Pali
Suttantapi├▒ake
D├гghanik├аyo
S├гlakkhandhavaggo
Namo tassa bhagavato arahato samm├аsambuddhassa.
3 Amba├▒├▒hasutta├╝
1. Eva├╝
me1 suta├╝ eka├╝ samaya├╝ bhagav├а kosalesu c├аrika├╝ caram├аno mahat├а
bhikkhusa├пghena saddhi├╝ pa┬дcamattehi bhikkhusatehi yena icch├аna├пgala├╝2
n├аma kosal├аna├╝ br├аhma├╡ag├аmo tadavasari. Tatra suda├╝ bhagav├а
icch├аna├пgale3 viharati icch├аna├пgalavanasa├╡├│e.
2. Tena kho
pana samayena br├аhma├╡o pokkharas├аt├г4 ukka├▒├▒ha├╝ ajjh├аvasati sattussada├╝
sati├╡aka├▒├▒hodaka├╝ sadha┬д┬дa├╝ r├аjabhogga├╝ ra┬д┬д├а pasenadin├а5 kosalena
dinna├╝ r├аjad├аya├╝ brahmadeyya├╝. Assosi kho br├аhma├╡o pokkharas├аti:
“Sama├╡o khalu
bho gotamo sakyaputto sakyakul├а pabbajito kosalesu c├аrika├╝ caram├аno
mahat├а bhikkhusa├пghena saddhi├╝ pa┬дcamattehi bhikkhusatehi icch├аna├пgala├╝
anuppatto icch├аna├пgale viharati icch├аna├пgalavanasa├╡├│e. Ta├╝ kho pana
bhagavanta├╝ gotama├╝ eva├╝ kaly├а├╡o kittisaddo abbhuggato: “itipi so
bhagav├а araha├╝ samm├аsambuddho vijj├аcara├╡asampanno sugato lokavid├е
anuttaro purisadammas├аrath├г6 satth├а devamanuss├аna├╝ buddho bhagav├а. 7 So
ima├╝ loka├╝ sadevaka├╝ sam├аraka├╝ sabrahmaka├╝ sassama├╡abr├аhma├╡i├╝ paja├╝
sadevamanussa├╝ saya├╝ abhi┬д┬д├а sacchikatv├а pavedeti. So dhamma├╝ deseti
├аdikaly├а├╡a├╝ majjhekaly├а├╡a├╝ pariyos├аnakaly├а├╡a├╝ s├аttha├╝ sabya┬дjana├╝8
kevalaparipu├╡├╡a├╝ parisuddha├╝ [PTS Page 088] [\q 88/] brahmacariya├╝
pak├аseti. S├аdhu kho pana tath├аr├еp├аna├╝ arahata├╝ dassana├╝ hot├г”ti.
3. Tena kho
pana samayena br├аhma├╡assa pokkharas├аtissa amba├▒├▒ho n├аma m├а├╡avo9 antev├аs├г
hoti ajjh├аyako mantadharo ti├╡├╡a├╝ ved├аna├╝ p├аrag├е sanigha├╡├│uke├▒ubh├аna├╝
s├аkkharappabhed├аna├╝ itih├аsapa┬дcam├аna├╝ padako veyy├аkara├╡o
lok├аyatamah├аpurisalakkha├╡esu anavayo anu┬д┬д├аtapa├▒i┬д┬д├аto sake ├аcariyake
tevijjake p├аvacane yamaha├╝ j├аn├аmi ta├╝ tva├╝ j├аn├аsi, ya├╝ tva├╝ j├аn├аsi
tamaha├╝ j├аn├аm├гti.
1. Evamema, [PTS]
2. Na├пkala, [PTS] Icch├аna├пkalantipi p├а├▒ho, a.
3. Icch├аna├пkalo, [PTS] Sabbattha.
4. S├аdi, sabbattha. Pokkharas├аt├г itipi vuccati, a.
5. Pasenadi, [PTS] Passenadin├а, s├гmu.
6. S├аrath├г, s├гmu. Sy├а.
7. Bhagav├аti, machasa├╝. Sy├а.
8. Savya┬дjana├╝, [PTS]
9. Amba├▒├▒ho m├а├╡avo, [PTS] M├аnavo, [PTS - n.]
[BJT Page 152] [\x 152/]
4. Atha kho
br├аhma├╡o pokkharas├аti amba├▒├▒ha├╝ m├а├╡ava├╝ ├аmantesi: “aya├╝ t├аta amba├▒├▒ha
sama├╡o gotamo sakyaputto sakyakul├а pabbajito kosalesu c├аrika├╝ caram├аno
mahat├а bhikkhusa├пghena saddhi├╝ pa┬дcamattehi bhikkhusatehi icch├аna├пgala├╝
anuppatto icch├аna├пgale viharati icch├аna├пgalavanasa├╡├│e.
Ta├╝ kho pana
bhavanta├╝ gotama├╝ eva├╝ kaly├а├╡o kittisaddo abbhuggato: “itipi so bhagav├а
araha├╝ samm├аsambuddho vijj├аcara├╡asampanno sugato lokavid├е anuttaro
purisadammas├аrath├г satth├а devamanuss├аna├╝ buddho bhagav├а. So ima├╝ loka├╝
sadevaka├╝ sam├аraka├╝ sabrahmaka├╝ sassama├╡abr├аhma├╡i├╝ paja├╝ sadevamanussa├╝
saya├╝ abhi┬д┬д├а sacchikatv├а pavedeti. So dhamma├╝ deseti ├аdikaly├а├╡a├╝
majjhekaly├а├╡a├╝ pariyos├аnakaly├а├╡a├╝ s├аttha├╝ sabya┬дjana├╝ kevalaparipu├╡├╡a├╝
parisuddha├╝ brahmacariya├╝ pak├аseti. S├аdhu kho pana tath├аr├еp├аna├╝ arahata├╝
dassana├╝ hot├г”ti.
Ehi tva├╝ t├аta
amba├▒├▒ha yena sama├╡o gotamo tenupasa├пkama. Upasa├пkamitv├а sama├╡a├╝ gotama├╝
j├аn├аhi yadi v├а ta├╝ bhavanta├╝ gotama├╝ tath├аsanta├╝yeva saddo abbhuggato,
yadi v├а no tath├а, yadi v├а so bhava├╝ gotamo t├аdiso, yadiv├а na t├аdiso,
tath├а maya├╝ ta├╝ bhavanta├╝ gotama├╝ vediss├аm├аti.
5. “Yath├а
katha├╝ pan├аha├╝ bho ta├╝ bhavanta├╝ gotama├╝ j├аniss├аmi yadi v├а ta├╝ bhavanta├╝
gotama├╝ tath├аsanta├╝yeva saddo abbhuggato, yadi v├а no tath├а, yadi v├а so
bhava├╝ gotamo t├аdiso yadi v├а na t├аdiso”ti.
6. “├вgat├аni
kho t├аta amba├▒├▒ha amh├аka├╝ mantesu dvatti├╝samah├аpurisalakkha├╡├аni yehi
samann├аgatassa mah├аpurisassa dveva gatiyo bhavanti ana┬д┬д├а: sace ag├аra├╝
ajjh├аvasati r├аj├а hoti cakkavatti dhammiko dhammar├аj├а c├аturanto vijit├аv├г
janapadatth├аvariyappatto sattaratanasamann├аgato. [PTS Page 089] [\q 89/]
tassim├аni sattaratan├аni bhavanti. Seyyath├гda├╝: cakkaratana├╝
hatthiratana├╝ assaratana├╝ ma├╡iratana├╝ itthiratana├╝ gahapatiratana├╝
parin├аyakaratanameva sattama├╝. Parosahassa├╝ kho panassa putt├а bhavanti
s├еr├а v├гra├пgar├еp├а parasenappamaddan├а. So ima├╝ pa├▒havi├╝ s├аgarapariyanta├╝
ada├╡├│ena asatthena dhammena abhivijiya ajjh├аvasati.
Sace kho pana
ag├аrasm├а anag├аriya├╝ pabbajati araha├╝ hoti samm├аsambuddho loke
vivattacchado1. Aha├╝ kho pana t├аta amba├▒├▒ha mant├аna├╝ d├аt├а tva├╝ mant├аna├╝
pa├▒iggahet├а”ti.
1. Vivittacchaddo. Bau. Sa. Sa. Viva├▒├▒acchado. Sy├а. Viva├▒├▒acchado. Machasa├╝.
[BJT Page 154] [\x 154/]
“Eva├╝ bho’ti
kho amba├▒├▒ho m├а├╡avo br├аhma├╡assa pokkharas├аtissa pa├▒issutv├а u├▒├▒h├аy├аsan├а
br├аhma├╡a├╝ pokkharas├аti├╝ abhiv├аdetv├а padakkhi├╡a├╝ katv├а va├лav├аratham├аruyha
sambahulehi m├а├╡avehi1 saddhi├╝ yena icch├аna├пgalavanasa├╡├│o tena p├аy├аsi.
Y├аvatik├а y├аnassa bh├еmi y├аnena gantv├а y├аn├а paccorohitv├а pattiko’va ├аr├аma├╝
p├аvisi.
7. Tena kho
pana samayena sambahul├а bhikkh├е abbhok├аse ca├пkamanti. Atha kho amba├▒├▒ho
m├а├╡avo yena te bhikkh├е tenupasa├пkami. Upasa├пkamitv├а te bhikkh├е
etadavoca: “kahannu kho bho etarahi so bhava├╝ gotamo viharati? Ta├╝ hi
maya├╝ bhavanta├╝ gotama├╝ dassan├аya idh├еpasa├пkant├а”ti.
8. Atha kho
tesa├╝ bhikkh├еna├╝ etadahosi: “aya├╝ kho amba├▒├▒ho m├а├╡avo abhi┬д┬д├аtakola┬д┬дo
ceva abhi┬д┬д├аtassa ca br├аhma├╡assa pokkharas├аtissa antev├аs├г. Agaru kho
pana bhagavato evar├еpehi kulaputtehi saddhi├╝ kath├аsall├аpo hot├г”ti. Te
amba├▒├▒ha├╝ m├а├╡ava├╝ etadavocu├╝: “eso amba├▒├▒ha vih├аro sa├╝vutadv├аro. Tena
appasaddo upasa├пkamitv├а ataram├аno ├аlinda├╝ pavisitv├а ukk├аsitv├а agga├лa├╝
├аko├▒ehi. Vivarissati te bhagav├а dv├аranti. “
9. Atha kho
amba├▒├▒ho m├а├╡avo yena so vih├аro sa├╝vutadv├аro tena appasaddo upasa├пkamitv├а
ataram├аno ├аlinda├╝ pavisitv├а ukk├аsitv├а agga├лa├╝ ├аko├▒esi. Vivari bhagav├а
dv├аra├╝. P├аvisi amba├▒├▒ho m├а├╡avo. M├а├╡avak├а’pi pavisitv├а bhagavat├а saddhi├╝
sammodi├╝su. Sammodan├гya├╝ katha├╝ s├аr├а├╡├гya├╝ v├гtis├аretv├а ekamanta├╝
nis├гdi├╝su. Amba├▒├▒ho pana m├а├╡avo ca├пkamanto’pi nisinnena bhagavat├а [PTS
Page 090] [\q 90/] ka┬дci ka┬дci katha├╝ s├аr├а├╡├гya├╝ v├гtis├аreti. ├▓hito’pi
nisinnena bhagavat├а ka┬дci ka┬дci katha├╝ s├аr├а├╡├гya├╝ v├гtis├аreti.
10. Atha kho
bhagav├а amba├▒├▒ha├╝ m├а├╡ava├╝ etadavoca: evannu kho te2 amba├▒├▒ha br├аhma├╡ehi
vuddhehi mahallakehi ├аcariyap├аcariyehi saddhi├╝ kath├аsall├аpo hoti
yathayida├╝ cara├╝ ti├▒├▒ha├╝ nisinnena may├а ka┬дci ka┬дci katha├╝ s├аr├а├╡├гya├╝
v├гtis├аres├г?”Ti.
“Nohida├╝ bho
gotama. Gacchanto v├а hi bho gotama gacchantena br├аhma├╡o br├аhma├╡ena
saddhi├╝ sallapitumarahati. ├▓hito v├а hi bho gotama ├▒hitena br├аhma├╡o
br├аhma├╡ena saddhi├╝ sallapitumarahati. Nisinno v├а hi bho gotama nisinnena
br├аhma├╡o buhma├╡ena saddhi├╝ sallapitumarahati. Say├аno v├а hi bho gotama
say├аnena br├аhma├╡o br├аhma├╡ena saddhi├╝ sallapitumarahati. Ye ca kho te bho
gotama mu├╡├│ak├а sama├╡ak├а ibbh├а ka├╡h├а2 bandhup├аd├аpacc├а, tehipi me saddhi├╝
eva├╝ kath├аsall├аpo hoti yathariva bhot├а gotamen├а”ti.
1. M├аnavakehi, katthavi.
2. Ki├╡ah├а, machasa├╝.
[BJT Page 156] [\x 156/]
11.
“Atthikavato kho pana te amba├▒├▒ha idh├аgamana├╝ ahosi. Y├аyeva kho
panatth├аya ├аgaccheyy├аtho tameva attha├╝ s├аdhuka├╝ manasi kareyy├аtho1.
Avusitav├а yeva kho pana bho aya├╝ amba├▒├▒ho m├а├╡avo, vusitam├аn├г2 kima┬д┬дatra
avusitatt├а”ti.
12. Atha kho
amba├▒├▒ho m├а├╡avo bhagavat├а avusitav├аdena vuccam├аno kupito anattamano
bhagavanta├╝yeva khu├╝sento bhagavanta├╝yeva vambhento bhagavanta├╝yeva
upavadam├аno sama├╡o ca me bho gotamo p├аpito bhavissat├гti bhagavanta├╝
etadavoca: “ca├╡├│├а bho gotama sakyaj├аti, pharus├а bho gotama sakyaj├аti,
lahus├а [PTS Page 091] [\q 91/] bho gotama sakyaj├аti, rabhas├а bho gotama
saky├аj├аti. Ibbh├а sant├а ibbh├а sam├аn├а na br├аhma├╡e sakkaronti na br├аhma├╡e
garukaronti na br├аhma├╡e m├аnenti na br├аhma├╡e p├еjenti na br├аhma├╡e
apac├аyanti. Tayida├╝ bho gotama nacchanna├╝ tayida├╝ nappa├▒ir├еpa├╝ yadime
saky├а ibbh├а sant├а ibbh├а sam├аn├а na br├аhma├╡e sakkaronti na br├аhma├╡e garu
karonti na br├аhma├╡e m├аnenti na br├аhma├╡e p├еjenti na br├аhma├╡e
apac├аyant├гti.
Itiha amba├▒├▒ho m├а├╡avo ida├╝ pa├▒hama├╝ sakkesu ibbhav├аda├╝ nip├аtesi.
13. “Kimpana te amba├▒├▒ha saky├а aparaddhunti?”
“Eka mid├аha├╝
bho gotama samaya├╝ ├аcariyassa br├аhma├╡assa pokkharas├аtissa kenavideva
kara├╡├гyena kapilavatthu├╝ agam├аsi├╝. Yena saky├аna├╝ santh├аg├аra├╝
tenupasa├пkami├╝. Tena kho pana samayena sambahul├а saky├а ceva sakyakum├аr├а
ca santh├аg├аre uccesu ├аsanesu nisinn├а honti a┬д┬дama┬д┬дa├╝ a├пgulipatodakehi
sa┬дjagghant├а sa├╝k├г├лant├а a┬д┬дadatthu mama┬д┬дeva ma┬д┬дe anujagghant├а. Na ma├╝
koci ├аsanena’pi nimantesi. Tayida├╝ bho gotama nacchanna├╝, tayida├╝
nappa├▒ir├еpa├╝, yadime saky├а ibbh├а sant├а ibbh├а sam├аn├а na br├аhma├╡e
sakkaronti na br├аhma├╡e garukaronti na br├аhma├╡e m├аnenti na br├аhma├╡e
p├еjenti na br├аhma├╡e apac├аyant├г”ti.
1. Kareyy├аtha, s├гmu. [II]
2. V├аsitav├аm├аn├г, s├гmu. [II.]
[BJT Page 158] [\x 158/]
Itiha amba├▒├▒ho m├а├╡avo ida├╝ dutiya├╝ sakkesu ibbhav├аda├╝ nip├аtesi.
14.
“La├▒ukik├аpi kho amba├▒├▒ha saku├╡ik├а sake kul├аvake k├аmal├аpin├г hoti. Saka├╝
kho paneta├╝ amba├▒├▒ha saky├аna├╝ yadida├╝ kapilavatthu. Na arahat├аyasm├а
amba├▒├▒ho im├аya appamatt├аya abhisajjitunt├г. “
15.
“Catt├аro’me bho gotama va├╡├╡├а: khattiy├а br├аhma├╡├а vess├а sudd├а. Imesa├╝ hi
bho gotama catunna├╝ va├╡├╡├аna├╝ tayo va├╡├╡├а khattiy├а ca vess├а ca sudd├а ca
a┬д┬дadatthu br├аhma├╡asseva paric├аrik├а sampajjanti. Tayida├╝ bho [PTS Page
092] [\q 92/] gotama nacchanna├╝ tayida├╝ nappa├▒ir├еpa├╝ yadi me saky├а ibbh├а
sant├а ibbh├а sam├аn├а na br├аhma├╡e sakkaronti na br├аhma├╡e karukaronti na
br├аhma├╡e m├аnenti na br├аhma├╡e p├еjenti na br├аhma├╡e apac├аyant├г”ti.
Itiha amba├▒├▒ho m├а├╡avo ida├╝ tatiya├╝ sakkesu ibbhav├аda├╝ nip├аtesi.
16. Atha kho
bhagavato etadahosi: atib├а├лha├╝ kho aya├╝ amba├▒├▒ho m├а├╡avo sakkesu
ibbhav├аdena nimm├аneti1. Yann├еn├аha├╝ gotta├╝ puccheyyenti.
Atha kho bhagav├а amba├▒├▒ha├╝ m├а├╡ava├╝ etadavoca: ‘katha├╝ gottosi amba├▒├▒h├а?Ti’ “ka├╡h├аyano’hamasmi bho gotam├а”ti.
17. “Por├а├╡a├╝
kho pana te amba├▒├▒ha m├аt├аpettika├╝ n├аmagotta├╝ anussarato ayyaputt├а saky├а
bhavanti, d├аsiputto tvamasi saky├аna├╝. Saky├а kho pana amba├▒├▒ha r├аj├аna├╝
okk├аka├╝ pit├аmaha├╝ dahanti.
“Bh├еtapubba├╝
amba├▒├▒ha r├аj├а okk├аko y├а s├а mahes├г piy├а man├аp├а tass├а puttassa rajja├╝
pari├╡├аmetuk├аmo je├▒├▒hakum├аre ra├▒├▒hasm├а pabb├аjesi ukk├аmukha├╝2 karaka├╡├│a├╝3
hatthinika├╝ nipura├╝4. Te ra├▒├▒hasm├а pabb├аjit├а himavantapasse pokkhara├╡iy├а
t├гre mah├аs├аkasa├╡├│o tattha v├аsa├╝ kappesu├╝. Te j├аtisambhedabhay├а sak├аhi
bhagan├гhi saddhi├╝ sa├╝v├аsa├╝ kappesu├╝.
1. Nimm├аdeti, katthaci.
2. Ek├аmukha├╝, katthaci.
3. Karaka├╡├│u├╝, katthaci.
4. Sinipura├╝ bau. Sa. Sa. Sinupura├╝, [PTS]
[BJT Page 160] [\x 160/]
Atha kho amba├▒├▒ha r├аj├а okk├аko amacce p├аrisajje ├аmantesi: “kahannu kho bho etarahi kum├аr├а sammant├гti”?
“Atthi deva
himavantapasse pokkhara├╡iy├а t├гre mah├аs├аkasa├╡├│o tatthetarahi kum├аr├а
sammanti. Te j├аtisambhedabhay├а sak├аhi bhagan├гhi saddhi├╝ sa├╝v├аsa├╝
kappenti”ti.
Atha kho
amba├▒├▒ha r├аj├а okk├аko ud├аna├╝ ud├аnesi: [PTS Page 093] [\q 93/] “saky├а vata
bho kum├аr├а paramasaky├а vata bho kum├аr├а”ti. Tadagge kho pana amba├▒├▒ha
saky├а pa┬д┬д├аyanti. So’va1 nesa├╝ pubbapuriso.
Ra┬д┬дo ca kho
pana amba├▒├▒ha okk├аkassa dis├а n├аma d├аs├г ahosi. S├а ka├╡ha├╝2 n├аma janesi.
J├аto ka├╡ho paby├аh├аsi: “dhovatha ma├╝ amma, nah├аpetha ma├╝ amma, imasm├а ma├╝
amma asucism├а parimocetha, atth├аya vo bhaviss├аm├г”ti.
Yath├а kho pana
amba├▒├▒ha etarahi manuss├а pis├аce disv├а ‘pis├аc├а’ti sa┬дj├аnanti. Evameva
kho amba├▒├▒ha tena samayena manuss├а pis├аce ‘ka├╡h├а’ti sa┬дj├аnanti. Te
evam├аha├╝su: aya├╝ j├аto paby├аh├аsi: ‘ka├╡ho j├аto pis├аco j├аto’ti.
Tadagge kho
pana amba├▒├▒ha ka├╡h├аyan├а pa┬д┬д├аyanti. So ca ka├╡h├аyan├аna├╝ pubbapuriso. Iti
kho te amba├▒├▒ha por├а├╡a├╝ m├аt├аpettika├╝ n├аmagotta├╝ anussarato ayyaputt├а
saky├а bhavanti. D├аsiputto tvamasi saky├аnanti.
18. Eva├╝ vutte
te m├а├╡avak├а bhagavanta├╝ etadavocu├╝: “m├а bhava├╝ gotamo amba├▒├▒ha├╝ m├а├╡ava├╝
atib├а├лha├╝ d├аsiputtav├аdena nimm├аnesi. Suj├аto ca bho gotama amba├▒├▒ho
m├а├╡avo kulaputto ca amba├▒├▒ho m├а├╡avo bahussuto ca amba├▒├▒ho m├а├╡avo
kaly├а├╡av├аkkara├╡o ca amba├▒├▒ho m├а├╡avo pa├╡├│ito ca amba├▒├▒ho m├а├╡avo. Pahoti
ca amba├▒├▒ho m├а├╡avo bhot├а gotamena saddhi├╝ asmi├╝ vacane pa├▒imantetu”nti.
1. Soca. S├гmu. 1.
2. Ka├╡a├╝. S├гmu. [II.]
[BJT Page 162] [\x 162/]
19. Atha kho
bhagav├а te m├а├╡avake etadavoca: “sace kho tumh├аka├╝ m├а├╡avak├а eva├╝ hoti
‘dujj├аto ca amba├▒├▒ho m├а├╡avo, akulaputto ca amba├▒├▒ho m├а├╡avo, appassuto
[PTS Page 094] [\q 94/] ca amba├▒├▒ho m├а├╡avo, akaly├а├╡av├аkkara├╡o ca
amba├▒├▒ho m├а├╡avo, duppa┬д┬дo ca amba├▒├▒ho m├а├╡avo, na ca pahoti amba├▒├▒ho
m├а├╡avo sama├╡ena gotamena saddhi├╝ asmi├╝ vacane pa├▒imantetunti, ti├▒├▒hatu
amba├▒├▒ho m├а├╡avo, tumhe may├а saddi├╝ mantayavho1 asmi├╝ vacane. Sace pana
tumh├аka├╝ m├а├╡avak├а eva├╝ hoti: suj├аto ca amba├▒├▒ho m├а├╡avo, kulaputto ca
amba├▒├▒ho m├а├╡avo, bahussuto ca amba├▒├▒ho m├а├╡avo, kaly├а├╡av├аkkara├╡o va
amba├▒├▒ho m├а├╡avo, pa├╡├│ito ca amba├▒├▒ho m├а├╡avo, pahoti ca amba├▒├▒ho m├а├╡avo
sama├╡ena gotamena saddhi├╝ asmi├╝ vacane pa├▒imantetunti, ti├▒├▒hatha tumhe,
amba├▒├▒ho m├а├╡avo may├а saddhi├╝ pa├▒imantetu”ti.
20. “Suj├аto ca
bho gotama amba├▒├▒ho m├а├╡avo, kulaputto ca amba├▒├▒ho m├а├╡avo, bahussuto ca
amba├▒├▒ho m├а├╡avo, kaly├а├╡av├аkkara├╡o va amba├▒├▒ho m├а├╡avo, pa├╡├│ito ca
amba├▒├▒ho m├а├╡avo, pahoti ca amba├▒├▒ho m├а├╡avo bhot├а gotamena saddhi├╝ asmi├╝
vacane pa├▒imantetu├╝. Tu├╡h├г maya├╝ bhaviss├аma. Amba├▒├▒ho m├а├╡avo bhot├а
gotamena saddhi├╝ asmi├╝ vacane pa├▒imantet├е”ti.
21. Atha kho
bhagav├а amba├▒├▒ha├╝ m├а├╡ava├╝ etadavoca: aya├╝ kho pana te amba├▒├▒ha
sahadhammiko pa┬дho ├аgacchati. Ak├аm├аpi vy├аk├аtabbo. Sace tva├╝ na
vy├аkarissasi a┬д┬дena v├а a┬д┬дa├╝ pa├▒icarissasi, tu├╡h├г v├а bhavissasi,
pakkamissasi v├а, ettheva te sattadh├а muddh├а phalissati. Ta├╝ ki├╝ ma┬д┬дasi
amba├▒├▒ha? Kinti te suta├╝ br├аhma├╡├аna├╝ vuddh├аna├╝ mahallak├аna├╝
├аcariyap├аcariy├аna├╝ kutopabh├еtik├а ka├╡h├аyan├а? Ko ca ka├╡h├аyan├аna├╝
pubbapuriso?Ti.
Eva├╝ vutte
amba├▒├▒ho m├а├╡avo tu├╡h├г ahosi. Dutiyampi kho bhagav├а amba├▒├▒ha├╝ m├а├╡ava├╝
etadavoca: ta├╝ kimma┬д┬дasi amba├▒├▒ha? Kinti te suta├╝ br├аhma├╡├аna├╝ vuddh├аna├╝
mahallak├аna├╝ ├аcariyap├аcariy├аna├╝ kukopabh├еtik├а ka├╡h├аyan├а? Ko ca
ka├╡h├аyan├аna├╝ [PTS Page 095] [\q 95/] pubbapuriso?Ti dutiyampi kho
amba├▒├▒ho m├а├╡avo tu├╡h├г ahosi.
Atha kho
bhagav├а amba├▒├▒ha├╝ m├а├╡ava├╝ etadavoca: vy├аkarohi ‘d├аni amba├▒├▒ha, na ‘d├аni
te tu├╡h├гbh├аvassa k├аlo. Yo kho amba├▒├▒ha tath├аgatena y├аvatatiyaka├╝
sahadhammika├╝ pa┬дha├╝ pu├▒├▒ho na vy├аkaroti etthevassa sattadh├а muddh├а
phalissati.
1. Mantaveha. Machasa├╝.
[BJT Page 164] [\x 164/]
22. Tena kho
pana samayena vajirap├а├╡i yakkho mahanta├╝ ayok├е├▒a├╝ ├аd├аya ├аditta├╝
sampajjalita├╝ sajotibh├еta├╝ amba├▒├▒hassa m├а├╡avassa upariveh├аsa├╝ ├▒hito
hoti: sac├аya├╝ amba├▒├▒ho m├а├╡avo bhagavat├а y├аvatatiyaka├╝ sahadhammika├╝
pa┬дha├╝ pu├▒├▒ho na vy├аkarissati etthevassa sattadh├а muddha├╝ ph├аless├аm├гti.
Ta├╝ kho pana vajirap├а├╡i├╝ yakkha├╝ bhagav├а ceva passati amba├▒├▒ho ca
m├а├╡avo.
23. Atha kho
amba├▒├▒ho m├а├╡avo bh├гto sa├╝viggo lomaha├▒├▒haj├аto bhagavanta├╝yeva t├а├╡agaves├г
bhagavanta├╝yeva le├╡agaves├г bhagavanta├╝yeva sara├╡agavesi upanis├гditv├а
bhagavanta├╝ etadavoca: “ki├╝ me ta├╝ bhava├╝ gotamo ├аha? Puna bhava├╝ gotamo
brav├гt├е”ti.
“Ta├╝
kimma┬д┬дas├г amba├▒├▒ha? Kinti te suta├╝ br├аhma├╡├аna├╝ vuddh├аna├╝ mahall├аk├аna├╝
├аcariyap├аcariy├аna├╝ bh├аsam├аn├аna├╝, kutoppabh├еtik├а ka├╡h├аyan├а? Ko ca
ka├╡h├аyan├аna├╝ pubbapuriso?Ti. “
“Evameva me bho gotama suta├╝, yatheva bhava├╝ gotamo ├аha. Tatoppabh├еtik├а ka├╡h├аyan├а. So ca ka├╡h├аyan├аna├╝ pubbapuriso”ti.
24. Eva├╝ vutte
te m├а├╡avak├а unn├аdino ucc├аsaddamah├аsadd├а ahesu├╝: “dujj├аto kira bho
amba├▒├▒ho m├а├╡avo, akulaputto kira bho amba├▒├▒ho m├а├╡avo, d├аsiputto kira bho
amba├▒├▒ho m├а├╡avo saky├аna├╝, ayyaputt├а kira bho amba├▒├▒hassa m├а├╡avassa
saky├а bhavanti. Dhammav├аdi├╝ yeva kira maya├╝ sama├╡a├╝ gotama├╝
apas├аdetabba├╝ ama┬д┬дimh├а”ti.
25. Atha kho
bhagavato etadahosi: “atib├а├лha├╝ kho [PTS Page 096] [\q 96/] ime m├а├╡avak├а
amba├▒├▒ha├╝ m├а├╡ava├╝ d├аsiputtav├аdena nimm├аnenti. Yann├еn├аha├╝
parimoceyyanti. ” Atha kho bhagav├а te m├а├╡avake etadavoca: “m├а kho tumhe
m├а├╡avak├а amba├▒├▒ha├╝ m├а├╡ava├╝ atib├а├лha├╝ d├аsiputtav├аdena nimm├аnetha. U├л├аro
so ka├╡ho isi ahosi. So dakkhi├╡a├╝ janapada├╝ gantv├а brahme mante adh├гyitv├а
r├аj├аna├╝ okk├аna├╝ upasa├пkamitv├а ma├▒├▒har├еpi├╝1 dh├гtara├╝ y├аci. Tassa r├аj├а
okk├аko ‘ko neva re aya├╝ mayha├╝ d├аsiputto sam├аno ma├▒├▒har├еpi├╝ dh├гtara├╝
y├аcat├г’ti kupito anattamano khurappa├╝ sannayhi. So ta├╝ khurappa├╝ neva
asakkhi mu┬дcitu├╝, no pa├▒isa├╝haritu├╝.
1. Maddar├еpi├╝, machasa├╝.
[BJT Page 166] [\x 166/]
Atha kho
m├а├╡avak├а amacc├а p├аrisajj├а ka├╡ha├╝ isi├╝ upasa├пkamitv├а etadavocu├╝: “sotthi
bhadante hotu ra┬д┬дo, sotthi bhadante hotu ra┬д┬дo”ti.
“Sotthi bhavissati ra┬д┬дo, api ca r├аj├а yadi adho khurappa├╝ mu┬дcissati y├аvat├а ra┬д┬дo vijita├╝ ett├аvat├а pa├▒hav├г udr├гyissat├г”ti.
“Sotthi bhadante hotu ra┬д┬дo, sotthi janapadass├а”ti.
“Sotthi
bhavissati ra┬д┬дo, sotthi janapadassa. Api ca r├аj├а yadi uddha├╝ khurappa├╝
mu┬дcissati y├аvat├а ra┬д┬дo vijita├╝ ett├аvat├а sattavass├аni devo na
vassissat├г”ti.
“Sotthi bhadante hotu ra┬д┬дo, sotthi janapadassa, devo ca vassat├е”ti.
“Sotthi
bhavissati ra┬д┬дo, sotthi janapadassa, devo ca vassissati. Api ca r├аj├а
je├▒├▒hakum├аre khurappa├╝ pati├▒├▒h├аpetu, sotthi kum├аro, pallomo
bhavissat├г”ti.
Atha kho
m├а├╡avak├а, amacc├а okk├аkassa ├аrocesu├╝: “devo je├▒├▒hakum├аre khurappa├╝
pati├▒├▒h├аpetu, sotthi kum├аro pallomo bhavissat├г”ti. Atha kho r├аj├а okk├аko
je├▒├▒hakum├аre khurappa├╝ pati├▒├▒h├аpesi. Sotthi kum├аro pallomo bhavi.
