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943 LESSON 07-06-2013 FRIDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a level தமிழில் திரிபிடக மூன்று தொகுப்புகள் மற்றும் பன்னிரண்டாகவுள்ள மண்டலங்கள் சுருக்கமான வரலாற்று முன் வரலாறு ஸுத்தபிடக புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள் புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் TIPITAKA-ஸுத்தபிடக-போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம் - விழிப்புணர்வு மேல் ஆஜரா கிருத்தல் - ( மஹா+ ஸதிபத்தான)-Mahāsatipaṭṭhāna Sutta- Iமெய்யார்வ தியானம்-III.Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்- and IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு-A. நிவாரணங்கள் மீதான பகுதிசித்தானுபஸ்ஸனand தம்மானுபஸ்ஸன-நிப்பாண பப்ப Observation of Mind and IV. Observation of Dhammas A. Section on the Nīvaraṇas Mahàli Sutta through http://sarvajan.ambedkar.org
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மிழில் திரிபி  மூன்று தொகுப்புள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் 
TIPITAKA-ஸுத்தபிடக-போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்
-
விழிப்புணர்வு மேல் ஆஜரா கிருத்தல் -
( மஹா+ ஸதிபத்தான)-
Mahāsatipaṭṭhāna Sutta-
Iமெய்யார்வ  தியானம்-III.Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்- and
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு-A. நிவாரணங்கள் மீதான பகுதிசித்தானுபஸ்ஸனand தம்மானுபஸ்ஸன-நிப்பாண பப்ப Observation of Mind and IV. Observation of Dhammas A. Section on the Nīvaraṇas

Mahàli
Sutta
 through http://sarvajan.ambedkar.org



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VOICE OF SARVA SAMAJ

http://in-mg61.mail.yahoo.com/neo/launch?.rand=7jsb5h3vn40h3#mail

[buddhanews] Meditation and Dharma Talk w/Venerable Pannavati Bhikkuni June 15

Insight Meditation Community of Charlottesville Presents:
A Special Evening Tuesday, June 25, with the Venerable Pannavati Bhikkhuni

Please join us for tea at 7, followed by a 7:30 meditation and dharma talk

by the Venerable Pannavati Bhikkuni.

IMCC meeting at JABA, 674 Hillsdale Drive, Charlottesville. The event is

free, with dana (donations) accepted.

Newcomers and nonpractitioners welcome, so please invite friends. Chairs

provided; bring a cushion or mat if you prefer.

About Ven. Pannavati:

“Joyful.” “Wonderful.” “Inspiring.” “Approachable.” These are just some of
the words used to describe the Venerable Pannavati Bhikkhuni, who will be
our guest teacher Tuesday, June 25, 7:30 to 9pm. A Zen Dharma Holder and
Vajrayana practitioner, Pannavati shares insight that is rich with compassion,
wit and humor. Known for her ordination of Thai and Cambodian nuns, work with
homeless youth in Appalachia, and ministry to the “untouchables” in India,
she is the recipient of multiple Outstanding Women in Buddhism awards and
received a special commendation from HRH Princess Chulabhorn of Thailand for
humanitarian service toward women and children.

She is a Buddhist monk ordained in the Theravada and Mahayana traditions, a

transmission holder from Roshi Bernie Glassman of Zen Peacemakers and a
founding director of Sisters of Compassionate Wisdom, a 21st-century
translineage Buddhist order. A guest speaker at D.C.’s Buddhafest, she also
guest-teaches at many communities including Insight NY and in Spirit Rock’s CDL
program. A former Christian pastor, she is cofounder and co-Abbot of Embracing
Simplicity Hermitage Hendersonville, N.C.

More information:
http://www.imeditation.org/

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III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்
மற்றும்
இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய
அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து வாசம்
செய்கிரார்?

மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு,
Citta மனம் அதனுடைய அகநிலை rāga  ஆர்வ வேட்கையை ” Citta மனம் அதனுடைய
அகநிலை rāga ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,அல்லது Citta மனம்
அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றதை, “Citta மனம் அதனுடைய அகநிலை rāga
ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார்,அல்லது

Citta மனம் அதனுடைய அகநிலை “dosa வெறுப்பு ஆர்வ வேட்கையை Citta மனம்
அதனுடைய அகநிலை  dosa வெறுப்பு ஆர்வ வேட்கையாக” என
புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ
வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றது”
என புரிந்துகொள்கிரார், அல்லது Citta மனம் அதனுடைய அகநிலை moha  மருட்சி 
ஆர்வ வேட்கையை “Citta மனம் அதனுடைய அகநிலை  moha மருட்சி ஆர்வ வேட்கை” என
புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ
வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றது”
என புரிந்துகொள்கிரார், அல்லது ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை 
“ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,  ஒரு
சிதறலான
Citta மனம் அதனுடைய அகநிலை  “ஒரு சிதறலான Citta மனம் அதனுடைய
அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு விரிவாக்கம் செய்த Citta மனம்
அதனுடைய அகநிலை  “ஒரு விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்,  ஒரு விரிவாக்கம் செய்யாத Citta மனம் அதனுடைய அகநிலை 
“ஒரு விரிவாக்கம் செய்யாத Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்,அல்லது ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை 
“ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், 
ஒரு  மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை  “ஒரு மிக மேற்படாத Citta
மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு திண்மையான Citta
மனம் அதனுடைய அகநிலை  “ஒரு திண்மையான Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்,  ஒரு திண்மையற்ற Citta மனம் அதனுடைய அகநிலை  “ஒரு
திண்மையற்ற  Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை  “ஒரு விடுதலை செய்த Citta மனம்
அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,  ஒரு விடுதலை செய்யாத Citta மனம்
அதனுடைய அகநிலை  “ஒரு விடுதலை செய்யாத  Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்.

இவ்வாறு அவர்  Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய
அகநிலையில் கூர்ந்து  கவனித்து  வாசம் செய்கிரார், அல்லது அதனுடைய அகநிலையை
in Citta மனம் அதனுடைய அகநிலையில் வெளியே கூர்ந்த கவனித்து  வாசம்
செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய
அகநிலையில் கூர்ந்து  கவனித்து  வாசம் செய்கிரார், புலன்களால் உணரத்தக்க
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து  வாசம் செய்கிரார், samudaya
and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும்
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து  வாசம் செய்கிரார்,
இல்லாவிடில் “இது  citta  அகநிலை” என உணர்ந்து,  sati விழிப்பு நிலை
அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa  ஓர்அளவு ஞானம் மற்றும்
ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும் உலகத்தில்
சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு பிக்கு, Citta
மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து 
கவனித்து வாசம் செய்கிரார்.

III. Cittānupassanā

Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati? 



Idha, bhikkhave, bhikkhu sa·rāgaṃ vā cittaṃ ‘sa·rāgaṃ cittaṃ’ ti
pajānāti, vīta·rāgaṃ vā cittaṃ ‘vīta·rāgaṃ cittaṃ’ ti pajānāti, sa·dosaṃ
vā cittaṃ ‘sa·dosaṃ cittaṃ’ ti pajānāti, vīta·dosaṃ vā cittaṃ
‘vīta·dosaṃ cittaṃ’ ti pajānāti, sa·mohaṃ vā cittaṃ ‘sa·mohaṃ cittaṃ’ ti
pajānāti, vīta·mohaṃ vā cittaṃ ‘vīta·mohaṃ cittaṃ’ ti pajānāti,
saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittaṃ’ ti pajānāti, vikkhittaṃ vā
cittaṃ ‘vikkhittaṃ cittaṃ’ ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ
cittaṃ’ ti pajānāti, a·mahaggataṃ vā cittaṃ ‘a·mahaggataṃ cittaṃ’ ti
pajānāti, sa·uttaraṃ vā cittaṃ ‘sa·uttaraṃ cittaṃ’ ti pajānāti,
an·uttaraṃ vā cittaṃ ‘an·uttaraṃ cittaṃ’ ti pajānāti, samāhitaṃ vā
cittaṃ ‘samāhitaṃ cittaṃ’ ti pajānāti, a·samāhitaṃ vā cittaṃ
‘a·samāhitaṃ cittaṃ’ ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’
ti
pajānāti, a·vimuttaṃ vā cittaṃ ‘a·vimuttaṃ cittaṃ’ ti pajānāti. 


Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte
cittānupassī viharati, ajjhatta-bahiddhā vā citte cittānupassī viharati;
samudaya-dhamm·ānupassī vā cittasmiṃ viharati, vaya-dhamm·ānupassī vā
cittasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā cittasmiṃ viharati;
‘atthi cittaṃ’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.






III. Observation of Citta

III. Observation of Citta

And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta? 


Here,
bhikkhus, a bhikkhu understands citta with rāga as “citta with rāga”,
or he understands citta without rāga as “citta without rāga”, or he
understands citta with dosa as “citta with dosa”, or he understands
citta without dosa as “citta without dosa”, or he understands citta with
moha as “citta with moha”, or he understands citta without moha as
“citta without moha”, or he understands a collected citta as “a
collected citta”, or he understands a scattered citta as “a scattered
citta”, or he understands an expanded citta as “an expanded citta”, or
he understands an unexpanded citta as “an unexpanded citta”, or he
understands a surpassable citta as “a surpassable citta”, or he
understands an unsurpassable citta as “an unsurpassable citta”, or he
understands a concentrated citta as “a concentrated citta”, or he
understands an unconcentrated citta as “an unconcentrated citta”, or he
understands a liberated citta as “a liberated citta”, or he understands
an unliberated citta as “an unliberated citta”. 




Thus
he dwells observing citta in citta internally, or he dwells observing
citta in citta externally, or he dwells observing citta in citta
internally and externally; he dwells observing the samudaya of phenomena
in citta, or he dwells observing the passing away of phenomena in
citta, or he dwells observing the samudaya and passing away of phenomena
in citta; or else, [realizing:] “this is citta!” sati is present in
him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing citta in citta. 



IV. Observation of Dhammas

A. Section on the Nīvaraṇas

IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு

A. நிவாரணங்கள் மீதான பகுதி

மற்றும்
அதற்கு அப்பால், எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, dhammas in
dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான
அற முறைகளூடன் கூர்ந்த கவனிப்புடன் வாசம் செய்கிரார்? 


இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே kāmacchanda புலனுணர்வு
சிற்றின்ப ஆசை அதற்குள் உடனிருப்பதால், “எனக்குள் புலனுணர்வு சிற்றின்ப ஆசை
கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,புலனுணர்வு சிற்றின்ப ஆசை
அதற்குள் உடனில்லையெனில், “எனக்குள் புலனுணர்வு சிற்றின்ப ஆசை கிடையாது என
அவர் புரிந்து கொள்கிரார்;எவ்வாறு புலனுணர்வு சிற்றின்ப ஆசை எழும்பாத
புலனுணர்வு சிற்றின்ப ஆசை  எழும்பியது என அவர் புரிந்து கொள்கிரார்;
எவ்வாறு எழும்பிய புலனுணர்வு சிற்றின்ப ஆசை கைவிடப்பட்டது என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட புலனுணர்வு சிற்றின்ப ஆசை எதிர்காலத்தில்
அணுகாது என அவர் புரிந்து கொள்கிரார்.

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே byāpāda பிணங்கு/வைராக்கியம்
உடனிருப்பதால், “எனக்குள் பிணங்கு/வைராக்கியம் கிடக்கிறது என அவர் புரிந்து
கொள்கிரார்,பிணங்கு/வைராக்கியம் உடனில்லையெனில், “எனக்குள்
பிணங்கு/வைராக்கியம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு
பிணங்கு/வைராக்கியம் எழும்பாத புலனுணர்வு பிணங்கு/வைராக்கியம் என அவர்
புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய பிணங்கு/வைராக்கியம் கைவிடப்பட்டது
என அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட பிணங்கு/வைராக்கியம்
எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே thīnamiddhā மந்தம் மற்றும்
அசதி  உடனிருப்பதால், “எனக்குள் மந்தம் மற்றும் அசதி கிடக்கிறது என அவர்
புரிந்து கொள்கிரார்,மந்தம் மற்றும் அசதி அதற்குள் உடனில்லையெனில்,
“எனக்குள் மந்தம் மற்றும் அசதி கிடையாது என அவர் புரிந்து
கொள்கிரார்;எவ்வாறு மந்தம் மற்றும் அசதி எழும்பாத மந்தம் மற்றும் அசதி
எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய மந்தம் மற்றும்
அசதி கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட
மந்தம் மற்றும் அசதி எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே uddhacca-kukkucca மனதிற்குரிய
கிளர்ச்சி/பரபரப்பு மற்றும் கவலை  உடனிருப்பதால், “எனக்குள் மனதிற்குரிய
கிளர்ச்சி/பரபரப்பு மற்றும் கவலை கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,
மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை அதற்குள் உடனில்லையெனில்,
“எனக்குள் மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை கிடையாது என அவர்
புரிந்து கொள்கிரார்; எவ்வாறு மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும்
கவலை  எழும்பாத மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை  எழும்பியது
என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய மனதிற்குரிய
கிளர்ச்சி/பரபரப்பு மற்றும் கவலை  கைவிடப்பட்டது என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும்
கவலை எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே vicikicchā சந்தேகம்,
உறுதியின்மை உடனிருப்பதால், “எனக்குள் சந்தேகம், உறுதியின்மை  கிடக்கிறது
என அவர் புரிந்து கொள்கிரார், சந்தேகம், உறுதியின்மை அதற்குள்
உடனில்லையெனில், “எனக்குள் சந்தேகம், உறுதியின்மை  கிடையாது என அவர்
புரிந்து கொள்கிரார்; எவ்வாறு சந்தேகம், உறுதியின்மை  எழும்பாத சந்தேகம்,
உறுதியின்மை  எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய
சந்தேகம், உறுதியின்மை  கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்;
எவ்வாறு கைவிடப்பட்ட சந்தேகம், உறுதியின்மை  எதிர்காலத்தில் அணுகாது என
அவர் புரிந்து கொள்கிரார்.

இவ்வாறு அவர்  dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் 
கூர்ந்து 
கவனித்து  வாசம் செய்கிரார், அல்லது சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்  வெளியே கூர்ந்த
கவனித்து  வாசம் செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க
தோற்றம் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து  வாசம் செய்கிரார்,
புலன்களால் உணரத்தக்க கழிதல் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து  வாசம்
செய்கிரார், samudaya and passing away of phenomena புலன்களால் உணரத்தக்க
தோற்றம் மற்றும் கழிதல் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து  வாசம்
செய்கிரார், இல்லாவிடில் “இது  dhammas சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ” என உணர்ந்து,  sati
விழிப்பு நிலை அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa  ஓர்அளவு
ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
மற்றும் உலகத்தில் சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே,
ஒரு பிக்கு, dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு
அடிப்படையான அற முறைகளூடன் dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில்
சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் கூர்ந்து  கவனித்து வாசம்
செய்கிரார்.

IV. Dhammānupassanā

A. Nīvaraṇa Pabba

Kathaṃ ca pana,
bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave,
bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu. Kathaṃ ca
pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu
nīvaraṇesu? 


Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me
ajjhattaṃ kāmacchando’ ti pajānāti; a·santaṃ vā ajjhattaṃ kāmacchandaṃ
‘n·atthi me ajjhattaṃ kāmacchando’ ti pajānāti; yathā ca an·uppannassa
kāmacchandassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa
kāmacchandassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa
kāmacchandassa āyatiṃ an·uppādo hoti taṃ ca pajānāti. 


Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me
ajjhattaṃ byāpādo’ ti pajānāti; a·santaṃ vā ajjhattaṃ byāpādaṃ ‘n·atthi
me ajjhattaṃ byāpādo’ ti pajānāti; yathā ca an·uppannassa byāpādassa
uppādo hoti taṃ ca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti
taṃ ca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ an·uppādo hoti
taṃ ca pajānāti. 


Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me
ajjhattaṃ thinamiddhaṃ’ ti pajānāti; a·santaṃ vā ajjhattaṃ thinamiddhaṃ
‘n·atthi me ajjhattaṃ thinamiddhaṃ’ ti pajānāti; yathā ca an·uppannassa
thinamiddhassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa
thinamiddhassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa
thinamiddhassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ uddhacca-kukkuccaṃ ‘atthi
me ajjhattaṃ uddhacca-kukkuccaṃ’ ti pajānāti; a·santaṃ vā ajjhattaṃ
uddhacca-kukkuccaṃ ‘n·atthi me ajjhattaṃ uddhacca-kukkuccaṃ’ ti
pajānāti; yathā ca an·uppannassa uddhacca-kukkuccassa uppādo hoti taṃ ca
pajānāti; yathā ca uppannassa uddhacca-kukkuccassa pahānaṃ hoti taṃ ca
pajānāti; yathā ca pahīnassa uddhacca-kukkuccassa āyatiṃ an·uppādo hoti
taṃ ca pajānāti. 


Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me
ajjhattaṃ vicikicchā’ ti pajānāti; a·santaṃ vā ajjhattaṃ vicikicchaṃ
‘n·atthi me ajjhattaṃ vicikicchā’ ti pajānāti; yathā ca an·uppannāya
vicikicchāya uppādo hoti taṃ ca pajānāti; yathā ca uppannāya
vicikicchāya pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnāya
vicikicchāya āyatiṃ an·uppādo hoti taṃ ca pajānāti. 


Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhatta-bahiddhā vā dhammesu
dhammānupassī viharati; samudaya-dhamm·ānupassī vā dhammesu viharati,
vaya-dhamm·ānupassī vā dhammesu viharati, samudaya-vaya-dhamm·ānupassī
vā dhammesu viharati; ‘atthi dhammā’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati, pañcasu nīvaraṇesu.


A. Section on the Nīvaraṇas( Obstacle, hindrance)

And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas (and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
with reference to the five nīvaraṇas( Obstacle, hindrance). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
with reference to the five nīvaraṇas( Obstacle, hindrance)?

Here, bhikkhus, a bhikkhu, there being kāmacchanda(Wish for sensual enjoyment) present within, understands: “there is kāmacchanda(Wish for sensual enjoyment) within me”; there not being kāmacchanda(Wish for sensual enjoyment) present within, he understands: “there is no kāmacchanda(Wish for sensual enjoyment) within me”; he understands how the unarisen kāmacchanda(Wish for sensual enjoyment) comes to arise; he understands how the arisen kāmacchanda(Wish for sensual enjoyment) is abandoned; and he understands how the abandoned kāmacchanda(Wish for sensual enjoyment) does not come to arise in the future.

