü vadàmi.
Ayaü kho sãha, pariyàyo, yena maü pariyàyena sammà vadamàno vadeyya:
‘ucchedavàdo samaõo gotamo ucchedàya dhammaü deseti. Tena ca sàvake
vinetã’ ti.
17. “Katamo ca sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘jegucchã samaõo gotamo jegucchitàya dhammaü deseti. Tena ca
sàvake vinetã’ ti. Ahaü hi sãha, jigucchàmi kàya duccaritena
vacãduccaritena manoduccaritena. Anekavihitànaü pàpakànaü akusalànaü
dhammànaü samàpattiyà jigucchàmi. Ayaü kho sãha, pariyàyo, yena maü
pariyàyena sammà vadamàno vadeyya: “jegucchã samaõo gotamo jegucchitàya
dhammaü deseti. Tena ca sàvake vinetã’ ti.
18. “Katamo ca sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘venayiko samaõo gotamo vinayàya dhammaü deseti. Tena ca sàvake
vinetã’ ti. Ahaü hi sãha, vinayàya dhammaü desemi ràgassa dosassa
mohassa. Anekavihitànaü pàpakànaü akusalànaü dhammànaü vinayàya dhammaü
desemi. Ayaü kho sãha, pariyàyo yena maü pariyàyena sammà vadamàno
vadeyya: ‘venayiko samaõo gotamo vinayàya dhammaü deseti. Tena ca sàvake
vinetã’ti.
19. “Katamo ca sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘tapassã samaõo gotamo tapassitàya dhammaü deseti. Tena ca
sàvake vinetã’ti. Tapanãyàhaü sãha, pàpake akusale dhamme vadàmi
kàyaduccaritaü vacãduccaritaü manoduccaritaü. Yassa kho sãha, tapanãyà
pàpakà akusalà dhammà pahãõà ucchinnamålà tàlàvatthukatà anabhàvakatà1
àyatiü anuppàdadhammà, tamahaü tapassãti vadàmi. Tathàgatassa kho sãha,
tapanãyà pàpakà akusalà dhammà pahãõà ucchinnamålà tàlàvatthukatà
anabhàvakatà àyatiü anuppàdadhammà, ayaü kho sãha, pariyàyo, yena maü
pariyàyena sammà vadamàno vadeyya: tapassã [PTS Page 236] [\q 236/]
samaõo gotamo tapassitàya dhammaü deseti. Tena ca sàvake vinetã’ti.
1. “Anabhàvaü katà” machasaü. [P T S.]
[BJT Page 590] [\x 590/]
20. “Katamo ca sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘apagabbho samaõo gotamo apagabbhatàya dhammaü deseti. Tena ca
sàvake vinetã’ ti. Yassa kho sãha, àyatiü gabbhaseyyà
punabbhavàbhinibbatti pahãõà ucchinnamålà tàlàvatthukatà anabhàvakatà
àyatiü anuppàdadhammà, tamahaü apagabbhoti vadàmi. Tathàgatassa kho
sãha, àyatiü gabbhaseyyà punabbhavàbhinibbatti pahãõà ucchinnamålà
tàlàvatthukatà anabhàvakatà àyatiü anuppàdadhammà. Ayaü kho sãha,
pariyàyo yena maü pariyàyena sammà vadamàno vadeyya: ‘apagabbho samaõo
gotamo apagabbhatàya dhammaü deseti. Tena ca sàvake vinetã’ ti.
21. “Katamo ca sãha, pariyàyo, yena maü pariyàyena sammà vadamàno
vadeyya: ‘assattho samaõo gotamo assàsàya dhammaü deseti. Tena ca sàvake
vinetã’ ti. Ahaü hi sãha, assattho paramena assàsena. Assàsàya ca 1
dhammaü desemi. Tena ca sàvake vinemi. Ayaü kho sãha, pariyàyo, yena maü
pariyàyena sammà vadamàno vadeyya: ‘assattho samaõo gotamo assàsàya
dhammaü deseti. Tena ca sàvake vinetã” ti.
22. Evaü vutte sãho senàpati bhagavantaü etadavoca: “abhikkantaü
bhante. Abhikkantaü bhante. Seyyathàpi bhante nikkujjitaü và ukkujjeyya,
pañicchannaü và vivareyya, måëhassa và maggaü àcikkheyya, andhakàre và
telapajjotaü dhàreyya: ‘cakkhumanto råpàni dakkhintã’ ti, evamevaü
bhagavatà anekapariyàyena dhammo pakàsito. Esàhaü bhante, bhagavantaü
saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca. Upàsakaü maü bhagavà
dhàretu ajjatagge pàõupetaü saraõaü gata” nti.
23. Anuviccakàraü kho sãha, karohi. Anuviccakàro tumhàdisànaü
¤àtamanussànaü sàdhu hotã ti. Iminàpahaü bhante bhagavato vacanena
bhiyosomattàya 2 attamano abhiraddho, yaü maü bhagavà evamàha:
“anuviccakàraü kho sãha, karohi. Anuviccakàro tumhàdisànaü
¤àtamanussànaü sàdhu hotã”ti. Mamaü hi bhante a¤¤atitthiyà sàvakaü
labhitvà kevalakappaü vesàliü pañàkaü parihareyyuü: ’sãho3 amhàkaü
senàpati sàvakattaü upagato’ ti. Atha ca pana maü bhagavà evamàha:
“anuviccakàraü kho sãha, karohi. Anuviccakàro tumhàdisànaü
¤àtamanussànaü sàdhu hotã” ti. Esàhaü bhante dutiyampi bhagavantaü
saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca. Upàsakaü maü bhagavà
dhàretu ajjatagge pàõupetaü saraõaü gata” nti.
1. “Assàsàya” machasaü. 2. “Bhagavato bhiyyosomantàya” machasaü. 3. “Sãho kho” machasaü.
[BJT Page 592] [\x 592/]
24. Dãgharattaü kho te sãha, nigaõñhànaü opànabhåtaü kulaü, yena
tesaü upagatànaü piõóakaü1 dàtabbaü ma¤¤eyyàsã ti. Iminàpahaü bhante,
bhagavato vacanena bhiyosomattàya attamano abhiraddho, yaü maü bhagavà
evamàha: “dãgharattaü kho te sãha, nigaõñhànaü opànabhåtaü kulaü, yena
tesaü upagatànaü piõóakaü dàtabbaü ma¤¤eyyàsã” ti.
25. Sutaü metaü bhante, “samaõo gotamo evamàha: mayhameva dànaü
dàtabbaü. Na a¤¤esaü dànaü dàtabbaü. Mayhameva sàvakànaü dànaü dàtabbaü.
Na a¤¤esaü sàvakànaü dànaü [PTS Page 237] [\q 237/] dàtabbaü. Mayhameva
dinnaü mahapphalaü. Na a¤¤esaü dinnaü mahapphalaü. Mayhameva sàvakànaü
dinnaü mahapphalaü. Na a¤¤esaü sàvakànaü dinnaü mahapphala” nti. Atha ca
pana maü bhagavà nigaõñhesupi dàne samàdapeti. Api ca bhante,
mayamettha kàlaü jànissàma. Esàhaü bhante, tatiyampi bhagavantaü saraõaü
gacchàmi dhamma¤ca bhikkhusaïgha¤ca. Upàsakaü maü bhagavà dhàretu
ajjatagge pàõupetaü saraõaü gata nti.
26. Atha kho bhagavà sãhassa senàpatissa ànupubbãkathaü kathesi
seyyathãdaü: dànakathaü sãlakathaü saggakathaü, kàmànaü àdãnavaü okàraü
saükilesaü. Nekkhamme ànisaüsaü pakàsesi. Yadà bhagavà a¤¤àsi sãha
senàpatiü kallacittaü muducittaü vinãvaraõacittaü udaggacittaü
pasannacittaü, atha yà buddhànaü sàmukkaüsikà dhammadesanà, taü
pakàsesi: dukkhaü samudayaü nirodhaü maggaü. Seyyathàpi nàma suddhaü
vatthaü apagatakàëakaü sammadeva rajanaü patigaõheyya, evameva sãhassa
senàpatissa tasmiü yeva àsane virajaü vãtamalaü dhammacakkhuü udapàdi:
“yaü ki¤ci samudayadhammaü sabbaü taü nirodhadhamma”nti.
27. Atha kho sãho senàpati diññhadhammo pattadhammo viditadhammo
pariyogàëhadhammo tiõõavicikiccho vigatakathaïkatho vesàrajjappatto
aparappaccayo satthusàsane bhagavantaü etadavoca: “adhivàsetu me bhante
bhagavà svàtanàya bhattaü saddhiü bhikkhusaïghenà” ti. Adhivàsesi
bhagavà tuõhãbhàvena. Atha kho sãho senàpati bhagavato adhivàsanaü
viditvà uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà pakkàmi.
28. Atha kho sãho senàpati a¤¤ataraü purisaü àõàpesi: “gaccha bhaõe,
pavattamaüsaü jànàhã” ti. Atha kho sãho senàpati tassà rattiyà accayena
paõãtaü khàdanãyaü bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesi:
“kàlo bhante, niññhitaü bhatta” nti. Atha kho bhagavà pubbaõhasamayaü
nivàsetvà pattacãvaramàdàya yena sãhassa senàpatissa nivesanaü
tenupasaïkami. Upasaïkamitvà pa¤¤atte àsane nisãdi saddhiü
bhikkhusaïghena.
1. “Piõóapàtaü” machasaü.
[BJT Page 594] [\x 594/]
29. Tena kho pana samayena sambahulà nigaõñhà vesàliyaü rathiyà
rathiyaü1 siïghàñakena siïghàñakaü bàhà paggayha kandanti: “ajja sãhena
senàpatinà thullaü pasuü2 vadhitvà samaõassa gotamassa bhattaü kataü.
Taü samaõo gotamo jànaü uddissakañaü maüsaü paribhu¤jati pañiccakamma”
nti.
30. Atha kho a¤¤ataro puriso yena sãho senàpati tenupasaïakami.
Upasaïkamitvà sãhassa senàpatissa upakaõõake àrocesi: “yagghe bhante,
jàneyyàsi? Ete sambahulà nigaõñhà vesàliyaü rathiyà rathiyaü
siïghàñakena siïghàñakaü bàhà paggayha kandanti: ajja sãhena senàpatinà
thullaü pasuü vadhitvà samaõassa gotamassa bhattaü kataü. Taü samaõo
gotamo jànaü uddissakañaü maüsaü paribhu¤jati pañiccakamma” nti.
31. “Alaü ayyo, dãgharattampi te àyasmantà avaõõakàmà buddhassa.
Avaõõakàmà dhammassa. Avaõõakàmà saïghassa. Na ca pana te àyasmantà
jãranti 3 taü bhagavantaü asatà tucchà musà abhåtena abbhàcikkhantà. Na
ca mayaü jãvitahetåpi sa¤cicca pàõaü jãvità voropeyyàmà” ti.
32. Atha kho sãho senàpati buddhapamukhaü bhikkhusaïghaü paõãtena
khàdanãyena bhojanãyena sahatthà [PTS Page 238] [\q 238/] santappetvà
sampavàretvà bhagavantaü bhuttàviü onãtapattapàõiü ekamantaü nisãdi.
Ekamantaü nisinnaü kho sãhaü senàpatiü bhagavà dhammiyà kathàya
sandassetvà samàdapetvà samuttejetvà sampahaüsetvà uññhàyàsanà pakkàmi.
33. Atha kho bhagavà etasmiü nidàne pakaraõe dhammiü kathaü katvà
bhikkhå àmantesi: ” na bhikkhave, jànaü uddissakañaü maüsaü
paribhu¤jitabbaü. Yo paribhu¤jeyya àpatti dukkañassa. Anujànàmi
bhikkhave, tikoñiparisuddhaü macchamaüsaü: adiññhaü asutaü aparisaïkita”
nti.
34. Tena kho pana samayena vesàlã subhikkhà hoti susassà4 sulabhapiõóà. Sukarà u¤chena paggahena yàpetuü.
35. Atha kho bhagavato rahogatassa patisallãnassa evaü cetaso
parivitakko udapàdi: “yàni tàni mayà bhikkhånaü anu¤¤àtàni dubbhikkhe
dussasse dullabhapiõóe anto vutthaü anto pakkaü sàmaü pakkaü,
uggahitapañiggahitakaü, tato nãhañaü, purebhattaü pañiggahitaü,
vanaññhaü pokkharaññhaü, ajjàpi nu kho tàni bhikkhå paribhu¤jantã”ti.
1. “Rathikàya rathikaü” machasaü. 2. “Thålaü pasuü” machasaü.
3. “Jãridanti” machasaü. 4. “Sussassà” sã mu.
[BJT Page 596] [\x 596/]
36. Atha kho bhagavà sàyaõhasamayaü patisallànà vuññhito ayasmantaü
ànandaü àmantesi: “yàni tàni ànanda, mayà bhikkhånaü anu¤¤àtàni
dubbhikkhe dussasse dullabhapiõóe anto vutthaü anto pakkaü sàmaü pakkaü,
uggahitapañiggahitakaü, tato nãhañaü, purebhattaü pañiggahitaü,
vanaññhaü, pokkharaññhaü, ajjàpi nu kho tàni bhikkhå paribhu¤jantã” ti.
“Paribhu¤janti bhagavà” ti.
37. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “yàni tàni bhikkhave, mayà bhikkhånaü anu¤¤àtàni
dubbhikkhe dussasse dullabhapiõóe anto vutthaü anto pakkaü sàmaü
pakkaü, uggahitapañiggahitakaü, tato nãhañaü, purebhattaü pañiggahitaü,
vanaññhaü, pokkharaññhaü, tànàhaü ajjatagge pañikkhipàmi. Na bhikkhave,
anto vutthaü anto pakkaü sàmaü pakkaü, uggahitapañiggahitakaü
paribhu¤jitabbaü. Yo paribhu¤jeyya, àpatti dukkañassa. Na ca bhikkhave,
tato nãhañaü, purebhattaü pañiggahitaü. Vanaññhaü, pokkharaññhaü
bhuttàvinà pavàritena anatirittaü paribhu¤jitabbaü. Yo paribhu¤jeyya,
yathà dhammo kàretabbo” ti.
38. Tena kho pana samayena jànapadà manussà bahuü loõampi telampi
taõóulampi khàdanãyampi sakañesu àropetvà bahàràmakoññhake
sakañaparivattaü karitvà acchanti: “yadà pañipàñiü labhissàma, tadà
bhattaü karissàmà” ti. Mahà ca [PTS Page 239] [\q 239/] megho uggato
hoti.
39. Atha kho te manussà yenàyasmà ànando tenupasaïkamiüsu.
Upasaïkamitvà àyasmantaü ànandaü etadavocuü: “idha bhante ànanda, bahuü
loõampi telampi taõóulampi khàdanãyampi sakañesu àropità1 tiññhanti.
Mahà ca megho uggato. Kathannukho bhante ànanda, 2 pañipajjitabba” nti.
40. Atha kho àyasmà ànando bhagavato etamatthaü àrocesi.
“Tenahànanda, saïgho paccantimaü vihàraü kappiyabhåmiü sammannitvà
tattha vàsetu, yaü saïgho àkaïkhati vihàraü và aóóhayogaü và pàsàdaü và
hammiyaü và guhaü và. Eva¤ca pana bhikkhave, sammannitabbo3 vyattena
bhikkhunà pañibalena saïgho ¤àpetabbo: “suõàtu me bhante, saïgho. Yadi
saïghassa pattakallaü, saïgho itthannàmaü vihàraü kappiyabhåmiü
sammanneyya, esà ¤atti. Suõàtu me bhante, saïgho. Saïgho itthannàmaü
vihàraü kappiyabhåmiü sammannati. Yassàyasmato khamati itthannàmassa
vihàrassa kappiyabhåmiyà sammuti, so tuõhassa. Yassa nakkhamati, so
bhàseyya. Sammato saïghena itthannàmo vihàro kappiyabhåmi. Khamati
saïghassa. Tasmà tuõhã. Evametaü dhàrayàmã” ti.
1. “âropetvà” sã mu. 2. “Bhante” machasaü.
3. “Sammannitabbà” machasaü.
[BJT Page 598] [\x 598/]
41. Tena kho pana samayena manussà tattheva sammutiyà1 kappiyabhåmiyà
yàguyo pacanti. Bhattàni pacanti. Såpàni sampàdenti. Maüsàni koññenti.
Kaññhàni phàlenti.
42. Assosi kho bhagavà rattiyà paccåsasamayaü paccuññhàya uccàsaddaü
mahàsaddaü kàkoravasaddaü. Sutvàna àyasmantaü ànandaü àmantesi: “kinnu
kho so ànanda uccàsaddo mahàsaddo kàkoravasaddo”? Ti. “Etarahi bhante,
manussà tattheva sammutiyà kappiyabhåmiyà yàguyo pacanti. Såpàni
sampàdenti. Maüsàni koññenti. Kaññhàni phàlenti. So eso bhagavà
uccàsaddo mahàsaddo kàkoravasaddo” ti.
43. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “na bhikkhave, sammutikappiyabhåmi
paribhu¤jitabbà. Yo paribhu¤jeyya, àpatti dukkañassa. Anujànàmi
bhikkhave, tisso kappiyabhåmiyo: ussàvanantikaü gonisàdikaü
gahapati”nti.
44. Tena kho pana samayena àyasmà yasojo gilàno hoti. Tassatthàya
bhesajjàni àharãyanti. Tàni bhikkhå bahi vàsenti. Ukkapiõóakàpi
khàdanti. Coràpi haranti. Bhagavato etamatthaü àrocesuü. “Anujànàmi
bhikkhave, sammutiü kappiyabhåmiü [PTS Page 240] [\q 240/]
paribhu¤jituü. Anujànàmi bhikkhave, catasso kappiyabhåmiyo:
ussàvanantikaü gonisàdikaü gahapatiü sammuti” nti.
Sãhabhàõavàro catuttho.
1. “Sammatikàya si.
[BJT Page 600] [\x 600/]
1. Tena kho pana samayena bhaddiyanagare meõóako gahapati pañivasati.
Tassa evaråpo iddhànubhàvo hoti: sãsaü nahàyitvà dha¤¤àgàraü
sammajjàpetvà padvàre1 nisãdati. Antaëikkhà dha¤¤assa dhàrà opatitvà
dha¤¤àgàraü påreti.
2. Bhariyàya evaråpo iddhànubhàvo hoti: eka¤¤eva àëhaka thàlikaü
upanisãditvà eka¤ca såpabhi¤jarakaü2 dàsakammakaraporisaü bhattena
parivisati. Na tàva taü khãyati3, yàva sà na vuññhàti.
3. Puttassa evaråpo iddhànubhàvo hoti: ekaüyeva sahassatthavikaü
gahetvà dàsakammakaraporisassa chammàsikaü4 vetanaü deti. Na tàva taü
khãyati, yàvassa hatthagatà.
4. Suõisàya evaråpo iddhànubhàvo hoti: eka¤¤eva catudoõikaü pãñakaü
upanisãditvà dàsakammakaraporisassa jammàsikaü bãjabhattaü5 deti. Na
tàva taü khãyati, yàva sà na vuññhàti.
