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06/09/13
946 LESSON 10-06-2013 MONDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY 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-IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு-D. போதியை அடைய ஏழு மூலக் கூறு(ஒரு புத்தரின் ஒப்புயர்வற்ற ஞானம் எய்த இன்றியமையாத்தேவை) மீதான பிரிவு -பொஜங்க பப்ப-Section on the Bojjhaṅgas (Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a Buddha) Poññhapàda Sutta through http://sarvajan.ambedkar.org
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946 LESSON 10-06-2013 MONDAY-FREE ONLINE  eNālāndā Research and Practice UNIVERSITY

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-IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு-
D. போதியை அடைய ஏழு மூலக் கூறு(ஒரு புத்தரின்  ஒப்புயர்வற்ற ஞானம் எய்இன்றியமையாத்தேவை) மீதான பிரிவு -பொஜங்க பப்ப-Section on the Bojjhaṅgas (Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a Buddha)
Poññhapàda
Sutta



 through http://sarvajan.ambedkar.org

up a level

animated buddha photo: Buddha anigif3.gif


The Buddha

Meditate to Evolve

consciousness

compassion


compassion



Conviction


Conviction



Zen Squared





Nibbana: end of suffering

Where’s the new Bodhisattva?

vegetarian compassion




Maitreya, Bhutan


Maitreya, Bhutan


Endogenous DMT

The Great Sage


The Great Sage

தமிழ்   

IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு

D. போதியை அடைய ஏழு மூலக் கூறு(ஒரு புத்தரின்  ஒப்புயர்வற்ற ஞானம் எய்த இன்றியமையாத்தேவை) மீதான பிரிவு

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

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே  sati sambojjhaṅga
விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு உடனிருப்பதால், “எனக்குள்  sati
sambojjhaṅga  விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு கிடக்கிறது என அவர்
புரிந்து கொள்கிரார்,  sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம்
காரணக்கூறு அதற்குள் உடனில்லையெனில், “எனக்குள்  sati sambojjhaṅga
விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு   கிடையாது என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு  sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம்
காரணக்கூறு   எழும்பாத  sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம்
காரணக்கூறு எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய 
sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு கைவிடப்பட்டது என
அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட  sati sambojjhaṅga
விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு   எதிர்காலத்தில் அணுகாது என அவர்
புரிந்து கொள்கிரார்.

அவ்விடத்தில்  dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால்
இயக்கப்படுகிற புலனுணர்வாதம் உடனிருப்பதால், “எனக்குள்  dhammavicaya
sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் கிடக்கிறது
என அவர் புரிந்து கொள்கிரார்,  dhammavicaya sambojjhaṅga தம்மவிசயா
மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம்  அதற்குள் உடனில்லையெனில்,
“எனக்குள்   dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற
புலனுணர்வாதம்  கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு  
dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம்
எழும்பாத   dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற
புலனுணர்வாதம் எழும்பியது என அவர் புரிந்து கொள்கிரார்.


அவ்விடத்தில்   vīriya sambojjh aṅga திடமான மனத்தால் இயக்கப்படுகிற
புலனுணர்வாதம் , “எனக்குள்   vīriya sambojjh aṅga திடமான மனத்தால்
இயக்கப்படுகிற புலனுணர்வாதம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,  
vīriya sambojjh aṅga திடமான மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம்
அதற்குள் உடனில்லையெனில், “எனக்குள்   dhammavicaya sambojjhaṅga தம்மவிசயா
மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம்  கிடையாது என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு    vīriya sambojjh aṅga திடமான மனத்தால்
இயக்கப்படுகிற புலனுணர்வாதம் எழும்பாத    vīriya sambojjh aṅga திடமான
மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் எழும்பியது என அவர் .பூரணத்துவம்
மேம்படுத்துதல் கொள்கிரார்


அவ்விடத்தில்  
pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம், “எனக்குள்    pīti
sambojjhaṅga  பரவசமான காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர்
புரிந்து கொள்கிரார்,    pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான
உபதேசம் அதற்குள் உடனில்லையெனில், “எனக்குள்   பரவசமான காரணக்கூறான ஞான
உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு    pīti
sambojjhaṅga  பரவசமான காரணக்கூறான ஞான உபதேசம் எழும்பாத    pīti
sambojjhaṅga  பரவசமான காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர்
.பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.

அவ்விடத்தில் passaddhi  sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம்,
“எனக்குள்  passaddhi sambojjhaṅga  சலனமற்ற  காரணக்கூறான ஞான உபதேசம்
கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,  passaddhi sambojjhaṅga சலனமற்ற 
காரணக்கூறான ஞான உபதேசம் அதற்குள் உடனில்லையெனில், “எனக்குள்   சலனமற்ற 
காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு  
passaddhi sambojjhaṅga  சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பாத  
passaddhi  sambojjhaṅga சலனமற்ற  காரணக்கூறான ஞான உபதேசம் எழும்பியது என
அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.

அவ்விடத்தில் samādhi
சமாதி sambojjhaṅga  தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக
சிந்தனையுடன்  ஒன்றுபடுத்தி மற்றும்  குறி வைத்து சலனமற்ற காரணக்கூறான ஞான
உபதேசம், “எனக்குள் samādhi சமாதி sambojjhaṅga  தியான வழிவகை யால் மனதை
மேம்படுத்தி ஒருமுக சிந்தனையுடன்  ஒன்றுபடுத்தி மற்றும்  குறி வைத்து
சலனமற்ற
காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார், 
samādhi சமாதி sambojjhaṅga  தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக
சிந்தனையுடன்  ஒன்றுபடுத்தி மற்றும்  குறி வைத்து சலனமற்ற
காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு  
samādhi சமாதி sambojjhaṅga  தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக
சிந்தனையுடன்  ஒன்றுபடுத்தி மற்றும்  குறி வைத்து
சலனமற்ற காரணக்கூறான
ஞான உபதேசம் எழும்பாத  samādhi சமாதி sambojjhaṅga  தியான வழிவகை யால் மனதை
மேம்படுத்தி ஒருமுக சிந்தனையுடன்  ஒன்றுபடுத்தி மற்றும்  குறி வைத்து
சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர் .பூரணத்துவம்
மேம்படுத்துதல் கொள்கிரார்.

அவ்விடத்தில் upekkhā  உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு /
நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம்
முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga  சலனமற்ற காரணக்கூறான ஞான
உபதேசம், “எனக்குள்  upekkhā  உள்ளச்சமநிலை / தன்னலமற்ற தன்மை /
மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம்
புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga  சலனமற்ற
காரணக்கூறான ஞான உபதேசம்,  கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,  
upekkhā  உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை /
மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச்
சார்ந்த உணர்ச்சி sambojjhaṅga  சலனமற்ற காரணக்கூறான ஞான உபதேசம், 
கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு    upekkhā  உள்ளச்சமநிலை /
தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம்
நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி
sambojjhaṅga  சலனமற்ற காரணக்கூறான ஞான உபதேசம், எழும்பாத upekkhā 
உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும்
சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த
உணர்ச்சி sambojjhaṅga  சலனமற்ற காரணக்கூறான ஞான உபதேசம், எழும்பியது என
அவர் .பூரணத்துவம் மேம்படுத்துதல் 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 in dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில்
சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ஏழு கூர்ந்த கவனிப்புடன் வாசம்
செய்கிரார்.

D. பொஜங்க பப்ப

புன ச பரங், பிக்காவெ பிக்கு,
தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு. ,கதங் ச பன,
பிக்காவெ பிக்கு, தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு?

இத,
பிக்காவெ பிக்கு, ஸட்டங் வா அஜ்ஹத்தங் சதி-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
சதி-ஸம்பொஜ்ஹங்’தி பஜானதி;அ.ஸந்தங் வா அஜ்ஹத்தங் சதி-ஸம்பொஜ்ஹங் ‘ந.அத்தி
மெ அஜ்ஹதங் சதி-ஸம்பொஜ்ஹங்’தி பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ
சதி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச உப்பன்னஸ்ஸ
சதி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

சந்தங் வா
அஜ்ஹத்தங் தம்மவிசய-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
தம்மவிசய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங்
தம்மவிசய-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் தம்மவிசய-ஸம்பொஜ்ஹங்கொ’தி
பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ தம்மவிசய-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச
பஜானதி; யத ச உப்பன்னஸ்ஸ தம்மவிசய-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச
பஜானதி.

சந்தங் வா அஜ்ஹத்தங் வீர்ய-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
வீர்ய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங் வீர்ய-ஸம்பொஜ்ஹங்
‘ந.அத்தி மெ அஜ்ஹதங் வீர்ய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ
வீர்ய-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச உப்பன்னஸ்ஸ
வீர்ய-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

சந்தங் வா
அஜ்ஹத்தங் பீதி-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் பீதி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங்
பீதி-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் பீதி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ பீதி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ பீதி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

சந்தங்
வா அஜ்ஹத்தங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங்

‘அத்தி மெ அஜ்ஹதங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா
அஜ்ஹத்தங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங்
பஸ்ஸத்தி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ பஸ்ஸத்தி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச

உப்பன்னஸ்ஸ பஸ்ஸத்தி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

சந்தங் வா அஜ்ஹத்தங் உபெக்க-ஸம்பொஜ்ஹங்

‘அத்தி மெ அஜ்ஹதங் உபெக்க-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா
அஜ்ஹத்தங் உபெக்க-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் உபெக்க-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ உபெக்க-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச

உப்பன்னஸ்ஸ உபெக்க-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி  ஹோதி தங் ச பஜானதி.

இதி
அஜ்ஹதங் வா தம்மேஸு தம்மானுபஸ்ஸி  விஹாரதி, பஹித்தா வா தம்மேஸு
தம்மானுபஸ்ஸி  விஹாரதி, அஜ்ஹத-பஹித்தா வா தம்மேஸு தம்மானுபஸ்ஸி  விஹாரதி,
சமுதய- தம்மானுபஸ்ஸி வா தம்மேஸு விஹாரதி, வய - தம்மானுபஸ்ஸி வா தம்மேஸு
விஹாரதி, சமுதய-வய - தம்மானுபஸ்ஸி வா தம்மேஸு விஹாரதி; ‘அத்தி தம்மா’ தி வா
பன்னஸ்ஸ ஸதி பச்சுபத்தித ஹோதி, யாவதேவ ஞான.மத்தாய பத்திஸ்ஸதி மத்தாய,
அ.னிஸிதொ ச விஹாரதி, ந கின்சி லொகெ உபாதியதி. ஏவம் பி கொ,பிக்காவெ
பிக்கு, தம்மேஸு தம்மானுபஸ்ஸி  விஹாரதி,ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு.


D. Section on the Bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)

And furthermore, 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 seven bojjhaṅgas. And furthermore, bhikkhus, how does a bhikkhu dwell 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 seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)

Here, bhikkhus, a bhikkhu, there being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, understands: “there is the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the dhammavicaya sambojjhaṅga
(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the dhammavicaya sambojjhaṅga present within, he understands: “there is no dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)  present within, he understands: “there is the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the passaddhi(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the samādhi sambojjhaṅga(
Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the upekkhā sambojjhaṅga(
Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


Thus he 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
)
internally, or he 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
)
externally, or he dwells observing 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 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)
internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) 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 he dwells observing the 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 he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away 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 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)
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 seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha).




9

Poññhapàda
Sutta

Pali

English

Sinhala

Pali

Suttantapiñake
Dãghanikàyo


Sãlakkhandhavaggo


Namo tassa bhagavato arahato sammàsambuddhassa.


9. Poññhapàdasuttaü


1. Evaü
me sutaü: ekaü samayaü bhagavà sàvatthiyaü viharati jetavane
anàthapiõóikassa àràme. Tena kho pana samayena poññhapàdo paribbàjako
samayappavàdake tindukàcãre ekasàlake mallikàya àràme pañivasati
mahatiyà paribbàjakaparisàya saddhiü tiüsamattehi paribbàjakasatehi.

2. Atha kho
bhagavà pubbanhasamayaü nivàsetvà pattacãvaramàdàya sàvatthiü piõóàya
pàvisi. Atha kho bhagavato etadahosi: atippago kho tàva sàvatthiyaü
piõóàya carituü, yannånàhaü yena samayappavàdako tindukàcãro ekasàlako
mallikàya àràmo, yena poññhapàdo paribbàjako, tenupasaïkameyyanti. Atha
kho bhagavà yena samayappavàdako tindukàcãro ekasàlako mallikàya àràmo
tenupasaïkami.

3. Tena kho
pana samayena poññhapàdo paribbàjako mahatiyà paribbàjakaparisàya
saddhiü nisinno hoti unnàdiniyà uccàsaddamahàsaddàya anekavihitaü
tiracchànakathaü kathentiyà - seyyathãdaü: ràjakathaü corakathaü
mahàmattakathaü senàkathaü bhayakathaü yuddhakathaü annakathaü
pànakathaü vatthakathaü sayanakathaü gandhakathaü màlàkathaü ¤àtikathaü
yànakathaü gàmakathaü nigamakathaü nagarakathaü [PTS Page 179] [\q 179/]
janapadakathaü itthikathaü purisakathaü sårakathaü visikhàkathaü
kumbhaññhànakathaü pubbapetakathaü nànattakathaü lokakkhàyikaü
samuddakkhàyikaü itibhavàbhavakathaü, iti và’ti.

4. Addasà kho
poññhapàdo paribbàjako bhagavantaü dårato’va àgacchantaü. Disvàna sakaü
parisaü saõñhapesi:1 “appasaddà bhonto hontu. Mà bhonto saddamakattha.
Ayaü samaõo gotamo àgacchati. Appasaddakàmo kho so panàyasmà,
appasaddassa vaõõavàdã. Appevanàma appasaddaü parisaü viditvà
upasaïkamitabbaü ma¤¤eyyà”ti. Evaü vutte te paribbàjakà tuõhã ahesuü.
Atha kho bhagavà yena poññhapàdo paribbàjako tenupasaïkami. Atha kho
poññhapàdo paribbàjako bhagavantaü etadavoca: etu kho bhante bhagavà.
Svàgataü2 bhante bhagavato. Cirassaü kho bhante bhagavà imaü
pariyàyamakàsi yadidaü idhàgamanàya. Nisãdatu bhante bhagavà. Idamàsanaü
pa¤¤attanti. Nisãdi bhagavà pa¤¤atte àsane. Poññhapàdo’pi kho
paribbàjako a¤¤ataraü nãcaü àsanaü gahetvà ekamantaü nisãdi. Ekamantaü
nisinnaü kho poññhapàdaü paribbàjakaü bhagavà etadavoca: “kàya nu’ttha
poññhapàda etarahi kathàya sannisinnà? Kà ca pana vo antarà kathà
vippakatà?”Ti.

1. Saõñhàpesi, [PTS]

2. Sàgataü, [PTS]

[BJT Page 390] [\x 390/]

5. Evaü vutte
poññhapàdo paribbàjako bhagavantaü etadavoca: tiññhatesà bhante kathà,
yàya maü etarahi kathàya sannisinnà. Nesà bhante kathà bhagavato
dullabhà bhavissati pacchàpi savaõàya. Purimàni bhante divasàni
purimataràni nànàtitthiyànaü samaõabrahmaõànaü kutåhalasàlàya
sannisinnànaü sannipatitànaü abhisa¤¤ànirodhe [PTS Page 180] [\q 180/]
kathà udapàdi “kathaü nu kho bho abhisa¤¤ànirodho hotã?”Ti.

(1) Tatrekacce
evamàhaüsu: “ahetu appaccayà purisassa sa¤¤à uppajjanti’pi
nirujjhanti’pi. Yasmiü samaye uppajjanti, sa¤¤i tasmiü samaye hoti.
Yasmiü samaye nirujjhanti, asa¤¤i tasmiü samaye hotã”ti ittheke
abhisa¤¤ànirodhaü pa¤¤àpenti.

(2) Tama¤¤o
evamàha: “na kho pana me’taü bho evaü bhavissati. Sa¤¤à hi bho purisassa
attà. Sà ca kho upeti’pi apeti’pi. Yasmiü samaye upeti, sa¤¤ã tasmiü
samaye hoti. Yasmiü samaye apeti, asa¤¤ã tasmiü samaye hotã”ti ittheke
abhisa¤¤ànirodhaü pa¤¤àpenti.

(3) Tama¤¤o
evamàha: “na kho pana me’taü bho evaü bhavissati. Santi hi bho
samaõabràhmaõà mahiddhikà mahànubhàvà. Te imassa purisassa sa¤¤aü
upakaóóhanti’pi apakaóóhanti’pi. Yasmiü samaye upakaóóhanti, sa¤¤ã
tasmiü samaye hoti. Yasmiü samaye apakaóóhanti. Asa¤¤i tasmiü samaye
hotã”ti ittheke abhisa¤¤ànirodhaü pa¤¤àpenti.

(4) Tama¤¤o
evamàha: “na kho pana me’taü bho evaü bhavissati. Santi hi bho devatà3
mahiddhikà mahànubhàvà. Tà imassa purisassa sa¤¤aü upakaóóhanti’pi
apakaóóhanti’pi. Yasmiü samaye upakaóóhanti, sa¤¤iü tasmiü samaye hoti.
Yasmiü samaye apakaóóhanti, asa¤¤i tasmiü samaye hotã”ti ittheke
abhisa¤¤ànirodhaü pa¤¤àpenti.

6. Tassa
mayhaü bhante bhagavantaü yeva àrabbha sati udapàdi: ‘aho nåna bhagavà,
aho nåna sugato, yo imesaü dhammànaü sukusalo’ti. Bhagavà kusalo bhagavà
pakata¤¤å abhisa¤¤ànirodhassa. Kathaü nu kho bhante abhisa¤¤ànirodho
hotã?”Ti.

 
 

1. Pa¤¤àpenti, [PTS]

2. Na kho nàmetaü, [PTS]

3. Devà, syàma.

4. Te, syàma.

[BJT Page 392] [\x 392/]

7. Tatra
poññhapàda ye te samaõabràhmaõà evamàhaüsu: ahetå appaccayà purisassa
sa¤¤à uppajjanti’pi nirujhantipã’ti. âdito’va tesaü aparaddhaü. Taü
kissa hetu? Sahetå hi poññhapàda sappaccayà purisassa [PTS Page 181] [\q
181/] sa¤¤à uppajjanti’pi nirujjhanti’pi. Sikkhà ekà sa¤¤à uppajjanti,
sikkhà ekà sa¤¤à nirujjhanti”.

“Kà ca sikkhà”ti bhagavà avoca:

Idha
poññhapàda 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.

8.(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 gharàvaso
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.

9. 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.

10.(29)
Katha¤ca poññhapàda bhikkhu sãlasampanno hoti? Idha poññhapàda bhikkhu
pàõàtipàtaü pahàya pàõàtipàtà pañivirato hoti nihitadaõóo nihitasattho
lajjã dayàpanno. Sabbapàõabhåtahitànukampã viharati. Idampi’ssa hoti
sãlasmiü.

1. Rajàpatho,syàma.

[BJT Page 394] [\x 394/]

Adinnàdànaü
pahàya adinnàdànà pañivirato hoti dinnàdàyã dinnapàñikaïkhã. Athenena
sucibhåtena attanà viharati. Idampi’ssa hoti sãlasmiü.

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 bahujanamanàpà,
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.