Here, bhikkhus, a bhikkhu, there being byāpāda(Wish to injure, malevolence, hatred, fury) present within, understands: “there is byāpāda(Wish to injure, malevolence, hatred, fury) within me”; there not being byāpāda(Wish to injure, malevolence, hatred, fury) present within, he understands: “there is no byāpāda(Wish to injure, malevolence, hatred, fury) within me”; he understands how the unarisen byāpāda(Wish to injure, malevolence, hatred, fury) comes to arise; he understands how the arisen byāpāda(Wish to injure, malevolence, hatred, fury) is abandoned; and he understands how the abandoned byāpāda(Wish to injure, malevolence, hatred, fury) does not come to arise in the future.


Here, bhikkhus, a bhikkhu, there being thīnamiddhā(Idleness, sloth, dullness) present within, understands: “there is thīnamiddhā(Idleness, sloth, dullness) within me”; there not being thīnamiddhā(Idleness, sloth, dullness) present within, he understands: “there is no thīnamiddhā(Idleness, sloth, dullness) within me”; he understands how the unarisen thīnamiddhā(Idleness, sloth, dullness) comes to arise; he understands how the arisen thīnamiddhā(Idleness, sloth, dullness) is abandoned; and he understands how the abandoned thīnamiddhā(Idleness, sloth, dullness) does not come to arise in the future.


Here, bhikkhus, a bhikkhu, there being uddhacca-kukkucca(Being puffed up, vanity, pride) present within, understands: “there is uddhacca-kukkucca(Being puffed up, vanity, pride) within me”; there not being uddhacca-kukkucca(Being puffed up, vanity, pride) present within, he understands: “there is no uddhacca-kukkucca(Being puffed up, vanity, pride) within me”; he understands how the unarisen uddhacca-kukkucca(Being puffed up, vanity, pride) comes to arise; he understands how the arisen uddhacca-kukkucca(Being puffed up, vanity, pride) is abandoned; and he understands how the abandoned uddhacca-kukkucca(Being puffed up, vanity, pride) does not come to arise in the future.


Here, bhikkhus, a bhikkhu, there being vicikicchā(Doubt, uncertainty) present within, understands: “there is vicikicchā(Doubt, uncertainty) within me”; there not being vicikicchā(Doubt, uncertainty) present within, he understands: “there is no vicikicchā(Doubt, uncertainty) within me”; he understands how the unarisen vicikicchā(Doubt, uncertainty) comes to arise; he understands how the arisen vicikicchā(Doubt, uncertainty) is abandoned; and he understands how the abandoned vicikicchā(Doubt, uncertainty) does not come to arise in the future.


Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
)
internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
) externally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
; or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
i
is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
), with reference to the five nīvaraṇas( Obstacle, hindrance).



6

Mahàli
Sutta

Pali

English

Sinhala

Pali

Suttantapiñake
Dãghanikàyo


Sãlakkhandhavaggo


Namo tassa bhagavato arahato sammàsambuddhassa.


6. Mahàlisuttaü


1. Evaü me sutaü: ekaü samayaü bhagavà vesàliyaü viharati mahàvane kåñàgàrasàlàyaü.

Tena kho pana
samayena sambahulà kosalakà ca bràhmaõadåtà màgadhakà ca bràhmaõadåtà
vesàliyaü pañivasanti kenacideva karaõãyena. Assosuü kho te kosalakà ca
bràhmaõadåtà màgadhakà ca bràhmaõadåtà, “samaõo khalu bho gotamo
sakyaputto sakyakulà pabbajito vesàliyaü viharati kåñàgàrasàlàyaü. Taü
kho pana bhavantaü gotamaü evaü kalyàõo kittisaddo abbhuggato: ‘iti’pi
so bhagavà arahaü sammàsambuddho vijjàcaraõasampanno sugato lokavidå
anuttaro purisadammasàrathã satthà devamanussànaü buddho bhagavà’ti. So
imaü lokaü sadevakaü samàrakaü sabrahmakaü sassamaõabràhmaõiü pajaü
sadevamanussaü sayaü abhi¤¤à sacchikatvà pavedeti. So dhammaü deseti
àdikalyàõaü majjhekalyàõaü pariyosànakalyàõaü sàtthaü sabya¤janaü
kevalaparipuõõaü parisuddhaü brahmacariyaü pakàseti. Sàdhu kho pana
tathàråpànaü arahataü dassanaü hotã”ti.

2. Atha kho te
kosalakà ca bràhmaõadåtà màgadhakà ca bràhmaõadåtà yena mahàvanaü
kåñàgàrasàlaü tenupasaïkamiüsu. Tena kho pana samayena àyasmà nàgito
bhagavato upaññhàko hoti. Atha kho te kosalakà ca bràhmaõadåtà màgadhakà
ca bràhmaõadåtà yenàyasmà nàgito tenupasaïkamiüsu. Upasaïkamitvà
àyasmantaü nàginaü etadavocuü: “kahaü nu kho bho nàgita, etarahi so
bhavaü gotamo viharati? Dassanakàmà hi mayaü taü bhavantaü gotamanti. “

[PTS Page 151] [\q 151/] “akàlo kho àvuso bhagavantaü dassanàya. Pañisallãno bhagavà”ti.

Atha kho te
kosalakà ca bràhmaõadåtà màgadhakà ca bràhmaõadåtà tattheva ekamantaü
nisãdiüsu: “disvà’va mayaü taü bhavantaü gotamaü gamissàmà”ti.

3.
Oññhaddho’pi licchavã mahatiyà licchaviparisàya saddhiü yena mahàvanaü
kåñàgàrasàlaü yenàyasmà nàgito tenupasaïkami. Upasaïkamitvà àyasmantaü
nàgitaü abhivàdetvà ekamantaü aññhàsi. Ekamantaü ñhito kho oññhaddho’pi
licchavã àyasmantaü nàgitaü etadavoca: “kahaü nu kho bhante nàgita,
etarahi so bhagavà viharati arahaü sammàsambuddho? Dassanakàmà hi mayaü
taü bhagavantaü arahantaü sammàsambuddhanti. “

[BJT Page 326] [\x 326/]

“Akàlo kho
mahàli bhagavantaü dassanàya. Pañisallãno bhagavà”ti. Oññhaddho’pi
licchavã tattheva ekamantaü nisãdi. “Disvà va ahaü taü bhagavantaü
gamissàmi arahantaü sammàsambuddhanti. “

4. Atha kho
sãho samaõuddeso yenàyasmà nàgito tenupasaïkami. Upasaïkamitvà
àyasmantaü nàgitaü abhivàdetvà ekamantaü aññhàsi. ‘Ekamantaü ñhito kho
sãho samaõuddeso àyasmantaü nàgitaü etadavoca: ete bhante kassapa,
sambahulà kosalakà ca buhmaõadåtà màgadhakà ca bràhmaõadåtà
idhåpasaïkantà bhagavantaü dassanàya. Oññhaddho’pi licchavi mahatiyà
licchaviparisàya saddhiü idhåpasaïkanto bhagavantaü dassanàya. Sàdhu
bhante kassapa labhataü esà janatà bhagavannaü dassanàyà’ti.

‘Tena hi sãha,
tva¤¤eva bhagavato àrocehãti’. ‘Evaü bhante’ti kho sãho samaõuddeso
àyasmato nàgitassa pañissutvà yena bhagavà tenupasaïkamitvà bhagavantaü
abhivàdetvà ekamantaü aññhàsi. Ekamantaü ñhito kho sãho samaõuddeso
bhagavantaü etadavoca: “ete bhante sambahulà kosalakà ca bràhmaõadåtà
màgadhakà ca bràhmaõadåtà idhåpasaïkantà bhagavantaü dassanàya,
oññhaddho’pi licchavã mahatiyà licchaviparisàya [PTS Page 152] [\q 152/]
saddhiü idhåpasaïkanto bhagavantaü dassanàya. Sàdhu bhante labhataü esà
janatà bhagavantaü dassanàyà”ti.

“Tena hi sãha vihàrapacchàyàyaü àsanaü pa¤¤àpehã”ti.

“Evaü
bhante’ti kho sãho samaõuddeso bhagavato pañissutvà vihàrapacchàyàyaü
àsanaü pa¤¤àpesi. Atha kho bhagavà vihàrà nikkhamma vihàrapacchàyàyaü
pa¤¤atte àsane nisãdi.

5. Atha kho te
kosalakà ca bràhmaõadåtà màgadhakà ca bràhmaõadåtà yena bhagavà
tenupasaïkamiüsu. Upasaïkamitvà bhagavatà saddhiü sammodiüsu.
Sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü nisãdiüsu.
Oññhaddho’pi licchavã mahatiyà licchaviparisàya saddhiü yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinno kho oññhaddho licchavã bhagavantaü etadavoca:

“Purimàni
bhante divasàni purimataràni sunakkhatto licchaviputto yenàhaü
tenupasaïkami. Upasaïkamitvà maü etadavoca: ‘yadagge ahaü mahàli,
bhagavantaü upanissàya viharàmi na ciraü tãõi vassàni, dibbàni hi kho
råpàni passàmi piyaråpàni kàmåpasaühitàni rajanãyàni. No ca kho dibbàni
saddàni suõàmi piyaråpàni kàmåpasaühitàni rajanãyàni”ti. Santàneva nu
kho bhante sunakkhatto licchaviputto dibbàni saddàni nàssosi piyaråpàni
kàmåpasaühitàni rajanãyàni udàhu asannànã”?Ti.

1

[BJT Page 328] [\x 328/]

“Santàneva kho mahàli sunakkhatto licchaviputto dibbàni saddàni nàssosi piyaråpàni kàmåpasaühitàni rajanãyàni no asannànã”ti.

6. “Ko nu kho
bhante hetu ko paccayo, yena santàneva sunakkhatto licchaviputto dibbàni
saddàni nàssosi piyaråpàni kàmåpasaühitàni rajanãyàni no asantànã?”Ti.

[PTS Page 153]
[\q 153/] “idha mahàli bhikkhuno puratthimàya disàya ekaüsabhàvito
samàdhi hoti dibabànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. So puratthimàya disàya ekaüsabhàvite
samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Puratthimàya disàya dibbàni råpàni passati
piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho dibbàni saddàni suõàti
piyaråpàni kàmåpasaühitàni rajanãyàni. Taü kissa hetu: evaü hetaü
mahàli hoti bhikkhuno puratthimàya disàya ekaüsabhàvite samàdhimhi
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü.

7. Puna ca
paraü mahàli bhikkhuno dakkhiõàya disàya ekaüsabhàvito samàdhi hoti
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. So dakkhiõàya disàya ekaüsabhàvite samàdhimhi dibbànaü
råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Dakkhiõàya disàya dibbàni råpàni passati piyaråpàni kàmåpasaühitàni
rajanãyàni, no ca kho dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni
rajanãyàni. Taü kissa hetu: evaü hetaü mahàli hoti bhikkhuno dakkhiõàya
disàya ekaüsabhàvite samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Puna ca paraü mahàli bhikkhuno
pacchimàya disàya ekaüsabhàvito samàdhi hoti dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü
savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So pacchimàya disàya
ekaüsabhàvite samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Pacchimàya disàya dibbàni
råpàni passati piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho dibbàni
saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni. Taü kissa hetu:
evaü hetaü mahàli hoti bhikkhuno pacchimàya disàya ekaüsabhàvite
samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Puna ca paraü mahàli bhikkhuno uttaràya
disàya ekaüsabhàvito samàdhi hoti dibbànaü råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So uttaràya disàya
ekaüsabhàvite samàdhimhi dibbà

naü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca
kho dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Uttaràya disàya dibbàni råpàni passati piyaråpàni kàmåpasaühitàni
rajanãyàni, no ca kho dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni
rajanãyàni. Taü kissa hetu: evaü hetaü mahàli hoti bhikkhuno uttaràya
disàya ekaüsabhàvite samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Uddhamadho tiriyaü
ekaüsabhàvito samàdhi hoti dibbànaü råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So uddhamadho tiriyaü
ekaüsabhàvite samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, uddhamadho tiriyaü dibbàni
råpàni passati piyaråpàni kàmåpasaühitàni rajanãyàni no ca kho dibbàni
saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni. Tiü kissa hetu?
Evaü hetaü mahàli bhikkhuno dakkhiõàya disàya ekaüsabhàvito samàdhi hoti
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. So dakkhiõàya disàya ekaüsabhàvite samàdhimhi dibbànaü
råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Dakkhiõàya disàya dibbàni råpàni passati piyaråpàni kàmåpasaühitàni
rajanãyàni, no ca kho dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni
rajanãyàni. Taü kissa hetu: evaü hetaü mahàli hoti bhikkhuno dakkhiõàya
disàya ekaüsabhàvite samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanã

yànaü. Puna ca paraü mahàli bhikkhuno pacchimàya disàya ekaüsabhàvito
samàdhi hoti dibabànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. So pacchimàya disàya ekaüsabhàvite
samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Pacchimàya disàya dibbàni råpàni passati
piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho dibbàni saddàni suõàti
piyaråpàni kàmåpasaühitàni rajanãyàni. Taü kissa hetu: evaü hetaü mahàli
hoti bhikkhuno pacchimàya disàya ekaüsabhàvite samàdhimhi dibbànaü
råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Puna ca paraü mahàli bhikkhuno uttaràya disàya ekaüsabhàvito samàdhi
hoti dibabànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. So uttaràya disàya ekaüsabhàvite
samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Uttaràya disàya dibbàni råpàni passati
piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho dibbàni saddàni suõàti
piyaråpàni kàmåpasaühitàni rajanãyàni. Taü kissa hetu: evaü hetaü mahàli
hoti bhikkhuno uttaràya disàya ekaüsabhàvite samàdhimhi dibbànaü
råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Uddhamadho tiriyaü ekaüsabhàvito samàdhi hoti dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü
savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So uddhamadho tiriyaü
ekaüsabhàvite samàdhimhi dibbànaü råpànaü dassanàya piyaråpànaü kàmåp

asaühitànaü rajanãyànaü, no ca kho dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü.

8. Idha mahàli
bhikkhuno puratthimàya disàya ekaüsabhàvito samàdhi hoti dibbànaü
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So
puratthimàya disàya ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Puratthimàya disàya
dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho
dibbàni råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü
hetaü mahàli hoti bhikkhuno puratthimàya disàya ekaüsabhàvite
samàdhimbhi dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü.

[BJT Page 330] [\x 330/]

9. Puna ca
paraü mahàli bhikkhuno dakkhiõàya disàya ekaüsabhàvito samàdhi hoti
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. So dakkhiõàya disàya ekaüsabhàvite samàdhimbhi dibbànaü
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Dakkhiõàya disàya dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni
rajanãyàni, no ca kho dibbàni råpàni passati kàmåpasaühitàni rajanãyàni.
Taü kissa hetu? Evaü hetaü mahàli hoti bhikkhuno dakkhiõàya disàya
ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Puna ca paraü mahàli bhikkhuno
pacchimàya disàya ekaüsabhàvito samàdhi hoti dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So pacchimàya disàya
ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Pacchimàya disàya dibbàni
saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho dibbàni
råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü
mahàli hoti bhikkhuno pacchimàya disàya ekaüsabhàvite samàdhimbhi
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. Puna ca paraü mahàli bhikkhuno uttaràya disàya
ekaüsabhàvito samàdhi hoti dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So uttaràya disàya
ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõ&

agrave;ya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü
råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Uttaràya
disàya dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no
ca kho dibbàni råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa
hetu? Evaü hetaü mahàli hoti bhikkhuno uttaràya disàya ekaüsabhàvite
samàdhimbhi dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Puna ca paraü mahàli bhikkhuno uddhamadho
tiriyaü ekaüsabhàvito samàdhi hoti dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So uddhamadho
tiriyaü ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Uddhamadho tiriyaü dibbàni
saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho dibbàni
råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü
mahàli hoti bhikkhuno uddhamadho tiriyaü ekaüsabhàvite samàdhimbhi
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü so dakkhiõàya disàya ekaüsabhàvito samàdhi hoti dibbànaü
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So
dakkhiõàya disàya ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Dakkhiõàya disàya
dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho
dibbàni råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü
hetaü mahàli hoti bhikkhuno dakkhiõàya disàya ekaüsabh&agr

ave;vite samàdhimbhi dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So pacchimàya disàya
ekaüsabhàvito samàdhi hoti dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So pacchimàya disàya
ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Pacchimàya disàya dibbàni
saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho dibbàni
råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü
mahàli hoti bhikkhuno pacchimàya disàya ekaüsabhàvite samàdhimbhi
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. So uttaràya disàya ekaüsabhàvito samàdhi hoti dibbànaü
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So
uttaràya disàya ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Uttaràya disàya
dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho
dibbàni råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü
hetaü mahàli hoti bhikkhuno uttaràya disàya ekaüsabhàvite samàdhimbhi
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. So uddhamadho tiriyaü ekaüsabhàvito samàdhi hoti dibbànaü
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpa

saühitànaü rajanãyànaü. So uddhamadho tiriyaü ekaüsabhàvite samàdhimbhi
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. Uddhamadho tiriyaü dibbàni saddàni suõàti piyaråpàni
kàmåpasaühitàni rajanãyàni, no ca kho dibbàni råpàni passati
kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü mahàli hoti
bhikkhuno dakkhiõàya disàya ekaüsabhàvito samàdhi hoti dibbànaü saddànaü
savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü
råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So
dakkhiõàya disàya ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Dakkhiõàya disàya
dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho
dibbàni råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü
hetaü mahàli hoti bhikkhuno dakkhiõàya disàya ekaüsabhàvite samàdhimbhi
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. Evaü hetaü mahàli hoti bhikkhuno pacchimàya disàya
ekaüsabhàvito samàdhi hoti dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So pacchimàya disàya
ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Pacchimàya disàya dibbàni
saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho dibbàni
råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü
mahàli hoti bhikkhuno pacchimàya disàya ekaüsabhàvite samàdhimbhi
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho di

bbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Evaü
hetaü mahàli hoti bhikkhuno uttaràya disàya ekaüsabhàvito samàdhi hoti
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. So uttaràya disàya ekaüsabhàvite samàdhimbhi dibbànaü
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Uttaràya disàya dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni
rajanãyàni, no ca kho dibbàni råpàni passati kàmåpasaühitàni rajanãyàni.
Taü kissa hetu? Evaü hetaü mahàli hoti bhikkhuno uttaràya disàya
ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Evaü hetaü mahàli hoti
bhikkhuno uddhamadho tiriyaü ekaüsabhàvito samàdhi hoti dibbànaü
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho
dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So
uddhamadho tiriyaü ekaüsabhàvite samàdhimbhi dibbànaü saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no ca kho dibbànaü råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Uddhamadho tiriyaü
dibbàni saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni, no ca kho
dibbàni råpàni passati kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü
hetaü mahàli hoti bhikkhuno uddhamadho tiriyaü ekaüsabhàvite samàdhimbhi
dibbànaü saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, no
ca kho dibbànaü råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü.