5. Dàsassa evaråpo iddhànubhàvo hoti: ekena naïgalena kasantassa satta sãtàyo gacchanti.
6. Assosi kho ràjà màgadho seniyo bimbisàro “amhàkaü kira vijite
bhaddiyanagare meõóako gahapati pañivasati. Tassa evaråpo iddhànubhàvo:
sãsaü nahàyitvà dha¤¤àgàraü sampajjàpetvà padvàre1 nisãdati. Antalikkhà
dha¤¤assa dhàrà opatitvà dha¤¤àgàraü påreti. Bhariyàya evaråpo
iddhànubhàvo: ekaüyeva àëhakathàlikaü upanisãditvà eka¤ca
såpabhi¤jarakaü2 dàsakammakaraporisaü bhattena parivisati. Na tàva taü
khãyati, yàva sà na vuññhàti. Puttassa evaråpo iddhànubhàvo: ekaüyeva
sahassatthavikaü gahetvà dàsakammakaraporisassa jammàsikaü vetanaü deti.
Na tàva taü khãyati, yàvassa hatthagatà. Suõisàya evaråpo iddhànubhàvo:
ekaüyeva catudoõikaü piñakaü upanisãditvà dàsakammakaraporisassa
jammàsikaü bãjabhattaü5 deti. Na tàva taü khãyati, yàva sà na vuññhàti.
Dàsassa evaråpo iddhànubhàvo: ekena naïgalena kasantassa satta sãtàyo
gacchantã” ti.
7. Atha kho ràjà màgadho seniyo bimbisàro a¤¤ataraü sabbatthakaü
mahàmattaü àmantesi: “amhàkaü kira bhaõe vijite bhaddiyanagare meõóako
gahapati pañivasati. Tassa evaråpo iddhànubhàvo: [PTS Page 241] [\q
241/] sãsaü nahàyitvà dha¤¤àgàraü sammajjàpetvà padvàre nisãdati.
Antalikkhà dha¤¤assa dhàrà opatitvà dha¤¤àgàraü påreti. Bhariyàya
evaråpo iddhànubhàvo: eka¤¤eva àëhakathàlikaü upanisãditvà eka¤ca
såpabhi¤jarakaü2 dàsakammakaraporisaü bhattena parivisati. Na tàva taü
khãyati, yàva sà na vuññhàti. Puttassa evaråpo iddhànubhàvo hoti.
Ekaüyeva sahassatthavikaü gahetvà dàsakammakaraporisassa jammàsikaü
vetanaü deti. Na tàva taü khãyati, yàvassa hatthagatà. Suõisàya evaråpo
iddhànubhàvo hoti. Eka¤¤eva catudoõikaü piñakaü upanisãditvà
dàsakammakaraporisassa jammàsikaü bãjahattaü5 deti. Na tàva taü khãyati,
yàva sà na vuññhàti. Dàsassa evaråpo iddhànubhàvo: ekena naïgalena
kasantassa satta sãtàyo gacchantã” ti.
Gaccha bhaõe. Jànàhi yathà mayà sàmaü diññho, evaü tava diññho bhavissatã” ti.
1. “Bahidvàre” machasaü. 2. “Såpabhi¤janakaü” machasaü. 3. “Khãyati”
machasaü. Ma nu pa. ” “Såpavya¤janakaü” [P T S. 4.] “Jamàsikaü”
machasaü. 5. “Bãjabhattaü” - ettha “bãja” iti ånaü sabba potthakesu.
Dhammapadaññhakathàyaü ceva taüsãhalànuvàde
saddhammaratanàvalãnàmasãhalaganthe “bat bijuvaña” iti ca dissamànattà
taü idha yojitaü.
[BJT Page 602] [\x 602/]
8. “Evaü devà” tã kho so mahàmatto ra¤¤o màgadhassa seniyassa
bimbisàrassa pañissutvà caturaïginiyà senàya yena bhaddiyaü tena pàyàsi.
Anupubbena yena bhaddiyaü yena meõóako gahapati tenupasaïkami.
Upasaïkamitvà meõóakaü gahapatiü etadavoca: “ahaü hi gahapati, ra¤¤à
àõatto “amhàkaü kira bhaõe, vijite bhaddiya nagare meõóako gahapati
pañivasati. Tassa evaråpo iddhànubhàvo: sãsaü nahàyitvà dha¤¤àgàraü
sammajjàpetvà padvàre nisãdati. Antaëikkhà dha¤¤assa dhàrà opatitvà
dha¤¤àgàraü påreti. Bhariyàya evaråpo iddhànubhàvo: eka¤¤eva
àëhakathàlikaü upanisãditvà eka¤ca såpabhi¤jarakaü2 dàsakammakaraporisaü
bhattena parivisati. Na tàva taü khãyati, yàva sà na vuññhàti. Puttassa
evaråpo iddhànubhàvo: ekaüyeva sahassatthavikaü gahetvà
dàsakammakaraporisassa jammàsikaü vetanaü deti. Na tàva taü khãyati,
yàvassa hatthagatà. Suõisàya evaråpo iddhànubhàvo: eka¤¤eva catudoõikaü
piñakaü upanisãditvà dàsakammakaraporisassa jammàsikaü bãjabhattaü5
deti. Na tàva taü khãyati, yàva sà na vuññhàti. Dàsassa evaråpo
iddhànubhàvo: ekena naïgalena kasantassa satta sãtàyo gacchanti. ‘
Gaccha bhaõe, jànàhi. Yathà mayà sàmaü diññho, evaü tava diññho
bhavissatã” ti. Passàma te gahapati, iddhànubhàva nti.
9. Atha kho meõóako gahapati sãsaü nahàyitvà dha¤¤àgàraü
sammajjàpetvà padvàre nisãdi. Antalikkhà dha¤¤assa dhàrà opatitvà
dha¤¤àgàraü påresi.
10. “Diññho te gahapati, iddhànubhàvo. Bhariyàya te iddhànubhàvaü
passàmà” ti1. Atha kho meõóako gahapati bhariyaü àõàpesi: “tena hi
caturaïginiü senaü bhattena parivisà”ti. Atha kho meõóakassa gahapatissa
bhariyà ekaüyeva àëhakathàlikaü upanisãditvà eka¤ca såpabhi¤jarakaü
caturaïginiü senaü bhattena parivisi. Na tàva taü khãyi. 2 Yàva sà na
vuññhàsi. 3
11. “Diññho te gahapati bhariyàyapi iddhànubhàvo. Puttassa te
iddhànubhàvaü passàmà” ti. Atha kho meõóako gahapati puttaü àõàpesi:
“tena hi caturaïginiyà senàya jammàsikaü vetanaü dehã” ti. Atha kho
meõóakassa gahapatissa putto ekaüyeva sahassatthavikaü gahetvà
caturaïginiyà senàya chammàsikaü vetanaü adàsi. Na tàva taü khãyi,
yàvassa hatthagatà.
12. “Diññho te gahapati, puttassapi iddhànubhàvo. Suõisàya te
iddhànubhàvaü passamà” ti. Atha kho meõóako gahapati suõisaü àõàpesi:
“tena hi caturaïginiyà senàya chammàsikaü bãjabhattaü dehã” ti. Atha kho
meõóakassa gahapatissa suõisà ekaüyeva catudoõikaü piñakaü upanisãditvà
caturaïginiyà senàya chammàsikaü bãjabhattaü adàsi. Na tàva taü khãyi,
yàva sà na vuññhàsi.
13. “Diññho te gahapati, suõisàyapi iddhànubhàvo. Dàsassa te
iddhànubhàvaü passàmà” ti. “Mayhaü kho sàmi, dàsassa iddhànubhàvo khette
passitabbo”ti. “Alaü gahapati, diññho te dàsassapi iddhànubhàvo” ti.
14. Atha kho so mahàmatto caturaïginiyà senàya punadeva ràjagahaü
paccàga¤jã. Yena ràjà màgadho seniyo bimbisàro tenupasaïkami.
Upasaïkamitvà ra¤¤o màgadhassa seniyassa bimbisàrassa etamatthaü
àrocesi.
1. “Passissàmàti” machasaü. [P T S. 2.] “Khãyati” machasaü. [P T S.]
3. “Na vuññhàti” machasaü. [P T S.]
[BJT Page 604] [\x 604/]
15. [PTS Page 242] [\q 242/] atha kho bhagavà vesàliyaü
yathàbhirattaü viharitvà yena bhaddiyaü tena càrikaü pakkàmi mahatà
bhikkhusaïghena saddhiü aóóhateëasehi bhikkhusatehi.
16. Atha kho bhagavà anupubbena càrikaü caramàno yena bhaddiyaü tadavasari. Tatrasudaü bhagavà bhaddiye viharati jàtiyàvane.
17. Assosi kho meõóako gahapati “samaõo khalu bho gotamo sakyaputto
sakyakulà pabbajito bhaddiyaü anuppatto bhaddiye viharati jàtiyàvane.
Taü kho pana bhagavantaü gotamaü evaü kalyàõo kittisaddo abbhuggato:
“itipi so bhagavà arahaü, sammàsambuddho, vijjàcaraõasampanno, sugato,
lokavidå, anuttaro, purisadammasàrathã, satthà devamanussànaü, buddho,
bhagavà. 1 So imaü lokaü sadevakaü samàrakaü sabrahmakaü,
sassamaõabràhmaõiü pajaü sadevamanussaü, sayaü abhi¤¤à sacchikatvà
pavadeti. So dhammaü deseti àdikalyàõaü majjhe kalyàõaü
pariyosànakalyàõaü sàtthaü sabya¤janaü. Kevalaparipuõõaü parisuddhaü
brahmacariyaü pakàseti. Sàdhu kho pana tatharåpànaü arahataü dassanaü
hotã” ti.
18. Atha kho meõóako gahapati bhadràni yànàni yojàpetvà bhadraü yànaü
abhiråhitvà bhadrehi bhadrehi yànehi bhaddiyà nãyyàsi bhagavantaü
dassanàya.
19. Addasaüsu kho sambahulà titthiyà meõóakaü gahapatiü dåratova
àgacchantaü disvàna meõóakaü gahapatiü etadavocuü: kahaü tvaü gahapati,
gacchasã” ti. “Gacchàmahaü bhante, bhagavantaü samaõaü gotamaü2
dassanàyà”ti. “Kiü pana tvaü gahapati, kiriyavàdo samàno akiriyavàdaü
samaõaü gotamaü dassanàya upasaïkamissasi? Samaõo hi gahapati, gotamo
akiriyavàdo akiriyàya dhammaü deseti. Tena ca sàvake vinetã “ti.
20. Atha kho meõóakassa gahapatissa etadahosi: “nissaüsayaü kho so
bhagavà arahaü sammà sambuddho bhavissati, yathàpime3 titthiyà usåyantã”
ti. Yàvatikà yànassa bhåmi yànena gantvà yànà paccorohitvà pattikova
yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà
ekamantaü nisãdi. Ekamantaü nisinnassa kho meõóakassa gahapatissa
bhagavà ànupubbãkathaü kathesi seyyathãdaü: dànakathaü sãlakathaü
saggakathaü, kàmànaü àdãnavaü okàraü saükilesaü, nekkhamme ànisaüsaü
pakàsesi.
1. “Bhagavàti” machasaü. Ja vi. A vi. To vi. 2. “Bhante samaõaü gotamaü” sã mu. 3. “Yathaime” machasaü.
[BJT Page 606] [\x 606/]
21. Yadà bhagavà a¤¤àsi meõóakaü gahapatiü kallacittaü muducittaü
vinãvaraõacittaü udaggacittaü pasannacittaü, atha yà buddhànaü
sàmukkaüsikà dhammadesanà, taü pakàsesi - dukkhaü samudayaü nirodhaü
maggaü. Seyyathàpi nàma suddhaü vatthaü apagatakàëakaü sammadeva rajanaü
patigaõheyya, evameva kho meõóakassa gahapatissa tasmiü yeva àsane
virajaü vãtamalaü dhammacakkhuü udapàdi: “yaü ki¤ci samudayadhammaü,
sabbaü taü nirodhadhamma” nti.
22. Atha kho meõóako gahapati diññhadhammo pattadhammo viditadhammo
pariyogàëhadhammo tiõõavicikiccho vigatakataïkatho vesàrajjappatto
aparappaccayo satthusàsane bhagavantaü etadavoca: “abhikkantaü bhante.
Abhikkantaü bhante. Seyyathàpi bhante nikkujjitaü và ukkujjeyya,
pañicchannaü và vivareyya, måëhassa và maggaü àcikkheyya, andhakàre và
telapajjotaü dhàreyya: “cakkhumanto råpàni dakkhintã’ ti, evameva
bhagavatà anekapariyàyena dhammo pakàsito. Esàhaü bhante, bhagavantaü
saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca. Upàsakaü maü bhagavà
dhàretu ajjatagge pàõupetaü saraõaü [PTS Page 243] [\q 243/] gataü.
Adhivàsetu ca me bhante bhagavà svàtanàya bhattaü saddhiü
bhikkhusaïghenà” ti. Adhivàsesi bhagavà tuõhãbhàvena. Atha kho meõóako
gahapati bhagavato adhivàsanaü viditvà uññhàyàsanà bhagavantaü
abhivàdetvà padakkhiõaü katvà pakkàmi.
23. Atha kho meõóako gahapati tassà rattiyà accayena paõãtaü
khàdanãyaü bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesi: “kàlo
bhante, niññhitaü bhatta” nti.
24. Atha kho bhagavà pubbaõhasamayaü nivàsetvà pattacãvaramàdàya yena
meõóakassa gahapatissa nivesanaü, tenupasaïkami. Upasaïkamitvà pa¤¤atte
àsane nisãdi saddhiü bhikkhusaïghena.
25. Atha kho meõóakassa gahapatissa bhariyà ca putto ca suõisà ca
dàso ca yena bhagavà tenupasaïkamiüsu. Upasaïkamitvà bhagavantaü
abhivàdetvà ekamantaü nisãdiüsu. Tesaü bhagavà ànupubbikathaü kathesi
seyyathãdaü: dànakathaü sãlakathaü saggakathaü, kàmànaü àdãnavaü okàraü
saïkilesaü, nekkhamme ànisaüsaü pakàsesi.
26. Yadà te bhagavà a¤¤àsi kallacitte muducitte vinãvaraõa citte
udaggacitte pasannacitte, atha yà buddhànaü sàmukkaüsikà dhammadesanà,
taü pakàsesi - dukkhaü samudayaü nirodhaü maggaü. Seyyathàpi nàma
suddhaü vatthaü apagatakàëakaü sammadeva rajanaü patigaõheyya, evameva
tesaü tasmiü yeva àsane virajaü vãtamalaü dhammacakkhuü udapàdi: “yaü
ki¤ci samudayadhammaü, sabbaü taü nirodhadhamma’ nti.
[BJT Page 608] [\x 608/]
27. Te diññhadhammà pattadhammà viditadhammà pariyogàëhadhammà
tiõõavicikicchà vigatakathaïkathà vesàrajjappattà aparappaccayà
satthusàsane bhagavantaü etadavocuü: abhikkantaü bhante. Abhikkantaü
bhante. Seyyathàpi bhante, nikkujjitaü và ukkujjeyya, pañicchannaü và
vivareyya, måëhassa và maggaü àcikkheyya, andhakàre và telapajjotaü
dhàreyya - ‘cakkhumanto råpàni dakkhintã’ ti, evameva bhagavatà
anekapariyàyena dhammo pakàsito. Ete mayaü bhante, bhagavantaü saraõaü
gacchàma dhamma¤ca bhikkhusaïgha¤ca. Upàsake no bhagavà dhàretu
ajjatagge pàõupetaü saraõaü gate” ti.
28. Atha kho meõóako gahapati buddhapamukhaü bhikkhusaïghaü paõãtena
khàdanãyena bhojanãyena sahatthà santappetvà sampavàretvà, bhagavantaü
bhuttàviü onãtapattapàõiü ekamantaü nisãdi. Ekamantaü nisinno kho
meõóako gahapati bhagavantaü etadavoca: “yàva bhante bhagavà bhaddiye
viharati tàva ahaü buddhapamukhassa bhikkhusaïghassa dhåvabhattenà” ti.
Atha kho bhagavà meõóakaü gahapatiü dhammiyà kathà sandassetvà
samàdapetvà samuttejetvà sampahaüsetvà uññhàyàsanà pakkàmi.
29. Atha kho bhagavà bhaddiye yathàbhirattaü viharitvà meõóakaü
gahapatiü anàpucchà yena aïguttaràpo tena càrikaü pakkàmi. Mahatà
bhikkhusaïghena saddhiü aóóhateëasehi bhikkhåsatehã”.
30. Assosi kho meõóako gahapati “bhagavà kira yena aïguttaràpo tena
càrikaü pakkanto mahatà bhikkhusaïghena saddhiü aóóhateëasehi
bhikkhåsatehã” ti.
31. Atha kho meõóako gahapati dàse ca kammakare ca àõàpesi: “tena hi
bhaõe, bahuü loõampi telampi madhumpi taõóulampi khàdanãyampi sakañesu
àropetvà àgacchatha. Aóóhateëasàni ca gopàlakasatàni aóóhateëasàni ca
dhenusatàni àdàya àgacchantu. Yattha mayaü bhagavantaü1 passissàma,
dhàruõhena2 khãrena bhojessàmà” ti.
32. Atha kho meõóako [PTS Page 244] [\q 244/] gahapati bhagavantaü
antaràmagge kantàre sambhàvesi. Atha kho meõóako gahapati yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü aññhàsi.
Ekamantaü ñhito kho meõóako gahapati bhagavantaü etadavoca: “adhivàsetu
me bhante bhagavà svàtanàya bhattaü saddhiü bhikkhusaïghenà” ti.
Adhivàsesi bhagavà tuõhãbhàvena. Atha kho meõóako gahapati bhagavato
adhivàsanaü viditvà bhagavantaü abhivàdetvà padakkhiõaü katvà pakkàmi.
1. “Yattha bhagavantaü” machasaü. 2. ‘Taruõena’ machasaü.
[BJT Page 610] [\x 610/]
33. Atha kho meõóako gahapati tassà rattiyà accayena paõãtaü
khàdanãyaü bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesi: “kàlo
bhante niññhitaü bhatta” nti.
34. Atha kho bhagavà pubbaõhasamayaü nivàsetvà pattacãvaraü àdàya
yena meõóakassa gahapatissa parivesanaü tenupasaïkami. Upasaïkamitvà
pa¤¤atte àsane nisãdi saddhiü bhikkhusaïghena.
35. Atha kho meõóako gahapati aóóhateëasàni gopàlakasatàni àõàpesi:
“tena hi bhaõe, ekamekaü dhenuü gahetvà ekamekassa bhikkhuno
upatiññhatha. Dhàruõhena khãrena bhojessàmà” ti.
36. Atha kho meõóako gahapati buddhapamukhaü bhikkhusaïghaü paõãtena
khàdanãyena bhojanãyena sahatthà santappesi: sampavàresi dhàruõhena ca
khãrena. Bhikkhu kukkuccàyantà khãraü na patigaõhanti. “Patigaõhàtha
bhikkhave paribhu¤jathà” ti.
37. Atha kho meõóako gahapati buddhapamukhaü bhikkhusaïghaü paõãtena
khàdanãyena bhojanãyena sahatthà santappetvà sampavàretvà dhàruõhena ca
khãrena, bhagavantaü bhuttàviü onãtapattapàõiü ekamantaü nisãdi.
Ekamantaü nisinno kho meõóako gahapati bhagavantaü etadavoca: “sanni
bhante, maggà kantàrà appodakà appabhakkhà na sukarà apàtheyyena gantuü.
Sàdhu bhante, bhagavà bhikkhånaü pàtheyyaü anujànàtå” ti. Atha kho
bhagavà meõóakaü gahapatiü dhammiyà kathàya sandassetvà samàdapetvà
samuttejetvà sampahaüsetvà uññhàyàsanà pakkàmi.
38. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmi bhikkhave, pa¤ca gorasekhãraü dadhi
takkaü navanãtaü sappi. Santi bhikkhave, maggà kantàrà appodakà
appabhakkhà na sukarà apàtheyyena gantuü. Anujànàmi. Bhikkhave,
pàtheyyaü pariyesituü. Taõóulo taõóulatthikena. Muggo muggatthikena.