11.(30)
Bãjagàmabhåtagàmasamàrambhà1 pañivirato hoti. Ekabhattiko2 hoti
rattåparato3 pañivirato4 vikàlabhojanà. Naccagãtavàditavisåkadassanà5
pañivirato hoti. Màlàgandhavilepanadhàraõamaõóanavibhusanaññhànà
pañivirato hoti. Uccàsayanamahàsayanà pañivirato hoti.
Jàtaråparajatapañiggahaõà6 pañivirato hoti. âmakadha¤¤apañiggahaõà6
pañivirato hoti. âmakamaüsapañiggahaõà6 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.
Chedanavadhabandhanaviparàmosaàlopasahasàkàrà11 pañivirato hoti.
Idampi’ssa hoti sãlasmiü.

Cullasãlaü12 niññhitaü

11.(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.

11.(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 sãlasmiü.

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.

12.(33) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü visåkadassanaü 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.

13.(34) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü jåtappamàdaññhànànuyogaü anuyuttà viharanti, seyyathãdaü:
aññhapadaü dasapadaü àkàsaü parihàrapathaü santikaü 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.

14.(35) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü uccàsayanamahàsayanaü anuyuttà viharanti, seyyathãdaü: àsandiü
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.

15.(36) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni 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 uõhãsaü maõiü vàlavãjaniü
odàtàni vatthàni dãghadasàni. Iti và iti evaråpà
maõóanavibhusanaññhànànuyogà pañivirato hoti. Idampi’ssa hoti sãlasmiü.

16.(37) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni 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.

[BJT Page 396] [\x 396/]

17.(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 viggàhikakathàya pañivirato hoti. Idampi’ssa hoti
sãlasmiü.

18.(39) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü dåteyyapahiõagamanànuyogamanuyuttà viharanti, seyyathãdaü:
ra¤¤aü ràjamahàmattànaü 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.

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 kuhanalapanà pañivirato hoti.
Idampi’ssa hoti sãlasmiü.

Majjhimasãlaü niññhitaü.

20.(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 sappihomaü 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.

21.(42) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti, seyyathãdaü:
maõilakkhaõaü vatthalakkhaõaü daõóalakkhaõaü6 asilakkhaõaü 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.

22.(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.

23.(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. Devadundubhi 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 bhåmicàlo bhavissati. Evaüvipàko devadundåbhi bhavissati.
Evaüvipàko candimasuriyanakkhattànaü uggamanaü ogamanaü saïkilesaü
vodànaü bhavissati. Iti và itievaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.

24.(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.

[BJT Page 398] [\x 398/]

25.(46) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
àvàhanaü vivàhanaü saüvadanaü vivadanaü saükiraõaü vikiraõaü
subhagakaraõaü dubbhagakaraõaü viruddhagabbhakaraõaü jivhànitthambhanaü2
hanusaühananaü 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.

26.(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 pañimokkho. Iti và
itievaråpàya tiracchànavijjàya micchàjãvà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.

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

28.(49)
Katha¤ca poññhapàda bhikkhu indriyesu guttadvàro hoti? Idha poññhapàda
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 [PTS Page 182] [\q
182/] saüvaraü àpajjati. Sotena saddaü sutvà na nimittaggàhã hoti
nànubya¤janaggàhã. Yatvàdhikaraõamenaü sotindriyaü asaüvutaü viharantaü
abhijjhà domanassà pàpakà akusalà dhammà anvassaveyyuü tassa saüvaràya
pañipajjati. Rakkhati sotindriyaü. Sotindriye saüvaraü àpajjati. Ghàõena
gandhaü ghàyitvà na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü ghàõindriyaü asaüvutaü viharantaü abhijjhà domanassà
pàpakà akusalà dhammà anvassaveyyuü tassa saüvaràya pañipajjati.
Rakkhati ghàõindriyaü. Ghàõindriye 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. Jivhindriye 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 poññhapàda bhikkhu indriyesu
guttadvàro hoti.

1. Atha kho, kesuci.

2. Muddhàbhisinto, kesuci.

3. Anvàsaveyyuü, anvàssaveyyu, kesuci.

29(50)
Katha¤ca poññhapàda bhikkhu satisampaja¤¤ena samannàgato hoti? Idha
poññhapàda bhikkhu abhikkante pañikkante sampajànakàrã hoti. âlokite
vilokite 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
poññhapàda bhikkhu satisampaja¤¤ena samannàgato hoti.

30.(51)
Katha¤ca poññhapàda bhikkhu santuññho hoti? Idha poññhapàda bhikkhu
santuññho hoti kàyaparihàriyena cãvarena kucchiparihàriyena2
piõóapàtena. So yena yeneva pakkamati samàdàyeva pakkamati. Seyyathàpi
poññhapàda pakkhi sakuõo yena yeneva óeti sapattabhàro’va óeti, evameva
kho poññhapàda bhikkhu santuññho hoti kàyaparihàriyena cãvarena
kucchiparihàriyena piõóapàtena. So yena yeneva pakkamati samàdàyeva
pakkamati. Evaü kho poññhapàda bhikkhu santuññho hoti.

31.(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 paõidhàya
parimukhaü satiü upaññhapetvà.

[BJT Page 400] [\x 400/]

32.(53) So
abhijjhaü loke pahàya vigatàbhijjhena cetasà viharati. Abhijjhàya cittaü
parisodheti. Byàpàdapadosaü pahàya abyàpannacitto viharati
sabbapàõabhåtahitànukampã. Byàpàdapadosà cittaü parisodheti.
Thãnamiddhaü pahàya vigatathãnamiddho viharati àlokasa¤¤ã sato
sampajàno. Thãnamiddhà cittaü parisodheti. Uddhaccakukkuccaü pahàya
anuddhato viharati ajjhattaü våpasantacitto. Uddhaccakukkuccà cittaü
parisodheti. Vicikicchaü pahàya tiõõavicikiccho viharati akathaükathã
kusalesu dhammesu. Vicikicchàya cittaü parisodheti.

1. Sammi¤jite, kesuci.

2. Paribhàrikena, sãmu.

3. Iminà sãlakkhandhena, sabbattha.

32.(54)
Seyyathàpi poññhapàda 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 poràõàni iõamålàni tàni ca byantã
akàsiü. Atthi ca me uttariü avasiññhaü dàrabharaõàyà”ti. So tatonidànaü
labhetha pàmojjaü, adhigaccheyya somanassaü -

32.(55)
Seyyathàpi joññhapàda 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 -

32.(56)
Seyyathàpi poññhapàda 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 -

32.(57)
Seyyathàpi poññhapàda puriso dàso assa anattàdhãno 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]

32.(59)
Seyyathàpi poññhapàda 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 -

32.(60)
Evameva kho poññhapàda bhikkhu yathà iõaü yathà rogaü yathà
bandhanàgàraü yathà dàsabyaü yathà kantàraddhànamaggaü evaü ime pa¤ca
nãvaraõe appahãõe attani samanupassati. Seyyathàpi poññhapàda ànaõyaü
yathà àrogyaü yathà bandhanà mokkhaü yathà bhujissaü yathà
khemantabhåmiü evameva kho poññhapàda bhikkhu ime pa¤ca nãvaraõe pahãõe
attani samanupassati.

33.(61)
Tassime pa¤ca nãvaraõe pahãõe attani samanupassato pàmojjaü jàyati.
Pamuditassa pãti jàyati. Pãtimanassa kàyo passambhati. Passaddhakàyo
sukhaü vedeti. Sukhino cittaü samàdhiyati.

So vivicceva
kàmehi vivicca akusalehi dhammehi savitakkaü savicàraü vivekajaü
pãtisukhaü pañhamaü jhànaü3 upasampajja viharati. Tassa yà purimà
kàmasa¤¤à sà nirujjhati. Vivekajapãtisukhasukhumasaccasa¤¤à tasmiü
samaye hoti. Vivekajapãtisukhasukhumasaccasa¤¤ã yeva tasmiü samaye hoti.
Evampi sikkhà ekà sa¤¤à uppajjati. 4 Sikkhà ekà sa¤¤à nirujjhati. 5
‘Ayaü sikkhà’ti bhagavà avoca.

1. Pàmujjaü, [PTS]

2. Pañisaüvedeti, syà.

3. Pañhamajjhànaü, kesuci.

4. Uppajjanti, [PTS]

5. Nirujhanti, [PTS]

[BJT Page 402] [\x 402/]

“Puna ca paraü
poññhapàda bhikkhu vitakkavicàrànaü våpasamà ajjhattaü sampasàdanaü
cetaso ekodibhàvaü avitakkaü avicàraü samàdhijaü pãtisukhaü dutiyaü
jhànaü1 upasampajja viharati. Tassa yà purimà
vivekajapãtisukhasukhumasaccasa¤¤à2 sà nirujjhati.
Samàdhipãtisukhasukhumasaccasa¤¤à tasmiü samaye [PTS Page 183] [\q 183/]
hoti. Samàdhijapãtisukhasukhumasaccasa¤¤ã yeva tasmiü samaye hoti.
Evampi sikkhà ekà sa¤¤à uppajjati. Sikkhà ekà sa¤¤à nirujhati. Ayampi
sikkhà”ti bhagavà avoca.

“Puna ca paraü
poññhapàda bhikkhu pãtiyà ca viràgà upekkhako ca viharati sato ca
sampajàno. Sukha¤ca kàyena pañisaüvedeti. Yantaü ariyà àcikkhanti
‘upekkhako satimà sukhavihàrã’ti tatiyaüjhànaü3 upasampajja viharati.
Tassa yà purimà samàdhijapãtisukhasukhumasaccasa¤¤à sà nirujjhati.
Upekkhàsukhasukhumasaccasa¤¤à tasmiü samaye hoti.
Upekkhàsukhasukhumasaccasa¤¤ã yeva tasmiü samaye hoti. Evampi sikkhà ekà
sa¤¤à uppajjati. Sikkhà ekà sa¤¤à nirujjhati. Ayampi sikkhà”ti bhagavà
avoca.

“Puna ca paraü
poññhapàda bhikkhu sukhassa ca pahànà dukkhassa ca pahànà, pubbeva
somanassadomanassànaü atthagamà4 adukkhamasukhaü upekkhàsatipàrisuddhiü
catutthaü jhànaü5 upasampajja viharati. Tassa yà purimà
upekkhàsukhasukhumasaccasa¤¤à sà nirujjhati.
Adukkhamasukhasukhumasaccasa¤¤à tasmiü samaye hoti.
Adukkhamasukhasukhumasa¤¤ã yeva tasmiü samaye hoti. Evampi sikkhà ekà
sa¤¤à uppajjati. Sikkhà ekà sa¤¤à nirujjhati. Ayampi sikkhà”ti bhagavà
avoca.

“Puna ca paraü
poññhapàda bhikkhu sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü
atthagamà nànattasa¤¤ànaü amanasikàrà ‘ananto àkàso’ti àkàsàna¤càyatanaü
upasampajja viharati. Tassa yà purimà råpasa¤¤à sà nirujhati.
âkàsàna¤càyatanasukhumasaccasa¤¤à tasmiü samaye hoti.
âkàsàna¤càyatanasukhumasaccasa¤¤iyeva tasmiü samaye hoti. Evampi sikkhà
ekà sa¤¤à uppajjati. Sikkhà ekà sa¤¤à nirujjhati. Ayampi sikkhà”ti
bhagavà avoca.

1. Dutiyajjhànaü, [PTS]

2. Vivekajaü pãtisukhaü sukhumasa¤¤à, [PTS]

3. Tatiyajjhànaü, kesuci potthakesu.

4. Atthaïgamà kesuci.

5. Catutthajjhànaü, kesuci.

[BJT Page 404] [\x 404/]

“Puna ca paraü
poññhapàda bhikkhu sabbaso àkàsàna¤càyatanaü [PTS Page 184] [\q 184/]
samatikkamma, ‘anantaü vi¤¤àõa’nti vi¤¤àõa¤càyatanaü upasampajja
viharati. Tassa yà purimà àkàsàna¤càyatanasukhumasaccasa¤¤à sà
nirujjhati. Vi¤¤àõa¤càyatanasukhumasaccasa¤¤à tasmiü samaye hoti.
Vi¤¤àõa¤càyatanasukhumasaccasa¤¤ã yeva tasmiü samaye hoti. Evampi sikkhà
ekà sa¤¤à uppajjati. 1 Sikkhà ekà sa¤¤à nirujjhati. Ayampi sikkhà”ti
bhagavà avoca.

“Puna ca paraü
poññhapàda bhikkhu sabbaso vi¤¤àõa¤càyatanaü samatikkamma ‘natthi
ki¤cã’ti àki¤ca¤¤àyatanaü upasampajja viharati. Tassa yà purimà
vi¤¤àõa¤càyatanasukhumasaccasa¤¤à sà nirujjhati.
âki¤ca¤¤àyatanasukhumasaccasa¤¤à tasmiü samaye hoti.
âki¤ca¤¤àyatanasukhumasaccasa¤¤iyeva tasmiü samaye hoti. Evampi sikkhà
ekà sa¤¤à uppajjati. Sikkhà ekà sa¤¤à nirujjhati. Ayampi sikkhà”ti
bhagavà avoca.

“Yato kho
poññhapàda bhikkhu idha sakasa¤¤ã hoti, so tato amutra tato amutra
anupubbena sa¤¤aggaü phusati. Tassa sa¤¤agge ñhitassa evaü hoti:
‘cetayamànassa me pàpiyo2 acetayamànassa me seyyo. Aha¤ceva kho pana
ceteyyaü abhisaïkhareyyaü, imà ca me sa¤¤à nirujjheyyuü, a¤¤à ca oëàrikà
sa¤¤à uppajjeyyuü. Yannånàhaü ‘na ceva3 ceteyyaü na
càbhisaïkhareyya’nti. So na ceva ceteti na càbhisaïkharoti. Tassa
acetayato anabhisaïkharoto tà ceva sa¤¤à nirujjhanti, a¤¤à ca oëàrikà
sa¤¤à na uppajjanti. So nirodhaü phusati. Evaü kho poññhapàda
anupubbàbhisa¤¤ànirodhasampajànasamàpatti hoti. Taü kimma¤¤asi
poññhapàda? Api nu4 te ito pubbe evaråpà
anupubbàbhisa¤¤ànirodhasampajànasamàpatti sutapubbà?”Ti.

1. Upapajjati kesuci.

2. Pàpiyyo, kesucipi potthakesu.

3. Na ca, syà.

4. Nu kho, syà.

[BJT Page 406] [\x 406/]

“No
hetambhante. Evaü kho ahaü bhante bhagavato bhàsitaü àjànàmi1: yato kho
poññhapàda bhikkhu idha sakasa¤¤ã hoti. So tato amutra tato amutra
anupubbena sa¤¤aggaü phusati. Tassa sa¤¤agge ñhitassa evaü hoti: [PTS
Page 185 [\q 185/] ‘@]catayamànassa me pàpiyo, acetayamànassa me seyyo.
Aha¤ceva kho pana ceteyyaü abhisaïkhareyyaü. Imà ca me sa¤¤à
nirujjheyyuü, a¤¤à ca oëàrikà sa¤¤à uppajjeyyuü. Yannånàhaü na ceva
ceteyyaü na ca abhisaïkhareyya’nti. So na ceva ceteti. Na ca
abhisaïkharoti. Tassa acetayato anabhisaïkharoto2 tà ceva sa¤¤à
nirujjhanti. A¤¤à ca oëàrikà sa¤¤à na uppajjanti. So nirodhaü phusati.
Evaü kho poññhapàda anupubbàbhisa¤¤ànirodhasampajànasamàpatti hotã”ti.

“Evaü kho poññhapàdà”ti.

“Eka¤¤eva3 nu kho bhante bhagavà sa¤¤aggaü pa¤¤apeti udàhu puthå’pi sa¤¤agge pa¤¤apetã?”Ti.

“Ekampi kho ahaü poññhapàda4 sa¤¤aggaü pa¤¤apemi. Puthå’pi sa¤¤agge pa¤¤apemã”ti.

“Yathàkathaü pana bhante bhagavà ekampi sa¤¤aggaü pa¤¤apeti? Puthåpi sa¤¤agge pa¤¤apetã?”Ti.

“Yathà yathà
kho poññhapàda nirodhaü phusati, tathà tathà’haü5 sa¤¤aggaü pa¤¤apemi.
Evaü kho ahaü poññhapàda ekampi sa¤¤aggaü pa¤¤apemi, puthå’pi sa¤¤agge
pa¤¤apemã”ti.

“Sa¤¤à nu kho
bhante pañhamaü uppajjati, pacchà ¤àõaü. ? Udàhu ¤àõaü pañhamaü
uppajjati, pacchà sa¤¤à. ? Udàhu sa¤¤à ca ¤àõa¤ca apubbaü acarimaü
uppajjantã?”Ti.

1. Bhagavatà dhammaü desitaü anujànàmãti, syà.

2. Nàbhisaïkharoto, machasaü.

3. Ekaü yeva (kesuci potthakesu)

4. Poññhapàda ahaü, syà

5. Tathà ahaü, syà.

[BJT Page 408] [\x 408/]

“Sa¤¤à kho
poññhapàda pañhamaü uppajjati pacchà ¤àõaü. Sa¤¤uppàdà ca pana ¤àõuppàdo
hoti. So evaü pajànàti: idappaccayà kira me ¤àõaü udapàdãti. Iminà1 kho
etaü poññhapàda pariyàyena veditabbaü, yathà sa¤¤à pañhamaü uppajjati
pacchà ¤àõaü, sa¤¤uppàdo ca pana ¤àõuppàdo hotã”ti.

“Sa¤¤à nu kho bhante purisassa attà? Udàhu a¤¤à sa¤¤à, a¤¤o attà?”Ti.

Kiü pana2 tvaü poññhapàda attànaü paccesã?”Ti.

[PTS Page 186] [\q 186/] “oëàrikaü kho ahaü bhante attànaü paccemi råpiü càtummahàbhåtikaü3 kabalãkàràhàrabhakkhanti”4.

Oëàriko ca hi
te poññhapàda attà abhavissa råpã càtummahàbhåtiko3
kabalãkàràhàrabhakkho, 4 evaü santaü kho te poññhapàda a¤¤à’ va5 sa¤¤à
bhavissati, 6 a¤¤o attà7. Tadaminàpetaü8 poññhapàda pariyàyena
veditabbaü, yathà a¤¤à’va sa¤¤à bhavissati, a¤¤o attà.

Tiññhatevasàyaü9
poññhapàda oëàriko attà råpã càtummahàbhåtiko kabalãkàràhàrabhakkho.
Atha imassa purisassa a¤¤à’va sa¤¤à uppajjanti10 a¤¤à’va sa¤¤à
nirujjhanti11. Iminà 12 kho etaü poññhapàda pariyàyena veditabbaü, yathà
a¤¤à’va sa¤¤à bhavissati, a¤¤o attà”ti.

“Manomayaü kho ahaü bhante attànaü paccemi sabbaïga paccaïgiü13 ahãnindriyanti”.

“Manomayo ca
te poññhapàda attà abhavissa sabbaïgapaccaïgã ahãnindriyo, evaü santampi
kho te poññhapàda a¤¤à’va sa¤¤à bhavissati, a¤¤o attà. Tadaminàpetaü
poññhapàda pariyàyena veditabbaü, yathà a¤¤à’va sa¤¤à bhavissati, a¤¤o
attà”.

“Tiññhatevàyaü
poññhapàda manomayo attà sabbaïgapaccaïgã ahãnindriyo. Atha imassa
purisassa a¤¤à’va sa¤¤à uppajjanti, a¤¤à’va sa¤¤à nirujjhanti. Iminàpi
kho etaü poññhapàda pariyàyena veditabbaü, yathà a¤¤à’va sa¤¤à
bhavissati, a¤¤o attà ‘ti”.