10. Idha
mahàli bhikkhuno puratthimàya disàya ubhayaüsabhàvito samàdhi hoti
dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü,
[PTS Page 155] [\q 155/] dibbàna¤ca saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. So puratthimàya disàya ubhayaüsabhàvite
samàdhimbhi dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. Puratthimàya disàya dibbàni ca råpàni passati piyaråpàni
kàmåpasaühitàni rajanãyàni, dibbàni ca saddàni suõàti piyaråpàni
kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü mahàli hoti
bhikkhuno puratthimàya disàya ubhayaüsabhàvite samàdhimbhi dibbàna¤ca
råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.

11. Puna ca
paraü mahàli bhikkhuno dakkhiõàya disàya ubhayaüsabhàvito samàdhi hoti
dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü,
dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
So dakkhiõàya disàya ubhayaüsabhàvite samàdhimbhi dibbàna¤ca råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü
savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. Puratthimàya disàya
dibbàni ca råpàni passati piyaråpàni kàmåpasaühitàni rajanãyàni, dibbàni
ca saddàni suõàti piyaråpàni kàmåpasaühitàni rajanãyàni. Taü kissa
hetu? Evaü hetaü mahàli hoti bhikkhuno dakkhiõàya disàya
ubhayaüsabhàvite samàdhimbhi dibbàna¤ca råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Puna ca paraü mahàli bhikkhuno pacchimàya
disàya ubhayaüsabhàvito samàdhi hoti dibbàna¤ca råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So pacchimàya disàya
ubhayaüsabhàvite samàdhimbhi dibbàna¤ca råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Puratthimàya disàya dibbàni ca råpàni
passati piyaråpàni kàmåpasaühitàni rajanãyàni, dibbàni ca saddàni suõàti
piyaråpàni kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü
mahàli hoti bhikkhuno pacchimàya disàya ubhayaüsabhàvite samàdhimbhi
dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü,
dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Puna ca paraü mahàli bhikkhuno uttaràya disàya ubhayaüsabhàvito samàdhi
hoti dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. So uttaràya disàya ubhayaüsabhàvite samàdhimbhi dibbàna¤ca
råpànaü dassanàya piyaråpànaü kàm&ari

ng;pasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Puratthimàya disàya dibbàni ca råpàni
passati piyaråpàni kàmåpasaühitàni rajanãyàni, dibbàni ca saddàni suõàti
piyaråpàni kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü
mahàli hoti bhikkhuno uttaràya disàya ubhayaüsabhàvite samàdhimbhi
dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü,
dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Puna ca paraü mahàli bhikkhuno uddhamadho tiriyaü ubhayaüsabhàvito
samàdhi hoti dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. So uddhamadho tiriyaü ubhayaüsabhàvite samàdhi hoti
dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü,
dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
Puratthimàya disàya dibbàni ca råpàni passati piyaråpàni kàmåpasaühitàni
rajanãyàni, dibbàni ca saddàni suõàti piyaråpàni kàmåpasaühitàni
rajanãyàni. Taü kissa hetu? Evaü hetaü mahàli hoti bhikkhuno uddhamadho
tiriyaü ubhayaüsabhàvite samàdhi hoti dibbàna¤ca råpànaü dassanàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü savaõàya
piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So dakkhiõàya disàya
ubhayaüsabhàvito samàdhi hoti dibbàna¤ca råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. So dakkhiõàya disàya ubhayaüsabhàvite
samàdhimbhi dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. Puratthimàya disàya dibbàni ca råpàni passati piyaråpàni
kàmåpasaühitàni rajanãyàni, dibbàni ca saddàni suõàti piyaråpàni
kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü mahàli hoti
bhikkhuno dakkhiõàya disàya ubhayaüsabhàvite samàdhimbhi dibbàna¤ca
råpàna&uum

l; dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So
pacchimàya disàya ubhayaüsabhàvito samàdhi hoti dibbàna¤ca råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü
savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So pacchimàya disàya
ubhayaüsabhàvite samàdhimbhi dibbàna¤ca råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Puratthimàya disàya dibbàni ca råpàni
passati piyaråpàni kàmåpasaühitàni rajanãyàni, dibbàni ca saddàni suõàti
piyaråpàni kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü
mahàli hoti bhikkhuno pacchimàya disàya ubhayaüsabhàvite samàdhimbhi
dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü,
dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
So uttaràya disàya ubhayaüsabhàvito samàdhi hoti dibbàna¤ca råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü
savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So uttaràya disàya
ubhayaüsabhàvite samàdhimbhi dibbàna¤ca råpànaü dassanàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü
kàmåpasaühitànaü rajanãyànaü. Puratthimàya disàya dibbàni ca råpàni
passati piyaråpàni kàmåpasaühitàni rajanãyàni, dibbàni ca saddàni suõàti
piyaråpàni kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü
mahàli hoti bhikkhuno uttaràya disàya ubhayaüsabhàvite samàdhimbhi
dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü,
dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.
So uddhamadho tiriyaü ubhayaüsabhàvito samàdhi hoti dibbàna¤ca råpànaü
dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca saddànaü
savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü. So uddhamadho tiriyaü
ubhayaüsabhàvite samàdhi

hoti dibbàna¤ca råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü, dibbàna¤ca saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü
rajanãyànaü. Puratthimàya disàya dibbàni ca råpàni passati piyaråpàni
kàmåpasaühitàni rajanãyàni, dibbàni ca saddàni suõàti piyaråpàni
kàmåpasaühitàni rajanãyàni. Taü kissa hetu? Evaü hetaü mahàli hoti
bhikkhuno uddhamadho tiriyaü ubhayaüsabhàvite samàdhi hoti dibbàna¤ca
råpànaü dassanàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü, dibbàna¤ca
saddànaü savaõàya piyaråpànaü kàmåpasaühitànaü rajanãyànaü.

Ayaü kho
mahàli hetu ayaü paccayo, yena santàneva sunakkhatto licchaviputto
dibbàni saddàni nàssosi piyaråpàni kàmåpasaühitàni rajanãyàni no
asantànã”ti.

12. “Etàsaü nåna bhante samàdhibhàvanànaü sacchikiriyàhetu bhikkhu bhagavati brahmacariyaü carantã”ti.

[BJT Page 332] [\x 332/]

13. Na kho
mahàli, etàsaü samàdhibhàvanànaü sacchikiriyàhetå [PTS Page 156] [\q
156/] bhikkhå mayi brahmacariyaü caranti. Atthi kho mahàli, a¤¤e’va
dhammà uttaritarà ca paõãtatarà ca yesaü sacchikiriyàhetu bhikkhå mayi
brahmacariyaü carantãti.

14. Katame pana te bhante dhammà uttaritarà ca paõãtatarà ca, yesaü sacchikiriyàhetu bhikkhå bhagavati brahmacariyaü carantãti.

15. Idha
mahàli, bhikkhå tiõõaü saüyojanànaü parikkhayà sotàpanno hoti
avinipàtadhammo niyato sambodhiparàyaõo. Ayaü’pi kho mahàli, dhammo
uttaritaro ca paõãtataro ca yassa sacchikiriyàhetu bhikkhå mayi
brahmacariyaü caranti.

Puna ca’ paraü
mahàli, bhikkhå tiõõaü saüyojanànaü parikkhayà ràgadosamohànaü tanuttà
sakadàgàmã hoti sakideva imaü lokaü àgantvà dukkhassantaü karoti. Ayampi
kho mahàli, dhammo uttaritaro ca paõãtataro ca yassa sacchikiriyàhetu
bhikkhu mayi brahmacariyaü caranti.

Puna ca’paraü
mahàli, bhikkhu orambhàgiyànaü saüyojanànaü parikkhayà opapàtiko hoti
tattha parinibbàyã anàvattidhammo tasmà lokà. Ayampi kho mahàli, dhammo
uttaritaro ca paõãtataro ca yassa sacchikiriyàhetu mayi brahmacariyaü
caranti.

Puna ca’paraü
mahàli, bhikkhu àsavànaü khayà anàsavaü cetovimuttiü pa¤¤àvimuttiü
diññheva dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharati. Ayampi
kho mahàli, dhammo uttaritaro ca paõãtataro ca yassa sacchikiriyàhetu
bhikkhu mayi brahmacariyaü caranti.

Ime kho te mahàli dhammà uttaritarà ca paõãtatarà ca yesaü sacchikiriyàhetu bhikkhå mayi brahmacariyaü carantã”ti.

16. “Atthi pana bhante maggo, atthi pañipadà etesaü dhammànaü sacchikiriyàyà?”Ti.

“Atthi kho mahàli, atthi pañipadà, etesaü dhammànaü sacchikiriyàyà”ti.

[BJT Page 334] [\x 334/]

17. [PTS Page 157] [\q 157/] “katamo pana bhante maggo, katamà pañipadà, etesaü dhammànaü sacchikiriyàyà?”Ti.

“Ayameva ariyo
aññhaïgiko maggo, seyyathãdaü? Sammàdiññhi sammàsaïkappo sammàvàcà
sammàkammanto sammààjãvo sammàvàyàmo sammàsati sammàsamàdhi. Ayaü kho
mahàli maggo ayaü pañipadà, etesaü sacchikiriyàya.

18. Ekadàhaü
mahàli samayaü kosambiyaü viharàmi ghositàràme. Atha kho dve pabbajità
maõóisso ca paribbàjako jàliyo ca dàrupattikantevàsã yenàhaü
tenupasaïkamiüsu. Upasaïkamitvà mama saddhiü sammodiüsu, sammodanãyaü
kathaü sàràõãyaü vãtisàretvà ekamantaü aññhaüsu. Ekamantaü ñhità kho te
dve pabbajità maü etadavocuü. “Kinnukho àvuso gotama, taü jãvaü taü
sarãraü? Udàhu a¤¤aü jãvaü a¤¤aü sarãra?”Nti.

“Tena hàvuso suõàtha sàdhukaü manasi karotha bhàsissàmã”ti.

“Evamàvuso”ti kho te dve pabbajità mama paccassosuü. Ahaü etadavocaü:

19. Idhàvuso
tathàgato loke uppajjati arahaü sammàsambuddho vijjàcaraõasampanno
sugato lokavidå anuttaro purisadammasàrathã satthà devamanussànaü buddho
bhagavà. So imaü lokaü sadevakaü samàrakaü sabrahmakaü
sassamaõabràhmaõiü pajaü sadevamanussaü sayaü abhi¤¤à sacchikatvà
pavedeti. So dhammaü deseti àdikalyàõaü majjhekalyàõaü
pariyosànakalyàõaü sàtthaü sabya¤janaü kevalaparipuõõaü parisuddhaü
brahmacariyaü pakàseti.

19. (29). Taü
dhammaü suõàti gahapati và gahapatiputto và a¤¤atarasmiü và kule
paccàjàto. So taü dhammaü sutvà tathàgate saddhaü pañilabhati. So tena
saddhàpañilàbhena samannàgato iti pañisaücikkhati: ’sambàdho gharàvàso
rajàpatho1. Abbhokàso pabbajjà. Nayidaü sukaraü agàraü ajjhàvasatà
ekantaparipuõõaü ekantaparisuddhaü saükhalikhitaü brahmacariyaü carituü.
Yannånàhaü kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà
anagàriyaü pabbajeyya’nti.

1. Rajopatho, katthaci.

[BJT Page 334] [\x 334/] (110)

So aparena
samayena appaü và bhogakkhandhaü pahàya mahantaü và bhogakkhandhaü
pahàya appaü và ¤àtiparivaññaü pahàya mahantaü và ¤àtiparivaññaü pahàya
kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà anagàriyaü
pabbajati. So evaü pabbajito samàno pàtimokkhasaüvarasaüvuto viharati
àcàragocarasampanno aõumattesu vajjesu bhayadassàvã. Samàdàya sikkhati
sikkhàpadesu kàyakammavacãkammena samannàgato kusalena. Parisuddhàjãvo
sãlasampanno indriyesu guttadvàro bhojane matta¤¤å satisampaja¤¤esu
samannàgato santuññho.

19. (29).
Katha¤ca àvuso bhikkhu sãlasampanno hoti? Idha mahàràja bhikkhu
pàõàtipàtaü pahàya pàõàtipàtà pañivirato hoti nihitadaõóo nihitasattho
lajjã dayàpanno. Sabbapàõabhåtahitànukampã viharati. Idampi’ssa hoti
sãlasmiü.

Adinnàdànaü
pahàya adinnàdànà pañivirato hoti dinnàdàyã dinnapàñikaïkhã. Athenena
sucibhåtena attanà virahati. Idampi’ssa hoti sãlasmi.

Abrahmacariyaü pahàya brahmacàrã hoti àràcàrã1 virato methunà gàmadhammà. Idampi’ssa hoti sãlasmiü.

Musàvàdaü pahàya musàvàdà pañivirato hoti saccavàdã saccasandho theto2 paccayiko avisaüvàdako lokassa. Idampi’ssa hoti sãlasmiü.

Pisuõaü vàcaü3
pahàya pisuõàya vàcàya pañivirato hoti. Ito sutvà na amutra akkhàtà
imesaü bhedàya. Amutra và sutvà na imesaü akkhàtà amåsaü bhedàya. Iti
bhinnànaü và sandhàtà, sahitànaü và anuppadàtà4 samaggàràmo5 samaggarato
samagganandiü samaggakaraõiü vàcaü bhàsità hoti. Idampi’ssa hoti
sãlasmiü.

Pharusaü
vàcaü6 pahàya pharusàya vàcàya pañivirato hoti. Yà sà vàcà neëà
kaõõasukhà pemanãyà7 hadayaïgamà porã bahujanakantà bahujànamanàpà,
tathàråpaü8 vàcaü bhàsità hoti. Idampi’ssa hoti sãlasmiü.

Samphappalàpaü
pahàya samphappalàpà pañivirato hoti kàlavàdã bhåtavàdã atthavàdã
dhammavàdã vinayavàdã. Nidhànavatiü vàcaü bhàsità hoti kàlena sàpadesaü
pariyantavatiü atthasa¤hitaü. Idampi’ssa hoti sãlasmiü.

1. Anàcàri, machasaü.

2. òheto, syà.

3. Pisuõàvàcaü, [PTS]

4. Anuppàdàtà, [PTS]

5. Samaggaràmo, machasaü.

6. Pharusàvàcaü, [PTS] Sitira

7. Pemaniyà, machasaü. 8. Evaråpiü. [PTS] Sitira.

[BJT Page 334] [\x 334/] (112)

19. (30).
Bãjagàmabhåtagàmasamàrambhà1 pañivirato hoti. Ekabhatatiko2 hoti
rattuparato3 pañivirato4 vikàlabhojanà. Naccagãtavàditavisåkadassanà5
pañivirato hoti. Màlàgandhavilepanadhàraõamaõóanavibhusanaññhànà
pañivirato hoti. Uccàsayanamahàsayanà pañivirato hoti.
Jàtaråparajatapañiggahaõà6 pañivirato hoti. âmakaba¤¤apañiggahaõà6
pañivirato hoti. âmakamaüsapañigaggahaõà6 pañivirato hoti.
Itthikumàrikapañiggahaõà6 pañivirato hoti. Dàsidàsapañiggahaõà6
pañivirato hoti. Ajeëakapañiggahaõà6 pañivirato hoti.
Kukkuñasåkarapañiggahaõà6 pañivirato hoti. Hatthigavassavaëavà7
pañiggahaõà pañivirato hoti. Khettavatthupañiggahaõà pañivirato hoti.
Dåteyyapaheõa8 gamanànuyogà pañivirato hoti. Kayavikkayà pañivirato
hoti. Tulàkåñakaüsakåñamànakåñà9 pañivirato hoti.
Ukkoñanava¤cananikatisàci10 yogà pañivirato hoti.
Chedanavadhabandhanaviparàmosaàlopasahasàkarà11 pañivirato hoti.
Idampi’ssa hoti sãlasmiü.

Cullasãlaü12 niññhitaü

19. (31).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpaü bãjagàmabhåtagàmasamàrambhaü13 anuyuttà viharanti,
seyyathãdaü: målabãjaü khandhabãjaü phalubãjaü14 aggabãjaü
bijabãjameva15 pa¤camaü. Iti và itievaråpà16
bãjagàmabhåtagàmasamàrambhà17 pañivirato hoti. Idampi’ssa hoti sãlasmiü.

32. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü sannidhikàraparibhogaü anuyuttà viharanti, seyyathãdaü:
annasannidhiü pànasannidhiü vatthasannidhiü yànasannidhiü
sayanasannidhiü gandhasannidhiü àmisasannidhiü. Iti và iti evaråpà
sannidhikàraparibhogà pañivirato hoti. Idampi’ssa hoti sãlassamiü.

1. Samàrabbhà, machasaü.

2. Ekaü bhattiko, machasaü.

3. Rattuparato, machasaü.

4. Virato, the. Se.

5. Visåkaü, machasaü.

6. Pariggahaõà, (sabbattha)

7. Gavassaü, se. Vaëavaü, machasaü.

8. Pahiõa, sãmu. Machasa. Syà.

9. Kåñaü, machasaü.

10. Sàvi, machasaü.

11. Sahasaü, machasaü.

12. Cåëa sãlaü, machasaü.

13. Samàrabbhà, machasaü.

14. Phalaü, se. Phaluü, si. The.

15. Bija bãjaü eva. The.

16. Iti evarupà, kesuci.

17. Samàrabbhà, machasaü.

[BJT Page 334] [\x 334/] (114)

19. (33).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpaü visukadassanaü anuyuttà viharanti, seyyathãdaü: naccaü gãtaü
vàditaü pekkhaü akkhàtaü pàõissaraü vetàlaü kumbhathånaü sobhanakaü1
caõóàlaü vaüsaü dhopanakaü2 hatthiyuddhaü assayuddhaü mahisayuddhaü3
usabhayuddhaü ajayuddhaü meõóayuddhaü4 kukkuñayuddhaü vaññakayuddhaü
daõóayuddhaü muññhiyuddhaü5 nibbuddhaü uyyodhikaü balaggaü senàbyåhaü
aõãkadassanaü6. Iti và iti evaråpà visåkadassanà pañivirato hoti.
Idampi’ssa hoti sãlasmiü.

19. (34).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpaü jåtappamàdaññhànànuyogaü anuyuttà viharanti, seyyathãdaü:
aññhapadaü dasapadaü àkàsaü parihàrapathaü sannikaü khalikaü ghañikaü
salàkahatthaü akkhaü païgacãraü vaïkakaü mokkhacikaü ciïgulakaü
pattàëhakaü rathakaü dhanukaü akkharikaü manesikaü yathàvajjaü. Iti và
iti evaråpà jåtappamàdaññhànànuyogà pañivirato hoti. Idampi’ssa hoti
sãlasmiü.