Màse màsatthikena. Loõaü loõatthikena. [PTS Page 245] [\q 245/] guëo
guëatthikena. Telaü telatthikena. Sappi sappitthikena. Santi bhikkhave,
manussà saddhà pasannà. Te kappiyakarakànaü hatthe hira¤¤aü
upanikkhipanti: ‘iminà yaü ayyassa kappiyaü, taü dethà’ti. Anujànàmi
bhikkhave, yaü tato kappiyaü, taü sàdiyituü. 1 Na tvevàhaü bhikkhave,
kenaci pariyàyena jàtaråparajataü sàdiyitabbaü2 pariyesitabbanti.
Vadàmã” ti.
1. “Sàdituü” machasaü. To vi. 2. “Sàditabbaü” machasaü. [P T S.]
[BJT Page 612] [\x 612/]
39. Atha kho bhagavà anupubbena càrikaü caramàno yena àpaõaü,
tadavasari. Assosi kho keõiyo jañilo “samaõo khalu bho gotamo sakyaputto
sakyakulà pabbajito àpaõaü anuppatto àpaõe viharati. 1 Taü kho pana
bhavantaü gotamaü evaü kalyàõo
Kittisaddo abbhuggato: itipi so bhagavà arahaü sammàsambuddho
vijjàcaraõasampanno sugato lokavidå anuttaro purisadammasàrathi satthà
devamanussànaü buddho bhagavà. So imaü lokaü sadevakaü samàrakaü
sabrahmakaü, sassamaõabràhmaõiü pajaü sadevamanussaü sayaü abhi¤¤à
sacchikatvà pavadeti. So dhammaü deseti àdikalyàõaü majjhe kalyàõaü
pariyosànakalyàõaü sàtthaü sabya¤janaü. Kevalaparipuõõaü parisuddhaü
brahmacariyaü pakàseti. Sàdhu kho pana tathàråpànaü arahataü dassanaü
hotã” ti.
40. Atha kho keõiyassa jañilassa etadahosi: “kinnu kho ahaü samaõassa
gotamassa haràpeyya” nti. Atha kho keõiyassa jañilassa etadahosi: “yepi
kho te bràhmaõànaü pubbakà isayo mantànaü kattàro mantànaü pavattàro,
yesamidaü etarahi bràhmaõà poràõaü mantapadaü gãtaü pavuttaü samãhitaü
tadanugàyanti, tadanubhàsanti, bhàsita manubhàsanti, vàcitamanuvàcenti.
Seyyathãdaü: aññako, vàmako, vàmadevo, vessàmitto, yamataggi2, aïgãraso,
bhàradvàjo, vàseññho, kassapo, bhagu, rattåparatà viratà vikàlabhojanà.
Te evaråpàni pànàni sàdiyiüsu. “Samaõopi gotamo rattåparato virato
vikàlabhojanà. Arahati samaõopi gotamo evaråpàni pànàni sàdiyitu” nti.
Pahåtaü pànaü pañiyàdàpetvà kàjehi gàhàpetvà yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavatà saddhiü sammodi. Sammodanãyaü kathaü sàràõãyaü
vãtisàretvà ekamantaü aññhàsi. Ekamantaü ñhito kho keõiyo jañilo
bhagavantaü etadavoca: “patigaõhàtu me bhavaü gotamo pàna” nti. “Tena hi
keõiya, bhikkhånaü dehã” ti. Bhikkhå kukkuccàyantà na patigaõhanti.
“Patigaõhàtha bhikkhave, paribhu¤jathà”ti.
41. Atha kho keõiyo jañilo buddhapamukhaü bhikkhusaïghaü pahåtehi
pànehi sahatthà santappetvà sampavàretvà, bhagavantaü dhotahatthaü
onãtapattapàõiü ekamantaü nisãdi. Ekamantaü nisinnaü kho keõiyaü jañilaü
bhagavà dhammiyà kathàya sandassesi. Samàdapesi. Samuttejesi.
Sampahaüsesi.
1. “âpaõe viharatã” ti natthi marammakkhara potthake 2. “Yamadaggi” ityapi.
[BJT Page 614] [\x 614/]
42. Atha [PTS Page 246] [\q 246/] kho keõiyo jañilo bhagavatà
dhammiyà kathàya sandassito samàdapito samuttejito sampahaüsito
bhagavantaü etadavoca: “adhivàsetu me bhavaü gotamo svàtanàya bhattaü
saddhiü bhikkhusaïghenà”ti. “Mahà kho keõiya, bhikkhusaïgho.
Aóóhateëasàni bhikkhusatàni. Tva¤ca bràhmaõesu abhippasanno”ti.
Dutiyampi kho keõiyo jañilo bhagavantaü etadavoca: “ki¤càpi bho1 gotama,
mahà bhikkhusaïgho aóóhateëasàni bhikkhusatàni, ahaü ca bràmhaõesu
abhippasanno, adhivàsetu me bhavaü gotamo svàtanàya bhattaü saddhiü
bhikkhusaïghenà”ti. “Mahà kho keõiya, bhikkhusaïgho. Aóóhateëasàni
bhikkhusatàni. Tvaü ca bràhmaõesu abhippasanno” ti. Tatiyampi kho keõiyo
jañilo bhagavantaü etadavoca: “ki¤càpi bho gotama, mahà bhikkhusaïgho
aóóhateëasàni bhikkhusatàni, ahaü ca bràhmaõesu abhippasanno, adhivàsetu
me bhavaü2 gotamo svàtanàya bhattaü saddhiü bhikkhusaïghenà” ti.
Adhivàsesi bhagavà tuõhãbhàvena. Atha kho keõiyo jañilo bhagavato
adhivàsanaü viditvà uññhàyàsanà pakkàmi.
43. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmi bhikkhave, aññha panàni: ambapànaü
jambupànaü vocapànaü mocapànaü madhupànaü3 muddikapànaü sàlåkapànaü
phàrusakapànaü. Anujànàmi bhikkhave, sabbaü phalarasaü ñhapetvà
dha¤¤aphalarasaü. Anujànàmi bhikkhave, sabbaü pattarasaü ñhapetvà
óàkarasaü. Anujànàmi bhikkhave, sabbaü puppharasaü ñhapetvà
madhukapuppharasaü. Anujànàmi bhikkhave ucchurasa” nti.
44. Atha kho keõiyo jañilo tassà rattiyà accayena sake assame paõãtaü
khàdanãyaü bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesi: “kàlo
bho gotama, niññhitaü bhatta”nti. Atha kho bhagavà pubbaõhasamayaü
nivàsetvà pattacivaramàdàya yena keõiyassa jañilassa assamo
tenupasaïkami. Upasaïkamitvà pa¤¤atte àsane nisãdi saddhiü
bhikkhusaïghena.
45. Atha kho keõiyo jañilo buddhapamukhaü bhikkhusaïghaü paõãtena
khàdanãyena bhojanãyena sahatthà santappetvà sampavàretvà, bhagavantaü
bhuttàviü onãtapattapàõiü ekamantaü nisãdi. Ekamantaü nisinnaü kho
keõiyaü jañilaü bhagavà imàhi gàthàhi anumodi: -
1. “Aggihuttamukhà ya¤¤à sàvitti chandaso mukhaü,
Ràjà mukhaü manussànaü nadãnaü sàgaro mukhaü.
11. Nakkhattànaü mukhaü cando àdicco tapataü mukhaü,
Pu¤¤amàkaïkhamànànaü4 saïgho ve yajataü mukha”nti.
1. “Ki¤càpi kho” machasaü. 2. Adhivàsetu bhavaü. Machasaü.
3. “Madhukapànaü” machasaü. 4. “Pu¤¤aü àkaïkhamànànaü” ma cha saü. [P T S.] To vi. Ja vi.
[BJT Page 616] [\x 616/]
46. Atha kho bhagavà keõiyaü jañilaü imàhi gàthàhi anumoditvà
uññhàyàsanà pakkàmi. [PTS Page 247] [\q 247/] atha kho bhagavà àpaõe
yathàbhirattaü viharitvà yena kusinàrà, tena càrikaü pakkàmi mahatà
bhikkhusaïghena saddhiü aóóhateëasehi bhikkhusatehi.
47. Assosuü kho kosinàrakà mallà “bhagavà kira kusinàraü àgacchati
mahatà bhikkhusaïghena saddhiü aóóhateëasehi bhikkhusatehã”ti. Te
saïgaraü akaüsu: “yo bhagavato paccuggamanaü na karissati,
pa¤casatànissa daõóo” ti.
48. Tena kho pana samayena rojo mallo àyasmato ànandassa sahàyo hoti.
Atha kho bhagavà anupubbena càrikaü caramàno yena kusinàrà, tadavasari.
Atha kho kosinàrakà mallà bhagavato paccuggamanaü akaüsu.
49. Atha kho rojo mallo bhagavato paccuggamanaü karitvà yenàyasmà
ànando, tenupasaïkami. Upasaïkamitvà àyasmantaü ànandaü abhivàdetvà
ekamantaü aññhàsi. Ekamantaü ñhitaü kho rojaü mallaü àyasmà ànando
etadavoca: “uëàraü kho te imaü àvuso roja, yaü tvaü bhagavato
paccuggagamanaü akàsã” ti. “Nàhaü bhante ànanda, bahukato buddhe và
dhamme và saïghe và1. Api ca ¤àtãhi saïgaro kato: ‘yo bhagavato
paccuggamanaü na karissati, pa¤casatànissa daõóo’ti. So kho ahaü bhante
ànanda, ¤àtãnaü daõóabhayà evàhaü bhagavato paccuggamanaü akàsi” nti.
50. Atha kho àyasmà ànandà anattamano ahosi: “kathaü hi nàma rojo
mallo evaü vakkhatã” ti. Atha kho àyasmà ànandà yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinno kho àyasmà ànando bhagavantaü etadavoca: “ayaü bhante
rojo mallo abhi¤¤àto ¤àtamanusso. Mahiddhiyo2 kho pana evaråpànaü
¤àtamanussànaü imasmiü dhammavinaye pasàdo. Sàdhu bhante, bhagavà tathà
karotu, yathà rojo mallo imasmiü dhammavinaye pasãdeyyà” ti. “Na kho taü
ànanda, dukkaraü tathàgatena yathà rojo mallo imasmiü dhammavinaye
pasãdeyyà” ti.
51. Atha kho bhagavà rojaü mallaü mettena cittena pharitvà
uññhàyàsanà vihàraü pàvisi. Atha kho rojo mallo bhagavatà3 mettena
cittena phuññho seyyathàpi nàma gàvã taruõavacchà4, evameva vihàrena
vihàraü pariveõena pariveõaü upasaïkamitvà bhikkhå pucchati: “kahannu
kho bhante etarahi so bhagavà viharati arahaü sammà sambuddho?
Dassanakàmà hi mayaü taü bhagavantaü arahantaü sammàsambuddha” nti.
“Esàvuso roja, [PTS Page 248] [\q 248/] vihàro saüvutadvàro. Tena
appasaddo upaïkamitvà ataramàno àlindaü pavisitvà ukkàsitvà aggaëaü
àkoñehi. Vivarissati te bhagavà dvàra”nti
1. “Buddhena và dhammena và saïghena và” sã mu 1 2. “Mahiddhiko”
machasaü. 3. “Bhagavato” machasaü to vi. 4. “Gàviü taruõavaccho”
machasaü.
[BJT Page 618] [\x 618/]
52. Atha kho rojo mallo yena so vihàro saüvutadvàro, tena appasaddo
upasaïkamitvà ataramàno àlindaü pavisitvà ukkàsitvà aggaëaü àkoñesi.
Vivari bhagavà dvàraü. Atha kho rojo mallo vihàraü pavisitvà bhagavantaü
abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinnassa kho rojassa mallassa
bhagavà ànupubbãkathaü kathesi: seyyathãdaü: dànakathaü sãlakathaü
saggakathaü, kàmànaü àdãnavaü okàraü saükilesaü, nekkhamme ànisaüsaü
pakàsesi.
53. Yadà bhagavà a¤¤àsi rojaü mallaü kallacittaü muducittaü
vinãvaraõacittaü udaggacittaü pasannacittaü, atha yà buddhànaü
sàmukkaüsikà dhammadesanà, taü pakàsesi: dukkhaü samudayaü nirodhaü
maggaü seyyathàpi nàma suddhaü vatthaü apagatakàëakaü sammadeva rajanaü
patigaõheyya, evameva kho rojassa mallassa tasmiü yeva àsane virajaü
vãtamalaü dhammacakkhuü udapàdi: “yaü ki¤ci samudayadhammaü, sabbaü taü
nirodhadhamma” nti.
54. Atha kho rojo mallo diññhadhammo pattadhammo viditadhammo
pariyogàëhadhammo tiõõavicikiccho vigatakathaïkatho vesàrajjappatto
aparappaccayo satthusàsane bhagavantaü etadavoca: “sàdhu bhante ayyà
mama¤¤eva patigaõheyyuü
cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàraü, no a¤¤esa”
nti. “Yesaü kho roja, sekhena ¤àõena sekhena dassanena dhammo diññho
seyyathàpi tayà, tesampi evaü hoti: ‘aho nåna ayya amhàka¤¤eva
patigaõheyyuü cãvarapiõóapàtasenàsanagilànappaccayabhesajjaparikkhàraü,
no a¤¤esa’ nti. Tena hi roja, tava ceva pañiggahessanti a¤¤esa¤cà” ti.
55. Tena kho pana samayena kusinàràyaü paõãtànaü bhattànaü
bhattapañipàñi aññhità hoti. Atha kho rojassa mallassa pañipàñiü
alabhantassa etadahosi: “yannånà haü bhattaggaü olokeyyaü, yaü bhattagge
nàssa, taü pañiyàdeyya” nti. Atha kho rojo mallo bhattaggaü olokento
dve nàddasa óàka¤ca piññhakhàdanãya¤ca. Atha kho rojo mallo yenàyasmà
ànando tenupasaïkami. Upasaïkamitvà àyasmantaü ànandaü etadavoca: “idha
me bhante ànanda, pañipàñiü alabhantassa etadahosi: ‘yannånàhaü
bhattaggaü olokeyyaü, yaü bhattagge nàssa, taü pañiyàdeyya’ nti. So kho
ahaü bhante ànanda, bhattaggaü olokento dve nàddasaü óàka¤ca
piññhakhàdanãya¤ca. Sacàhaü bhante ànanda, pañiyàdeyyaü óàka¤ca
piññhakhàdanãya¤ca, patigaõheyya me bhagavà”ti. “Tena hi roja,
bhagavantaü pañipucchissàmã”ti.
56. Atha kho àyasmà ànando bhagavato etamatthaü àrocesi. “Tenahànanda, pañiyàdetå” ti. “Tena hi roja, pañiyàdehã” ti.
[BJT Page 620] [\x 620/]
57. Atha kho rojo mallo tassà rattiyà accayena pahåtaü óàka¤ca
piññhakhàdanãya¤ca pañiyàdàpetvà bhagavato upanàmesi “patigaõhàtu me
bhante bhagavà óàka¤ca piññhakhàdanãya¤cà” ti. “Tena hi roja, bhikkhånaü
dehã”ti *. Bhikkhu kukkuccàyantà na patigaõhanti. [PTS Page 249] [\q
249/] “patigaõaõhàtha bhikkhave, paribhu¤jathà” ti.
58. Atha kho rojo mallo buddhapamukhaü bhikkhusaïghaü pahåtehi óàkehi
ca piññhakhàdanãyehi ca sahatthà santappetvà sampavàretvà bhagavantaü
dhotahatthaü onãtapattapàõiü ekamantaü nisãdi. Ekamantaü nisinnaü kho
rojaü mallaü bhagavà dhammiyà kathàya sandassetvà samàdapetvà
samuttejetvà sampahaüsetvà uññhàyàsanà pakkàmi.
59. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhå àmantesi: “anujànàmi bhikkhave, sabba¤ca óàkaü sabba¤ca
piññhakhàdanãya” nti.
60. Atha kho bhagavà kusinàràyaü yathàbhirattaü viharitvà yena àtumà,
tena càrikaü pakkàmi mahatà bhikkhusaïghena saddhiü aóóhateëasehi
bhikkhusatehi.
61. Tena kho pana samayena a¤¤ataro buóóhapabbajito àtumàyaü
pañivasati nahàpitapubbo. Tassa dve dàrakà honti ma¤jukà pañibhàõeyyakà
dakkhà pariyodàtasippà sake àcariyake nahàpitakamme. Assosi kho so
buóóhapabbajito “bhagavà kira àtumaü àgacchati mahatà bhikkhusaïghena
saddhiü aóóhateëasehi bhikkhusatehã”ti.
62. Atha kho so buóóhapabbajito te dàrake etadavoca: “bhagavà kira
tàtà, àtumaü àgacchati mahatà bhikkhusaïghena saddhiü aóóhateëasehi
bhikkhusatehi. Gacchatha tumhe tàtà, khurabhaõóaü àdàya. Nàëiyàvàpakena
anugharakaü1 àhiõóatha. Loõampi telampi taõóulampi khàdanãyampi
saüharatha. Bhagavato àgatassa yàgudànaü2 karissàmà”ti. “Evaü tàtà” ti
kho te dàrakà tassa buóóhapabbajitassa pañissutvà khurabhaõóaü àdàya
nàëiyà àvàpakena anugharakaü àhiõóanti loõampi telampi taõóulampi
khàdanãyampi saüharantà. Manussà te dàrake ma¤ajuke pañibhàõeyyake
passitvà yepi na kàràpetukàmà, tepi kàràpenti. Kàràpetvàpi bahuü denti.
Atha kho te dàrakà bahuü loõampi telampi taõóulampi khàdanãyampi
saühariüsu.
63. Atha kho bhagavà anupubbena càrikaü caramàno yena àtumà tadavasari. Tatra sudaü bhagavà àtumàyaü viharati bhusàgàre.
* “Atha kho rojo mallaputto bhikkhånaü deti” machasaü. Ayaü pàñho
sãhalakkharapotthakesu na dissate. 1. “Anugharakaü anugharakaü”
machasaü. [P T S.] To vi. A vi. 2. “Yàgupànaü” machasaü. [P T S.] To vi.
[BJT Page 622] [\x 622/]
64. Atha kho so buóóhapabbajito tassà rattiyà accayena pahåtaü yàguü
pañiyàdàpetvà bhagavato upanàmesi: “patigaõhàtu me bhante bhagavà yàgu”
nti.
65. Jànantàpi [PTS Page 250] [\q 250/] tathàgatà pucchanti. Jànantàpi
na pucchanti. Kàlaü viditvà pucchanti. Kàlaü viditvà na pucchanti.
Atthasaühitaü tathàgatà pucchanti no anatthasaühitaü. Anatthasaühite
setughàto tathàgatànaü. Dvãhàkàrehi buddhà bhagavanto bhikkhå
pañipucchanti: “dhammaü và desessàma. Sàvakànaü và sikkhàpadaü
pa¤¤àpessàmà”ti.
66. Atha kho bhagavà taü buóóhapababajitaü etadavoca: “kutàyaü
bhikkhå yàgå”ti. Atha kho so buóóhapabbajito bhagavato etamatthaü
àrocesi: vigarahi buddho bhagavà ‘ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma tvaü moghapurisa, pabbajite1 akappiye samàdapessasi2. Netaü
moghapurisa, appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
vigarahitvà dhammiü kathaü katvà bhikkhå àmantesi: “na bhikkhave,
pabbajità akappiye samàdapetabbà3. Yo samàdapeyya, àpatti dukkañassa. Na
ca bhikkhave, nahàpitapubbena burabhaõóaü pariharitabbaü. Yo
parihareyya àpatti dukkañassà” ti.