Atha kho tassa
r├аj├а okk├аko bh├гto sa├╝viggo lomaha├▒├▒haj├аto brahmada├╡├│ena [PTS Page 097]
[\q 97/] tajjito ma├▒├▒har├еpi├╝ dh├гtara├╝ ad├аsi. M├а kho tumhe m├а├╡avak├а
amba├▒├▒ha├╝ m├а├╡ava├╝ atib├а├лha├╝ d├аsiputtav├аdena nimm├аnetha. U├л├аro so ka├╡ho
isi ahosi.
26. Atha kho
bhagav├а amba├▒├▒ha├╝ m├а├╡ava├╝ ├аmantesi: “ta├╝ kimma┬д┬дasi amba├▒├▒ha? Idha
khattiyakum├аro br├аhma├╡aka┬д┬д├аya saddhi├╝ sa├╝v├аsa├╝ kappeyya, tesa├╝
sa├╝v├аsamanv├аya putto j├аyetha, yo so khattiyakum├аrena br├аhma├╡aka┬д┬д├аya
putto uppanno, api nu so labhetha br├аhma├╡esu ├аsana├╝ v├а udaka├╝ v├а?’Ti,
“Labhetha bho gotama”.
“Api nu na├╝ br├аhma├╡├а bhojeyyu├╝ saddhe v├а th├аlip├аke v├а ya┬д┬дe v├а p├аhune v├а?”Ti.
[BJT Page 168] [\x 168/]
“Bhojeyyu├╝ bho gotama. “
“Api nu na├╝ br├аhma├╡├а mante v├аceyyu├╝ v├а no v├а?”Ti
“V├аceyyu├╝ bho gotama. “
“Apinu’ssa itthisu ├аva├▒a├╝ v├а assa an├аva├▒a├╝ v├а?”Ti
“An├аva├▒a├╝ hi’ssa bho gotama”.
“Api nu na├╝ khattiy├а khattiy├аbhisekena abhisi┬дceyyunti?”
“No hida├╝ bho gotama. “
“Ta├╝ kissa hetu?”
“M├аtito hi bho gotama anuppanno”ti.
27. “Ta├╝
kimma┬д┬дasi amba├▒├▒ha? Idha br├аhma├╡akum├аro khattiyaka┬д┬д├аya saddhi├╝
sa├╝v├аsa├╝ kappeyya, tesa├╝ sa├╝v├аsamanv├аya putto j├аyetha, yo so
br├аhma├╡akum├аrena khattiyaka┬д┬д├аya putto uppanno, api nu so labhetha
br├аhma├╡esu ├аsana├╝ v├а udaka├╝ v├а?”Ti
“Labhetha bho gotama. “
“Api nu na├╝ br├аhma├╡├а bhojeyyu├╝ saddhe v├а th├аlip├аke v├а ya┬д┬дe v├а p├аhune v├а?”Ti
“Bhojeyyu├╝ bho gotama. “
“Api nu na├╝ br├аhma├╡├а mante v├аceyyu├╝ v├а no v├а?”Ti
“V├аceyyu├╝ bho gotama. “
[PTS Page 098] [\q 98/] “apinu’ssa itthisu ├аva├▒a├╝ v├а assa an├аva├▒a├╝ v├а?”Ti
“An├аva├▒a├╝ hi’ssa bho gotama. “
“Api nu na├╝ khattiy├а khattiy├аbhisekena abhisi┬дceyyunti?”
“No hida├╝ bho gotama. “
“Ta├╝ kissa hetu?”
“Pitito hi bho gotama anuppanno”ti.
28. “Iti kho
amba├▒├▒ha itthiy├а v├а itthi├╝ karitv├а purisena v├а purisa├╝ karitv├а khattiy├а
‘va se├▒├▒h├а, h├гn├а br├аhma├╡├а. Ta├╝ kimma┬д┬дasi amba├▒├▒ha? Idha br├аhma├╡├а
br├аhma├╡a├╝ kismicideva pakara├╡e khuramu├╡├│a├╝ karitv├а assapu├▒ena vadhitv├а
ra├▒├▒h├а v├а nagar├а v├а pabb├аjeyyu├╝, api nu so labhetha br├аhma├╡esu ├аsana├╝ v├а
udaka├╝ v├а?”Ti
[BJT Page 170] [\x 170/]
“No hida├╝ bho gotama. “
“Api nu na├╝ br├аhma├╡├а bhojeyyu├╝ saddhe v├а th├аlip├аke v├а ya┬д┬дe v├а p├аhune v├а?”Ti
“No hida├╝ bho gotama. “
“Api nu na├╝ br├аhma├╡├а mante v├аceyyu├╝ v├а no v├а?”Ti.
“No hida├╝ bho gotama. “
“Api nu’ssa itth├гsu ├аva├▒a├╝ v├а assa an├аva├▒a├╝ v├а?Ti”
“├вva├▒a├╝ hi’ssa bho gotama. “
29. “Ta├╝
kimma┬д┬дasi amba├▒├▒ha? Idha khattiy├а khattiya├╝ kismicideva pakara├╡e
khuramu├╡├│a├╝ karitv├а assapu├▒ena vadhitv├а ra├▒├▒h├а v├а nagar├а v├а pabb├аjeyyu├╝,
api nu so labhetha br├аhma├╡esu ├аsana├╝ v├а udaka├╝ v├а?Ti”
“Labhetha bho gotama”
“Api nu na├╝ br├аhma├╡├а bhojeyyu├╝ saddhe v├а th├аlip├аke v├а ya┬д┬дe v├а p├аhune v├а?Ti”
“Bhojeyyu├╝ bho gotama. “
“Api nu na├╝ br├аhma├╡├а mante v├аceyyu├╝ v├а no v├а?”Ti
“V├аceyyu├╝ bho gotama. “
“Api nu’ssa ith├гsu ├аva├▒a├╝ v├а assa an├аva├▒a├╝ v├а?”Ti
“An├аva├▒a├╝ hi’ssa bho gotama. “
“Ett├аvat├а kho
amba├▒├▒ha khattiyo paramanih├гnata├╝ [PTS Page 099] [\q 99/] patto hoti,
yadeva na├╝ khattiy├а khuramu├╡├│a├╝ karitv├а assapu├▒ena vadhitv├а ra├▒├▒h├а v├а
nagar├а v├а pabb├аjenti. Iti kho amba├▒├▒ha yad├а khattiyo paramanih├гnata├╝
patto hoti, tad├аpi khattiy├а’va se├▒├▒h├а h├гn├а br├аhma├╡├а.
30. Brahmun├а’pi amba├▒├▒ha sana├пkum├аrena g├аth├а bh├аsit├а:
‘Khattiyo se├▒├▒ho janetasmi├╝
Ye gottapa├▒is├аrino,
Vijj├аcara├╡asampanno
So se├▒├▒ho devam├аnuse’ti
S├а kho panes├а
amba├▒├▒ha brahmun├а sana├пkum├аrena g├аth├а sug├гt├а no dugg├гt├а, subh├аsit├а no
dubbh├аsit├а, atthasa├╝hit├а no anatthasa├╝hit├а, anumat├а may├а. Ahampi1
amba├▒├▒ha eva├╝ vad├аmi:
‘Khattiyo se├▒├▒ho janetasmi├╝
Ye gottapa├▒is├аrino,
Vijj├аcara├╡asampanno
So se├▒├▒ho devam├аnuse’ti.
Bh├а├╡├аv├аro pa├▒hamo.
1. Ahampibhi, machasa├╝.
[BJT Page 172] [\x 172/]
31. “Katama├╝
pana ta├╝ bho gotama cara├╡a├╝, katam├а ca pana s├а vijj├а?”Ti. “Na kho
amba├▒├▒ha anuttar├аya vijj├аcara├╡asampad├аya j├аtiv├аdo v├а vuccati gottav├аdo
v├а vuccati m├аnav├аdo v├а vuccati: ‘arahasi v├а ma├╝ tva├╝ na v├а ma├╝ tva├╝
arahas├г’ti. Yattha kho amba├▒├▒ha ├аv├аho v├а hoti, viv├аho v├а hoti,
├аv├аhaviv├аho v├а hoti, ettheta├╝ vuccati j├аtiv├аdo v├а itipi, gottav├аdo v├а
itipi, m├аnav├аdo v├а itipi:’arahasi v├а ma├╝ tva├╝ na v├а ma├╝ tva├╝ arahas├г’ti.
Ye hi keci amba├▒├▒ha j├аtiv├аdavinibaddh├а v├а gottav├аdavinibaddh├а v├а
m├аnav├аdavinibaddh├а v├а ├аv├аhaviv├аhavinibaddh├а v├а, ├аrak├а te anuttar├аya
vijj├аcara├╡asampad├аya. Pah├аya kho amba├▒├▒ha j├аtiv├аdavinibaddha┬дca
gottav├аdavinibaddha┬дca m├аnav├аdavinibaddha┬дca ├аv├аhaviv├аhavinibaddha┬дca
[PTS Page 100] [\q 100/] anuttar├аya vijj├аcara├╡asampad├аya sacchikiriy├а
hot├г”ti.
32. “Katama├╝
pana ta├╝ bho gotama cara├╡a├╝? Katam├а ca s├а vijj├а?”Ti “idha amba├▒├▒ha
tath├аgato loke uppajjati araha├╝ samm├аsambuddho vijj├аcara├╡asampanno
sugato lokavid├е anuttaro purisadammas├аrath├г satth├а devamanuss├аna├╝ buddho
bhagav├а. So ima├╝ loka├╝ sadevaka├╝ sam├аraka├╝ sabrahmaka├╝
sassama├╡abr├аhma├╡i├╝ paja├╝ sadevamanussa├╝ saya├╝ abhi┬д┬д├а sacchikatv├а
pavedeti. So dhamma├╝ deseti ├аdikaly├а├╡a├╝ majjhekaly├а├╡a├╝
pariyos├аnakaly├а├╡a├╝ s├аttha├╝ sabya┬дjana├╝ kevalaparipu├╡├╡a├╝ parisuddha├╝
brahmacariya├╝ pak├аseti.
33. Ta├╝
dhamma├╝ su├╡├аti gahapati v├а gahapatiputto v├а a┬д┬дatarasmi├╝ v├а kule
pacc├аj├аto. So ta├╝ dhamma├╝ sutv├а tath├аgate saddha├╝ pa├▒ilabhati. So tena
saddh├аpa├▒il├аbhena samann├аgato iti pa├▒isa├╝cikkhati: “samb├аdho ghar├аv├аso
rajopatho abbhok├аso pabbajj├а. Nayida├╝ sukara├╝ ag├аra├╝ ajjh├аvasat├а
ekantaparipu├╡├╡a├╝ ekantaparisuddha├╝ sa├╝khalikhita├╝ brahmacariya├╝ caritu├╝,
yann├еn├аha├╝ kesamassu├╝ oh├аretth├а k├аs├аy├аni vatth├аni acch├аdetv├а ag├аrasm├а
anag├аriya├╝ pabbajeyya”nti.
So aparena
samayena appa├╝ v├а bhogakkhandha├╝ pah├аya mahanta├╝ v├а bhogakkhandha├╝
pah├аya appa├╝ v├а ┬д├аtipariva├▒├▒a├╝ pah├аya mahanta├╝ v├а ┬д├аtipariva├▒├▒a├╝ pah├аya
kesamassu├╝ oh├аretv├а k├аs├аy├аni vatth├аni acch├аdetv├а ag├аrasm├а anag├аriya├╝
pabbajati. So eva├╝ pabbajito sam├аno p├аtimokkhasa├╝varasa├╝vuto viharati
├аc├аragocarasampanno a├╡umattesu vajjesu bhayadass├аv├г. Sam├аd├аya sikkhati
sikkh├аpadesu k├аyakammavac├гkammena samann├аgato kusalena, parisuddh├аj├гvo
s├гlasampanno indriyesu guttadv├аro bhojane matta┬д┬д├е satisampaja┬д┬дena
samann├аgato santu├▒├▒ho.
[BJT Page 174] [\x 174/]
34. Katha┬дca amba├▒├▒ha bhikkhu s├гlasampanno hoti?
Idha amba├▒├▒ha
bhikkhu p├а├╡├аtip├аta├╝ pah├аya p├а├╡├аtip├аt├а pa├▒ivirato hoti nihitada├╡├│o
nihitasattho lajj├г day├аpanno sabbap├а├╡abh├еtahit├аnukamp├г viharati.
Idampi’ssa hoti s├гlasmi├╝.
Adinn├аd├аna├╝
pah├аya adinn├аd├аn├а pa├▒ivirato hoti. Dinn├аd├аy├г dinnap├а├▒ika├пkh├г athenena
sucibh├еtena attan├а viharati. Idampi’ssa hoti s├гlasmi├╝.
Abrahmacariya├╝ pah├аya brahmac├аr├г hoti ├аr├аc├аr├г virato methun├а g├аmadhamm├а. Idampi’ssa hoti s├гlasmi├╝.
Mus├аv├аda├╝ pah├аya mus├аv├аd├а pa├▒ivirato hoti saccav├аd├г saccasandho theto paccayiko avisa├╝v├аdako lokassa. Idampi’ssa hoti s├гlasmi├╝.
Pisu├╡a├╝ v├аca├╝
pah├аya pisu├╡├аya v├аc├аya pa├▒ivirato hoti, ito sutv├а na amutra akkh├аt├а
imesa├╝ bhed├аya. Amutra v├а sutv├а na imesa├╝ akkh├аt├а am├еsa├╝ bhed├аya. Iti
bhinn├аna├╝ v├а sandh├аt├а sa├╝hit├аna├╝ v├а anuppad├аt├а samagg├аr├аmo samaggarato
samagganand├г samaggakara├╡i├╝ v├аca├╝ bh├аsit├а hoti. Idampi’ssa hoti
s├гlasmi├╝.
Pharusa├╝ v├аca├╝
pah├аya pharus├аya v├аc├аya pa├▒ivirato hoti. Y├а s├а v├аc├а nel├а ka├╡├╡asukh├а
peman├гy├а hadaya├пgam├а por├г bahujanakant├а bahujanaman├аp├а tath├аr├еpi├╝ v├аca├╝
bh├аsit├а hoti. Idampi’ssa hoti s├гlasmi├╝.
Samphappal├аpa├╝
pah├аya samphappal├аp├а pa├▒ivirato hoti k├аlav├аd├г bh├еtav├аd├г atthav├аd├г
dhammav├аd├г vinayav├аd├г nidh├аnavati├╝ v├аca├╝ bh├аsit├а hoti k├аlena s├аpadesa├╝
pariyantavati├╝ atthasa┬дhita├╝ idampi’ssa hoti s├гlasmi├╝.
35.
B├гjag├аmabh├еtag├аmasam├аrambh├а pa├▒ivirato hoti. Ekabhattiko hoti
ratt├еparato pa├▒ivirato vik├аlabhojan├а. Naccag├гtav├аditavis├еkadassan├а
pa├▒ivirato hoti. M├аl├аgandhavilepanadh├аra├╡ama├╡├│anavibh├еsana├▒├▒h├аn├а
pa├▒ivirato hoti. Ucc├аsayanamah├аsayan├а pa├▒ivirato hoti.
J├аtar├еparajatapa├▒iggaha├╡├а pa├▒ivirato hoti. ├вmakadha┬д┬дapa├▒iggaha├╡├а
pa├▒ivirato hoti. ├вmakama├╝sapa├▒iggaha├╡├а pa├▒ivirato hoti.
Itthikum├аrikapa├▒iggaha├╡├а pa├▒ivirato hoti. D├аsid├аsapa├▒iggaha├╡├а pa├▒ivirato
hoti. Aje├лakapa├▒iggaha├╡├а pa├▒ivirato hoti. Kukku├▒as├еkarapa├▒iggaha├╡├а
pa├▒ivirato hoti. Hatthigav├аssava├лavapa├▒iggaha├╡├а pa├▒ivirato hoti.
Khettavatthupa├▒iggaha├╡├а pa├▒ivirato hoti. D├еteyyapahi├╡agaman├аnuyog├а
pa├▒ivirato hoti. Kayavikkay├а pa├▒ivirato hoti. Tul├аk├е├▒aka├╝sak├е├▒am├аnak├е├▒├а
pa├▒ivirato hoti. Ukko├▒anava┬дcananikatis├аciyog├а pa├▒ivirato hoti.
Chedanavadhabandhanavipar├аmosa├аlopasahas├аk├аr├а pa├▒ivirato hoti.
Idampi’ssa hoti s├гlasmi├╝.
[BJT Page 176] [\x 176/]
36. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├а b├гjag├аmabh├еtag├аmasam├аrambha├╝ anuyutt├а viharanti, seyyath├гda├╝:
m├еlab├гja├╝ khandhab├гja├╝ pha├лub├гja├╝ aggab├гja├╝ b├гjab├гjameva pa┬дcama├╝. Iti
evar├еp├а b├гjag├аmabh├еtag├аmasam├аrambh├а pa├▒ivirato hoti idampi’ssa hoti
s├гlasmi├╝.
37. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еpa├╝ sannidhik├аraparibhoga├╝ anuyutt├а viharanti, seyyath├гda├╝:
annasannidhi├╝ p├аnasannidhi├╝ vatthasannidhi├╝ y├аnasannidhi├╝
sayanasannidhi├╝ gandhasannidhi├╝ ├аmisasannidhi├╝. Iti v├а iti evar├еp├а
sannidhik├аraparibhog├а pa├▒ivirato hoti. Idampi’ssa hoti s├гlasmi├╝.
38. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├а vis├еkadassana├╝ anuyutt├а viharanti seyyath├гda├╝: nacca├╝ g├гta├╝
v├аdita├╝ pekkha├╝ akkh├аna├╝ p├а├╡issara├╝ vet├аla├╝ kumbhath├еna├╝ sobhanagaraka├╝
ca├╡├│├аla├╝ va├╝sa├╝ dhovana├╝ hatthiyuddha├╝ assayuddha├╝ mahisayuddha├╝
usabhayuddha├╝ ajayuddha├╝ me├╡├│ayuddha├╝ kukku├▒ayuddha├╝ va├▒├▒akayuddha├╝
da├╡├│ayuddha├╝ mu├▒├▒hiyuddha├╝ nibbuddha├╝ uyyodhika├╝ balagga├╝ sen├аbyuha├╝
a├╡├гkadassana├╝. Iti v├а iti evar├еp├а vis├еkadassan├а pa├▒ivirato hoti.
Idampi’ssa hoti s├гlasmi├╝.
39. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├а j├еtappam├аda├▒├▒h├аn├аnuyoga├╝ anuyutt├а viharanti. Seyyath├гda├╝:
a├▒├▒hapada├╝ dasapada├╝ ├аk├аsa├╝ parih├аrapatha├╝ santika├╝ khalika├╝ gha├▒ika├╝
sal├аkahattha├╝ akkha├╝ pa├пgac├гra├╝ va├пkaka├╝ mokkhacika├╝ ci├пgulaka├╝
patt├а├лhaka├╝ rathaka├╝ dhanuka├╝ akkharika├╝ manesika├╝ yath├аvajja├╝. Iti v├а
iti evar├еp├а j├еtappam├аda├▒├▒h├аn├аnuyog├а pa├▒ivirato hoti. Idampi’ssa hoti
s├гlasmi├╝.
40. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еpa├╝ ucc├аsayanamah├аsayana├╝ anuyutt├а viharanti, seyyath├гda├╝: ├аsandi├╝
palla├пka├╝ gonaka├╝ cittaka├╝ pa├▒ika├╝ pa├▒alika├╝ tulika├╝ vikatika├╝ uddalomi├╝
ekantalomi├╝ ka├▒├▒hissa├╝ koseyya├╝ kuttaka├╝ hatthatthara├╝ assatthara├╝
rathatthara├╝ ajinappave├╡i├╝ k├аdalimigapavarapaccatthara├╡a├╝
sauttaracchada├╝ ubhatolohitakupadh├аna├╝ - iti v├а iti evar├еp├а
ucc├аsayanamah├аsayan├а pa├▒ivirato hoti. Idampi’ssa hoti s├гlasmi├╝.
[BJT Page 178] [\x 178/]
41. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еpa├╝ ma├╡├│anavibhusana├▒├▒h├аn├аnuyoga├╝ anuyutt├а viharanti, seyyath├гda├╝:
ucc├аdana├╝ parimaddana├╝ nah├аpana├╝ samb├аhana├╝ ├аd├аsa├╝ a┬дjana├╝ m├аl├аvilepana├╝
mukhacu├╡├╡aka├╝ mukh├аlepana├╝ hatthabandha├╝ sikh├аbandha├╝ da├╡├│aka├╝ n├а├лika├╝
khagga├╝ chatta├╝ citr├еp├аhana├╝ u├╡h├гsa├╝ ma├╡i├╝ v├а├лav├гjani├╝ od├аt├аni vatth├аni
d├гghadas├аni. Iti v├а itievar├еp├а ma├╡├│anavibh├еsana├▒├▒h├аn├аnuyog├а pa├▒ivirato
hoti. Idampi’ssa hoti s├гlasmi├╝.
42. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еpa├╝ tiracch├аnakatha├╝ anuyutt├а viharanti, seyyath├гda├╝: r├аjakatha├╝
corakatha├╝ mah├аmattakatha├╝ sen├аkatha├╝ bhayakatha├╝ yuddhakatha├╝
annakatha├╝ p├аnakatha├╝ vatthakatha├╝ sayanakatha├╝ m├аl├аkatha├╝ gandhakatha├╝
┬д├аtikatha├╝ y├аnakatha├╝ g├аmakatha├╝ nigamakatha├╝ nagarakatha├╝
janapadakatha├╝ itthikatha├╝ purisakatha├╝ kum├аrakatha├╝ kum├аr├гkatha├╝
s├еrakatha├╝ visikh├аkatha├╝ kumbha├▒├▒h├аnakatha├╝ pubbapetakatha├╝
n├аnattakatha├╝ lokakkh├аyika├╝ samuddakkh├аyika├╝ itibhav├аbhavakatha├╝. Iti v├а
itievar├еp├аya tiracch├аnakath├аya pa├▒ivirato hoti. Idampi’ssa hoti
s├гlasmi├╝.
43. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еpa├╝ vigg├аhikakatha├╝ anuyutt├а viharanti, seyyath├гda├╝: na tva├╝ ima├╝
dhammavinaya├╝ ├аj├аn├аsi. Aha├╝ ima├╝ dhammavinaya├╝ ├аj├аn├аmi. Ki├╝ tva├╝ ima├╝
dhammavinaya├╝ ├аj├аnissasi? Micch├аpa├▒ipanno tvamasi, ahamasmi
samm├аpa├▒inno. Sahitamme1 asahitanne. Pure vacan├гya├╝ pacch├а avaca,
pacch├аvacan├гya├╝ pure avaca. ├вci├╡├╡a├╝ te vipar├аvatta├╝. ├вropito te v├аdo
niggahito’si. Cara v├аdappamokkh├аya. Nibbe├▒hehi v├а sace pahos├гti. Iti v├а
itievar├еp├аya vigg├аhikakath├аya pa├▒ivirato hoti. Idampi’ssa hoti s├гlasmi├╝.
44. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еpa├╝ d├еteyyapahi├╡agaman├аnuyogamanuyutt├а viharanti, seyyath├гda├╝:
ra┬д┬дa├╝ r├аjamah├аmatt├аna├╝ khattiy├аna├╝ br├аhma├╡├аna├╝ gahapatik├аna├╝ kum├аr├аna├╝:
idha gaccha, amutr├аgaccha, ida├╝ hara, amutra ida├╝ ├аhar├аti. Iti v├а
evar├еp├а d├еteyyapahi├╡agaman├аnuyog├а pa├▒ivirato hoti. Idampi’ssa hoti
s├гlasmi├╝.
1. Sa├╝hitamme asa├╝hita├╝ te. Kesuci.
[BJT Page 180] [\x 180/]
45. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te kuhak├а
ca honti lapak├а ca nemittik├а ca nippesik├а ca l├аbhena l├аbha├╝
nijigi├╝sit├аro ca. Iti v├а itievar├еp├а kuhanalapan├а pa├▒ivirato hoti.
Idampi’ssa hoti s├гlasmi├╝.
46. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├аya tiracch├аnavijj├аya micch├аj├гvena j├гvika├╝ kappenti seyyath├гda├╝:
a├пga├╝ nimitta├╝ upp├аda├╝ supina├╝ lakkha├╡a├╝ m├еsikacchinna├╝ aggihoma├╝
dabbihoma├╝ thusahoma├╝ ka├╡ahoma├╝ ta├╡├│ulahoma├╝ sappihoma├╝ telahoma├╝
mukhahoma├╝ lohitahoma├╝ a├пgavijj├а vatthuvijj├а khattavijj├а sivavijj├а
bh├еtavijj├а bh├еrivijj├а ahivijj├а visavijj├а vicchikavijj├а m├еsikavijj├а
saku├╡avijj├а v├аyasavijj├а pakkajjh├аna├╝ saraparitt├аna├╝ migacakka├╝. Iti v├а
itievar├еp├аya tiracch├аnavijj├аya micch├аj├гv├а pa├▒ivirato hoti. Idampi’ssa
hoti s├гlasmi├╝.
47. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├аya tiracch├аnavijj├аya micch├аj├гvena j├гvika├╝ kappenti seyyath├гda├╝:
ma├╡ilakkha├╡a├╝ vatthalakkha├╡a├╝ da├╡├│alakkha├╡a├╝ asilakkha├╡a├╝ usulakkha├╡a├╝
dhanulakkha├╡a├╝ ├аvudhalakkha├╡a├╝ itthilakkha├╡a├╝ purisalakkha├╡a├╝
kum├аralakkha├╡a├╝ kum├аrilakkha├╡a├╝ d├аsalakkha├╡a├╝ d├аsilakkha├╡a├╝
hatthilakkha├╡a├╝ assalakkha├╡a├╝ mahisalakkha├╡a├╝ usabhalakkha├╡a├╝
golakkha├╡a├╝ ajalakkha├╡a├╝ me├╡├│alakkha├╡a├╝ kukku├▒alakkha├╡a├╝
va├▒├▒akalakkha├╡a├╝ godh├аlakkha├╡a├╝ ka├╡├╡ik├аlakkha├╡a├╝ kacchapalakkha├╡a├╝
migalakkha├╡a├╝. Iti v├а iti evar├еp├аya tiracch├аnavijj├аya micch├аj├гv├а
pa├▒ivirato hoti. Idampi’ssa hoti s├гlasmi├╝.
48. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├аya tiracch├аnavijj├аya micch├аj├гvena j├гvika├╝ kappenti seyyath├гda├╝:
ra┬д┬дa├╝ niyy├аna├╝ bhavissati, ra┬д┬дa├╝ aniyy├аna├╝ bhavissati. Abbhantar├аna├╝
ra┬д┬дa├╝ upay├аna├╝ bhavissati, b├аhir├аna├╝ ra┬д┬дa├╝ apay├аna├╝ bhavissati.
B├аhir├аna├╝ ra┬д┬дa├╝ upay├аna├╝ bhavissati, abbhantar├аna├╝ ra┬д┬дa├╝ apay├аna├╝
bhavissati. Abbhantar├аna├╝ ra┬д┬дa├╝ jayo bhavissati, b├аhir├аna├╝ ra┬д┬дa├╝
par├аjayo bhavissati. B├аhir├аna├╝ ra┬д┬дa├╝ jayo bhavissati, abbhantar├аna├╝
ra┬д┬дa├╝ par├аjayo bhavissati. Iti imassa jayo bhavissati, imassa par├аjayo
bhavissati. Iti v├а itievar├еp├аya tiracch├аnavijj├аya micch├аj├гv├а pa├▒ivirato
hoti. Idampi’ssa hoti s├гlasmi├╝.
[BJT Page 182] [\x 182/]
49. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├аya tiracch├аnavijj├аya micch├аj├гvena j├гvika├╝ kappenti seyyath├гda├╝:
candagg├аho bhavissati suriyagg├аho bhavissati nakkhattagg├аho bhavissati.
Candimasuriy├аna├╝ pathagamana├╝ bhavissati candimasuriy├аna├╝ uppathagamana├╝
bhavissati nakkhatt├аna├╝ pathagamana├╝ bhavissati nakkhatt├аna├╝
uppathagamana├╝ bhavissati. Ukk├аp├аto bhavissati. Dis├а├│├аho bhavissati.
Bh├еmic├аlo bhavissati. Eva├╝ vip├аko devadundubhi bhavissati. Eva├╝vip├аko
candimasuriyanakkhatt├аna├╝ uggamana├╝ ogamana├╝ sa├╝kilesa├╝ vod├аna├╝
bhavissati. Eva├╝vip├аko candagg├аho bhavissati. Eva├╝vip├аko suriyagg├аho
bhavissati. Eva├╝vip├аko nakkhattagg├аho bhavissati. Eva├╝vip├аka├╝
candimasuriy├аna├╝ pathagamana├╝ bhavissati. Eva├╝vip├аka├╝ candimasuriy├аna├╝
uppathagamana├╝ bhavissati. Eva├╝vip├аka├╝ nakkhatt├аna├╝ pathagamana├╝
bhavissati. Eva├╝vip├аko ukk├аp├аto bhavissati. Eva├╝vip├аko dis├а├│├аho
bhavissati. Eva├╝vip├аko bh├еmic├аlo bhavissati. Eva├╝vip├аko devadund├еbhi
bhavissati. Eva├╝vip├аka├╝ candimasuriyanakkhatt├аna├╝ uggamana├╝ ogamana├╝
sa├пkileso vod├аna├╝ bhavissati. Iti v├а itievar├еp├аya tiracch├аnavijj├аya
micch├аj├гv├а pa├▒ivirato hoti. Idampi’ssa hoti s├гlasmi├╝.
50. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├аya tiracch├аnavijj├аya micch├аj├гvena j├гvika├╝ kappenti seyyath├гda├╝:
subbu├▒├▒hik├а bhavissati dubbu├▒├▒hik├а bhavissati. Subhikkha├╝ bhavissati
dubbhikkha├╝ bhavissati. Khema├╝ bhavissati bhaya├╝ bhavissati. Rogo
bhavissati ├аrogya├╝ bhavissati. Mudd├а ga├╡an├а sa├╝kh├аna├╝ k├аveyya├╝
lok├аyata├╝. Iti v├а iti evar├еp├аya tiracch├аnavijj├аya micch├аj├гv├а pa├▒ivirato
hoti. Idampi’ssa hoti s├гlasmi├╝.
51. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├аya tiracch├аnavijj├аya micch├аj├гvena j├гvika├╝ kappenti seyyath├гda├╝:
├аv├аhana├╝ viv├аhana├╝ sa├╝vadana├╝ vivadana├╝ sa├╝kira├╡a├╝ vikira├╡a├╝
subhagakara├╡a├╝ dubbhagakara├╡a├╝ viruddhagabbhakara├╡a├╝ jivh├аnitthambhana├╝
hanusa├╝hanana├╝ hatth├аbhijappana├╝ hanujappana├╝ ka├╡├╡ajappana├╝ ├аd├аsapa┬дha├╝
kum├аripa┬дha├╝ devapa┬дha├╝ ├аdiccupa├▒├▒h├аna├╝ mahatupa├▒├▒h├аna├╝ abbhujjalana├╝
sirivh├аyana├╝. Iti v├а itievar├еp├аya tiracch├аnavijj├аya micch├аj├гv├а
pa├▒ivirato hoti. Idampi’ssa hoti s├гlasmi├╝.
[BJT Page 184] [\x 184/]
52. Yath├а v├а
paneke bhonto sama├╡abr├аhma├╡├а saddh├аdeyy├аni bhojan├аni bhu┬дjitv├а te
evar├еp├аya tiracch├аnavijj├аya micch├аj├гvena j├гvika├╝ kappenti - seyyath├гda├╝:
santikamma├╝ pa├╡idhikamma├╝ bh├еrikamma├╝ vassakamma├╝ vossakamma├╝
vatthukamma├╝ vatthuparikira├╡a├╝ ├аcamana├╝ nah├аpana├╝ juhana├╝ vamana├╝
virecana├╝ uddhavirecana├╝ adhovirecana├╝ s├гsavirecana├╝ ka├╡├╡atela├╝
nettapatappana├╝ natthukamma├╝ a┬дjana├╝ pacca┬дjana├╝ s├аl├аkiya├╝ sallakattiya├╝
d├аrakatikicch├а m├еlabhesajj├аna├╝ anuppad├аna├╝ osadh├гna├╝ pa├▒imokkho. Iti v├а
iti evar├еp├аya tiracch├аnavijj├аya micch├аj├гv├а pa├▒ivirato hoti. Idampi’ssa
hoti s├гlasmi├╝.