19. (35).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpaü uccàsayanamahàsayanaü anuyuttà viharanti, seyyathãdaü:
àdandiü pallaïkaü gonakaü cittakaü pañikaü pañalikaü tålikaü vikatikaü
uddalomiü ekantalomiü kaññhissaü koseyyaü kuttakaü hatthattharaü
assattharaü rathattharaü ajinappaveõiü kàdalimigapavarapaccattharaõaü
sauttaracchadaü ubhatolohitakåpadhànaü. Iti và iti evaråpà
uccàsayanamahàsayanà pañivirato hoti. Idampi’ssa hoti sãlasmiü.

1. Sobhanagarakaü, katthaci. Sobhanakarakaü, [PTS] Sobhanagharakaü, machasaü.

2. Dhovanaü, katthaci. Dhopanaü, sitira.

3. Mahiüsaü, machasaü.

4. Meõóakaü, machasaü.

5. Sãhala potthakesu na dissati.

6. Anãka - kesuci.

[BJT Page 334] [\x 334/] (116)

19 (36). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàti bhojanàni bhu¤jitvà te
evaråpaü maõóanavibhusanaññhànànuyogaü anuyuttà viharanti, seyyathãdaü:
ucchàdanaü parimaddanaü nahàpanaü sambàhanaü àdàsaü a¤janaü
màlàvilepanaü mukhacuõõakaü1 mukhalepanaü2 hatthabandhaü sikhàbandhaü
daõóakaü nàëikaü khaggaü chattaü citråpàhanaü uõahãsaü maõiü vàlavãjaniü
odàtàni vatthàni dãghadasàni. Iti và iti evaråpà
maõóanavibhusanaññhànànuyogà pañivirato hoti. Idampi’ssa hoti sãlasmiü.

19. (37).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàti bhojanàni bhu¤jitvà
te evaråpaü tiracchànakathaü anuyuttà viharanti, seyyathãdaü: ràjakathaü
corakathaü mahàmattakathaü senàkathaü bhayakathaü yuddhakathaü
annakathaü pànakathaü vatthakathaü sayanakathaü màlàkathaü gandhakathaü
¤àtikathaü yànakathaü gàmakathaü nigamakathaü nagarakathaü
janapadakathaü itthikathaü purisakathaü (kumàrakathaü kumàrikathaü)3
sårakathaü visikhàkathaü kumbhaññhànakathaü pubbapetakathaü
nànattakathaü lokakkhàyikaü samuddakkhàyikaü itibhavàbhavakathaü. Iti và
itievaråpàya tiracchànakathàya pañivirato hoti. Idampi’ssa hoti
sãlasmiü.

19. (38).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpà viggàhikakathaü anuyuttà viharanti, seyyathãdaü: “na tvaü
imaü dhammavinayaü àjànàsi. Ahaü imaü dhammavinayaü àjànàmi. Kiü tvaü
imaü dhammavinayaü àjànissasi? Micchàpañipanno tvamasi. Ahamasmi
sammàpañipanno. Sahitaü me, asahitaü te. Pure vacanãyaü pacchà avaca.
Pacchà vacanãyaü pure avaca. âciõõaü4 te viparàvattaü. âropito te vàdo.
Niggahãto tvamasi. Cara vàdappamokkhàya. Nibbeñhehi và sace pahosã”ti.
Iti và itievaråpàya viggahikakathàya pañivirato hoti. Idampi’ssa hoti
sãlasmiü.

19. (39).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàti bhojanàni bhu¤jitvà
te evaråpaü dåteyyapahiõagamanànuyogamanuyuttà viharanti, seyyathãdaü:
ra¤¤aü ràjamahàmantànaü khattiyànaü bràhmaõànaü gahapatikànaü kumàrànaü
“idha gaccha. Amutràgaccha. Idaü hara. Amutra idaü àharà”ti. Iti và
itievaråpà dåteyyapahiõagamanànuyogà pañivirato hoti. Idampi’ssa hoti
sãlasmiü.

1. Mukhacuõõaü, machasaü.

2. Mukhàlepanaü, sãmu.

3. Marammapotthakesuyeva dissate

4. Aviciõõaü, kesuci.

[BJT Page 334] [\x 334/] (118)

19. (40).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te kuhakà ca honti lapakà ca nemittikà ca nippesikà ca làbhena ca làbhaü
nijigiüsitàro. Iti và itievaråpà kuhalapanà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.

Majjhimasãlaü niññhitaü.

19. (41).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpàya tiracchànavijjàya micchàjãvena jãvikaü1 kappenti,
seyyathãdaü: aïgaü nimittaü uppàtaü2 supiõaü3 lakkhaõaü måsikacchinnaü
aggihomaü dabbihomaü thusahomaü taõóulahomaü sappihemaü telahomaü
mukhahomaü lohitahomaü aïgavijjà vatthuvijjà khattavijjà4 sivavijjà
bhåtavijjà bhurivijjà ahivijjà visavijjà vicchikavijjà måsikavijjà
sakuõavijjà vàyasavijjà pakkajjhànaü5 saraparittànaü migacakkaü. Iti và
itievaråpàya tiracchànavijjàya micchàjãvà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.

19. (42).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti,
seyyathãdaü: maõilakkhaõaü vatthalakkhaõaü daõóalakkhaõaü6
asikalakkhaõaü usulakkhaõaü dhanulakkhaõaü àvudhalakkhaõaü7
itthilakkhaõaü purisalakkhaõaü kumàralakkhaõaü kumàrilakkhaõaü
dàsalakkhaõaü dàsilakkhaõaü hatthilakkhaõaü assalakkhaõaü
mahisalakkhaõaü8 usabhalakkhaõaü golakkhaõaü9 ajalakkhaõaü
meõóalakkhaõaü10 kukkuñalakkhaõaü vaññakalakkhaõaü godhàlakkhaõaü
kaõõikàlakkhaõaü kacchapalakkhaõaü migalakkhaõaü. Iti và itievaråpàya
tiracchànavijjàya micchàjãvà pañivirato hoti. Idampi’ssa hoti sãlasmiü.

19. (43).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti
seyyathãdaü: ra¤¤aü niyyànaü bhavissati, ra¤¤aü aniyyànaü bhavissati,
abbhantarànaü ra¤¤aü upayànaü bhavissati, bàhirànaü ra¤¤aü apayànaü
bhavissati, bàhirànaü ra¤¤aü upayànaü bhavissati, abbhantarànaü ra¤¤aü
apayànaü bhavissati, abbhantarànaü ra¤¤aü jayo bhavissati, abbhantarànaü
ra¤¤aü paràjayo bhavissati. Iti imassa jayo bhavissati. Imassa paràjayo
bhavissati. Iti và itievaråpàya tiracchànavijjàya micchàjãvà pañivirato
hoti. Idampi’ssa hoti sãlasmiü.

1. Jãvitaü, machasaü.

2. Uppàdaü, sãmu.

3. Supinaü, machasaü. Supiõakaü, si.

4. Khettaü, kesuci.

5. Pakkha, kesuci.

6. Daõóalakkhaõaü satthalakkhaõaü, machasaü.

7. âyudha, kesuci.

8. Mahiüsa, machasaü.

9. Goõa, machasaü.

10. Meõóaka, kesuci.

[BJT Page 334] [\x 334/] (120)

19. (44).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti.
Seyyathãdaü: candaggàho bhavissati. Suriyaggàho bhavissati.
Nakkhattagàho bhavissati. Candimasuriyànaü pathagamanaü bhavissati.
Candimasuriyànaü uppathagamanaü bhavissati. Nakkhattànaü pathagamanaü
bhavissati. Nakkhattànaü uppathagamanaü bhavissati. Ukkàpàto bhavissati.
Dãsàóàho bhavissati. Bhåmicàlo bhavissati. Devadundåbhi bhavissati.
Candimasuriyanakkhattànaü uggamanaü ogamanaü1 saükilesaü vodànaü
bhavissati. Evaüvipàko candaggàho bhavissati. Evaüvipàko suriyaggàho
bhavissati. Evaüvipàko nakkhattaggàho bhavissati. Evaüvipàkaü
candimasuriyànaü pathagamanaü bhavissati. Evaüvipàkaü candimasuriyànaü
uppathagamanaü bhavissati. Evaüvipàkaü nakkhattànaü pathagamanaü
bhavissati. Evaüvipàkaü nakkhattànaü uppathagamanaü bhavissati.
Evaüvipàko ukkàpàto bhavissati. Evaüvipàko disàóàho bhavissati.
Evaüvipàko bhumivàlo bhavissati. Evaüvipàko devadundåbhi bhavissati.
Evaüvipàko candimasuriyanakkhattànaü uggamanaü ogamanaü saïkilesaü
vodànaü bhavissati. Iti và evaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.

19. (45).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti.
Seyyathãdaü: subbuññhikà bhavissati. Dubbuññhikà bhavissati. Subhikkhaü
bhavissati. Dubbhikkhaü bhavissati. Khemaü bhavissati. Bhayaü
bhavissati. Rogo bhavissati. ârogyaü bhavissati. Muddà gaõanà saükhànaü
kàveyyaü lokàyataü. Iti và itievaråpàya tiracchànavijjàya micchàjãvena
pañivirato hoti. Idampi’ssa hoti sãlasmiü.

19. (46).
Yathà pana paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni
bhu¤jitvà te evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti.
Seyyathãdaü: àvàhanaü vivàhanaü saüvadanaü vivadanaü saükiraõaü
vikiraõaü subhagakaraõaü dubbhagakaraõaü viruddhagabbhakaraõaü
jivhànitthambhanaü2 hanusaühatanaü hatthàbhijappanaü hanujappanaü
kaõõajappanaü àdàsapa¤haü kumàripa¤haü devapa¤haü àdiccupaññhànaü
mahatupaññhànaü abbhujjalanaü sirivhàyanaü. Iti và itievaråpàya
tiracchànavijjàya micchàjãvà pañivirato hoti. Idampi’ssa hoti sãlasmiü.

1. Oggamanaü, kesuci.

2. Jivhànitthaddhanaü. Bahusu.

[BJT Page 334] [\x 334/] (122)

19. (47).
Yathà và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà
te evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti.
Seyyathãdaü: santikammaü paõidhikammaü bhåtakammaü bhurikammaü
vassakammaü vossakammaü vatthukammaü vatthuparikiraõaü àcamanaü
nahàpanaü juhanaü vamanaü virecanaü uddhavirecanaü adhovirecanaü
sãsavirecanaü kaõõatelaü nettatappanaü natthukammaü a¤janaü pacca¤janaü
sàlàkiyaü sallakattiyaü dàrakatikicchà målabhesajjànaü anuppadànaü
osadhãnaü pañimokkhà. Iti và itievaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.

19. (48). Sa
kho1 so àvuso bhikkhu evaü sãlasampanno na kutoci bhayaü samanupassati
yadidaü sãlasaüvarato. Seyyathàpi àvuso khattiyo muddhàvasitto2
nihatapaccàmittona kutoci bhayaü samanupassati yadidaü paccatthikato,
evameva kho àvuso bhikkhu evaü sãlasampanno na kutoci bhayaü
samanupassati yadidaü sãlasaüvarato. So iminà ariyena sãlakkhandhena
samannàgato ajjhattaü anavajjasukhaü pañisaüvedeti. Evaü kho àvuso
bhikkhu sãlasampanno hoti.

19. (49).
Katha¤ca àvuso bhikkhu indriyesu guttadvàro hoti? Idha àvuso bhikkhu
cakkhunà råpaü disvà na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü cakkhundriyaü asaüvutaü viharantaü abhijjhà
domanassà pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya
pañipajjati. Rakkhati cakkhundriyaü cakkhundriye saüvaraü àpajjati.
Sotena saddaü sutvà na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü sotendriyaü asaüvutaü viharantaü abhijjhà domanassà
pàpakà akusalà dhammà anvassaveyyuü tassa saüvaràya pañipajjati.
Rakkhati sotendriyaü sotendriye saüvaraü àpajjati. Ghàõena gandhaü
ghàyitvà na nimittaggàhã hoti nànubya¤janaggàhã. Yatvàdhikaraõamenaü
ghànindriyaü asaüvutaü viharantaü abhijjhà domanassà pàpakà akusalà
dhammà anvassaveyyuü tassa saüvaràya pañipajjati. Rakkhati ghànindriyaü
ghànindriye saüvaraü àpajjati. Jivhàya rasaü sàyitvà na nimittaggàhã
hoti nànubya¤janaggàhã. Yatvàdhikaraõamenaü jivhindriyaü asaüvutaü
viharantaü abhijjhà domanassà pàpakà akusalà dhammà anvassaveyyuü3 tassa
saüvaràya pañipajjati. Rakkhati jivhindriyaü jivhindriya saüvaraü
àpajjati. Kàyena phoññhabbaü phusitvà na nimittaggàhã hoti
nànubya¤janaggàhã. Yatvàdhikaraõamenaü kàyindriyaü asaüvutaü viharantaü
abhijjhà domanassà pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya
pañipajjati. Rakkhati kàyindriyaü kàyindriye saüvaraü àpajjati. Manasà
dhammaü vi¤¤àya na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü manindriyaü asaüvutaü viharantaü abhijjhà domanassà
pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya pañipajjati.
Rakkhati manindriyaü. Manindriye saüvaraü àpajjati. So iminà ariyena
indriyasaüvarena samannàgato ajjhattaü abyàsekasukhaü pañisaüvedeti.
Evaü kho àvuso bhikkhu indriyesu guttadvàro hoti.

1. Atha kho, kesuci.

2. Muddhàbhisinto, kesuci.

3. Anvàsaveyyuü, anvàssaveyyu, kesuci.

[BJT Page 334] [\x 334/] (124)

19. (50).
Katha¤ca àvuso bhikkhu satisampaja¤¤ena samannàgato hoti? Idha àvuso
bhikkhu abhikkante pañikkante sampajànakàrã hoti. Alokite milokite
sampajànakàrã hoti. Sami¤jite1 pasàrite sampajànakàrã hoti.
Saïghàñipattacãvaradhàraõe sampajànakàrã hoti. Asite pãte khàyite sàyite
sampajànakàrã hoti. Uccàrapassàvakamme sampajànakàrã hoti. Gate ñhite
nisinne sutte jàgarite bhàsite tuõhãbhàve sampajànakàrã hoti. Evaü kho
àvuso bhikkhu satisampaja¤¤ena samannàgato hoti.

19. (51).
Katha¤ca àvuso bhikkhu santuññho hoti? Idha àvuso bhikkhu santuññho hoti
kàyaparihàriyena cãvarena kucchiparihàriyena2 piõóapàtena. So yena
yeneva pakkamati samàdàyeva pakkamati. Seyyathàpi àvuso pakkhã sakuõo
yena yeneva óeti sapattabhàro’va óeti, evameva kho àvuso bhikkhu
santuññho hoti kàyaparihàriyena cãvarena kucchiparihàriyena piõóapàtena.
So yena yeneva pakkamati samàdàyeva pakkamati. Evaü kho àvuso bhikkhu
santuññho hoti.

19. (52). So
iminà ca ariyena sãlakkhandhena3 samannàgato iminà ca ariyena
indriyasaüvarena samannàgato iminà ca ariyena satisampaja¤¤ena
samannàgato imàya ca ariyàya santuññhiyà samannàgato vivittaü senàsanaü
bhajati ara¤¤aü rukkhamålaü pabbataü kandaraü giriguhaü susànaü
vanapatthaü abbhokàsaü palàlapu¤jaü. So pacchàbhattaü
piõóapàtapañikkanto nisãdati pallaïkaü àbhujitvà ujuü kàyaü paõãdhàya
parimukhaü satiü upaññhapetvà.

19. (53). So
abhijjhaü loke pahàya vigatàbhijjhena cetasà viharati. Abhijjhàya cittaü
parisodheti. Byàpàdapadosaü pahàya abyàpannacitto viharati
sabbapàõabhåtahitànukampi. Byàpàdapadosà cittaü parisodheti.
Thinamiddhaü pahàya vigatathinamiddho viharati àlokasa¤¤ã sato
sampajàno. Thinamiddhà cittaü parisodheti. Uddhaccakukkuccaü pahàya
anuddhato viharati ajjhattaü våpasannacitto. Uddhaccakukkuccà cittaü
parisodheti. Vicikicchaü pahàya tiõõavicikiccho viharati akathaükathã
kusalesu dhammesu. Vicikicchàya cittaü parisodheti.

1. Sammi¤jite, kesuci.

2. Paribhàrikena, sãmu.

3. Iminà sãlakkhandhena, sabbattha.

[BJT Page 334] [\x 334/] (126)

19. (54).
Seyyathàpi àvuso puriso iõaü àdàya kammante payojeyya, tassa te kammantà
samijjheyyuü, so yàni ca poràõàni iõamålàni tàni ca byantãkareyya, siyà
cassa uttariü avasiññhaü dàrabharaõàya, tassa evamassa: “ahaü kho pubbe
iõaü àdàya kammante payojesiü. Tassa me te kammantà samijjhiüsu. So haü
yàni ca poraõàni iõamålàni tàni ca byanti akàsiü. Atthi ca me uttariü
avasiññhaü dàrabharaõàyà”ti. So tatonidànaü labhetha pàmojjaü,
adhigaccheyya somanassaü -

19. (55).
Seyyathàpi àvuso puriso àbàdhiko assa dukkhito bàëhagilàno, bhattaü
cassa nacchàdeyya, na cassa kàye balamattà, so aparena samayena tamhà
àbàdhà mucceyya, bhatta¤cassa chàdeyya, siyà cassa kàye balamattà, tassa
evamassa: “ahaü kho pubbe àbàdhiko ahosiü dukkhito bàëhagilàno. Bhattaü
ca me nacchàdesi. Nacassa me àsi kàye balamattà. So’mhi etarahi tamhà
àbàdhà mutto bhatta¤ca me chàdeti. Atthi ca me kàye balamattà”ti. So
tato nidànaü labhetha pàmojjaü, adhigaccheyya somanassaü -

19. (56).
Seyyathàpi àvuso puriso bandhanàgàre baddho assa, so aparena samayena
tamhà bandhanàgàrà mucceyya sotthinà abbayena1, na cassa ki¤ci bhogànaü
vayo, tassa evamassa: “ahaü kho pubbe bandhanàgàre baddho ahosiü. So’mhi
etarahi tamhà bandhanàgàrà mutto sotthinà abbayena. Natthi ca me ki¤ci
bhogànaü vayo”ti. So tatonidànaü labhetha pàmojjaü, adhigaccheyya
somanassaü -

19. (57).
Seyyathàpi àvuso puriso dàso assa anattadhãno paràdhãno na
yenakàmaïgamo, so aparena samayena tamhà dàsabyà mucceyya attàdhãno
aparàdhãno bhujisso yenakàmaïgamo, tassa evamassa: “ahaü kho pubbe dàso
ahosiü anattàdhãno paràdhãno na yenakàmaïgamo, so’mhi etarahi tamhà
dàsabyà mutto attàdhãno aparàdhãno bhujisso yenakàmaïgamo”ti. So
tatonidànaü labhetha pàmojjaü, adhigaccheyya somanassaü -

1. Avyayena, [PTS]

[BJT Page 334] [\x 334/] (128)

19. (59).
Seyyathàpi àvuso puriso sadhano sabhogo kantàraddhànamaggaü pañipajjeyya
dubbhikkhaü sappañibhayaü. So aparena samayena taü kantàraü
nitthareyya, sotthinà gàmantaü anupàpuõeyya khemaü appañibhayaü, tassa
evamassa: “ahaü kho pubbe sadhano sabhogo kantàraddhànamaggaü pañipajjiü
dubbhikkhaü sappañibhayaü. So’mhi etarahi taü kantàraü tiõõo sotthinà
gàmantaü anuppatto khemaü appañibhaya”nti. So tato nidànaü labhetha
pàmojjaü adhigaccheyya somanassaü -

19. (60).
Evameva kho àvuso bhikkhu yathà guõaü yathà rogaü yathà bandhanàgàraü
yathà dàsabyaü yathà kantàraddhànamaggaü evaü ime pa¤ca nãvaraõe
appahãõe attani samanupassati. Seyyathàpi mahàràja ànaõyaü yathà àrogyaü
yathà bandhanà mokkhaü yathà bhujissaü yathà khemantabhåmiü evameva kho
mahàràja bhikkhu ime pa¤ca nãvaraõe pahãõe attani samanupassati.