67. Atha kho bhagavà àtumàyaü yathàbhirattaü viharitvà yena sàvatthi,
tena càrikaü pakkàmi. Anupubbena càrikaü caramàno yena sàvatthi,
tadavasari. Tatra sudaü bhagavà sàvatthiyaü viharati jetavane
anàthapiõóikasasa àràme.
68. Tena kho pana samayena sàvatthiyaü bahuü phalakhàdanãyaü uppannaü
hoti4. Atha kho bhikkhånaü etadahosi: “kinnu kho bhagavatà
phalakhàdanãya anu¤¤àtaü? Kiü ananu¤¤àta”nti. Bhagavato etamatthaü
àrocesuü. “Anujànàmi bhikkhave, sabbaü phalakhàdanãya” nti.
69. Tena kho pana samayena saïghikàni bãjàni puggalikàya bhåmiyà
ropãyanti. Puggalikàni bãjàni saïghikàya bhåmiyà ropãyanti. Bhagavato
etamatthaü àrocesuü. “Saïghikàni bhikkhave, bãjàni puggalikàyà bhåmiyà
ropitàni bhàgaü datvà paribhu¤jitabbàni. Puggalikàni bãjàni saïghikàya
bhåmiyà ropitàni bhàgaü datvà paribhu¤jitabbànã” ti.
1. “Pabbajito” machasaü. [P T S.] To vi. Sã mu. Imassa
buóóhapabbajitassa dve dàrakàpi pabbajità sàmaõerabhåmiyaü ñhitàti
dãghanikàyaññhakathàyaü vuttaü. Tasmà ettha “pabbajite” ti padaü
yuttameva. 2. “Samàdapesi” machasaü. 3. “Pabbajitena samàdapetabbà”
machasaü. [P T S.] To vi. To vi. Ja. Vi 4. “Ussannaü” machasaü.
[BJT Page 624] [\x 624/]
70. Tena kho pana samayena bhikkhånaü kismi¤ci kismi¤ci ñhàne
kukkuccaü uppajjati: “kinnu kho bhagavatà anu¤¤àtaü? Kiü ananu¤¤àta”
nti. Bhagavato etamatthaü àrocesuü. “Yaü bhikkhave, mayà ‘idaü na
kappatã’ ti apañikkhittaü, [PTS Page 251] [\q 251/] taü ce akappiyaü
anulometi’ kappiyaü pañibàhati, taü vo na kappati. Yaü bhikkhave, mayà
‘idaü na kappatã’ ti apañikkhittaü, taü ce kappiyaü anulometi, akappiyaü
pañibàhati, taü vo kappati. Yaü bhikkhave, mayà ‘idaü kappatãti
ananu¤¤àtaü, taü ce akappiyaü anulometi, kappiyaü pañibàhati, taü vo na
kappati. Yaü bhikkhave, mayà ‘idaü kappatã’ ti ananu¤¤àtaü, taü ce
kappiyaü anulometi, akappiyaü pañibàhati, taü vo kappatã” ti.
71. Atha kho bhikkhånaü etadahosi: “kappati nu kho yàvakàlikena
yàmakàlikaü? Na nu kho kappati? Kappati nu kho yàvakàlikena
sattàhakàlikaü? Na nu kho kappati? Kappati nu kho yàvakàlikena
yàvajãvikaü? Na nu kho kappati? Kappati nu kho yàmakàlikena
sattàhakàlikaü? Na nu kho kappati? Kappati nu kho yàmakàlikena
yàvajãvikaü? Na nu kho kappati? Kappati nu kho sattàhakàlikena
yàvajãvikaü? Na nu kho kappatã? Ti. Bhagavato etamatthaü àrocesuü.
“Yàvakàlikena bhikkhave, yàmakàlikaü tadahu pañiggahitaü kàle kappati.
Vikàle na kappati. Yàvakàlikena bhikkhave, sattàhakàlikaü tadahu
pañiggahitaü kàle kappati. Vikàle na kappati. Yàvakàlikena bhikkhave,
yàvajãvikaü tadahu pañiggahitaü kàle kappati. Vikàle na kappati.
Yàmakàlikena bhikkhave, sattàhakàlikaü tadahu pañiggahitaü yàme kappati.
Yàmàtikkante na kappati. Yàmakàlikena bhikkhave, yàvajãvikaü tadahu
pañiggahitaü yàme kappati. Yàmàtikkante na kappati. Sattàhakàlikena
bhikkhave yàvajãvikaü tadahu pañiggahitaü sattàhaü kappati.
Sattàhàtikkante na kappatã” ti.
Bhesajjakkhandhako niññhito chaññho
[BJT Page 626] [\x 626/]
Imamhi khandhake vatthå ekasataü cha vatthå.
Tassa uddànaü:
Sàradike vikàlepi vasaü måle piññhehi ca,
Kasàvehi paõõaü phalaü jatu loõaü chakana¤ca.
Cuõõaü càlinã maüsa¤ca a¤janã1 upapiüsanã 2,
A¤janã ucca3 pàrutà salàkà salàkodhanã 4.
Thavikaü savaññakaü 5 suttaü muddhani tela6 natthu ca,
Natthukaraõã dhåma 7 netta¤ca pidhànaü yamakatthavi 8.
Telapàkesu majja¤ca atikkhittaü abbha¤janaü,
Tumbaü sedaü sambhàra¤ca mahàbhaïgodakaü tathà.
Dakakoññhaü lohita¤ca visàõaü pàdabbha¤janaü,
Pajjaü satthaü kasàva¤ca tilakakkaü kabalikaü.
[PTS Page 252] [\q 252/] colaü sàsapakuóóa¤ca 9 dhåmasakkharikàya ca,
Vaõatelaü vikàsikaü vikaña¤ca pañiggahaü.
Gåthaü karontà roëi¤ca khàraü muttahariñakã 10
Gandhà virecana¤ceva acchà kaña 11 kañàkañaü.
Pañicchàdanã pabbhàrà àràmà satà pa¤cahi 12
Guëaü muggaü sovãra¤ca sàmapàkà 13 punà pace.
Punànu¤¤àsi dubbhikkhe phala¤ca tilakhàdanã,
Purebhattaü kàyaóàho nibbañña¤ca bhagandalaü.
Vatthikamma¤ca suppã ca 14 manussamaüsameva ca,
Hatthi assà sunakhàhi 15 sãhabyagghaü ca dãpikaü. 16
Accha taraccha maüsa¤ca pañipàñi ca yàgu ca,
Taruõaü a¤¤atra guëaü sunãdhàvasathàgaraü. 17
Gaïgà koñi saccakathà ambapàlã ca licchavi,
Uddissa kañaü subhikkhaü punadeva pañikkhipi.
Megho yaso meõóako ca gorasaü pàtheyyakena ca,
Keõi ambo jambucoca mocamadhumuddikasàlukaü.
Phàrusakaü 18 óàkapiññhaü àtumàyaü nahàpito,
Sàvatthiyaü phalaü bãjaü kismiü ñhàne ca kàliketi.
1. “A¤janaü” machasaü. [P T S. 2.] “Upapãsanã” machasaü.
“Upapiüsanaü” si. [P T S. 3.] “Uccà” machasaü. To vi. 4. “Salàkañhàni”
machasaü.
5. “Sabandhakaü” machasaü “bandhakaü” [P T S. 6.] “Telaü” [P T S.]
7. “Dhåma¤ca” machasaü. [P T S.]
8. “Netta¤càpidha natthavi” machasaü. “Netta¤cà pidhànaü thavi” [P T S.]
9. “Sàsapakuññhaka¤ca” machasaü [P T S.] “Sàsapakuõóaüca” a vi. To vi.
10. “Haritakaü’ machasaü. 11. “Acchàkañaü machasaü.
12. “âràmasatthàhenaca” machasaü. 13. “Sàmaüpàkà” ma cha saü.
14. “Suppi¤ce” machasaü. Ja vi. A vi.
15. “Sunakhoca” machasaü. [P T S.] Ma nu pa.
16. “Abhisãha¤cadãpikaü” machasaü ja vi. Ma nu pa.
17. “Vasathàgàraü” machasaü. A vi. [P T S.] Ja vi.
18. “Phàrusakà” machasaü. Sã mu.
8 fNicAclaLFOlh’
3
*3( tl,ays jkdys Nd.Hj;a nqÈrcdKka jykafia ieje;a kqjr wfkamsZvq
uyisgdKka jsiska lrjk ,o fca;jkdrdufhys jdih lrkfial’ *4( ir;a l, Wmka
ms;a f,iska *tl,ays jeiafika f;usuo uZv mE.Suo w;r;2r ,efnk ;o wjqfjka
jsh
[ \ q 254 / ]
Tjzyq lDIjQjdyq” ÈrAjrAKjQjdyq”
yg.;a mZvq meye we;a;dyq” kyr b,amqKq YrSr we;a;dyqh’ blans;s ;ksj
jsfjzlhg ..shdyq Nd.H;2ka jykafia is;g fufia is;la jsh’
oeka
jkdyss ir;a ld,fhys jq wdndOhlska iamrAY lrk ,oaodyq NsCIQkag leË nS
l,la jukh fjhs’ n;a wkqNj l<;a jukh lrhs’ Tjqyq ta lrK fldg f.k
lDIjQjdyq” rECIjQjdyq” ÈrAjrAK jQjdyq yg .;a mZvq mey we;s wjhj we;a;dyq
kyr b,amqKq wjhj we;a;dyqh’ ” lsfulao uu NsCIQkag fnfy;a wkqokafkuzo “
”
hula fnfy;l2;a f,dalhdf.a fnfy;ahhs mss
”
fuz NsCIqkayg fuz mia fnfy;a iqÈiq l, ms
4
blans;s Nd.Hj;2ka jykafia ijia ld,fhys M, iuj;ska keZ.sgsfiala fuz
isoaOsfhys fuz ksodkfhys oeyeuss l:d fldg NsCIQka wduka;1Kh l
[ \ q 255 / ]
fhda lshkqu ljryqo ‘
Wkajykafia,d th ir;a l, WmkakdjQ mss;a f,iskao fuz wdydr fkdosrSfukao hk
ta folsska iamrAIY l
5
ta iufhyss jkdys ..s,ka uyKqkayg jqreKq f;,a ms
[ \ q 256 / ]
,oafoao” miajre fmrk ,oafoao”
boska ta mrssfNda. lrkafka kuz Èl2,d weje;a folla fjz’ uyfKks” boska
fmrjre ms
6
” tl,ays jkdys ..s,ka NsCIQkag uq,a fnfy;aj,ska m1fhdack we;af;a fjz’
lido” bZ.2reo” jo lido” fy
7
tl,ays jkdys ..s,ka NsCIQkag uq,a fnfy;a jQ msgsj,ska *pQK!lr.;a (
uq,a fnfy;ska m1fhdack fjz’ Nd.Hj;2ka jykafiag fuz ldrKh ie, l
8
tl,ays .s,ka NsCIQkag lig rih jQ fnfy;aj,ska m1fhdackh fjz’ Nd.Hj;2ka
jykafiag fuz ldrKh ie,l
9
tl,ays .s,ka NsCIQkag fld< fnfy;aj,ska m1fhdack fjz’ Nd.Hj;2ka
jykafiag fuz ldrKh ie, l
0
tl,ays .s,ka NsCIQkag f.vs fnfy;aj,ska m1fhdack fjz’ Nd.Hj;2ka jykafiag
fuz ldrKh ie,l
[ \ q 257 / ]
id,ao” j.mq,ao” usrsiao” wrZMo” nqZMo” fk,a,so” l2l2ZMm;ao wkqoksus’ * fuys 6 *4((
-
tl,ays .s,ka NsCIQkag ,dgq fnfy;aj,ska m1fhdack fjz’ Nd.Hj;2ka jykafiag
fuz ldrKh ie,l
3=
tl,ayssss jkdysss ..s,ka NsCIQkag ,qKq fnfy;a j,ska m1fhdack fjz’
Nd.Hj;2ka jykafiag fuz ldrKh ie, l
33
tiufhys wdhqIau;a wdkFo f;rekaf.a WmdOHdhjQ wdhqIau;a fn,gzGsiSi
f;rekag uyd ms
( c ) 10
[ \ q 258 / ]
wms tajd f;u f;ud bj;a lruqhs ” *
fuys 3+8 *3(( ” uyfKks” huz uyfKl2yg lKavq;s frda.hla fyda fmd
34
” fkd.s,kayg wia fngs wdosho uegso” rck ligo” wkqokssus’ msZvq msKsi
;euznQ ÊjH iqKqfldg fyda tu ÊjH fldgd fyda m11lD;sfhka weZ. .d kdk iqKq
jrA.hla fldgd j;2frka f;ud fyda weZ. .d kEuo wkqoksus’ uyfKks” jxf.vsh
yd fudfyd, wkqoksus’”
35
tl,ays jkdys .s,ka NssCIQkayg fmrk ,o” pQK! lrk ,o fnfy;aj,ska m1fhdack
fjz’ Nd.Hj;2ka jykafiag fuz ldrKh ie, l
36
tl,ays tla;rd NsCIqjlayg wukqIHfhl2 jsiska lrk ,o f,vla fjz’ wdpdhH!
WmdOHdhjre Tyqg Wmia:dk lrkafkda frda ke;sfhl2 lrkag fkdyels jsh’ ta
wukqIHdfjzI jQ uyK f;u yQre uia f,dUqjg f.dia wuq uiao lEfhah’ wuqf,a o
mdkh flf
”
wukqIHndOfhys wuq udxYo” wuq f,ao wkqoksus ” udxY wkqNjh yd f,a mdkh
NsCIQ f;fuz fkdflf
[ \ q 259 / ]
37
tl,ays tla;rd NsCIqjlayg weia frda.hla fjz’ mejsoafoda ta uyK jg fldg
f.k u
”
uyfKks” lZM wÌkao fkdfhla ÊjH tl;2 fldg l< wÌkao” koSSs
fY1da;doSkays * fudah lgj,aj, ( Wmka wÌkao” iajK!f.rel wÌkao” myka
oe,af,ka yg.;a oe,sfhka l< wÌkao hk wÌka wkaoksushs ” jod
38
wÌka msKsi wUrd .kakd ÊjHj,ska m1fhdack fjz’ *4( Nd.Hj;2ka jyka fiag
fuz ldrKh ie, l,dyqh’ *5( ” uyfKkss” iÌkao ;2jr,do lZMje,ao tkuz relao *
fuz rela jrA.h mss;a iukhg ys;lr fnfy;a jrA.hls’ ( juzuq;2o wkqoksushs ”
jod
39
tl,ays NsCIQyq msgs wÌka ;egsssj,o u,djkayso ;n;a’ ta * Ndckfhda ( ;DK
pQK! *;K frdvq ( j,skao” miaj,sskao” * Èjs,ss( j.2rejkq ,efn;a’* fuys
38 *4(( wÌ l2,d wkqoksus’
30
tl,ays jkdys ij. NsCIQyq iajK!uh jQo rEmsh uh jQo Wia my;a wÌka l2,d
or;a’ usksiaiq luziem jsËskakdjQ .Dyia:fhda huzfiao tfuka lshd *4( ,dul
fldg is;;a’ ..rAyd flfr;a’ fodai m1ldY flfr;a’ *5( * fuys 38 *4((
” uyfKks” Wia my;a wÌka l2,d fkdoersh hq;af;dah’ huz uyfKla orkafka kuz Èl2,d weje;a fjz’ “
[ \ q 260 / ]
3-
uyfKkss” *4( weg j.!hlska l
4=
tl,ays jkdys wÌka l2,d fkdjik ,oafoa fj;a’ ;DK pQK!j,ska * ;K
frdvqj,skao( miaj,skao j.2rejkq ,efn;a’ * fuys 38 *4(( ” uyfKks” mshk
*wkqokssusshs jodf
43
tl,ays jkdys NsCIQyq weZ.s,af,ka * wÌka ( .Eu flfr;a’ weia Èla we;af;da
fj;a *fuys 38 *4(( uyfKks” wÌk l@re wkqoksus’ ” tl,ays jkdys ij.