53. Atha kho
so amba├▒├▒ha bhikkhu eva├╝ s├гlasampanno na kutoci bhaya├╝ samanupassati
yadida├╝ s├гlasa├╝varato. Seyyath├аpi amba├▒├▒ha khattiyo muddh├аvasitto
nihatapacc├аmitto na kutoci bhaya├╝ samanupassati yadida├╝ paccatthikato,
evameva kho amba├▒├▒ha bhikkhu eva├╝ s├гlasampanno na kutoci bhaya├╝
samanupassati yadida├╝ s├гlasa├╝varato. So imin├а ariyena s├гlakkhandhena
samann├аgato ajjhatta├╝ anavajjasukha├╝ pa├▒isa├╝vedeti. Eva├╝ kho amba├▒├▒ha
bhikkhu s├гlasampanno hoti.
54. Katha┬дca
amba├▒├▒ha bhikkhu indirayesu gutatadv├аro hoti? Idha amba├▒├▒ha bhikkhu
cakkhun├а r├еpa├╝ disv├а na nimittagg├аh├г hoti n├аnubya┬дjanagg├аh├г.
Yatv├аdhikara├╡ameta├╝ cakkhundriya├╝ asa├╝vuta├╝ viharanta├╝ abhijjh├аdomanass├а
p├аpak├а akusal├а dhamm├а anv├аssaveyyu├╝ tassa sa├╝var├аya pa├▒ipajjati
rakkhati cakkhundriya├╝, cakkhundriya sa├╝vara├╝ ├аpajjati. Sotena sadda├╝
sutv├а na nimittagg├аh├г hoti n├аnubya┬дjanagg├аh├г. Yatv├аdhikara├╡ameta├╝
sotendriya├╝ asa├╝vuta├╝ viharanta├╝ abhijjh├аdomanass├а p├аpak├а akusal├а dhamm├а
anv├аssaveyyu├╝ tassa sa├╝var├аya pa├▒ipajjati rakkhati sotendriya├╝,
sotendriye sa├╝vara├╝ ├аpajjati. Gh├а├╡ena gandha├╝ gh├аyitv├а na nimittagg├аh├г
hoti n├аnubya┬дjanagg├аh├г. Yatv├аdhikara├╡ameta├╝ gh├аnindriya├╝ asa├╝vuta├╝
viharanta├╝ abhijjh├аdomanass├а p├аpak├а akusal├а dhamm├а anv├аssaveyyu├╝ tassa
sa├╝var├аya pa├▒ipajjati rakkhati gh├а├╡indriya├╝, gh├а├╡indriye sa├╝vara├╝
├аpajjati. Jivh├аya rasa├╝ s├аyitv├а na nimittagg├аh├г hoti n├аnubya┬дjanagg├аh├г.
Yatv├аdhikara├╡ameta├╝ jivhindriya├╝ asa├╝vuta├╝ viharanta├╝ abhijjh├аdomanass├а
p├аpak├а akusal├а dhamm├а anv├аssaveyyu├╝ tassa sa├╝var├аya pa├▒ipajjati rakkhati
jivhindriya├╝, jivhindriye sa├╝vara├╝ ├аpajjati. K├аyena pho├▒├▒habba├╝
phusitv├а na nimittagg├аh├г hoti n├аnubya┬дjanagg├аh├г. Yatv├аdhikara├╡ameta├╝
k├аyindriya├╝ asa├╝vuta├╝ viharanta├╝ abhijjh├аdomanass├а p├аpak├а akusal├а dhamm├а
anv├аssaveyyu├╝ tassa sa├╝var├аya pa├▒ipajjati rakkhati k├аyindriya├╝,
k├аyindriye sa├╝vara├╝ ├аpajjati. Manas├а dhamma├╝ vi┬д┬д├аya na nimittagg├аh├г
hoti n├аnubya┬дjanagg├аh├г. Yatv├аdhikara├╡ameta├╝ manindriya├╝ asa├╝vuta├╝
viharanta├╝ abhijjh├аdomanass├а p├аpak├а akusal├а dhamm├а anv├аssaveyyu├╝ tassa
sa├╝var├аya pa├▒ipajjati rakkhati manindriya├╝, manindriye sa├╝vara├╝
├аpajjati. So imin├а ariyena indriyasa├╝varena samann├аgato ajjhatta├╝
aby├аsekasukha├╝ pa├▒isa├╝vedeti. Eva├╝ kho amba├▒├▒ha bhikkhu indriyesu
guttadv├аro hoti.
[BJT Page 186] [\x 186/]
55. Katha┬дca
amba├▒├▒ha bhikkhu satisampaja┬д┬дena samann├аgato hoti? Idha amba├▒├▒ha
bhikkhu abhikkante pa├▒ikkante sampaj├аnak├аr├г hoti, ├аlokite vilokite
sampaj├аnak├аr├г hoti, sami┬дjite pas├аrite sampaj├аnak├аr├г hoti,
sa├пgh├а├▒ipattac├гvaradh├аra├╡e sampaj├аnak├аr├г hoti, asite p├гte kh├аyite s├аyite
sampaj├аnak├аr├г hoti, ucc├аrapass├аvakamme sampaj├аnak├аr├г hoti, gate ├▒hite
nisinne sutte j├аgarite bh├аsite tu├╡h├гbh├аve sampaj├аnak├аr├г hoti. Eva├╝ kho
amba├▒├▒ha bhikkhu satisampaja┬д┬дena samann├аgato hoti.
56. Katha┬дca amba├▒├▒ha bhikkhu santu├▒├▒ho hoti?
Idha amba├▒├▒ha
bhikkhu santu├▒├▒ho hoti k├аyaparih├аrikena c├гvarena kucchiparih├аrikena
pi├╡├│ap├аtena. So yena yeneva pakkamati sam├аd├аyeva pakkamati. Seyyath├аp├г
amba├▒├▒ha pakkhi saku├╡o yena yeneva ├│eti sapattabh├аro’va ├│eti, evameva
kho amba├▒├▒ha bhikkhu santu├▒├▒ho hoti k├аyaparih├аrikena c├гvarena
kucchiparih├аrikena pi├╡├│ap├аtena. So yena yeneva pakkamati sam├аd├аyeva
pakkamati. Eva├╝ kho amba├▒├▒ha bhikkhu santu├▒├▒ho hoti.
57. So imin├а
ca ariyena s├гlakkhandhena samann├аgato imin├а ca ariyena indriyasa├╝varena
samann├аgato imin├а ca ariyena satisampaja┬д┬дena samann├аgato im├аya ca
ariy├аya santu├▒├▒hiy├а samann├аgato vivitta├╝ sen├аsana├╝ bhajati ara┬д┬дa├╝
rukkham├еla├╝ pabbata├╝ kandara├╝ giriguha├╝ sus├аna├╝ vanapattha├╝ abbhok├аsa├╝
pal├аlapu┬дja├╝. So pacch├аbhatta├╝ pi├╡├│ap├аtapa├▒ikkanto nis├гdati palla├пka├╝
├аbhujitv├а uju├╝ k├аya├╝ pa├╡idh├аya parimukha├╝ sati├╝ upa├▒├▒hapetv├а.
58. So
abhijjha├╝ loke pah├аya vigat├аbhijjhena cetas├а viharati abhijjh├аya citta├╝
parisodheti. By├аp├аdapadosa├╝ pah├аya aby├аpannacitto viharati
sabbap├а├╡abh├еtahit├аnukampi, by├аp├аdapados├а citta├╝ parisodheti.
Th├гnamiddha├╝ pah├аya vigatath├гnamiddho viharati ├аlokasa┬д┬д├г sato
sampaj├аno, th├гnamiddh├а citta├╝ parisodheti. Uddhaccakukkucca├╝ pah├аya
anuddhato viharati ajjhatta├╝ v├еpasantacitto, uddhaccakukkucca├╝ citta├╝
parisodheti. Vicikiccha├╝ pah├аya ti├╡├╡avicikiccho viharati akatha├╝kath├г
kusalesu dhammesu, vicikicch├аya citta├╝ parisodheti.
[BJT Page 188] [\x 188/]
59. Seyyath├аpi
amba├▒├▒ha puriso i├╡a├╝ ├аd├аya kammante payojeyya tassa te kammant├а
samijjheyyu├╝, so y├аni ca por├а├╡├аni i├╡am├еl├аni t├аni ca byant├гkareyya, siy├а
cassa uttari├╝ avasi├▒├▒ha├╝ d├аrabhara├╡├аya, tassa evamassa: ‘aha├╝ kho pubbe
i├╡a├╝ ├аd├аya kammante payojesi├╝ tassa me te kammant├а samijjhi├╝su so’ha├╝
y├аni ca por├а├╡├аni i├╡am├еl├аni t├аni ca byant├гak├аsi├╝. Atthi ca me uttari├╝
avasi├▒├▒ha├╝ d├аrabhara├╡├аy├а’ti. So tatonid├аna├╝ labhetha p├аmojja├╝,
adhigaccheyya somanassa├╝.
60. Seyyath├аpi
amba├▒├▒ha puriso ├аb├аdhiko assa dukkhito b├а├лhagil├аno, bhatta├╝ cassa
nacch├аdeyya, na cassa k├аye balamatt├а. So aparena samayena tambh├а ├аb├аdh├а
mucceyya bhatta┬дcassa ch├аdeyya siy├а cassa k├аye balamatt├а. Tassa
evamassa: ‘aha├╝ bo pubbe ├аb├аdhiko ahosi├╝ dukkhito b├а├лhagil├аno bhatta├╝ me
nacch├аdesi na cassa me ├аsi k├аye balamatt├а. So’mhi etarahi tamh├а ├аb├аdh├а
mutto bhatta┬дca me ch├аdeti atthi ca me k├аye balamatt├а’ti, so tatonid├аna├╝
labhetha p├аmojja├╝ adhigaccheyya somanassa├╝.
61. Seyyath├аpi
amba├▒├▒ha puriso bandhan├аg├аre baddho assa, so aparena samayena tambh├а
bandhan├аg├аr├а mucceyya sotthin├а abbayena, na cassa ki┬дci bhog├аna├╝ vayo.
Tassa evamassa: ‘aha├╝ kho pubbe bandhan├аg├аre baddho ahosi├╝. So’mhi
etarahi tamh├а bandhan├аg├аr├а mutto sotthin├а abbayena. Natthi ca me ki┬дci
bhog├аna├╝ vayo’ti. So tatonid├аna├╝ labhetha p├аmojja├╝ adhigaccheyya
somanassa├╝.
62. Seyyath├аpi
amba├▒├▒ha puriso d├аso assa anatt├аdh├гno par├аdh├гno na yenak├аma├пgamo. So
aparena samayena tamh├а d├аsaby├а mucceyya att├аdh├гno apar├аdh├гno bhujisso
yenak├аma├пgamo. Tassa evamassa: ‘aha├╝ kho pubbe d├аso ahosi├╝ anatt├аdh├гno
par├аdh├гno na yenak├аma├пgamo. So’mhi etarahi tamh├а d├аsaby├а mutto att├аdh├гno
apar├аdh├гno bhujisso yenak├аma├пgamo’ti. So tatonid├аna├╝ labhetha p├аmojja├╝,
adhigaccheyya somanassa├╝.
[BJT Page 190] [\x 190/]
63. Seyyath├аpi
amba├▒├▒ha puriso sadhano sabhogo kant├аraddh├аnamagga├╝ pa├▒ipajjeyya
dubbhikkha├╝ sappa├▒ibhaya├╝. So aparena samayena ta├╝ kant├аra├╝ nitthareyya
sotthin├а g├аmanta├╝ anup├аpu├╡eyya khema├╝ appa├▒ibhaya├╝. Tassa evamassa:
‘aha├╝ kho pubbe sadhano sabhogo kant├аraddh├аnamagga├╝ pa├▒ipajji├╝
dubbhikkha├╝ sappa├▒ibhaya├╝. So’mhi etarahi ta├╝ kant├аra├╝ ti├╡├╡o sotthin├а
g├аmanta├╝ anuppatto khema├╝ appa├▒ibhaya’nti. So tato nid├аna├╝ labhetha
p├аmojja├╝ adhigaccheyya somanassa├╝.
Evameva kho
amba├▒├▒ha bhikkhu yath├а i├╡a├╝ yath├а roga├╝ yath├а bandhan├аg├аra├╝ yath├а
d├аsabya├╝ yath├а kant├аraddh├аnamagga├╝ eva├╝ ime pa┬дcan├гvara├╡e appah├гne
attani samanupassati. Seyyath├аpi amba├▒├▒ha ├аna├╡ya├╝ yath├а ├аrogya├╝ yath├а
bandhan├а mokkha├╝ yath├а bhujissa├╝ yath├а khemantabh├еmi├╝ evameva kho
amba├▒├▒ha bhikkhu ime pa┬дcan├гvara├╡e pah├гne attani samanupassati.
64. Tassime
pa┬дcan├гvara├╡e pah├г├╡e attani samanupassato p├аmojja├╝ j├аyati, pamuditassa
p├гti j├аyati, p├гtimanassa k├аyo passambhati, passaddhak├аyo sukha├╝ vedeti,
sukhino citta├╝ sam├аdhiyati.
65. So
vivicceva k├аmehi vivicca akusalehi dhammehi savitakka├╝ savic├аra├╝
vivekaja├╝ p├гtisukha├╝ pa├▒hama├╝ jh├аna├╝ upasampajja viharati. So imameva
k├аya├╝ vivekajena p├гtisukhena abhisanneti parisanneti parip├еreti
parippharati. N├аssa ki┬дci sabb├аvato k├аyassa vivekajena p├гtisukhena
apphu├▒a├╝ hoti.
66. Seyyath├аpi
amba├▒├▒ha dakkho nah├аpako v├а nah├аpakantev├аs├г v├а ka├╝sath├аle
nah├аn├гyacu├╡├╡├аni ├аkiritv├а udakena paripphosaka├╝ paripphosaka├╝ sanneyya,
s├аya├╝ nah├аn├гyapi├╡├│├г sneh├аnugat├а snehaparet├а s├аntarab├аhir├а phu├▒├а snehena,
na ca pagghari├╡├г,
Evameva kho
amba├▒├▒ha bhikkhu imameva k├аya├╝ vivekajena p├гtisukhena abhisanneti
parisanneti parip├еreti parippharati. N├аssa ki┬дci sabb├аvato k├аyassa
vivekajena p├гtisukhena apphu├▒a├╝ hoti. Idampi’ssa hoti cara├╡asmi├╝.
67. Puna ca
para├╝ amba├▒├▒ha bhikkhu vitakkavic├аr├аna├╝ v├еpasam├а ajjhatta├╝ sampas├аdana├╝
cetaso ekodibh├аva├╝ avitakka├╝ avic├аra├╝ sam├аdhija├╝ p├гtisukha├╝ dutiya├╝
jh├аna├╝ upasampajja viharati. So imameva k├аya├╝ sam├аdhijena p├гtisukhena
abhisanneti parisanneti parip├еreti parippharati n├аssa ki┬дci sabb├аvato
k├аyassa sam├аdhijena p├гtisukhena apphu├▒a├╝ hoti.
[BJT Page 192] [\x 192/]
68. Seyyath├аpi
amba├▒├▒ha udakarahado gambh├гro ubbhidodako, tassa nevassa puratthim├аya
dis├аya udakassa ├аyamukha├╝, na dakkhi├╡├аya dis├аya udakassa ├аyamukha├╝, na
pacchim├аya dis├аya udakassa ├аyamukha├╝, na uttar├аya dis├аya udakassa
├аyamukha├╝, devo ca na k├аlena k├аla├╝ samm├а dh├аra├╝ anuppaveccheyya, atha
kho tamh├а ca udakarahad├а s├гt├а v├аridh├аr├а ubbhijjitv├а tameva udakarahada├╝
s├гtena v├аrin├а abhisanneyya1 parisanneyya2 parip├еreyya paripphareyya,
n├аssa ki┬дci sabb├аvato udakarahadassa s├гtena v├аrin├а apphu├▒a├╝ assa,
Evameva kho
amba├▒├▒ha bhikkhu imameva k├аya├╝ sam├аdhijena p├гtisukhena abhisanneti
parisanneti parip├еreti parippharati. N├аssa ki┬дci sabb├аvato k├аyassa
sam├аdhijena p├гtisukhena apphu├▒a├╝ hoti. Idampi’ssa hoti cara├╡asmi├╝.
69. Puna ca
para├╝ amba├▒├▒ha bhikkhu p├гtiy├а ca vir├аg├а upekkhako ca viharati sato
sampaj├аno, sukha┬дca k├аyena pa├▒isa├╝vedeti, yanta├╝ ariy├а ├аcikkhanti:
upekkhako satim├а sukhavih├аr├гti ta├╝ tatiya├╝ jh├аna├╝ upasampajja viharati.
So imameva
k├аya├╝ nipp├гtikena sukhena abhisanneti parisanneti parip├еreti
parippharati, n├аssa ki┬дci sabb├аvato k├аyassa nipp├гtikena sukhena apphu├▒a├╝
hoti.
Seyyath├аpi
amba├▒├▒ha uppaliniya├╝ v├а paduminiya├╝ v├а pu├╡├│ar├гkiniya├╝ v├а appekacc├аni
uppal├аni v├а padum├аni v├а pu├╡├│ar├гk├аni v├а udake j├аt├аni udake sa├╝vaddh├аni
udak├аnuggat├аni antonimuggapos├гni t├аni y├аva cagg├а y├аva ca m├еl├а s├гtena
c├аrin├а abhisann├аni parisann├аni3 parip├еr├аni paripphu├▒├аni n├аssa ki┬дci
sabb├аvata├╝ uppal├аna├╝ v├а padum├аna├╝ v├а pu├╡├│ar├гk├аna├╝ v├а s├гtena v├аrin├а
apphu├▒a├╝ assa,
Evameva kho
amba├▒├▒ha bhikkhu imameva k├аya├╝ nipp├гtikena sukhena abhisanneti
parisanneti parip├еreti parippharati n├аssa ki┬дci sabb├аvato k├аyassa
nipp├гtikena sukhena apphu├▒a├╝ hoti. Idampi’ssa hoti cara├╡asmi├╝.
70. Puna ca
para├╝ amba├▒├▒ha bhikkhu sukhassa ca pah├аn├а dukkhassa ca pah├аn├а pubbeva
somanassadomanass├аna├╝ attha├пgam├а adukkhamasukha├╝ upekkh├аsatip├аrisuddhi├╝
catuttha├╝ jh├аna├╝ upasampajja viharati. So imameva k├аya├╝ parisuddhena
cetas├а pariyod├аtena pharitv├а nisinno hoti n├аssa ki┬дci sabb├аvato k├аyassa
parisuddhena cetas├а pariyod├аtena apphu├▒a├╝ hoti.
Seyyath├аpi
amba├▒├▒ha puriso od├аtena vatthena sas├гsa├╝ p├аrupitv├а nisinno assa, n├аssa
ki┬дci sabb├аvato k├аyassa od├аtena vatthena apphu├▒a├╝ assa, evameva kho
amba├▒├▒ha bhikkhu imameva k├аya├╝ parisuddhena cetas├а pariyod├аtena pharitv├а
nisinno hoti n├аssa ki┬дci sabb├аvato k├аyassa parisuddhena cetas├а
pariyod├аtena apphu├▒a├╝ hoti. Idampi’ssa hoti cara├╡asmi├╝.
Ida├╝ kho ta├╝ amba├▒├▒ha cara├╡a├╝.
1. Abhisandeyya, machasa├╝.
2. Parisandeyya, machasa├╝.
3. Abhisand├аni parisand├аni, machasa├╝. Abhisaniddh├аni parisaniddh├аni?
[BJT Page 194] [\x 194/]
71. (Puna ca
para├╝ amba├▒├▒ha) so eva├╝ sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e
vigat├еpakkilese mudubh├еte kammaniye ├▒hite ├аne┬дjappatte ┬д├а├╡adassan├аya
citta├╝ abhin├гharati abhininn├аmeti. So eva├╝ paj├аn├аti: aya├╝ kho me k├аyo
r├еp├г c├аtummah├аbh├еtiko m├аt├аpettikasambhavo odanakumm├аs├еpacayo
aniccucch├аdanaparimaddanabhedanaviddha├╝sanadhammo. Ida├╝ ca pana me
vi┬д┬д├а├╡a├╝ ettha sita├╝ ettha pa├▒ibaddhanti.
Seyyath├аpi
amba├▒├▒ha ma├╡i ve├лuriyo subho j├аtim├а a├▒├▒ha├╝so suparikammakato accho
vippasanno an├аvilo sabb├аk├аrasampanno, tatrassa sutta├╝ ├аvuta├╝ n├гla├╝ v├а
p├гta├╝ v├а lohita├╝ v├а od├аta├╝ v├а pa├╡├│usutta├╝ v├а. Tamena├╝ cakkhum├а puriso
hatthe karitv├а paccavekkheyya: aya├╝ kho ma├╡i ve├лuriyo subho j├аtim├а
a├▒├▒ha├╝so suparikammakato accho vippasanno an├аvilo sabb├аk├аrasampanno.
Tatirada├╝ sutta├╝ ├аvuta├╝ n├гla├╝ v├а p├гta├╝ v├а lohita├╝ v├а od├аta├╝ v├а
pa├╡├│usutta├╝ v├а’ti.
Evameva kho
amba├▒├▒ha bhikkhu eva├╝ sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e
vigat├еpakkilese mudubh├еte kammaniye ├▒hite ├аne┬дjappatte ┬д├а├╡adassan├аya
citta├╝ abhin├гharati abhininn├аmeti. So eva├╝ paj├аn├аti: aya├╝ kho me k├аyo
r├еp├г c├аtummah├аbh├еtiko m├аt├аpettikasambhavo odanakumm├аs├еpacayo
aniccucch├аdanaparimaddanabhedanaviddha├╝sanadhammo. Ida├╝ ca pana me
vi┬д┬д├а├╡a├╝ ettha sita├╝ ettha pa├▒ibaddhanti. Idampi’ssa hoti vijj├аya.
72. So eva├╝
sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e vigat├еpakkilese mudubh├еte
kammaniye ├▒hite ├аne┬дjappatte manomaya├╝ k├аya├╝ abhinimminan├аya citta├╝
abhin├гharati abhininn├аmeti. So imambh├а k├аy├а a┬д┬дa├╝ k├аya├╝ abhinimmin├аti
r├еpi├╝ manomaya├╝ sabba├пgapacca├пgi├╝ ah├гnindriya├╝.
[BJT Page 196] [\x 196/]
Seyyath├аpi
amba├▒├▒ha puriso mu┬дjamh├а ├гsika├╝ pabb├аheyya. Tassa evamassa: aya├╝ mu┬дjo,
aya├╝ ├гsik├а, a┬д┬дo mu┬дjo, a┬д┬д├а ├гsik├а, mu┬дjamh├аtveva ├гsik├а pabb├а├лh├а’ti.
Seyyath├а v├а pana amba├▒├▒ha puriso asi├╝ kosiy├а pabb├аheyya, tassa evamassa:
aya├╝ asi, aya├╝ kosi, a┬д┬дo asi, a┬д┬д├а kosi, kosiy├а tveva asi pabb├а├лho’ti.
Seyyath├а v├а pana amba├▒├▒ha puriso ahi├╝ kara├╡├│├а uddhareyya, tassa
evamassa: aya├╝ ahi, aya├╝ kara├╡├│o, a┬д┬дo ahi, a┬д┬дo kara├╡├│o, kara├╡├│├аtveva
ahi ubbhato’ti. Evameva kho amba├▒├▒ha bhikkhu eva├╝sam├аhite citte
parisuddhe pariyod├аte ana├пga├╡e vigat├еpakkilese mudubh├еte kammaniye ├▒hite
├аne┬дjappatte manomaya├╝ k├аya├╝ abhinimminan├аya citta├╝ abhin├гharati
abhininn├аmeti. So imamh├а k├аy├а a┬д┬дa├╝ k├аya├╝ abhinimmin├аti r├еpi├╝ manomaya├╝
sabba├пgapacca├пgi├╝ ah├гnindriya├╝. Idampi’ssa hoti vijj├аya.
73. So eva├╝
sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e vigat├еpakkilese mudubh├еte
kammaniye ├▒hite ├аne┬дjappatte iddhividh├аya citta├╝ abhin├гharati,
abhininn├аmeti. So anekavihita├╝ iddhividha├╝ paccanubhoti: eko’pi hutv├а
bahudh├а hoti, bahudh├аpi hutv├а eko hoti, ├аc├гbh├аva├╝ tirobh├аva├╝ tiroku├│├│a├╝
tirop├аk├аra├╝ tiropabbata├╝ asajjam├аno gacchati seyyath├аpi ├аk├аse. Pathaviy├а
pi ummujjanimujja├╝ karoti seyyath├аpi udake. Udake’pi abhijjam├аne
gacchati seyyath├аpi pathaviya├╝. ├вk├аse’pi palla├пkena kamati seyyath├аpi
pakkhi saku├╡o. Ime’pi candimasuriye eva├╝mahiddhike eva├╝mah├аnubh├аve
p├а├╡in├а parimasati parimajjati, y├аva brahmalok├а’pi k├аyena vasa├╝ vatteti.
Seyyath├аpi
amba├▒├▒ha dakkho kumbhak├аro v├а kumbhak├аrantev├аs├г v├а suparikammakat├аya
mattik├аya ya├╝ yadeva bh├аjanavikati├╝ ├аka├пkheyya ta├╝ tadeva kareyya
abhinipph├аdeyya. Seyyath├а v├а pana amba├▒├▒ha dakkho dantak├аrov├а
dantak├аrantev├аs├г v├а suparikammakatasmi├╝ dantasmi├╝ ya├╝ yadeva
dantavikati├╝ ├аka├пkheyya ta├╝ tadeva kareyya abhinipph├аdeyya. Seyyath├а v├а
pana amba├▒├▒ha dakkho suva├╡├╡ak├аro v├а suva├╡├╡ak├аrantev├аs├г v├а
suparikammakatasmi├╝ suva├╡├╡asmi├╝ ya├╝ yadeva suva├╡├╡avikati├╝ ├аka├пkheyya ta├╝
tadeva kareyya abhinipph├аdeyya, evameva kho amba├▒├▒ha bhikkhu eva├╝
sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e v├гgat├еpakkilese mudubh├еte
kammaniye ├▒hite ├аne┬дjappatte iddhividh├аya citta├╝ abhin├гharati
abhininn├аmeti.
[BJT Page 198] [\x 198/]
So
anekavihita├╝ iddhividha├╝ paccanubhoti eko’pi hutv├а bahudh├а hoti
bahudh├аpi hutv├а eko hoti. ├вv├гbh├аva├╝ tirobh├аva├╝ tiroku├│├│a├╝ tirop├аk├аra├╝
tiropabbata├╝ asajjam├аno gacchati seyyath├аpi ├аk├аse. Pathaviy├аpi
ummujjanimujja├╝ karoti seyyath├аpi udake. Udake’pi abhijjam├аne gacchati
seyyath├аpi pa├▒haviya├╝. ├вk├аse’pi palla├пkena kamati seyyath├аpi pakkhi
saku├╡o. Ime’pi candimasuriye eva├╝mahiddhike eva├╝mah├аnubh├аve p├а├╡in├а
parimasati. Parimajjati. Y├аva brahmalok├а’pi k├аyena vasa├╝ vatteti.
Idampi’ssa hoti vijj├аya.
74. So eva├╝
sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e vigat├еpakkilese mudubh├еte
kammaniye ├▒hite ├аne┬дjappatte1 dibb├аya sotadh├аtuy├а citta├╝ abhin├гharati
abhininn├аmeti. So dibb├аya sotadh├аtuy├а visuddh├аya atikkantam├аnusik├аya
ubho sadde su├╡├аti dibbe ca m├аnuse ca ye d├еre sannike ca.
Seyyath├аpi
amba├▒├▒ha puriso addh├аnamaggapa├▒ipanno so su├╡eyya bherisaddampi
mudi├пgasaddampi sa├пkhapa├╡avade├╡├│imasaddampi. Tassa evamassa: bherisaddo
itipi mudi├пgasaddo itipi sa├пkhapa├╡avade├╡├│isaddo itipi. Evameva kho
amba├▒├▒ha bhikkhu eva├╝ sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e
vigat├еpakkilese mudubh├еte kammaniye ├▒hite ├аne┬дjappatte dibb├аya
sotadh├аtuy├а citta├╝ abhin├гharati abhininn├аmeti.
So dibb├аya
sotadh├аtuy├а visuddh├аya atikkantam├аnusik├аya ubho sadde su├╡├аti dibbe ca
m├аnuse ca ye d├еre santike ca. Idampi’ssa hoti vijj├аya.
75. So eva├╝
sam├аhite citte parisuddhe pariyod├аte ├аne┬дjappatte cetopariya┬д├а├╡├аya
citta├╝ abhininn├аmeti. So parasatt├аna├╝ parapuggal├аna├╝ cetas├а ceto paricca
paj├аn├аti:
Sar├аga├╝ v├а citta├╝ sar├аga├╝ cittanti paj├аn├аti,
V├гtar├аga├╝ v├а citta├╝ v├гtar├аga├╝ cittanti paj├аn├аti,
Sadosa├╝ v├а citta├╝ sadosa├╝ cittanti paj├аn├аti,
V├гtadosa├╝ v├а citta├╝ v├гtadosa├╝ cittanti paj├аn├аti,
Samoha├╝ v├а citta├╝ samoha├╝ cittanti paj├аn├аti,
V├гtamoha├╝ v├а citta├╝ v├гtamoha├╝ cittanti paj├аn├аti,
Sa├пkhitta├╝ v├а citta├╝ sa├пkhitta├╝ cittanti paj├аn├аti,
Vikkhitta├╝ v├а citta├╝ vikkhitta├╝ cittanti paj├аn├аti,
Mahaggata├╝ v├а citta├╝ mahaggata├╝ cittanti paj├аn├аti,
Amahaggata├╝ v├а citta├╝ amahaggata├╝ cittanti paj├аn├аti,
Sauttara├╝ v├а citta├╝ sauttara├╝ cittanti paj├аn├аti,
Anuttara├╝ v├а citta├╝ anuttara├╝ cittanti paj├аn├аti,
Sam├аhita├╝ v├а citta├╝ sam├аhita├╝ cittanti paj├аn├аti,
Asam├аhita├╝ v├а citta├╝ asam├аhita├╝ cittanti paj├аn├аti,
Vimutta├╝ v├а citta├╝ vimutta├╝ cittanti paj├аn├аti,
Avimutta├╝ v├а citta├╝ avimutta├╝ cittanti paj├аn├аti,
1. ├вnejjappatte (kesuci potthakesu)
[BJT Page 200] [\x 200/]
Seyyath├аpi
amba├▒├▒ha itthi v├а puriso v├а daharo v├а yuv├а ma├╡├│anaj├аtiko ├аd├аse v├а
parisuddhe pariyod├аte acche v├а udakapatte saka├╝ mukhanimitta├╝
paccavekkham├аno saka├╡ika├╝ v├а saka├╡ikanti j├аneyya, aka├╡ika├╝ v├а aka├╡ikanti
j├аneyya, evameva kho amba├▒├▒ha bhikkhu eva├╝ sam├аhite citte parisuddhe
pariyod├аte ana├пga├╡e vigat├еpakkilese mudubh├еte kammaniye ├▒hite
├аne┬дjappatte cetopariya┬д├а├╡├аya citta├╝ abhin├гharati abhininn├аmeti.
So parasatt├аna├╝ parapuggal├аna├╝ cetas├а ceto paricca paj├аn├аti:
“Sar├аga├╝ v├а citta├╝ sar├аga├╝ cittanti paj├аn├аti,
V├гtar├аga├╝ v├а citta├╝ v├гtar├аga├╝ cittanti paj├аn├аti,
Sadosa├╝ v├а citta├╝ sadosa├╝ cittanti paj├аn├аti,
V├гtadosa├╝ v├а citta├╝ v├гtadosa├╝ cittanti paj├аn├аti,
Samoha├╝ v├а citta├╝ samoha├╝ cittanti paj├аn├аti,
V├гtamoha├╝ v├а citta├╝ v├гtamoha├╝ cittanti paj├аn├аti,
Sa├пkhitta├╝ v├а citta├╝ sa├пkhitta├╝ cittanti paj├аn├аti,
Vikkhitta├╝ v├а citta├╝ vikkhitta├╝ cittanti paj├аn├аti,
Mahaggata├╝ v├а citta├╝ mahaggata├╝ cittanti paj├аn├аti,
Amahaggata├╝ v├а citta├╝ amahaggata├╝ cittanti paj├аn├аti,
Sauttara├╝ v├а citta├╝ sauttara├╝ cittanti paj├аn├аti,
Anuttara├╝ v├а citta├╝ anuttara├╝ cittanti paj├аn├аti,
Sam├аhita├╝ v├а citta├╝ sam├аhita├╝ cittanti paj├аn├аti,
Asam├аhita├╝ v├а citta├╝ asam├аhita├╝ cittanti paj├аn├аti,
Vimutta├╝ v├а citta├╝ vimutta├╝ cittanti paj├аn├аti,
Avimutta├╝ v├а citta├╝ avimutta├╝ cittanti paj├аn├аti,
Idampissa hoti vijj├аya.