19. Tassime
pa¤ca nãvaraõe pahãõe attani samanupassato pàmojjaü jàyati. Pamuditassa
pãti jàyati. Pãtimanassa kàyo passambhati. Passaddhakàyo sukhaü vedeti.
Sukhino cittaü samàdhiyati.

20. So
vivicceva kàmehi vivicca akusalehi dhammehi savitakkaü savicàraü
vivekajaü pãtisukhaü pañhamajjhànaü upasampajja viharati. So imameva
kàyaü vivekajena pãtisukhena abhisandeti parisandeti paripåreti
parippharati. Nàssa ki¤ci sabbàvato kàyassa vivekajena pãtisukhena
apphuñaü hoti.

Seyyathàpi
àvuso dakkho nahàpako và nahàpakantevàsã và kaüsathàle nahànãyacuõõàni
àkiritvà udakena paripphosakaü paripphosakaü sandeyya. Sàyaü
nahànãyapiõói snehànugatà snehaparetà santarabàhirà phuñà snehena, na ca
paggharaõã.

Evameva kho
àvuso bhikkhu imameva kàyaü vivekajena pãtisukhena abhisandeti
parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
vivekajena pãtisukhena apphuñaü hoti.

[BJT Page 336] [\x 336/]

Yo nu kho
àvuso bhikkhu evaü jànàti evaü passati, kallaü nu kho tassetaü vacanàya
taü jãvaü taü sarãranti và a¤¤aü jãvaü a¤¤aü sarãranti và?Ti.

Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü tassetaü vacanàya taü jãvaü taü
sarãranti và a¤¤aü jãvaü a¤¤aü sarãranti vàti.

Ahaü kho
panetaü àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi taü
jãvaü taü sarãranti và a¤¤aü jãvaü a¤¤aü sarãranti vàti. 21. Puna ca
paraü àvuso bhikkhu vitakkavicàrànaü våpasamà ajjhattaü sampasàdanaü
cetaso ekodibhàvaü avitakkaü avicàraü samàdhijaü pãtisukhaü
dutiyajjhànaü upasampajja viharati. So imameva kàyaü samàdhijena
pãtisukhena abhisandeti parisandeti parippharati. Nàssa ki¤ci sabbàvato
kàyassa samàdhijena pãtisukhena apphuñaü hoti.

22. Seyyathàpi
àvuso udakarahado gambhãro ubbhidodako, tassa nevassa puratthimàya
disàya udakassa àyamukhaü, na dakkhiõàya disàya udakassa àyamukhaü, na
pacchimàya disàya udakassa àyamukhaü, na uttaràya disàya udakassa
àyamukhaü, devo ca na kàlena kàlaü sammà dhàraü anupaveccheyya, atha kho
tamhà ca udakarahadà sãtà vàridhàrà ubbhijjitvà tameva udakarahadaü
sãtena vàrinà abhisandeyya parisandeyya paripåreyya paripphareyya, nàssa
ki¤ci sabbàvato udakarahadassa vàrinà sãtena apphuñaü assa -

Evameva kho
àvuso bhikkhu imameva kàyaü samàdhijena pãtisukhena abhisandeti
parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
samàdhijena pãtisukhena apphuñaü hoti.

23. Puna ca
paraü àvuso bhikkhu pãtiyà ca viràgà upekkhako ca viharati sato
sampajàno sukha¤ca kàyena pañisaüvedeti. Yaü taü ariyà àcikkhanti:
upekkhako satimà sukhavihàrãti tatiyaü jhànaü upasampajja viharati. So
imameva kàyaü nippãtikena sukhena abhisandeti parisandeti paripåreti,
parippharati nàssa ki¤ci sabbàvato kàyassa nippãtikena sukhena apphuñaü
hoti.

24. Seyyathàpi
àvuso uppaliniyaü và paduminiyaü và puõóarãkiniyaü và appekaccàni
uppalàni và padumàni và puõóarãkàni và udake jàtàni udake saüvaddhàni
udakànuggatàni antonimuggaposini tàni yàva caggà yàva ca målà sãtena
vàrinà abhisannàni parisannàni paripåràni, paripphuñàni nàssà ki¤ci
sabbàvataü uppalànaü và padumànaü và puõóarãkànaü và sãtena vàrinà
apphuñaü assa.

[BJT Page 338] [\x 338/]

Evameva kho
àvuso bhikkhu imameva kàyaü nippãtikena sukhena abhisandeti parisandeti
paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa nippãtikena
sukhena apphuñaü hoti.

Yo nu kho
àvuso bhikkhu evaü jànàti evaü passati, kallaü nu kho tassetaü vacanàya
‘taü jãvaü taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’ và?Ti.

“Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü tassetaü vacanàya ‘taü jãvaü
taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’ và’ti.

Ahaü kho
panetaü àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi ‘taü
jãvaü taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti vàti.

25. Puna ca
paraü bhikkhu àvuso bhikkhu sukhassa ca pahànà dukkhassa ca pahànà
pubbeva somanassadomanassànaü atthagamà adukkhamasukhaü
upekkhàsatipàrisuddhiü [PTS Page 158] [\q 158/] catutthaü jhànaü
upasampajja viharati. So imameva kàyaü parisuddhena cetasà pariyodàtena
pharitvà nisinno hoti. Nàssa ki¤ci sabbàvato kàyassa parisuddhena cetasà
pariyodàtena apphuñaü hoti.

Seyyathàpi
àvuso puriso odàtena vatthena sasãsaü pàrupitvà nisinno assa, nàssa
ki¤ci sabbàvato kàyassa odàtena vatthena apphuñaü assa, evameva kho
àvuso bhikkhu imameva kàyaü parisuddhena cetasà pariyodàtena pharitvà
nisinno hoti. Nàssa ki¤ci sabbàvato kàyassa parisuddhena cetasà
pariyodàtena apphuñaü hoti.

Yo nu kho
àvuso bhikkhu evaü jànàti evaü passati, kallaü nu kho tassetaü vacanàya
‘taü jãvaü taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’ và?Ti.

“Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü nu kho tassetaü vacanàya ‘taü
jãvaü taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’ và”ti.

Ahaü kho
panetaü àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi ‘taü
jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’ vàti.

[BJT Page 340] [\x 340/]

26. Puna ca
paraü àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatupakkilese mudubhåte kammaniye ñhite àne¤jappatte ¤àõadassanàya
cittaü abhinãharati abhininnàmeti. So evaü pajànàti: “ayaü kho me kàyo
råpã càtummahàbhåtiko màtàpettikasambhavo odanakummàsåpacayo
aniccucchàdanaparimaddanabhedaviddhaüsanadhammo. Idaü ca pana me
vi¤¤àõaü ettha sitaü ettha pañibaddha’nti. Seyyathàpi àvuso maõi
veëuriyo subho jàtimà aññhaüso suparikammakato accho vippasanno anàvilo
sabbàkàrasampanno, tatra’ssa suttaü àvutaü nãlaü và pãtaü và lohitaü và
odàtaü và paõóusuttaü và. Tamenaü cakkhumà puriso hatthe karitvà
paccavekkheyya “ayaü kho maõi veëuriyo subho jàtimà aññhaüso
suparikammakato, accho vippasanno anàvilo sabbàkàrasampanno. Tatiradaü
suttaü àvutaü nãlaü và pãtaü và lohitaü và odàtaü và paõóusuttaü và”ti.
Evameva kho àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte
anaïgaõe vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte
¤àõadassanàya cittaü abhinãharati abhininnàmeti. So evaü pajànàti ayaü
kho me kàyo råpã càtummahàbhåtiko màtàpettikasambhavo odanakummàsåpacayo
aniccucchàdanaparimaddanabhedanaviddhaüsanadhammo. Idaü ca pana me
vi¤¤àõaü ettha sitaü ettha pañibaddhanti.

Yo nu kho
àvuso bhikkhu evaü pajànàti evaü passati, kallannu kho tassetaü vacanàya
‘taü jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’ và”?Ti.

“Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü tassetaü vacanàya ‘taü jãvaü
taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và”ti.

Ahaü kho
panetaü àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi ‘taü
jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’vàti.

27. Puna ca
paraü àvuso evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte manomayaü kàyaü
abhinimminanàya cittaü abhinãharati abhininnàmeti. So imamhà kàyà a¤¤aü
kàyaü abhinimminàti råpiü manomayaü sabbaïgapaccaïgiü ahãnindriyaü,

Seyyathàpi
àvuso puriso mu¤jamhà isikaü pabbàheyya. Tassa evamassa: ayaü mu¤jo ayaü
isikà a¤¤o mu¤jo a¤¤à isikà mu¤jamhàtveva isikà pabbàëhàti.

Seyyathàpi và
pana àvuso puriso asiü kosiyà pabbàheyya. Tassa evamassa: “ayaü asi ayaü
kosi, a¤¤o asi a¤¤à kosi, kosiyàtveva asi pabbàëho”ti.

Seyyathàpi và
pana àvuso puriso ahaü karaõóà uddhareyya. Tassa evamassa: “ayaü ahi
ayaü karaõóo, a¤¤o ahi a¤¤o karaõóo, karaõóàtveva ahi ubbhato”ti.

Evameva kho
àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudrabhåte kammaniye ñhite àne¤jappatte manomayaü kàyaü
abhinimminanàya cittaü abhinãharati abhininnàmeti. So imamhà kàyà a¤¤aü
kàyaü abhinimminàti råpiü manomayaü sabbaïgapaccaïgiü ahãnindriyaü.

Yo nu kho
àvuso bhikkhu evaü jànàti evaü passati, kallannu kho tassetaü vacanàya
‘taü jãvaü taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’ và?”Ti.

“Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü tassetaü vacanàya ‘taü jãvaü
taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và”ti.

[BJT Page 342] [\x 342/]

Ahaü kho
panetaü àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi ‘taü
jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’vàti.

28. Puna ca
paraü àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte iddhividhàya
cittaü abhinãharati abhininnàmeti. So anekavihitaü iddhividhaü
paccanubhoti: eko’pi hutvà bahudhà hoti bahudhàpi hutvà eko hoti,
àvãbhàvaü tirobhàvaü tirokuóóaü tiropàkàraü tiropabbataü asajjamàno
gacchati seyyathàpi àkàse, pañhaviyà’pi ummujjanimujjaü karoti
seyyathàpi udake, udake’pi abhijjamàne gacchati seyyathàpi pañhaviyaü,
àkàse’pi pallaïkena kamati seyyathà’pi pakkhi sakuõo. Ime’pi
candimasuriye evaümahiddhike evaümahànubhàve pàõinà paràmasati
parimajjati. Yàva brahmalokàpi kàyena vasaü vatteti.

Seyyathàpi
àvuso dakkho kumbhakàro và kumbhakàrantevàsã và suparikammakatàya
mattikàya yaü yadeva bhàjanavikatiü àkaïkheyya taü tadeva kareyya
abhinipphàdeyya -

Seyyathàpi và
pana mahàràja dakkho dantakàro và dantakàrantevàsã và
suparikammakatasmiü dantasmiü yaü yadeva dantavikatiü àkaïkheyya taü
tadeva kareyya abhinipphàdeyya -

Seyyathàpi và
pana àvuso dakkho suvaõõakàro và suvaõõakàrantevàsã và
suparikammakatasmiü suvaõõasmiü yaü yadeva suvaõõavikatiü àkaïkheyya taü
tadeva kareyya abhinipphàdeyya -

Evameva kho
àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte iddhividhàya
cittaü abhinãharati abhininnàmeti. So anekavihitaü iddhividhaü
paccanubhoti: eko’pi hutvà bahudhà hoti. Bahudhà’pi hutvà eko hoti.
âvãbhàvaü tirobhàvaü tirokuóóaü tiropàkàraü tiropabbataü asajjamàno
gacchati seyyathàpi àkàse. Pañhaviyà’pi ummujjanimujjaü karoti
seyyathàpi udake. Udake’pi abhijjamàne gacchati seyyathàpi pañhaviyaü.
âkàse’pi pallaïkena kamati seyyathàpi pakkhi sakuõo. Ime’pi
candimasuriye evaümahiddhike evaümahànubhàve pàõinà paràmasati
parimajjati. Yàva brahmalokà’pi kàyena vasaü vatteti.

Yo nu kho
àvuso bhikkhu evaü jànàti evaü passati, kallannu kho tassetaü vacanàya
‘taü jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và?Ti.

“Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü tassetaü vacanàya ‘taü jãvaü
taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và”ti.

Ahaü kho
panetaü àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi ‘taü
jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’vàti.

29. Puna ca
paraü àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte dibbàya
sotadhàtuyà cittaü abhinãharati abhininnàmeti. So dibbàya sotadhàtuyà
visuddhàya atikkantamànusikàya ubho sadde suõàti dibbe ca mànuse ca ye
dåre santike ca.

Seyyathàpi
àvuso puriso addhànamaggapañipanno, so suõeyya bherisaddampi
mudiïgasaddampi saïkhapaõavadeõóimasaddampi, tassa evamassa: bherisaddo
iti’pi mudiïgasaddo iti’pi saïkhapaõavadeõóimasaddo iti’pi. Evameva kho
àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte dibbàya
sotadhàtuyà cittaü abhinãharati abhininnàmeti. So dibbàya sotadhàtuyà
visuddhàya atikkantamànusikàya ubho sadde suõàti dibbe ca mànuse ca ye
dåre santike ca.

Yo nu kho
àvuso bhikkhu evaü jànàti evaü passati, kallannu kho tassetaü vacanàya
‘taü jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và?Ti.

“Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü tassetaü vacanàya ‘taü jãvaü
taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và”ti.

Ahaü kho
panetaü àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi ‘taü
jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’vàti.

[BJT Page 344] [\x 344/]

30. Puna ca
paraü àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte cetopariya¤àõàya
cittaü abhinãharati abhininnàmeti. So parasattànaü parapuggalànaü cetasà
ceto paricca pajànàti: “saràgaü và cittaü saràgaü cittanti pajànàti.
Vãtaràgaü và cittaü vãtaràgaü cittanti pajànàti. Sadosaü và cittaü
sadosaü cittanti pajànàti. Vãtadosaü và cittaü vãtadosaü cittanti
pajànàti. Samohaü và cittaü samohaü cittanti pajànàti. Vãtamohaü và
cittaü vãtamohaü cittanti pajànàti. Saïkhittaü và cittaü saïkhittaü
cittanti pajànàti. Vikkhittaü và cittaü vikkhittaü cittanti pajànàti.
Mahaggataü và cittaü mahaggataü cittanti pajànàti. Amahaggataü và cittaü
amahaggataü cittanti pajànàti. Sauttaraü và cittaü sauttaraü cittanti
pajànàti. Anuttaraü và cittaü anuttaraü cittanti pajànàti. Samàhitaü và
cittaü samàhitaü cittanti pajànàti. Asamàhitaü và cittaü asamàhitaü
cittanti pajànàti. Vimuttaü và cittaü vimuttaü cittanti pajànàti.
Avimuttaü và cittaü avimuttaü cittanti pajànàti.

Seyyathàpi
àvuso itthi và puriso và daharo và yuvà maõóanakajàtiko àdàse và
parisuddhe pariyodàte acche và udakapatte sakaü mukhanimittaü
paccavekkhamàno sakaõikaü và sakaõikanti jàneyya, akaõikaü và akaõikanti
jàneyya -

Evameva kho
àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte cetopariya¤àõàya
cittaü abhinãharati abhininnàmeti.

So
parasattànaü parapuggalànaü cetasà ceto paricca pajànàti: saràgaü và
cittaü saràgaü cittanti pajànàti vãtaràgaü và cittaü vãtaràgaü cittanti
pajànàti. Sadosaü và cittaü sadosaü cittanti pajànàti vãtadosaü và
cittaü vãtadosaü cittanti pajànàti. Samohaü và cittaü samohaü cittanti
pajànàti vãtamohaü và cittaü vãtamohaü cittanti pajànàti. Saïkhittaü và
cittaü saïkhittaü cittanti pajànàti. Vikkhittaü và cittaü vikkhittaü
cittanti pajànàti. Mahaggataü và cittaü mahaggataü cittanti pajànàti
amahaggataü và cittaü amahaggataü cittanti pajànàti. Sauttaraü và cittaü
sauttaraü cittanti pajànàti*. Anuttaraü và cittaü anuttaraü cittanti
pajànàti. Samàhitaü và cittaü samàhitaü cittanti pajànàti asamàhitaü và
cittaü asamàhitaü cittanti pajànàti. Vimuttaü và cittaü vimuttaü
cittanti pajànàti avimuttaü và cittaü avimuttaü cittanti pajànàti.

Yo nu kho
àvuso bhikkhu evaü jànàti evaü passati, kallannu kho tassetaü vacanàya
‘taü jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và?Ti.

“Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü tassetaü vacanàya ‘taü jãvaü
taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và”ti.

Ahaü kho
panetaü àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi ‘taü
jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’vàti.