1. Iminà ca kho etaü, machasaü. Iminàpetaü, [PTS]

2. Kiü, sãmu.

3. Càtumahàbhåtikaü, machasaü.

4. Kabalãkàràhàraü, syà.

5. Ca, syà.

6. Abhavissa, sãmu.

7. Attàti, sãmu.

8. Tadaminà, [PTS]

9. Tiññhate ca, ayaü.

10. Uppajjati, syà.

11. Nirujjhati, syà.

12. Iminàpi kho, [PTS]

13. Paccaïga, syà.

[BJT Page 410] [\x 410/]

[PTS Page 187] [\q 187/] “aråpiü kho ahaü bhante attànaü paccemi sa¤¤àmayanti”

“Aråpã ca te
poññhapàda attà abhavissa sa¤¤àmayo, evaü santampi kho te poññhapàda
a¤¤à’va sa¤¤à bhavissati. A¤¤o attà. Tadaminàpetaü poññhapàda pariyàyena
veditabbaü yathà a¤¤à’va sa¤¤à bhavissati, a¤¤o attà. Tiññhatevàyaü
poññhapàda aråpã attà sa¤¤àmayo. Atha imassa purisassa a¤¤à’va sa¤¤à
uppajjanti, a¤¤à’va sa¤¤à nirujjhanti. Iminàpi kho etaü poññhapàda
pariyàyena veditabbaü yathà a¤¤à’va sa¤¤à bhavissati, a¤¤o attà’ti”.

“Sakkà panetaü bhante mayà ¤àtuü sa¤¤à purisassa attà’ti và, a¤¤à sa¤¤à, a¤¤o1 attà’ti?”.

“Dujjànaü kho
etaü poññhapàda tayà a¤¤adiññhikena a¤¤akhantikena a¤¤arucikena
a¤¤atrayogena3 a¤¤atràcariyakena4 sa¤¤à purisassa attà’ti và, a¤¤à
sa¤¤à, a¤¤o attà’ti và”ti.

“Sace taü
bhante mayà dujjànaü a¤¤adiññhikena a¤¤akhantikena a¤¤arucikena
a¤¤atràcariyakena ’sa¤¤à purisassa attà’ti và, ‘a¤¤à sa¤¤à, a¤¤o attà’ti
và. ‘Kiü pana bhante sassato loko idameva saccaü moghama¤¤anti?”.

“Abyàkataü5 kho etaü poññhapàda mayà: sassato loko idameva saccaü moghama¤¤anti”.

“Kiü pana bhante asassato loko idameva saccaü moghama¤¤anti?”.

“Etampi kho poññhapàda mayà abyàkataü ‘asassato loko idameva saccaü moghama¤¤anti”.

“Kiü pana bhante antavà loko. Idameva saccaü moghama¤¤anti?”.

“Etampi kho poññhapàda mayà abyàkataü ‘antavà loko idameva saccaü moghama¤¤anti?”.

“Kiü pana bhante anantavà loko. Idameva saccaü moghama¤¤anti?”.

[PTS Page 188] [\q 188/] “etampi kho poññhapàda mayà abyàkataü ‘anantavà loko idameva saccaü moghama¤¤anti?”.

1. A¤¤à ca, syà

2. A¤¤o ca, syà.

3. A¤¤attha àyogena, syà.

4. A¤¤atthàvariyakena, syà.

5. Avyàkataü, sabbattha.

[BJT Page 412] [\x 412/]

“Kiü pana bhante taü jãvaü taü sarãraü. Idameva saccaü moghama¤¤anti?”.

“Etampi kho poññhapàda mayà abyàkataü ‘taü jãvaü taü sarãraü idameva saccaü moghama¤¤anti?”.

“Kiü pana bhante anantavà a¤¤aü jãvaü a¤¤aü sarãraü. Idameva saccaü moghama¤¤anti?”.

“Etampi kho poññhapàda mayà abyàkataü ‘a¤¤aü jãvaü a¤¤aü sarãraü. Idameva saccaü moghama¤¤anti?”.

“Kiü pana bhante tathàgato parammaraõà. Idameva saccaü moghama¤¤anti?”.

“Etampi kho poññhapàda mayà abyàkataü ‘hoti tathàgato parammaraõà. Idameva saccaü moghama¤¤anti?”.

“Kiü pana bhante na hoti tathàgato parammaraõà. Idameva saccaü moghama¤¤anti?”.

“Etampi kho poññhapàda mayà abyàkataü ‘na hoti tathàgato parammaraõà idameva saccaü moghama¤¤anti?”.

“Kiü pana bhante hoti ca na hoti ca tathàgato parammaraõà. Idameva saccaü moghama¤¤anti?”.

“Etampi kho poññhapàda mayà abyàkataü ‘hoti ca na hoti ca tathàgato parammaraõà. Idameva saccaü moghama¤¤anti?”.

“Kiü pana bhante neva hoti na na hoti tathàgato parammaraõà. Idameva saccaü moghama¤¤anti?”.

“Etampi kho poññhapàda mayà abyàkataü ‘neva hoti na na hoti tathàgato parammaraõà. Idameva saccaü moghama¤¤anti?”.

[BJT Page 414] [\x 414/]

Kasmà panetaü bhante bhagavatà abyàkatanti?

Na hetaü
poññhapàda atthasaühitaü na dhammasaühitaü [PTS Page 189] [\q 189/]
nàdibrahmacariyakaü na nibbidàya na viràgàya na nirodhàya na upasamàya
na abhi¤¤àya na sambodhàya na nibbànàya saüvattati. Tasmà taü mayà
abyàkatanti.

“Idaü
dukkhanti’ kho poññhapàda mayà byàkataü. ‘Ayaü dukkhasamudayo’ti kho
poññhapàda mayà byàkataü. ‘Ayaü dukkhanirodho’ti kho poññhapàda mayà
byàkataü. ‘Ayaü dukkhanirodhagàminãpañipadà’ti kho poññhapàda mayà
byàkatanti”.

 
 

“Kasmà panetaü bhante bhagavatà byàkatanti?”.

“Etaü hi kho
poññhapàda atthasaühitaü etaü dhammasaühitaü etaü àdibrahmacariyakaü.
Etaü nibbidàya viràgàya nirodhàya upasamàya abhi¤¤àya sambodhàya
nibbànàya saüvattati. Tasmà etaü mayà byàkatanti”.

“Evametaü bhagavà, evametaü sugata, yassadàni bhante bhagavà kàlaü ma¤¤atã”ti.

Atha kho bhagavà uññhàyàsanà pakkàmi.

Atha kho te
paribbàjakà acirapakkantassa bhagavato poññhapàdaü paribbàjakaü
samantato vàcàsattitodakena1 sa¤jambhariü2 akaüsu: “evameva panàyaü
bhavaü poññhapàdo ya¤¤adeva samaõo gotamo bhàsati taü tadevassa
abbhanumodati. ‘Evametaü bhagavà, evametaü sugatà’ti. Na kho pana mayaü
ki¤ci samaõassa gotamassa ekaüsikaü dhammaü desitaü àjànàma: sassato
loko’ti và asassato loko’ti và, antavà loko’ti và, anantavà loko’ti và,
taü jãvaü taü sarãranti và, a¤¤aü jãvaü a¤¤aü sarãranti và, hoti
tathàgato parammaraõà’ti và, na hoti tathàgato parammaraõà’ti [PTS Page
190] [\q 190/] và, hoti ca na ca hoti tathàgato parammaraõà’ti và, neva
hoti na na hoti tathàgato parammaraõà’ti và”ti.

1. Vàcàsattitodakehi. (Katthaci) vàcàya santitodagena, sãmu.

2. Sasa¤jabbhariü. Machasaü.

[BJT Page 416] [\x 416/]

Evaü vutte
poññhapàdo paribbàjako te paribbàjake etadavoca: “ahampi kho bho na
ki¤ci samaõassa gotamassa ekaüsikaü dhammaü desitaü àjànàma: ’sassato
loko’ti và ‘asassato loko’ti và, antavà loko’ti và, anantavà loko’ti và,
taü jãvaü taü sarãranti và, a¤¤aü jãvaü a¤¤aü sarãranti và, hoti
tathàgato parammaraõà’ti và, na hoti tathàgato parammaraõà’ti và, hoti
ca na ca hoti tathàgato parammaraõà’ti và, neva hoti na na hoti
tathàgato parammaraõà’ti và”ti. Api ca samaõo gotamo bhåtaü tacchaü
tathà pañipadaü pa¤¤àpeti1 dhammaññhitaü2 dhammaniyàmakaü3. Bhåtaü kho
pana tacchaü tathaü pañipadaü pa¤¤àpentassa dhammaññhitaü
dhammaniyàmakaü. Kathaü hi nàma màdiso vi¤¤u samaõassa gotamassa
subhàsitaü subhàsitato nàbbhanumodeyyà’?Ti.

Atha kho
dvãhatãhassa accayena citto ca hatthisàriputto poññhapàdo ca paribbàjako
yena bhagavà tenupasaïkamiüsu. Upasaïkamitvà citto hatthisàriputto
bhagavantaü abhivàdetvà ekamantaü nisãdi. Poññhapàdo pana paribbàjako
bhagavatà saddhiü sammodi. Sammodanãyaü kathaü sàràõãyaü4 vãtisàretvà
ekamantaü nisãdi. Ekamantaü nisinno kho poññhapàdo paribbàjako
bhagavantaü etadavoca: tadà maü bhante te paribbàjakà acirapakkantassa
bhagavato samantato vàcàsattitodakena sa¤jambhariü akaüsu: evameva
panàyaü bhavaü poññhapàdo ya¤¤adeva samaõo gotamo bhàsati, taü tadevassa
abbhanumodati ‘evametaü bhagavà, evametaü sugatà’ti. Na kho pana mayaü
ki¤ci samaõassa gotamassa ekaüsikaü dhammaü desitaü àjànàma: sassato
loko’ti và asassato loko’ti và, antavà loko’ti và, anantavà loko’ti và,
taü jãvaü taü sarãranti và, a¤¤aü jãvaü a¤¤aü sarãranti và, hoti
tathàgato parammaraõà’ti và, na hoti tathàgato parammaraõà’ti và, hoti
ca na ca hoti [PTS Page 191] [\q 191/] tathàgato parammaraõà’ti và, neva
hoti na na hoti tathàgato parammaraõà’ti và ti. Evaü vutto’haü bhante
te paribbàjake etadavocaü: “ahampi kho bho na ki¤ci samaõassa gotamassa
ekaüsikaü dhammaü desitaü àjànàma: sassato loko’ti và asassato loko’ti
và, antavà loko’ti và, anantavà loko’ti và, taü jãvaü taü sarãranti và,
a¤¤aü jãvaü a¤¤aü sarãranti và, hoti tathàgato parammaraõà’ti và, na
hoti tathàgato parammaraõà’ti và, hoti ca na ca hoti tathàgato
parammaraõà’ti và, neva hoti na na hoti tathàgato parammaraõà’ti và. Api
ca samaõo gotamo bhåtaü tacchaü tathaü pañipadaü pa¤¤àpeti1
dhammaññhitaü5 dhammaniyàmakaü6 bhåtaü kho pana tacchaü tathaü pañipadaü
pa¤¤apentassa dhammaññhitaü5 dhammaniyàmakaü6. Kathaü hi nàma màdiso
vi¤¤u samaõassa gotamassa subhàsitaü subhàsitato nàbbhanumodeyyà’ti.

1. Pa¤¤apeti, kesuci.

2. Dhammaññhitataü, sãmu.

3. Dhammaniyàmataü, sãmu.

4. Sàraõãyaü, machasaü. Saüra¤janãyàü (mahàyàna pothi)

5. Dhammaññhitaü, [PTS] Dhammaññhitataü, sãmu.

6. Dhammaniyàmataü, sãmu. Dhammaniyàmakaü [PTS] (Taduppàdakaü, ñãkà. )

[BJT Page 418] [\x 418/]

Sabbeva kho
ete poññhapàda paribbàjakà andhà acakkhukà. Tvaü yeva nesaü eko
cakkhumà. Ekaüsikà’pi hi kho poññhapàda mayà dhammà desità pa¤¤attà.
Anekaüsikà’pi hi kho poññhapàda mayà dhammà desità pa¤¤attà.

Katame ca te
poññhapàda mayà anekaüsikà dhammà desità pa¤¤attà? ‘Sassato loko’ti và
kho poññhapàda mayà anekaüsiko dhammo desito pa¤¤atto. ‘Asassato loko’ti
và kho poññhapàda mayà anekaüsiko dhammo desito pa¤¤atto. ‘Antavà
loko’ti và kho poññhapàda mayà anekaüsiko dhammo desito pa¤¤atto.
‘Anantavà loko’ti và kho poññhapàda mayà anekaüsiko dhammo desito
pa¤¤atto. ‘Taü jãvaü taü sarãranti’ và kho poññhapàda mayà anekaüsiko
dhammo desito pa¤¤atto. ‘A¤¤aü jãvaü a¤¤aü sarãranti’ và kho poññhapàda
mayà anekaüsiko dhammo desito pa¤¤atto. ‘Hoti tathàgato parammaraõà’ti
và kho poññhapàda mayà anekaüsiko dhammo desito pa¤¤atto. ‘Na hoti
tathàgato parammaraõà’ti và kho poññhapàda mayà anekaüsiko dhammo desito
pa¤¤atto. ‘Hoti ca na ca hoti tathàgato parammaraõà’ti và kho
poññhapàda mayà anekaüsiko dhammo desito pa¤¤atto. ‘Neva hoti na na hoti
tathàgato parammaraõà’ti và kho poññhapàda mayà anekaüsiko dhammo
desito pa¤¤atto.

Kasmà ca te
poññhapàda mayà anekaüsikà dhammà desità pa¤¤attà? Na hete poññhapàda
atthasaühità na dhammasaühità na àdibrahmacariyakà na nibbidàya na
viràgàya na nirodhàya na upasamàya na abhi¤¤àya na sambodhàya na
nibbànàya saüvattanti. Tasmà te mayà anekaüsikà dhammà desità pa¤¤attà.

Katame ca te
poññhapàda mayà ekaüsikà dhammà desità pa¤¤attà? ‘Idaü dukkha’nti kho
poññhapàda mayà [PTS Page 192] [\q 192/] ekaüsiko dhammo desito
pa¤¤atto. ‘Ayaü dukkhasamudayo’ti kho poññhapàda mayà ekaüsiko dhammo
desito pa¤¤atto. ‘Ayaü dukkhanirodho’ti kho poññhapàda mayà ekaüsiko
dhammo desito pa¤¤atto. ‘Ayaü dukkhanirodhagàminãpañipadà’ti kho
poññhapàda mayà ekaüsiko dhammo desito pa¤¤atto.

Kasmà ca te
poññhapàda mayà ekaüsikà dhammà desità pa¤¤attà? Ete poññhapàda
atthasaühità, ete dhammasaühità, ete àdibrahmacariyakà, ete nibbidàya
viràgàya nirodhàya upasamàya abhi¤¤àya sambodhàya nibbànàya saüvattanti.
Tasmà te mayà ekaüsikà dhammà desità pa¤¤attà.

[BJT Page 420] [\x 420/]

Santi kho
poññhapàda eke samaõabràhmaõà evaüvàdino evaüdiññhino: ‘ekantasukhã attà
hoti. Arogo parammaraõà’ti. Tyàhaü upasaïkamitvà evaü vadàmi: ’saccaü
kira tumhe àyasmanto evaüvàdino evaüdiññhino ‘ekantasukhã attà hoti,
arogo parammaraõà’ti? Te ce me evaü puññhà ‘àmà’ti1 pañijànanti, tyàhaü
evaü vadàmi: ‘api pana tumhe àyasmanto ekantasukhaü lokaü jànaü passaü
viharathà’ti. Iti puññhà ‘no’ti vadanti. Tyàhaü evaü vadàmi ‘api ca pana
tumhe àyasmanto ekaü và rattiü ekaü và divasaü upaóóhaü và rattiü
upaóóhaü và divasaü ekantasukhiü attànaü sampajànàthà?’Ti. Iti puññhà
‘no’ti vadanti, tyàhaü evaü vadàmi ‘api pana tumhe àyasmanto jànàtha:
‘ayaü maggo ayaü pañipadà ekantasukhassa lokassa sacchikiriyàyà?’Ti. Iti
puññhà ‘no’ti vadanti. Tyàhaü evaü vadàmi ‘api pana tumhe àyasmanto yà
tà devatà ekantasukhaü lokaü upapannà, tàsaü bhàsamànànaü saddaü
suõàtha: ’supañipannàttha màrisà, ujupañipannàttha màrisà ekantasukhassa
lokassa sacchikiriyàya. Mayampi hi màrisà evampañipannà ekantasukhaü
lokaü upapannà’ti? [PTS Page 193] [\q 193/] iti puññhà ‘no’ti vadanti.

Taü kiü ma¤¤asi poññhapàda, “nanu evaü sante tesaü samaõabràhmaõànaü appàñihãrakataü bhàsitaü sampajjatã?”Ti.

“Addhà kho bhante evaü sante tesaü samaõabràhmaõànaü appàñihãrakataü bhàsitaü sampajjatã”ti.

“Seyyathàpi
poññhapàda puriso evaü vadeyya: ‘ahaü yà imasmiü janapade
janapadakalyàõã, taü icchàmi, taü kàmemã’ti. Tamenaü evaü vadeyyuü:
ambho purisaü yaü tvaü janapadakalyàõiü icchasi kàmesi, jànàsi taü
janapadakalyàõiü khattiyã và bràhmaõã và vessã và suddã và? Ti. Iti
puññho ‘no’ti vadeyya, tamenaü evaü vadeyyuü: ambho purisa yaü tvaü
janapadakalyàõiü icchasi kàmesi, jànàsi taü janapadakalyàõiü evannàmà
evaïgottà’ti và, dãghà và rassà và majjhimà và, kàëã và sàmà và
maïguracchavã và’ti, ‘amukasmiü gàme và nigame và nagare và’ti? Iti
puññho ‘no’ti vadeyya, tamenaü evaü vadeyyuü: ambho purisa yaü tvaü na
jànàsi na passasi, taü tvaü icchasi kàmesã?’Ti. Iti puññho ‘àmà’ti
vadeyya.

Taü kiü ma¤¤asi poññhapàda, nanu evaü sante tassa purisassa appàñihãrakataü bhàsitaü sampajjatã?”Ti.

“Addhà kho bhante evaü sante tassa purisassa appàñihãrakataü bhàsitaü sampajjatã”ti.

1. âmoti, [PTS]

[BJT Page 422] [\x 422/]

“Evameva kho
poññhapàda ye te samaõabràhmaõà evaüvàdino evaüdiññhino ‘ekantasukhã
attà hoti arogo parammaraõà’ti, tyàhaü upasaïkamitvà evaü vadàmi: saccaü
kira tumhe àyasmanto evaüvàdino evaüdiññhino ‘ekantasukhã attà hoti
arogo parammaraõà’ti?” Te ce1 me evaü puññhà ‘àmà’ti pañijànanti, tyàhaü
evaü vadàmi: api pana tumhe àyasmanto ekantasukhaü lokaü jànaü passaü
viharathà”ti. [PTS Page 194] [\q 194/] iti puññhà ‘no’ti vadanti.

Tyàhaü evaü
vadàmi: api pana tumhe àyasmanto ekaü và rattiü ekaü và divasaü upaóóhaü
và rattiü upaóóhaü và divasaü ekantasukhiü attànaü sampajànàthà’ti. Iti
puññhà ‘no’ti vadanti.

Tyàhaü evaü
vadàmi: api pana tumhe àyasmanto jànàtha ‘ayaü maggo ayaü pañipadà
ekantasukhassa lokassa sacchikiriyàyà’ti. Itipuññhà ‘no’ti vadanti.