76. So eva├╝
sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e vigat├еpakkilese mudubh├еte
kammaniye ├▒hite ├аna┬дjeppatte pubbeniv├аs├аnussati┬д├а├╡├аya citta├╝
abhin├гharati abhininn├аmeti. So anekavihita├╝ pubbeniv├аsa├╝ anussarati.
Seyyath├гda├╝: ekampi j├аti├╝ dve’pi j├аtiyo tisso’pi j├аtiyo catasso’pi
j├аtiyo pa┬дca’pi j├аtiyo dasa’pi j├аtiyo v├гsampi j├аtiyo ti├╝sampi j├аtiyo
catt├аr├гsampi j├аtiyo pa┬д┬д├аsampi j├аtiyo j├аtisatampi j├аtisahassampi
j├аtisatasahassampi aneke’pi sa├╝va├▒├▒akappe aneke’pi viva├▒├▒akappe aneke’pi
sa├╝va├▒├▒aviva├▒├▒akappe “amutr├аsi├╝ evann├аmo eva├╝gotto eva├╝va├╡├╡o evam├аh├аro
eva├╝sukhadukkhapa├▒isa├╝ved├г evam├аyupariyanto. So tato cuto amutra
upap├аdi├╝. Tatr├аp├аsi├╝ eva├╝n├аmo eva├╝gotto eva├╝va├╡├╡o evam├аh├аro
eva├╝sukhadukkhapa├▒isa├╝ved├г evam├аyupariyanto. So tato cuto
idh├еpapanno”ti. Iti s├аk├аra├╝ sauddesa├╝ anekavihita├╝ pubbeniv├аsa├╝
anussarati.
[BJT Page 202] [\x 202/]
Seyyath├аpi
amba├▒├▒ha puriso sakambh├а g├аm├а a┬д┬дa├╝ g├аma├╝ gaccheyya, tamh├аpi g├аm├а a┬д┬дa├╝
g├аma├╝ gaccheyya, so tamh├а g├аm├а saka┬д┬дeva g├аma├╝ pacc├аgaccheyya, tassa
evamassa: aha├╝ kho sakamh├а g├аm├а amu├╝ g├аma├╝ agacchi├╝. Tatra eva├╝ a├▒├▒h├аsi├╝
eva├╝ nis├гdi├╝ eva├╝ abh├аsi├╝ eva├╝ tu├╡h├г ahosi├╝. Tamh├аpi g├аm├а amu├╝ g├аma├╝
agacchi├╝. Tatr├аpi eva├╝ a├▒├▒h├аsi├╝ eva├╝ nis├гdi├╝ eva├╝ abh├аsi├╝ eva├╝ tu├╡h├г
ahosi├╝. So’mhi tamh├а g├аm├а saka┬д┬дeva g├аma├╝ pacc├аgato’ti,
Evameva kho
amba├▒├▒ha bhikkhu eva├╝ sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e
vigat├еpakkilese mudrabh├еte kammaniye ├▒hite ├аne┬дjappatte
pubbeniv├аs├аnussati┬д├а├╡├аya citta├╝ abhin├гharati abhininn├аmeti. So
anekavihita├╝ pubbeniv├аsa├╝ anussarati: seyyath├гda├╝ ekampi j├аti├╝ dve’pi
j├аtiyo tisso’pi j├аtiyo catasso’pi j├аtiyo pa┬дca’pi j├аtiyo dasapi j├аtiyo
v├гsampi j├аtiyo ti├╝sampi j├аtiyo catt├аr├гsampi j├аtiyo pa┬д┬д├аsamp├г j├аtiyo
j├аtisatampi j├аtisahassampi j├аtisatasahassampi aneke’pi sa├╝va├▒├▒akappe
aneke’pi viva├▒├▒akappe aneke’pi sa├╝va├▒├▒aviva├▒├▒akappe: amutr├аsi├╝ eva├╝n├аmo
eva├╝gotto eva├╝va├╡├╡o evam├аh├аro eva├╝sukhadukkhapa├▒isa├╝ved├г
evam├аyupariyanto. So tato cuto amutra upap├аdi├╝. Tatr├аp├аsi├╝ eva├╝n├аmo
eva├╝gotto eva├╝va├╡├╡o evam├аh├аro eva├╝sukhadukkhapa├▒isa├╝ved├г
evam├аyupariyanto. So tato cuto idh├еpapanno’ti. Iti s├аk├аra├╝ sauddesa├╝
anekavihita├╝ pubbeniv├аsa├╝ anussarati. Idampi’ssa hoti vijj├аya.
77. So eva├╝
sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e vigat├еpakkilese mudubh├еte
kammaniye ├▒hite ├аne┬дjappatte satt├аna├╝ cut├еpap├аta┬д├а├╡├аya citta├╝
abhin├гharati abhininn├аmeti. So dibbena cakkhun├а visuddhena
atikkantam├аnusakena satte passati cavam├аne upapajjam├аne h├гne pa├╡├гte
suva├╡├╡e dubba├╡├╡e sugate duggate yath├аkamm├еpage satte paj├аn├аti: ime vata
bhonto satt├а k├аyaduccaritena samann├аgat├а vac├гduccaritena samann├аgat├а
manoduccaritena samann├аgat├а ariy├аna├╝ upav├аdak├а micch├аdi├▒├▒hik├а
micch├аdi├▒├▒hikammasam├аd├аn├а. Te k├аyassa bhed├а parammara├╡├а ap├аya├╝ duggati├╝
vinip├аta├╝ niraya├╝ upapann├а. Ime v├а pana bhonto satt├а k├аyasucaritena
samann├аgat├а vac├гsucaritena samann├аgat├а manosucaritena samann├аgat├а
ariy├аna├╝ anupav├аdak├а samm├аdi├▒├▒hik├а samm├аdi├▒├▒hikammasam├аd├аn├а. Te k├аyassa
bhed├а parammara├╡├а sugati├╝ sagga├╝ loka├╝ upapann├а’ti. Iti dibbena cakkhun├а
v├гsuddhena atikkantam├аnusakena satte passati cavam├аne upapajjam├аne h├гne
pa├╡├гte suva├╡├╡e dubba├╡├╡e sugate duggate yath├аkamm├еpage satte paj├аn├аti.
[BJT Page 204] [\x 204/]
Seyyath├аpi
amba├▒├▒ha majjhe si├╝gh├а├▒ake pas├аdo, tattha cakkhum├а puriso ├▒hito passeyya
manusse geha├╝ pavisante’pi nikkhamante’pi rathiy├а v├гtisa┬дcarante’pi
majjhe si├╝gh├а├▒ake nisinne’pi. Tassa evamassa: ete manuss├а geha├╝
pavisanti. Ete nikkhamanti. Ete rathiy├а v├гtisa┬дcaranti. Ete majjhe
si├╝gh├а├▒ake nisinn├а’ti.
Evameva kho
amba├▒├▒ha bhikkhu eva├╝ sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e
vigat├еpakkilese mudubh├еte kammaniye ├▒hite ├аne┬дjappatte satt├аna├╝
cut├еpap├аta┬д├а├╡├аya citta├╝ abhin├гharati abhininn├аmeti. So dibbena cakkhun├а
visuddhena atikkantam├аnusakena satte passati cavam├аne upapajjam├аne h├гne
pa├╡├гte suva├╡├╡e dubaba├╡├╡e sugate duggate yath├аkamm├еpage satte paj├аn├аti:
ime vata bhonto satt├а k├аyaduccaritena samann├аgat├а vac├гduccaritena
samann├аgat├а manoduccaritena samann├аgat├а ariy├аna├╝ upav├аdak├а
micch├аdi├▒├▒hik├а micch├аdi├▒├▒h├гkammasam├аd├аn├а. Te k├аyassa bhed├а parammara├╡├а
ap├аya├╝ duggati├╝ vinip├аta├╝ niraya├╝ upapann├а. Ime v├а pana bhonto satt├а
k├аyasucaritena samann├аgat├а vac├гsucaritena samann├аgat├а manosucaritena
samann├аgat├а ariy├аna├╝ anupav├аdak├а samm├аdi├▒├▒h├гk├а samm├аdi├▒├▒hikammasam├аd├аn├а.
Te k├аyassa bhed├а parammara├╡├а sugati├╝ sagga├╝ loka├╝ upapann├а’ti. Iti
dibbena cakkhun├а visuddhena atikkantam├аnusakena satte passati cavam├аne
upapajjam├аne h├гne pa├╡├гte suva├╡├╡e dubba├╡├╡e sugate duggate
yath├аkapamm├еpage satte paj├аn├аti. Idampi’ssa hoti vijj├аya.
78. So eva├╝
sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e vigat├еpakkilese mudubh├еte
kammaniye ├▒hite ├аne┬дjappatte ├аsav├аna├╝ khaya┬д├а├╡├аya citta├╝ abhin├гharati
abhininn├аmeti.
So ida├╝ dukkhanti yath├аbh├еta├╝ paj├аn├аti.
Aya├╝ dukkhasamudayo’ti yath├аbh├еta├╝ paj├аn├аti.
Aya├╝ dukkhanirodho’ti yath├аbh├еta├╝ paj├аn├аti.
Aya├╝ dukkhanirodhag├аminipa├▒ipad├а’ti yath├аbh├еta├╝ paj├аn├аti.
Ime ├аsav├а’ti yath├аbh├еta├╝ paj├аn├аti.
Aya├╝ ├аsavasamudayo’ti yath├аbh├еta├╝ paj├аn├аti.
Aya├╝ ├аsavanirodho’ti yath├аbh├еta├╝ paj├аn├аti.
Aya├╝ ├аsavanirodhag├аmin├г pa├▒ipad├а’ti yath├аbh├еta├╝ paj├аn├аti.
Tassa eva├╝
j├аnato eva├╝ passato k├аm├аsav├а’pi citta├╝ vimuccati, bhav├аsav├а’pi citta├╝
vimuccati, avijj├аsav├а’pi citta├╝ vimuccati. Vimuttasmi├╝ vimuttamiti ┬д├а├╡a├╝
hoti.
‘Kh├г├╡├а j├аti, vusita├╝ brahmacariya├╝, kata├╝ kara├╡├гya├╝, n├аpara├╝ itthatt├аy├а’ti paj├аn├аti.
[BJT Page 206] [\x 206/]
Seyyath├аpi
amba├▒├▒ha pabbatasa├пkhepe udakarahado accho vippasanno an├аvilo, tattha
cakkhum├а puriso t├гre ├▒hito passeyya sippisambukampi sakkharaka├▒halampi
macchagumbampi carantampi ti├▒├▒hantampi. Tassa evamassa: aya├╝ kho
udakarahado accho vippasanno an├аvilo. Tatirame sippisambuk├а’pi
sakkharaka├▒hal├а’pi macchagumb├а’pi caranti’pi ti├▒├▒hanti’p├гti. Evameva kho
amba├▒├▒ha bhikkhu sam├аhite citte parisuddhe pariyod├аte ana├пga├╡e
vigat├еpakkilese mudubh├еte kammaniye ├▒hite ├аne┬дjappatte ├аsav├аna├╝
khaya┬д├а├╡├аya citta├╝ abhin├гharati abhininn├аmeti.
So ‘ida├╝ dukkhanti’ yath├аbh├еta├╝ paj├аn├аti. ‘Aya├╝ dukkhasamudayo’ti yath├аbh├еta├╝ paj├аn├аti.
‘Aya├╝ dukkhanirodho’ti yath├аbh├еta├╝ paj├аn├аti. ‘Aya├╝ dukkhanirodhag├аmin├г pa├▒ipad├а’ti yath├аbh├еta├╝ paj├аn├аti.
‘Ime ├аsav├а’ti yath├аbh├еta├╝ paj├аn├аti. ‘Aya├╝ ├аsavasamudayo’ti yath├аbh├еta├╝ paj├аn├аti.
‘Aya├╝ ├аsavanirodho’ti yath├аbh├еta├╝ paj├аn├аti. ‘Aya├╝ ├аsavanirodhag├аmin├гpa├▒ipad├а’ti yath├аbh├еta├╝ paj├аn├аti.
Tassa eva├╝
j├аnato eva├╝ passato k├аm├аsav├а’pi citta├╝ vimuccati, bhav├аsav├а’pi citta├╝
vimuccati, avijj├аsav├а’pi citta├╝ vimuccati. Vimuttasmi├╝ vimuttamiti ┬д├а├╡a├╝
hoti.
‘Kh├г├╡├а j├аti, vusita├╝ brahmacariya├╝, kata├╝ kara├╡├гya├╝, n├аpara├╝ itthatt├аy├а’ti paj├аn├аti. Aya├╝ kho s├а amba├▒├▒ha vijj├а.
79. Aya├╝
vuccati amba├▒├▒ha bhikkhu vijj├аsampanno itipi, cara├╡a sampanno itipi,
vijj├аcara├╡asampanno itipi. Im├аya ca amba├▒├▒ha vijj├аcara├╡asampad├аya
cara├╡asampad├аya ca a┬д┬д├а vijj├аsampad├а ca cara├╡asampad├а ca uttaritar├а v├а
pa├╡├гtatar├а v├а natthi.
80. Im├аya kho
amba├▒├▒ha anuttar├аya vijj├аcara├╡asampad├аya [PTS Page 101] [\q 101/]
catt├аri ap├аyamukh├аni bhavanti. Katam├аni catt├аri? Idha amba├▒├▒ha ekacco
sama├╡o v├а br├аhma├╡o v├а ima┬дceva anuttara├╝ vijj├аcara├╡asampada├╝
anabhisambhu├╡am├аno kh├аrivivadham├аd├аya ara┬д┬д├аyatana├╝ ajjhog├аhati
pavattaphalabhojano bhaviss├аm├гti. So a┬д┬дadatthu vijj├аcara├╡asampannasseva
paric├аrako sampajjati. Im├аya kho amba├▒├▒ha anuttar├аya
vijj├аcara├╡asampad├аya ida├╝ pa├▒hama├╝ ap├аyamukha├╝ bhavati.
81. Puna ca
para├╝ amba├▒├▒ha idhekacco sama├╡o v├а br├аhma├╡o v├а ima┬дceva anuttara├╝
vijj├аcara├╡asampada├╝ anabhisambhu├╡am├аno pavattaphalabhojanata┬дca
anabhisambhu├╡am├аno kudd├аlapi├▒aka├╝ ├аd├аya ara┬д┬д├аyatanamajjhog├аhati
kandam├еlaphalabhojano bhaviss├аm├гti. So a┬д┬дadatthu
vijj├аcara├╡asampannasseva paric├аrako sampajjati. Im├аya ca kho amba├▒├▒ha
anuttar├аya vijj├аcara├╡asampad├аya ida├╝ dutiya├╝ ap├аyamukha├╝ bhavati.
[BJT Page 208] [\x 208/]
82. Puna ca
para├╝ amba├▒├▒ha idhekacco sama├╡o v├а br├аhma├╡o v├а ima┬дceva anuttara├╝
vijj├аcara├╡asampada├╝ anabhisambhu├╡am├аno pavattaphalabhojanata┬дca
anabhisambhu├╡am├аno kandam├еlaphalabhojanata┬дca anabhisambhu├╡am├аno
g├аmas├аmanta├╝ v├а nigamas├аmanta├╝ v├а agy├аg├аra├╝ karitv├а aggi├╝ paricaranto
acchati. So a┬д┬дadatthu vijj├аcara├╡asampannasseva paric├аriko sampajjati.
Im├аya kho amba├▒├▒ha anuttar├аya vijj├аcara├╡asampad├аya ida├╝ tatiya├╝
ap├аyamukha├╝ bhavati.
83. Puna ca
para├╝ amba├▒├▒ha idhekacco sama├╡o v├а br├аhma├╡o v├а ima┬дceva anuttara├╝
vijj├аcara├╡asampada├╝ anabhisambhu├╡am├аno pavattaphalabhojana┬дca
anabhisambhu├╡am├аno kandam├еlaphalabhojanana┬дca anabhisambhu├╡am├аno
aggiparicariya┬дca anabhisambhu├╡am├аno [PTS Page 102] [\q 102/]
c├аtummah├аpathe catudv├аra├╝ ag├аra├╝ karitv├а acchati: yo im├аhi cat├еhi dis├аhi
├аgamissati sama├╡o v├а br├аhma├╡o v├а tamaha├╝ yath├аsatti yath├аbala├╝
pa├▒ip├еjess├аm├гti. So a┬д┬дadatthu vijj├аcara├╡asampannasseva paric├аrako
sampajjati. Im├аya kho amba├▒├▒ha anuttar├аya vijj├аcara├╡asampad├аya ida├╝
catuttha├╝ ap├аyamukha├╝ bhavati.
Im├аya kho amba├▒├▒ha anuttar├аya vijj├аcara├╡asampad├аya im├аni catt├аri ap├аyamukh├аni bhavanti.
84. Ta├╝ kimma┬д┬дasi amba├▒├▒ha? Api nu tva├╝ im├аya anuttar├аya vijj├аcara├╡asampad├аya sandissasi s├аcariyako?”Ti.
“No hida├╝ bho
gotama. Ko c├аha├╝ bho gotama s├аcariyako? K├а ca anuttar├а
vijj├аcara├╡asampad├а? ├вrak├а’ha├╝ bho gotama anuttar├аya vijj├аcara├╡asampad├аya
s├аcariyako”ti.
“Ta├╝
kimma┬д┬дasi amba├▒├▒ha? Api nu tva├╝ ima┬дceva anuttara├╝ vijj├аcara├╡asampada├╝
anabhisambhu├╡am├аno kh├аrivivadham├аd├аya ara┬д┬дavanamajjhog├аhasi s├аcariyako
pavattaphalabhojano bhaviss├аmiti?”
“No hida├╝ bho gotama. “
“Ta├╝
kimma┬д┬дasi amba├▒├▒ha? Api nu tva├╝ ima┬дceva anuttara├╝ vijj├аcara├╡asampada├╝
anabhisambhu├╡am├аno pavattaphalabhojanata┬дca anabhisambhu├╡am├аno
kudd├аlapi├▒aka├╝ ├аd├аya ara┬д┬дavanamajjhog├аhasi s├аcariyako
kandam├еlaphalabhojano bhaviss├аm├гti?”
“No hida├╝ bho gotama. “
“Ta├╝
kimma┬д┬дasi amba├▒├▒ha? Api nu tva├╝ ima┬дceva anuttara├╝ vijj├аcara├╡asampada├╝
anabhisambhu├╡am├аno pavattaphalabhojanana┬дca anabhisambhu├╡am├аno
kandam├еlaphalabhojanata┬дca anabhisambhu├╡am├аno g├аmas├аmanta├╝ v├а
nigamas├аmanta├╝ v├а agy├аg├аra├╝ karitv├а aggi├╝ paricaranto acchasi
s├аcariyako? “Ti
[PTS Page 103] [\q 103/] “no hida├╝ bho gotama. “
[BJT Page 210] [\x 210/]
“Ta├╝
kimma┬д┬дasi amba├▒├▒ha api nu tva├╝ ima┬дceva anuttara├╝ vijj├аcara├╡asampada├╝
anabhisambhu├╡am├аno pavattaphalabhojanata┬дca anabhisambhu├╡am├аno
kandam├еlaphalabhojanata┬дca anabhisambhu├╡am├аno aggiparicariya┬дca
anabhisambhu├╡am├аno c├аtummah├аpathe catudv├аra├╝ ag├аra├╝ karitv├а acchasi
s├аcariyako, yo im├аhi cat├еhi dis├аhi ├аgamissati sama├╡o v├а br├аhma├╡o v├а ta├╝
maya├╝ yath├аsatti yath├аbala├╝ pa├▒ip├еjess├аm├аti?”
“No hida├╝ bho gotama. “
85. Iti kho
amba├▒├▒ha im├аya ceva tva├╝ anuttar├аya vijj├аcara├╡asampad├аya parih├гno
s├аcariyako. Ye cime anuttar├аya vijj├аcara├╡asampad├аya catt├аri ap├аyamukh├аni
bhavanti, tato ca tva├╝ parih├гno s├аcariyako. Bh├аsit├а kho pana te es├а
amba├▒├▒ha ├аcariyena br├аhma├╡ena pokkharas├аdin├а v├аc├а “ke ca mu├╡├│ak├а
sama├╡ak├а ibbh├а ka├╡h├а bandhup├аdapacc├а, k├а ca tevijj├аna├╝ br├аhma├╡├аna├╝
s├аkacch├а”ti, attan├а ├аp├аyiko’pi aparip├еrayam├аno. Passa amba├▒├▒ha y├аva
aparaddha┬дca te ida├╝ ├аcariyassa br├аhma├╡assa pokkharas├аdissa.
86. Br├аhma├╡o
kho pana amba├▒├▒ha pokkharas├аd├г ra┬д┬дo pasenadissa kosalassa dattika├╝
bhu┬дjati. Tassa r├аj├а pasenadi kosalo sammukh├гbh├аvampi na dad├аti. Yad├аpi
tena manteti tirodussena manteti. Yassa kho pana amba├▒├▒ha dhammika├╝
payata├╝ bhikkha├╝ patiga├╡heyya, katha├╝ tassa r├аj├а pasenad├г kosalo
sammukh├гbh├аvampi na dadeyya? Passa amba├▒├▒ha y├аvaaparaddha┬дca te ida├╝
├аcariyassa br├аhma├╡assa pokkharas├аdissa.
Ta├╝ kimma┬д┬дasi
amba├▒├▒ha? R├аj├а pasenadi kosalo hatthig├гv├аya v├а nisinno assapi├▒├▒he v├а
nisinno rath├еpatthare v├а ├▒hito uggehi v├а r├аja┬д┬дehi v├а ki┬дcideva [PTS
Page 104] [\q 104/] manta├╡a├╝ manteyya, so tamh├а pades├а apakkamma
ekamanta├╝ ti├▒├▒heyya. Atha ├аgaccheyya suddo v├а suddad├аso v├а, so tasmi├╝
padese ├▒hito tadeva manta├╡a├╝ manteyya: evampi r├аj├а pasenadi kosalo ├аha
evampi r├аj├а pasenad├г kosalo ├аh├аti. Api nu so r├аjabha├╡ita├╝ v├а bha├╡ati
r├аjamanta├╝ v├а manteti, ett├аvat├а so assa r├аj├а v├а r├аjamah├аmatto v├аti?”
“No hida├╝ bho gotama. “
87. Evameva
kho tva├╝ amba├▒├▒ha, ye te ahesu├╝ br├аhma├╡├аna├╝ pubbak├а isayo mant├аna├╝
katt├аro mant├аna├╝ pavatt├аro, yesamida├╝ etarahi br├аhma├╡├а por├а├╡a├╝
mantapada├╝ g├гta├╝ pavutta├╝ sam├еhita├╝ tadanugg├аyanti tadanubh├аsanti
bh├аsitamanubh├аsanti v├аcitamanuv├аcenti, seyyath├гda├╝: a├▒├▒ako v├аmako
v├аmadevo vess├аmitto yamatagg├г a├пgiraso bh├аradv├аjo v├аse├▒├▒ho kassapo
bhagu, ty├аha├╝ mante adhiy├аmi s├аcariyako’ti t├аvat├а tva├╝ bhavissasi isi v├а
isitt├аya v├а pa├▒inno’ti neta├╝ ├▒h├аna├╝ vijjati.
[BJT Page 212] [\x 212/]
88. Ta├╝
kimma┬д┬дasi amba├▒├▒ha kinti te suta├╝ br├аhma├╡├аna├╝ vuddh├аna├╝ mahallak├аna├╝
├аcariyap├аcariy├аna├╝ bh├аsam├аn├аna├╝: “ye te ahesu├╝ br├аhma├╡├аna├╝ pubbak├а isayo
mant├аna├╝ katt├аro mant├аna├╝ pavatt├аro, yesamida├╝ etarahi br├аhma├╡├а por├а├╡a├╝
mantapada├╝ g├гta├╝ pavutta├╝ sam├еhita├╝ tadanug├аyanti tadanubh├аsanti
bh├аsitamanubh├аsanti v├аcitamanuv├аcenti seyyath├гda├╝: a├▒├▒ako, v├аmako,
v├аmadevo, vess├аmitto, yamataggi, a├пgiraso, bh├аradv├аjo, v├аse├▒├▒ho,
kassapo, bhagu - eva├╝ su te sunh├аt├а suvilitt├а kappitakesamass├е
├аmuttama├╡iku├╡├│al├аbhara├╡├а od├аtavatthavasan├а pa┬дcahi k├аmagu├╡ehi samappit├а
sama├пgibh├еt├а paric├аrenti, seyyath├аpi tva├╝ etarahi s├аcariyako?”Ti.
[PTS Page 105] [\q 105/] “no hida├╝ bho gotama. “
89. “Eva├╝ su
te s├аl├гna├╝ odana├╝ sucima├╝s├еpasecana├╝ vicitak├аlaka├╝ anekas├еpa├╝
anekabya┬дjana├╝ paribhu┬дjanti, seyyath├аpi tva├╝ etarahi s├аcariyako?”Ti.
“No hida├╝ bho gotama. “
“Eva├╝ su te ve├▒hanakapass├аhi n├аr├гhi paric├аrenti seyyath├аpi tva├╝ etarahi s├аcariyako?”Ti.
“No hida├╝ bho gotama. “
“Eva├╝ su te
kuttav├аlehi va├лav├аrathehi d├гgh├аhi patodala├▒├▒hihi v├аhane vitudent├а
vipariy├аyanti seyyath├аpi tva├╝ etarahi s├аcariyako?”Ti.
” No hida├╝ bho gotama. “
“Eva├╝ su te
ukki├╡├╡aparikh├аsu okkhittapaligh├аsu nagar├еpak├аrik├аsu d├гgh├аsibaddhehi
purisehi rakkh├аpeti seyyath├аpi tva├╝ etarahi s├аcariyako?”Ti.
” No hida├╝ bho gotama. “
Iti kho
amba├▒├▒ha neva tva├╝ isi, na isitt├аya pa├▒ipanno s├аcariyako. Yassa kho pana
amba├▒├▒ha mayi ka├пkh├а v├а vimati v├а, so ma├╝ pa┬дhena, aha├╝ veyyakara├╡ena
sodhiss├аm├г”ti.
90. Atha kho
bhagav├а vih├аr├а nikkhamma ca├пkama├╝ abbhu├▒├▒h├аsi. Amba├▒├▒ho’pi m├а├╡avo vih├аr├а
nikkhamma ca├пkama├╝ abbhu├▒├▒h├аsi. Atha kho amba├▒├▒ho m├а├╡avo bhagavanta├╝
ca├пkamanta├╝ anuca├пkamam├аno k├аye dvatti├╝samah├аpurisalakkha├╡├аni samannesi.
Addasa kho amba├▒├▒ho m├а├╡avo bhagavato k├аye dvatti├╝samah├аpurisalakkha├╡├аni
yebhuyyena ├▒hapetv├а [PTS Page 106] [\q 106/] dve. Dv├гsu
mah├аpurisalakkha├╡esu ka├пkhati vicikicchati n├аdhimuccati na sampas├гdati
kosohite ca vatthaguyhe1 pah├еtajivhat├аya ca.
1. Ko├╖├аvahita vasatuguhya. (Mah├аy├аnik├аd├гna├╝ ganthesu)
[BJT Page 214] [\x 214/]
91. Atha kho
bhagavato etadahosi: passati kho me aya├╝ amba├▒├▒ho m├а├╡avo
dvatti├╝samah├аpurisalakkha├╡├аni yebhuyyena ├▒hapetv├а dve. Dv├гsu
mah├аpurisalakkha├╡esu ka├пkhati vicikicchati n├аdhimuccati na sampas├гdati
kosohite ca vatthaguyhe pah├еtajivhat├аya c├аti.
Atha kho
bhagav├а tath├аr├еpa├╝ iddh├аbhisa├пkh├аra├╝ abhisa├пk├аsi yath├а addasa amba├▒├▒ho
m├а├╡avo bhagavato kosohita├╝ vatthaguyha├╝. Atha kho bhagav├а jivha├╝
ninn├аmetv├а ubho’pi ka├╡├╡asot├аni anumasi parimasi. Ubho’pi n├аsik├аsot├аni
anumasi parimasi. Kevalampi na├л├а├▒ama├╡├│ala├╝ jivh├аya ch├аdesi.
Atha kho
amba├▒├▒hassa m├а├╡avassa etadahosi: samann├аgato kho sama├╡o gotavo
dvatti├╝samah├аpurisalakkha├╡ehi paripu├╡├╡ehi no aparipu├╡├╡eh├гti bhagavanta├╝
etadavoca: “handa ca’d├аni maya├╝ bho gotama gacch├аma. Bahukicc├а maya├╝
bahukara├╡├гy├а”ti.
“Yassa’d├аni tva├╝ amba├▒├▒ha k├аla├╝ ma┬д┬дas├гti”.
Atha kho amba├▒├▒ho m├а├╡avo va├лav├аratham├аruyha pakk├аmi.
92. Tena kho
pana samayena brahma├╡o pokkharas├аdi ukka├▒├▒h├аya nikkhamitv├а mahat├а
br├аhma├╡aga├╡ena saddhi├╝ sake ├аr├аme nisinno hoti amba├▒├▒ha├╝ yeva m├а├╡ava├╝
patim├аnento. Atha kho amba├▒├▒ho m├а├╡avo yena sako ├аr├аmo tena p├аy├аsi.
Y├аvatik├а y├аnassa bh├еmi y├аnena gantv├а y├аn├а paccorohitv├а pattiko’va yena
br├аhma├╡o pokkharas├аd├г tenupasa├пkami, upasa├пkamitv├а br├аhma├╡a├╝
pokkharas├аdi├╝ abhiv├аdetv├а ekamanta├╝ nis├гdi.
93. Ekamanta├╝
nisinna├╝ kho amba├▒├▒ha├╝ m├а├╡ava├╝ br├аhma├╡o pokkharas├аd├г etadavoca: kacci
t├аta amba├▒├▒ha addasa ta├╝ bhavanta├╝ gotamanti?.
“Addas├аma kho bho ta├╝ bhavanta├╝ gotamanti. “
“Kacci t├аta
amba├▒├▒ha ta├╝ bhavanta├╝ gotama├╝ tath├а [PTS Page 107] [\q 107/] santo yeva
saddo abbhuggato no a┬д┬дath├а? Kacci pana bho so bhava├╝ gotamo t├аdiso no
a┬д┬д├аdiso?”Ti.
“Tath├а santo
yeva bho ta├╝ bhavanta├╝ gotama├╝ saddo abbhuggato no a┬д┬дath├а. T├аdiso’va
bho so bhava├╝ gotamo no a┬д┬д├аdiso. Samann├аgato ca bho so bhava├╝ gotamo
dvatti├╝samah├аpurisalakkha├╡ehi paripu├╡├╡ehi no aparipu├╡├╡eh├г”ti.
[BJT Page 216] [\x 216/]
“Ahu pana te t├аta amba├▒├▒ha sama├╡ena gotamena saddhi├╝ kocideva kath├аsall├аpo?”Ti.
“Ahu kho yeva bho sama├╡ena gotamena saddhi├╝ kocideva kath├аsall├аpo?”Ti.
“Yath├аkatha├╝ pana te t├аta amba├▒├▒ha ahu sama├╡ena gotamena saddhi├╝ kocideva kath├аsall├аpo?”Ti.
Atha kho amba├▒├▒ho m├а├╡avo y├аvatako ahosi bhagavat├а saddhi├╝ kath├аsall├аpo ta├╝ sabba├╝ br├аhma├╡assa pokkharas├аdissa ├аrocesi.
94. Eva├╝ vutte
br├аhma├╡o pokkharas├аd├г amba├▒├▒ha├╝ m├а├╡ava├╝ etadavoca: “aho vata re,
amh├аka├╝ pa├╡├│itaka! Aho vata re amh├аka├╝ bahussutaka! Aho vata re, amh├аka├╝
tevijjaka! Evar├еpena kira bho puriso atthacarakena k├аyassa bhed├а
parammara├╡├а ap├аya├╝ duggati├╝ vinip├аta├╝ niraya├╝ upapajjeyya. Yadeva kho
tva├╝ amba├▒├▒ha ta├╝ bhavanta├╝ gotama├╝ eva├╝ ├аsajja ├аsajja avac├аsi. Atha kho
bhava├╝ gotamo amhe’pi eva├╝ upaneyya upaneyya avaca. Abho vata re,
amh├аka├╝ pa├╡├│itaka! Aho vata re, amh├аka├╝ bahussutaka! Aho vata re,
amh├аka├╝ tevijjaka! Evar├еpena kira bho puriso atthacarakena k├аyassa bhed├а
parammara├╡├а ap├аya├╝ duggati├╝ vinip├аta├╝ niraya├╝ upapajjeyy├а”ti kupito
anattamano amba├▒├▒ha├╝ m├а├╡ava├╝ padas├а yeva pavattesi. Icchati ca t├аvadeva
bhagavanta├╝ dassan├аya upasa├пkamitu├╝.