31. Puna ca
paraü àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte
pubbenivàsànussati¤àõàya cittaü abhinãharati abhininnàmeti. So
anekavihitaü pubbenivàsaü anussarati seyyathãdaü: ekampi jàtiü dve’pi
jàtiyo tisso’pi jàtiyo catasso’pi jàtiyo pa¤ca’pi jàtiyo dasa’pi jàtiyo
vãsampi jàtiyo tiüsampi jàtiyo cattàrãsampi jàtiyo jàtisatampi
jàtisahassampi jàtisatasahassampi aneke’pi saüvaññakappe aneke’pi
vivaññakappe aneke’pi saüvaññavivaññakappe amutràsiü evannàmo evaügotto
evaüvaõõo evamàhàro evaü sukhadukkhapañisaüvedã evamàyupariyanto. So
tato cuto amutra upapàdiü tatràpàsiü evannàmo evaügotto evaüvaõõo
evamàhàro evaüsukhadukkhapañisaüvedã evamàyupariyanto. So tato cuto
idhåpapanno’ti. Iti sàkàraü sauddesaü anekavihitaü pubbenivàsaü
anussarati.

Cittaü

Yo nu kho
àvuso bhikkhu evaü jànàti evaü passati, kallannu kho tassetaü vacanàya
‘taü jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và?Ti.

“Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü tassetaü vacanàya ‘taü jãvaü
taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và”ti.

Ahaü panetaü
àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi ‘taü jãvaü taü
sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’vàti

32. Puna ca
paraü àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte sattànaü
cutåpapàta¤àõàya cittaü abhinãharati abhininnàmeti. So dibbena cakkhunà
visuddhena atikkantamànusakena satte passati cavamàne upapajjamàne hãne
paõãte suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti.

[BJT Page 346] [\x 346/]

Seyyathàpi
àvuso pabbatasaïkhepe udakarahado accho vippasanno anàvilo, tattha
cakkhumà puriso tãre ñhito passeyya sippisambukampi sakkharakañhalampi
macchagumbampi carantampi tiññhantampi, tassa evamassa: ayaü kho
udakarahado accho vippasanno anàvilo, tatrime sippisambukà’pi
sakkharakañhalà’pi macchagumbà’pi caranti’pi tiññhanti’pãti, evameva kho
àvuso bhikkhu samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte àsavànaü
khaya¤àõàya cittaü abhinãharati abhininnàmeti so idaü dukkhanti
yathàbhåtaü pajànàti. Ayaü dukkhasamudayoti yathàbhåtaü pajànàti. Ayaü
dukkhanirodhoti yathàbhåtaü pajànàti. Ayaü
dukkhanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti. Ime àsavà’ti
yathàbhåtaü pajànàti. Ayaü àsavasamudayo’ti yathàbhåtaü pajànàti. Ayaü
àsavanirodho’ti yathàbhåtaü pajànàti. Ayaü àsavanirodhagàminãpañipadà’ti
yathàbhåtaü pajànàti.

* * *

Evameva kho
àvuso bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte àsavànaü
khaya¤àõàya cittaü abhinãharati abhininnàmeti. So idaü dukkhanti
yathàbhåtaü pajànàti. Ayaü dukkhasamudayo’ti yathàbhåtaü pajànàti. Ayaü
dukkhanirodho’ti yathàbhåtaü pajànàti. Ayaü
dukkhanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti. Ime àsavà’ti
yathàbhåtaü pajànàti. Ayaü àsavanirodho’ti yathàbhåtaü pajànàti. Ayaü
àsavanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti.

Tassa evaü
jànato evaü passato kàmàsavà’pi cittaü vimuccati. Bhavàsavà’pi cittaü
vimuccati. Avijjàsavà’pi cittaü vimuccati. Vimuttasmiü vimuttamiti ¤àõaü
hoti. ‘Khãõà jàti, vusitaü brahmacariyaü, kataü karaõãyaü, nàparaü
itthattayàti pajànàti.

33. Yo kho
àvuso bhikkhu evaü jànàti evaü passati, kallannu kho tassetaü vacanàya
‘taü jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và?Ti.

“Yo so àvuso
bhikkhu evaü jànàti evaü passati, kallaü tassetaü vacanàya ‘taü jãvaü
taü sarãranti’ và ‘a¤¤aü jãvaü a¤¤aü sarãranti’và”ti.

Ahaü kho
panetaü àvuso evaü jànàmi evaü passàmi. Atha ca panàhaü na vadàmi ‘taü
jãvaü taü sarãranti’và ‘a¤¤aü jãvaü a¤¤aü sarãranti’vàti

34. Idamavoca bhagavà. Attamano oññhaddho licchavã bhagavato bhàsitaü abhinandãti.


Mahàlãsuttaü niññhitaü chaññhaü.

INTRODUCTION
TO THE
MAHâLI SUTTA


THE form of this Sutta is
remarkable. We have two distinct subjects discussed. First the question
of the ability to see heavenly sights and hear heavenly sounds being
raised, the Buddha says that it is not for the sake of acquiring such
powers that people join the Order under him. And being asked what their
object then is, he gradually leads the questioner on to Arahatship, as
the aim, along the Eightfold Path. There the Sutta might appropriately
have ended. But the Buddha himself then raises a totally different
questionÞwhether the soul and the body are the same. And though, for the
reason stated below, he gives no answer, he leads the discourse again
up to Arahatship along the series of mental states set out in the
Sàma¤¤aphala.

This second part of our Dialogue might form a separate Sutta, and it
is in fact added, as a Sutta by itself, to the present division of the
Dialogues. Why then is it also included here? Buddhaghosa’s answer is
that the young noble Mahàli, who raises the first point, was known to
harbour the heresy that there is a soul, and that it has form. (The
words the commentator uses are very short, and the context must, I
think, be supplied from the passage translated above, Section 10 on p.
46.) It was to clear his mind of this notion that the Buddha specially
raised the second point.

However this may be, the Sutta must have been already a double one,
must have had its present form, before it received a place in that
division of the Buddhist scriptures where it now stands. Each Sutta in
that division incorporates the whole of the very ancient tract called
the Sãlas. The division is therefore called the Sãla Vagga. And no Sutta
not containing the Sãlas can belong to it. Our Sutta only contains the
Sãlas in the second part. That part, therefore, must have belonged to it
when the dialogues were arranged as they now stand.

The question raised in that second
part is one of a group of questions on which primitive Buddhism
expresses no [\q 187/] opinion. They are called the ten avyàkatàni,
the indeterminates, points not determined. Besides being often
mentioned in the Dialogues translated in the present work and elsewhere,
they form the subject of the Avyàkata Saüyutta (No. 44 in vol. iv of
the Saüyutta Nikàya), and they are as follows; [
1]

1,2. Whether the world is eternal or not.

3,4. Whether the world is infinite or not.

5,6. Whether the soul is the same as the body, or distinct from it. [2]

7-10. Whether a man who has attained to the truth (a tathàgata) exists, or not, and in any way, after death.

There are others mentioned occasionally by themselves; but these form
the usual group. Of them, those numbered 1-4 and 7-10 are speculations
already condemned in the Brahma-jàla (above, pp. 27 foll., pp. 35 foll.,
and p. 40 respectively). The remaining two, those numbered 5 and 6,
form the subject of the Jàliya, incorporated in our present Sutta.

The position taken by the primitive Buddhists as to these
Indeterminates is so often referred to that it undoubtedly was an
important item in the Buddha’s actual belief. It is rendered very clear
by the old legend put into the Buddha’s mouth in the Udàna just quoted.
There the various non-Buddhist teachers of the time are represented as
expressing strong opinions one way or the other on these questions; and
as getting so excited about them that they came to blows. Gotama
thereupon tells a story how, in ancient days, a similar riot having
taken place, the king had all the blind men in the city brought
together, and had an elephant brought in. Each of the blind men touches a
different part of the elephant. The king then asks them to explain what
an elephant is like. He who had felt the head said it was like a
water-pot. He who had felt the ear said it was like a winnowing basket.
He who had felt the tusk said it was like a plough-share. He who had
felt the trunk said it was like a plough-handle. He who had felt the
body said it was like a granary. He who had felt its legs said it was
like a pillar. He who had felt its back said it [\q 188/] was like a
mortar. He who had felt its tail said it was like a pestle. He who had
felt its bristles said it was like a broom. And each one was so sure he
was right that they clamoured one against the other, and came to blows,
to the amusement of the king. Then comes the moral:


`In such points Brahmans and recluses stick
Wrangling on them, they violently discussÞ
Poor folk ! they see but one side of the shield !’

The inference is obvious. To discuss
such questions is mere speculation, useless, because it is based on
insufficient evidence. This is the philosophic position; and it
resembles very closely the position taken up, in the West, many
centuries afterwards, by Hume and his followers. And, as usual in
primitive Buddhism, the ethical corollary is very emphatically insisted
upon. It is several times pointed out in the Dialogues [
3] of these ten speculations that theyÞ

`The jungle, the desert, the puppet show, the writhing, the
entanglement, of speculationÞare accompanied by sorrow, by wrangling, by
resentment, by the fever of excitement; they conduce neither to
detachment of heart, nor to freedom from lusts, nor to tranquillity, nor
to peace, nor to wisdom, nor to the insight of the higher stages of the
Path, nor to Arahatship.’

In other words the speculations, being based on insufficient
evidence, are not only uselessÞthey are also, therefore, wrong; that is,
from the Buddhist point of view, a disadvantage in the struggle towards
the only aim worth striving for the perfection and emancipation of
Arahatship.

As for the special point of our SuttaÞthe lesson that no wise man
will condescend to discuss the question whether the soul is, or is not,
the same as the bodyÞit must be remembered that the negative is the view
now known to be so widely, indeed universally prevalent among
unthinking people throughout the world that it was almost certainly held
also in India. The general opinion about the soul in the pre-Buddhistic
Upanishads is somewhat different. There (to judge by the passages set
out in my article in the J. R. A. S. for January 1899) it is looked upon
as being, at least during life, smaller than the body, though after
death, when it flies away from the body through an aperture in the top
of the head, it was apparently regarded as a subtle and very impalpable,
but still material, double of the body of the deceased.

It was the refusal to allow any place for this universal [\q 189/]
belief in a semi-material soul in his own system that is the most
striking, and perhaps the most original, feature in Gotama’s teaching.
No other religion of which we have sufficient records to enable us to
form an opinion on the point has been constructed without the soul.’
Where the others said soul,’ Gotama said usually `Action,’ which comes
to much the same as character.

In this respect he came very near to
our modern use of the word in such expressions as `a high-souled man’ or
`a soul for music.’ And it is worth calling attention to the fact that
even in Shakspere more than half the times the word is used it is in
this secondary, ethical, emotional sense. Even in the old authorised
translation of our Bible, in which the word occurs altogether 449 times,
it is used 55 times merely in the sense of person, [
4] only 85 times in the animistic sense, and 306 times in the sense of emotional or intellectual qualities or disposition. [5]


This will make Gotama’s position,
which is really very simple, more clear. He rejected entirely the use of
the word in the old animistic sense. He retained it in a personal
sense, in the meaning of `oneself, himself,’ &C. [
6]
And though, of course, he acknowledged the reality of the emotional and
intellectual dispositions, he refused absolutely to look upon them as a
unity.


The position is so absolute, so often
insisted on, so fundamental to the right understanding of primitive
Buddhism, that it is essential there should be no mistake about it. Yet
the position is also so original, so fundamentally opposed to what is
usually understood as religious belief, both in India and elsewhere,
that there is great temptation to attempt to find a loophole through
which at least a covert or esoteric belief in the soul, and in future
life (that is of course of a soul), can be recognised. in some sort of
way, as part of so widely accepted a religious system. There is no
loophole, and the efforts to find one have always met with unswerving
opposition, both in the Piñakas themselves and in extra-canonical works.
[
7]
[\q 190/] Our available records are not at present sufficient to enable
us to judge either of the numbers, or of the importance, of those
Buddhists who made such attempts. But it is clear from the tone of the
first chapter of the Kathà Vatthu, and from the express statements of
the commentary on it, that there were such Buddhists as early as the
time of Asoka. They belonged to two out of the eighteen schools of
thought which had then arisen. The names of these schools are the Sammitiyà and the Vajji-puttakà. [
8]
We may yet hope to recover a work which will contain their arguments in
their own words. But if the opinion condemned at pp. 14-19 of the Kathà
Vatthu be really theirs, as the commentator declares it is, then it
would seem that they held a view practically the same as that opinion of
Mahàli, which the Buddha, in our Sutta, goes out of his way to raise in
the form of a question, and to put aside as unworthy of discussion.

The expression sambodhi-paràyano used in this Sutta, Section i.3, has been hitherto misunderstood.

The Buddhist ideal is a subjective state to be reached, in this
world, by going along an eightfold path, so called because of the eight
good qualities or characteristics which make up its eight parts.
Progress along this path is divided into four stages in which certain
evil dispositions, the ten so-called Bonds, are got rid of. The Sambodhi
is the insight, wisdom, intelligence, awakening, which, is essential to
the three higher stages of this state of Arahatship. And what is
connoted by the term can best, perhaps, be understood by bearing in mind
its seven constituent parts, the sambojjhangàÞself-possession, investigation into the truth, energy, calm, joy, concentration, and magnanimity.

In describing the first and lowest of the four stages of the Path, it is always stated (Dãgha I, 156; M. P. S. II , 27;
A. II, 238, &c.) of the discipleÞnot that he has then attained the
sambodhi, he has only attained abhisamaya but that he is sambodhi-paràyano.
Childers (sub voice paràyano) explains this as “having the Four Truths
as his support.’ But Buddhaghosa (Sum. I, 31.3) says: `He has the
sambodhiÞby which is meant that of the three higher stagesÞas his
furthermost aim; in other words, he will attain to that.’ Buddhaghosa’s
explanation is the only one possible in [\q 191/] the context, and is
confirmed by every other passage in the Pàli Piñakas where the word
sambodhi has been traced. It never means the wisdom of a Buddha, but
always the insight of the higher stages of the path to Arahatship. But
it is necessary to point this out because the distinction is of the
first importance for the history of Buddhism; and also because the
erroneous rendering of Burnouf has been followed by Childers in the
Dictionary, sub voce sambodhi (`attainment of Buddhaship, Buddhahood’),
and has not been corrected by any of the distinguished scholars who have
discussed the meaning of Asoka’s eighth edict in which the word occurs.
[
9]
The king there says that he `set out for the sambodhi.’ If this means
that he had started, in his own opinion, along the line of the
pàràmitàs, towards the attainment, in some future birth, of Buddhahood,
then it is most interesting and important as giving us the earliest
mention of a doctrine not found in the Pàli Piñakas, and entirely
opposed to their view of Buddhism. But the word does not necessarily
imply this, nor does the context require it. The doctrine spoken of with
contempt, by the Mahàyànist doctors, as the `Lesser Vehicle’ is quite
possible here, and more in accordance with all the rest of the Asoka
expressions. There would seem to be no sufficient reason why we should
not understand Asoka to mean that he had started, in his own opinion,
along the Eightfold Path, towards the attainment, doubtless in some
future birth, of Arahatship. Whether this be so or not, this is the only
meaning of the word so far found in the Piñakas.

And further, this entering on the PathÞthe Eightfold Path to the
wisdom of the ArahatÞis a quite different thing from becoming a
Buddhist. There are numerous passages where the very nature of the
discourse held not only to laymen (upàsakas), but even to members of the
Order (bhikkhus), shows that they were not supposed to have attained as
yet to the state of mind described as `entering upon the Path.’ Both
the rules of the Order, and the precepts laid down for laymen, are, from
the Piñaka point of view, on a different plane altogether, lower than,
apart from, that of the Path. Acting up to those rules, carrying out
those precepts, can never even result in `conversion’ without the
awakening of the new life. It is therefore very doubtful whether the
word `conversion’ should be used, in English translations of Buddhist
texts, to express a man’s [\q 192/] becoming an upàsaka or a bhikkhu.
For though the word `conversion’ is used in English in two sensesÞeither
that of joining the outward organisation of a new faith, or that of
having one’s eyes opened to the higher lifeÞthe second is the more
accurate use of the word, and ought always to be implied in the first.

The word sambodhi-paràyano occurs in the passage first above
quoted (Dãgha I, 156) in the answer to the question, `What is the aim of
the life of the recluse (that is, of the member of the Buddhist
Order)?’ Opponents and controversialists are fond of asking this
question, and it is interesting to notice how it is answered. It is
never the attainment of Buddhahood, but always (though the phraseology
differs) the attainment of Arahatship. Thus, in the standing phrase used
to state that so and so has become an Arahat (M. P. S., p. 6o, at the
end of Chapter V, and often elsewhere), it is said he has realised the
aim of the higher life (brahmacariya-pariyosànaü). The
Ratha-vinãta and the Kulla Sakuludàyi Dialogues (Nos. 24 and 79 of the
Majjhima Collection) lead up to the same conclusion. In the Saüyutta IV,
51, the aim is laid to be the complete understanding of sorrow (dukkhassa pari¤¤à)
and the same reply is expanded further on in the same book (IV, 233) by
the explanation that the way of gaining this understanding is to follow
out the whole of the Eightfold Path to Arahatship. And this is repeated
further on (S. V, 6: compare Mil. 49, 101). In the Aïguttara (IV, 7)
the object is said to be the destruction of the seven bonds, the
destruction of which is precisely Arahatship.

So sambodhi-patto is used in
the Sutta Nipàta, 478, 503, to describe the Arahat, of whom it is said
(Itivuttaka, No 47, p. 42: compare ibid. p. 117 = A. II, 14, and also A.
II, 200, 202; S. N. 765) that even here, in this world, he will reach
up to the sambodhi, the way to which is said to be the Eightfold Path
(M. I, 431 and the Dhamma-cakka-ppavattana Sutta, &c.). And sambodhi-paràyano, with which we started, is only another way of stating what is expressed by amata-paràyano (`having
the ambrosia of Arahatship as his aim’) in a Sutta, not yet traced, but
quoted by Moggallãputta Tissa at Kathà Vatthu XXII, 7. [
10]


Of course the above is not intended to
imply that the Buddha had not attained the sambodhi. He was an Arahat,
and, as such, had all the graces an Arahat should have. [
11]

[\q 193/] On the same page of this Sutta we have two instances of a
curious manner of address not infrequent in the Piñakas, but as yet very
imperfectly understood, After being told that Nàgita was the name of
the Buddha’s personal attendant, we find him suddenly, and without any
explanation, addressed as Kassapa. And the young Licchavi, introduced to
us at the beginning of the Sutta by the name `Hare-lip `(oññhaddha),
is addressed both by Nàgita and by the Buddha, neither by his name
Oññhaddha, nor as Licchavi, but (and again without any explanation) as
Mahàli.

There are several points in this question of address which cannot yet
be solved, but several others are already pretty clear. There are at
least eight different modes of speaking of or to a person:

1. A nickname arising out of some personal peculiarity. Such are
Lambakaõõa (Hanging-eared), Kåñadanta (with a protruding tooth),
Oññhaddha (Hare-lipped), Anàthapiõóika (the beggars’ friend),
Dàrupattika (the man with the wooden bowl). All these are used in a
quite friendly, but familiar way. And such names occur so often that it
would seem as if nearly everybody was known by a nickname.