Tyàhaü evaü
vadàmi: api pana tumhe àyasmanto yà tà devatà ekantasukhaü lokaü
upapannà, tàsaü bhàsamànànaü saddaü suõàtha: supañipannàttha màrisà,
ujupañipannàttha màrisà, ekantasukhassa lokassa sacchikiriyàya. Mayampi
hi màrisà, evaü pañipannà ekantasukhaü lokaü upapannà’ti. Iti puññhà
‘no’ti vadanti.

Taü kiü ma¤¤asi poññhapàda, nanu evaü sante tesaü samaõabràhmaõànaü appàñihãrakataü bhàsitaü sampajjatã?”Ti.

“Addhà kho bhante tesaü samaõabràhmaõànaü appàñihãrakataü bhàsitaü sampajjatã”ti.

Seyyathàpi
poññhapàda puriso càtummahàpathe nisseõiü kareyya pàsàdassa àrohaõàya,
tamenaü evaü vadeyyuü: ambho purisa yassa tvaü pàsàdassa àrohaõàya
nisseõiü karosi, jànàsi taü pàsàdaü puratthimàya và disàya dakkhiõàya và
disàya pacchimàya và disàya uttàràya và disàya, ucco và nãco và
majjhimo và?Ti. Iti puññho ‘no’ti vadeyya. Tamenaü evaü vadeyyuü: ambho
purisa yaü tvaü na jànàsi na passasi, tassa tvaü pàsàdassa àrohaõàya
nisseõiü karosã?”Ti. Iti puññho ‘àmà’ti vadeyya.

Taü kiü ma¤¤asi poññhapàda, nanu evaü sante tassa purisassa appàñihãrakataü bhàsitaü sampajjatã?”Ti.

“Addhà kho bhante evaü sante tassa purisassa appàñihãrakataü bhàsitaü sampajjatã”ti.

1. Ca [PTS]

[BJT Page 424] [\x 424/]

“Evameva kho
poññhapàda ye te samaõabràhmaõà evaüvàdino evaüdiññhino ‘ekantasukhã
attà hoti arogo parammaraõà’ti, tyàhaü upasaïkamitvà evaü vadàmi: saccaü
kira tumhe àyasmanto evaüvàdino evaüdiññhino ‘ekantasukhã attà hoti
arogo parammaraõà’ti?” [PTS Page 195] [\q 195/] te ce me evaü puññhà
‘àmà’ti pañijànanti, tyàhaü evaü vadàmi: api pana tumhe àyasmanto
ekantasukhaü lokaü jànaü passaü viharathà”ti. Iti puññhà ‘no’ti vadanti.
Tyàhaü evaü vadàmi: api pana tumhe àyasmanto ekaü và rattiü ekaü và
divasaü upaóóhaü và rattiü upaóóhaü và divasaü ekantasukhiü attànaü
sampajànàthà’ti. Iti puññhà ‘no’ti vadanti. Tyàhaü evaü vadàmi: api pana
tumhe àyasmanto jànàtha ‘ayaü maggo ayaü pañipadà ekantasukhassa
lokassa sacchikiriyàyà’ti. Itipuññhà ‘no’ti vadanti. Tyàhaü evaü vadàmi:
api pana tumhe àyasmanto yà tà devatà ekantasukhaü lokaü upapannà,
tàsaü bhàsamànànaü saddaü suõàtha: supañipannàttha màrisà,
ujupañipannàttha màrisà, ekantasukhassa lokassa sacchikiriyàya. Mayampi
hi màrisà, evaü pañipannà ekantasukhaü lokaü upapannà’ti. Iti puññhà
‘no’ti vadanti.

Taü kimma¤¤asi poññhapàda, nanu evaü sante tesaü samaõabràhmaõànaü appàñihãrakataü bhàsitaü sampajjatã?”Ti.

“Addhà kho bhante evaü sante tesaü samaõabràhmaõànaü appàñihãrakataü bhàsitaü sampajjatã”ti.

“Tayo kho’me poññhapàda attapañilàbhà: oëàriko attapañilàbho, manomayo attapañilàbho, aråpo attapañilàbho’ti.

Katamo ca poññhàpàda oëàriko attapañilàbho? Råpã càtummahàbhåtiko kabalãkàràhàrabhakkho, ayaü oëàriko attapañilàbho.

Katamo manomayo attapañilàbho? Råpã manomayo sabbaïgapaccaïgã ahãnindriyo, ayaü manomayo attapañilàbho.

Katamo ca aråpo attapañilàbho? Aråpã sa¤¤àmayo, ayaü aråpo attapañilàbho.

[BJT Page 426] [\x 426/]

Oëàrikassapi
kho ahaü poññhapàda attapañilàbhassa pahànàya dhammaü desemi
yathàpañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca1 diññheva [PTS Page 196]
[\q 196/] dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharissantã2ti.

Siyà kho pana
te poññhapàda evamassa: saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü
abhi¤¤à sacchikatvà upasampajja viharissàma. Dukkho ca kho vihàro’ti.

Na kho panetaü
poññhapàda evaü daññhabbaü. Saïkilesikà ceva dhammà pahãyissanti.
Vodàniyà dhammà abhivaóóhissanti. Pa¤¤àpàripåriü vepullatta¤ca diññheva
dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharissanti. Pàmujja¤ceva
bhavissati pãti ca passaddhi ca sati ca sampaja¤¤a¤ca sukho ca vihàro.

Manomayassa pi
kho ahaü poññhapàda attapañilàbhassa pahànàya dhammaü desemi
yathàpañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü
abhi¤¤à sacchikatvà upasampajja vãharissathàti. 3

Siyà kho pana
te poññhapàda evamassa: saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü
abhi¤¤à sacchikatvà upasampajja viharissàma. Dukkho ca kho vihàro’ti.

Na kho panetaü
poññhapàda evaü daññhabbaü. Saïkilesikà ceva dhammà pahãyissanti.
Vodàniyà dhammà abhivaóóhissanti. Pa¤¤àpàripåriü vepullatta¤ca diññheva
dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharissatha. Pàmujja¤ceva
bhavissati pãti ca passaddhi ca sati sampaja¤¤a¤ca sukho ca vihàro.

Aråpassapi kho
ahaü poññhapàda attapañilàbhassa pahànàya dhammaü desemi yathà
pañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà dhammà [PTS
Page 197] [\q 197/] abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca
diññheva dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharissathàti.

Siyà kho pana
te poññhapàda evamassa: ’saïkilesikà dhammà pahãyissanti, vodàniyà
dhammà abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme
sayaü abhi¤¤à sacchikatvà upasampajja viharissàma. Dukkho ca kho
vihàro’ti.

Na kho panetaü
poññhapàda evaü daññhabbaü. Saïkilesikà ceva dhammà pahãyissanti.
Vodàniyà dhammà abhivaóóhissanti. Pa¤¤àpàripåriü vepullatta¤ca diññheva
dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharissatha. Pàmujja¤ceva
bhavissati pãti ca passaddhi ca sati ca sampaja¤¤a¤ca sukho ca vihàro.

1. Vepullataü, [PTS]

2. Vihàrissatã, (bahusu)

3. Viharissati, (bahusu)

[BJT Page 428] [\x 428/]

Pare ce
poññhapàda amhe evaü puccheyyuü: ‘katamo pana so àvuso oëàriko
attapañilàbho yassa tumhe pahàõàya dhammaü desetha yathàpañipannànaü vo
saïkilesikà dhammà pahãyissanti, vodàniyà dhammà abhivaóóhissanti,
pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü abhi¤¤à sacchikatvà
upasampajja viharissathà’ti. Tesaü mayaü evaü puññhà evaü byàkaryoma:
“ayaü và so àvuso oëàriko attapañilàbho yassa mayaü pahànàya dhammaü
desema yathàpañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà
dhammà abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme
sayaü abhi¤¤à sacchikatvà upasampajja viharissathà”ti.

Pare ce
poññhapàda amhe evaü puccheyyuü: ‘katamo pana so àvuso manomayo
attapañilàbho, yassa tumhe pahànàya dhammaü desetha yathàpañipannànaü vo
saïkilesikà dhammà pahãyissanti, vodàniyà dhammà abhivaóóhissanti,
pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü abhi¤¤à sacchikatvà
upasampajja viharissathà’ti. Tesaü mayaü puññhà evaü byàkareyyàma: “ayaü
và so àvuso manomayo attapañilàbho yassa mayaü pahànàya dhammaü desema
yathàpañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
[PTS Page 198] [\q 198/] abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca
diññheva dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharissathà”ti.

Pare ce
poññhapàda amhe evaü puccheyyuü: ‘katamo pana so àvuso aråpo
attapañilàbho, yassa tumhe pahànàya dhammaü desetha yathàpañipannànaü vo
saïkilesikà dhammà pahãyissanti, vodàniyà dhammà abhivaóóhissanti,
pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü abhi¤¤à sacchikatvà
upasampajja viharissathà’ti. Tesaü mayaü puññhà evaü byàkareyyàma: “ayaü
và so àvuso aråpo attapañilàbho yassa mayaü pahànàya dhammaü desema
yathàpañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü
abhi¤¤à sacchikatvà upasampajja viharissathà”ti

Taü kimma¤¤asi poññhapàda, nanu evaü sante sappàñihãrakataü bhàsitaü sampajjatã?Ti.

1. Viharissatãti. Sãmu. Viharissathàti [PTS]

[BJT Page 430] [\x 430/]

“Addhà kho bhante evaü sante sappàñihãrakataü bhàsitaü sampajjatã”ti.

Seyyathàpi
poññhapàda puriso nisseõiü kareyya pàsàdassa àrohaõàya tasseva pàsàdassa
heññhà. Tamenaü evaü vadeyyuü: ‘ambho purisa yassa tvaü pàsàdassa
àrohaõàya nisseõiü karosi, jànàsi taü pàsàdaü puratthimàya và disàya
dakkhiõàya và disàya pacchimàya và disàya uttaràya và disàya ucco và
nãco và majjhimo và’ti? So ce evaü vadeyya: ‘ayaü so àvuso pàsàdo,
yassàhaü àrohaõàya nisseõiü karomi tasseva pàsàdassa heññhà’ti.

Taü kiü ma¤¤asi poññhapàda? Nanu evaü sante tassa purisassa sappàñihãrakataü bhàsitaü sampajjatã?Ti.

“Addhà kho bhante evaü sante tassa purisassa sappàñihãrakataü bhàsitaü sampajjatã”ti.

[PTS Page 199]
[\q 199/] evameva kho poññhapàda amhe evaü puccheyyuü: ‘katamo pana so
àvuso oëàriko attapañilàbho? Yassa tumhe pahàõàya dhammaü desetha
yathàpañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü
abhi¤¤à sacchikatvà upasampajja viharissathà’ti. Tesaü mayaü evaü puññhà
evaü byàkareyyàma:

Evameva kho
poññhapàda amhe evaü puccheyyuü: ‘katamo pana so àvuso manomayo
attapañilàbho? Yassa tumhe pahànàya dhammaü desetha yathàpañipannànaü vo
saïkilesikà dhammà pahãyissanti, vodàniyà dhammà abhivaóóhissanti,
pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü abhi¤¤à sacchikatvà
upasampajja viharissathà’ti. Tesaü mayaü puññhà evaü byàkareyyàma:

Evameva kho
poññhapàda amhe evaü puccheyyuü: ‘katamo pana so àvuso aråpo
attapañilàbho? Yassa tumhe pahànàya dhammaü desetha yathàpañipannànaü vo
saïkilesikà dhammà pahãyissanti, vodàniyà dhammà abhivaóóhissanti,
pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü abhi¤¤à sacchikatvà
upasampajja viharissathà’ti. Tesaü mayaü puññhà evaü byàkareyyàma:

“Ayaü và so
àvuso oëàriko attapañilàbho yassa mayaü pahànàya dhammaü desema
yathàpañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü
abhi¤¤à sacchikatvà upasampajja viharissathà”ti

“Ayaü và so
àvuso manomayo attapañilàbho yassa mayaü pahànàya dhammaü desema
yathàpañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü
abhi¤¤à sacchikatvà upasampajja viharissathà”ti

“Ayaü và so
àvuso aråpo attapañilàbho yassa mayaü pahànàya dhammaü desema
yathàpañipannànaü vo saïkilesikà dhammà pahãyissanti, vodàniyà dhammà
abhivaóóhissanti, pa¤¤àpàripåriü vepullatta¤ca diññheva dhamme sayaü
abhi¤¤à sacchikatvà upasampajja viharissathà”ti

Taü kimma¤¤asi poññhapàda, nanu evaü sante sappàñihãrakataü bhàsitaü sampajjatã?Ti.

“Addhà kho bhante evaü sante sappàñihãrakataü bhàsitaü sampajjatã”ti.

Evaü vutte
citto hatthisàriputto bhagavantaü etadavoca: yasmiü bhante samaye
oëàriko attapañilàbho hoti, moghassa tasmiü samaye manomayo atta
pañilàbho hoti, mogho aråpo attapañilàbho hoti. Oëàriko vàssa
attapañilàbho tasmiü samaye sacco hoti.

[BJT Page 432] [\x 432/]

Yasmiü bhante
samaye manomayo attapañilàbho hoti, moghassa tasmiü samaye oëàriko
attapañilàbho hoti, mogho aråpo attapañilàbho. Manomayo ca attapañilàbho
tasmiü samaye sacco hoti.

Yasmiü bhante
samaye aråpo attapañilàbho hoti, moghassa tasmiü samaye oëàriko
attapañilàbho hoti, mogho aråpo attapañilàbho. Manomayo ca attapañilàbho
tasmiü samaye sacco hotã”ti.

“Yasmiü citta
samaye oëàriko attapañilàbho hoti, neva tasmiü samaye manomayo
attapañilàbho’ti saïkhaü gacchati, na ‘aråpo attapañilàbho ti saïkhaü
[PTS Page 200] [\q 200/] gacchati. Oëàriko attapañilàbho’ tveva tasmiü
samaye saïkhaü gacchati.

Yasmiü citta
samaye manomayo attapañilàbho hoti, neva tasmiü samaye oëàriko
attapañilàbho’ti saïkhaü gacchati, na ‘aråpo attapañilàbho ti saïkhaü
gacchati. Manomayo attapañilàbho’ tveva tasmiü samaye saïkhaü gacchati.

Yasmiü citta
samaye aråpo attapañilàbho hoti, neva tasmiü samaye manomayo
attapañilàbho’ti saïkhaü gacchati, na ‘oëàriko’ attapañilàbho ti saïkhaü
gacchati. Aråpo attapañilàbho’ tveva tasmiü samaye saïkhaü gacchati.

Sace taü citta
evaü puccheyyuü: ahosi tvaü atãtamaddhànaü, na tvaü nàhosi? Bhavissasi
tvaü anàgatamaddhànaü, na tvaü na bhavissasi? Atthi tvaü etarahi, na
tvaü natthãti evaü puññho tvaü citta kinti byàkareyyàsã?”Ti.

“Sace maü
bhante evaü puccheyyuü: ahosi tvaü atãtamaddhànaü na tvaü na bhavissasi?
Atthi tvaü etarahi, na tvaü natthã?’Ti evaü puññho ‘haü bhante evaü
byàkareyyaü: ahosàhaü1 atãtamaddhànaü, nàhaü na ahosiü. Bhavissàmahaü
anàgatamaddhànaü, nàhaü na bhavissàmi. Atthàhaü etarahi, nàhaü natthãti.
Evaü puññho ‘haü bhante evaü byàkareyyanti. “

Sace pana taü
citta evaü puccheyyuü: yo te ahosi atãto attapañilàbho sveva2 te
attapañilàbho sacco, mogho anàgato, mogho paccuppanno? Yo te3 bhavissati
anàgato attapañilàbho, sveva te attapañilàbho sacco, mogho atãto, mogho
paccuppanno attapañilàbho. Sveva te attapañilàbho sacco, mogho atãto,
mogho anàgato? Ti evaü puññho tvaü citta kinti byàkareyyàsã?”Ti.

1. Ahosahaü,

2. Soyeva, (syàma)

3. Yo và te, [PTS]

[BJT Page 434] [\x 434/]

Sace pana maü
bhante evaü puccheyyuü: yo te [PTS Page 201] [\q 201/] ahosi atãto
attapañilàbho, sveva te attapañilàbho sacco, mogho anàgato, mogho
paccuppanno? Yo te bhavissati anàgato attapañilàbho, sveva te
attapañilàbho sacco, mogho atãto, mogho paccuppanno? Yo te etarahi
paccuppanno attapañilàbho, sveva te attapañilàbho sacco, mogho atãto,
mogho anàgato? Ti. Evaü puññho ahaü bhante evaü byàkareyyaü: yo me ahosi
atãto attapañilàbho, sveva me attapañilàbho tasmiü samaye sacco ahosi,
mogho anàgato, mogho paccuppanno. Yo1 me bhavissati anàgato
attapañilàbho, sveva me attapañilàbho tasmiü samaye sacco bhavissati,
mogho paccuppanno. Yo me etarahi paccuppanno attapañilàbho, sveva me
attapañilàbho sacco, mogho atãto, mogho anàgato?Ti. Evaü puññho ahaü
bhante evaü byàkareyyanti.

“Evameva kho
citta yasmiü samaye oëàriko attapañilàbho hoti, neva tasmiü samaye
manomayo attapañilàbho’ti saïkhaü gacchati. Na aråpo attapañilàbho’ti
saïkhaü gacchati. Oëàriko attapañilàbho’tveva tasmiü samaye saïkhaü
gacchati. Yasmiü citta samaye manomayo attapañilàbho hoti, neva tasmiü
samaye oëàriko attapañilàbho’ti saïkhaü gacchati. Na aråpo
attapañilàbho’ti saïkhaü gacchati. Manomayo attapañilàbho’tveva tasmiü
samaye saïkhaü gacchati. Yasmiü citta samaye aråpo attapañilàbho hoti,
neva tasmiü samaye oëàriko attapañilàbho’ti saïkhaü gacchati, na
manomayo attapañilàbho’ti saïkhaü gacchati. Aråpo attapañilàbho’tveva
tasmiü samaye saïkhaü gacchati.

Seyyathàpi
citta gavà khãraü, khãramhà dadhi, dadhimhà navanãtaü, navanãtamhà
sappi, sappimhà sappimaõóo, yasmiü samaye khãraü hoti, neva tasmiü
samaye dadhãti saïkhaü gacchati. Na navanãtanti saïkhaü gacchati. Na
sappãti saïkhaü gacchati. Na sappimaõóoti saïkhaü gacchati. Khãraü tveva
tasmiü samaye saïkhaü gacchati. Yasmi samaye dadhi hoti, neva tasmiü
samaye navanãtanti saïkhaü gacchati. Na sappãti saïkhaü gacchati. Na
sappimaõóoti saïkhaü gacchati. Yasmiü samaye navanãtaü hoti, neva tasmiü
samaye sappinti saïkhaü gacchati. Na sappimaõóoti saïkhaü gacchati. Na
khãranti saïkhaü gacchati. Yasmiü samaye sappi hoti, neva tasmiü samaye
sappimaõóoti saïkhaü gacchati. Na khãranti saïkhaü gacchati. Na dadhãti
saïkhaü gacchati. Yasmiü samaye sappimaõóo hoti, neva tasmiü samaye
khãranti saïkhaü gacchati. Na dadhãti saïkhaü gacchati. Na navanãtanti
saïkhaü gacchati. ‘Sappimaõóo’tveva tasmiü samaye saïkhaü gacchati. [PTS
Page 202] [\q 202/] yasmiü samaye oëàriko attapañilàbho hoti, neva
tasmiü samaye manomayo attapañilàbho’ti saïkhaü gacchati. Na aråpo
attapañilàbho’ti saïkhaü gacchati. ‘Oëàriko attapañilàbho’tveva tasmiü
samaye saïkhaü gacchati. Yasmiü citta samaye manomayo attapañilàbho
hoti, neva tasmiü samaye aråpo attapañilàbho’ti saïkhaü gacchati. Na
oëàriko attapañilàbho’ti saïkhaü gacchati. ‘Manomayo attapañilàbho’tveva
tasmiü samaye saïkhaü gacchati. Yasmiü citta samaye aråpo attapañilàbho
hoti, neva tasmiü samaye oëàriko attapañilàbho’ti saïkhaü gacchati. Na
manomayo attapañilàbho’ti saïkhaü gacchati. ‘Aråpo attapañilàbho’tveva
tasmiü samaye saïkhaü gacchati.