95. [PTS Page
108] [\q 108/] atha kho te br├аhma├╡├а br├аhma├╡a├╝ pokkharas├аdi├╝ etadavocu├╝:
ativik├аlo kho bho ajja sama├╡a├╝ gotama├╝ dassan├аya upasa├пkamitu├╝. Sved├аni
bhava├╝ pokkharas├аt├г sama├╡a├╝ gotama├╝ dassan├аya upasa├пkamissat├г”ti.
Atha kho
br├аhma├╡o sake nivesane pa├╡├гta├╝ kh├аdan├гya├╝ bhojan├гya├╝ pa├▒iy├аd├аpetv├а
y├аnesu ├аropetv├а ukk├аsu dh├аriyam├аn├аsu ukka├▒├▒h├аya niyy├аsi. Yena
icch├аna├пgalavanasa├╡├│o tena p├аy├аsi. Y├аvatik├а y├аnassa bh├еmi y├аnena gantv├а
y├аn├а paccorohitv├а pattiko’va yena bhagav├а tenupasa├пkami. Upasa├пkamitv├а
bhagavat├а saddhi├╝ sammodan├гya├╝ katha├╝ s├аr├а├╡├гya├╝ v├гtis├аretv├а ekamanta├╝
nis├гdi. Ekamanta├╝ nisinno kho br├аhma├╡o pokkharas├аd├г bhagavanta├╝
etadavoca: “├аgam├аnukhavidha bho gotama amh├аka├╝ antev├аs├г amba├▒├▒ho
m├а├╡avo?”Ti.
[BJT Page 218] [\x 218/]
“├вgam├а kho te antev├аs├г amba├▒├▒ho m├а├╡avo”ti.
“Ahu pana te bho gotama amba├▒├▒hena m├а├╡avena saddhi├╝ kocideva kath├аsall├аpo?”Ti.
“Ahu kho me br├аhma├╡a amba├▒├▒hena m├а├╡avena saddhi├╝ kocideva kath├аsall├аpo”ti.
“Yath├аkatha├╝ pana te bho gotama ahu amba├▒├▒hena m├а├╡avena saddhi├╝ kocideva kath├аsall├аpo?”Ti.
Atha kho bhagav├а y├аvatiko ahosi amba├▒├▒hena m├а├╡avena saddhi├╝ kath├аsall├аpo, ta├╝ sabba├╝ br├аhma├╡assa pokkharas├аdissa ├аrocesi.
“Eva├╝ vutte
br├аhma├╡o pokkharas├аdi bhagavanta├╝ etadavoca: b├аlo bho gotama amba├▒├▒ho
m├а├╡avo. Khamatu bhava├╝ gotamo amba├▒├▒hassa m├а├╡avass├а”ti.
“Sukh├г hotu br├аhma├╡a amba├▒├▒ho m├а├╡avo”ti.
96. [PTS Page
109] [\q 109/] atha kho br├аhma├╡o pokkharas├аdi bhagavato k├аye
dvatti├╝samah├аpurisalakkha├╡├аni samannesi. Addas├а kho br├аhma├╡o
pokkharas├аd├г bhagavato k├аye dvatti├╝samah├аpurisalakkha├╡├аni yebhuyyena
├▒hapetv├а dve. Dv├гsu mah├аpurisalakkha├╡esu ka├пkhati vicikicchati
n├аdhimuccati na sampas├гdati kosohite ca vatthaguyhe pah├еtajivhat├аya ca.
97. Atha kho
bhagavato etadahosi: passati kho me aya├╝ br├аhma├╡o pokkharas├аd├г
dvatti├╝samah├аpurisalakkha├╡├аni yebhuyyena ├▒hapetv├а dve. Dv├гsu
mah├аpurisalakkha├╡esu ka├пkhati vicikicchati n├аdhimuccati na sampas├гdati
kosohite ca vatthaguyhe pah├еtajivhat├аya c├аti.
Atha kho
bhagav├а tath├аr├еpa├╝ iddh├аbhisa├пkh├аra├╝ abhisa├пkh├аs├г yath├а addasa br├аhma├╡o
pokkharas├аd├г bhagavato kosohita├╝ vatthaguyha├╝. Atha kho bhagav├а jivha├╝
ninn├аmetv├а ubho’pi ka├╡├╡asot├аni anumasi, pa├▒imasi, ubho’pi n├аsik├аsot├аni
anumasi, pa├▒imasi. Kevalampi na├л├а├▒ama├╡├│ala├╝ jivh├аya ch├аdesi.
98. Atha kho
br├аhma├╡assa pokkharas├аdissa etadahosi: “samann├аgato kho sama├╡o gotamo
dvatti├╝samah├аpurisalakkha├╡ehi paripu├╡├╡ehi no aparipu├╡├╡eh├г”ti bhagavanta├╝
etadavoca: adhiv├аsetu me bhava├╝ gotamo ajjatan├аya bhatta├╝ saddhi├╝
bhikkhusa├пghen├а”ti. Adhiv├аsesi bhagav├а tu├╡h├гbh├аvena.
99. Atha kho
br├аhma├╡o pokkharas├аd├г bhagavato, adhiv├аsana├╝ viditv├а bhagavato k├аla├╝
├аrocesi: k├аlo bho gotama, ni├▒├▒hita├╝ bhattanti. ‘
[BJT Page 220] [\x 220/]
Atha kho
bhagav├а pubbanhasamaya├╝ niv├аsetv├а pattac├гvaram├аd├аya saddhi├╝
bhikkhusa├пghena yena buhma├╡assa pokkharas├аdissa parivesan├а
tenupasa├пkhami. Upasa├пkamitv├а pa┬д┬дatte ├аsane nis├гdi. Atha kho br├аhma├╡o
pokkharas├аt├г bhagavanta├╝ pa├╡├гtena kh├аdan├гyena bhojan├гyena sahatth├а
santappesi sampav├аresi. M├а├╡avak├а’pi bhikkhusa├пgha├╝. Atha kho br├аhma├╡o
pokkharas├аt├г bhagavanta├╝ bhutt├аvi├╝ on├гtapattap├а├╡i├╝ a┬д┬дatara├╝ n├гca├╝
├аsana├╝ gahetv├а ekamanta├╝ nis├гdi.
100. Ekamanta├╝
nisinnassa kho br├аhma├╡assa pokkharas├аdissa [PTS Page 110] [\q 110/]
bhagav├а ├аnupubb├гkatha├╝ kathesi, seyyath├гda├╝: d├аnakatha├╝ s├гlakatha├╝
saggakatha├╝ k├аm├аna├╝ ├аd├гnava├╝ ok├аra├╝ sa├╝kilesa├╝ nekkhamme ca ├аnisa├╝sa├╝
pak├аsesi. Yad├а bhagav├а a┬д┬д├аsi br├аhma├╡a├╝ pokkharas├аti├╝ kallacitta├╝
muducitta├╝ vin├гvara├╡acitta├╝ udaggacitta├╝ pasannacitta├╝, atha y├а
buddh├аna├╝ s├аmukka├╝sik├а dhammadesan├а ta├╝ pak├аsesi: dukkha├╝ samudaya├╝
nirodha├╝ magga├╝.
Seyyath├аpi
n├аma suddha├╝ vattha├╝ apagatak├а├лaka├╝ sammadeva rajana├╝ pa├▒igga├╡heyya,
evameva br├аhma├╡assa pokkharas├аdissa tasmi├╝ yeva ├аsane viraja├╝ v├гtamala├╝
dhammacakkhu├╝ udap├аdi ya├╝ ki┬дci samudayadhamma├╝ sabba├╝ ta├╝
nirodhadhammanti.
101. Atha kho
br├аhma├╡o pokkharas├аd├г di├▒├▒hadhammo pattadhammo viditadhammo
pariyog├а├лhadhammo ti├╡├╡avicikiccho vigatakatha├╝katho ves├аrajjappatto
aparappaccayo satthus├аsane bhagavanta├╝ etadavoca: “abhikkanta├╝ bho
gotama abhikkanta├╝ bho gotama. Seyyath├аpi bho gotama nikkujjita├╝ v├а
ukkujjeyya pa├▒icchanna├╝ v├а vivareyya m├е├лhassa v├а magga├╝ ├аcikkheyya
andhak├аre v├а telapajjota├╝ dh├аreyya cakkhumanto r├еp├аni dakkhint├гti,
evameva bhot├а gotamena anekapariy├аyena dhammo pak├аsito. Es├аha├╝ bho
gotama saputto sabhariyo sapariso s├аmacco bhavanta├╝ gotama├╝ sara├╡a├╝
gacch├аmi dhamma┬дca bhikkhusa├пgha┬дca. Up├аsaka├╝ ma├╝ bhava├╝ gotamo dh├аretu
ajjatagge p├а├╡upeta├╝ sara├╡a├╝ gata├╝. Yath├а ca bhava├╝ gotamo ukka├▒├▒h├аya
a┬д┬д├аni up├аsakakul├аni upasa├пkamati evameva bhava├╝ gotamo
pokkharas├аdikula├╝ upasa├пkamatu. Tattha ye te m├а├╡avak├а v├а m├а├╡avik├а v├а
bhavanta├╝ gotama├╝ abhiv├аdessanti v├а paccu├▒├▒hissanti v├а ├аsana├╝ v├а udaka├╝
v├а dassanti citta├╝ v├а pas├аdessanti, tesa├╝ ta├╝ bhavissanti d├гgharatta├╝
hit├аya sukh├аy├а”ti. “Kaly├а├╡a├╝ vuccati br├аhma├╡├а”ti.
Amba├▒├▒hasutta├╝ tatiya├╝.
INTRODUCTION
TO THE
AMBA├▓├▓HA SUTTA
THIS is one of several Suttas
(mentioned in the notes to the celebrated verse quoted at the end of
Chapter I) which deal with the subject of caste.
It is sufficiently evident from the comparative frequency of the
discussions on the matter of Brahman pretensions that this was a burning
question at the time when the Dialogues were composed. No other social
problem is referred to so often; and Brahman would not be so often
represented as expressing astonishment or indignation at the position
taken up regarding it by the early Buddhists unless there had really
been a serious difference on the subject between the two schools. But
the difference, though real, has been gravely misunderstood.
Some writers on Buddhism do not hesitate to ascribe to Gotama the
role of a successful political reformer, by representing him as having
fought for the poor and despised against the rich and privileged
classes, and as having gone far to abolish caste. Other writers gird at
the Buddha because most of the leaders of this Order were drawn from the
ranks of the respectable and the well-to-do, with an education in
keeping with their social position; and disparage him for neglecting the
humble and the wretched, for not using his influence to abolish, or to
mitigate, the harshness of caste rules.
Both views are equally unhistorical. It is well-known that the
population of India is now divided into a number of sections (we call
them `castes’), the members of which are debarred from the right of
intermarriage (from the connubium) with those outside their caste, and
also, but in constantly varying degrees, from the right of eating
together (of commensality) with the members of other sections. Each such
`caste’ has also a council or committee by which it is governed, and
which settles all disputes regarding the caste.
The disastrous effects, from the ethical, social, and political
points of view, of these restrictions, and of caste as a whole, have
been often grossly exaggerated, and the benefits of the [\q 97/] system
ignored. And we are entirely unwarranted in supposing the system, as it
now exists, to have been in existence also at the time when Buddhism
arose in the valley of the Ganges. Our knowledge of the actual facts of
caste, even as it now exists, is still confused and inaccurate. The
theories put forward to explain the facts are loose and irreconcilable.
And an accurate statement of the corresponding facts, if any, at the
time of Gotama, has yet to be drawn up.
We have long known that the connubium was the cause of a long and
determined struggle between the patricians and the plebeians in Rome.
Evidence has been yearly accumulating on the existence of restrictions
as to intermarriage, and as to the right of eating together, among other
Aryan tribes ├Ю Greeks, Germans, Russians, and so on. Even without the
fact of the existence, now, of such restrictions among the modern
successors of the ancient Aryans in India, it would have been almost
certain that they also were addicted to similar customs. It is certain
that the notion of such usages was familiar enough to some at least of
the tribes that preceded the Aryans in India. It is quite a mistake to
look upon all these tribes as far below the Aryans in culture. Both the
Kolarians and the Dravidians were probably quite the equals of the
Aryans in social organisation. And the Aryans probably adopted much from
them, especially in matters relating to land tenure, village community,
government, taxation, and so on. Their custom of endogamy and exogamy,
their ideas as to purity and the reverse, may have differed from those
of the Aryans, but were similar in kind. Rules of endogamy and exogamy;
privileges, restricted to certain classes, of eating together, are not
only Indian or Aryan, but worldwide phenomena. Both the spirit, and to a
large degree the actual details, of modern Indian caste usages, are
identical with these ancient, and no doubt universal, customs. It is in
them that we have ├▓he key to the origin of caste.
At any moment in the history of a nation such customs seem, to a
superficial observer, to be fixed and immutable. As a matter of fact
they are never quite the same in successive centuries, or even
generations. A man’s visible frame, though no change is at any moment
perceptible, is really never the same for two consecutive moments, and
the result of constant minute variations becomes clear after the lapse
of time. The numerous and complicated details which we sum up under the
convenient (but often misleading) single name of caste are solely
dependent for their sanction on public opinion. That opinion seems
stable. But it is always tending to vary as to the degree of importance
attached to some particular one of [\q 98/] the details, as to the size
and complexity of the particular groups in which each detail ought to be
observed.
This last statement may be illustrated by the case of the Chaliyas.
When the Dutch started cinnamon cultivation in Ceylon on a large scale,
they wanted labourers. `The peasantry, who belonged almost exclusively
to one caste, the Goigamas, regarded it as unworthy of a free man to
work for hire. Some of them, however, in the struggle of motives, found
the pressure of poverty too strong for them, and accepted service as
coolies. The others, thinking this bad form, became averse to giving
their daughters in marriage to such coolies. These feelings were
naturally stronger at first among the Goigamas of good social position,
and it became a mark of superiority not to have a relative married to a
worker in the cinnamon gardens. And such workers were called Chaliyas.
By the time that the families of Chaliyas were numerous enough to afford
mates for the male or female coolies, the Chaliyas found it impossible
to find wives elsewhere. And thus, under the very eyes of Europeans, the
size of one group had been diminished by the very considerable number
of persons engaged in a new and despised trade. In other words, what we
call a new caste had arisen, the caste of the Chaliyas. When the English
took Ceylon they gave up the government cultivation of cinnamon. The
gardens were carried on, in ever lessening numbers, by private
individuals. The number of the Chaliyas consequently declined. Numbers
of them, as they gradually returned to ordinary peasant work, became
reabsorbed among the Goigamas. This was an instance of a change
precisely contrary to that which happened when the caste gradually
arose. But all did not succeed in returning; and there are, therefore,
still some Chaliyas left. And the caste survives though the members of
it are now no longer exclusively, or even largely, employed in cinnamon
gardens; and many of them have become wealthy and honoured.
What had happened in this case was, not two separate and striking
revolutions, but a long series of slight changes in public opinion, no
doubt quite imperceptible at the time to the very people among whom the
changes were taking place. And after all the changes were not so very
slow. Three or four generations were enough to cover the whole series
with the consequent results. Who can doubt but that the history of
ancient India, if we had only access to the necessary evidence, would be
found to cover, in its two thousand five hundred years, and through its
wide territory, a constant succession of similar variations; and that
similar variations are recurring still today.
[\q 99/] Owing to the fact that the particular set of people who
worked their way to the top based its claims on religious grounds, not
on political power or wealth, the system has, no doubt, lasted longer in
India than in Europe. But public opinion still insists in considerable
circles, even in Europe, on restrictions of a more or less defined kind,
both as to marriage and as to eating together. And in India the problem
still remains to trace in the literature the gradual growth of the
system ├Ю the gradual formation of new sections among the people, the
gradual extension of the institution to the families of people engaged.
in certain trades, belonging to the same sect or tribe’, tracing their
ancestry (whether rightly or wrongly) to the same source. All these
factors, and others besides, are real factors. But they are phases of
the extension and growth, not explanations of the origin, of the system.
There is no evidence to show that at the time when the conversations
recorded in the Dialogues took place (that is to say, in the sixth
century B. C.) there was any substantial difference, as regards the
barriers in question, between the peoples dwelling in the valley of the
Ganges and their contemporaries dwelling on the shores of the
Mediterranean. The point of greatest weight in the establishment of the
great difference in the subsequent development ├Ю the supremacy, in
India, of the priests ├Ю was still being hotly debated. And all our
evidence tends to show that at least in the wide extent of territory
covered by the Pi├▒akas ├Ю countries close upon a hundred thousand square
miles in area ├Ю the struggle was being decided rather against the
Brahman than for them. There were distinctions as to marriage;
endogamous and exogamous groups. In a few instances, all among the lower
classes of the people, these amounted, probably, to what would now be
called caste-divisions. But of castes, in the modern sense, among the
preponderating majority there is little or no conclusive evidence.
There was a common phrase current among the people, which divided all
the world into four va├╡├╡├а (colours or complexions)-the nobles, the
priests, the other Aryan people, and the non-Aryan S├еdras (Khattiy├а, Br├аhma├╡├а, Vess├а, and Sudd├а).
The priests put themselves first, and had a theological legend in
support of their contention. But it is clear from the Pi├▒akas that this
was not admitted by the nobles. And it is also clear that no one of
these divisions was a caste. There was neither connubium nor
commensality between all the members of one va├╡├╡a, nor was there a
governing council for each. The fourth was distinguished from the others
by race. The remaining three were distinguished from each other by
[\q 100/] social position. And though in a general rough way the
classification corresponded to the actual facts of life, there were
insensible gradations within the four classes, and the boundary between
them was both variable and undefined.
And this enumeration of the populace
was. not complete. Outside these classes there were others, resembling
in many points the modern low castes, and always when mentioned in the
Pi├▒akas following after the above four. Thus in A├пguttara I, 162 [1]
the argument is that just as there is no real difference in oxen, in
spite of the fact that they can be arranged in classes by difference of
colour (va├╡├╡a), and the strong, active, well-trained ox is selected by preference, without regard to his colour (va├╡├╡a)
; so also, when presenting gifts, the man of strong, active,
well-trained mind should be selected as donee ├Ю without reference to the
fact of his belonging to any one of the four classes of society (va├╡├╡├а), or of his being a Ka├╡├│├аla or a Pukkusa. It is plain that this passage distinguishes the last two from the four va├╡├╡├а and therefore from the S├еdras
Other old texts [2] insert between these two three further names ├Ю the Ve├╡as, the Nes├аdas, and the Rathak├аras, that is to say, the workers in rushes, [3]
bird-catchers, and cartmakers. By these are meant aboriginal tribesmen
who were hereditary craftsmen in these three crafts; for they are called
h├гna-j├аtiyo, low tribes. They no doubt formed castes in the
modern sense, though we have no information as to their marriage
customs. They are represented in the J├аtaka book as living in villages
of their own, outside the towns in which ordinary people dwelt, and
formed evidently a numerically insignificant portion of the populace.
In the last passage quoted in the previous note there are mentioned, as distinct from these low tribes (the h├гna-j├аtiyo), certain low occupations (h├гna-sipp├аni)
mat-makers, potters, weavers, leather-workers, and barbers. As they are
excluded from the list of those distinguished by birth (j├аti),
it is implied that there was no hard and fast line, determined by birth,
for those who gained their living by these trades. There would be a
natural tendency for the son to follow the father’s craft [4]; [\q 101/] centuries afterwards they had become castes, and they were then on the borderline. But they were not castes as yet.
Besides the above, who were all
freemen, there were also slaves. We only hear of them quite
occasionally, as domestic servants, in the houses of the very rich.
Individuals had been captured in predatory raids, and reduced to slavery
(J├аt. IV, 220); or had been deprived of their freedom as a judicial
punishment (J├аt. I, 200); or had submitted to slavery of their own
accord (`Vinaya Texts,’ I,191; Sum. I, 168). Children born to such
slaves were also slaves, and the emancipation of slaves is often
referred to. But we hear nothing of such later developments of slavery
as rendered the Roman latifundia, or the plantations of some Christian
slave-owners, scenes of misery and oppression. For the most part the
slaves were household servants, and not badly treated, and their numbers
seem to have been insignificant [5]
What we find then, in the Buddha’s time, is
caste in the making. The great mass of the people were distinguished
quite roughly into four classes-social strata-of which the boundary
lines were vague and uncertain. At the one end of the scale certain
outlying tribes, and certain hereditary crafts of a dirty or despised
kind, were already, probably, castes. At the other end of the scale
Brahman by birth were putting forward caste claims that were not yet
universally admitted. There were social customs about the details of
which we know very little (and dependent probably, more exactly upon the
gotta rather than upon the j├аti), which raised barriers, not
seldom broken through, as to intermarriage of people admittedly
belonging to the same va├╡├╡a, and a fortiori of others. And there was a
social code, based on the idea of impurity, which prevented familiar
intercourse (such as commensality) between people of different rank; and
rendered disgraceful the use of certain foods. We find, however, no
usages which cannot be amply paralleled in the history of other peoples
throughout the world in similar stages of social evolution. The
key-stone of the arch of the peculiarly Indian caste organisation-the
absolute supremacy of the Brahmans ├Ю had not yet been put in position,
had not, in fact, been yet made ready. The caste-system, in any proper
or exact use of the term, did not exist.
In the face of this set of circumstances Gotama took up [\q 102/] a
distinct position. It meets us, it is true, in two phases; but it forms
one consistent and logical whole.
In the first place, as regards his own Order, over which alone he had
complete control, he ignores completely and absolutely all advantages
or disadvantages arising from birth, occupation, and social status, and
sweeps away all barriers and disabilities arising from the arbitrary
rules of mere Ceremonial or social impurity.
One of the most distinguished members of his Order the very one of
them who was referred to as the chief authority, after Gotama himself,
on the rules of the Order, was Up├аli, who had formerly been a barber,
one of the despised occupations. So Sun├гta, one of the brethren whose
verses are chosen for insertion in the Thera J├аth├а, was a Pukkusa, one
of the low tribes. S├аti, the propounder of a deadly heresy, was of the
sons of the fisherfolk, afterwards a low caste, and even then an
occupation, on account of its cruelty, particularly abhorred. Nanda was a
cowherd. The two Pa├╡├▒hakas were born out of wedlock, to a girl of good
family through intercourse with a slave (so that by the rule laid down
in Manu 31, they were actually outcasts). K├аp├а was the daughter of a
deer-stalker, Pu├╡├╡├а and Pu├╡├╡ik├а had been slave girls. Sumangalam├аt├а was
daughter and wife to workers in rushes, and Subh├а was the daughter of a
smith. More instances could doubtless be quoted already, and others will
become known when more texts are published.
It does not show much historical insight to sneer at the numbers as
small, and to suggest that the supposed enlightenment or liberality was
mere pretence. The facts speak for themselves; and the percentage of
low-born members of the Order was probably in fair proportion to the
percentage of persons belonging to the despised j├аtis and sippas as
compared with the rest of the population. Thus of the Ther├гs mentioned
in the Ther├г G├аth├а we know the social position of sixty, of whom five
are mentioned above-that is 8 1/2 per cent. of the whole number were
base-born. It is most likely that this is just about the proportion
which persons in similar social rank bore to the rest of the population.
Whether the Buddhist Order differed in
this respect from the other similar communities which are mentioned in
the Buddhist books as having already existed when the Buddhist Order was
founded, is still matter of controversy. The Buddhist books are mostly
silent on the matter. But that very silence is valuable evidence. It is
scarcely likely that, if there had been much difference, there should be
no allusion to it in the Pi├▒akas. And the few passages in print confirm
this. We [\q 103/] have seen how in the S├аma┬д┬дa-phala Sutta (above, P.
77) it is taken for granted that a slave would join an Order (that is
any order, not the Buddhist). And in the Agga┬д┬дa Sutta of the D├гgha, and
the Madhura Sutta of the Majjhima, there is express mention of S├еdras
becoming Sama├╡as, as if it were a recognised and common occurrence, long
before the time of the rise of Buddhism. So in the J├аtaka (III, 381) we
hear of a potter, and at IV, 392 of a Ka├╡├│├аla, who become Sama├╡as (not Buddhist Sama├╡as). [6]
On the other hand, it is just possible that
in these passages the custom afterwards followed in the Buddhist Order
is simply put back to earlier times, and is an anachronism. The
low-born, however earnest in their search after truth, were no doubt
excluded from any community of hermits or religious recluses in which
Brahmans had the upper hand. But all the twice-born (the Dvijas, that is the Khattiyas, Br├аhma├╡as, and Vessas)
were certainly justified, by public opinion, in becoming Sama├╡as. To
what extent the S├еdras, and the tribes below the S├еdras, were accorded,
in communities other than the Buddhist, a similar privilege, is at
present doubtful. But the Buddha certainly adopted, and probably
extended, the most rational view current at the time.
There is one point, however, in which
he seems to have restricted (and for a valid reason) the existing
custom. It is impossible to avoid the inference from the passage just
referred to (in the S├аma┬д┬дa-phala, above, P. 77), that the existing
orders, or most of them, admitted slaves to their ranks. Now among a
number of rules laid down to regulate admission to the Buddhist Order,
in such wise that the existing rights of third parties should not be
encroached upon, there is a rule (translated in `Vinaya Texts,’ S. B.
E., I, 199) that no runaway slave, shall be admitted. And in the form of
words to be used at the chapter held for admitting new members, one of
the questions asked of the candidate is: `Are you a freeman?’ [7]
Whenever slaves were admitted to the Order, they must have previously
obtained the consent of their masters, and also, I think, have been
emancipated.
Secondly, as regards all such matters
as we may now fairly call `questions of caste’ outside the Order, the
Buddha adopted the only course then open to any man of sense; that is to
say, he strove to influence that public opinion, on which the
observances depend, by a constant inculcation of reasonable views. Thus
in the ├вmagandha Sutta [8]
of the Sutta [\q 104/] Nip├аta (certainly one of the very oldest of our
documents) it is laid down, in eloquent words, that defilement does not
come from eating this or that, prepared or given by this or that person,
but from evil deeds and words and thoughts.
This is a particularly interesting passage, being one of the few in
which sayings of previous Buddhas are recorded. In other words the
Buddhists put forward this view as having been enunciated long ago-with
the intended implication that it was a self-evident proposition which
was common ground to the wise. No originality, no special insight, is
claimed on account of a view that would have put an end to so many
foolish prejudices based on superstition. The Buddha’s position is again
to adopt, in this matter, the sensible position already put forward by
others.
As to other details also, which it would take too long to set out
here, Gotama followed the same plan. On the general question, however,
he had opinions, presumably his own. For they are not found elsewhere.
And in the early Buddhist texts (always ready to give credit to others,
and even anxious wherever possible to support their views by showing
that others, especially in ancient times, had held them) these views are
not referred to as part of the doctrine of either earlier or
contemporary teachers.
We may class the utterances on this point under three heads-biological, ethical, and historical.
In the V├аse├▒├▒ha Sutta of the Sutta
Nip├аta (several verses of which have been inserted also in the
Dhammapada) the question, as in the So├╡ada├╡├│a Sutta, translated below,
is as to what makes a man a Brahman. As his answer the Buddha reminds
his questioners of the fact that whereas, in the case of plants (large
or small), insects, quadrupeds, serpents, fish, and birds, there are
many species and marks (due to the species) by which they can be
distinguished-in the case of man there are no such species, and no such
marks. `Herein,’ as pointed out by Mr. Chalmers, [9]
`Gotama was in accord with the conclusion of modern biologists, that
├Яthe Anthropidae are represented by the single genus and species, Man├╗├Юa
conclusion the more remarkable as the accident of colour did not
mislead Gotama’ as it did so many of his contemporaries then; and even,
within living memory, so many in the West. He goes on to draw the
conclusion that distinctions made between different men are mere matters
of prejudice and custom; that it is wisdom and goodness that make the
only valid distinction, that make a man a Brahman; that the [\q 105/]
Arahat is therefore the true Brahman; and that it is only the ignorant
who had, for so long, maintained that it was birth that made a man a
Brahman.
Similar arguments frequently recur. In
the Madhura Sutta, a dialogue, shortly after the Buddha’s death,
between the king of Madhura and Kacc├аna, the point raised is whether the
Brahmans are right in their exclusive claims. `The Brahmans say thus,
Kacc├аna: ├ЯThe Brahmans are the most distinguished of the four divisions
into which the people is classified]; [10]
every other division is inferior. The Brahmans are the white division;
all the rest are black. The Brahmans alone are accounted pure, not those
who are not Brahmans. The Brahmans are the legitimate sons of God (of
Brahm├а), born from His mouth, specially made by Him, heirs of Brahm├а!
What do you, Sir, say to this?├╗’
The Buddhist answer is first to remind
the king of the actual facts of life-how a prosperous member of any one
of the four va├╡├╡as would find members of each of the other three to
wait upon him and serve him. There was no difference between them in
this respect. Then, secondly, he points out how a wicked man (whatever
his va├╡├╡a), in accordance with the doctrine of Karma acknowledged
by all good men (not only by Buddhists), will be reborn in some state
of woe; and a good man in some state of bliss. Thirdly, a criminal,
whatever his va├╡├╡a, would be equally subject to punishment for his
crime. And lastly, a man, whatever his va├╡├╡a, would, on joining an
order, on becoming a religieux, receive equal respect and honour from
the people]. [11]
A Brahman
might object that all this ignores the important point that the Brahman
were, originally, born of Brahma, and are his legitimate heirs. It was
this claim to especial connection with the mysterious powers of a
supernatural kind, so widely believed in, that formed their chief weapon
in the struggle. We find the Buddhist reply to that in the Agga┬д┬дa
Sutta of the D├гgha, in many respects one. of the most interesting and
instructive of all the Dialogues]. [12]
It is a kind [\q 106/] of Buddhist book of Genesis. In it the
pretensions of the Brahman are put forward in the same terms as those
just quoted above from the Madhura Sutta.
Gotama replies that they make these claims in forgetfulness of the past. The claims have no basis in fact. It is righteousness (dhamma) and not class distinction (va├╡├╡a) that makes the real difference between man and man]. [13]
Do we not daily see Brahman women with child and bearing sons just like
other folk? How can they then say that they are born of God? And as to
their origin, when the evolution of the world began, beings were at
first immaterial, feeding on joy, giving light from themselves, passing
through the air. There was thick darkness round about them, and neither
sun nor moon, nor stars, nor sex, nor measures of time. Then the earth
rose in the midst of the waters, beautiful as honey in taste and colour
and smell, and the beings, eating thereof, lost their brightness, and
then sun and moon and stars appeared, and time began to run. And then
also their bodies became more coarse and material, and differences of
complexion (va├╡├╡a) became manifest among them. Then some prided
themselves, and despised others, on the ground of their finer
complexion. And thereupon the fine-tasting earth ceased to be so.
Then successively fine moss, and sweet creepers, and delicate rice
appeared, and each time the beings ate thereof with a similar result.
Then differences of sex appeared; and households were formed; and the
lazy stored up the rice, instead of gathering it each evening and
morning; and the rights of property arose, and were infringed. And when
lusts were felt, and thefts committed, the beings, now become men, met
together, and chose certain men, differing from the others in no wise
except in virtue (dhamma), to restrain the evil doers by blame or
fines or banishment. These were the first Kshatriyas. And others they
chose to restrain the evil dispositions which led to the evil doing. And
these were the first Brahman, differing from the others in no wise,
except only in virtue (dhamma).
Then certain others, to keep their households going, and maintain
their wives, started occupations of various kinds. And these were the
first vessas. And some abandoned their homes and became the first
recluses (sama├╡as). But all were alike in origin, and the only
distinction between them was in virtue. And the highest of them all was
acknowledged [\q 107/] to be the Arahat, who had made himself so by the
destruction of the Four Mental Intoxications (the ├аsavas) and by
breaking the bonds that tied him to rebirths; the man who had laid aside
every burden, who had lived the life, had accomplished a11 that had to
be done, had gained his end, and by the highest knowledge was set free!
We may not accept the historical accuracy of this legend. Indeed a
continual note of good-humoured irony runs through the whole story, with
its fanciful etymologies of the names of the four va├╡├╡├а; and the aroma
of it would be lost on the hearer who took it au grand szeezrieux. But
it reveals a sound and healthy insight, and is much nearer to the actual
facts than the Brahman legend it was intended to replace.
Had the Buddha’s views on the whole
question won the day-and widely shared, as they were, by others, they
very nearly prevailed-the evolution of social grades and distinctions
would have gone on in India on lines similar to those it followed in the
West, and the caste system of India would never have been built up]. [14]
[\q 108/]
(Introduction)
III. AMBA├▓├▓HA SUTTA
[A YOUNG BRAHMAN’S RUDENESS AND AN OLD ONE’S FAITH]
Chapter I.
1. Thus have I heard. The Blessed One, when once on a tour through
the Kosala country with a great company of the brethren, with about five
hundred brethren, arrived at a Brahman village in Kosala named
Icch├аnankala; and while there he stayed in the Icch├аnankala Wood.