2. A personal name, called in Pàli the måla-nàma. This, like
our own so-called Christian names, is not connected with any personal
peculiarity. Some of these names (like similar ones among ourselves) are
of very obscure derivation, but others are clear enough as adjectives
with a good or lucky meaning. Such are Tissa (after the lucky star of
that name), Devadatta (our Theodore), Bhaddiya (nearly the same as our
Frederick), Nanda or ânanda (Joy), Abhaya (Fearless), and many others.

3. The name of the Gotta or gens, what we should call a
surname or family name. These are usually patronymic in form; such as
Opama¤¤a, Kaõhàyana, Moggallàna, Kassapa, Kaõóàyana, Konda¤¤a, Vàseññha,
Vessàyana, Bhàradvàja, Vacchàyana.

4. The name of the clan, called in Pàli kula-nàma, such as Sakka, Kàlàma, Buli, Koliya, Licchavi, Vajji, Malla, &c.

5. The name of the mother, with putta (son) added to it; such
as Sàri-putta (the more usual name by which the famous disciple Upatissa
is called), Vedehi-putta (a name of Ajàtasattu king of Magadhà),
Maõóikà-putta (= Upaka),

As the former is only found as yet in one ambiguous phrase (M. I, 17; II, 211; S. IV, 6, 8, 97, 233, &c.), the discussion of its meaning would be premature.

[\q 194/] Mantàõi-putta (= Puõõa), Godhi-putta (= Devadatta),
Moggali-putta (= Tissa, author of the Kathà Vatthu). Less frequently the
reverse is the case, and a mother or father, whose child has become
famous, is simply referred to as the mother, or father, of so and so.

It is noteworthy that the name of the
father is never used in this way, and that the mother’s name is never a
personal name; but always taken either from the clan, or from the
family, to which she belonged. Occasionally the root-form of the name of
the clan, or of the trade, has -putto added to it in a similar way
(Vanganta-putto, Todeyya-putto , [
12] rathakàraputto). But these cases, which are rare, should rather be classified under the next division.

6. The name of the position in society, or the occupation, of the person addressed. Such are bràhmaõa, gahapati, mahàràja, thapati, &c.

7. A mere general term of courtesy or respect, not containing any special application to the person addressed-such as bhante, àvuso, ayye, &c.

8. Lastly there is the local name, never used in addressing a person, but prefixed or added to the måla or gotta
name, in narrative sentences, to distinguish between two or more people
of the same name. Thus of the eighteen different Kassapas mentioned in
the books, three are distinguished, in narrative, as Uruvela-Nadi and
Gayà-Kassapa respectively; of the eight different Kittas one is
distinguished as Macchikàsandika; of the seventeen different Bhàradvàjas
one is distinguished as Kàpañhika. Other instances are probably
Hatthako âlavako, Bàhiyo Dàrucãriyo, Pokkharasàdi Subhagavaniko, &c.

On the rules regulating the choice as to which one of these various
sorts of names should, under the circumstances, be used in any
particular case, the following observations may be made.

It is not considered courteous among equals, except in the case of
close familiarity, to use either of the two sorts of personal names,
that is, either the nickname or the målanàma.

The Buddha addresses Brahmansas Bràhmaõa (for instance Soõadaõóa and
Kåñadanta, above in the Suttas so called; Jàõussoõi at M. I, I6, 178; A. I, 56, 159, 166; II, 173; IV, 54; Sa¤jaya at M. II, 127, 132, though his gotta name is [\q 195/] given âkàsa-gotta; Sikha at A. II, 232, though his gotta
name is given, Moggallàna). But we have had one instance above where he
addresses a young Brahman as Ambaññha, apparently a clan name (his gotta was Kaõhàyaõa). This solitary exception may be because of his youth.

On the other hand the Buddha usually addresses ascetics, not as paribbàjaka, but by their gotta name. Thus at M. I, 228-250 he calls Saccako, the Nigaõñha, by his gotta name Aggi-vessàyana. At M. I, 497-500 he calls Dãgha-nakho (so called, no doubt, because he kept his nails long) by his gotta name, which is again Aggi-vessàyana. And at M. II, 4o he calls Vekhaõaso by his gotta
name of Kaccàna. This is only in accord with the usage followed by
others besides the Buddha. Thus Jàõussoõi, a Brahman, at M. I, 175,
addresses the ascetic Pilotika by his gotta name of Vacchàyana, and Assaji, a member of the Buddhist order, also calls Saccako by his gotta name (loc. cit.), and everybody, not a Buddhist, addresses the Buddha by his gotta
name, as Gotama. When therefore we find other ascetics addressed by the
Buddha by the same name as has been used in the introductory narrative
(as, for instance, in the case of Sarabha, A. I, 186; Potaliya, A. II,
100; Poññhapàda, D. I, 178 foll.), one may conclude that these also are
probably gotta names. This custom of addressing people by their gotta
name, no doubt a common one in certain cases, was expressly forbidden
to Nigaõñhas (Jacobi, `Jaina-Såtras,’ II, 305). They called their own
Order a gotra (ibid. 321, 327), and apparently thought it worldly to
recognise the existence of any other.

The Buddha addresses members of his own clan, whether members of his
Order or not, by their personal names (so of Vappa, A. II, 197; of
Mahànàma, M. I, 91, 354; A. I, 220; III, 284). The same holds good of
the junior members of the Order, but some at least of the more
distinguished among them are always addressed by him either by their gotta,
or by their mother’s, name (compare Moggallàna, Kaccàna, Kassapa,
Gotamã, Sàriputta). Nàgita, for instance, though he is addressed as
Kassapa by his nephew, the novice Sãha, is addressed by the Buddha
simply as Nàgita.

Probably every Brahman, and every member of each, of the free clans, had a gotta name. We have no certain instance of such a name in any other case. The gotta
names used in the clans are the same as those given in Brahman books to
Brahmans. It has been concluded that they are Brahman names, and that
the clans must have adopted them from the Brahmans, each family or gens
taking the gotta name of [\q 196/] their private chaplain, their
purohita priest. But in that case we should surely expect to find some
evidence that such priests were usually maintained in such clans. There
is no evidence of the kind. All that we can fairly conclude is that the
clans claimed, by the very use of these names, to be descended from the
same ancestors as the Brahmans, who also bore the names: and that the
claim was admitted to be well founded. As shown above, even Brahmans use
these gotta names of non-Brahmans. It would seem that the
nickname, when once generally known, tended, in speaking of a person, to
drive the others out of use. But it is never used in speaking to the
person referred to by it.

From the usage referred, to, as followed by the Buddha and others, it would seem that the gotta
name was considered as more honourable than either of the personal
names, and also than the descriptive general name or title of
paribbàjaka (wandering mendicant, recluse). Even the title Bràhmaõa was
dropped for the gotta name in the case of a recluse.

There are a number of problems, both
as to general principles and as to details, that still remain, in this
matter of names, unsolved. Is âlàra, for instance, a nickname or a måla-nàma; is Kàlàmo a gotta name or a clan name? [
13] To what classes of the people was the use of gotta
names limited, and what is the historical explanation of this
limitation? Were there as many as a dozen clan names in Magadhà and
Kosalà combined? What was exactly implied by the clan-name, the
Kula-nàma? The word gotta probably had the same meaning, when the
Piñakas were composed, as gotra has in the later law books written by
the priests. How comes it then that the number of gottas referred to is
so very small? Are there much more than a score altogether? What light
does the meaning of the måla and gotta names throw on the religious conceptions and social customs of the people?


I hope to return to these and similar
questions when I can find time to publish my Pàli Ontomasticon, of the
names in the Piñakas and in the older inscriptions. What has here been
said is probably sufficient to make the use of the names in this Sutta
clear. [
14]




[\q 197/]
English Introduction


VI. MAHâLI SUTTA.
[THE AIM OF THE BRETHREN.]

[150] I. Thus have I heard. The Blessed One was once staying at Vesàlã at the Gabled Hall in the Great Wood . [15]
Now at that time a number of Brahmans, who had been sent on pressing
business of one kind or another from Kosalà and Magadhà, were lodging at
Vesàlã.

And they heard the news: `They say that the Samaõa Gotama of the
Sàkya clan, who went out from a Sàkya family to adopt the religious
life, is now staying at Vesàlã at the Gabled Hall in the Great Wood. Now
regarding that venerable Gotama, such is the high reputation that has
been noised abroad: ßThat Blessed One is an Arahat, a fully awakened
one, abounding in wisdom and goodness, happy, who knows all 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 universeÞincluding the worlds above
of the gods, the Brahmàs, and the Màras, and the world below with its
recluses and Brahmans, its princes and peoplesÞand having known it, he
makes his knowledge known to others. The truth, lovely in its origin,
lovely in its progress, lovely in its [\q 198/] 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. And good is it to
pay visits to Arahats like that.”‘

2. So those Brahmans from Kosalà and Magadhà went out to the Great
Wood, and to the Gabled-Hall. Now at that time the venerable Nàgita was
actin as the personal attendant on the Blessed One. And they went to
him, and said: `Where is it, Nàgita, that that venerable Gotama is
lodging now, for we wish to see him.’

[151] `It is not a fitting time, Sirs, to call upon the Blessed One. He has retired into solitude.’

Then they sat down round about, saying, `We will not go away without seeing the venerable Gotama.’

3. And Hare-lip the Licchavi, too, came to the Great Wood, and to the
Gabled Hall, with a retinue of his clan;. and going up to the venerable
Nàgita, he saluted him, and reverently standing apart, he said to him:
`Where, venerable Nàgita, is the Blessed One now lodging, the Arahat,
the Buddha; for we wish to see him?’ And on receiving a similar reply
he, too, sat down apart, saying: `I will not go till I have seen the
August One, the Arahat, the Buddha.’

4. But Sãha, a novice, [16]
came up to the venerable Nàgita, and saluted him, and standing
reverently apart, he said to him,: `These envoys of the Brahmans from
Kosalà and Magadhà, many of them, have come, O Kassapa, [
17]
to call upon the Blessed One; and Harelip the Licchavi, too, with a
retinue of his clan, has come to do the same. `Twere best, O Kassapa,
that all this folk should be allowed to see the Blessed One.’

[\q 199/] `Very well, then, Sãha. Tell the Blessed One yourself.’

`Very good, Sir,’ said Sãha the novice in assent to the venerable
Nàgita. And he went where the Blessed One was, and saluted him, and
standing reverently apart, he said to him even as he had said to Nàgita.

[152] `Very well, Sãha. Spread out a mat for me in the shade in front of the house.’

5. And Sãha did so. And the Blessed One came out from the house, and
sat down. And the Brahmans from Kosalà and Magadhà, exchanged with him
the greetings and compliments of politeness and courtesy, and took their
seats on one side. And Hare-lip the Licchavi also, with the retinue of
his clan, bowed down to the Blessed One, and seated himself on one side.
And when he was thus seated he addressed the Blessed One, and said:

`Some few days ago, Sir, Sunakkhatta of the Licchavis [18] came to me, and said: ßIt is only three years, Mahàli, [19]
since I first came under the Blessed One, and I can see heavenly forms,
pleasant to behold, fitted to satisfy all one’s desires. exciting
longing in one’s heart. But I cannot hear heavenly sounds like that.û
Now, Sir, are there such heavenly sounds, which he could not hear, or
have they no existence?’

`They are real, those heavenly sounds, pleasant, fitted to satisfy
one’s desires, exciting longing in one’s heart, which he could not hear.
They are not things of nought.’

[\q 200/] 6. `But what then is the proximate, and what the ultimate
cause, why he could not hear them, they being thus real and not things
of nought?’

[153] 7. `Suppose a recluse, Mahàli, to have practised one-sided
concentration of mind with the object of seeing such heavenly forms in
any one directionÞin the East, or the South, or the West, or the North,
or above, or below, or acrossÞand not with the object of hearing such
heavenly sounds. Then since he has practised one-sided concentration,
with the one object only in view, he only sees the sights, he hears not
the sounds. And why not? Because of the nature of his self concentration
(samàdhi).

[154] 8, 9. `And so also, Mahàli, if he have practised one-sided
concentration with the object of hearing, in any one direction, the
heavenly sounds. Then, and for the same reason, he hears the sounds, but
he sees not the sights.

[155] 10, II. `But suppose, Mahàli, he has practised
self-concentration with the double object in view of seeing and hearing,
in any one direction, those heavenly sights and those heavenly sounds.
Then since he has practised self-concentration with the double object in
view, he both sees the sights and hears the sounds. And why so? Because
of the nature of his self-concentration.’

12. `Then, Sir, is it for the sake of attaining to the practice of
such self-concentration that the brethren lead the religious life under
the Blessed One Section `

`No, Mahàli. There are things, higher and sweeter than that, for the sake of which they do so.’

[156] 13. `And what, Sir, may those
other things be?’ `In the first place, Mahàli, a brother by the complete
destruction of the Three Bonds (the Delusions of self, Doubt, and Trust
in the efficacy of good works and ceremonies) [
20]
becomes a converted man, one who cannot be reborn in any state of woe,
and is assured of [\q 201/] attaining to the Insight (of the stages
higher still). [
21] That, Mahàli, is a condition, higher and sweeter, for the sake of which the brethren lead the religious life under me.

`And then further, Mahàli, a brother by the complete destruction of
those Three Bonds, and by reducing to a minimum lust, ill will, and
dullness, becomes a Oncereturner, one who on his first return to this
world shall make an end of pain. That, Mahàli, is a condition higher
still and sweeter, for the sake of which the brethren lead the religious
life under me.

`And then further, Mahàli, a brother by the complete destruction of the Five Bonds that bind people to this world [22] becomes an inheritor of the highest heavens, [23] there to pass away, thence never to return. [24] That, Mahàli, is a condition higher still and sweeter, for the sake of which the brethren lead the religious life under me.

`And then further, Mahàli, when a brother by the destruction of the
Deadly Floods (or Intoxications Lusts, Becomings, Delusion, and
Ignorance) has, by himself, known and realised and continues to abide
here, in this visible world, in that emancipation of mind, that
emancipation of heart, which is Arahatship that, Mahàli, is a condition
higher still and sweeter still, for the sake of which the brethren lead
the religious life under me.

`Such, Mahàli, are the conditions higher and sweeter [\q 202/] (than
seeing heavenly sights and hearing heavenly sounds), for the sake of
which the brethren lead the religious life under me.’

14. `But is there, Sir, a path, is there a method, for the realisation of these conditions

`Yes, Mahàli, there is.’

[157] `And what, Sir, may be that path, what that method?’

`Verily it is this Noble Eightfold
Path, that is to say: Right views, right aspirations, right speech,
right action, a right means of livelihood, right effort, right
mindfulness, and right ecstasy in self-concentration. [
25] This, Mahàli, is the path, and this the method, for the realisation of these conditions.

15. `One day, Mahàli, I was staying at Kosambã, in the Ghosita
pleasaunce. There two recluses, Maõóissa the wandering mendicant, and
Jàliya the pupil of Dàrupattika (the man with the wooden bowl), came to
me, and exchanged, with me the greetings and compliments of politeness
and courtesy, and stood reverently apart. And so standing they said to
me:

`How is it then, O venerable Gotama, is the soul the same thing as the body? Or is the soul one thing and the body, another?’

`Listen then, Sirs, and give heed attentively, and I will speak.’

`Very good, Sir,’ said those two mendicants in assent, and I spake as follows:

[Here follows the whole of the exposition Given in the Sàma¤¤aphala Sutta, Sectionsd 40-75, that is to say:

1. The appearance of a Buddha and his preaching.

2. The awakening of a hearer, and his entry into the Order.

3. His self-training in act, word, and speech.

4. The minor details of morality which he observes.

5. The absence of fear, confidence of heart thence resulting.

[\q 203/] 6. The way in which he learns to guard the door of his senses.

7. The constant self-possession he thus gains.

8. The power of being content with little, with simplicity Of life.

9. The emancipation of heart from the five hindrances -covetousness,
ill will, sloth of body and mind, excitement and worry, and perplexity.

10. The resulting joy and peace that he gains.]

16. `Then estranged from lusts, aloof from evil states, he enters
into and remains in the First RaptureÞa state of joy and ease, born of
detachment, reasoning and investigation going on the while. Now, Sirs,
when a Bhikshu knows thus and sees thus, would that make him ready to
take up the subject: ßIs the soul the same thing as the body, or is the
soul one thing and the body another?” `

`Yes, it would, Sir [26]

But I, Sirs, know thus and see thus. And nevertheless I do not say either the one or the other.’

[158] 17, 18. [The cases are then put of a Bhikshu who has acquired
the second, third, and fourth Raptures (D II, 7 7-8 I) and the knowledge
arising from insight

(¥àõa-dassana; D. II, 8 3, 84); and the same question, reply, and rejoinder are given in each case.]

19. `With his heart thus serene (&c. above, p. 85), he directs
and bends down his mind to the knowledge of the destruction of the
Deadly Floods. He knows as it really is: ßThis is pain.û He knows as it
really is: ßThis is the origin of pain.û He knows as it really is: ßThis
is the cessation of pain.û He knows as it really is: ßThis is the Path
that leads to the cessation of pain.û He knows as they really are:
ßThese are the Deadly Floods.û He knows as it really is: ßThis is the
origin of the Deadly Floods.û He knows as it really is: ßThis is the
cessation of the Deadly Floods.û He knows as it really is: ßThis is the
[\q 204/] Path that leads to the cessation of the Deadly Floods.û To
him, thus knowing, thus seeing, the heart is set free from the Deadly
Taint of Lusts, is set free from the Deadly Taint of Becomings, is set
free from the Deadly Taint of Ignorance. In him, thus set free, there
arises the knowledge of his emancipation, and he knows: ßRebirth has
been destroyed. The higher life has been fulfilled. What had to be done
has been accomplished. After this present life there will be no beyond!û

`When a Bhikshu, Sirs, knows thus and gees thus, would that make him
ready to take up the question:: ßIs the soul the same as the body, or is
the soul one thing and the body another?” `

`No, Sir, it would not.’ [27]

`And I, Sirs, know thus and see thus. And nevertheless I do not say either the one or the other.’

Thus spake the Blessed One; and Hare-lip the Licchavi, pleased at heart, exalted the word of the Blessed One.

Here ends the Mahàli Sutta.


[1] Poññhapàda sutta (translated below) Saüyutta IV, 393; Udàna VI, 4;M. I 484,&c.


[2] Taü jãvaü tam sarãraü. Childers (sub voce pa¤ho) renders this: `Is this the life? Is this the body? But that must be wrong. See Sum I, 319.


[3] For instance, M. I 455.


[4] `We were in the ship two hundred and seventy-six souls, `Acts xxvii. 37.


[5]
There are about a score of ambiguous passages; but a different decision
as to them would not change the proportion to any substantial extent.


[6] Attano, attanà, &c., in all the oblique cases. But for the nominative attà, the use of which might have misunderstood, sayaü is almost always, substituted.


[7] See the quotations in my `American Lectures’ (London, 1896), pp 39-42, and the notes above, pp. 81, 87.