NsCIQyq f,dl2 l2vd rejkauh jQo” rsoSuh jQo” wÌka l@re or;a’ ukqIHfhda
ldufNda.S ..syshka fuka hhs fodia lsh;a’ * fuys 38 *4(( uyfKks” f,dl2
l2vd wÌka l@re fkdoerssh hq;a;dy’ hfula ord kuz Èl2,d weje;a fjz’
uyfKks” * fuys 3- *4((
44 tiufhys wÌka l@re fmdf
45
tl,ays NsCIQyq wÌka l2,do wÌka l@reo w;ska mrsyrKh flfrA’ * fuys 38
*4(( wxijgzglfhla * Wrysiska oud .;a; mgshls’ ( fkdfjz’ * fuys 38 *4((
wxijgzglfh *th w[acksJ:jslfhys ( nËssk yqho” *Wrysiska oud .ekSug fhdok
,o miquzns wdosfhys mgssh’ ( wxijgzglh wkqoksus’ “
46
tl,ays wdhqIau;a ms,sFosjpzP f;rekayg ysirohla f jz’ * fuys 38 *4((
uyfKks” ysfiys f;,a ..Eu wkqoksus’ bjish fkdyelafla fjz’ * fuys 38 *4((
kiH lu!h *wkqoksus’( kdisld f;dfuda je.sfrhhs’ * kdisldfjka neyer fnfy;a
je.sfrhs’ ( * fuys 38 *4(( kiH lrk Ndckhla wkqoksus’ “
[ \ q 261 / ]
47
tl,ays ij. NsCIqyQ rejkska l
48
tl,aysss ij. NsCIQyq * fuys 3- *4(( ukqIHfhda ldufNda.Ska fukehs fodia
lsh;a’ *fuys 38 *4(( ” uyfKks” f,dl2 l2vd Èuz ke,s fkdoersh hq;a;dy’
hfula ord kuz Èl2,d weje;a fjz’ uyfKks” * fuys 3- *4(( ke,s mila
wkqoksus’ folla jQ kF:lrKShla wkqoksus’ fkdfjfyish yelsfjz’ * fuys 38
*4(( uyfKks” Èuz nSu wkqoksus’ ta Èuz jegshu o,ajd mdkh flfr;a’ fndgqj
oefjz’ * fuys 38 *4(( uyfKks” Èuz ke,s wkqoksus’ “
49 tiufhyss OQufk;a;fhda *mhsmam( fkdjik ,oafoda fj;a’ * mKqfjda msjsfi;a ( * fuys 38 *4(( ” uyfKks” mshkla wkqoksus’ “
40 tiufhyss NsCIQyq Èuz mhsmam w;ska f.k h;a’ * fuys 38 *4(( ” uyfKks” Èuz mhsmam fldmqjla wkqoksus’ “
4- tiufhyss Èuz *mhsmam( yd mshka tlg .efgz’ * fuys 38 *4(( ” uyfKks” ldur fofla fldmqjlaa wkqoksus’ “
5= wixjgzglhla * miqnsuz mgshla ( ke;af;a fjz’ * fuys 38 *4(( ” uyfKks” wixjgzglhg nËsk kQ,la o wkqoksus’ “
53
tl,ays wdhqIau;a mss
[ \ 262 / ]
tl, ij. NsCIQyq jevshla nyd,Q
uoH we;s f;,a msi;a’ ta f;,a nS u;a fj;a’ * fuys 38 *4(( “uyfKks”
jevshla uoH nyd,Q f;,a fkdmsh hq;2h’ hfula mdkh lrkafka kuz weje;a jQ
fia lrjsh hq;2h’ weje;aks” huz msiQ f;,l uoHhdf.a jrAKfhla fkdfmfkao
..fËla fkdfmfkao rifhla fkdfmfkao fuhdldrjQ uoHhla nyd,Q f;,a nSu
wkqoksus’ “
54
tl,ays NsCIQkag jevshla nyd,Q uoH we;s fndfyda f;,a msik ,oafoa fjz’
blans;s NsCIQkag ‘ flfia kuz jevshla nyd,Q uoH we;s f;f,ys ms
55
tl,ays jkdys wdhqIau;a ms
56
tl,ays wdhqIau;a ms
[ \ q 263 / ]
57
tl,ays wdhqIau;a ms
58
tla lf,lays tla;rd NssCIqjlayg .KavdndOfhla fjhs’ * fuys 38 *4((
“uyfKks” ie;aluz wkqoksus’ ” ie;aluz lig osfhka m1fhdack fjz’ ” uyfKks”
lig osh wkqokssus’ ” ;, l,alfhka m1fhdack fjz’ ” uyfKks” l, l,alh
wkqoksus’ ” jyka fnfy;ska m1fhdack fjz’ ” uyfKks” ln,sld wkqoksus’ ” jK
nËsk frosfhka m1fhdackfjz’ “jKnËsk froaola wkqoksus’ ” jKh lihs’ ” wn
msgsfhka iamY! lsrSu * jKh u;2fhys wn l2vq oeuSu ( wkqoksushs ” jKh f;;a
fjhs’ ” * msKs nskaÈ fia Tzcdj u;2jsh ( “uyfKks” ÈuzlsrSu wkqoksus’ ”
wOsl udxY * weKhla fia ( Wvg k.shs’ ” ,qKq weg fhka isËSu wkqoksus’ ”
jKh iqj fkdfjhs’ jK le<, fkdueflhs’ ” uyfKks” jK f;,a wkqoksus’ ”
f;,a je.sfrhs’ ” * fuys 38 *4(( uyfKkss” f;,a kj;ajk froslvo ishZM
j1Km1;slu!o wkqoksus’ “
59
tl,ays tla;rd NssCIqjla im!hl2 jsiska oIag lrk ,oafoa fjz’ * fuys 38
*4(( uyfKks” wiqpso” uq;1o” wZMo” uegso hk i;r uyd jslgh oSug wkqoksus’
blans;s NssCIQkag ‘ fkdms
50
tiufhys jkdys tla;rd mejsoafola jsiska jsi fndk ,oafoa fjz’ * fuys 38
*4(( ” wiqps fmjSu wkqoksus’ ” blans;s NsCIQkag ‘ fkdms
[ \ q 264 / ]
kej; ms
5-
tl,ays tla;rd NsCIqjlg iroskakl wdndOhla * .Dy NdhH!djla jYSlrKh msKsi
fhÈ fnfy;la mdkh lsrSfuka yg.;a f,vla ( fjz’ * fuys 38 *4(( ”
iSS;df,da,Sh fmjSu wkqoksus’ ” * iS;df,da,S kuz kZ.2f,ka ydk l, ySjef,ys
t,aUqkq uegs j;2frka osh lr fmjSuh’ (
6=
tl,ays tla;rd NsCIqjlg jsmhH!dimdld.aksh we;af;la fjz’ * fuys 38 *4(( ”
n;a wZM fmrE j;2r * jsh,s n;a mqZMiaid .;a wZM fmryfKys oud ta u;2fhys
j;2r j;a l< l, bka jEiafik j;2rh’ ( fmjSu wkqoksus’ “
63 tl,ayss tla;rd NsCIqjlayg mdKavqfrda.dndOhla fjz’ * fuys 38 *4(( ” f.da uQ;1fhys ,Q wrZM fmjSu wkqoksus’ “
64 tl,ays tla;rd NsCIqjlg Pjs fodaidndOhla fjz’ * isjsfhys fodia krlajSfuka yg .;a f,vla ( * fuys 38 *4(( .FOdf,amh wkqoksus’ “
65
tl,aysss tla;rd NsCIqjlg wOslj fodia lsmqKq lh we;af;a fjz’ * fuys 38
*4(( jsfrApk fnfy;a nSu fmrd .;a leËj;2frka m1fhdack we;af;a fjz’
fmrd.;a leË j;2r Ère usrsia wdosh iuZ. fkdfhÈ uqx weg ;euznQ j;2frka
m1fhdack we;af;afjz’ wlg hqih uqx weg ;uznd weg ke;s fia fmrd .;a
j;2frka m1fhdack we;af;a fjz’ udxY rifhka m1fhdack we;af;a fjz’
66
tl,ays wdhqIau;a ms
[ \ q 265 / ]
f;r f;fuz ‘uyrc” f,kla lrKq
leue;af;us” mnzNdrhla msrsisÈlrjushs ’ lSsfhah’ ‘iajduSks” wdhH!hka
jykafiag wdrduslfhl2 ksid jevla fjzoehs ’ jspdf
67
blans;s wdhqIau;a msss
[ \ q 266 / ]
” foajhka jykai” wK l
68
tiufhys jkdys wdhqIau;a ms
69
tl, wdhqIau;a ms
[ \ q 267 / ]
oel2uz lghq;a;Sh’ meyeosu
t
60
blans;s u.fOYajr jQ fiakd we;s nsuznsidr rc f;fuz ta wdrdusl l2,h nJOkh
lrjSh’ fofjks oskfhysu wdhqIau;a ms
6-
blans;s wdhqIau;a msss
[ \ q 268 / ]
7=
usksiaiq wdhH! jQ ms
* fnfy;a wkqo;a m
[ \ q 269 / ]
73
blans;s Nd.Hj;2ka jykafia ieje;a kqjr leue;s ;dla l,a jei rc.y kqjr
huz;efklayso tys pdrsldfjys jevsfial’ wdhqIau;ajQ lXzLdfrAj; f;r f;fuz
w;ruZ. Wla Yd,djlg meusK Wlail2frys msgso wZMo nykakjqka Ègqfjzuh’ oel ”
Wlail2re wlem fjz’ wdydr iys; fjz’ Wlail2re jsld,fhys je<ËSu fkdlem
fjzhhs ” l2l2ia lruska msrsia iys; jQfha Wla il2re fkdj<Ëhs’ huz
uyfKla Wkajykafiaf.a joka weish hq;2hhs i,l;ao f;ms Wkajkafia,do Wla
il2re fkdj<Ë;a’ Nd.Hj;2ka jykafiag fuz lreK ie,l
74
wdhqIau;a lXzLdfrAj; f;r f;fuz w;ruZ.o jrApiays yg.;a uqx * me, (
Ègqfhauh’ oel uqx wlem fj;a ‘ msiqjdjQo uqx *weg ( me,fj;ahhs l2l2ia
lruska msrsia iys; jqfha uqx *weg ( fkdj<Ëhs’ huzflfkla Wkajykafiag
weish hq;2 fldg is;;ao Tjqyqo uqx mrsfNda. fkdlr;a’ Nd.Hj;2ka jykafiag
fuz ldrKh ie, l
75
tiufjys jkdys tla;rd uyfKl2yg nfvys jd; frda. fhla fjhs’ ta uyK f;fuz
,qKq ldvs mdkh flf
[ \ q 270 / ]
jdih lrkfial’ tl,ays Nd.Hj;2ka
jykafiag nfvz jd lsmSfuka f,vla fjz’ tl,ays wdhqIau;a wkË f;r f;fuz fmro
Nd.Hj;2ka jyka fiaf.a Worjd;dndOh f;lgq,d hd.2fjka iqjjShhs * f;lgq,d
hd.2 hkq ;2ka jrA. hla usY1 lsrSSsfuka msik ,o leËls’ ( ;uka jsiska ;,o
iy,ao uqx o jskjd f.a ;2< ;nd we;2<; ;ud jsiska msi Nd.Hj;2ka
jykafia f;lgq,d hd.2j j<Ëkfialajdhs Nd.Hj;2ka jykafiag
ms
76
” uyfKks” f.a ;2< ;nk ,oafoao” we;2<; msik ,oafoao” ;uka jsiska
msik ,oafoao fkdje<Ësh hq;af;ah’ huz uyfKla j<Ëkafka kuz Èl2,d
weje;a fjz’ uyfKks” boska we;2<; ,nk ,oafoao” we;2<; msik ,oafoao”
;uka jsiska msik ,oafoao boska th j<Ëkafka kuz Èl2,d ;2kla fjz’
uyfKks” boska we;2<; ;nk ,oafoao” we;2<; msik ,oafoao” wkqka
jsiska msik ,oafoao” boska th j<Ëkafka kuz Èl2,d folla fjz’ uyfKks”
boska we;2<; ;nk
[ \ q 271 / ]
,oafoao” nyer msik ,oafoao” ;uka
jsisska msik ,oafoao boska th j<Ëkafka kuz Èl2,d folla fjz’ uyfKks”
boska neyer ;nk ,oafoao” we;2,; msik ,oafoao” ;uka jsisska msik ,oafoao
boska th j<Ëkafka kuz Èl2,d folla fjz’ uyfKks” boska we;2<; ;nk
,oafoao” nyer msik ,oafoao” wkqka jsisska msik ,oafoao boska th
j<Ëkafka kuz Èl2,d fjz’ uyfKks” boska neyer ;nk ,oafoao” we;2<;
msik ,oafoao” wkqka jsisska msik ,oafoao boska th j<Ëkafka kuz Èl2,d
weje;a fjz’ uyfKks” boska neyer ;nk ,oafoao” nyer msik ,oafoao” ;uka
jsisska mssik ,oafoao boska th j<Ëkafka kuz Èl2,d fjz’ uyfKks” boska
neyer ;nk ,oafoao” nyer msik ,oafoao” wkqkaa jsisska msik ,oafoao boska
th j<Ëkafka kuz weje;a fkdfjzhhs ” * jod
tiufhys
NsCIQyq Nd.Hj;2ka jykafia jsiska ;ukaf.a msiSu f;u m1;sfCImlrk
,oafoahhs msiQ foh keje; msiSfuys l2l2ia fj;a’ Nd.Hj;2ka jykafiag fuz
ldrKh ie, l
77
tiufhys jkdys rc.ykqjr ÈrANsCI fjz’ usksiaiq ,qKqo” f;,ao” iy,ao”
lEhq;2 foho wrug f.k t;a’ NsCIQyq Tjqka msg; ;nj;a’ n<,a uS wdoSyqo
l;a’ fidreo meyer .Ks;a’ bÌ,a lkafkda o meyer .Ks;a’ *4( Nd.Hj;2la
jykaafiag fuz ldrKh ie, l
[ \ 272 / ]
78
tiufhys fndfyda NsCIQyq liSS okjzfjys jia jsiqfjda Nd.Hj;2ka jykafia
olakd msKsi rc.ykqjrg hkafkda w;ruZ.o rECIjQ fyda m1KS; jQ fyda l2i
msrSug wdydrhla fkd,enqjdyqh’ fndfyda lE hq;2 f.vs jsh’ lem lrefjlao
fkdjSh’ tnejska mejsoafoda la,dka; iajNdj we;af;da rc .ykqjr msysgshd jQ
fjZMjkh huz;efklayso l,Folksjdmh f;u huz;efklayso Nd.Hj;2ka jykafia
huz;efklayso tys meusKshdyqh’ meusK” Nd.Hj;2ka jykafiaa jeË tll;amfil
yqkakdyqh’ wd.lka;2l NsCIQka iuZ. i;2gq iduSps l:d lsrSu Nd.Hj;a
nqrcdKka jykafia,d jsiska mqreÈlrk ,oaodyqh’ blans;ss Nd.Hj;2ka jykafia
ta NsCIQkag ” ” uyfKks” lsfulao $ bjish yelso $ lsfulao hemsh yelso $
lsful ksÈlska osla uZ. wdjyqo $ uyfKks” f;ms fldys isg tjzoehs $ ”
ms
79
tl,ays tla;rd n1dyauKfhl2g w,q;a ;,o w,q;a uSo Wmkafkda fj;a’ tl, ta
nuqKqyg funÌ isf;la jsh’ ” uu w,q;a ;,o w,q;a uS o nqÈmdfudla nsla iZ.Kg
fokafkuz kuz fhfyls ’ lshdhs’ blans;s Nd.Hj;2ka jykafia huz ;efklayso
tys meusKsfhah’ meusK Nd.Hj;2ka jykafia iuZ. i;2gq jsh’ i;2gqjsh
[ \ q 273 / ]
hq;2jQ isys lghq;2jQ l:dj fldg
ksujd tl;amfil isgsfhah’ tl;amfil isgs ta n1dyauK f;fuz Nd.Hj;2ka
jykafiag ” f.#;uhka jykafiaa nsla iZ.K iuZ. udf.a n; bjikfialajdhs ”
wdrdOkd lf
70
blans;s Nd.Hj;2ka jyka fia mQrAjdyaK ld,fhys yeË fmdrjd md;1 issjqre
f.k ta n1dyauKhdf.a jdiia:dkh huz;efklayso tys meusKsfhah’ meusK” mkjk
,o wiafkys NsCIqq ixhd iuZ. jevyqkafial’ blans;s ta n1dyauK f;u
nqoaOm1uqL NsCIq ixhd m1KS;jQ lEhq;2 fohska nqosh hq;2 fohska issh;ska
j<Ëjd je<Ì md;1fhka wyl w; we;s l,ays tl;amfil yqkafkah’ tl;amfil
isgs ta n1dyauKhdg Nd.Hj;2ka jyka fia oeyeus l:d fjka bosrsfhys fuka
fldg olajd iudoka lrjd W;aidy jrAOkh lrjd i;2gq lrjd wiafkka keZ.sg
jevsfial’
7-
blans;s nqÈrcdKka jykafia jevsss fkdfnda fjz,dfjlska ta nuqKqyg funÌ
isf;la jsh’ ” w,q;a ;,o w,q;a uSo fokafkushs ” ud jsiska hula msKsi
nqÈmdfudla nslaiZ.K f;fuz mjrK,oafoao” ug tajd oSug isys uË jsh’ uu
w,q;a ;,o” w,q;a uSo ie
(c) 11
[ \ q 274 / ]
nqoaO m1uqL NsCIq ixhd mjrK
,oafoaao udjsiska Wkajykafia,dg oSug wu;l lrK ,oS’ Nd.Hj;a f.#;u f;u
udf.a wZM;a ;,o wZM;a uSo ms
8=
tl, NsCIQyq Ènssla l, iqZM muKla Èka l,aysÈ j,l;a’ * fumuKlskqÈ hemsh
yelaflah’ fiiai wkayg fjzjhs ( i
83
tl,ays wdhqIau;a WmkFo YdlHmq;1f.a Wjegka lrk l2,hla iZ.k msKsi le hq;2
fohla msg;a flf
84
blans;s YdlHmq;1jQ wdhqIau;a WmkFo f;r f;fuz fmjre l2,hka lrd t
[ \ q 275 / ]
” uyfKkss” ms
85
blans;s Nd.Hj;2ka jykafia rc.ykqjr leue;s;dla l,a jei ieje;a kqjr
huz;efklaysssso tyss pdrsldfjys jevsfial’ l1ufhka pdrsldfjys
yeisfrkfiala ieje;a kqjr huz;efklayso tys jsiQfial’ Nd.Hj;2ka jykafia ta
ieje;a kqjr wfkamsZZvq uyisgdKka jsiska lrjd mQcd lrk ,o fcA;jkdrdufhys
jdih lrkfial’ wdhqIau;a YdrSmq;1 f;rekayg ldhdodydndOfhla fjhs’ tl,
wdhqIau;a uyd fud.a.,a,dk f;r f;u wdhqIau;a YdrSmq;1 f;r f;fuz
huz;efklayso tys t
86
tl, wdhqIau;a uyd fud.a.,a,dk f;r f;fuz fojzruzys w;2reoyka jQfiala
uFodlsKs kuz fmdl2Kq f;r my
[ \ q 276 / ]
f;fuz n,j;a mqreIfhla yel2,Q
w;la osla lrkafkao osla l< w; yl2ZMjkafkao tfiau uFodlsKs fmdl2Kq f;r
w;2reoyka jQfha fcA;jkfhys my< jsh’ ta we;do uFodlsKs fmdl2Kq f;r
w;2reoyka jQfha fcA;jkfhys my< jsh’ blanss;s ta we;d wdhqIau;a
uyfud.a.,a,dk f;rekag fkZMuz w,o fkZMuz oZvqo ms
87
tiufhys jkdys idjJ:s kqjfrys fndfyda lEhq;2 f.vs /ia lrk ,oafoa fjhs’
lem lrefjlao fkdfjz’ NssCIQyq iel lrkakdyq f.vs fkdj<Ë;a’ Nd.Hj;2ka
jykafiag fuz lreK ie, lf
88
blans;s Nd.Hj;2ka jykafia ieje;a kqjr leue;s;dla l,a jei rc.y kqjr
huz;efklayso tys jevsfial’ ms
[ \ q 277 / ]
ta uyKyqf.a jsydrh huz;efklayso
tys meusKshy’ wdldYf.d;1 ffjoH f;fu wE; isg tk Nd.Hj;2ka jykafia oel