Now at that time the Brahman
Pokkharas├аdi was dwelling at Ukka├▒├▒ha, a spot teeming with life, with
much grassland and woodland and corn, on a royal domain, granted him by
King Pasenadi of Kosala as a royal gift, with power over it as if he
were the king. [15]
2. Now the Brahman Pokkharas├аdi [16] heard the news:
[\q 109/] `They say that the Sama├╡a Gotama, of the S├аkya clan, who
went out from a S├аkya family to adopt the religious life, has now
arrived, with a great company of the brethren of his Order, at
Icch├аnankala, and is staying there in the Icch├аnankala Wood. Now
regarding that venerable Gotama, such is the high reputation that has
been noised abroad:┬дThat Blessed One is an Arahat, a fully awakened one,
abounding in wisdom and goodness, happy, with knowledge of the worlds,
unsurpassed as a guide to mortals willing to be led, a teacher for gods
and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and
sees, as it were, face to face this universe,┬дincluding the worlds above
of the gods, the Brahmas, and the M├аras, and the world below with its
recluses and Brahman, its princes and peoples,┬дand having known it, he
makes his knowledge known to others. The truth, lovely in its origin,
lovely in its progress, lovely in its consummation, doth he proclaim,
both in the spirit and in the letter, the higher life doth he make
known, in all its fullness and in all its purity.
[88] `And good is it to pay visits to Arahats like that.’
3. Now at that time a young Brahman, an Amba├▒├▒ha, [17]
was a pupil under Pokkharas├аdi the Brahman. And he was a repeater (of
the sacred words) knowing the mystic verses by heart, one who had
mastered the Three Vedas, with the indices, the ritual, the phonology,
and the exegesis (as a fourth), [18]
and the legends [\q 110/] as a fifth, learned in the idioms and the
grammar, versed in Lok├аyata sophistry, and in the theory of the signs on
the body of a great man, [19]┬дso
recognised an authority in the system of the threefold Vedic knowledge
as expounded by his master, that he could say of him: `What I know that
you know, and what you know that I know.’
4. And Pokkharas├аdi told Amba├▒├▒ha the news, and said: `Come now, dear
Amba├▒├▒ha, go to the Sama├╡a Gotama, and find out whether the reputations
so noised abroad regarding him is in accord with the facts or not,
whether the Sama├╡a Gotama is such as they say or not.’
5. `But how, Sir, shall I know whether that is so or not?’
`There have been handed down,
Amba├▒├▒ha, in our mystic verses thirty-two bodily signs of a great man,┬д
signs which, if a man has, he will become one of two things, and no
other. [20]
If he dwells at home he will become a sovran of the world, a righteous
king, bearing rule even to the shores of the four great oceans, a
conqueror, the protector of his people, possessor of the seven royal
treasures. [89] And these are the seven treasures that he has┬дthe Wheel,
the Elephant, the Horse, the Gem, the Woman, the Treasurer, and the
[\q 111/] Adviser as a seventh. [21]
And he has more than a thousand sons, heroes, mighty in frame, beating
down the armies of the foe. And he dwells in complete ascendancy over
the wide earth from sea to sea, ruling it in righteousness without the
need of baton or of sword. But if he go forth from the household life
into the houseless state, then he will become a Buddha who removes the
veil from the eyes of the world. Now I, Amba├▒├▒ha, am a giver of the
mystic verses; you have received them from me.’
6. `Very good, Sir,’ said Amba├▒├▒ha in reply; and rising from his seat
and paying reverence to Pokkharas├аdi, he mounted a chariot drawn by
mares, and proceeded, with a retinue of young Brahman, to the
Icch├аnankala Wood. And when he had gone on in the chariot as far as the
road was practicable for vehicles, he got down, and went on, into the
park, on foot.
7. Now at that time a number of the brethren were walking up and down
in the open air. And Amba├▒├▒ha went up to them, and said: `Where may the
venerable Gotama be lodging now? We have come hither to call upon him.’
8. Then the brethren thought: `This
young Brahman Amba├▒├▒ha is of distinguished family, and a pupil of the
distinguished Brahman Pokkharas├аdi. The Blessed One will not find it
difficult to hold conversation with such.’ And they said to Amba├▒├▒ha:
`There, Amba├▒├▒ha, is his lodging, [22]
where the door is shut, go quietly up and enter the porch gently, and
give a cough, and knock on the cross-bar. The Blessed One will open the
door for you.’
9. Then Amba├▒├▒ha did so. And the Blessed One opened the door, and
Amba├▒├▒ha entered in. And the other young Brahman also went in; and they
exchanged with the Blessed One the greetings and [\q 112/] compliments
of politeness and courtesy, and took their seats. But Amba├▒├▒ha, walking
about, said something or other of a civil kind in an off-hand way,
fidgeting about the while, or standing up, to the Blessed One sitting
there.
[90] 10. And the Blessed One said to him: `Is that the way, Amba├▒├▒ha,
that you would hold converse with aged teachers, and teachers of your
teachers well stricken in years, as you now do, moving about the while
or standing, with me thus seated?’
11. `Certainly not, Gotama. It is
proper to speak with a Brahman as one goes along only when the Brahman
himself is walking, and standing to a Brahman who stands, and seated to a
Brahman who has taken his seat, or reclining to a Brahman who reclines.
But with shavelings, sham friars, menial black fellows, the offscouring
of our kinsman’s heels [23]┬дwith them I would talk as I now do to you!’
`But you must have been wanting
something, Amba├▒├▒ha, when you came here. Turn your thoughts rather to
the object you had in view when you came. This young Brahman Amba├▒├▒ha is
ill bred, though he prides himself on his culture; what can this come
from except from want of training?’ [24]
12. Then Amba├▒├▒ha was displeased and angry
with the Blessed One at being called rude; and at the thought that the
Blessed One was vexed with him, he said, scoffing, jeering, and sneering
at the Blessed One: `Rough is this S├аkya breed of yours, Gotama, and
rude; touchy is this S├аkya breed of yours and [\q 113/] violent.
[91] Menials, mere menials, [25]
they neither venerate, nor value, nor esteem, nor give gifts to, nor
pay honour to Brahman. That, Gotama, is neither fitting, nor is it
seemly!’
Thus did the young Brahman Amba├▒├▒ha for the first time charge the S├аkyas with being menials.
13. `But in what then, Amba├▒├▒ha, have the S├аkyas given you offence?’
`Once, Gotama, I had to go to Kapilavatthu on some business or other of Pokkharas├аdi’s, and went into the S├аkyas’ Congress Hall. [26]
Now at that time there were a number of S├аkyas, old and young, seated
in the hall on grand seats, making merry and joking together, nudging
one another with their fingers; [27]
and for a truth, methinks, it was I myself that was the subject of
their jokes; and not one of them even offered me a seat. That, Gotama,
is neither fitting, nor is it seemly, that the S├аkyas, menials as they
are, mere menials, should neither venerate, nor value, nor esteem, nor
give gifts to, nor pay honour to Brahman.’
Thus did the young Brahman Amba├▒├▒ha for the second time charge the S├аkyas with being menials.
[\q 114/] 14. `Why a quail, Amba├▒├▒ha, little hen bird though she be,
can say what she likes in her own nest. And there the S├аkyas are at
their own home, in Kapilavatthu. It is not fitting for you to take
offence at so trifling a thing.’
15. `There are these four grades [28]
Gotama,┬дthe nobles, the Brahman, the tradesfolk, and the workpeople.
And of these four, three┬дthe nobles, the tradesfolk, and the
work-people┬дare, verily, but attendants on the Brahman. [92] So, Gotama,
that is neither fitting, nor is it seemly, that the, S├аkyas, menials as
they are, mere menials, should neither venerate, nor value, nor esteem,
nor give gifts to, nor pay honour to the Brahman.’
Thus did the young Brahman Amba├▒├▒ha for the third time charge the S├аkyas with being menials.
16. Then the Blessed One thought thus: `This Amba├▒├▒ha is very set on
humbling the S├аkyas with his charge of servile origin in. What if I were
to ask him as to his own lineage?’ And he said to him:
`And what family do you then, Amba├▒├▒ha, belong to?’
`I am a Ka├╡h├аyana.’
`Yes, but if one were to follow up
your ancient name and lineage, Amba├▒├▒ha, on the father’s and the
mother’s side, it would appear that the S├аkyas were once your masters,
and that you are the offspring of one of their slave girls. But the
S├аkyas trace their line back to Okk├аka the king. [29]
`Long ago, Amba├▒├▒ha, King Okk├аka, wanting to
divert the succession in favour of the son of his favourite queen,
banished his elder children┬дOkk├аmukha, Kara├╡├│a Hatthinika, and
Sinipura┬дfrom the land. And being thus banished they took up their
dwelling on the slopes of the Him├аlaya, on the borders of a lake where a
mighty oak tree grew.
[\q 115/] And through fear of injuring the purity of their line they intermarried with their sisters.
`Now Okk├аka the king asked the ministers at his court: ├ЯWhere, Sirs, are the children now?├╗ [30]
`There is a spot, Sire, on the slopes of the Him├аlaya, on the, borders of a lake, where there grows a mighty oak (sako). There do they dwell. And lest they should injure the purity of their line they have married their own (sak├аhi) sisters.’
`Then did Okk├аka the king burst forth in admiration [93]: ├ЯHearts of oak (saky├а) are those young fellows! Right well they hold their own (paramasaky├а)!├╗ [31]
`That is the reason, Amba├▒├▒ha, why they are
known as S├аkyas. Now Okk├аka had a slave girl called Dis├а. She gave birth
to a black baby. And no sooner was it born than the little black thing
said, ├ЯWash me, mother. Bathe me, mother. Set me free, mother, of this
dirt. So shall I be of use to you.├╗
`Now just as now, Amba├▒├▒ha, people- call devils ├Яdevils,├╗ so then they called devils ├Яblack fellows├╗ (ka├╡he). And they said: ├ЯThis fellow spoke as soon as he was born. `Tis a black thing (ka├╡ha) that is born, a devil has been born!├╗ And that is the origin, Amba├▒├▒ha, of the Ka├╡h├аyanas. [32] He was the ancestor of the Ka├╡h├аyanas. [33]
And thus is it, Amba├▒├▒ha, that if one were to follow up your ancient
name and lineage, on the father’s and on the mother’s side, it would
appear that the S├аkyas were once your masters, and that you are the
offspring of one of their slave girls.’
17. When he had thus spoken the young Brahman said to the Blessed
One: `Let not the venerable [\q 116/] Gotama humble Amba├▒├▒ha too sternly
with this reproach of being descended from a slave girl. He is well
born, Gotama, and of good family; he is versed in the sacred hymns, an
able reciter, a learned man. And he is able to give answer to the
venerable Gotama in these matters.’
18. Then the Blessed One said to them:
`Quite so. If 194] you thought otherwise, then it would be for you to
carry on our discussion further. But as you think so, let Amba├▒├▒ha
himself speak.’ [34]
19. ` We do think so; and we will hold our peace. Amba├▒├▒ha is able to give answer to the venerable Gotama in these matters.’
20. Then the Blessed One said to
Amba├▒├▒ha the Brahman: `Then this further question arises, Amba├▒├▒ha, a
very reasonable one which, even though unwillingly, you should answer.
If you do not give a clear reply, or go off upon another issue, [35] or remain silent, or go away, then your head will split in pieces on the spot. [36]
What have you heard, when Brahman old and well stricken in years,
teachers of yours or their teachers, were talking together, as to whence
the Ka├╡h├аyanas draw their origin, and who the ancestor was to whom they
trace themselves back?’
And when he had thus spoken Amba├▒├▒ha remained silent. And the Blessed
One asked the same question again. [95] And still Amba├▒├▒ha remained
silent. Then the Blessed One said to him: `You [\q 117/] had better
answer, now, Amba├▒├▒ha. This is no time for you to hold your peace. For
whosoever, Amba├▒├▒ha, does not, even up to the third time of asking,
answer a reasonable question put by a Tath├аgata (by one who has won the
truth), his head splits into pieces `on the spot.’
21. Now at that time the spirit who bears the thunderbolt [37]
stood over above Amba├▒├▒ha in the sky with a mighty mass of iron, all
fiery, dazzling, and aglow, with the intention, if he did not answer,
there and then to split his head in pieces. And the Blessed One
perceived the spirit bearing the thunderbolt, and so did Amba├▒├▒ha the
Brahman. And Amba├▒├▒ha on becoming aware of it, terrified, startled, and
agitated, seeking safety and protection and help from the Blessed One,
crouched down beside him in awe, [38] and said: `What was it the Blessed One said? Say it once again!’
`What do you think, Amba├▒├▒ha? What have you heard, when Brahman old
and well stricken in years, teachers of yours or their teachers, were
talking together, as to whence the Ka├╡h├аyanas draw their origin, and who
the ancestor was to whom they trace themselves back?’
`Just so, Gotama, did I hear, even as the venerable Gotama hath said.
That is the origin of the Ka├╡h├аyanas, and that the ancestor to whom
they trace themselves back.’
22. And when he had thus spoken the. young Brahman fell into tumult,
and uproar, and turmoil; and said: `Low born, they say, is Amba├▒├▒ha the
Brahman; his family, they say, is not of good standing; they say he is
descended from a slave girl; and the S├аkyas were his masters. We did not
suppose that the Sama├╡a Gotama, whose words are righteousness itself,
was not a man to be trusted!’
23. And the Blessed One thought: [96]
`They [\q 118/] go too far, these Brahman, in their depreciation of
Amba├▒├▒ha as the offspring of a slave girl. Let me set him free from
their reproach.’ And he said to them: `Be not too severe in disparaging
Amba├▒├▒ha the Brahman on the ground of his descent. That Ka├╡ha became a
mighty seer. [39]
He went into the Dekkan, there he learnt mystic verses, and returning
to Okk├аka the king, he demanded his daughter. Madda-r├еp├г in marriage. To
him the king in answer said: ├ЯWho forsooth is this fellow, who ├Ю son of
my slave girl as he is ├Ю asks for my daughter in marriage;├╗ and, angry
and displeased, he fitted an arrow to his bow. But neither could he let
the arrow fly, nor could he take it off the string again. [40]
`Then the ministers and courtiers went to Ka├╡ha the seer, and said ├ЯLet the king go safe, Sir; let the king go safe.” [41]
├ЯThe king
shall suffer no harm. But should he shoot the arrow downwards, then
would the earth dry up as far as his realm extends.├╗ [42]
├ЯLet the king, Sir, go safe, and the country too.├╗
├ЯThe king shall suffer no harm, nor his land. But should he shoot the
arrow upwards, the god would not rain for seven years as far as his
realm extends.├╗
├ЯLet the king, Sir, go safe, and the country too; and let the god rain.├╗
├ЯThe king shall suffer no harm, nor the land either, and the god
shall rain. But let the king aim the arrow at his eldest son. The prince
shall suffer no harm, not a hair of him shall be touched.”
Then, O Brahmans, the ministers told this to Okk├аka, [\q 119/] and said: ├ЯLet the king aim at his eldest son. [43]
He will suffer neither harm nor terror.├╗ And the king did so, and no
harm was done. But the king, terrified at the lesson given him, [97]
gave the man his daughter Madda-r├еp├г to wife. You should not, O
Brahmans, be too severe to disparage Amba├▒├▒ha in the matter of his
slave-girl ancestress. That Ka├╡ha was a mighty seer.’
24. Then the Blessed One said to Amba├▒├▒ha: `What think you, Amba├▒├▒ha?
Suppose a young Kshatriya should have connection with a Brahman maiden,
and from their intercourse a son should be born. Now would the son thus
come to the Brahman maiden through the Kshatriya youth receive a seat
and water (as tokens of respect) from the Brahmans?”
`Yes, he would, Gotama.’
`But would the Brahman allow him to partake of the feast offered to the dead, or of the food boiled in milk, [44] or of the offerings to the gods, or of food sent as a present?’
`Yes, they would, Gotama.’
`But would the Brahman teach him their verses or not?’
`They would, Gotama.’
`But would he be shut off, or not, from their women?’
`He would not be shut off.’
`But would the Kshatriyas allow him to receive the consecration ceremony of a Kshatriya?’
`Certainly not, Gotama.’
`Why not that?’
`Because he is not of pure descent on the mother’s side.’
25. `Then what think you, Amba├▒├▒ha? Suppose a Brahman youth should
have connection with a Kshatriya maiden, and from their intercourse a
son should be born. Now would the son thus come to the Kshatriya maiden
through the Brahman youth receive [\q 120/] a seat and water (as tokens
of respect) from the Brahmans?’
`Yes, he would, Gotama.’
`But would the Brahman allow him to partake of the feast offered to
the dead, or of food boiled in milk, or of an offering to the gods, or
of food sent as a present?’
`Yes, they would, Gotama.’
`But would the Brahman teach him their verses or not?’
`They would, Gotama.’
[98] `But would he be shut off, or not, from their women?’
`He would not, Gotama.’
`But would the Kshatriyas allow him to receive the consecration ceremony of a Kshatriya?’
`Certainly not, Gotama.’
`Why not that?’
`Because he is not of pure descent on the father’s side.’
26. `Then, Amba├▒├▒ha, whether one compares women with women, or men
with men, the Kshatriyas are higher and the Brahmans inferior.
`And what think you, Amba├▒├▒ha? Suppose the Brahman, for some offence [45] or other, were to outlaw a Brahman by shaving him and pouring ashes over his head, [46] were to banish him from the land or from the township. Would he be offered a seat or water among the Brahmans?’
`Certainly not, Gotama.’
`Or would the Brahman allow him to partake of the food. offered to
the dead, or of the food boiled in milk, or of the offerings to the
gods, or of food sent as a present?’
`Certainly not, Gotama.’
[\q 121/] `Or would the Brahmans teach him their verses or not? `
`Certainly not, Gotama.’
`And would he be shut off, or not, from their women?’
`He would be `shut off.’
27. But what think you, Amba├▒├▒ha? If the Kshatriyas had in the same
way outlawed a Kshatriya, and banished him from the land or the
township, would he, among the Brahmans, be offered water and a seat?’
`Yes, he would, Gotama.’
`And would he be allowed to partake of the food offered to the dead,
or of the food boiled in milk, or of the offerings to the gods, or of
food sent as a present?’
He would, Gotama.’
`And would the Brahman teach him their verses?’
They would, Gotama?’
`And would he be shut off, or not, from their women?’
`He would not, Gotama.’
[99] `But thereby, Amba├▒├▒ha, the Kshatriya would have fallen into the
deepest degradation, shaven as to his head, cut dead with the
ash-basket, banished from land and township. So that, even when a
Kshatriya has fallen into the deepest degradation, still it holds good
that the Kshatriyas are higher, and the Brahman inferior.
28. `Moreover it was one of the Brahm├а gods, Sana├╝-kum├аra, [47] who uttered this stanza [48]:
[\q 122/] ├ЯThe Kshatriya is the best of those among this folk
who put their trust in lineage.
But he who is perfect in wisdom and righteousness,
he is the best among gods and men.├╗
`Now this stanza, Amba├▒├▒ha, was well sung and not ill sung by the
Brahm├а Sana├╝-kum├аra, well said and not ill said, full of meaning and not
void thereof And I too approve it; I also, Amba├▒├▒ha, say:
“The Kshatriya is the best of those among this folk who put their trust in lineage. [49]
But he who is perfect in wisdom and righteousness, he is the best among gods and men.”‘
Here ends the First Portion for Recitation [50]
Chapter II [\q 123/]
1. `But what, Gotama, is the righteousness, and what the wisdom spoken of in that verse?’
`In the supreme perfection in wisdom and righteousness, Amba├▒├▒ha,
there is no reference to the question either of birth, or of lineage, or
of the pride which says: ├ЯYou are held as worthy as I,├╗ or ├ЯYou are
not. held as worthy as I.├╗ It is where the talk is of marrying, or of
giving in marriage, that reference is made to such things as that. For
whosoever, Amba├▒├▒ha, are in bondage to the notions of birth or of
lineage, or to the pride of social position, or of connection by
marriage, they are far from the best wisdom and righteousness. It is
only by having got rid of all such bondage that one can realise for
himself [100] that supreme perfection in wisdom and in conduct.’
2.’ But what, Gotama, is that conduct, and what that wisdom?’
[Here follow, under Morality (S├гla) [51]
The introductory paragraphs (Section 40-42 of
the S├аma┬д┬дa-phala, pp. 62, 63 of the text) on the appearance of a
Buddha, his preaching, the conversion of a hearer, and his renunciation
of the world: then come
1. The S├гlas, above, pp. 4-12 (Section 8-27) of the text. Only the
refrain differs. It runs here, art the end of each clause, through the
whole of this repeated passage: `This is reckoned in him as morality.’
[\q 124/] Then under Conduct (Cara├╡a)
2. The paragraph on Confidence, above, p. 69 of he text, Section 63.
The refrain from here onwards is: `This is reckoned to him as conduct.
3. The paragraph on `Guarded is the door of his senses,’ above, p.70 of the text, Section 64.
4. The paragraph on `Mindful and self-possessed,’ above p. 70 of the text, Section 65.
5. The paragraph on Content, above, p.71 of the text, Section 66.
6. The paragraph on Solitude, above, p.71 of the text Section 67.
7. The paragraphs on the Five Hindrances, above, pp. 71-72 of the text, Section 68-74.
8. The paragraphs on the Four Rapt Contemplations, [52]
above , pp. 73-76, Section 75-82. The refrain at the end of each of
them (`higher and better than the last’) is here, of course to be read
not as higher fruit of the life of a recluse, but as higher conduct.
Under Wisdom (Vijj├а)
9. The paragraphs on Insight arising from Knowledge (┬е├а├╡a-dassana├╝),above,
p.76 of the text, Section 83,84. The refrain from here onwards is:
`This is reckoned in him as wisdom, and it is higher and sweeter than
the last.’
10. The paragraphs on the Mental Image, above, p.77 of the text, Section 85, 86.
11. The paragraphs on Mystic Gifts (Iddhi), above, p. 77 of the text, Section87, 88.
12. The paragraphs on the Heavenly Ear (Dibbasota) above , p.79 of the text, Section 89, 90.
13. The paragraphs on the Knowledge of the hearts of others (Ceto-pariya-┬д├а├╡a├╝), above, p.79 of the text, Section 91, 92.
14. The paragraphs on Memory of one’s own previous [\q 125/] births (Pubbe-niv├аsa-anussati-┬д├а├╡a), above, p. 81 of the text, Section 93, 94.
15. The paragraph on the Divine Eye (Dibbacakkhu), above, p. 82 of the text, Section 95, 96.
16. He paragraphs on the Destruction of the Deadly Floods (├вsav├аna├╝ khaya-┬д├а├╡a├╝), above, p. 83 of the text, Section 97, 98.] [53]
`Such a man, Amba├▒├▒ha, is said to be perfect
in wisdom, perfect in conduct, perfect in wisdom and conduct. And there
is no other perfection in wisdom and conduct higher and sweeter than
this.’
3. `Now, Amba├▒├▒ha, to this supreme perfection in wisdom and goodness [101] there are Four Leakages. [54] And what are the four?’
`In case, Amba├▒├▒ha, any recluse or Brahman, without having thoroughly
attained unto this supreme perfection in wisdom and conduct, with his
yoke on his shoulder (to carry fire-sticks, a water-pot, needles, and
the rest of a mendicant friar’s outfit), should plunge into the depths
of the forest, vowing to himself: ├ЯI will henceforth be one of those who
live only on fruits that have fallen of themselves├╗ ├Юthen, verily, he
turns out worthy only to be a servant unto him that hath attained to
wisdom and righteousness.
`And again, Amba├▒├▒ha, in case any recluse or Brahman, without having
thoroughly attained unto this supreme perfection in wisdom and conduct,
and without having attained to living only on fruits fallen of
themselves, taking a hoe and a basket with him, should plunge into the
depths of the forest, vowing to himself: ├ЯI will henceforth be one of
those who live only on bulbs and roots and fruits├╗ ├Юthen, verily, he
turns out worthy only to be a servant unto him who hath attained to
wisdom and righteousness.
[\q 126/] `And again, Amba├▒├▒ha, in
case any recluse or Brahman, without having thoroughly attained unto
this supreme perfection in wisdom and conduct, and without having,
attained to living only on fruits fallen of them-selves, and without
having attained to living only on bulbs and roots and fruits, should
build himself a fire-shrine near the boundaries of some village or some
town, and there dwell serving the fire-god [55] ├Ю then, verily, he turns out worthy only to be a servant unto him that hath attained to wisdom and righteousness.
`And again, Amba├▒├▒ha, in case any recluse or Brahman, without having
thoroughly attained unto this supreme perfection in wisdom and conduct,
and without having attained to living only on fruits fallen of
themselves, and without having attained to living only on bulbs and
roots and fruits, and without having attained to serving the fire-god,
[102] should build himself a four-doored almshouse at a crossing where
four high roads meet, and dwell there, saying to himself: ├ЯWhosoever,
whether recluse or Brahman, shall pass here, from either of these four
directions, him will I entertain according to my ability and according
to my power├╗ ├Ю then, verily, he turns out worthy only to be a servant
unto him who hath attained to wisdom and righteousness.
`These are the Four Leakages, Amba├▒├▒ha, to supreme perfection in righteousness and conduct. [56]
4. `Now what
think you, Amba├▒├▒ha? Have you, as one of a class of pupils under the
same teacher, been instructed in this supreme perfection of wisdom and
conduct?’ [57]
`Not that, Gotama. How little is it that I
can profess [\q 127/] to have learnt! How supreme this Perfection of
wisdom and conduct! Far is it from me to have been trained therein?’
`Then what think you, Amba├▒├▒ha? Although you have not thoroughly
attained unto this supreme perfection of wisdom and goodness, have you
been trained to take the yoke upon your shoulders, and plunge into the
depths of the forest as one who would fain observe the vow of living
only on fruits fallen of themselves?
`Not even that, Gotama.’
`Then what think you, Amba├▒├▒ha? Although you have not attained unto
this supreme perfection of wisdom and goodness, nor have attained to
living on fruits fallen of themselves, have you been trained to take hoe
and basket, and plunge into the depths of the forest as one who would
fain observe the vow of living only on bulbs and roots and fruits?’
`Not even that, Gotama.’
`Then what think you, Amba├▒├▒ha? Although you have not attained unto
this supreme perfection of wisdom and goodness, and have not attained to
living on fruits fallen of themselves, and have not attained to living
on bulbs and roots and fruits, have you been taught to build yourself a
fire-shrine on the borders of some village or some town, and dwell there
as one who would fain serve the fire-god?’
[103] `Not even that, Gotama.’
`Then what think you, Amba├▒├▒ha? Although you have not attained unto
this supreme perfection of wisdom and goodness, and have not attained to
living on fruits fallen of themselves, and have not attained to living
on bulbs and roots and fruits, and have not attained to serving the
fire-god, have you been taught to build yourself a four-doored almshouse
at a spot where four high roads cross, and dwell there as one who would
fain observe the vow to entertain whosoever might pass that way, from
any of the four directions, according to your ability and according to
your power?’
`Not even that, Gotama.’
[\q 128/] 5. `So then you, Amba├▒├▒ha, as a pupil, have fallen short [58]
of due training, not only in the supreme wisdom and conduct, but even
in any one of the Four Leakages by which the complete attainment thereof
is debarred. And your teacher too, the Brahman Pokkharas├аdi, has told
you this saying: ├ЯWho are these shavelings, sham friars, menial black
fellows, the offscouring of our kinsman’s heels, that they should claim
converse with Brahmans versed in the threefold Vedic lore!├╗ ├Юhe himself
not having even fulfilled any one even of these lesser duties (which
lead men to neglect the higher ones). See, Amba├▒├▒ha, how deeply your
teacher, the Brahman Pokkharas├аdi, has herein done you wrong.’ [59]
6. `And the Brahman Pokkharas├аdi, Amba├▒├▒ha,
is in the enjoyment of a grant from Pasenadi, the king of Kosala. But
the king, does not allow him to come into his presence. When he consults
with him he speaks to him only from behind a curtain. How is it,
Amba├▒├▒ha, that the very king, from whom he accepts this pure and lawful
maintenance, King Pasenadi of Kosala, does not admit him to his
presence? See, Amba├▒├▒ha, how deeply your teacher, the Brahman
Pokkharas├аdi, has herein done you wrong.’
7. `Now what think you, Amba├▒├▒ha? Suppose a king, either seated on
the neck of his elephant or on the back of his horse, or standing on the
footrug of his chariot, [104] should discuss some resolution of state
with his chiefs or princes. And suppose as he left the spot and stepped
on one side, a workman (S├еdra) or the slave of a workman should
come up and, standing there, should discuss [\q 129/] the matter,
saying: ├ЯThus and thus said Pasenadi the king.├╗ Although he should speak
as the king might have spoken, or discuss as the king might have done,
would he thereby be the king, or even as one of his officers?’
`Certainly not, Gotama.’
8. `But just so, Amba├▒├▒ha, those ancient poets (Rishis)
of the Brahmans, the authors of the verses, the utterers of the verses,
whose ancient form of words so chanted, uttered, or composed, the
Brahmans of today chant over again and rehearse, intoning or reciting
exactly as has been intoned or recited -to wit, A├▒├▒haka, V├аmaka,
V├аmadeva, Vess├аmitta, Yamataggi. Angirasa, Bh├аradvaja, V├аse├▒├▒ha,
Kassapa, and Bhagu [60]
├Ю though you can say: ├ЯI, as a pupil, know by heart their verses,├╗ that
you should on that account be a Rishi, or have attained to the state of
a Rishi ├Ю such a condition of things has no existence!’
9. `Now what think you, Amba├▒├▒ha? What have you heard when Brahmans,
old and well stricken in years, teachers of yours or their teachers,
were talking together -did those ancient Rishis, whose verses you so
chant over and repeat, parade about well groomed, perfumed, trimmed as
to their hair and beard, adorned with garlands and gems, clad in white
garments, in the full possession and enjoyment of the five pleasures of
sense, as you, and your teacher too, do now?’
[105] `Not that, Gotama.’
`Or did they live, as their food, on boiled rice of the best sorts,
from which all the black specks had been sought out and removed, and
flavoured with sauces and curries of various kinds, as you, and your
teacher too, do now.
`Not that, Gotama.’
`Or were they waited upon by women with fringes [\q 130/] and furbelows, [61] round their loins, as you, and your teacher too, do now?’
`Or did they go about driving chariots, drawn, by mares with plaited manes and tails, [62] using long wands and goads the while, as you, and your teacher too, do now?’
`Not that, Gotama.’
`Or did they have themselves guarded in fortified towns, with moats dug out round them [63] and crossbars let down before the gates, [64] by men girt with long swords, as you, and your teacher too, do now?’
`Not that, Gotama.’
10. `So then, Amba├▒├▒ha, neither are you a Rishi, nor your teacher,
nor do you live under the conditions under which the Rishis lived. But
whatever it may be, Amba├▒├▒ha, concerning which you are in doubt or
perplexity about me, ask me as to that. I will make it clear by
explanation.’
11. Then the Blessed One went, forth
from his chamber, and began to walk up and down. And Amba├▒├▒ha did the
same. And as he thus walked [\q 131/] up and down, following the Blessed
One, he took stock of the thirty-two signs of a great man, whether they
appeared on the body of the Blessed One or not. And he perceived them
all save only two. [106] With respect to those two ├Ю the concealed
member and the extent of tongue [65] ├Ю he was in doubt and perplexity, not satisfied, not sure.
12. And the Blessed One knew that he
was so in doubt. And he so arranged matters by his Wondrous Gift that
Amba├▒├▒ha the Brahman saw how that part of the Blessed One that ought to
be hidden by clothes was enclosed in a sheath. And the Blessed One so
bent round his tongue that he touched and stroked both his ears, touched
and stroked both his nostrils, and the whole circumference of his
forehead he covered with his tongue. [66]
[\q 132/] And Amba├▒├▒ha, the young Brahman,
thought: `The Sama├╡a Gotama is endowed with the thirty two signs of a
great man, with them all, not only with some of them.’ And he said to
the Blessed One: `And now, Gotama, we would `fain depart. We are busy,
and have much to do.’
`Do, Amba├▒├▒ha, what seemeth to you fit.’
And Amba├▒├▒ha mounted his chariot drawn by mares, and departed thence.
13. Now at that time the Brahman Pokkharas├аdi had gone forth from
Ukka├▒├▒ha with a great retinue of Brahmans, and was seated in his own
pleasaunce waiting there for Amba├▒├▒ha. And Amba├▒├▒ha came on to the
pleasaunce. And when he had come in his chariot as far as the path was
practicable for chariots, he descended from it, and came on foot to
where Pokkharas├аdi was, and saluted him, and took his seat respectfully
on one side. And when he was so seated, Pokkharas├аdi said to him:
14. `Well, Amba├▒├▒ha! Did you see the Blessed One?’
`Yes, Sir, we saw him.’
`Well! is the venerable Gotama so as the reputation [107] about him I
told you of declares; and not otherwise. Is he such a one, or is he
not?’