1. Yo ca, syà yo và, [PTS]

[BJT Page 436] [\x 436/]

Imà1 kho citta lokasama¤¤à lokaniruttiyo lokavohàrà lokapa¤¤attiyo yàhi tathàgato voharati aparàmasanti.

Evaü vutte
poññhapàdo paribbàjako bhagavantaü etadavoca: abhikkantaü bhante.
Abhikkantaü bhante. Seyyathàpi bhante nikkujjitaü và ukkujjeyya,
pañicchannaü và vivareyya, måëhassa và maggaü àcikkheyya, andhakàre và
telapajjotaü dhàreyya ‘cakkhumanto råpàni dakkhintã’ti, evameva bhante
bhagavatà anekapariyàyena dhammo pakàsito. Esàhaü bhante bhagavantaü
saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca. Upàsakaü maü bhante
bhagavà2 dhàretu ajjatagge pàõupetaü saraõaü gatanti.

Citto pana
hatthisàriputto bhagavantaü etadavoca: abhikkantaü bhante abhikkantaü
bhante. Seyyathàpi bhante nikkujjitaü và ukkujjeyya, pañicchannaü và
vivareyya, måëhassa và maggaü àcikkheyya, andhakàre và telapajjotaü
dhàreyya ‘cakkhumanto råpàni dakkhintã’ti, evameva bhante bhagavatà
anekapariyàyena dhammo pakàsito. Esàhaü bhante bhagavantaü saraõaü
gacchàmi dhamma¤ca bhikkhusaïgha¤ca. Labheyyàhaü bhante bhagavato
santike pabbajjaü, labheyyaü upasampadanti.

Alattha kho
citto hatthisàriputto bhagavato santike pabbajjaü. Alattha upasampadaü.
Aciråpasampanno kho panàyasmà citto hatthisàriputto eko våpakaññho
appamatto viharanto na cirasseva yassatthàya kulaputtà sammadeva
agàrasmà anagàriyaü [PTS Page 203] [\q 203/] pabbajanti tadanuttaraü
brahmacariyapariyosànaü diññheva dhamme sayaü abhi¤¤à sacchikatvà
upasampajja vihàsi. Khãõà jàti, vusitaü brahmacariyaü, kataü karaõãyaü,
nàparaü itthattayà’ti abbha¤¤àsi. A¤¤ataro ca kho panàyasmà citto
hatthisàriputto arahataü ahosãti.


Poññhapàdasuttaü niññhitaü navamaü.


INTRODUCTION
TO THE
POòòHAPâDA SUTTA

This Sutta, beginning with a discussion on the mystery of trance,
passes over, by a natural transition, or association of ideas, to the
question of soul. For trance (as is pointed out by Poññhapàda in Section
6) had been explained by adherents of the soul theory as produced by
the supposed fact of a `soul’ having gone away out of the body.

As is well-known, this hypothesis of a
soul inside the body has been adopted, and no doubt quite
independently, among so many different peoples in all parts of the world
that it may fairly be described as almost universal. It is even by no
means certain that it has not been quite universal; in which case its
adoption is probably a necessary result of the methods of thought
possible to men in early times. But it is, unfortunately, very easy for
us, who now no longer use the word `soul’ exclusively in its original
sense, to misunderstand the ancient view, and to import into it modern
conceptions. [
1]
The oldest and simplest form of the hypothesis was frankly
materialistic. The notion was that of a doubleßshadowy, no doubt, and
impalpableßbut still a physical double of the physical body; and made
up, like the body, of the four elements.

When the `soul’ was away the body lay still, without moving,
apparently without life, in trance. or disease, or sleep. When the
`soul’ came back, motion began again, and life. Endless were the
corollaries of a theory which, however devoid of the essential marks of a
sound scientific hypothesis, underlies every variety of early
speculation in India, as elsewhere.

Long before the date of the earliest
records of Indian belief this theory, among the ancestors of the men to
whom we owe those records, had gone through a whole course of
development of which the Vedas show us only the results. They take the
theory so completely for granted that the [\q 242/] details of it, as
they held it, are nowhere set out in full, or in any detail. The
hypothesis having been handed down from time immemorial, and being
accepted by all, it was considered amply sufficient to refer to it in
vague and indirect phraseology. [
2]
And the stage which the theory had reached before the time when our
Sutta was composed can only be pieced together imperfectly from
incidental references in the Upanishads.

I have collected these references together in the article already
referred to (J. R. A. S., 1899), and need here only state the result.
This is that the Upanishads show how the whole theory of the priests, as
there set out, is throughout based on this old theory of a soul inside
the body. The numerous details are full of inconsistencies, more
especially on the point, so important to theologians, as to what happens
to the soul after it flies away from the body. But not one of these
inconsistent views leaves for a moment the basis of the soul theory.
That is always taken for granted. And the different views set out in
these priestly manuals by no means exhaust the list of speculations
about the soul that must have been current in India when Buddhism arose,
and when our Sutta was composed. There were almost certainly other
views, allied to one or other of the thirty-two theories controverted
above (pp. 44, 45), A careful search would no doubt reveal passages,
even in the later priestly literature itself, acknowledging views which
do not happen to be referred to in the Upanishads, but which bear the
stamp of great antiquityßsuch passages as Mahàbhàrata XII, 11704, where
we are told that if the soul, in departing from the body goes out by way
of the knees, it will go to the Sàdhyas.

However, that may be, it is certain that all the religions, and all
the philosophies, the existing records show to have existed in India, in
the time when Buddhism arose, are based on this belief in a subtle but
material `soul’ inside the body, and in shape like the body. It would
scarcely be going too far to say that all religions, and all
philosophies, then existing in the world. were based upon it. Buddhism
stands alone among the religions of India in ignoring the soul. The
vigour and originality of this new departure are evident from the
complete isolation in which Buddhism stands, in this respect, from all
other religious systems then existing in the world. And the very great
difficulty which those European writers, who are still steeped in
animistic [\q 243/] preconceptions, find in appreciating, or even
understanding the doctrine, may help us to realise how difficult it must
have been for the originator of it to take so decisive and so
far-reaching a step in religion and philosophy, at so early a period in
the history of human thought.

Nearly a quarter of a century ago I
put this in the forefront of my first exposition of Buddhism. The
publication, since then, of numerous texts has shown how the early
Buddhist writers had previously followed precisely the same method. [
3]
They reserve, as is only natural, the enthusiasm of their poetry and
eloquence for the positive side of their doctrine, for Arahatship. But
the doctrine of the impermanence of each and every condition, physical
or mental; the absence of any abiding principle, any entity, any
substance, any `soul’ (aniccatà, nissattatà, nijjãvatà, anattalakkhaõatà, na h’ettha sassato bhàvo attà và upalabbhati) is treated, from the numerous points of view from which it can be approached, in as many different Suttas.

For the most part, one point only is dealt with in each text. In our
Sutta it is, in the first place, the gradual change of mental
conditions, of states of consciousness: and then, secondly, the point
that personality, individuality (attapañilàbho) is only a
convenient expression in common use in the world, and therefore made use
of also by the Tathàgata, but only in such a manner that he is not led
astray by its ambiguity, by its apparent implication of some permanent
entity.


[\q 244/]
[
English Introduction]

IX. POòòHAPâDA SUTTA
[The Soul Theory]

[178] 1. Thus have I heard. The
Exalted One was once staying at Sàvatthi in Anàthapiõóika’s pleasaunce
in the Jeta Wood. Now at that time Poññhapàda, [
4]
the wandering mendicant, was dwelling at the hall put up in Queen
Mallikà’s Park for the discussion of systems of opinionßthe hall set
round with a row of Tinduka trees, and known by the name of `The Hall’ [
5] And there was with him a great following of mendicants; to wit, three hundred mendicants.


2. [6]
Now the Exalted One, who had put on his under garment in the early
morning, proceeded in his robes, and with his bowl in his hand, into
Sàvatthi for alms.

[\q 245/] And he thought: `It is too early now to enter Sàvatthi for
alms. Let me go to the Hall, the debating hall in the Mallikà Park,
where Poññhapàda is.’ And he did so.

3. Now at that time Poññhapàda was
seated with the company of the mendicants all talking with loud voices,
with shouts and tumult, all sorts of worldly talk: to wit, tales of
kings, of robbers, of ministers of state; tales of war, of terrors, of
battles; talks about foods and drinks, about clothes and beds and
garlands and perfumes; talks about relationships; talks about equipages,
villages, towns, cities, and countries; tales about women and heroes;
gossip such as that at street corners, and places whence water is
fetched; ghost stories; desultory chatter; legends about the creation of
the land or sea; and speculations about existence and non-existence. [
7]

[179] 4. And Poññhapàda, the mendicant, caught sight of the Exalted
One approaching in the distance. And at the sight of him he called the
assembly to order, saying: `Be still, venerable Sirs, and make no noise.
Here is the Samaõa Gotama coming. Now that venerable one delights in
quiet, and speaks in praise of quietude. How well it were if, seeing how
quiet the assembly is, he should see fit to join us!’ And when he spake
thus, the mendicants kept silence.

5. Now the Exalted One came on to where Poññhapàda, the mendicant was. And the latter said to him:

,May the Exalted One come near. We bid him welcome. It is long since the Exalted One took the departure [8] of coming our way. Let him take a seat. Here is a place spread ready.’

And the Exalted One sat down. And Poññhapàda, the mendicant, brought a
low stool, and sat down beside him. And to him thus seated the Exalted
One said:

[\q 246/] `What was the subject, Poññhapàda, that you were seated
here together to discuss; and what was the talk among you that has been
interrupted?’

6. And when he had thus spoken,
Poññhapàda said: `Never mind, Sir, the subject we were seated together
to discuss. There will be no difficulty in the Exalted One hearing
afterwards about that. But long ago, Sir, on several occasions, when
various teachers, Samaõas and Brahmans, had met together, and were
seated in the debating hall, the talk fell on trance, [
9] and the question was: [180] ßHow then, Sirs, is the cessation of consciousness brought about?û

`Now on that some said thus: ßIdeas come to a man without a reason
and without a cause, and so also do they pass away. At the time when
they spring up within him, then he becomes conscious; when they pass
away, then he becomes unconscious.û Thus did they explain the cessation
of consciousness.

`On that another said: ßThat, Sirs,
will never be so as you say. Consciousness, Sirs, is a man’s soul. It is
the soul that comes and goes. When the soul comes into a man then he
becomes conscious, when the soul goes away out of a man then he becomes
unconscious.û Thus do others explain the cessation of consciousness. [
10]


`On that another said: ßThat, Sirs,
will never be as you say. But there are certain Samaõas and Brahmans of
great power and influence. It is they who infuse consciousness into a
man, and draw it away out of him. When they infuse it into him he
becomes conscious, when they draw it away he becomes unconscious.û Thus
do others explain the cessation of consciousness. [
11]


[\q 247/] `Then, Sir, the memory of
the Exalted One arose in me, and I thought: ßWould that the Exalted One,
would that the Happy One were here, he who is so skilled in these
psychical states.û For the Exalted One would know how trance is brought
about. [
12] How, then, Sir, is there cessation of consciousness?’

7. `Well, as to that, Poññhapàda, those Samaõas and Brahmans who said
that ideas come to a man and pass away without a reason, and without a
cause, are wrong from the very commencement. For it is precisely through
a reason, by means of a cause, that ideas come and go. [181] By
training some ideas arise. By training others pass away.

`And what is that training?’ continued the Exalted One. `

[He then sets out the first Part of the system of self training ,for
the Bhikkhu, as translated above, pp. 78-84, from the Sàma¤¤a-phala, as
follows:


1. The introductory paragraphs on the appearance of a Buddha, his
preaching, the conviction of a hearer and his renunciation of the world.

2. The tract on the Sãlas, the minor details of mere morality.

3. The paragraphs on Confidence.

4. The paragraphs on `Guarded is the door of his senses.’

5. The paragraphs on `Mindful and Self-possessed.’

6. The paragraphs on Solitude.

7. The paragraphs on the conquest of the Five Hindrances.

And goes on:]

[182] 10. `But when he has realised
that these Five Hindrances have been put away from within him, a
gladness springs up within him, and joy arises to him thus gladdened,
and so rejoicing all his frame [\q 248/] becomes at case, and being thus
at ease he is filled with a sense of peace, and in that peace his heart
is stayed. Then estranged from lusts, aloof from evil dispositions, he
enters into and remains in the First Rapture (the First Jhàna)ßa state
of joy and case born of detachment, reasoning and investigation going on
the while. Then that idea, (that consciousness), [
13]
of lusts, that he had before, passes away. And thereupon there arises
within him a subtle, but actual, consciousness of the joy and peace
arising from detachment, and he becomes a person to whom that idea is
consciously present.

Thus is it that through training one idea, one sort of consciousness,
arises; and through training another passes away. This is the training I
spoke of,’ said the, Exalted One.

11. `And again, Poññhapàda, the Bhikkhu, suppressing all reasoning
and investigation, enters into and abides in the, Second Rapture (the
Second Jhàna) ßa state of joy and case, born of the serenity of
concentration, when no reasoning or investigation goes on, a state of
elevation of mind, a tranquillisation of the heart within. Then that
subtle, but actual, consciousness of the joy and peace arising from
detachment, that he just had, passes away. And thereupon there arises a
subtle, but actual, consciousness of the joy and peace born of
concentration. And he becomes a person conscious of that.

[183] `Thus also is it that through trainingß one idea, one sort of
consciousness, arises; and through training another passes away. This is
the training I spoke of,’ said the Exalted One.

12. `And again, Poññhapàda, the Bhikkhu, holding aloof from joy,
becomes equable; and, mindful and self possessed, he experiences in his
body that ease which the Arahats talk of when they say: ßThe man serene
and self-possessed is well at case.û And so he enters [\q 249/] into and
abides in the Third Rapture (the Third Jhàna). Then that subtle, but
yet actual, consciousness, that he just had, of the joy and peace born
of concentration, passes away. And thereupon there arises a subtle, but
yet actual, consciousness of the bliss of equanimity. And he becomes a
person conscious of that.

`Thus also is it that through training one idea, one sort of
consciousness, arises; and through training another passes away. This is
the training I spoke of,’ said the Exalted One.

13. `And again, Poññhapàda, the
Bhikkhu, by the putting away alike of ease and of pain, by the passing
away of any joy, any elation, he had previously felt, enters into and
abides in the Fourth Rapture (the Fourth Jhàna)ßa state of pure
self-possession and equanimity, without pain and without case. Then that
subtle, but yet actual, consciousness, that he just had, of the bliss
of equanimity, passes away. And thereupon there arises to him a subtle,
but yet actual, consciousness of the absence of pain, and of the absence
of ease. [
14] And he becomes a person conscious of that.

`Thus also is it that through training one idea, one sort of
consciousness, arises; and through training another passes away. This is
the training I spoke of,’ said the Exalted One.

14. `And. again, Poññhapàda, the Bhikkhu, by passing beyond the
consciousness of form, by putting an end to the sense of resistance, by
paying no heed to the idea of distinction, thinking: ßThe space is
infinite,û reaches up to and remains in the mental state in which
[\q 250/] the mind is concerned only with the consciousness of the
infinity of space. Then the consciousness, that he previously had, of
form passes away, and there arises in him the blissful consciousness,
subtle but yet actual, of his being concerned only with the infinity of
space. And he becomes a person conscious of that.

`Thus also is it that through training one idea, one sort of
consciousness, arises; and through training another passes away. This is
the training I spoke of,’ said the Exalted One.

[184] 15. `And again, Poññhapàda, the
Bhikkhu, by passing quite beyond the consciousness of space as infinite,
thinking: ßCognition [
15]
is infinite,” reaches up to and remains in the mental state in which
the mind is concerned only with the infinity of cognition. Then the
subtle, but yet actual., consciousness, that he just had, of the
infinity of space, passes away. And there arises in him a consciousness,
subtle but yet actual, of everything being within the sphere of the
infinity of cognition. And he becomes a person conscious of that.

`Thus also is it that through training one idea, one sort of
consciousness, arises; and through training another passes away. This is
the training I spoke of,’ said the Exalted One.

16. `And again, Poññhapàda, the
Bhikkhu, by passing quite beyond the consciousness of the infinity of
cognition, thinking: ßThere is nothing that really is,” reaches up to
and remains in the mental state in which the mind is concerned only with
the unreality of things. Then that sense. of everything being within
the sphere of infinite cognition, that he just had, passes away. And
there arises in him a consciousness, subtle but yet actual, of unreality
as the object of his thought. [
16] And he becomes a person conscious of that.

[\q 251/] `Thus also is it that through training one idea, one sort
of consciousness, arises; and through training another passes away. This
is the training I spoke of,’ said the Exalted One.

17. `So from the time, Poññhapàda,
that the Bhikkhu is thus conscious in a way brought about by himself
(from the time of the First Rapture), he goes on from one stage to the
next, and from that to the next until he reaches the summit of
consciousness. And when he is on the summit it may occur to him: ßTo be
thinking at all is the inferior state. `Twere better not to be thinking.
Were I to go on thinking and fancying, [
17]
these ideas, these states of consciousness, I have reached to, would
pass away, but others, coarser ones, might arise. So I will neither
think nor fancy any more.û And he does not. And to him neither thinking
any more, nor fancying, the ideas, the states of consciousness, he had,
pass away; and no others, coarser than they, arise. So he falls into
trance. Thus is it, Poññhapàda, that the attainment of the cessation of
conscious ideas takes place step by step.

18. `Now what do you think, Poññhapàda? Have you ever heard, before
this, of this gradual attainment of the cessation of conscious ideas?’

`No, Sir, I have not. But I now understand what you say as follows: [and he repeated the words of’ section 17]

`That is right, Poññhapàda.’ [18]

[185] 19. `And does the Exalted One teach that there is one summit of
consciousness, or that there are several?’ [\q 252/] `In my opinion,
Poññhapàda, there is one, and there are also several.’

`But how can the Exalted teach that there both is one, and that there are also several?’

`As he attains to the cessation (of one idea, one state of
consciousness) after another, so does he reach, one after another, to
different summits up to the last. So is it, Poññhapàda, that I put
forward both one summit and several.’

20. `Now is it, Sir, the idea, the state of consciousness, that
arises’ first, and then knowledge; or does knowledge arise first, and
then the idea, the state’ of consciousness; or do both arise
simultaneously, neither of them before or after the other?’

`It is the idea, Poññhapàda, the state
of consciousness, that arises first, and after that knowledge. And the
springing up of knowledge is dependent on the springing up of the idea,
of the state of consciousness. [
19]
And this may be understood from the fact that a man recognises: ßIt is
from this cause or that that knowledge has arisen to me.û’


21. `Is then, Sir, the consciousness identical with a man’s soul, or is consciousness one thing, and the soul another [20]?

`But what then, Poññhapàda? Do you really fall back on the soul?’