Nd.Hj;2ka jykafiag ” msKe;s f.dhquz f;fuz jvskfialajd’ f.dfhl2f.a uqjla
jeksjQ fuu mejsosyqf.a jrApia ud.!h n,djdhs ” tl, Nd.Hj;2ka jykafia ”
fuz ysia mqrsia f;fuz ljgluz flfrAhhs ” thskau fmr
89
tl,ays jkdys ij. NsCIQyq Nd.Hj;2ka jykafia jsiska Y,H lu!h j
[ \ q 278 / ]
jia;s lu! lrjkakdyqoehs *lrj;a
hkq ( * uyfKks” iuzndOhdf.a yd;a mi oEZ.2,lska we;2<; Y,H lu!hla fyda
jia;s lu!hla fyda fkdlrjsh hq;af;ah’ huz uyfKla lrjkafka kuz :q,eis
weje;a fjz’ “
80
blans;s Nd.Hj;2ka jykafia rc.ykqjr leue;s;dla l,a jei nrKeia kqjr
huz;efklayso tys pdrssldfjys jevsfial’ l1ufhka pdrssld lrk fiala nrKeia
kqjr huz;efklayso tys jsiQfial’ Nd.Hj;2ka jykafia tys uss.odh kuzjQ
nrKei bism;kdrdufhys jdih lrkfial’ tl,ays jkdys nrKei iqmamsh kuz Wmdil
f;fuzo iqmamshd kuz Wmdisld f;dfudao fofok meyeÈfkda fj;a’ *f;rejkg(
fokafkda fj;a’ lghq;2 lrkafkda fj;a’ iZ.kg Wmia:dk lrkafkda fj;a’ tl,
iqmamshd kuz Wmdisld f;dfuda wdrduhg f.dia ldurfhka ldurh lrdo msrfjfKka
msrsssfjfK lrdo * msrsfjka kuz wx. iuzmQK! mkai,ah( meusK” “iajduSks”
ljfrla .s,kafjzo$ ljfrl2yg l2ula f.fkkq ,efnzjdoehs ” NsCIQka jspdrhs’
tiufhys tla;rd uyfKl2 jsiska jsfrApk fnfy;la fndk ,oafoa fjz’ blans;s ta
uyK f;fuz iqmamshd kuz Wmdisldjg fufia lSfhah’
”
keZ.KShks” ud jsiska jsfrApk fnfy;la fndk ,oafoah’ udyg udxY rYfhka
m1fhdack fjzhhs ” ” iajduSks” hym; f.k tkq ,nkafkahhs” f.g f.dia
w;jeisfhl2 ,jd wKlrjSh’” fld,” hj ” mj;a; udxY okqjh ” wdhH!fjks” tfia
flfrushs ” lsshd ta mqrsi f;fu iqmamshd kuz Wmdisldjg ms
[ \ q 279 / ]
lsrSu
fyda jkafkah’ huz uu ms
8-
tl, iqmamsh kuz Wmdil f;fuz f.g f.dia ‘ iqmamshd kuz Wmdisldj fldysoehs
’ odish w;ska jspdf
[ \ q 280 / ]
9=
blans;s iqmamsh kuz Wmdil f;fu ta rd;1shf.a wejEfuka m1KS; jQ lEhq;2
nqosh hq;2 foh ms
93
blans;s iqmamsh kuz Wmdil f;fuz iqmamshd kuz Wmdisldj jgfldg f.k
f.kdfjzh’ nqÈrÈka oelSu iuZ. wef.a *4( tmuK uy;ajQ j1Kh jevqfka *
f.dvjQfha ( ukdj yg.;a isjs we;af;da yg .;a f,duz we;af;da *5( jsh’
blans;s iqmamsh kuz Wmdil f;fuzo iqmamshd kuz Wmdisld f;dfudao huz
fya;2jlska nqÈrÈka oelSu iuZ. * fuys *4(( jkafkao *ta fya;2j kuz (
;:d.;hka jykafiaf.a uy;a iDoaOs we;s njo uy;a wdkqNdj iuzmkak Ndjho fjz’
mskaj;aks” ta ldka;fhka wdYaphH! fjz’ nqÈrÈka oelSu iuZ. * fuys *4((
jkafkao” mskaj;aks” taldka;fhka fmr fkdjQjla hhs i;2gqjQjdyq TojevsshdjQ
nqoaO m1uqL NsCIq ixhd m1KS;jQ lEhq;2 fohska nqosh hq;2 fohska ish;skau
j<Ëjd mjrd je<Ì md;1fhka bj;g .;a w;a we;s Nd.Hj;2ka jykafiaf.a
tl;amfil isgshdyqh’ blans;s iqmamsh Wmdilhdo iqmamshd Wmdisldjo *6(
oeyeus l:dfjka lreKq f.kyer olajd iudoka lrjd f;o .kajd i;2gq lrjd
wiafkka jevsfial’ * fuys 3+8 *3((
[ \q 281 / ]
94
” uyfKks” ljr uyfKla iqmamshd kuz Wmdisldj udxY jskh jQfhysoehs ” fufia
jod< l, ” ta uyK f;fuz nqÈrÈkag fujoka ie, lf
”
uyK” kqU je<Ìfhyso $ ” ” Nd.Hj;2ka jykai” je<Ìfjushhs “ ” uyK”
kqU *lskuz udXYoehs( jspdf
95
uyfKks” we;uz usksia flfkla Y1oaOd we;af;da meyeÈkdyq fj;a’ ta usksiqka
jsiska ;ukaf.au udxY mrss;Hd. lrk ,oaody’ uyfKks” ukqIH udxY
fkdje<Ësh hq;af;ah’ *huz uyfKla ( j<Ëkafka kuz :q,is weje;a fjz’
uyfKks” fkdjspdrd udxY fkdje<Ësh hq;af;ah’ huz uyfKla j<Ë kuz
Èl2,d weje;a fjz’”
96
*3( tiufhys jkdys rcqf.a we;ayq uefr;a usiaiq Ènsla l, tu yia;s udxYh
wkqNj flfr;a’ msZvq isZ.d jvkdjQ NsCIQkag we;a udxY fo;a’ NsCIQyq we;a
udxY j<Ë;a’ ” usksiaiq flfia kuz NsCIQyq we;a uia j<Ëkakdyqoehs
fodia lsh;a’ we;a f;u rcqf.a fiakd wjhjhls’ boska rc f;fuz okafka kuz
Wkajykafia,dyg i;2gqjkafka fkdjkafkahhs ” Nd.Hj;2ka jykafiag fuz ldrKh
ie, l
97 * fuys 96 fPAoh fhoSfuzoS ‘ we;a ’ fjkqjg ‘wYaj’ lshd fhdod.; hq;2hs’(
98 *3( tl,ays jkdys ukqIHfhda ÈrANsssCIfhys nZM uia wkqNj lr;a’ msZvq msKsi yeisfrk NsCIQkag nZM uia
[ \ q 282 / ]
fo;a NsCIQyq nZM uia wkqNj lr;a’
” flfia kuz Y1uK YdlHmq;1fhda nZM uia wkNj flfr;aoehs ” fodia lsh;a’
*4( iqkL f;u .erysh hq;af;ah’ ms
99
* fuys 98 *4( ‘ nZM ’ fjkqjg ‘ irAm ’ fhdokak’ ( iqMiai kuz kd rc f;fu
Nd.Hj;2ka jykafia huz;efklayso tys meusKsfhah’ meusK Nd.Hj;2ka jykafia
jeË tl;amfil yqkafkah’ tl;amfil isgs iqMiai kuz kdrc f;fuz Nd.Hj;2ka
jykafiag ” iajduSsks” Y1oaOdj ke;s fkdmeyeÈk kd.hka we;a;dy’ Tjzyq
iaj,amhlskqÈ NsCIQkag ysrsyer lrkakdyqh’ iajduSks” wdhH!fhda irAm udxY
wkqNj fkdlrkakdyq kuz hym;ehs ” lSfhah’ blans;s Nd.Hj;2ka jykafia iqMiai
kd. rdchd *4( oeyeus l:dfjka lreKq f.kyer oelajQy” iudoka lrjQy” f;o
.ekajQy” i;2gq l
90
tl,ays jeoafoda isxyhka urd isxy uia wkqNj lr;a’ msZvq msKsi yeisfrk
NsCIQkag isxy udxY fo;a’ NsCIQyq isxy udxY j<Ëd jkfhys fjfi;a’
isxyfhda udxY ..FOfhka NsCIQka wUj;a’ Nd.Hj;2ka jykafiag fuz ldrKh ie,
l
9-+03 * fuys 90 fPAoh fhoSfuzoS ‘ isxy ’ fjkqjg ‘ osjs ’ ‘ j,ia ’ ‘lrndkd j,iqka ’ fhdod fPAo ;2kla idod.; hq;2h’ (
[ \ 283 / \
,spzPjS nKjr
3
blans;ss Nd.Hj;2ka jykafia nrKeia kqjr leu;s;dla l,a jei wFoljsJoh
huz;efklayso wv f;f
4
blans;s ta n1dyauK f;u wdhqIau;a wkË f;reka huz;efklayso tys
meusKsfhah’ meusK” wdhqIau;a wkË f;rekag ‘ Nj;a wdkJo ia:jsfrfhks” fuys
jdrh fkd,nk ug * fuys 3 *4(( fuz is; jsh’ Nj;a wdkJofhks” ta uu okay,
n,kafka leËo uSmsZvqo hk foj.!hla fkdosgsu’ mskaj;a wdkJohka jykai”
bosks uu leË;a uS msZvq;a ms
[ \ q 284 / ]
5
blans;s ta nuqKq f;fuz ta /hf.a wejEfuka fndfyda leËo uS msZvqo
ms
6
blans;s ta nuqKq f;fuz nqÈka m1uqL NsCIq ixhd fndfyda jQ leËskao” uS
msZvqfhkao ish;ska j<Ëjd wjika fldg md;1fhka bj;a l< fiaÈ w;a we;s
Nd.Hj;2ka jykafia fj; meusK tl;amfil yqkafkah’ tl;amfil yqka ta
n1dyauKhdg Nd.Hj;2ka jykafia ” leË ms
7 “ hfula wkqka jsiska fok ,oao j<ËkakdjQ ldh jd.a ixhufhka hqla; jQjkag iqÈiq l, ilia fldg leË foao lreKq oihla fjhs’
“wdhqIho”
isrer meyeho” iemho” Yla;shoo foa’ Tyg kqjK Wmoshs” ta leË je<ËSfuz
fya;2fjka nv.skao msmdiho neyer flfrhs” jd;h wkqf,duz flfrhss” jia;sh
Y2oaO flfrA” j<Ëk ,o wdydr uqyql2re flfrhs” fuz leË Nd.Hj;2ka jykafia
jsiska jK!kd l< fnfy;la fjhs’ tnejska iqj leue;sjQo” osjHuh jQ
iqjhla m;kakdjQo” usksiqka ms
8
blans;s Nd.Hj;2ka jykafia ta nuqKyg fuz .d:dj,ska wkqfudaokd fldg
yqkiafkka keZ.sg jevsfial’ blans;s Nd.Hj;2ka jykafia fuz ksodkfhys fuz
isoaOsfhys oeyeus l:d fldg NsCIQka weu;@fial’ ” uyfKks” leËo” us msZvqo
wkqokussshs ‘” * jodf
[ \ 285 / ]
usksiaiq
Nd.Hj;2ka jykafia jsiska NsCIQkag yq,qleka *leË( wkqokakd ,oafoahhs uS
msZvqo wkqokakd ,oafoa hhs weiqfjdauh’ ta *joka ( weiQ usksiaiq l,skau
wkqNj l
0
tl,ays tla;rd *iiafkys ( mykajQ ;reK uyweue;s fhl2 jsiska fig msKsi nqÈ
mdfudla nsla iZ.k f;fuz mjrK ,oafoa fjhs’ blans;s m1ikakjQ ta ;reK uy
weue;syg funÌ isf;la jsh’ ‘ uu wv f;f
[ \ q 286 / ]
-
tl, myka ta ;reK uy weue;s f;u ” iajdusjre ud jsiska mjrk ,oafoda
wkslla yqf.a wkNj l
3=
blans;s myka ta ;reK uyue;syg nqÈka jevs fkdfnda fjz,dfjloS *4( ‘ huz
uu *fuys - *4(( .sfhuzo * fuz lreK ( udyg taldka;fhka w,dNfhda fj;a’
udyg taldka;fhka ,dNfhda fkdfj;a’ ud jsiska taldka;fhka whym;la ,nk
,oafoah’ ud jsiska taldka;fhka hym;la fkd,nk ,oafoah’ lsfulao $ ud
jsiska fndfyda mska fyda mjz fyda /ialrk ,oafoaoehs ’ l2l2ila jQfhauh’
jsms
[ \ q 287 / ]
jsisska fndfyda mska fyda /ia
lrk ,oafoao mjz fyda /ia lrk ,oafoao $” lshdhss’ “weje;aks” huz osfkl
mgka kqU fig msKsi nsla iZ.k mjrk ,oafoao tosk mgka kqU jsiska fndfyda
mska /ialrk ,oafoah’ huz fjzf,l mgka tl tl mejsoafol2 jsisska kqUf.a tl
tl n;a yq,la ms
33
blans;s Nd.Hj;2ka jykafia wJOljsJo rg leue;s;dla l,a jei rc.y kqjr
huz;efklayso tys wv f;f
[ \ q 288 / ]
kuz lpzpdk f;reka
*
oel u.ska bj;aj tl;a;rd .ila uq, jevyqkafial’ blans;s fn,gzG lpzpdk f;u
Nd.Hj;2ka jykafia huz;efklayso tys meueKsfhah’ meusK” Nd.Hj;2ka jykafia
jeË tl;amfil isgsfhah’ tl;amfil isgs fn,gzG lpzpdk f;u Nd.Hj;2ka jyka
fiag ” iajduSks” tl tl NsCIqyg tl tl Wlail2re l
* fm< yd iiËkak
[ \ q 289 / ]
blans;s fn,gzGlpzpdk f;fuz *4(
NsCIQka il2rska i;2gq lrjd Nd.Hj;2ka jykafiag “iajduSks” NsCIQka
yl2rej,sska mskjk ,oS’ *5( fndfyda yl2re b;srsjssh’ iajduSks” uu flfia
ms
(c) 12
[ \ q 290 / ]
34
tl, ta Wla yl2re *4( osfhys ouk ,oafoa pspzpsg hk wkqlrK flfrA’
psgspsgs hk wkqlrK flfrA’ yd;amiska Èudfha’ yd;a miska jevsh;a Èudfha’
*5( ojila r;a l
blans;s
fn,gzG lpzpdk f;fu yg.;a isf;a ;e;s.eKSuz we;af;a” f,duq veye.eKquz
we;af;a” Nd.Hj;2ka jykafia huz;efklayso t;ekg meusK” Nd.Hj;2ka jykafiag
jeË tl;amfil isgsfhah’ tl;amfil isgshdjQu fn,gzGlpzpdhkhkag ms
[ \ 291 / ]
njg meusKsfha Ydia;D Ydikfhka
msg jsYajdihla ke;sjQfha Nd.Hj;2ka jykafiag fuh ie, lf
35
tl,ays tla;rd NsCIq kula .s,ka fjz’ NsCIQyq nqÈka jsiska .s,ka yg Wla
yl2re wkqokakd ,oafoah” fkd.s,kayg wkq fkdokakd ,oafoahhs l2l2ia
lrkafkda Wla yl2re fkdj<Ë;a’ NsCIQyq Nd.Hj;2ka jykafiag fuz lreKq
ie,l
36
blans;s Nd.Hj;2ka jykafia rc.y kqjr leue;s fia jei mdg,S .u
huz;efklayso tys iersird jevsfial’ mdG
[ \ q 292 / ]
mkjd
uy;a osh ie
37
tl,ays Nd.Hj;2ka jykafia yeË md;1 isjqre f.k NsCIq ixhd iuZ. wdjia:d
.drh huz;efklo tys meusK mdohka msrsisÈfldg f.k wdjia:d.drhg ueo lKqj
weiqre fldg fmr os.g wNsuqL jQfha jevyqkafial’ nsla iZ.k f;fuzo *4(
mdohka msrsisÈ fldg f.k wdji:d.drhg msjsi *5( miq ns;a;sh weiqre fldg
fmr os.g wNsuqL jQfha Nd.Hj;2ka jykafiau fmrgq fldg f.k jevyqkafial’
mdG
38
blans;sss Nd.Hj;2ka jyakfia mdG
[ ]\ q 293 /
.Dym;s msrsila lrd fyda boska
uyK msrsila lrd fyda hk huz huz msrsila lrdu t
39
is,aj;ayqf.a iS, iuzm;a;sfhys fuz wdksYxifhda miafofkls’ ljr miafofklao
h;a $ *4( ..Dym;sfhks” is,a we;sfha iS,fhka hq;2jQfha *5( wm1udo
fya;2fjka uy;ajQ Ok rdYshlg meusfKa’ *6( fuh is,aj;ayqf.a iS,
iuzm;a;sfhys *7( m
30
blsns;s Nd.Hj;2ka jykafia mdG
[ \ q 294 / ]
fndfyda fjz,djloS Y@kHd.drhg
msjsisfia’ tiufhys jkdys u.O rg uy weue;af;dajQ iqkSO+jiaildr hk fofok
*3( jcAcSka j,lkq msKsi mdG
[ \ q 295 / ]
ckhd flrkao jkafkah’ * fldgila .skafkka jskdY jSuo” fldgila c,fhka jskdY jSuo fldgila wiu.sfhka jskdY jSuo oelafjz’ (
3-
blans;s iqkSO jiaildr u.O uydud;Hfhda Nd.Hj;2ka jykafia huz;efklayso
tys meusKshdyqh’ meusK” Nd.Hj;2ka jyka fia iuZ. i;2gq jQjdyqh’ i;2gq
jsh hq;2jQ isys lghq;2 jQ l:dj blaujd tl;amfil isgshdyqh’ tl;amfi isgs
iqkSOjiaildr u.O uydud;Hfhda Nd.Hj;2ka jykafiag ” Nj;a f.#;uhka jyka fia
wo oji msKsi NsCIq ixhd iuZ. wmf.a odkh bjikfialjd ” *wheo isgshy’ (
blans;s iqkSOjiaildr u.O uydud;Hfhda Nd.Hj;2ka jykafiaf.a bjiSu oek
.shdyqh’ blans;s iqkSOjiaildr u.O uydud;Hfhda m1KS;jQ lEhq;2 foh nqosh
hq;2 foh ms
4=
blans;s Nd.Hj;2ka jyka fmrjre fjzf,ys yeË fmdrjd md;1 isjqre f.k iqkSO
jiaildr u.Ouydud;Hhkaf.a wkqNj lrk ;ek huz;efklayso tys meusKsfial’
meusK mkjk ,o wiafkys NsCIq ixhd iuZ. jevisgsfial’ blans;s iqkSO jiaildr
u.O uydud;Hfhda nqÈka m1uqL NsCIq ixhd m1KS;jQ lEhq;2 fohska nqosh hq;2
fohska ish;ska j<Ëjd wjika fldg je<Ì md;1fhka bj;a l< w;a
we;s Nd.Hj;2ka jykafia tl;am fil isgshdyqh’ tl;amfil isgs iqkSO jiaildr
u.O uy ud;Hhkag Nd.Hj;2ka jykafia fuz .d:dj,ska wkqfudaokd l
‘ huz fmfofilays mKavs; iajNdj we;sfhla jsiSu flfrAo” fuz fmfofiys jik ldh jdla ixhu jQ nUir yeisrSuz we;s is,aj;2ka j<Ëjd”’
‘ta
fmfofiys huz fojss flfkla jQjdyqo ta fojshkayg mska fokafkah’ mqok ,o
ta fojsfhda Tyqg mqo;a’ ie
[ \ q 296 / ]
‘
blsns;s ujq f;dfuda ;uka l2i fyd;a mqf;l2g fia wkqluzmd flfr;a’ fojshka
jsiska wkqluzmd lrk ,o mqreI f;fuz ieu l, hym;la olShhs ’ *jod< fial
(
blans;s Nd.H;2ka jykafia u.O uydud;HjQ iqkSO jiaildrhkag fuz .d:dj,ska wkqfudaoka fldg yqkiafkka ke.sg jevsfial’
43
tiufhys u.O uydud;HjQ iqkSO jiaildrfhda Nd.Hj;2ka jykafia miqmiafia