`He is so, Sir, as his reputation declares, and not otherwise. Such
is he, not different. And he is endowed with the thirty-two signs of a
great man, with all of them, not only with some.’
`And did you have any talk, Amba├▒├▒ha, with the Sama├╡a Gotama?’
`Yes, Sir, I had.’
`And how did the talk go?’
Then Amba├▒├▒ha told the Brahman Pokkharas├аdi all the talk that he had had with the Blessed One.
15. When he had thus spoken,
Pokkharas├аdi said to him: `Oh! you wiseacre! Oh! you dullard! Oh! you
[\q 133/] expert, forsooth, in our threefold Vedic lore! A man, they
say, who should carry out his business thus, must, on the dissolution of
the body, after death, be reborn into some dismal state of misery and
woe. What could the very points you pressed in your insolent words lead
up to, if not to the very disclosures the venerable Gotama made? [67]
What a wiseacre; what a dullard; what an expert, forsooth, in our
threefold Vedic lore.’ And angry and displeased, he struck out with his
foot, and rolled Amba├▒├▒ha over. And he wanted, there and then, himself,
to go and call on the Blessed One.
[l08] 16. But the Brahman there spake thus to Pokkharas├аdi: `It is
much too late, Sir, today to go to call on the Sama├╡a Gotama. The
venerable Pokkharas├аdi can do so tomorrow.’
So Pokkharas├аdi had sweet food, both hard and soft, made ready at his
own house, and taken on wagons, by the light of blazing torches, out to
Ukka├▒├▒ha. And he himself went on to the Icch├аnankala Wood, driving in
his chariot as far as the road was practicable for vehicles, and then
going on, on foot, to where the Blessed One was. And when he had
exchanged with the Blessed One the greetings and compliments of
politeness and courtesy, he took his seat on one side, and said to the
Blessed One:
17. `Has our pupil, Gotama, the young Brahman Amba├▒├▒ha, been here?’
`Yes, Brahman, he has.’
`And did you, Gotama, have any talk with him?’
`Yes, Brahman, I had.’
`And on what wise was the talk that you had with him.’
18. Then the Blessed One told the Brahman Pokkharas├аdi all the talk
that had taken place. And when [\q 134/] he had thus spoken Pokkharas├аdi
said to the Blessed One:
`He is young and foolish, Gotama, that young Brahman Amba├▒├▒ha. Forgive him, Gotama.’
`Let him be quite happy, Brahman, `that young Brahman Amba├▒├▒ha.’
[109] 19. And the Brahman Pokkharas├аdi
took stock, on the body of the Blessed One, of the thirty-two marks of a
Great Being. And he saw them all plainly, save only two. As to two of
them ├Ю the sheath-concealed member and the extensive tongue ├Ю he was
still in doubt and undecided. But the Blessed One showed them to
Pokkharas├аdi, even as he had shown them to Amba├▒├▒ha. [68]
And Pokkharas├аdi perceived that the Blessed One was endowed with the
thirty-two marks of a Great Being, with all of them, not only with some.
And he said to the Blessed One: `May the venerable Gotama grant me the
favour of taking his tomorrow’s meal with me, and also the members of
the Order with him.’ And the Blessed One accepted, by silence, his
request.
20. Then the Brahman Pokkharas├аdi,
seeing that the Blessed One had accepted, had (on the morrow) the time
announced to him: `It is time, oh Gotama, the meal is ready.’ And the
Blessed One, who had dressed in the early morning, put on his outer
robe, and taking his bowl with him, went, with the brethren, to
Pokkharas├аdi’s house, and sat down on the seat prepared for him. And
Pokkharas├аdi, the Brahman, satisfied the Blessed One, with his own hand,
with sweet food, both hard and soft, until he refused any more, and the
young Brahmans the members of the Order. And when the Blessed One had
finished his meal, and cleansed the bowl and his [69] hands, Pokkharas├аdi took a low seat, and sat down beside him.
21. Then to him thus seated [110] the Blessed One [\q 135/]
discoursed in due order; that is to say, he spake to him of generosity,
of right conduct, of heaven, of the danger. the vanity, and the
defilement of lusts, of the advantages of renunciation. And when the
Blessed, One saw that Pokkharas├аdi, the Brahman, had become prepared,
softened, unprejudiced, upraised, and believing in heart, then he
proclaimed the doctrine the Buddhas alone have won; that is to say, the
doctrine of sorrow, of its origin, of its cessation, and of the Path.
And just as a clean cloth from which all stain has been washed away will
readily take the dye, just even so did Pokkharas├аdi, the Brahman,
obtain, even while sitting there, the pure and spotless Eye for the
Truth, and he knew: `Whatsoever has a beginning in that is inherent also
the necessity of dissolution.’
22. And then the Brahman Pokkharas├аdi, as one who had seen the Truth,
had mastered it, understood it, dived deep down into it, who had passed
beyond doubt and put away perplexity and gained full confidence, who
had become dependent on no other man for his knowledge of the teaching
of the Master, addressed the Blessed One, and said:
`Most excellent, oh Gotama (are the words of thy mouth), most
excellent! just as if a man were to set up that which has been thrown
down, or were to reveal that which has been hidden away, or were to
point out the right road to him who has gone. astray, or were to bring a
light into the darkness so that those who had eyes could see external
forms, ├Ю just even so, Lord, has the truth been made known to me, in
many a figure, by the venerable Gotama. And I, oh Gotama, with my sons,
and my wife, and my people, and my companions, betake myself to the
venerable Gotama as my guide, to the truth, and to the Order. May the
venerable Gotama accept me as a disciple, as one who, from this day
forth, as long as life endures, has taken him as his guide. And just as
the venerable Gotama visits the families of others, his disciples, at
Ukka├▒├▒ha, so let him visit [\q 136/] mine. Whosoever there may be there,
of Brahman or their wives, who shall pay reverence to the venerable
Gotama, or stand up in his presence, or offer him a seat or water, or
take delight in him, to him that will be, for long, a cause of weal and
bliss.’
`It is well, Brahman, what you say.’
Here ends the Amba├▒├▒ha Sutta.
Notes
[1] Compare Petavatthu II, 6, 12.
[2] Assal├аyana (No. 93 in the Majjhima); A├пguttara II, 85 = P.P. IV, 19 ; Sa├╝yutta I, 93; Vinaya IV, 6-10, &c.
[3] Sometimes explained as carpenters, sometimes as basket-makers, sometimes as makers of sunshades.
[4] Further exemplified by the number of people described as keva├▒├▒a-putto, ass├аroha-putto, na├▒a-putto, s├еda-putto, &c.
[5] See also A. I, 145, 206; II, 67; III, 36, 132, 217; Vin. IV, 224; D. I, 5, 60, 72, 93, 141 (translated above); G
[6] See Fick, `Sociale Gliederung im nord”stlichen Indien,’ pp. 50, 51.
[7] `Vinaya Texts,’ I, 230.
[8] Translated by Fausb”ll, S. B. E., pp. 40-42
[9] J. R. A. S., 1894, p. 396
[10] Literally `are the best colour’ (va├╡├╡a, with reference to the well-known classification into four va├╡├╡as, neither of which was a caste, referred to above).
[11]
This Madhura Sutta has now been edited and translated, with valuable
introduction and notes, by Mr. Robert Chalmers, in the Journal of the
Royal Asiatic Society, 1894.
[12]
The larger portion of this Sutta (from the beginning of the genesis
part down to the election of the first king) is also preserved in the
Mah├аvastu. See Senart’s edition, vol. i, pp. 338-348. The reading
agninya├╝ (p. 340, 17, &c.) represents the P├аli agga┬д┬дa├╝
[13] The words here are quoted in the Milinda, vol. I, p. 229 of my translation.
[14]
There is an admirable little book by M. Senart on the origin of caste,
on the Brahman views about it, and on the present actual facts of caste
in India, entitled `Les Castes dans l’Inde.’ Dr. Fick also in his
`Sociale Gliedrung im nord”stlichen Indien zu Buddha’s Zeit’ has
collected the evidence found in the J├аtaka book, and analysed it with
great skill. Similar monographs on the Pi├▒akas, and on the Epics, are
much to be desired.
[15]So
Buddhaghosa; but he gives no further details as to the terms of the
grant, or of the tenancy. The whole string of adjectives recurs below,
pp. 111, 114, 127, 131 of the text, and r├аja-bhogga├╝ at Vin. III, 222.
Compare Divy├аvad├аna, p. 620.
The land revenue payable, of course in kind, would be a tithe. If the
king had full proprietary (zemindary) rights as well, which is the
probable meaning of r├аja-bhogga├╝, his share would be, either with or
without the land tax, on half. The grant would be of his own rights
only. The rights of the peasants to the other half, and the use of the
common and waste and woods, would remain to them. If Buddhaghosa’s
interpretation of brahmadeyya├╝ is correct, then the grantee would also
be the king’s representative for all purposes judicial and executive.
Elsewhere the word has only been found as applied to marriage; and the
first part of the compound (brahma) has always been interpreted by
Brahmans as referring to themselves. But brahma as the first part of a
compound never has that meaning in P├аli; and the word in our passage
means literally `a full gift.’
[16]His
full name was Pokkharas├аdi Opama┬д┬дo Subhagavaniko (M. II, 200); where
the second is the gotta (gens) name and the third a local name. See the
introduction to the Mah├аli Sutta.
[17] According to J├аt. IV, 363 (compare J├аt. IV, 366) there were also Amba├▒├▒has who were not Brahmans by birth but farmers.
[18]
The fourth is not expressly mentioned. Buddhaghosa (p. 247) say we have
to supply the fourth Veda, the Atharva. But the older P├аli texts do not
accept the Atharva as a Veda. It only occurs , as the Athabba├╡a Veda,
in the A├▒├▒hakath├аs and ├▓├гk├аs. And it is quite unnecessary to suppose a
silent reference to it here. The fourth place is quite sufficiently
filled as suggested in the translation. The ├вthabba├╡a, given (in S. IV,
927) as the name of a mystic art (together with astrology, the
interpretation of dreams and of lucky signs, and so forth), is probably
not the Veda, but witchcraft or sorcery. The Pi├▒akas always take three
Vedas, and three only, for granted. And the whole point of the tevijja
Sutta (translated in full in my `Buddhist Suttas’) is this three-, not
four-, fold division. Four Vedas are referred to in the Milinda, at p.
3, and the Atharva-veda, at p. 117.
[19]
This is the standing description of the Suttas of a learned Brahman.
See below, pp. 114,120 (of the text); A. I, 163; Mil. 10; Divy├аvad├аna
620, &c. One or two of the details are not quite certain, as yet.
[20] The knowledge of these thirty-two marks of a Great Being (Mah├а-purusha)
is one of the details in the often-recurring paragraph giving the
points of Brahman wisdom, which we have just had a, Section 3. No such
list has been found, so far as I know, in those portions of the
pre-Buddhistic priestly literature that have survived. And the inference
from both our passages is that the knowledge is scattered through the
Brahman texts. Many of the details of the Buddhist list (see the note
below on p. 106 of the text) are very obscure; and a collection of the
older Brahman passages would probably throw light upon them, and upon a
curious chapter in mythological superstition. Who will write us a
monograph (historical of course) on the Mah├а-purusha theory. as held in
early times among the Aryans in India?
[21] For the details of these seven see further my `Buddhist Suttas,’ PP. 251-259.
[22] Vih├аra; often rendered `monastery,’ a meaning the word never has in the older texts.
[23]
Bandhup├аd├аpakk├а. Neumann, loc. cit. p. 521, says `treading on one
another’s heels.’ Buddhaghosa refers the expression to the Brahman
theory that the S├еdras were born from Brahm├а’s heels. And this may well
have been the meaning. For though Gotama and the majority of his order
were well born, still others, of low caste, were admitted to it, and
Amba├▒├▒ha is certainly represented as giving vent to caste prejudice when
he calls the brethren `black fellows.’ Compare M. I, 334; S. IV, 117,
and below, D. I, 103.
[24]
And is therefore, after all, not so much his fault as that of his
teacher. That this is the implication is clear from the text, pp. 90, 91
(Section 10-13) below.
[25]
Ibbh├а. Chalmers (J. R. A. S., 1894, p. 343) renders this ├пought but men
of substance,’ and he has been followed by Frazer, `Literature of
India,’ p. 118. But Buddhaghosa’s interpretation is confirmed both by
the context and by the derivation.
[26]
Santh├аg├аra. Childers is quite wrong about this word. It is the hall
where a clan mote was held, and is used exclusively of places for the
assemblies of the householders in the free republics of Northern Kosala.
It never means a royal rest house, which is r├аj├аg├аraka, as we had above
(p. 1, Section 2 of the P├аli text). Thus at M. I, 353, 4 and J├аt. IV,
147 we have this identical hall of the S├аkyas at Kapilavatthu, and at M.
I, 457 a similar one of the S├аkyas at C├аtum├аya; at M. P. V, 56 (VI, 23
of the translation) in my `Buddhist Suttas’ we have the congress hall of
the Mullas of Kusin├аr├а, and at M. 1, 228 and Vin. I, 233 that of the
Licchavis of Ves├аl├г-all of them called Santh├аg├аra, and all referred to
in connection with a public meeting of the clan.
[27]
Anguli-patodakena. The Introductory Story to the 52nd P├аcittiya (Vin.
IV, 110 = III, 84) tells how a Bhikshu was inadvertently done to death
by being made to laugh immoderately in this way. It must there mean
`tickling.’ Here, and at A. IV, 343, it seems to have the meaning given
above.
[28] Va├╡├╡├а
[29] On this famous old king see the legends preserved in the M. B. V, 13; Mah├аvastu I, 348; J├аt. II, 311; Sum. I, 258.
[30] Sammanti, `dwell,’ not in Childers in this sense. But see S. I, 226 = Sum. I, 125 and J├аt. V, 396.
[31]
The oak (which doesn’t grow in the text, and could not grow in the
Terai) has been introduced to enable the word play to be adequately
rendered. The P├аli Saka means a herb.
[32] Ka├╡h├аyana is the regular form of patronymic from Ka├╡ha.
[33] Buddhaghosa gives further details as to his subsequent life.
[34]
Buddhaghosa (p. 263) says that Gotama’s object was to confine the
discussion to a single opponent, since if all spoke at once, it could
not well be brought to a conclusion. In the text Gotama repeats the
whole speech of the Brahmans.
[35]
A┬д┬дena a┬д┬дa├╝ pa├▒ikarasi. For this idiom, not in Childers, see M. 1,
250; Vin. I, 85 ; A. I, 187, 198 ; Mil. 94 ; Sum. I, 264. It is
answering one thing by alleging another.
[36]
This curious threat-which never comes to anything, among the Buddhists,
and is apparently never meant to ├Ю is a frequent form of expression in
Indian books, and is pre-Buddhistic. Comp. Brihad ├вr. Up. III, 6. 2 and
9. 26. Buddhist passages are M. I, 231; Dhp. 72 Dhp. A. 87, 140; J├аt. I,
54; V, 21, 33, 87, 92, 493, &c.
[37] Vajira-p├а├╡├г: to wit, Indra, says Buddhaghosa.
[38] Upanis├гdati; whence Upanishad, a mystery, secret, listened to in awe.
[39] Rishi, mystic sage, magician being no doubt implied, as in B. V. II, 81 = J├аt. 1, 17 (verse 90). Compare Merlin.
[40] The effect of course of the charm which, Buddhaghosa tells us (p.265), was known as the Amba├▒├▒ha charm.
[41] Sotthi hotu. This is the old mystic word swasti. We have lost the use of such expressions Fausium fac regem.
[42]
All this, says Buddhaghosa, was brutum fulmen. The Amba├▒├▒ha charm had
only power to stop the arrow going off; not to work such results as
these.
[43] Literally `place the arrow (which had a barb shaped like a horseshoe) on his son.’
[44] Th├аlip├аka. See J├аt. I, 186; Mil. 249. It is used in sacrifices. and also on special occasions.
[45] Pakarane. Perhaps `in consequence of some regulation or other.’ Buddhaghosa (p. 267) says `offence,’ but compare Mil. 189.
[46]
Assa-pu├▒ena vadhitv├а, literally `killing him with (the proceeding
called) the Ash-basket.’ Compare the idiom `cut him dead.’ It is also
mentioned at A. II, 242.
[47]
Sana├╝-kum├аra means `ever virgin.’ According to the legend common ground
to Brahmans and Buddhists ├Ю there were five `mind born’ sons of Brahma,
who remained always pure and innocent, and this Brahm├а was one of the
five. See the passages quoted by Chalmers in the J. R. A. S., 1894, P.
344.
Hofrath B┬Бhler has pointed out that in the Mah├аbh├аrata III, 185
(Bombay edition) there is an interesting passage where Sanat-kum├аra (the
Sanskrit form of the name Sana├╝ ├Ю kum├аra) is actually represented by
the Brahmans themselves as having uttered, as referee in a dispute on a
point similar to the one here discussed, not indeed the actual words
here imputed to him, but others of a very similar import. See the whole
article in the J. R. A. S., 1897, pp. 585-588. We either have in our
text a quotation from an older recession of the same legend, or one of
the two ├Ю either the Brahman editors of the Mah├аbh├аrata, or the
composers of our Sutta ├Ю have twisted the legend a little in their own
favour.
[48] The verse is a favourite one. it occurs also at M. I, 358; S. I, 153; II, 284; and below in the Agga┬д┬дa Sutta.
[49]
Gotta-patis├аrino. Either `tracing back their gotras’ or `referring back
to their gotras’ according as we derive the word with Childers from
-??root??sar, or with B┬Бhler from??root??smar. It occurs also in the
description (Mah├а Sudassana Sutta) of the ideal woman as
ki├╝k├аra-pa├▒is├аrin├г. B┬Бhler, log. cit., renders it `record their gotras.’
The next line might also be rendered `when perfect,’ &c., referring to the Kshatriya.
[50]
`This question of caste, besides being often referred to in isolated
passages, is described at length also in the Assal├аyana, Ka├╡├╡akath├аla,
and Madhura Suttas, all in the Majjhima. The first has been translated
into German by Professor Pischel and the last into English by Mr.
Chalmers, J. R. A. S., 1894, p. 341 and foll. On the facts of caste as
disclosed in the J├аtaka book see Fick’s `Sociale Gliederung in Indien zu
Buddha’s Zeit,’ Kiel, 1897 ; and on the general history of caste in
India see Senart’s `Les Castes dans l’Inde,’ Paris, 1896.
[51]
Buddhaghosa, p. 268, seems to have had a different reading idam p’assa,
hoti s├гlasmi├╝ ├Ю from that preserved in our text. It comes to much the
same result, but is better, as omitting the word bhikkhu.
[52] It is important to notice that these are put, not under wisdom, but under conduct.
[53] There are therefore eight divisions of conduct, and eight of the higher wisdom.
[54]
Ap├аya-mukh├аni, outlets, leakages, so that it cannot fill up.’ The word
aya-mukha├╝, inlet, is used in its concrete sense at D. I, 74, and both
words at A. II, 166; and `outlet’ occurs figuratively, in a secondary
sense, as in this passage, in the Sig├аlov├аda Sutta, p. 299.
[55]
For instances of this see J├аt I, 285, 494; II, 43. Such service paid to
a god has already been condemned in the tract on the S├гlas, the minor
details of mere morality (above, pp. 24, 25).
[56]
Buddhaghosa here (p. 270) says that all sorts of Brahman ascetics are
here intended to be included, and he gives further details of eight
different sorts (discussed in the journal of the P. T. S. for 1891, pp;
34 foll.).
[57] Sandissasi s├аcariyako. Compare M. P. S. 6, 7, 8, 9, 24, 25.’
[58] Parih├гnako s├аcariyako. `Have been done out of, neglected in the matter of, defrauded of, this wisdom,’ &c.
[59]
By concealing this suggestive fact, and thereby leaving you ignorant
that the king, a Kshatriya, looked down on a Brahman, even one whom he
considered, as a Brahman, of great merit. So at J├аt. V, 257 a king calls
a Brahman `low born’ (h├гna-gacco) compared with himself.
[60] On these names see Tevijja Sutta I, 13 (p. 172 of my `Buddhist Stuttas’) and Vinaya Texts,’ II, 130.
[61]
Ve├▒haka-nata-pass├аhi. We have here probably the ancient name of the
very elaborate girdles which all the fashionable women and goddesses
wear on the old bas reliefs. Cunningham, `St├еpa of Bharhut,’ Pl. LI,
gives figures and details of them. To judge from the has reliefs-and I
cannot call to mind any Pi├▒aka passage contradicting them ├Ю the women
(lay women of course, the Sisterhood wore robes from the shoulders
downwards) have only very elaborate headdresses and necklaces, a skirt
from the waist to the ankles, and a very broad and handsome girdle worn
over the top of the skirt. They were unclothed from the neck to the
waist.
[62]
Kutta-v├аlehi. The chariot of the time, as represented on the bas
reliefs, had standing room for four passengers, the steeds wore plumes
on their heads, and had their manes and tails elaborately plaited. 1
St├еpa of Bharhut,’ PI. XII, shows us the chariot of Pasenadi, king of
Kosala (see ibid. pp. 124, 125). Kutta is not in Childers. But it occurs
frequently. See J├аt I, 296, 433; II, 127, 128; IV, 219; Asl. 321.
[63] Compare J├аt IV, 106; Mil. 330.
[64]
Okkhitta-paligh├аsu. Childers says (following the Sanskrit dictionaries)
bars `of iron.’ But where does the iron come in? This is surely a
modern improvement. Unfortunately the word is found elsewhere (M. I,
139; A. III, 84; Dhp. 398) only in an ethical sense.
[65]
Neither text nor commentary make it clear what these two marks really
quite meant. The first, says Buddhaghosa, is `like an elephant’s,’ and
the second seems, from what follows, to be the power of extending the
tongue, like a snake’s, to a great length. This last is possibly derived
from poetical descriptions of the tongues of flame or light playing
round the disk of the sun.
As to the means by which the Buddha made the first visible to
Amba├▒├▒ha, Buddhaghosa simply quotes N├аgasena (at Mil. 169) to show that
he made a visible image of himself fully dressed in his robes. And the
difficulty is to see how that would have helped matters. Only an
historical explanation of the meaning of the marks can here guide us to
what is inferred.
[66] These are two of the thirty-two bodily marks of a Great Being (Mah├а-purisa),
as handed down among the Brahmans (see note above, p. 88 of the text,
Section 5) and adopted by the Buddhists. They are in part adaptations to
a man of poetical epithets applied to the sun, or to the
personification of the mystic human sacrifice; partly characteristics of
personal beauty such as any man might have; and one or two of them ├Ю
the little wart, for instance, between the eyes with white hair on it,
and the protuberance at the top of the head ├Ю may possibly be added in
reminiscence of personal bodily peculiarities which Gotama actually had.
One of the Dialogues in the D├гgha. the Lakha├╡a Sutta, is devoted to
these thirty-two marks. They are also enumerated, with slight
differences, in the Mah├аpadh├аna Sutta; and later books give other lists
differing from each other, and from the old lists, in many small points.
The story told here in Section 11, 12 recurs in identical words in
the Sela Sutta (S. N. NO. 33 = M. No. 92) and forms the subject of one
of the dilemmas put by King Milinda to N├аgasena (Mil. 167).
[67]
├вsagga ├аsagga . upan├гyya upan├гyya. Buddhaghosa is somewhat ambiguous in
his interpretation of this idiomatic phrase, on which compare M. I,
250, 251; A. I, 172
[68] Above, p. 106 of the text, Section I 2 repeated.
[69] On├гta-patta-p├а├╡i├╝. See the note at Vinaya Texts,’ I, 83.
oS> ksldh
fud ;ii N.jf;d wryf;d iuud iunqoaOii
[\q 57/]
5′wuzngzG iQ;1h’
3′ ud jsiska fufia wik
,oS’ tla ld,fhlays Nd.Hj;2ka jykafia mkaishhla muKjQ uyd NsCIq ix>hd
jykafia iu. fldfid,a rfgys wejsoSfuka yeisfrk fial’ fldfid,a rg
jeiaikaf.a bpzcdkX., kuz nuqKq.u huz ;efklayso tys jevsfhah’ Nd.Hj;2ka
jykafia tys bpzcdkX., jkfhys jdih flf
4′ tl,ays fmdlaLrid;s nuqKq f;fuz * fuz mqj; ( weiS” YdlH mq;1jQ”
YdlHl2,fhka kslau mejsosjQ” Y1uKNj;a f.#;uhka jykafia jQl,S mkaishhla
muKjQ uyd NsCIq iuQygla iu. fldfid,a okjzfjys pdrsldfjz yeisfrk fiala
bpzcdkX.,hg meusK bpzcdkX., jkfhys jdih lrhs’ ta Nj;a f.#;uhka
jykafiaf.a funZoqjQ ufkd{jQ ia;2;s f>daIdjla Wiaj kexf.ah’ ta
Nd.Hj;2ka jykafia fuz fuz ldrKfhkao wry;ah” iuHla iuznqoaOhy’
jsorAYkd{dkh wdoS {dk wfgkao iS, ixjrh wdoS * prK ( yiqrejk OrAu
myf
5′ tl, fmdlaLrid;s nuqKqyg isgs wuzngzG kuz ;reK YsIHhd * ;ud fj;ska (
uka;1 lg mdvfuz lshkakdjQ” fjzouka;1 okakdjQ” kduks>KAgq hd. wdoS
lghq;2 ms
[\q 58/]
b;sydih miajeks fldg
we;s fjzo;1hfha fl
6′ blans;s fmdlaLrid;s nuqKq f;fuz wuzngzG ;reKhd leZojd fufia lSh’
))orej wuzngzGh” hj YdlH mq;1jQYdlH l2,fhka kslau mejsosjQ” Y1uK
f.#;uhka jykafia mkaishhla muKjQ uyd NsCIq iuQyhla iu. fldi, ckmofhys
wejsosuska yeisfrk fiala’ bpzcdkX.,hg meusKs bpzcdkX., jkdka;rfhys jdih
lrhs’ ta Nd.Hj;2ka jykafiaf.a hym;a lSrA;s rdjhla Wiaj kexf.ah’ fuz fuz
ldrKfhkqoq ta Nd.Hj;2ka jykafia wry;ay” iuHla iuznqoaOh” irAj iuzmQrAKjQ
msrsisoqjQ n1yauphH!j m1ldY lrhs’ tnZoqjQ ry;2kaf.a oelSula fjzkuz
hym;auehs)) lshdhs’ ))orej wuzngzGh” tj kqU uyK f.dhquzyq huz ;efklays
kuz tys hj f.dia boska ta Nj;a f.#;uhkaf.a we;s iegshla ksidu lSrA;s
YnzOhla me;sr .sfhao fkdfjz kuz tfia kqjQjla ms,snZojo Wkajykafia tnZoqo
ke;akuz tnZoq fkdfjzoehs” tmrsoafoka Y1uK f.#;uhka okqj wms ta Nj;a
f.#;uhka jykafia oek .kquzy’))
7′ ))mskaj; boska ta Nj;a f.#;uhka jykafia tnZoqo” boska tfia fkdfjzoehs uu flfia kuz oek.kafkuzo$))
8′ ))orej wuzngzGh” wmf.a fjzo uka;1hkays fo;sia uymqrsia ,l2Kq
iZoykafjzuh’ ta ,CIKhkaf.ka hqla;jQ uyd mqreIyg .;s fofllau fj;s’
wksflla ke;’ boska .sysf.hs jihs kuz OdrAusljQ OrAurfclajQ y;r oSmhg
wOsm;sjQ” ilajs;s rcfjhs’ fyf;fuz ihqr fl
[\q 59/]
))boska fyf;u .sysf.ka
kslauS wk.drshjq Ydikfha mejsos fjhs kuz f,dalfha flf,ia j,ska hq;a
>k wkaOldr jeiau oqre l
))tfiah iajdusks))hs wuzngzG udKjlhd W;a;roS” f.dia fj
9′ tl, fndfyda NsCIqyq t,suyfka ilauka lr;s’ wuzngzG kuz ;reKhd ta NsCIqka fj;
))mskaj;aks” N.joa f.#;u f;fuz oeka fld;ekays kuz jdih lrhso$ wms ta N.j;a f.#;uhka oelSu msKsi fuys meusKsfhda fjuq))
0′ tl, ta NsCIqkag funZoq is;la my< jsh’ ))fuz wuzngzG udKjl f;fuz
m1isoaO l2,fhaWmkafkau m1lgjQ fmdlaLrid;s nuqKqyg w;jeiso fjhs’ funZoq
l2, mq;1hk iuZ. lrk l:d ni Nd.Hj;2ka jykafiag nrla fkdfjzuh)) hkqhs’ ta
NsCIqyq wuzngzG udkjlhd yg fufia lSy + ))wuzngGh” t;ek .kOl2gsh jik,o
fodr we;af;ah’ Ynzo fkdfldg tys f.dia fiuska ms,g we;2ZMj ldrd w.2<
ksh msgska ;gzgq lrj” kqUg Nd.Hj;2ka jykafia fodr yrskjd we;’))
-’ tjsg wuzngzG udKjl f;fuz tys Ynzo fkdlr meusKsfha fiuska ms,g
we;2ZMj” ldrd w.2< ksh msgska ;gzgq flf
[\q 60/]
kej;S isgsuskq;a
jevyqkakdjQ Nd.Hj;2ka jykafia iu. huz huz iqZM l:djka lrhs’ tjsg
Nd.Hj;2ka jykafia wuzngzG ;reKhdg fufia lSfhah” ))wuzngzGh)) Tn huz
ilauka lruskq;a kej;S isgsuskq;a yqkakdjQ ud iu. huz huz fkdjeo.;a lreKq
l:dj lrhso” jhiska jevsjQ uy,qjQ n1dyauKhka yd .2rejreka” .2rejrekaf.a
.2rejreka iu. Tnf.a l:djfunZoq fjzo$
))ke;” Nj;a f.#;uh” hkakdjQ nuqKq f;fuz hkakdjQ nuqKl2 iu. l:d lrkag
iqoqiqh’ Nj;a f.#;uh” isgskakdjQ nuqKq f;fuz isgskakdjQ nuqKl2 iu. l:d
lrkakg iqoqiqh’ Nj;a f.#;uh” ysZoskakdjQ nuqKq f;fuz ysZoskakdjQ nuqKl2
iu. l:d lrkakg iqoqiqh’ Nj;a f.#;uh” ksokakdjQ nuqKq f;fuz ksokakdjQ
nuqKl2 iu. l:d lrkakg iqoqiqh’ tfy;a” Nj;a f.#;uh” ms
33′ ))wuzngzGh” jevla we;sju Tnf.a fuys meusKSu jsh’ huz m1fhdackhla msKsi wdfha kuz ta ldrKhu fydZoska l,amkd lrj’
))mskaj;aks” fuz wuzngzG ;reKhd .2re wdY1hl fkdjsiQfjls” fkdjevqfkls’
kuq;a tfia jsiQfhah” jevqfkahhs WvZ.2 we;af;ls’ fuz .2re wdY1hl
fkdjevqkq fkdyslauqKq ksid usi fjk ljrla ksido$
34′ tl, Nd.Hj;2ka jykafia jsiska fkdjevqfkl fkdyslauqfkl hk l:dfjka
yZoqkajk ,o wuzngzG ;reKhd lsmqfKA fkdi;2gq is;a we;af;a Nd.Hj;2ka
jykafiagu .gd nkskafka my;a fldg l:d lrkafka kskaod lrkafka” ))ug kuz
Y1uK Nj;a f.#;uhdu mdmsfhla jkafkah))hs fufia lSh’ ))Nj;a f.#;uh” YdlH
cd;sh pKAvh” MreIh” fkd.reh jdpd,h” odishf.a orefjda odi ckhdjQ nejska
Tjzyq n1dyauKhkag i;aldr fkdflfr;a” .re fkdlfr;a” kuznq fkdflfr;a”
[\q 61/]
mQcd fkdflfr;a”
fkdjZos;a’ Nj;a f.#;uh” bZoska fuz YdlHfhda odijQjdyq odi nejzys isg
nuqKkag i;aldr fkdlr;ao .re fkdlr;ao” nqyquka fkdlr;ao” nuqKka
fkdmqooao” fkdjZosoao” ta fuz ldrKh ug reps ke; ta fuz ldrKh
kqiqoqiqh”)) fufia wuzngzG ;reKhd YdlHhka flfrys fuz m1:u odi jdoh
fy,qfhah’
35′ ))lsfulao$ wuzngzGh” kqUg YdlHfhda wmrdOhla l
))Nj;a f.#;uh” uu tla lf,l udf.a .2rejQ fmdlaLrid;s nuqKdf.a huz
lghq;a;la fya;2fldg lms, jia;2 kqjrg .sfhus’ huz ;efkl YdlHhkaf.a /iajS
jsfjzl .kakd Yd,dj fjzo tys .sfhus’ tl, fndfydajQ YdlHfhda;a YdlH
l2udrjre;a ta reiajS jsfjzl .kakd Yd,dfjys uyd wdikhkays Tjqfkdjqka
weZ.s,af,ka ls;slejSfuka uy;afia iskdfikakdyq” taldka;fhka ugu fy,d
olakdfia yX kZ.d iskdfikakdyq lsisfjla ug wdikhlaj;a kqoqkafkah’ Nj;a
f.#;uh” boska fuz YdlHfhda odihkaj isgsuska n1dyauKhkag i;aldr fkdlroao
n1dyauKhkag .re fkdlroao” n1dyauKhkag kuznq fkdlroao” nuqKka fkdmqo;ao”
jeZoquz fkdlroao ta fuz ldrKh ug reps ke;” kqiqoqiqh’))
fufia wuzngzG ;reKhd YdlHhka flfrys fuz fojeks odijdoh fy,Qfhah’
36′ ))wuzngzGh” leglsrs,a,;a ;udf.a l@vqfjys leu;s hula lshkakSh’
wuzngzGh” huz fuz lms,jia;2 mqrhla fjhs kuz th YdlHhkaf.a iajlSh kqjr
fjz’ wdhqI we;s wuzngzGh” fujeks iqZM lreKlska lsfmkakg kqiqoqiqh’))
37′ ))Nj;a f.#;uh” fuz cd;s i;frls” CI;1shh n1dyauKh” ffjYHh” Yqo1h
lshdhs’ fuz cd;s i;rska CI;1sh” ffjYH” Yqo1 hk cd;s ;2k taldka;fhkau
n1dyauKhdyg fiajlfhda fj;a” fuz YdlHfhda odihkaj isgsuska n1dyauKhkag
i;aldr .reldr fkdlr;s’ kuznq lsrSu” msoSu” jeZoSu fkdlr;s’ Nj;a f.#;uh”
ta fuz ldrKh ug reps fkdfjz’ ta ldrKh kqiqoqiqh’))
[\q 62/]
fufia wuzngzG ;reKhd YdlHhka flfrys fuz ;2kajeks odijdoh;a fy,qfhah’
38′ tjsg Nd.Hj;2ka jykafiag funZoq is;la jsh’ )) fuz wuzngzG ;reKhd
b;d oevsfiau YdlHhka flfrys odi jdofhka kskaod lrhs’ uu * Tyqf.a (
f.d;1h jspdrkafkuz kuz b;d fhfyl)) Nd.Hj;2ka jykafia wuzngzG ;reKhdg
fufia lSfhah’ ))wuzngzGh” kqU ljr f.d;1hl jQfhyso$))
))Nj;a f.#;uh” uu lKAydhk fjus))
))wuzngzGh” mqrdKjQ ujzmshkag whs;s kdu f.d;1h isys lrkakdjQ kqUf.a
iajdus mq;1fhda YdlHfhda fj;s’ kqU YdlHhkaf.a odishf.a mq;1fhla jQfhysh’
wuzngzGh” YdlHfhda Tlaldl rcq Tjqkaf.a uq,a mqreIhd fldg olaj;s’
))wuzngzGh” mQrAjfha Tlaldl rcq ;udg huz ta nsijla m1sh ukdm jQjdo”
wef.a mq;1 l2udrhdg rch mjrd fokq leue;af;ka Tlald uqLh” lrlKAvqh”
y;a:Skslh” isksiqrh hk jevsuy,q l2udrjreka rgska msgflf
))wuzngzGh tl,ays” Tlaldl rc f;fuz wud;H uKAv,fhka * fufia ( weiSh’ )) mskaj;aks” oeka l2udrjre fldys fjfi;ao$))
))fojhsks” ysud,h lZoq m1foaYfha fmdl2Kq ;Srfha uyd jkdka;rhla we;’ oeka l2udrjre tys fjfi;s’
wuzngzGh” tjsg Tlaldl rcq m1S;sfhka lshk fuz jpk lSfhah’ ))Nj;aks”
l2udrjre taldka;fhka*YdlHfhdahs( iurA:fhdahs’ mskaj;aks” l2udrjre
taldka;fhkau W;a;u YdlHfhdahs *iurA:fhdahs(’ wuzngzGh” t;eka mgka Tjqyq
YdlH kdufhka yZoqkajkq ,efn;a’ ta Tlaldl rcq YdlHhkaf.a uq,a mqreIhdhs’
[\q 63/]
))wuzngzGh” Tlaldl
rcqg osid kuz odishla jQjdh’ Tz f;dfuda lDIaK jrAKjQ *lZMmdgjQ( mq;1hl2
m1iQ; l
))wuzngzGh” huzfia oeka
usksiaiq msYdphka oel msYdp kuska yZoqk;ao” tfiau wuzngzGh” ta ld,fhys
jkdys usksiaiq msYdphka lDIaKhka kuska yZoqk;s’ Tjzyq fuf;u ))Wmka js.i
l:d flf
))wuzngzGh” t;ekamgka lKAydhkfhda *lDIaK cd;slfhda( iZoyka fj;a’ Tyq
lKAydhkhkaf.a uq,amqreIhdhs’ wuzngzGh” fufia mqrdK ujzmshkag whs;s kdu
f.d;1h isys lrkakdjQ kqUf.a iajduSyq YdlHfhda fj;s kqU YdlHhkaf.a
odishf.a mq;d fjys’))
39′ fufia lS l,ays ta udKjlfhda Nd.Hj;2ka jykafiag fufia lSjdyqh’ ))
Nj;a f.#;u f;fuz b;d oevsfia wuzngzG udKjlhd odis mq;1 jdofhka ks.1y
fkdflfrAjd wuzngzG udKjl f;fuz jxij;ah’ W;2uz .;s we;s mqf;ls’ fndfyda
Ys,am Ydia;1 okafkls’ hym;a jpk we;af;ls’ mKAvs;h” wuzngzG ;reK f;fuz
Nj;a f.#;uhka iu. fuz jpkfhys * odimq;1 fpdokdfhys ( ms
30′ tl,ays Nd.Hj;2ka jykafia ta udKjlhkag fufia lSy’ ));reKfhks”
boska kqU,dg wuzngzG ;reKhd jxYj;a fkdfjzh” my;a .;s we;s mqf;ls” iqZM
jYfhka Ys,am Ydia;1 o;af;ls” kmqre jpk we;af;ah” wmKAvs;h” wuzngzG f;fuz
Y1uK f.#;uhka iu. fuz jpkfha,d ms
[\q 64/]
3-’ ))Nj;a f.#;uhsks”
wuzngzG ;reKhd W;a;r fokakg iurA:h’ wms ksYaYnzojuq’ wuzngzG ;reKhd Nj;a
f.#;uhka iu. fuz jpkhg ms
4=’ tjsg Nd.Hj;2ka jykafiawuzngzG ;reKhdg fufia lSfhah’ ))wuzngzGh”
kqU bosrsfhys lreKq iys;jQ m1Yakhla u;2jsh’ fkdleue;af;ka kuqoq ta
jsiZosh hq;2h’ boska kqU fkdjsiZokafkys kuz fjk lreKlska fyda ta hgm;a
lrkafkys kuz” ksYaYnzo fyda jkafkys kuz ke.sg fyda hkafkyskuz fuysu
kqUf.a ysi i;a lvj mef
fufia lS l, wuzngzG ;reKhd ksYaYnzo jsh’ fojkqj;a tfia weiQ l,
wuzngzG ;reKhd ksYaYnzo jsh’ tjsg Nd.Hj;2ka jykafia wuzngzG ;reKhdg
fufia lSfhah’
))wuzngzGh” oeka m1ldY lrj’ kqUg fuz ksYaYnzo jkakg ld,h fkdfjz’
wuzngzGh” hfula jkdys ;:d.;hka jykafia ;2ka jeks jr f;la ifya;2l
m1Yakhla wik ,oqj W;a;r fkdfoao” fuysoSu Tyqf.a ysi i;a lvlaj
mef
43′ tl, jcAcqmdKS hCI f;fuz *ilafojz rcf;fuz( .sksmdgjQ” os,sfikakdjQ
tlu .sksf.dvla fukajQ uy;ajQ hyq,la f.K” wuzngzG ;reKhdg fl,ska
wdldYfhys isgsfhah’ ))fuz wuzngzG ;reKhd Nd.Hj;2ka jykafia jsiska
;2kajeks jr olajd m1Yakhla wik ,oqj W;a;r fkdfokafka kuz fuysoSu Tyqf.a
ysi i;alv fldg m
[\q 65/]
blans;s wuzngzG ;reKhd
NhjS ixfjz.hg meusKsfha uhs,a fl,skajS Nd.Hj;2ka jykafiaf.au wdrCIdj
fidhkafka” msysg fidhkafka” irK fidhkafka”
))wuzngzG” f;da ta l2ulehs ys;kafkyso$ lsu$ jDoaOjQ” uyZMjQ” wdpdhH!”