[186] `I take for granted, [21] Sir, `a material soul, having [\q 253/] form, built up of the four elements, nourished by solid food [22]

`And if there were such a soul, Poññhapàda, then, even so, your
consciousness would be one thing, and your soul another. That,
Poññhapàda, you may know by the following considerations. Granting,
Poññhapàda, a material soul, having form, built up of the four elements,
nourished by solid food; still some ideas, some states of
consciousness, would arise to the man, and others would pass away. On
this account also, Poññhapàda, you can see how consciousness must be one
thing, and soul another.’

22. `Then, Sir, I fall back on a soul made of mind, with all its major and minor parts complete, not deficient in any organ.’ [23]

And granting, Poññhapàda, you had such a soul, the

same argument would apply.’

[187] 23. `Then, Sir, I fall back on a soul without form, and made of consciousness.’

`And granting, Poññhapàda, you had such a soul, still the same argument would apply.’ [24]

[\q 254/] 24. `But is it possible, Sir, for me to understand whether
consciousness is the man’s soul, or the one is, different from the
other?’

`Hard is it for you, Poññhapàda, holding, as you do, different views,
other things approving themselves to you, setting different aims before
yourself, striving, after a different perfection, trained in a
different system of doctrine, to grasp this matter!’

25-27. `Then, Sir, if that be so, tell me at least: ßIs the world
eternal? Is this alone the truth, and any other view mere folly? ” `

`That, Poññhapàda, is a matter on which I have expressed no opinion.’

[Then, in the same terms, Poññhapàda asked each of the following questions:

2. Is the world not eternal?

3. Is the world finite?

4. Is the world infinite?

5. [188] 5. Is the soul the same as the body?

6. Is the soul one thing, and the body another?

7. Does one who has gained the truth live again after death?

8. Does he not live again after death?

9. Does he both live again, and not live again, after death?

10. Does he neither live again, nor not live again, after death?

And to each question the Exalted One made the same reply: ] [25]

`That too, Poññhapàda, is a matter on which I have expressed no opinion.’

28. `But why has the Exalted One expressed no opinion on that?’

`This question is not calculated to profit, it is not [\q 255/]
concerned with the Norm (the Dhamma), it does not redound even to the
elements of right conduct, nor to detachment, nor to purification from
lusts, nor to quietude, nor to tranquillisation of heart, nor to real
knowledge, nor to the insight (of the higher stages of the Path), nor to
Nirvàõa. Therefore is it that I express no opinion upon. it.’

[189] 29. `Then what is it that the Exalted One has determined?’

`I have expounded, Poññhapàda, what pain [26]
is; I have expounded what is the origin of pain; I have expounded what
is the cessation of pain; I have expounded what is the method by which
one may reach the cessation of pain.’ [
27]

30. `And why has the Exalted One put forth a statement as to that?’

Because that question, Poññhapàda, is calculated to profit, is
concerned with the Norm, redounds to the beginnings of right conduct, to
detachment, to purification from lusts, to quietude, to
tranquillisation of heart, to real knowledge, to the insight of the
higher stages of the Path, and to Nirvàõa. Therefore is it, Poññhapàda,
that I have put forward a statement as to that.’

`That is so, O Exalted One. That is so, O Happy One. And now let the Exalted One do what seemeth to him fit.’

And the Exalted One rose from his seat, and departed thence.

31. Now no sooner had the Exalted One
gone away than those mendicants bore down upon Poññhapàda, the
mendicant, from all sides with a torrent of jeering and biting words, [
28]
saying: `Just so forth, this Poññhapàda gives vent to approval of
whatsoever the Samaõa [\q 256/] Gotama says, with his: ßThat is so, O
Exalted One. That is so, O Happy One.û Now we, on the other hand, fail
to see that the Samaõa Gotama has put forward any doctrine that is
distinct with regard to any one of the ten points raised.’ And they went
through them all in detail.

[190] But when they spake thus Poññhapàda, the mendicant, replied:
`Neither do I see that he puts forward, as certain, any proposition with
respect to those points. But the Samaõa Gotama propounds a method in
accordance with the nature of things, true and fit, based on the Norm,
and certain by reason of the Norm. And how could I refuse to approve, as
well said, what has been so well said by the Samaõa Gotama as he
propounded that?’

32. Now after the lapse of two or three days Citta, the son of the elephant trainer, [29]
and Poññhapàda, the mendicant, came to the place where the Exalted One
was, staying. And on their arrival Citta, the son of the elephant
trainer, bowed low to the Exalted One, and took his scat on one side.
And Poññhapàda, the mendicant, exchanged with the Exalted One the
greetings and compliments of courtesy and friendship, and took his seat
on one side, and when he was so seated he told the Exalted One how the
mendicants had jeered at him, and how he had replied.

[191] 33. `All those mendicants, Poññhapàda, are blind, and see not.
You are the only one, with eyes to see, among them. Some things,
Poññhapàda, I have laid down as, certain, other things I have declared
[\q 257/] uncertain. The latter are those ten questions that you raised,
and for the reasons given I hold them matters of uncertainty. The
former are the Four Truths I expounded, and for the reasons given I hold
them to be matters of certainty.

[192] 34. `There are some Samaõas and
Brahmans Poññhapàda, who hold the following opinion, indulge in the
following speculation: ßThe soul is perfectly happy and healthy after
death.û And I went to them, and asked them whether that was their view
or not. And they acknowledged that it was. [
30] And I asked them whether, so far as they were in the habit of knowing or perceiving it, [31] the world (that is, the people in the world) was perfectly happy, and they answered: ßNo.û

`Then I asked them: ßOr further, Sirs, can you maintain that you
yourselves for a whole night, or for a whole day, or even for half a
night or day, have ever been perfectly happy? ” And they answered: ßNo.û

`Then I said to them: ßOr further, Sirs, do you know a way, or a
method, by which you can realise a state that is altogether happy? ” And
still to that question they answered: ßNo.û

`And then I said: ßOr have you, Sirs, ever heard the voices of gods
who had realised rebirth in a perfectly happy world, saying: `Be
earnest, O men, and direct in effort, towards the realisation of
(rebirth in) a world of perfect happiness. For we, in consequence of
similar effort, have been reborn in such a world.û’ And still they
answered: ßNo.û

`Now what think you as to that,
Poññhapàda? That being so, does not the talk of those Samaõas and
Brahmans turn out to be without good ground [
32]?


[\q 258/] [193] 35. [33] `Just as if a man should say: How I long for, how I love the most beautiful woman in the land!

`And people should ask him: ßWell! good friend! this most beautiful
woman in the land, whom you so love and long for, do you know whether
that beautiful woman is a noble lady, or of priestly rank, or of the
trader class, or of menial birth? “

`And when so asked, he should answer: ßNo.û

`And people should ask him: ßWell!
good friend! This most beautiful woman in the land, whom you so love and
long for, do you know what her name is, or her family name, or whether
she be tall, or short, or of medium height; whether she be dark or
brunette or golden in colour [
34]; or in what village, or town, or city she dwells?

`And when so asked, he should answer: ßNo.û

`And people should say to him: ßSo then, good friend, whom you know not, neither have seen, her do you love and long for?

`And when so asked, he should answer: ßYes.û

`Now what think you of that, Poññhapàda? Would it not turn out, that being so, that the talk of that man was witless talk?’

[\q 259/] [194] 36, 37. `Then just so
also, Poññhapàda, with the Samaõas and Brahmans who talk about the soul
being perfectly happy and healthy after death. [
35]
It is just, Poññhapàda, as if a man were to put up a staircase in a
place where four crossroads meet, to mount up thereby on to the upper
storey of a mansion. And people should say to him: ßWell! good friend!
this mansion, to mount up into which you are making this staircase, do
you know whether it is in the East, or in the West, or in the South, or
in the North? whether it is high, or low, or of medium size?

“And when so asked, he should answer: ßNo.û

`And people should say to him . ßBut then, good friend, you are
making a staircase to mount up into a mansion you know not of, neither
have seen!

`And when so asked, he should answer: ßYes.û

`Now what think you of that, Poññhapàda? Would it not turn out, that being so, that the talk of that man was witless talk

`For a truth, Sir, that being so, his talk would turn out to be witless talk.’

38. ` [Then surely just so,
Poññhapàda, with those Samaõas and Brahmans who postulate a soul happy
and healthy after death. For they acknowledge that they know no such
state in this world now. They acknowledge that they cannot say their own
souls have been happy here even for half a day. And they acknowledge
that they know no way, no method, of ensuring such a result. [
36]] Now what think you of that, Poññhapàda. That being so, does not their talk, too, turn out to be without good ground?’

[195] `For a truth, Sir, that being so, their talk would turn out to be without good ground.

39. `The following three modes of
personality, are common Poññhapàda, (are commonly acknowledged in the
world): material, immaterial, and formless. [
37]
The [\q 260/] first has form, is made up of the four elements, and is
nourished by solid food. The second has no form, is made up of mind, has
all its greater and lesser limbs complete, and all the organs perfect.
The third is without form, and is made up of consciousness only.


40-42. `Now I teach a doctrine, Poññhapàda, with respect to each of these, [38]
that leads to the putting off of that personality; so that, if you walk
according to that doctrine, the evil dispositions one has acquired may
be put away [
39]; the dispositions which tend to purification [40]
may increase; and one may continue to see face to face, and by himself
come to realise, the full perfection and grandeur of wisdom.

[196] `Now it may well be, Poññhapàda, that you think Evil
dispositions may be put away, the dispositions [\q 261/] that, tend to
purification may increase, one may continue to see face to face, and by
himself come to realise, the full perfection and grandeur of wisdom, but
one may continue sad.û Now that, Poññhapàda, would not be accurate
judgement. When such conditions are fulfilled, then there will be joy,
and happiness, and peace, and in continual mindfulness and self.
mastery, one will dwell at ease.

[197] 43-45. `And outsiders,
Poññhapàda, might question, us thus: ßWhat then, Sir, is that material
(or that mental, or, that formless) mode of personality for the putting
away of which you preach such a doctrine as will lead him who walks
according to it to get free from the evil dispositions he has acquired,
to increase in the dispositions that tend to purification, so that he
may continue to see face to face, and by himself come to realise, the
full perfection and grandeur of wisdom?û And to that I should reply
(describing it in the words I have now used to you [
41]). ßWhy this very personality that you see before you is what I mean.û

[198] `Now what think you of that, Poññhapàda. That being so, would not the talk turn out to be well grounded?’

`For a truth, Sir, it would.’

46. `Just, Poññhapàda, as if a man
should construct a staircase, to mount up into the upper storey of a
palace, at the foot of the very palace itself. And men should say to him
[
42]:
ßWell! good friend! that palace, to mount up into which you are
constructing this staircase, do you know whether it is in the East, or
in the West, or in the [\q 262/] South, or in the North? whether it is
high or low or of medium size?û

`And when so asked, he should answer: ßWhy! here is the very palace
itself ! It is at the very foot of it I am constructing my staircase
with the object of mounting up into it.û

`What would you think, Poññhapàda, of that? Would not his talk, that being so, turn out to be well grounded?’

`For a truth, Sir it would.’

[199] 47. `Then just so, Poññhapàda, when I answer thus [43] to the questions put to Me.’


48. Now when he had thus spoken,
Citta, the son of the elephant trainer, said to the Exalted One: `At
that time, Sir, when a man is in possession of any one of the three
modes of personality, are the other two unreal to him then? Is it only
the one he has that is real [
44]?’

49. At the time, Citta, when any one of the three modes of
personality is going on, then it does not come under the category of
either of the other two. It is known only by the name of the mode going
on.

[200] `If people should ask you, Citta, thus: ßWere you in the past,
or not? Will you be in the future, or not? Are you now, or not,û how
would you answer?’

`I should say that I was in the past, and not not; that I shall be in the future, and not not; that I am now, and not not.’

50. `Then if they rejoined: ßWell! that past personality that you
had, is that real to you; and the future personality, and the present,
unreal? The future personality that you will have, is that real to you;
and the past personality, and the present, unreal? The personality that
you have now, in the present, is that real to you; and the past
personality, and the future, unreal?û How would you answer?’

[\q 263/] [201] `I should say that the past personality that I had
was real to me at the time when I had it; and the others unreal. And so
also in the other two cases.’

51. `Well! Just so, Citta, when any one of the three modes of
personality is going on, then it does not come under the category of
either of the other two.

52. `Just, Citta, as from a cow comes milk, and from the milk curds,
and from the curds butter, and from the butter ghee, and from the ghee
junket; but when it is milk it is not called curds, or butter, or, or
junket; and when it is curds it is not called by any of the other names;
and so onÞ

[202] 53. `Just so, Citta, when any
one of the three modes of personality is going on, it is not called by
the name of the other. For these, Citta, are merely names, expressions
turns of speech, designations in common use in the world. And of these a
Tathàgata (one who has won the truth) makes use indeed, but is not led
astray by them.’ [
45]

54. And when he had thus spoken, Poññhapàda, the mendicant, said to the Exalted One:

`Most excellent, Sir, are the words of thy mouth; most excellent!
just as if a man were to set up that which has been thrown down, or were
to reveal that which has been hidden away, or were to point out the
right road to him who has gone astray, or were to bring a light into the
darkness so that those who had eyes could see external forms,Þjust even
so has the truth [\q 264/] been made known, in many a figure, by the
Exalted One. And I, Sir, betake myself to the Exalted One as my guide,
to his Doctrine, and to his Order. May the Exalted One accept me as an
adherent; as one who, from this day forth as long as life endures, has
taken him as his guide.’

55. But Citta, the son of the elephant trainer, though he made use of
the same words, concluded with the request: `And may I be permitted to
go forth from the world under the Exalted One; may I receive admission
into his Order.’ [203]

56. And his request was granted, and he was received into the Order.
And from immediately after his initiation Citta, the son of the elephant
trainer, remained alone and separate, earnest, zealous, and resolved.
And e’er long he attained to that supreme goal of the higher life for
the sake of which the clansmen go forth utterly from the household life
to become houseless wanderersÞyea! that supreme goal did he, by himself,
and while yet in this visible world, bring himself to the knowledge of,
and continue to realise, and to see face to face! And he became
conscious that rebirth was at an end; that the higher life had been
fulfilled; that all that should be done had been accomplished; and that,
after this present life, there would be no beyond!

So the venerable Citta, the son of the elephant trainer, became yet another among the Arahats.

Here ends the Poññhapàda Suttanta.


[1] See above, p. 189.


[2] For souls inside animals, see Rig-veda I,163, 6; for souls inside plants, Atharva-veda V, 5, 7.


[3] See the authorities quoted in my `American Lectures,’ pp. 64, 65.


[4]
This, for the reasons given above at p. 195, is probably a gotta name;
and, as such, a patronymic from the personal name, also Poññhapàda,
meaning `born under Poññhapàda (the old name for the 25th lunar
asterism, afterwards called Bhadrapadà). Buddhaghosa says that as a
layman he had been a wealthy man of the Brahman Vaõõa. If so, it is
noteworthy that he addresses the Buddha, not as Gotama, but as bhante.


[5]
The very fact of the erection of such a place is another proof of the
freedom of thought prevalent in the Eastern valley of the Ganges in the
sixth century B. C. Buddhaghosa tells us that after `The Hall’ had been
established, others near it had been built in honour of various famous
teachers; but the group of buildings continued to be known as `The
Hall.’ There Brahmans, Nigaõñhas, Acelas, Paribbàjakas, and other
teachers met and expounded, or discussed, their views.

It is mentioned elsewhere. See M. II, 22; Sum. I, 32.

Mallikà was one of the queens of Pasenadi, king of Kosala. See Jàt. III, 405; IV, 437.

[6] Sections 2-6 recur, nearly, at M. I, 513; II, I, 2 S. IV, 398.


[7] For notes on this list, see above, p. 14, Section 17.


[8]
Idhàgamanàya pariyàyaü akàsi. SO M. I, 252, 326, 481, 514, &c.
Perhaps `since you made this change in your regular habits.’


[9] Abhisa¤¤à-nirodho, `the cessation of consciousness.’


[10]
Buddhaghosa explains that they came to this conclusion on the ground of
such instances as that of the Rishi Migasingã, who, through love of the
celestial nymph Alambusà, fell into a trance that lasted for three
years. This must be a different tale from that of the Rishi Isisinga of
Jàtaka No. 523, whom Alambusà tries in vain to seduce. Compare Vimàna
Vatthu XVIII, 11; L, 2 6.


[11] Buddhaghosa explains that the ground for this view is the way in which sorcerers work charms (Athabbanikà athabbanaü payogentiÞperhaps
`Atharva priests work out an Atharva charm’) which make a man appear as
dead as if his head had been cut off; and then bring him back to his
natural condition.


[12] Sa¤¤à-nirodhassa pakata¤¤å. So Buddhaghosa. Compare Vin. II, 199.


[13] Sa¤¤à which is used in a sense covering both `idea’ and `consciousness.’ Ekà’sa¤¤à is therefore rendered below, in the refrain, one idea, one sort of consciousness.’


[14] Sukha and dukkha.
Well-fare and ill-fare, well-being and ill-being, ease and dis-ease,
uneasiness, discomfort. `Pain’ is both too strong a word, and has too
frequently an exclusively physical sense, to be a good rendering of
dukkha. It is unfortunate that dis-ease has acquired a special
connotation which prevents the word being used here; and that we have no
pair of correlative words corresponding to those in the Pàli. For pain
we have vedanà often (M. I, 10; M. P. S., chapters 2 and 4; Mil. 134),
and sometimes dukkha-vedanà (Mil. 112).


[15] Vi¤¤àõa; the exact translation of this word is still uncertain. Perhaps `mind,’ is meant.


[16]
On these last three sections, which set out the fourth, fifth, and
sixth stages of Deliverance (the Vimokkhas), see my former translation
at p. 52 of my `Buddhist Suttas’ (S. B. E.) and the notes on pp. 50, 51.
These stages are almost exactly the same as the views controverted
above at pp. 47, 48. And the doctrine of the sixth Vimokkha, as we see
from M. I, 164, formed part of the teaching of Gotama’s teacher, âlàra
Kàlàma.


[17] Abhisaükhareyyaü, perhaps `perfecting’ or `planning out.’


[18]
The foregoing discussion on trance is the earliest one on that subject
in Indian literature. Trance is not mentioned in the pre-Buddhistic
Upanishads.


[19]
¥àõa depends on sa¤¤à; that is, I take it, that the mass of knowledge a
man has, his insight, his power of judgement, depends on the ideas, the
states of consciousness (here, in this connection, those that arise in
the Jhànas, &c.) that are `themselves due to the action on his sense
organs of the outside world; but are in so far under his own control
that he can shut out some, and give play to others.


[20]
Buddhaghosa says that as a village pig, even if you bathe it in scented
water, and anoint it with perfumes, and deck it with garlands, and lay
it to rest on the best bed, will not feel happy there, but will go
straight back to the dung-heap to take its ease; so Poññhapàda, having
tasted the sweet taste of the doctrine of the Three Signs (of the
impermanence, the pain, and the absence of any abiding principle) found
in everything, harks back to the superstition of the `soul.’


[21]
Paccemi. This is another of the words the exact sense of which, in
Piñaka times, is still doubtful. It means primarily `to go back towards,
to revert,’ and is so used in the Piñakas. So in G. V, 196 and in S N.
662 (quoted as verse 125 in the Dhammapada, and recurring also G. III,
203; S. I, 13, 164). But somewhat in the same way as to go back home is
to go to a place of security; so in a secondary sense, of opinions or
reasons, it means apparently to revert to them, fall back on them, harp
on them, with the connotation of regarding them as certain. At S. N. 803
it can be taken either way. At S. N. 788, 803, 840 = 908; M. I, 309,
445, and in the question and answer here, the latter seems to be the
sense.