.uka .;af;da fj;a’ ” wo uyK f.dhquz f;fuz * kqjr ms
44
tiu fhys jkdys ..x.d koS f;dfuda .x bjqr olajd msreks’ ljqvka jsiska
msj yels osh we;af;a fjz’ fuf.dvska tf.dv hkq leue;s jQ usksiaiq iuyr
flfkla kejz fidh;a’ iuyre myqre fidh;a’ iuyre myqre nËs;a’ fuf.dvska
tf.dvg hkq leue;sjQ kejz fidhkakdjQ ta iuyr usksiqka o” myqqre
fidhkakdjq ta iuyr usksiqkao” myqre nËskakdjQ ta iuyre usksiqkao
Ègqfialauh’ huzfia n,j;a mqreIfhla yel2,Q w;la osla lrkafkao osla l<
w;la yl2,kafkao tfiau Nd.Hj;2ka jykafia ..x.d kosfhys fuf.dv bjqfrka
tf.dv bjqfrys nsla iZ.k iuZ. jev isgs fial’ blans;s Nd.Hj;2ka jykafia
fuz ldrKh oek ta fjz,dfjys fuz m1S;s jdlHh my< l< fial’
”
huzflfkla ;DIaKd keue;s uy ihqr fyda koshla tf;r flfr;ao” *Tjzyq ;2uQ (
wdhH!ud.!h fya oKavla fldg l2vd js,a fkdfyd;a .x.d kosh jeks .x.djka
yer tf.dv jkakdy’ ck f;fuz myqre nËshs’ kqjKe;s ckfhda tf;rjQy’ “
[ \ q 297 / ]
45
blans;s Nd.Hj;2ka jykafia fldgs .1duh huz;efklayso tys meusKsfial’
Nd.Hj;2ka jykafia fldgs ..1dufhys jevjik fial’ tl, Nd.Hj;22ka jykafia
NsCIQka weu;@fial’ ” uyfKks” ud jsiskao f;dm jsiskao isjziia oyuz *4(
wjfndaO fkdlsrSSfuka m1;sfjzO fkdlsrS fuka fuz osla ld,hla uqZM,af,ys
fuhdldrfhka ixOdjkh lrk ,oafoah” iersirK ,oafoah’ *5( ljr i;rlao h;a $
È%laLdhH! i;Hh” *fuys *4(( È%laL iuqohdhH! i;Hh” * fuys *4(( ÈlaL
ksfrOdhH! i;Hh” *fuys *4(( ÈlaL kssfrdaO.dusKS mgsmod wdhH! i;Hh * fuys
*4(( uyfKks” ta fuz È%laLdhH! i;Hh wjfndaO lrk ,oafoah’ m1;sfjzO lrk
,oafoah’ uyfKks” ta fuz È%laLiuqohdhH! i;hHh wjfndaO lrk ,oafoah’
m1;sfjzO lrk ,oafoah’ uyfKks” ta fuz È%laL ksfrdaOdhH! i;hHh wjfndaO lrk
,oafoah’ m1;sfjzO lrk ,oafoah’ uyfKks” ta fuz È%laL ksfrdaO.dusKS
mgsmodhH! i;hHh wjfndaO lrk ,oafoah’ m1;sfjzO lrk ,oafoah’ Nj ;DIaKd
f;dfuda isËsk ,oaoSh” Njh keue;s /yek CIh lrk ,oaoSh’ oeka u;2 bmoSfula
ke;shhs isjziia oyuz we;s mrsos fkdoelafuka os.2l,la uqZM,af,yss ta ta
cd;SSkays ierssirk ,oafoah’ ta fuz p;2rdhH! i;Hhfhda udrAM, {dk fhka
olald ,oafodah’ Nj keue;s /yeka f;fuda kik ,oaoSh’ * ixidr ( Èl WÈrd ouk
,o uq,a we;af;dah’ oeka mqkN!jhla ke;s’ ” * ry;a M, kqjK oelafjz’ (
46
wuznmd,S ..Ksld f;dfuda Nd.Hj;2ka jykafia fldgs.1duhg jevsfialahhs
weiqjduh’ tl, wuznmd,S ..Ksld f;dfuda hym;;a jQ hym;ajQ hdkdjka fhdojd
iqkaorjQ hdkdjlg keZ.SS iqkaorjQ iqkaorjQ hdkdj,ska hqla;j jsid,d
kqjrska Nd.Hj;2ka jykafia olakd msKsi kslau .shdh’ *4( hdkdjf.a nsu
huzmuK jSo tmuKla hdkfhka f.dia hdkfhka nei md.uka we;a;Su Nd.Hj;2ka
jykafia huz;efklayso tys meusKshdh’ meusK Nd.Hj;2ka jykafia jeË tl;amfil
isgshdh’ tl;amfil isgs wuznmd,S ..Ksldjg Nd.Hj;2ka jykafia oeyeus
l:dfjka lreKq f.kyer oelajQy’ iudoka lrjQy’ f;o .ekajQy’ i;2gq l
[ \ q 298 / ]
f;dfuda Nd.Hj;2ka jyakfia jsiska
oeyeus l:dfjka lreKq fmkajd i;2gq lrjk ,oaoS” iudoka lrjk ,oaoS” f;o
.kajk ,oaoS Nd.Hj;2ka jykafiag ” iajduSks” Nd.Hj;2ka jyakfia fig ojig
NsCIq ixhd iuZ. udf.a odkh bjik fialajdhs ” lSjdh’ *5( Nd.Hj;2ka jykafia
ksYaYnzoj bjiQfial’ blans;s wuznmd,S .Ksldj Nd.Hj;2ka jykafiaf.a bjiSu
oek wiafkka keZ.sg jeË meol2Kq fldg .shdh’
47
jsYd,d kqjr ,spzPjSyq Nd.Hj;2ka jykafia fldgs.1duhg jevssfhahhs
weiqjdyqh’ blans;s jsYd,d kqjr ,spzPjSyq hym;a hym;a hdkd fhdojd hym;a
hym;a hdkd keZ.S hym;a hym;a hdkdj,ska jsYd,d uykqjrg Nd.Hj;2ka jykafia
oelSu msKsi .shdy’
*4(
iuyr ,spzPjyq ks,a fj;a” kS, jK! we;af;da kS, jia;1 we;af;da kS,dNrK
me
48
blans;s wuznmd,S ..Ksld f;dfuda ;reK ;reK ,spzPjSkaf.a *4( r: ysiska
r:ysio” jshoZvqfhka jshoKavo” frdaofhka frdaoho” wl2frka wl2ro iemqfhah’
*5( tl, ta ,spzPjSyq wuznmd,S kuz .Ksldjg fufia lSy’ ” fl,a,” wuznmd,S”
l2ula ksid wmf.a ” * fuys *4(( ” wdhH!mq;1jreks” ta tfiauh’ ud jsiska
fig msKsi nqÈmdfudla nsla iZ.k f;fuz mjrk ,oaoSh’ “
”
fl,a, wuznmd,sh” tu n; ,CIhlska wmg foj’ ” ” wdhH!mq;1jreks” boska ckmo
iys; jQ jsYd,d uykqjr fokakjzo” uu ta n; fkdfouzuhhs” lSh’ tl, ta
,spzPjSyq ” mskaj;” taldka;fhka ..eyeKshla jssiska mrojk ,lafoda fjuq’
mskaj;a;s” .eyeKshla jsiska mrojk ,oafoa juqhs ” wiqr .eiQy’
49
blanss;s ta ,sspzPjSyq Nd.Hj;2ka jykafia huz ;efklayso tys meusKshdyqh’
Nd.Hj;2ka jykafia Èr isg tk ,spzPjSka Ègqfial’ oel NsCIQka weu;@fial’
[ \ q 299 / ]
” uyfKks” huz NsCIQka jsiska
;jz;sid jeis fojsfhda fmr fkdÈgqfjdao” uyfKks” ,spzPjS msrsi n,jz’
,spzPjS msrsi ;jz;sid msrsiahhs i,ljz’ ” * jodf
40
blans;s Nd.Hj;2ka jykafia fldgs kuz .fuys leue;sfia jei kosld kuz .u
huz;efklo tys meusKsfial’ Nd.Hj;2ka jykafia ta kosld kuz .fuys WZM f.hs
jev jikfial’ blans;s wuznmd,S .Ksldj ta rd;1shf.a wejEfuka iajlSh
ksjdifhys m1KS;jQ l@hq;2 foh nqosh hq;2 fh ms
[ \ q 300 / ]
6 iSy nKjr
3 tl, jkdys *4(
m1lgjq m1lgjQ ,spzPjSyq ika:d.dr Yd,dfjys ukd fldg yqkakdyq ukd fldg
/iajQjdyQ kka whqrska nqÈ .2K lsh;s’ oyuz .2K lsh;s’ iZ. .2K lsh;s’ *5(
tl,ays jkdys ks.KaG Y1djl jQ iSy kuz fiakdm;s f;fuz ta msssrssfiys
yqkafka fjz’ tl, *6( iSy kuz fiakdm;ssyg fuÌ is;la jsh’ ” ksielju ta
;:d.; f;fuzu Nd.Hj;a jQfha ry;a jQfha iuHla iuznqoaO jQfha jkafkah’
tnejskau fuz * fuys *4(( uu ry;a jQ iuzud iuznqÈjQ ta wrAy;a iuzud
iuznqoaO Nd.Hj;2ka olakd msKsi hkafkus kuz fhfyl ” lshdhs’
4
*3( blans;s iSSy fiakdm;s f;fuz ks.KaGkd:mq;a;hka jeË tl;amfil
isgsfhah’ tl;amfil isgs iSy fiakdm;s f;fuz ks.KaGkd:m1;1hkag ”
iajduSSks” uu Y1uK f.#;u f;u olakd msKsi t
*4(
” iSy kuz fiakdm;sh” l2ulg kqU lsrsh jdoS jQfha wlsrsh jdoSjQ uyK f.#;u
olakd msKsi t
5
blans;s iSy kuz fiakdm;s f;fuz mkaisshhla rshj,ska hq;2j ueos oj,a
nqÈka olakd msKsi jsYd,d uy kqjrska kslau .sfhah’ hdkhdf.a nsuz huz
muKjSo tmuKla hdkfhka f.dia hdkfhka nei md .uka we;af;a Nd.Hj;2ka
jykafia huz;efklaysssso tys meusKsfhaah’ meusK Nd.Hj;2ka jyakfia jeË
tl;amfil yqkafkah’ tl;amfil isgs iSy kuz fiakdm;s Nd.Hj;2ka jykafiag
fufia lSh’ ” iajduSks” *4( Y1uK f.#;u f;u wlsrsshjdo we;af;l’ fkdlsrSu
msKsi oyuz foik fial’ thskau ijzjka yslaujk
[ \ q 301/ ]
fialhhs *5( fuz jok ud jsiska
wik ,oafoah’ iajduSks” huz ta flfkla fufia lSyqo * fuys *4(( iajduSks”
lsfulao$ Tjqka Nd.Hj;2ka jyakfia jsiska lshk ,oaola lshkafkdao $
Nd.Hj;2ka jykafiag fndrefjka fkdlsh;ao $ Ou!hgo tlZ. jQjla m1ldY flfr;ao
$ lreKq iys;jQ lsis jdohla .erysh hq;2 lreKlg fkdmeusfKao $ huzfyhlska
iajduSks” wms Nd.Hj;2ka jyakfiag fndrefjka fpdaokd fkdlrkq leue;af;da
fjuqo” tfiafyhsks’ “
6
*3( ” iSy” huz m1l1drhlska ukdfldg lshk ;eke;af;a ‘ Y1uK f.#;u f;fuz
wlsrsh jdo we;af;l” fkdlsrSu msKsi oyuz foikfial” thskau ijzjka
yslaujkfialahhs ’ *4( ug lshkafkao tnÌ m1ldrfhla we;’ * fuys *3((
WpzfPAo jdo we;af;l’ isËSu msKsi ms
[ \ q 302 / ]
lshkafkao ta m1ldrh ljfrAo$ *8( lsrSu msKsi ldh iqprs;ho” jd.a iqprs;;ho” ufkd iqprsho lsrSu l2i,a oyuz foius’
7 * fuys *6( *5( ( isËSuz jdo we;af;l’ isËSu msKsi * fuys 6 *7(( rd.ho” oafjzYho” fudayho isËSug oyuz foius’
8
* fuys 6 *5(( ms
9 * fuys 6 *5(( ks.1yhg iqÈiafil’ jsskdYh msKsi * fuys 6 *7(( oyuz foius’
0
* fuys 6 *5(( fmf
-
* fuys 6 *5(( bmoSuz ke;af;l’ bmoSu ke;slrkq msKsi wkd.;fhys .en jsiSuo
mqkre;am;a;sho” * ..nzNfihH hkafkka c,dnqc fhdaksho”
mqknzNjdNsksnzn;a;s hkafkka wKavc ixfioc Tmmd;ssl hk fhdks ;2ko
m1ldYs;hs’(
3= * fuys 6 *5(( wiajig meusKs we;af;l’ wiajig meusKSu msKsi uu W;2uzjQ iekiSfuka iekiSu we;sfhla fjus’
[ \ Q 303 / ]
33
fufia jod< l, iSy kuz fiakdm;ss f;u Nd.Hj;2ka jykafiag fuh
ie,lf
[ \ q 304 / ]
lshdhs’ tfia kuqÈ Nd.Hj;2ka
jykafia ksjgqka flfryso oSfuys ud iudoka lrk fial’ ” iajduSks” tfia
jqj;a wms fuys l,a oka fouq’ ‘ iajduSks” ud ;2kafjks jro * fuys *4( *6((
blans;s Nd.Hj;2ka jykafia iSSy fiakdm;shdg ms
34
blans;s iSy kuz fifkjs f;fuz tla;rd mqreIfhl2g wK flf
[ \ q 305 / ]
ta nqÈrÈkag wjsoHudkjQ ysiajQ
wiuzm1dma;shlska us:Hdjpkfhka lshkakdjQ ta wdhqIau;ajre fkdosr;a’ *
fndrejf.a fl
34
blanss;s iSy kuz fifkjs f;fuz nqÈka m1uqL NsCIq ixhd *3( m1KS;jQ lEhq;2
fohska nqosh hq;2 fohska ish;ska i;mjd wjika fldg je<Ì md;1fhka
bj;a fldg .; w;a we;s Nd.Hj;2ka jykafia fj; tl;am filg jS yqkafkah’
tl;amfil yqkakdjQ iSy kuz fifkjshd *4( Nd.Hj;2ka jykafia oeyeus l:dfjka
lreKq f.kyer olajd iudoka lrjd f;o .kajd i;2gq lrjd wiafkka keZ.sg
jevsfial’ *5( blaaans;s Nd.Hj;2ka jykafia fuz ksodkfhys fuz isoaOsfhys
oeyus l:d fldg NsCIQka weu;@fial’ ” uyfKks” f;fuz okafka ;uka Wfoid
l< udxY wkqNj fkdl< hq;2h’ hfula jËkafka kuz Èl2,d weje;a fjz’
uyfKks” ;uka jsiska fkdolakd ,oaodjQ o”;uka ksid urK ,oehs fkdwik ,oaod
jQo” iel fkdlrk ,oaodjQo hk ;1sfldags mdrsiqoaOjQ u;aiH udxY wkqoksus’”
36
tiufhys jsYd,d uykqjr iqNsCI jQjd hym;a YiH we;a;S iqjfia ,ensh yels
wdydr we;a;S msZvq isZ.d hEfuka hemSug myiq jQjd fjz’ ;ksj jsfjzlhg .sh
Nd.Hj;2ka jykafiag fuz is; jsh’ È,n nsla we;s l, f.dhuz ÈYH jQ l, È,n
wdydr we;s l, *4( we;2<; ;nk ,oaoo” we;2<; msik ,oaoo” ;ud jsiska
msik ,oaoo” * W.a.ys;h ( kej; ms
( c ) 13
[ \ q 306 / ]
flfr;ahhs
*6( blans;s Nd.Hj;2ka jykafia ijia ld,fhys M, iuj;ska keZ.Sisgsfha
wdhqIau;a wkË f;reka weu;@2fial’ ” * fuys *4(( mrsfNda. flfr;ao$” ”
Nd.Hj;2ka jykai” mrsfNda. flfr;ahhss ” ms
”
uyfKks” je<Ì ;ekska f.fkk ,oaoo” fmr n; ms
37
tl,ays jkdys okjq jeis ukqIHfhda fndfyda ,qKqo” f;,ao” iyy,ao” lEhq;2
foao .e,aj, mqrjd wdrdu fldIaGfhka msg; huz jsgu jdrh ,enqfKa kuz n;
msikafkushs .e,aj, lerSSu fldg fjfi;a’ uy;a fuzhlao Wvg kexf.a fjz’
blans;s ta ukqIHhfhda wdhqIau;a wkË f;reka huz;efklayso tys meusKshdyqh’
meusK” wdhqIau;a wkË f;rekag ” iajduSks” wkË f;rekss” fuys fndfyda
,qKqo” f;,ao” iy,ao” lEhq;2 foao .e,aj, mqrjd issgs;a’ uy;a fuzhla
kexf.a fjz’ iajduSks” wkË f;reks” flfia ms
[ \ q 307 / ]
fmdfydlsrSsu wkqoksus’ uyfKks”
fufiao jkdys iuzu; lghq;2hs’ m1;sn, jQ oCI uyKl2 jsiska ix f;u yeZ.jsh
hq;2h’ ‘ iajduSks ix f;fuz ud lshkakla widjd’ ixhdg boska meusKs l,a
we;af;a jS kuz fuz jssydr lem N@ush iuzu; lrkafkah’ fuz oekajSuhs’ ’ ‘
ixf;u ud lshkakla widjd’ ix f;u fuz jsydr lem N@ush iuzu; lrhs’ fuz
jsydr lem N@usf.a iuzu;h huz wdhqIu;a flfkl2g leue;ss fjz kuz fyf;u
ksYaYnzo jkafkah’ hful2g fkdleue;s fjz kuz fyf;u lshka fkah’ fuz jsydr
lem N@ush ixhd jsiska iuzu; lrk ,oS’ ixhd leue;s fjhs’ tfyhska ksYaYnzo
jsh’ fuh fufia orus ” hkqhs’
38
tiufhys jkdys *3( usksiaiq tysu iuzu; lrk ,o lem N@usfhys leË msi;a”
n;a msi;a” iQmhka * fndk fydos ( imh;a” udxY fldgj;a” oej m,;a’
Nd.Hj;2ka jykafia ? wZMhuz fjzf,ys keZ.S isg *5( Wia yZvo uy;a yZvo
ljqvkaf.a uy;a *7( yZvo”wid wdhqIau;a wkË f;rekag l:d l
”
Nd.Hj;2ka jykai” * fuys *3(( fuz f;fuz ta Wia yZv fjz’ ta uy;a yZv fjz’
ta ljqvkaf.a uy;a yZv fjzhhs ” * ie, lf
39
tiufhys wdhqIau;a hfidac kuz f;r f;fuz .s,ka fjz’ Wkajykafia msKsi
fnfy;a f.fkkq ,efn;a’ NsCIQyq th neyer ;nj;a’ n<,a uS wdoSyq l;a’
fidreo meyer .ks;a’ Nd.Hj;2ka jykafia fuh ie, lf
[ \ q 308 / ]
muK iSudjlg /iajQ iudk NsCIQka
yd jsiSuz we;af;a tmuKlska idu.a.shhs wkqoksus’ uyfKks” iuzu; lrk ,o lem
nsu mrsfNda. lSrSu wkqoksuss’ uyfKks” Wiaidjkka;slh” f.dksidoslh”
..Dym;sh” iuzuq;sh hk lem nsuz i;rla wkqoksus’ ” *jodf
* i;rfjkss iSy nKjr ksus’ (
miafjks nK jr
3 tiufhys jkdys *3(
Noaosh kqjr fuKavl kuz isgqjrfhla fjfihs’ ta isgqyqf.a *4( funÌ jQ
oshqKqj ms
4
tl,ays u.fOYajr fiakd we;s nsuznssidr rc tla;rd ishZM lghq;2 Ndr uy
weue;sfhl2 weu;2fjzh’ ” wmf.a rfgys * fuys 3 *3( *4( *5(( ” fld,” hj ”
okqj ud jsiska ;uka olakd ,oafoa huzfiao kqU jsiska olakd ,oafoa tmrsos
jkafkahhs “ ” foajhka jykai” tfiau flfrushs ” lshd ta uy weue;s f;fuz
u.fOYajr fiakd we;s ta nsuznssir rcyg
[ \ Q 309 / ]
mss
5
blans;s fuKavl issgq f;u iakdkh fldg OdkHd.drh yeuoSsu lrjd w.