[8] Kathà-vatthu-ppakaraõa-aññhakathà, p. 8 (in the Journal of the Pàli Text Society for 1889).


[9] See Senarat, `Inscription de Piyadasi,’ I, 186, and the other authorities referred to at I, 182 and, 223.


[10] Compare brahma-paràyano at Mil. 234, brahmacariyaparàyano at A. III, 75, and daõóa-paràyano at M. I, 88.


[11] Childers thinks sambodho is merely another form of sambodhi.


[12] Todeyya-putto
may be rendered either `son of the man of Tudi’ or `of the son of the
dwellers in Tudi’(a well-known village), or lastly `of the Todeyya
clan,’ `the Todeyyan.’


[13] See my note at `Buddhist Suttas,’ p. 75, and compare contra A. I, 188, 278.


[14] Evaü-namo evaü-gotto
at M. II, 33; S, III, 25; D. I, 242 is followed at D I, 13 by
evaü-vaõõo; but evidence of any effect of social distinction on names is
at present very slight.


[15]
The great wood stretched from Vesàlã northwards to the Himàlaya range.
In it they had laid out a pleasaunce for the order, and made there a
storied house, with a hall below surrounded by pillars only, and facing
the west, and above it the gabled apartments in which the Buddha so
often stayed.


[16]
He was the son of Nàgita’s sister. He had joined the Order as a novice
when only seven years old, and shown so much intelligence as learner
that he was a favourite with the Buddha himself. He must therefore be
different from the other Sãha, also a Licchavi, who is the hero of the
story told at Vin I, 233-238 = A. IV, 179-188, as the latter is not a
member of the order at all. Professor Edward Mller (J. P. T. S., 1888,
p. 97) confounds the two.


[17] This is the gotta, the gens, to which Nàgita belonged.


[18]
This young man became the Buddha’s personal attendant; but afterwards,
when the Buddha was in extreme old age (M. I, 82), he went over to the
creed of Kora the Kshatriya and left the Buddhist order. Kora’s doctrine
was the efficacy of asceticism, of rigid self-mortification. And it was
to show how wrong this doctrine, as put forth by Sunakkhatta, was, that
the Buddha told the story (Jàt. I, 398) of the uselessness of the
efforts he himself has made when


`Now scorched, now frozen, lone in fearsome woods,
Naked, without a fire, a fire within,
He as a hermit , sought the crown of faith.’


But we do not hear that Sunakkhatta ever came back to the fold.

[19] This is again the name of the gotta, the gens. Buddhaghosa (p. 316) calls him a ràja.


[20] See my `American Lectures’ (London, 1896, pp. 142-149) for the full meaning of these three, and of the following Bonds.


[21] Sambodhi-paràyano. So Buddhaghosa on this (p. 3 I 3) and my Introduction to the Sutta.


[22] The above three, and Sensuality and ill will.


[23] Opapàtiko,
literally `accidental’; but the use of such a word would only mislead
the reader, the real connotation of the world being that of the words I
have chosen. Those who gain the highest heavens are so called because
there is no birth there in the ordinary way. Each being, who is there,
has appeared there suddenly, accidentally as it were, without
generation, conception, gestation or any of the other means attending
the birth of beings in the world.


[24]
It is impossible to ignore a reference here to the view expressed in
the Brihadàraõyaka Upanishad (VI, 2, 15). `There do they dwell far away,
beyond, in the Brahmà-worlds. And for them there is no return.’


[25] See my `American Lectures,’ pp. 136-141; and Sum. I, 314-316.


[26] The Siamese edition reads: `No, it would not, Sir.’ On the idiom kallaü etaü vacanàya compare A. I, 144; M. 211


[27]
So three Sinhalese and two Burmese MSS. And the Siamese edition. Two
Sinhalese MSS. Read: `Yes, Sir, it would.’ But Buddhaghosa had clearly,
both here and above, Section 16, the reading we have followed. And he
gives a characteristic explanationÞthat whereas the Arahat (in Section
190) would have too much wisdom to be led astray, following the false
trail of the soul theory, the Bhikshu who had only reached up to the
Jhànas might, being still a puthujjana, an unconverted man, have
leanings that way.

To hold that the soul is the same as the body is the heresy referred
to in the Brahma-jàla (above, p. 46). See also the Introduction to the
Kåñadanta (above, p. 167).


 oS ksldh


kfud ;ii N.jf;d wryf;d iuud iunqoaOii


8′ uyd,s iQ;1h

3′ ud jsiska
fufia wik ,oS’ tla ld,hl Nd.Hj;2ka jykafia jsYd,d uykqjr wi, uy jkfhys
msysgs l@gd.dr Yd,dkuz jsydrfhys jdih l< fial’ ta ld,fhaoS fldfid,a
rgjeis fndfydajQ n1dyauKfhdao” u.O rgjeis n1dyauK oQ;fhdao lsishuz wjYH
lghq;a;la iZoyd jsYd,d uykqjr jdih lr;s’ ta oQ;fhda fuz lreKq weiqfjdah’
tkuz YdlH mq;1jQ Y1uK Nj;a f.#;uhka jykafia 


[\q 105/]

YdlHl2,fhka kslau uyKj
jsYd,duykqjr iuSmfha uyjkfhys l@gd.dr Yd,dkuz jsydfrys jdih lr;s’ ta
Nj;a f.#;uhka ms

*fuys 56 msfgys idu[a[M, iQ;1fha 40 fcAoh ))wry;ajQ)) hk jpkfha isg fhdokak’(

tjsg ta oQ;fhda wdhqIau;a kd.s; ia:jsrhka fj; meusK wms Nj;a f.#;uhka jykafia olskq leu;s nj oekakqfjdah’ 

))Nd.Hj;2ka jykafia oelSug fuz iqoqiq ld,h fkdfjzuh’ Nd.Hj;2ka
jykafia fkdfhla wruqKq .ekSuz j,ska ;2rkaj iuzmQrAK jsfjzlfhys fhoS OHdk
iem jsZoskafkdah))hs Tjqkag lSfhah’ tjsg Tjzyq wms ta Nj;a f.#;uhka
jykafia oel,du hkafkuqhs is;d ta jsydrfhysu tl me;s;lg jS Wkay’

4′ TgzGoaO *wv Wvq f;d,a we;a;d ( kuz uyd,s ,spzPjs Wmdil f;fuzo uy;a ,spzPjs msrsila iuZ. ta woyiskau Wkay’

5′ tjsg kd.s; f;rekag nEkdjQ isxy kuz idufKAr f;fuz wdhqIau;a kd.s; f;reka jykafiag fuz ldrKh oekajSh’ 

))iajdusks” fuz ck iuQyhdg Nd.Hj;2ka jykafiaoelSug bv ,nd fo;ajdØ))

))tfykuz isxyh” Tnu Nd.Hj;2ka jykafiag fu nj okajkak))hhs lSfhah’

))isxy idufKAr f;fuz Nd.Hj;2ka jykafiag fuz ldrKh oekakqfjzh’
))iajduSka jykai” fndfydajQ msrsia Nd.Hj;2ka jykafia oelSu msKsi fuys
meusKshdy’ fuz msrsig Nd.Hj;2ka jykafia oelSug bv fo;ajd))’


[\q 106/]

)) tfiakuz isxyhd jsydrfhys fijke,af,ys wdikhla mKjhs))’ lSfial’ 

isxyidufKAr f;fuz jsydrfhys fijke,af,ys wdikhla mekjSh’ tjsg N.Hj;2ka
jykafia jsydrfhka kslau fijke,af,ys meKjq wdikfhys jevyqka fial’ 

6′ tjsg ta msrsiao TgzGoaO kuz ,spzcjs uyd,so N.Hj;2ka jykafia fj;
meusK Nd.Hj;2ka jykafia jeZo tla me;a;lskayqkafkah’ TgzGoaO ,spzPjs f;uz
Nd.Hj;2ka jykafiag fuz ldrKh ie

))iajdusks” miq.sh ojiaj, iqklaL;a; ,spzPjS mq;1 f;fuz udfj;
meusKsfhah’ meusKug fufia lSh’ ))uyd,sh uu kuz huz ojil mgka fuz ;2ka
wjqreoao uqZM,af,ys Nd.Hj;2ka jykafia wdY1h fldg jdih lf

7′ ))iajduSka jykai” huz fya;2jlska iqklaL;a; ,spzPjs mq;1 ke;a;d jq
fkdj we;a;d jQu osjH Ynzohka fkdweiqfha kuz Bg fya;2j l2ulao Bg fya;2
udrA.h *m1;Hh( l2ula oehs)) weiqfjzh’ 

))uyd,sh” fuz Ydikfhys huz NslaIq kulg kef.kysr kef.kysr osidfjys
fyda niakdysr” W;2re Wv hg wkqosidfjys fyda tl fldgila iuznkaOj osjH
rEmhka oelSu msKsi osjH Ynzohka wik msKsi fkdjvk 


[\q 107/]

,oaodjq iudOshla fjzo
ta NsCIqf;fuz ta ta osidfjys osjH Ynzohka wikq msKsi fkdj osjH rEmhka
oelSu msKsi hk tl fldgila iuznkaOj jvkd,o iudOsfhys ta osjH rEmhka olS”
tfy;a osjH Ynzohka fkdu wihs’ Bg fya;2j l2ulao$

))uyd,sh” ta NsCIqjg osjH Ynzohka wik msKsi fkdj osjH rEmhka olsk
msKsih hk tl fldgila iuznkaOj jvk,o iudOsfhys fuz ldrKh fufiauh’

8′ ))uyd,sh” fuz Ydikfhys huz NsCIq kulg ta ta osidfjys tl fldgila
iuznkaOj jvk ,oaodjQ” osjHYnzohka wik msKsi jvk ,oaodjQ” osjHrEmhka
oelSu msKsi fkdjvk ,oaodjQ” iudOshla fjzo” ta NsCIqf;u ta ta osidfjys
osjH rEmhka oelSu msKsi fkdj osjH YnzOhka wik msKsih hk tl fldgila
ms

))uyd,sh” ta NsCIqjg ta ta osidfjys osjH rEmhka oelSu msKsi fkdj osjH
YnzOhka wikq msKsih hk tl fldgila ms

9′ ))uyd,sh” fuz Ydikfhys huz NsCIq kulg ta ta osidfjys osjH rEmhka
oelSu msKsio” osjH Ynzohka wik msKsio” hk fofldgiu msKsi jvk ,oaod jQ
iudOshla fjzo” ta NsCIqf;fuz ta ta osidfjys osjH rEmhka olskq msKsio”
osjH Ynzohka wikq msKsiohk fofldgiu msKsi jvk ,oaod jQ iudOsfhys ta ta
osidfjys osjH rEmhkao olS’ osjH Ynzohka wihs’ Bg fya;2j l2ulao$ uyd,shCI
ta NsCIqkug ta ta osidfjys osjH rEmhka oelSu msKsio” osjH Ynzohka weiSu
msKsio hk fofldgiu msKsi jvk ,o iudOsh fya;2 fldgf.k fuh fufiau fjz’))

0′ ))iajduSka jykai” fuz fofldgiu mqreoq jq iudOska wjfndaO lr.ekSu
fya;2fldgf.Ku NslaIqyq Nd.Hj;2ka jykafia ksid n1yaupH!dj flfroaoehs))
weiSh’ 


[\q 108/]

))uyd,sh” fuz iudOSka
wjfndaO lr.ekSu fya;2 fldgf.ku n1yaupH!h fkflfr;s’ uyd,sh huz OrAuhla
wjfndaO lr .ekSu fya;2fldgf.k NsCIqyq ud flfrys n1yaupH!h flfr;ao” tfia
jq uSg jvd b;d Wiia jQob;d usysrsjQo fjk;a OrAu we;a;dyquh)) hs lSjdyqh’

))iajduSka jykai” uSg jvd b;d WiiajQo b;d usysrs jQo ta OrAu fudkjdoe))hs weiSh’

))uyd,sh” fuz Ydikfhys NsCIqf;fuz *ixfhdack( nkaOk ;2kla iuzmQrAKfhka
ke;s lsrSfuka fidajdka fjzo ” i;r wmdfhys fkdjefgk iajNdjh we;af;ao
udrA. OrAu kshufhka ia;sr jQfha fjzo” ry;a jSug ksh;jQfha fjzo” NsCIq
f;fuz ;2ka wdldrnkaOkhka iuzmQrAKfhka ke;s lsrSfuka rd.” oafjzI” fudyhka
;2kS lsrSfuka ilDod.duS fjzo” tl jrla fuz f,dalhg meusfKk iajNdj
we;af;a iir oql fl

-’ ))iajduSka jykai” fuz fidajdka M, wdoS OrAuhka wjfndaO lr.eKSu
msKsi udrA.hla weoao” ms

[\q 109/]


))iajduSka jykai” ta udrA.h ljfrAo$ ta ms

))fuz W;2uz wx. wglska hq;a udrA.h *wdhH! wIagdx.sl udrA.h uehs(
tkuz+ yrs wjfndOh” yrs l,amkdj” yrs jpkh fyda l:dj” yrs l1shdj” yrs
cSj;ajSu” yrs W;aidyh” yrs isyslsrSu” yrs iudOsh” uyd,sh” ta OrAu wjfndO
lsrSug fuz udrA.h fjz’ fuhu ms

3=’ ))uyd,sh” uu tla l,l fldiUE kqjr fdais;drdufhys jdih lf

))weje;a f.#;uhdfKks” cSjh;a YrSrh;a tlo fkfyd;a cSjh wksfllao” YrSrh wksfllao$)) ta mejsoaokag uu fufia lSfjus’

33′ ))uyd,sh” wrAy;ajQ” iuHla iuznqoaOjQ” jsorAYkd {dk wdoS jsoHdwg
iS,ixjrh wdoS yiqrejk OrAu mif

[\q 110/]


*oi wdldrfhka ( kshu
js;shg jpk Ynzo lrkakdjQ jH[ack iys;” ish,q f,iska iuzmQrAKjQ msrsisoqjQ
ish,q Ydik udrA. n1yaupH!h f.kyer olaj;s’

*fuys 65 msfgys idu[[M, iQ;1fha 40 fPAofha isg 60 fPAoh fhoSfuzoS ))uyrc)) fjkqjg ))uyd,sh)) fhdokak’

34′ ta NsCIq f;fuz jia;2ldu laf,aYhka f.ka fjka jQfhau” wl2Y, OrAuhka
flfrkao fjkajqfhau wruqKg is; meusKjSu” wruqfKys kej; kej; fhoS yeisrSu
iys;jQ” isf;ys jsfjzlfhka Wmka m1S;shu iem fldg we;s m

35′ ))weje;aks” kej;o NsCIq f;fuz wruqKg is; meusKjSu” wruqfKys kej;
kej; fhoS yeisrSu hk fudjqkaf.a ikaisZoSfuka wOHd;aufhys ukd meyeoSu
lrkakdjQ” is; ms

36′ ))kej;o weje;aks ta NsCIqf;uz m1S;sfhys fkdwe,afuka ueoy;a nejz
we;af;a” isys we;af;a” hym;a kqjK we;af;a lhskao iemhla jsZoshs’ huz
OHdkhla ms

[\q 111/]


37′ ))kej;o weje;aks”
ta uyKf;fuz iem oqre lsrSfukao m

38′ )){dk orAYkh msKsi jsorAYkd ps;a;h t

39′ weje;aks” fuhska miq flf,ia ke;slsrSu iZoyd l

[\q 112/]


fyda hk fuh lshkakg
hq;2oehs weiSus’ weje;aks” huz NsCIqkula fufia okSo fufia olSo ta ry;a
NsCIq kug cSjh;a YrSrh;a tluh fyda cSjh wfkfll YrSrh wfkfllehs fyda hk
fuh lshkakg fkdjgShhs lSy’ weje;aks” uu fuh fufia oksus” fufia olsus’
tfia jqj;a uu cSjh;a YrSrh;a tluh fyda cSjh wfkfll YrSrh wfkfllehs fyda
fkdlshus’))

Nd.Hj;2ka jykafia fuz iQ;1OrAuh foaYkd l

yhfjksjQ uyd,sh iQ;1h ksusfhah’


Doubt is overcome by asking those Who Know!

The brahmin Māgandiya once asked the Buddha some subtle questions:

Question: How does quarrels and disputes arise?
Answer: From what is liked and beloved arise quarrels and disputes.

Question: How does these likes, longings and hopes emerge?
Answer: Likes, longings and hopes all have desire as their origin.

Question: How does this desire come into being?
Answer: Desire arises depending on pleasure and pain.

Question: How does pleasure and pain then appear?
Answer: Pleasure and pain arises depending on contact.

Question: How does this event of contact happen?
Answer: Contact arises dependent upon name and form.

Question: How does such sensed contact completely cease?
Answer: When form has disappeared, contacts cannot make contact….

Question: In which mental state does all forms of form disappear?
Answer: In neither-perception-nor-non-perception does all form disappear!

Question: Is this state the supreme mental purity?
Answer: The state of quenching without remaining clinging is the supreme!
The recluse does neither dispute that, nor does he ever prolong any becoming…
Sutta-Nipāta 862-877 Edited excerpt.





Please visit this site:
http://pilgrimage.asiasociety.org/?gclid=CIK03eqrr7QCFU576wodyHMA5Q
for

Pilgrimage, a journey to a sacred place as an act of
religious devotion, is important to many faiths. In Buddhism, the
practice is especially significant. Pilgrimage and Buddhist Art is the
first major exhibition to explore the relationship between Buddhist
pilgrimage and Asian art.  Read More »

The Buddha & The Sacred Site


The historical Buddha, often called Shakyamuni (“Sage of the Shakyas”)
in later times, was born into an elite family of the Shakya clan…Read More.

The Journey


The earliest Buddhist sources make it clear that pilgrimage is both a
journey within and without, one that involves both the mind…Read More.

Memory, Memento, and Sacred Bond


Mementos are an integral part of the Buddhist pilgrimage experience. Pilgrims purchase souvenirs, such as votive plaques…Read More.


http://www.mahidol.ac.th/budsir/buddhism.htm
for


We pay homage to the Buddha for
revealing to us the eternal truths of liberation

We pay homage to the Dhamma (the teaching of the Buddha) for making
known to us the nature of existence.

We pay homage to the Sangha (the order of monks) for preserving the
teaching and practicing its precepts.

http://www.blia.org/english/publications/booklet/pages/39.htm
for


39title.gif (7951 個位元組)



BUDDHISM
AND PSYCHOLOGY
佛教與心理學

Psychology is a science that investigates the mental activities of human life.
In the West, it originated from medical science, philosophy, natural science,
religion, education and sociology, and extends into a myriad of other
disciplines and practices. In today’s society, psychology is applied to
education, industry, business, health care, national defense, law, politics,
sociology, science, arts and even sports. Its importance increases as time goes
on.


III. Observation of Citta



And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?


















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