[22]
Buddhaghosa says this was not his real opinion. He held to that set.
out below in Section 23. But he advances this, more elementary,
proposition, just to see how the Buddha would meet it. It is nearly the
same as the first of the seven propositions about the soul controverted
in the Brahma-jàla (above, PP. 46-48).


[23]
This sort of soul is nearly the same as the one referred to above, the
Brahma-jàla ( Section 12, p. 47); and in the Sàma¤¤a-phala ( Section 85,
p.87). It is a soul the exact copy, in every respect, of the body, and
material, but so subtle that it can be described as `made of mind.’


[24]
The text repeats the answer given in Section 21, with the necessary
alterations. The supposition in Section 23 is quoted at Asl. 360. The
argument is of course that, even if Poññhapàda had any one of these
three sorts of soul, then he would regard each of them, in the given
case, as a permanent entity. But the consciousness is not an entity. It
is a `becoming’ only; subject, as he must (and would) admit, to constant
chance. On his own showing then, it is not `soul.’


[25] On these Ten Indeterminates see above, in the Introduction to the Mahàli Sutta.


[26] Dukkha. See the note above on Section 13.


[27] These are the Four Truths, set out more fully in my `Buddhist Suttas’ (S. B. E.), pp. 148-150.


[28] Vàcàya sannitodakena sa¤jambhariü akaüsu. So also at S. II, 282 and A. I, 187. Probably from the roots tud and jambh.


[29]
There are seven or eight Cittas in the books, one of whom, a layman,
was placed by the Buddha at the head of the expounders of the Norm. The
Citta of our passage was famous for the fact that he joined the Buddha’s
Order, and then, on one pretext or another, left it again, no less than
seven times. (The same thing is related by I-Tsing of Bhart”ihari.) He
prided himself on his keenness in distinguishing subtle differences in
the meanings of words. And his last revolt was owing to a discussion of
that sort he had had with Mahà Koññhita. He took refuge with his friend
Poññhapàda, who, says Buddhaghosa, brought him along with him, on this
occasion, with the express purpose of bringing. about a reconciliation.


[30] Compare above, pp. 44-47.


[31] Buddhaghosa takes janaü passaü as plurals.


[32] Appàñihãrakataü. Buddhaghosa explains this as `witless’ (pañibhàna-virahitaü). It is the contrary of sappàñihãrakataü which he explains (on Section 45 below) by sappañiviharaõaü. Perhaps the meaning of the two words is `apposite’ and ïot apposite’ (compare B. R. on pratiharaõa).

There is a closely-allied expression at M. P. 8., pp. 26, 32, where
the talk is of disciples who, when a discussion on a wrong opinion has
arisen, know how to refute it according to the doctrine (Dharma),
and to preach, on the other hand, a doctrine that is sappàñihàriyaü;
that is, a doctrine which, in contradistinction to the heresy advanced,
is the apposite explanation from the Buddhist point of view. The Pàli
word for miracle comes from the same root (prati-har); but to
render here `unmiraculous’ would make nonsense of the passage, and both
my own and Windisch’s rendering of the word in the M. P. S. (’Buddhist
Suttas,’ p. 43. Màra und Buddha,’ p.71) must be also modified
accordingly

On the form compare anuhãramàne, quoted at Sum. I, 61 from the Mahà-padhàna Suttanta (No. 14 in the Dãgha).

[33] This simile recurs . in the `Tevijja Sutta (translated in my `Buddhist Suttas,’ S. B. E., XI, 175) and in the Majjhima II, 33.


[34] Mangura-cchavã.
Perhaps `of sallow complexion.’ Compare M. I, 246 where all these three
words for complexion are used. Mangulã itthã at V. III, 107 = S. II,
260 is an allied form. In all these cases an unhealthy complexion is
inferred. Here it must evidently be taken in a favourable sense.


[35] Section 34 is here repeated in the text.


[36] Section 34 repeated .


[37] Oëàriko, manomayo, and aråpo atta-pañilàbho. Buddhaghosa here explains atta-pañilàbho by attabhàva-pañilàbho; and on attabhàva
he says ( Asl. 308) that it is used for the body, or the five Skandhas,
because the fool jumps to the conclusion: `This is my soul.’

These three forms of personality correspond nearly to the planes, or
divisions, into which the worlds are divided in the later Buddhist
theoryÞ(1) the eleven kàmàvacara worlds, from purgatory below to
the deva heavens above, both inclusive: (2) the råpàvacara worlds, which
are the sixteen worlds of the Brahma gods, and are attained to by the
practice of the Four Raptures (the four jhànas): (3) the four aråpàvacara worlds, attained to by the practice of four of the vimokkhas (Nos. 4-7).

It will be noticed that the lowest of these three planes includes all
the forms of existence known in the West, from hell beneath to heaven
above. And that the others are connected with the pre-Buddhistic idea of
ecstatic meditation leading to special forms of re-existence.

But it is clear from Section 58 below that the opinion here put
forward is intended to represent, not any Buddhist theory, but a view
commonly entertained in the world, such as Poññhapàda himself would
admit, and indeed has admitted (above, Sections 21-23). In either case,
of course, these modes of existence would be, from the Buddhist point of
view, purely temporary. They are the fleeting union of qualities that
make up, for a time only, an unstable individuality.

[38] The whole paragraph is repeated for each of the three modes of personality.


[39] These saükilesikà, dhammà are identified by Buddhaghosa, with the twelve kàmàvacara-akusala-cittapàdà of Dhamma Saügaõi 365-430. But compare, contra, Dh. S. 1241 (where, of course, the word apariyàpannà must be struck out).


[40] Buddhaghosa explains these as `tranquillity and insight.’


[41]
In the words Of Sections 39, 40; that is, that whatever the mode of
existence, of temporary individuality, there is happiness obtainable.,
but only in one way, by getting rid, namely, of certain evil
dispositions, and by the increase of certain good dispositions.
Buddhaghosa thinks this is said in protest against those who, seeking
for happiness beyond the grave, do not admit that happiness can he
reached here (as above in f 34).

The above rendering of the elliptical phrase Ayaü và so is confirmed by the simile in Section 46.

[42] See above, Section 37.


[43] Sections 42-45 repeated in full.


[44] Each of the three cases is given in full.


[45]
The point is, of course, that just as there is no substratum in the
products of the cow, so in man there is no ego, no constant unity, no
`soul’ (in the animistic sense of the word, as used by savages). There
are a number of qualities that, when united, make up a
personality-always changing. When the change has reached a certain
point, it is convenient to change the designation, the name, by which
the personality is known-just as in the case of the products of the cow.
But the abstract term is only a convenient form of expression. There
never was any personality, as a separate entity, all the time.

The author of the Milinda (pp. 25, 27) has a precisely similar argument.

oS> ksldh



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


-’fmdgzGmdo iQ;1h’

3′ ud jsiska fufia wik
,oS’ tla l,l Nd.Hj;2ka jykafia ieje;a kqjr iuSmfhysjQ fcA;jkdrdufhys
jdih l< fial’ tl,ays fmdgzGmdo kuz mrsn1dcl f;u ))iuhmamjdol)) kuzjQ
/iajS l;d lrk ia:dkhg *;sUsrs.ia j,ska jgjQ( tlu Yd,djla jeksjQ u,a,sld
wdrdufhys ;2ka oyila mrsn1dclhka we;s uy;a mrsn1dcl msrsi iu. jdih
flfrhs’

4′ tl,ays Nd.Hj;2ka jykafia fmrjre ld,fhys weZo fmdrjd isjqre yd
md;1h f.k ieje;a kqjrg msKAvmd;h msKsi msg;ajQ fial’ tjsg Nd.Hj;2ka
jykafiag fujeks is;la my

5′ ta ld,fhysfmdgzGmdo mrsn1dcl f;u jsYd, mrsn1dcl msrsila iu.
Wiauy;a yZvska” uy;afia kdo lruska fkdfhla my;a l:d lruska isgshy’

6′ fmdgzGmdo mrsn1dcl f;u tys meusfKkakdjQ Nd.Hj;2ka jykafia oqroSu
oqgqfhah’ oel ))iaj,am Ynzo we;af;da jjz” mskaj;ayq Ynzo fkdlrjz” fuz
Y1uK f.#;u f;u ths’ ta wdhqIau;a f;u Ynzohg fkdleue;af;a


[\q 126/]

Ynzo fkdlsrSfuys .2K lshk iajNdjh we;sjQfha fjhs))’ fufia lS l,ays ta mrsn1dclfhda ksYaYnzo jQy’

7′ tjsg Nd.Hj;2ka jykafia fmdgzGmdo mrsn1dcl f;u fj; meusKs fial’
tl,ays fmdgzGmdo mrsn1dcl f;u Nd.Hj;2ka jykafiag fuz ldrKh oekquz
oqkafkah’

))iajduSKs” Nd.Hj;2ka jykai” fuys jvskd fialajd’ iajduSKs” Nd.Hj;2ka
jykafiaf.a meusKSu hym;ah’ Nd.Hj;2ka jykafiaf.a meusKSu wmg m1S;shls’
iajduSKs” fuys huz fuz meusKSula jSkuz fuz meusKSu Nd.Hj;a f;u fndfyda
l,lska lf

Nd.Hj;2ka jykafia mKjk ,o wdikfhys jevyqka fial’ fmdgzGmdo mrsn1dcl
f;fuzo tla my;a wdikhla f.k tl me;a;l Wkafkah’ Nd.Hj;2ka jykafia fuz
ldrKh weiqfjzh’ ))fmdgzGmdoh” oeka fuys l2uk l:djlska hqla;j Wkakdyqo”
lskuz l:djla” lruska isg w;r;2r keje;a;2jdyqo$))

8′ fufia lS l, fmdgzGmdo mrsn1dcl f;fuz Nd.Hj;2ka jykafiag fuz jpk
lSfjzh’ ))iajduSks” wms oeka huz l:djlska hqla;j Wkakfudao” ta l:dj
;snqKdfjz’ iajduSks” fuz l:dj Nd.Hj;2ka jykafiag miqj;a wikakg wmyiq
fkdfjz’ iajduSks” miq.sh ojiaj, fuf;u l2ula lshdoe))hs wikq leu;s l:d
mj;akd nfjska fld;2y,l kuzjQ Yd,djl /iaj WkakdjQ fkdfhla ;SrA:lhka yd
uyK nuqKka w;r ))mskaj;” flfia *ix{d ksfrdOh( yeZ.uz ke;sjSu fjzoehs))
ix{d ksfrdO *yeZ.Su ksreoaOjSu( ms

))tys iuyre fufia lSyq” ))mqreIhdf.a yeZ.Su fya;2jla m1;Hhla ke;2j Wmoskakdyqo” nsZoShkakdyqo fj;a’


[\q 127/]


huz l,l yeZ.Suz Wmoskakdyqo tl, yeZ.Suz iys; fjz’ huz l,l kQmoskakdyqo tl, yeZ.Suz ke;af;la fjz hhs” iuyre m1ldY flfr;a’

))Tyqg wksflla fufia lshhs’ ))mskaj;” fuz ldrKh jkdys fufia
fkdjkafkah’ mskaj;” yeZ.Suz mqreIhdf.a wd;auh fjhs’ ta yeZ.Suz
bj;ajkafkao” meusfKkafkao fjhs’ huz l,l yeZ.Suz bj;ajkafkao” tl, yeZ.Suz
ke;af;a fjhs’ huz l,l yeZ.Suz meuzfKkafkao” tl, yeZ.Suz we;af;a fjhs’

))Tyqg wksflla fufia lshhs’ mskaj;” fuz ldrKh jkdys fufia fkdjkafkah’
uy;a iDOs we;s uy;a wdkqNdj we;s uyK nuqfKda we;a;dyqh’ ta uyK nuqfKda
fuz mqreIhdf.a yeZ.Su fuz mqreIhd fj;g wos;a’ fuz mqreIhdf.ka bj;go
wos;a’ huz l,l mqreIhd fj;g wos;ao tl, yeZ.Suz we;s fjhs’ huz l,l bj;g
wos;ao” tl, mqreIhd yeZ.Suz rys; fjzh’

))Tyqg wksflla fufia lshhs’ mskaj;” uy;a iDOs we;a;djQ uydkqNdj
we;a;djQ foaj;dfjda we;a;dyqh’ ta foaj;dfjda fuz mqreIhdf.a yeZ.Su fuz
mqreIhd fj;g wos;a’ fuz mqreIhdf.ka bj;go wos;a’ huz l,l mqreIhd fj;g
wos;ao tl, yeZ.Suz we;s fjhs’ huz l,l bj;g wos;ao” tl, mqreIhd yeZ.Suz
rys; fjz’))

))tl,ays iq.;jQ Nd.Hj;2ka jykafia fuz ldrKhkays b;d oCI fkdfjzoe))hs ug Nd.Hj;2ka jykafia u;la jsh’

))iajduSks” Nd.Hj;2ka jykafia yeZ.Suz ksfrdOh lsrSfukau okakd fial’ iajduSks” flfia kuz yeZ.Suz ksfrdOh fjzoe))hs weiqfjzh’

9′ ))fmdgzGmdoh” huz ta uyK nuqfKla mqreIhdf.a yeZ.Su fya;2jla m1;Hhla ke;2j Wmos;ahhs”


[\q 128/]

ksreoaO fj;a hhs lsh;a
kuz Tjqka jsiska m

))yslauSu l2ulaoehs)) weiqfjzh’ Nd.Hj;2ka jykafia fufia lS fial’

*fuys 64 fjks msfgz idu[[M, iQ;1fha 40 fPofha isg 74 fPoh olajd ))uyrc)) fjkqjg ))fmdgzGmdoh)) fhdokak’

))fuz M,h by; lS M,hkag jvd w;sYhska ukyrhs’ fndfyda fia fY1IaGhs))
fjkqjg ))fuho YsCIdhhs Nd.Hj;2ka jykafia jod

))fmdgzGmdoh” kej;o NsCIqf;u yeu wdldrfhka rEm yeZ.Suz oqrejSfuka ;ry
yeZ.Suz oqrejSfuka fkdfhla yeZ.Suz isys fkdlsrSfuka wdldYh ksula ke;ehs
isyslsrSfuka wdldidk[ajdh;k OHdkh Wmojd jdih flfrAo” Tyqf.a huz fmr
yeZ.Sula jS kuz ta yeZ.Su ke;s fjhs’ tl, *wdldidk[ajdh;k( ksula ke;a
wdldYfhka ,nk OkHfhka hqla;jQ fkdishquz lreKq mylsrSfuka ishquzjQ
yeZ.Suz we;af;la fjhs’ fufiao yslauSfuka iuyr yeZ.Sula WmoS’ iuyr
yeZ.Sula ke;sfjhs’ uSg Nd.Hj;2ka jykafia yslauSuh))hs jod< fial’

0′ fmdgzGmdoh” kej;o” NsCIqf;u yeu wdldrfhkau *wdldidk[ajdh;k( ksula
ke;s wdldYh Ndjkd lsrSfuka ,nk ,o OHdkh oqrefldg tu *wdldidk[ajdh;k( ys;
Ndjkdfldg *js[a[dK[ajdh;kh( ksfula ke;s js[a[dKh Ndjkd lsrSfuka ,nk
OHdkh Wmojd jdih flfrAo” Tyqf.a huz m

[\q 129/]


wdldidK[apdh;khkaf.a
hqla;jQ fkdishquz fldgia mylsrSfuka ishquzjQ ye.Sula we;sjSo” ta ye.Su
ke;sfjhs’ tl, js[[dKp[dh;khkaf.a hqla;jQ fkdishquz fldgia mylsrSfuka
ishquzjQ ye.Sula we;sfjhs’ tl, js[a[dKp[dh;k OHdk iemfhka hqla;jQ
fkdishquz fldgia mylsrSfuka ishquzjQ ye.Sula we;af;la fjhs’ fufiao
yslauSfuka iuyr ye.Sula WmoS’ iuyr ye.Sula ke;sfjhs)) uSgo Nd.Hj;2ka
jykafia yslauSuhhs jod< fial’

-’))fmdgzGmdoh” kej; NsCIqf;u yeu wdldrfhka js[a[dK[apdh;k OHdkh
oqrefldg lsisjla ke;ehs Ndjkdfldg oek wdls[a[dK[apdh;k ta ysf;a lsisjla
ke;ehs hk Ndjkdfjka ,nk OHdkh Wmojd jdih flfrAo” Tyqf.a huz m

3=’))fmdgzGmdoh” huz fya;2jlska fuz Ydikfhys NsCIqf;u ;ukaf.a m1:u
OHdk ye.Sfuka ye.Suz we;af;afjzo” m1:u OHdkfhka fjkajQ fofjksOHdkfhyso
thska fjkajQ ;2kafjks OHdkfhysoehs fufia ta ta OHdk ye.Sfuka ye.Suz
we;af;a jSo ms

[\q 130/]


W;2uz fjhs’ uu OHdkhg
iujoskafkuz kuz u;2 iujeoSu msKsi leu;s Wmojkafka kuz fuz ye.Suz
kj;skakdy’ *jskdY jkakdy( wkHjQ *T#odrsl NjdxZ.( ye.Suz Wmoskakdyqh’ uu
OHdkhg iufkdjoskafkuz kuz u;2 iujeoSu msKsi leu;s kQmojkafka kuz
hym;ehs)) Tyq iufkdjoS” u;2 iujeoSu msKsi leu;s kQmojkakdjQ Tyqf.a ta
OHdk ye.Suzo kj;s;a” *jskdY fj;a( wkHjQo T#odrsl NjdxZ. ye.Suz kQmos;a’
fufia ms

))fmdgzGmdoh” fufia kqjK we;s NsCIqyqf.a ms

33′))fmdgzGmdoh” ta l2ulehs is;kafkyso$ lsfulao$ Tn jsiska uSg fmr
funZoqjQ kqjKe;s NsCIqyqf.a ms

))iajduSks” Nd.Hj;2ka jykafia tlu wdls[a[dK[apdh;k ye.Suz w;2frka
fl

))fmdgzGmdoh” uu uqoqka meusKs ye.Suz tllao mKjus fndfydajQ uqoqka meusKs ye.Suzo mKjushs)) jod< fial’

))iajduSks” Nd.Hj;a f;fu flfia th mKjk fialaoehs)) weiqfjzh’

))fmdgzGmdoh” mD:sjs lisKdoSka w;2frka huz huz lisKhlska fyda m1:u
OHdkdoSka w;2frka huz huz OHdkhlska fyda ps;a; ffp;islhkaf.a kej;Sug
meusfKAo” ta ta lisKhlska fyda ta ta OHdkhlskauu uqoqka meusKs ye.Suz
mKjus’ fmdgzGmdoh” uu tfia tla uqoqkam;a ye.Sulao fndafydajQ uqoqkam;a
ye.Suzo mKjushs)) jod< fial’


[\q 131/]

34′))iajduSks” ps;a;
ffp;isl kj;ajd thska ke.sgsk NsCIqjg wry;aM, is; m

))fmdgzGmdoh” wry;aM, is; m

35′))iajduSks” ye.Suz mqreIhdf.a wd;au fjzo fkdfyd;a ye.Suz wkslla fjzo” wd;auh wkslla fjzoehs)) weiqfjzh’

))fmdgzGmdoh” kqU l2ula kuz wd;auhhs i

))iajduSks” uu uy;ajQ i;r uyd N@;hkaf.ka WmkakdjQ wdydr .kakdjQ fuz lh wd;auhhhs i,lus))hs lSfhah’

))fmdgzGmdoh” tfia we;s l, kqUg ye.Su wkslla jkakSh’ wd;auh wkslla
jkafkah’ ))fmdgzGmdoh” huzfia ye.Suz wkslla jkakSo” wd;auh wkslla
jkafkao fuz l1ufhka ta fuz ldrKh oek.; hq;2hs’ fmdgzGmdoh” fuz uy;ajQ
i;r uyd N@;hkaf.ka WmkakdjQ wdydr .kakdjQ ta fuz wd;auh kj;Sjd’