fodrgqfjyss yqkafkah’ wyissska OdkH iuQyh jegS OdkHd.drh msrjSSSh’ ”
.Dym;ssh” kqUf.a iDoaOHdkqNdjh olakd ,oafoah’ kqU nsrskaof.a *4( oshqKqj
ms
6
blans;s fuKavl ..Dym;Syqf.a nssrskao f;fuda tlu ke
‘
.Dym;sh” kqUf.a nsrskaof.a iDoaOHdkqNdjh olakd ,oafous’ kqUf.a
mq;1hdf.a * fuys 5 *4(( tl, fuKavl isgq f;fuz mq;1hdg wK flf
[ \ q 310 / ]
iDoaOHdkqNdjh olakd ,oafoah’”
iajdush” udf.a oiayqf.a oshqKqfjz Wiia nj fl;ays oelal hq;2h’”
..Dym;shdfKks” luz ke;’ kqUf.a oiayqf.a iDoaOHdkqNdjh olakd ,oafoahhs ”
isjzrZ. fika mssrsjrd f.k keje;o rc.y kqjrg fmr,d wdfhah’ *4( rcq
huz;efklo tys meusKfhah’ meussK” u.fOYajr fiakd we;ss nsuzir rcqg fuz
ldrKh oekquz Èkay’
7
blans;s Nd.Hj;2ka jykafia jsYd,d kqjr leue;s;dla l,a jei Noaosh kqjr
huz;efklayso tyss wv f;f
8
blans;s fuKavl ..Dym;s f;fuz hym;a hym;a hdkd fhdod hym;a hdkdjlg keZ.S
hym;a hdkdjkaf.ka Nd.Hj;2ka jykafia olakg .sfhah’ fndfyda ;SJ:!lfhda
tkakdjQ fuKavl isgqyq ÈroSu Ègqfjdauh’ oel
[ \ q 311 / ]
fuKavl kuz ..eyejshdg fujoka
lSy’ ” .eyejsh kqU fld;ekays hkafkyso$” iajduSSsks uu Y1uK f.#;uhka
olakd msKsi hkafkushs ” lSfhah’ ” .Dym;sh” lsfulao $ Tn l11shdjdoS
jQfhau wlss1hjdoS jQ Y1uK f.#;uhka olakg hkafkyso $” .Dym;sh” Y1uK
f.#;ufhda fkdlsrSu msKsi oyuzfoi;a” bka ijzjka yslaujdh hs ” lSy’ tl,
fuKavl isgqyg funÌ is;la jsh’ ‘ huzm1ldrfhlska fuz ;SJ:!lfhda BIH!d
flfr;ao” *talreKskau( ta Nd.Hj;2ka jykafia kssielju wy!;a iuzud iuznqÈ
jkafkahhs ’ *is;Sh( * fuys 5== msgqfjz 5 fPAofha ‘ .sfhah ’ hk ;ek isg
‘isgsfhah ’ hk ;ek olajd ( tl;amfil isgs fuKavl .Dym;shdg Nd.Hj;2ka
jykafia mss
[ \ q 312 / ]
blans;s fuKavl ..Dym;s f;u olakd
,o Ou!h we;af;a” mrm1;Hh rys; jQfha” Nd.Hj;2ka jykafiag ” iajduSks” *
fuys 7+36 *4( *5( ‘ wms ’hkakg‘ud ’ fhosh hq;2hs’ 449 msgqj (
orkfialajd’ ” iajduSks” Nd.Hj;2ka jykafiag fig oji msKsi NsCIq ixhd iuZ.
udf.a odkh bjidjd ‘” blans;s fuKavl .Dym;s f;fuz Nd.Hj;2ka jykaafiaf.a
bjiSu oek ..sfhah’ blans;s fuKavl .Dym;s f;fuz * fuys 40= mssgqfjz 9=
fjks fPAofha ‘ f;u ’ hk ;eka isg ( jevyqkafial’
9
blans;s fuKavl ..Dym;shdf.a NdhH!jo” mq;1hdo” f,a,so” odihdo Nd.Hj;2ka
jykafia huz;efklayso tys meussKshdyqh’ meusK” Nd.Hj;2ka jykafia jeË
tl;amfil yqkakdyqh’ Tjqkag Nd.Hj;2ka jykafia ms
0
blans;s Nd.Hj;2ka jykafia Noaosh kqjr leue;s;dla l,a jei * Noaosh kqjr (
fuKavl kuz ..Dym;shd fkdjspdrd wXz.2 okjzj huz ;efklyso ” tys tlaoyia
foiSh mKyla jQ uy;a NsCIq iuQyhla iuZ. jevsfial’ fuKavl kuz .Dym;s f;fuz
Nd.Hj;2ka jykafia jkdys tlaoyia
[ \ q 313 // ]
foish mKyla muK uy;a NsCI
iuQyhd;a iuZ. wXz.2;drdm ckmoh huz;efklayso tys jevsfialehs weiqfjzh’
tl, fuKavl kuz .Dym;s f;fuz odihkago luzlrejkago wK lf
[ \ q 314 / ]
-
blans;s fuKavl ..Dym;sss f;fuz nqÈka m1uqL NsCIq ixhd m1KS; jQ lE hq;2
fohsskao nqosh hq;2 fohskao fojQ WKqiquz lsfrkao je<Ì md;1fhka bj;a
fldg ..;a w;a we;s Nd.Hj;2ka jykafia tl;amfil yqkafkah’ tl;amfil isgss
fuKavl ..Dym;s f;fuz Nd.Hj;2ka jykafiag fufia lSfjzh’ ” iajduSks” osh
ke;a;djQ” wdydr ke;a;djQ” u. jshouz ke;ss hdu myiq fkdjkakdjQ ldka;dr
udrA.fhda fj;a’ iajduSks” Nd.Hj;2ka jykafia NsCIQka yg u. jshouz
wkqokakdfiala kuz hym;ehs ” blans;s * fuyss 5=7 msgqfjys 35 fjkss
fPAofha *4( *5(( ” uyfKks” lsrso” oSo” fudareo” fjZvreo” .sf;,ao hk
miaf.da ri wkqoksus’ uyfKks” osh ke;s” wyr ke;ss ldka;dr udrA. we;af;ah’
udrAf.damlrK yer hdug fkdyelsh’ uyfKks” u. jshouz fijSu wkqoksus’ ”
iy,a leue;ayqf.a iy,a fijSuo” uqx leue;a;yqf.a uqx fijSuo” uE
leue;a;yqf.a uE fijSuo” ,qKq leue;a;yqf.a ,qKq fijSuo” Wla il2re
leu;a;yqf.a Wlail2re fijSuo” f;,a leue;a;yqf.a f;,a fijSuo” .sf;,a
leue;ayqf.a .sf;,a fijSuo” * wkqoksus’ (” “uyfKks” Y1oaOd we;s m1ikakjQ
huz usksiqka flfkla fj;ao$ ta usksiaiq lmamshldrlhka w;g uqo,a fo;a’ ”
fuhska iajduSka jykafiayg lemjQ huz fohla jS kuz th bgqlrjjz ” lshdhs’ ”
uyfKks” thska hula lem fjzo” th bjiSu wkqoksus’ uyfKks” lsishuz
mrssoafolska r;a;rka rsoS bjish hq;2h’ fijshh hq;2hhs uu fkdlshus’ ”
jod
3= blans;s Nd.Hj;2ka jyka fia l1ufhka pdrsld lrkfiala wdmKh huz;efklayso tys jsiQfial’ flaKsh
[ \ q 315 / ]
cgs, f;u YdlH l2,fhka mejssosjQ
YdlH mq;1 Y1uK Nj;a f.#;u f;fuz wdmKhg meussKsfha wdmKfhyss jdih lrhs ‘
ta Nj;a f.#;uhka jykafiaf.a funÌ hym;a lSSrA;s Ynzohla mek kexf.ah’ fuz
ldrKfhkao ta Nd.Hj;a iuHla iuznqÈrcdKka jykafia * fys 53= msgqfjys 7
fjks fPAofha *4( *5( *6((
33
*3( blans;ss flaKsh kuz cgs,hdg funÌ isf;la jssh’*4( uu Y1uK f.#;uhkayg
l2ula kuz hjkafkuso $ * fuys *3(( nuqKkaf.a fjzofhka l*
hk fudjqyq fj;a’ * Tjqyq ;2uQ ( rd;1S fNdckfhka je
* fm< yd iiËkak
[ \ q 316 / ]
ukdfldg mjdrKh lrjd Nd.Hj;ayq
lrd meussK cgs,hd *4( Nd.Hj;2ka jykafia jsiska oeyeus l:dfjka bosrss
fuka fldg oelajQfial’ iudoka lrjQfial”W;aidy jrAOkh lrjQfial” i;2gq
lrjQfial’ *5( fojkqj;a *6( flaKsh cgs, f;fuz Nd.Hj;2ka jykafiag ” Nj;a
f.#;uhka jykai” NsCIq ixhd jsYd,h’ tloyia foish mKyla muKs’ uu o nuqKka
flfryss w;sYshska meyeÈfkuss’ Nj;a f.#;uhka jykai” fyg NssCIq ixhd iuZ.
udf.a odkh bjik fialajd’ ” *7(
”
flaKsh NsCIq ixhd uy;ah’ tloyia foisssh mKyla muKh’ Tno nuqKka flfrys
ukdj meyeÈfkahhs ” jod
34
blans;s flaKsh cgs, f;fuz Nd.Hj;2ka jykafiaf.a bjiSsu oek wiafkka
keZ.sg .sfhah’blans;s N.Hj;2ka jykafia fuz ksodkfhys fuz isoaOsfhys
oeyeus l:d fldg NsCIQka wduka;1Kh l
[ \ q 317 / ]
35
blans;s flaKsh cgs, f;fuz ta rd;1sh wejEfuka iajlSh wdY1ufhys m1Kss;
lEhq;2 foh nqosh hq;2foh m
”
hd.fhda .sks msoSu m1Odk fldg we;af;dah’ fjzohg idjs;1s kuz PFoi m1Odk
fjz’ rc f;fuz usksiqkayg m1Odk fjz’ ihqr koSskag m1Odk fjz’ pFÊhd
;drldjkag m1Odk fjz’ ysre ;dm lrjqkag m1Odk fjz’ mska leue;a;djQ
mqokakjqkag iZ.k taldka;fhka m1Odk fjz hhs “
36
blans;s Nd.Hj;2ka jykafia flaKsh cgs,hd fuz .d:djkaf.ka wkqfudaoka lrjd
yqka wiqfkka keZ.sg jevsfial’ l2iskdrd kqjr jeis u,a, rc orefjda
Nd.Hj;2ka jykafia wv f;f
37
tl, jkdys frdac u,a, f;fuz wdhqIau;a wkË f;rKqjkaf.a iydhlfhls’ blans;s
Nd.Hj;2ka jykafia ms
[ \ q 318 / ]
f;reka ilid jeË tl;amfil
isgsfhah’ tl;amfil isgs frdac u,a,hdg wdhqIau;a wkË f;r f;fuz fufia
lSfhah’ ” weje;a frdacfhks” kqU Nd.Hj;2ka jykafiag huz fmr .ukla
flf
38
blans;s wdhqIau;a wkË f;r f;fuz flfia kuz frdac u,a, f;fuz fufia
lshkafkaoehs fkdi;2gq is;a we;sfhla jQfhah’ blans;s wdhqIau;a wdkFo
f;fuz Nd.Hj;2ka jyakfia huz;efklayso tys meusKsfhah’ meusK” Nd.Hj;2ka
jykaafia jeË tl;amfil yqkafkah’ tl;amfil isgs wdhqIau;a wdkFo f;fuz
Nd.Hj;2ka jykafiag ” iajduSks” fuz frdac u,a, f;fuz fjfiiska m1lg jQ
W.;a usksfil2 jQ funÌ W.;a usksiqkaf.a fuz iiafkys meyeoSu uy;a
oshqKqfjlau fjz’ iajduSks” frdac u,a, f;u fuz Ou! jskfhys huzm1ldrfhlska
myoskafkao Nd.Hj;2ka jykafia tnÌ m1ldrfhla lrk fial kuz fhfylehs ”
lSfhah’ ” wdkFofhks” frdac u,a, f;fuz huzm1ldrfhlska fuz Ou! jskfhys
myoskafkao ;:d.;hkag tnÌ m1ldrhla lsrSu wmyiq fkdfjzuhhs ” * jodf
39
blans;s nqÈrcdfKda frdac kuz u,a,hdg fu;a is;a m;2rjd yqkiafkka keZ.sg
fjfyrg jevsfial’ blans;s Nd.Hj;2ka jykaafia jsiska fu;a is;a iamY! lrk
,o frdac kuz u,a, f;u foka f;dfuda huzfia
[ \ q 319 / ]
30
tl, frdac u,a, f;fu jik ,o oajdr we;s ta .Ëls
3-
tl,ays jkdys l2iskdrd kqjr m1KS;jQ oka ms
[ \ q 320 / ]
uu oka Yd,dj n,kafkus’ th
ms
4=
blaans;s wdhqIau;a wkË f;fuz Nd.Hj;2ka jykafiag fuz ldrKh ie, lf
43 blans;s Nd.Hj;2ka jykafia l2iskdrd kqqqqjr leue;s;dla l,a jei wd;2ud kqjr huz;efklayso tlaoyia
[ \ q 321 / ]
foish mKyla muKjQ uy;a NsCIq
iuQyhla iuZ. pdrsldfjka jevsfial’ tiufhys jkdys wd;2ud k.rfhys fmr
lrKjEusfhl2 jQ wm1lg jQ nqvzVmnzncs;fhla fjfihs’ Tyqf.a usssyssssrs joka
we;s ish ismays jegfyk kqjKe;s ksmqkjQ ish weÈrka i;2 lrKjEus luzys
ksfodiaj .;a isma we;s * idufKar jQ ( ore fofofkla fj;a’ ta nqvzVmnzncs;
f;fuz Nd.Hj;2ka jykafia wv f;f
44
blans;s Nd.Hj;2ka jykafia ms
(c) 14
[ \ Q 322 / ]
jykafia udf.a leË ms
45
blans;ss Nd.Hj;2ka jykafia wd;2ud kqjr leue;s ;dla l,a jei ieje;a kqjr
huz;efklayso tys pdrsldfjys jevsfial’ ms
[ \ q 323 / ]
Nd.Hj;2ka jykafia jsiska lskuz
f.vs lEhq;2 f.vshhss wkqokakd ,oafoao $ lskuz f.vs wkqfkdokakd ,oafoao $
’ Nd.Hj;2ka jykafiag fuz ldrKh ie,lf
46
tl, jkdys iZ. i;2 nScfhda mqoa.,sl nsuzys frdamkh lrkq ,n;a’ mqoa.,ssl
nScfhda iZ. i;2 nsuzys frdamkh lrkq ,n;a’ Nd.Hj;2ka jykafiag fuz ldrKh
ie, l
47
tiufhys jkdys NsCIQkag lsis lrefKlays iel Wmoshs’ ” lsful Nd.Hj;2ka
jykafia jssiska wkqokakd ,oafoa fkdfjzo$’ ” lshdhs’ Nd.Hj;2ka jykafiag
fuz ldrKh iel
[ \ q 324 / ]
48
blans;s NsCIQkag funÌ isf;la jsh’ ” hdjld,slh yd usY1jQ hduld,slh
lemfjzo lem fkdfjzo $ hdjld,slh yd usY1jQ i;a;dyld,slh lem fjzo
lemfkdfjzo $ hdjld,slh yd usY1jQ hdcSjslh lem fjzo lem fkdfjzo $
hduld,slh yd usY1jQ i;a;dy ld,slh lem fjzo lem fkdfjzo $ hduld,slh yd
usY1 jQ hdjcSjslh lemfjzo lem fkdfjzo $ i;a;dyld,slh yd usY1jQ hdjcSjslh
lem fjzo lemfkdfjzo $” lshdhs’ Nd.Hj;2ka jykafiag fuz ldrKh
ie,l
* fNicAclaLJOlh ksus’ (
fNicAclaLJOl Woaodkh
ir;a iD;2fjys ms;a f,v
yg.ekSuo” ta ixisËjkq msKsi miajrefhys miafnfy;a wdosh wkqoekSuo”
jqreKq f;, fnfy;a je<ËSug wjir oSuo” uq,a fnfy;a
[ \ q 325 / ]
wkqoekSuo” uq,a pQK! l< msgs
wkqoekSuo” hqi fnfy;a wkqoekSuo” fld< fnfy;a je<ËSug wjir oSuo”
f.vs fnfy;a wkqoekSuo” ,dgqfnfy;a wkqoekSuo” ,qKq fnfy;a je<ËSug wjir
oSuo” fkd.s,kayg wia fngs wdosh weZ. .d kEug wjir oSuo”
.s,kqkag
iqjË iqKq wdosh weZ. .d kEug wjir oSuo” fmryk wkqoekSuo” wukqqIHdndOhla
we;s l, wuq udxY je<ËSug wjir oSuo” wÌka wkqoekSuo” wÌka iEoSug
..kakd ÊjH yd wÌka l2,d wkqoekSuo” iajK!doS wÌka l2,d ;ykuo” wÌkal2,d
mshko” wÌka .dk l@ro” wÌka l@re fldmqo wkqoekSuo” :jslho” wxijgzglh *
:jslh t,a,d.kakd mgs ( :jslh yd wixjgzglh tlg nËsk yqho” ysfiys f;,a
wdf,amho” kiHho” kJ:qlrKsho” * kiHlrk jsg fnfy;a j;a lrk Ndckhls’ (
OQufk;a;ho” OQufk;a;h jyk mshko” ldur fofla :jslho”
uoH
usY1 fldg f;,a msiSSuo” wOsl uoH oeuQ f;,a mdkh fkdlsrSuo” wOsl uoH
we;s f;,a weZ. ..Euo”* f;,a j;a lssrSug ( f,daydosfhka l< ie
jK
nËk fros lvo” wn msgso” Èuz oSuo” ,qKq wegfhka lemSuo” jk f;,ao”
jsldislho” jslghkao” ..@: ms
[ \ q 326 / ]
mgspzPdokSho” mnzNdrhla iqoaO
lsrSuo” wdrduslhska mkiShla oSuo” .2<+uqx weg+ ,qKq ldvs+wkqoekSuo”
idumdlh ;ykuo” mqkmdlh wkqoekSuo”
ÈrANssCIfhys
kej; idumsldosh wkkqoekSuo” f.vs ;, yd LdokSh wkqoekSuo” *fmrjrefhys
fjfyrg f.kd ( wdydrdosh bryefrk ;2re je<ËSu” ldhvdyh” ksnzngzg nSch”
N.JO,dndOho”
jia;s
lu! ;ykuo” iqmamshd kuz Wmdisldjo” ukaIH+yia:s+wYaj+iqkL+irAm+
isxy+jHd1+oSms+j,ia+lrndk j,ia+hk fudjqkaf.a udxY ;ykuo” mgsldgsho” leË
wkqoekSuo” ;reK uydud;Hhdo” tl fjz,g fofmd,lska fkdje<ËSuo” Wla
il2re” iqkSOjiaildr fofokko” wdji:d.drho”
.x.d
kosh t;r lsrSsuo” fldgs .111duhg jevujSuo” p;2iai;Hh ms
fuzh
ksid lem ls
wuzn+cuznq+fpdp+fudp+uOquqoaosl+id,Ql+
Mdreil hk wIaGmdk wkqoekSuo” m
![[painting of a crowded polling place]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/countyelection_big.jpg)
![[photo of a general election ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1839b.jpg)
![[photo of a partisan municipal ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1880.jpg)
![[photo of a partisan general election ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1888.jpg)
![[photo of a partisan general election ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1893b.jpg)
![[photo of a scratch-out primary ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/ballot1916.jpg)
![[a lever voting machine and booth]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/shoup.gif)
![[235 position Votomatic ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/bal235.jpg)
![[photo of a Votomatic voting machine]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/votomat.jpg)
![[photo of a Datapunch voting machine]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/datapunch.jpg)
![[close up of a Votomatic ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/votocard.jpg)
![[a datavote ballot]](http://homepage.cs.uiowa.edu/%7Ejones/voting/pictures/datavote.jpg)