m1dpdhH!jQ” n1dyauKhka jsiska lKAydhk f.da;1slfhda fld;eka isg
mej;af;dao” lKAydhkhkaf.a uq,a mqreIhd ljfrlaoehs lshkq ,nkakla ;d
jsiska wik ,oo$))
))Nj;a f.#;uhsks” lxydhkfhda fu;eka mgka mejf;kafkdah” wij,d
lKAydhkhkaf.a uq,a mqreIhdhs” Nj;a f.#;uhka jykafia huzf,i lSfjzo”
tf,iskau ud jsiska wik ,os’))
44′ fufia lS l,ays ta
;reKfhda ))mskaj;aks” wuzngzG ;reKhd jxYj;a fkdfjz’ my;a .;s we;s
mq;1fhls’ YdlHhkaf.a odishf.a mq;1hdh’ YdlHfhda wuzngzG ;reKhdf.a iajdus
orefjdah’ OrAujd;SjQ *we;a; lshkakdjQ( Y1uK f.#;uhka jykafia wms
jsYajdi fkdfldg hq;af;la fia is;Suq))hs Wia yZvska Ynzo k.d lSy’
45′ tl,ays Nd.Hj;2ka jykafiag funZoq is;la my
[\q 66/]
));reKhsks” tl,
weu;sfhda;a msrsfiysjQ fiiafida;a lDIaK RDIsjrdhd fj; t
))iajduSks” rcqg;a ckmohg;a hym;la fjzjd))
))b;ska crf;fuz ySh Wvg yrskafka kuz rcqg hym;la jkafkah’ huz;dla oqr
rcqf.a rdcHho ta f;la ;eka i;a wjqreoaola jeis fkdjiskafkah’))
))iajduSks” rcqg;a ckmohg;a hym;la fjzjd” jeiso jiSjd))
))rcqg;a ckmohg;a hym;la jkafkah’ jeiso jiskafkah’ ;jo” *;udf.a(
jevsuy,q l2udrhd flfrys ke.@ ySh jsoSjd’ Tyqg uhs,a fl,ska isgSu muKl2;a
fkdjS l2udr f;fuz iqjm;a jkafkah))
));reKhsks” tl, wud;Hfhda Tlaldr rcqg fumj;a oekajQy’ blans;s Tlaldr
rcq jevsuy,q l2udrhd flfrys ta ySh fhoqfjzh’ l2udr f;fuz iqjm;a jsh’
uhs,a .ilg mjd ysxidjla fkdjSh’))
))blans;s Tlaldr rcq Tyqg NhjS” ;e;a .ekaug meusK” uhs,a fl,ska isgSu
we;sjS idmfhka Nhg m;ajQfha uoaorEmS kuz oQ l2ursh ta lDIaK RDIs yg
oqkafkah’ ;reKhsks” f;ms b;d oreKq f,i wuzngzG udKjlhdg odis mq;1
jdofhka ks.1y fkdlrjz’ ta lKAy f;fuz fY1aIaGjQ RDIsjrfhla jsh))’
[\q 67/]
46′ tjsg Nd.Hj;2ka jykafia wuzngzG ;reKhdg fufia lSfhah’
))wuzngzG” fuz f,dalfhys CI;1sh l2udrfhla n1dyauK ia;1shla iu. iyjdih
lrkafkah’ Tjqkag mq;1fhla Wmoskafkah’ CI;1sh l2udrfhl2 lrKfldg n1dyauK
lkHdjf.ka Wmka h ta mq;1fhla fjz kuz Tyq n1dyauKhka w;2frka w.1dikh fyda
wf.1dolh fyda ,nhso$ n1dyauKfhda u;l” ux.,” hd.” mZvqre wdoS n;a Tyq
j
))Nj;a f.#;uhks” Tyqg ,efnkafkah” Tyq j
))CI;1sfhda Tyq CI;1shdNsfIalfhka wNsfIal lr;ao$))
))ke; Nj;a f.#;ufhks))
))thg fya;2 lsu$))
))Nj;a f.#;uhsks” ujqmsiska wiuzmQrAK fyhsks’))
47′ ))wuzngzGh” fuz f,dalfhys n1dyauK l2udrfhla CI;1sh lkHdjl yd
iyjdih lrkafkah’ Tjqkag mq;1fhla Wmoskafkah’ ta mq;1hdgo by; iZoyka
l< fuka isoaO jkafkao$))
))Nj;a f.#;uhks” tfiah’))
))CI;1sfhda Tyq CI;1shdNsfIalfhka wNsfIal lr;ao$))
))ke; Nj;a f.#;ufhks))
))thg fya;2 lsu$))
))Nj;a f.#;uhsks” mshmsiska wiuzmQrAK fyhsks’))
48′ ))fufia wuzngzGh” *n1dyauK( ia;1shla *CI;1sh( mqreIfhla yd
iyjdijQjdo” *n1dyauK( mqreIfhla *CI;1sh( ia;1shla yd iyjdi jQfhao”
CI;1sfhdau Wiia fj;a” n1dyauKfhda ySkhy))
))wuzngzGh” fuz ldrKh .ek l2ula is;kafkyso$ fuys n1dyauKfhda huz
jrola ksid nuqKl2 ysi uqvqfldg wuqvhla .iajd myroS rgska fyda k.gfhka
fyda msg lrkakdyqh’ Tyq n1dyauKhka w;r w.1dikh fyda wf.1dolh fyda
,nkafkao$))
))n1dyauKfhda u;l” ux.,” hd.” mZvqre wdoS n;a Tyq j
))ke;” Nj;a f.#;ufhks))
[\q 68/]
49′ ))wuzngzGh” fuz
ldrKh .ek l2ula is;kafkyso$ fuys CI;1sfhda huz jrola ksid CI;1sfhl2 ysw
uqvqfldg ysfia wZM j;afldg rgska fyda kqjrska fyda msg lrkakdyqh’
fyf;fuz n1dyauKhka w;r w.1dikh fyda wf.1dolh fyda ,nhso$ n1dyauKfhda
u;l” ux.,” hd.” mZvqre wdoS n;a Tyq j
))Nj;a f.#;ufhks” Tyqg ta ish,a, ,efnkafkah’))
))wuzngzGh” CI;1shfhda huz CI;1shl2 ysi uqvqfldg ysfia wZM j;afldg
rgska fyda k.rfhka fyda msg lr;ao” fumuKlskau ta CI;1sh f;fuz b;d my;a
njg meusKsfha fjhs’ tl,ays;a CI;1sfhda W;2uzy’ n1dyuKfhda my;ah’))
40′ ))wuzngzGh” ikxl2udr kuz n1yauhd jsiskao .d:djla lshk ,os’))
))f,dalfha f.da;1hka w;2frka CI;1sfhda W;2uz fj;a’ fojshka usksiqka
w;2frka *jsoHdfjka ( kqjKska yd prKfhka iS,fhka iuzmQrAKjQ ;eke;a;d
m1Odkhs’))
))wuzngzGh” uu;a tfiau lshus’))
4-’ Nj;a f.#;uhka jykai” ta *prK( iS, OrAu ljfrAo$ ta *jsoHd( kqjK ljfrAo$))
))wuzngzGh” wkq;a;rjQ jsoHdprK iuzm;a;shg cd;sjdoh lshd fyda
f.da;1jdoh lshd fyda udkakjdoh lshd fyda fkdlshkq ,efnz’ kqU ug
iqoqiqfjhs lshd fyda kqU ug iqoqiq fkdfjhs lshd fyda hula tys ke;’
wuzngGh” ia;1shla irK mdjd .ekSu fyda irK mdjd oSu fyda mdjd .ekSuz oSuz
folu fyda fjhso”tys cd;sjdoh fyda lshdo” f.da;1jdoh fyda lshdo
udkakjdoh fyda lshdo we;af;ah’ kqU ug iqoqiqfjhs hkakla fyda kqU ug
iqoqiq fkdfjhs hkakla fyda tys we;’ wuzngzGh” huz flfkla cd;sjdofhys
f.da;1jdofhys udkakjdofhys uy;a fia neZoqfkda fj;ao” Tjqyq wkq;a;rjQ
jsoHdprK iuzm;a;sfhka oqrejQjdyqh’ wuzngGh” cd;sjdofhys f.da;1jdofhys
udkakjdofhys ;rj neZoSu;a” wdjdy jsjdyfhys ;rj neZoSu;a myfldg wkq;a;rjQ
jsoHdprK iuzm;a;sh wjfndaO lsrSu fjhs’))
[\q 69/]
5=’ ))Nj;a f.#;uhka jykai” ta *prK( iS, OrAuh ljfrAo$ ta *jsoHdj( kqjK ljfrAo$))
*fuys 64 msfgz idu[a[M, iQ;1fha 40 fjks fPAofha isg 7- fPAoh olajd
fhoSfuzoS ))uyrc)) fjkqjg ))wuzngGh)) hkako ))fuho fuz W;2uz wd;aufhysu
M,hkag jvd W;2uz M,hla fjhs)) fjkqjg ))fuz Tyqf.a iS,hls fyda jsoHdjls))
hkak fhdokak(
))wuzngzGh” fuz NsCIq f;fuz
jsoHdfjka *kqjKska( iuzmQrAKhhs lshkq ,efnz’ tfiau prKfhka *iS,dosfhka(
iuzmQrAKhhso tfiau jsoHdfjka yd prKfhka iuzmQrAKhhso lshkq ,efnz’
wuzngzGh” fuz jsoHd iuzm;a;shg yd prK iuzm;a;shg jvd W;2uz fyda usysrs
fyda wka jsoHd iuzm;a;shlafyda prK iuzm;a;shlao ke;af;ah’))
53′ ))wuzngzGh” b;d W;2uzjQ fuz jsoHdprK iuzm;a;shg jskdY fodrgq
i;rla fjhs’ ljr i;rlao$ wuzngGh” fuys we;euz uyfKla fyda n1dyuKfhla fuz
b;d W;2uz jsoHdprK iuzmodjg fkdmeusfKkqfha” );mia msrslr wdosh f.k
.iaj,ska jegqKq f.vsu lkafkla jkafkus)hs wdrKHfhys jkhlg meusfKhs’ fyf;u
taldka;fhka jsoHdprK OrAufhka hqla;jQjyqf.a fiajh *j;dj;a( lrkafkla njg
meusfKA’ fuz m
54′ ))wuzngzGh” kej;;a fuys we;euz uyfKla fyda n1dyuKfhla b;d W;2uz
jsoHdprK iuzmodjg fkdmeusfKkqfha” Woe,a,la yd l@vhla f.k )w, uq,a f.vs
lEu lkafkla jkafkus)hs wdrKHfhys *jkueog( meusfKhs’ fyf;u taldka;fhka
jsoHdprK OrAufhka hqla;jQjyqf.a j;dj;a lrkafkla njg meusfKA’ fuz
fojeksjQ jskdY fodrgqjhs’))
[\q 70/]
))we;euz uyfKla fyda
n1dyuKfhla .ula wi, fyda kshuz .ula wi< .sksfojshd mqok f.hla fldg
.sks fojshd mqouska isgS’ fyf;u taldka;fhka jsoHdprK OrAufhka
hqla;jQjyqf.a j;dj;a lrkafkla njg meusfKA’ fuz ;2kafjksjQ jskdY
fodrgqjhs’))
55′ ))wuzngzGh” kej;o fuys we;euz uyfKla fyda n1dyauKfhla b;d W;2uzjQ
fuz jsoHdprK iuzmodjg fkdmeusfKkqfha y;rux yxosfhys fodrgq y;rlska hq;a
f.hla fldg ))fuz isjqos.ska huz Y1uKfhla fyda nuqfKla fyda tkafka kuz
uu Tyq Yla;s mrsoafoka Wmia:dk lrus))hs fjfihso fyf;fuz taldka;fhka
jsoHdprK OrAu we;a;yqf.a fiajh lrkafklau fjz’ wuzngzGh” fuz jkdys b;d
W;2uz jsoHdprK iuzmodfhys y;rjeks jskdY fodrgqjhs’))
56′ ))wuzngzGh” fuz ldrKh .ek l2ula is;kafkyso$ fuz W;2uz jsoHdprK
iuzmodfhys .2reka iys;jQ kqU mefkyso$ *Tjqk jsiska kqU( yslaujk
,oafoyso$ ))
))Nj;a f.#;uhka jykai” tnkaola kuz ke;’ Nj;a f.#;uhka jykai”
.2rejrfhla iys;jQ uu b;d W;2uz jsoHdprK iuzmodfjys fndfyda wE;ajQfhus’))
))wuzngzGh” fuz ldrKd .ek l2ula is;kafkyso$ kqU fuz wkq;a;rjQ
jsoHdprK iuzmodjg fkdmeusfKkqfha ;mia msrslr wdosh f.k )).2reka iys;j”
.iaj,ska jegqkq f.vs N2la;s jsZoskafkla jkafkus))hs lshd wrKHfhys
*jkhlg( meusfKkafkyso$))
))Woe,a,la yd l@vhla f.k kqU .2reka iys;j ))w, uq,a f.vs lEu lkafkla
jkafkus))hs wdrKHfhys *jkueog( meusfKkafkyso$ .2reka iuZ.jQ kqU .uz wi,
kshuz .uz wi, .sksfojshd mqokd f.hla fldg .sks fojshd mqokafklaj
isgskafkyso$))
[\q 71/]
))kqU y;rux yxosfhys
fodrgq y;rlska hq;a f.hla fldg ))fuz isjqos.ska huz Y1uKfhla fyda
nuqfKla fyda tkafka kuz uu Tyq Yla;s mrsoafoka Wmia:dk lrus))hs
isgskafkyso$))
))tfia;a ke;” Nj;a f.#;uhka jykai’))
))wuzngzGh” fufia .2reka iys;jQ kqU fuz b;d W;2uz jsoHdprK iuzmodfjka
msrsyqfKysh’ b;d W;2uz jsoHdprK iuzmodjkaf.a huz fuz jskdY fodrgq i;rla
fj;ao” thskao .2reka iys;jQ kqU msrsyqfKysh’ wuzngzGh” kqfUz .2rejr
fmdlaLrid;s nuqKd jsiska ;uka jsoHdprK iuzmodj wvq ;ruska j;a iuzmQrAK
fkdlrkqfha ))fuz ms
57′ ))wuzngzGh” fmdlaLrid;s nuqKq f;fuz mfiakos fldfid,a rcq jsiska
oqka foh wkqNj lrhs’ tfy;a fldfid,a rcq Tyqg yuqjSula mjd fkdfohs’ rcq
huz lf,l Tyq yd huz lreKq .ek l:d lrhso” uqjy;a fros mg w;2rska l:d
lrhs’))
))wuzngzGh” mfiakos fldfid,a
rc OdrAusljQ ish leue;af;ka mjrd fokq ,nk oka hful2g ms,s.kajdo” tfiajQ
fmdlaLrid;S nuqKdyg flfia kuz ;ud yuqjSug wjir mjd fkdfoao$ wuzngzGh”
n,j’ kqUf.a wdpdrAhjQ fmdlaLrid;S nuqKqyg fuz ;ruz fkdie,lSulao$))
[\q 72/]
))wuzngzGh” fuz ldrKh
.ek l2ula is;kafkyso$ fu mfiakos fldfid,a rc wef;l2 msg fyda wil2 msg
fyda r:dikfhys fyda yqkafka Wiia wud;Hhka jsuiQ fyda rdcl2udrhka iu.
fyda lsishuz idlpzPdjla lrkafkah’ ta nuqKq f;fuz ta m1foaYfhka msg f.dia
tla fmfoil isgskafkah’ blans;s Y2o1fhla fyda Yqo1odifhla fyda tkafkah’
ta nuqKq f;fuz tys isgsfha tjeksujQ uka;1Khla lrkafkah’ flfiao$
))mfiakos fldfid,a rc f;fuz fufia lSfhah’ fufia;a lSfhah))hs lshdh’))
))Tyq rcq lSjla fyda lshhso$ rcq yd iu. lreKq jsuid ne,Sula fyda lrhso$ fumuKlska fyf;fuz rcq fyda rdcdud;Hjrfhla jkafkao$))
))ke;auh” Np;a f.#;uhka jykai’))
58′ ))wuzngzGh” tmrsoafokau nuqKkaf.a uq,a RDIsyq jQ uka;1 lrA;DyQjQ
uka;1 meje;ajQjdjQ huz uq,a .2rejrfhda jQjdyqo” jrA;udkfhys nuqfKda huz
flfkl2f.a mqrdK fjzo uka;1hka *Tjqka jsiska( lgmdvfuz lSu lrK ,o fia
lgmdvfuz lSu lr;ao” lshjk ,o fia lshj;ao” /ia fldg ;nk ,o fia ;noao” ta
wgzglh” jdulh” jdufojh” fjiaidus;a;h” hu;.a.sh” wx.Srih” Ndroajdch”
jdfigzGh” liaimh” N.2h hk wdoS RDIsjrhkaf.a uka;1hka lgmdvuz l< uehs
.2rejrhd iys;jQ kqU lgmdvuz lrkafkysh’ tmuKlska kqU RDIsjrfhla fyda RDIs
njg meusKsfhla fyda fjyso$ fuz ldrKh fkdjsh yelsh’))
59′ ))wuzngzGh” fuz .ek kqU l2ulehs is;kafkyso$ uka;1 lrA;Dyq jQ
uka;1 meje;ajQjdjQ huz uq,a RDIsyQ jQy’ fuz ld,fhys nuqfKda huz flfkl2ka
mqrdK fjzo uka;1hka lgmdvfuz lSu l,d fia lgmdvfuz lSu lr;ao” lshjk ,o
fia lshj;ao” /ia fldg ;nk ,o fia ;noao$” mQrAj RDIsyq ukdfldg kEu lr
msrsisoq jQjdyq lemQ flia yd rjq,q we;a;dyq” usKsfldfvd,a wnrK
me
[\q 73/]
))ke;” Nj;a f.#;uhka jykai’))
50′ )).2reka iys;jQ kqU huzfiao” tfia Tjqyq myl< lZMmdg weg we;s
msrsisoq udxYrifhka hqla;jQ fkdfhla fydos jH[ack we;s we,ayd,a n;a lEu
l
))ke;” Nj;a f.#;uhka jykai’))
))fufia fyhska wuzngzGh” .2reka iys;jQ kqU RDIs fkdfjz” RDIs njg
ms
5-’ tjsg Nd.Hj;2ka jykafia ksjdifhka kslauS ilaukg jevsfial’ tjsg
wuzngzG ;reKhd f;fuz;a *.kaOl2gs( ksjdifhka kslauS ilaukg .sfhah’
blans;s wuzngzG ;reKhd Nd.Hj;2ka jykafiag wkqj ilauka lrkqfha Nd.Hj;2ka
jykafiaf.a YrSrfhys fo;sia uyd mqrsia ,l2Kq mrSCId lf
[\q 74/]
blans;s Nd.Hj;2ka
jykafia wuzngzG ;reKhd huzfia flfidys;jJ:;2hayh olSo” tnZoqjQ RDoaOs
jsfYaIhla l
tjsg wuzngzG ;reKhdyg funZoq is;la my< jsh’ ))Y1uK f.#;uhka
jykafia fo;sia uy mqrsia ,l2Kska hqla;h” iuzmQrAKh” wiuzmQrAK fkdfjz))
fufia is;d ;reKhd ))hym;” Nj;a f.#;uhka jykai” oeka wms huq’ wms
wjYHfhka l
))wuzngzGh” .uklg ld,h kqUu okqjhs)) nqoqyq lSfhdah’ tjsg wuzngzG ;reKhd fj
6=’ tl, fmdlaLrid;s nuqKq f;fuz WlaLgzGdfjka kslau uy;a n1dyauK
iuQyhla iu. ;ukaf.a wdrdufhys wuzngzG ;reKhd .ek n,dfmdfrd;a;2 fjuska
yqkafkah’ fuz fjzf,ys wuzngzG ;reKhd;a tys meusKsfhah’
63′ ))lsu orej” wuzngzGh” ta Nj;a f.#;uhka oqgqfhao$))
))tfiah” iajduSks’))
))lsu orej” wuzngzGh” ta Nj;a f.#;uhkaf.a tfia we;a;djQu lSrA;s
f>daIdjla Wiaj kexf.ao” ke;akuz tfia fkdfjzo$ ta Nj;a f.#;u f;fuz
tnZoqo” ke;akuz tnZoq fkdfjzo$))
))iajduSks” ta Nj;a f.#;uhka jykafia tnZoquh’ iuzmQrAKjQ fo;sia uy mqrsia ,l2Kq j,ska ta Nj;a f.#;uhka jykafia hqla;hy’))
))orej” wuzngzGh” Y1uK f.#;uhka jykafia iu. kqfUz flnZoq l:djla kuz jQfhao$))
[\q 75/]
blans;s wuzngzG ;reKhd huz l:djla Nd.Hj;2ka jykafia iu. jQfhakuz ta ish,a, fmdlaLrid;S nuqKq yg lSfhah’
64′ tfia lS l, fmdlaLrid;S nuqKq f;fuz wuzngzG ;reKhdyg fufia lSfhah’
))wfka fydZohs” wmf.a mKAvs; kuznqldrdhd” fndfyda Ys,am Ydia;1 oekSfuys
kuznqldrhd” ;1sjsoHd kuznqldrhd” funZoqjQ ys;jf;l2 huz usksfil2g
we;sjQfjd;a ta usksid urKska miq wmdh kuzjQ kmqre .;s we;s” oqlajQ
ksrfhysu Wmoskafkah’))
))wuzngzGh” kqU ta Nj;a f.#;uhka .g .gd nekafkysh’ tjsg Nj;a f.#;u
f;fuz;a wm ms
tl,ays fmdlaLrid;S nuqKq f;fuz iajlSh .Dyfhys usysrs lE hq;2 foa
ms
))Nj;a f.#;uhka jykai” wuzngzG ;reKhd iu. flnZoqjQ ljr kuz l:djla jqfhao$))
tjsg Nd.Hj;2ka jykafia wuzngzG ;reKhd iu. huz muK m1Yafkda;a;r l:djla
jQfha kuz ta ish,a, fmdlaLrid;S n1dyauKhdg lSy’ tfia lS l, n1dyauK
f;fuz Nd.Hj;2ka jykafiag fufia lSh’ ))Nj;a f.#;uhka jykai” wuzngzG
;reKhd nd,fhls’ Nj;a f.#;uhka jykai” wuzngzG ;reKhdg CIudjk fialajd’))
[\q 76/]
))n1dyauKh” wuzngzG ;reKhd iqjm;a fjzjd’))
65′ tjsg fmdlaLrid;S nuqKq f;fuz wuzngzGhd fukau th Nd.Hj;2ka
jykafiaf.a YrSrfhys fo;sia uy mqrsia ,l2Kq jsuid oqgqfhah’ Y1uK f.#;uhka
jykafia iuzmQrAK fo;sia uy mqrsia ,l2Kska hqla; nj oek .;af;ah’ Tyq
fufia lSfhah’ ))Nd.Hj;2ka jykai” NsCIq ix>hd iu. wo odkh
ms
66′ blans;s fmdlaLrid;S nuqKq
f;fuz Nd.Hj;2ka jykafiaf.a ms
67′ Nd.Hj;2ka jykafia tfia yqka fmdlaLrid;S nuqKdyg odk l:djh” iS,
l:djh” iajrA. l:djh” lduhkaf.a jereoao yd flf,fik njh” my;a njh”
uyKjSfuz W;2uzluh hk OrAu foaYkd flf
[\q 77/]
nqoqjrhska ;uka
jsiskau wjfndaO l< W;2uz i;H OrAu y;r m1ldY flf
68′ tjsg fmdlaLrid;S nuqKq f;fuz Nd.Hj;2ka jykafiag fufia lSh’ ))Nj;a
f.#;uhka jykai” meyeoqfkus” b;d meyeoqfkus’ Nj;a f.#;uhka jykai” fuz uu
orejka yd NdhH!djo” msrsia yd wud;Hhkao iu. Nj;a f.#;uhka jykafiao”
OrAuh yd ix>hdo irKfldg fhus’ Ndj;a f.#;uhka jykafia ud wo mgka
osjsf;la irK .sh Wmdilfhl2 fldg ms
))nuqK” *Tn jsiska( hym;a ldrKhla lshk ,os’))