))tfia l, fuz mqreIhdg fjk;a ye.Suz Wmos;a” fjk;a ye.Suz ke;sfj;a’
fmdgzGmdoh” huzfia ye.Suz wksllau jkakSo” wd;auh wksllau jkafkao” fufia
fuz l1ufhka fuz ldrKh o; hq;2hhs)) jod< fial’

36′))iajduSks” uu wd;auh ish,q wx. fldgia we;a;djQ bZoqkaf.ka fkdmsrsyqkdjQ ysf;ka yg.;a fohlehs oek .;sushs)) lSfhah’


[\q 132/]

))fmdgzGmdoh” tfia
we;s l,;a Tng ye.Su wkslla jkakSh wd;auh wkslla jkafkah’ fmdgzGmdoh”
huzfia ye.Suz wksfllau jkakSo” wd;auh wksfllau jkafkao fufia fuz
l1ufhkao ta fuz ldrKh oek.; hq;2h’ fmdgzGmdoh” ta fuz wd;auh ish,q wx.
fldgia we;a;djQ bZoqrkaf.ka fkdmsrsyqkdjQ ys;ska lrk ,oafoah hkq
;snqkdfjz’ tl, fuz mqreIhd yg wkHjQ ye.Suz Wmos;a” wkHjQ ye.Suz
ke;sfj;ah))hs jod< fial’

37′))iajduSks” uu wd;auh rEmhla ke;s ye.Suhhs oksus))hs lSfhah’

))fmdgzGmdoh” tfia we;s l,o Tng ye.Su wkslla jkakSh” wd;auh wkslla
jkafkah’ fmdgzGmdoh” huzfia ye.Su wksllau jkakSo” wd;auh wksllau jkafkao
fufia fuz l1ufhkao” ta fuz ldrKh o; hq;2h’ fmdgzGmdoh” wd;au rEm ke;s
ye.Suzh hkq ;snqkdfjz’ tfia we;s l, fuz mqreIhdg wkHjQ ye.Suz Wmos;a”
wkHjQ ye.Suz ke;sfj;a’ fmdgzGmdoh” huzfia ye.Su wksfllau jkakSo” wd;auh
wksfllau jkafkao fufia fuz l1ufhkao ta fuz ldrKh oek.; hq;2hhs)) jod<
fial’

38′))iajduSks” ye.Su mqreIhdf.a wd;auhoehs lshd fyda ye.Su wksllauh”
wd;auh wksllaoehs lshd fyda ud jsiska oek.; yelaflaoehs)) weiqfjzh’

))fmdgzGmdoh” Tn jsiska ye.Su mqreIhdf.a wd;auhoehs lshd fyda ye.Su
wksfllwd;auh wksllaoehs lshd fyda fuz ldrKh oek.kq fkdyelafla hhs))
jod

39′))iajduSks” ye.Su mqreIhdf.a wd;auhoehs lshd fyda ye.Su wksfll
wd;auh wksllaoehs lshd fyda fuz ldrKh oek.kq fkdyelafla fjz kuz” lsfulao
iajduSks” f,dalh iodld,sl hk fuz lSuu i;Ho iodld,sl fkdfjzhhs hk wksla
lSu wi;Hoe))hs weiqfjzh’


[\q 133/]

))fmdgzGmdoh” f,dalh iodld,sl hk fuz lSuu i;Hh odld,sl fkdfjzhhs hk wksla lSu wi;Hhhs ud jsiska m1ldY fkdlrK ,oafoah))’

))fmdgzGmdoh” f,dalh iodld,sl f,dalh iodld,sl fkdfjzhhs hk fuz lSuu
i;Hh” iodld,slh hk wksla lSu wi;Hh hk fuzo ud jsiska m1ldY fkdlrK
,oafoah))’

))fmdgzGmdoh” f,dalh fl

))fmdgzGmdoh” f,dalh fl

))fmdgzGmdoh” i;ajhd urKska u;2 Wmoskafka fkdfjhs” kQmoskafka fkdfjhs
hk fuz lSuu i;”Hh” wksla lSu wi;Hh hk fuzo ud jsiska m1ldY fkdlrK
,oafoah)) hhs jod

30′))iajduSks” ljr ldrKhlska Nd.Hj;2ka jykafia jsiska fuzldrKh m1ldY fkdl

))fmdgzGmdoh” fuz f,dalh iodld,slh hk *oelau( weoySu ;udg fyda wkqkag
hym;a iys; fkdfjhs’ Ydikfha W;2uz yeisrSfuz *n1yauprAhdfjz( Wiia iS,
wkqj yeisrSfuz iq,q fldgilaj;a fkdfjhs” ixidrfhys l,lsrSu msKsi fkdfjhs”
fkdwe,Su msKsi fkdfjhs” ksoyiajSu msKsi fkdfjhs” ixisoqjSu msKsi
fkdfjhs” jsfYaIfhka oek .ekSu msKsi fkdfjhs” wjfndaOh msKsi fkdfjhs”
ksjka w;alr .ekSu msKsi fkdfjhs” tnejska ta ud jsiska m1ldY fkdlrK
,oafoah))hs jod

3-’))iajduSks” Nd.Hj;2ka jykafia l@ula m1ldY lrK ,oafoaoe))hs jspd

[\q 134/]


))fmdgzGmdoh” ud
jsiska oql fuzhhs oqla we;sjSug fya;2 fuzhhs oqla ke;slsrSu fuzhhs oqla
ke;slsrSug muqKqjkakdjQ ms

4=’))iajduSks” Nd.Hj;2ka jykafia jsiska fuz l2ula ksid m1ldY lrK ,oafoaoe))hs weiqfjzh’

))fuh ;ukag hym; iys; fjhs’ f,dalfhka tf;r jk OrAu kjh iys; fjhs
Ydikfha W;2uz yeisrSfuz *n1yauprAhdfjz( Wiia iS, wkqj yeisrSu fjhs”
ixidrhg l,lsrSu msKsi mj;shs” tys fkdwe,Su ksoyiajSu” ixisoqjSu”
jsfYaIfhka oek .ekSu” wjfndaOh” ksjka w;alr .ekSu msKsi mj;S tnejska ud
jsiska fuh m1ldY lrK ,oafoah))hs jod

))Nd.Hj;2ka jykai” ta tfiah” iq.;hka jykai” ta tfiah” iajduSks”
Nd.Hj;2ka jykafia huz .uklg leue;af;a kuz oeka Bg ld,hhs)) lSfhah’

tjsg Nd.Hj;2ka jykafia yqka wdikfhka ke.sg jevsfial’

43′tjsg Nd.Hj;2ka jykafia jevujd fkdfnda l,lska ta mrsn1dclfhda fmdgzGmdo mrsn1dclhdg jpk keue;s fljsgsj,ska wekafkdah’

fmdgzGmdo mrsn1dcl f;u ta mrsn1dclhkag fuz ldrKh oekajSh’

))mskaj;aks” Y1uK f.#;uhkaf.a taldka;fldg foaYkd lrK ,oaodjQ lsis
OrAuhla uuo fkdoksus” tfia jqj;a Y1uK f.#;u f;u iajNdjfhka meyeos,sjQo”
i;HjQo” f,dalfhka tf;rjk OrAu kjfhys *kj f,dafld;a;r OrAufhys(
msysgshdjQo ia:srjQ udrA.hla mKjhs’ iajNdjfhka meyeos,sjQ i;HjQ
f,dalfhka tf;rjQ OrAuys msysgshdjQ ia:srjQ udrA.hla mKjkakdjQ


[\q 135/]

Y1uK f.#;uhka jsiska
hym; msKsi lshk,o OrAuh ud jeks kqjKe;af;la hym; msKsi lshk,ola jYfhka
flfia kuz i;2gq fkdfjuzoehs)) lSfhah’

44′tjsg fo;2ka ojila miqjQ l, we;2k n,kkd f.a mq;1jQ ps;1o mdgzGmdo
mrsn1dclhdo Nd.Hj;2ka jykafia fjz;a meusK” ps;1 f;fuz Nd.Hj;2ka jykafia
jeZo tl;a me;a;lgjS Wkafkah’ mdgzGmdo mrsn1dcl f;u Nd.Hj;2ka jykafia iu.
i;2gq jQfhah’ i;2gq jsh hq;2jQ isyslghq;2jQ l;dj fldg tl me;a;lgjS
WkakdjQ mdgzGmdo mrsn1dcl f;u Nd.Hj;2ka jykafiag fuz jpk lSfjzh’

))iajduSks tl,ays Nd.Hj;2ka jykafia jev fkdfnda fjz,djlska ta mrsn1dclfhda ug jpk kue;s fljsgs j,ska wekafkdah))’

))fmdgzGmdoh” fuz ish,q mrsn1dclfhda kqjK weia ke;s wkaZofhdah’
tfyhska weia ke;af;dah’ Tjqka w;2frka Tnu *iqNdIs;h( hym; msKsi lshk
,oao” *oqrANdIs;h( hym; msKsi fkdjk lshuk okakdjQ tlu weia we;af;ysh’
fmdgzGmdoh” ud jsiska taldka;fldg *ia:srj( foaYkd lrK ,oaodjQ mKjk
,oaodjQ OrAufhdaofj;a’ ud jsiska taldka;fldg *ia:srj( foaYkd fkdlrK
,oaodjQ fkdmKjk ,oaodjQ OrAufhdaofj;a’

))fmdgzGmdoh” ljr ldrKhlska ta OrAuh ud jsiska taldka;fldg *ia:srj(
foaYkd fkdlrK ,oafoao fkdmKjk ,oafoao” fmdgzGmdoh” fuz OrAu ;ukaf.a hym;
Wfoid fyda wkqkaf.a hym; Wfoid hqla; fkdfj;a’ Wiia yeisrSfuka hqla;
fkdfj;a ixidrhg l,lsrSu” tys fkdwe,au” thska ksoyia jSu” th ixisoqjSu”
meyeos

[\q 136/]


))fmdgzGmdoh” ud
jsiska oql fuhhs ia:sr fldg OrAuh foaYkd lrK ,oafoa mKjk ,oafoa fjhs’
oql yg .ekSu fuhhs” oql ke;s lsrSu fuhhs” oqla ke;s lsrSu” oqla ke;s
lsrSfuz m

))fmdgzGmdoh” fuz OrAu ;ukaf.a;a wkqkaf.a;a hym; msKsi fj;a fuz OrAu
W;2uz OrAufhka hqla; fj;a’ fuz *n1yauprAhdj( h;2u yeisrSfuka hqla; fj;a’
fuz ixidrfhys l,lsrSu msKsio” fkdwe,au msKsio” ixisZoSu
msKsio”jsfYaIfhka oek.ekSu msKsio”wjfndaOh msKsio” ksjka ,enSu msKsio”
mj;s;a’ fmdgzGmdoh” tnejska udjsiska ta OrAu ia:srfldg foaYkdlrK ,oaodyq
mKjk,oaodyq fj;a’

45′))fmdgzGmdoh” wd;auh fjkia fkdj iodld,sljQ iem we;s” urKska u;2
iodld,slfjzh hk u; we;s iuyr uyK nuqfKda fj;a’ uu Tjqka fj;meusK fufia
lshus’ ))wdhqIau;2ks” Tn,d we;af;kau iem we;s f,dalh kef.kysr osidfjys
fyda niakdysr wdoS osidjkays fyda fjz oehs okakdyq olakdyq fjfi;a oehs
fufia wik ,oaodyq ))fkdolafkuq)) hhs lsh;a Tjqkag uu fufia lshus
wdhqIau;2ks” tla /hla uq,q,af,a fyda tla ojd,la uq,q,af,a fyda ? Nd.hla
uq,q,af,a fyda tla oj,a Nd.hla uq,q,af,a fyda taldka; iem we;s wd;auhla
Tn,d oksjz oehs fufia wik ,oaodyq ))fkdoksuq hhs lsh;ao Tjqkag uu fufia
lshus ))wdhqIau;2ks” lsfulao$ taldka; iem we;s f,dalh wjfndaO lr.ekSug
udrA.h fuzh” mej;2uz ms

[\q 137/]


wms tfia
ms

46′))fmdgzGmdoh” ta l2ulehs is;kafkao$ fufia we;s l, ta uyK nuqfKda
ke;ehs lSfuka W;a;r ke;s njg meusfKkafkda fkdfj;aoehs)) weiQ fial’

))iajduSks” tfiajQ l, ta nuqKkaf.a ke;ehs lSfuzka W;a;r ke;s njg taldka;fhka meusfK;auh))hs lSfhah’

))fmdgzGmdoh” huzfia mqreIfhla fufia lshkafko” fuz ckmofhys huz
ia;1shla b;d rEm ,CIK fjzo uu wE TzkE lrus” leu;s fjus))hs Tyqg fufia
lshkakdyqh’ ))Tn lshk ,o T;d ,CIK we;s ta ckmo l

))iajduSks” tfia we;s l, ta mqreIhdf. lSu we;af;kau W;a;r ke;s njg meusfKAuh))hs lSfhah’

47′))fmdgzGmdoh” lduNjfhys rEmNjfhys wrEmNjfhys wd;au Ndjhla ,enSuz ;2kla


[\q 138/]

fj;a’ rEm iys;jQ i;r
uyd N@;hkaf.ka WmkakdjQ lk fndk wdydr .kakdjQ wd;auhla ,enSu;a fjzo” fuh
ldu Ndjfhys wd;au ,enSu fjz’ rEmSjQ is;ska WmkakdjQ ish,q wx. fldgia
we;a;djQ huz wd;auhla ,enSula fjzo” fuh rEmNjfhys wd;au ,enSu fjhs’
wrEmSjQ ye.Sfuka WmkakdjQ wd;au ,enSula fjzo’ fuh wrEmjQ wd;au ,enSula
fjzo’ fuh wrEmjQ we;au ,enSufjz’

48′))fmdgzGmdoh” uu lduNjfhys rEmNjfhys wrEmNjfhys wd;au Ndjhla
,enSuz ke;s lsrSu msKsi OrAu foaYkd lrus’ huz ms

49′))fmdgzGmdoh” huzfia ms

[\q 139/]


40′))fmdgzGmdoh”
))huzfia ms

))fmdgzGmdoh” ta l2ulehs is;kafkayso$ tfia we;s l, ud foiQ OrAuh W;a;r iys; njg meusfKkafka fkdfjzoehs)) lSfial’

))iajduSks” tfia we;s l, Tn jykafia foiQ OrAuh W;a;r iys; njg meusfKAuhhs lSfhah’

4-’))fmdgzGmdoh” huzfia mqreIfhla m1idohlg k.skq msKsi ta m1idoh hg
bKsu.la lrkfkah ta fuz mqreIhdyg ))mqreIh” Tn huz m1idohlg k.skq msKsi
bKsu.l lrkafkayso” ta m1idoh Wio usgso uOHuo okafkaysoehs)) wik ,oafoa
))oksus)) lshkakdyqo” ))weje;aks” huz m1idohlg k.skq msKsi ta m1idofhysu
hg bKsu.la flfruzo ta fuz m1wdohhs)) bZoska Tyq fufia lshkfkao”
fmdgzGmdoh” ta l2ulehs is;kafkayso$ tfia we;s l, ta mqreIhdf.a lSu W;a;r
iys; njg meusfKA fkdfjzoe))hs weiqfjzh’

))iajduskS” fufia we;s l, ta mqreIhdf.a lSu W;a;r iys; njg meusfKA uhhs)) lSfhah’


[\q 140/]

5=’))fmdgzGmdoh” tfiau
bZoska wfmaka fufia wikakdyqo” ))weje;aks” huzfia ms

))iajduskS” tfiajQ l, Tn jykafia foiQ OrAuh W;a;r iys; njg taldka;fhkau meusfKkafkahhs)) lSfhah’

53′fufia lS l, we;2ka yslaujkakdf.a mq;1jQ ps;1 f;u Nd.Hj;2ka
jykafiag fuz jpk lSfhah’ ))huz l,l lduNjfhys wd;au ,enSula fjzo tl, Tyqg
rEmNjfhys fyda wrEmNjfhys wd;au ,enSula ke;af;a fjhs))’ ))iajduskS” huz
l,l rEmNjfhys wd;au ,enSula fjzo” tl, fudyqg lduNjfhys fyda wrEmjQ
wd;au ,enSula ke;af;ah’ iajduskS” huz l,l wrEmjQ wd;au ,enSula fjzo” tl,
fudyqg lduNjfhys fyda rEm Njfhys wd;au ,enSula ke;af;a fjhs’))


[\q 141/]

54′))ps;1h” huz lf,l
lduNjfhys wd;au ,enSluz fjzo” tl, rEmNjfhys fyda wrEmjQ wd;auNdj ,enSu
hk fldgig fkdmeusfKhs’ ps;1h” huz l,l rEm Njfhys wd;au ,enSula fjzo” tl,
lduNjfhys fyda wrEm wd;au ,enSu hk fldgig fkdmeusfKhs’ ps;1h” huz l,l
wrEmjQ wd;au ,enSula fjzo” tl, lduNjfhys fyda rEmNjfhys wd;aula ,enSu hk
fldgig fkdmeusfKhs’ ps;1h” boska Tnf.ka fufia wikakdyq kuz Tn w;S;
ld,fha jQfhyso kqjQfha fkdfjyso” Tn u;2 ld,fhys fkdjkafkyso” Tn
fkdfjkafka fkdfjkafkyso” Tn oeka we;af;yso” ke;af;a fkdfjysoe))hs
ps;1h”fufia wik ,oaodjQ Tn l2ulehs m1ldY lrkafkyso$))

))iajduskS” fufia wik ,oaodjQ uu fufia m1ldY lrkafkus’ ))uu w;S;
ld,fhys jSus’ uu kqjQfha fkdfjus’ uu wkd.;fhys jkafkus’ uu fkdjkafka
fkdfjus’ uu oeka we;af;a fjus’ uu k;af;a fkdfjus’))

55′))ps;1h” Tnf.ka fufia wikakdyq kuz” ))Tnf.a huz w;S; wd;auhla
,enSula jQfhao thu Tng we;af;a fkdfjzo$ tl, wkd.; wd;auh ke;af;a
fkdfjzo” jrA;udk *oekamj;akd( wd;auh ke;af;a fkdfjzo$ Tnf.a huz wkd.;
wd;auhla jkafka kuz” thu Tng we;af;a fkdfjzo$ w;S; wd;auh ke;af;a
fkdfjzo$ jrA;udk wd;auh ke;af;a fkdfjzo$ Tnf.a huz jrA;udk wd;auhla
fjzo$ thu Tn we;af;a fkdfjzo$ w;S; wd;auhla ke;af;a fkdfjzo$ wkd.;
wd;auhla ke;af;a fkdfjoe))hs weiSh’

))iajduskS” tfia wik ,oaodjQ uu fufia m1ldY lrkafkus” ))udf.afuz
w;S;jQ wd;auh ,enSula jSo” udf.a ta wd;auh ,enSu ta ld,fhys we;af;au
jsh’ wkd.;fhys ta wd;auh ,enSula fkdjkafkah’


[\q 142/]

oeka ld,h ta wd;auh
,enS ke;af;ah’ udf.a huz wkd.;jQ wd;au ,enSula jkafkao” ta udf.a wkd.;
wd;auh ta ld,fha jkafkah’ w;S;fhys ta wkd.; wd;au ,enSu ke;af;ah’ oeka
ld,fhyso ta wd;auh ,enSu ke;af;ah’ uf.a huz oeka fuz ld,fha wd;au
,enSula fjzo” ta udf.a wd;au ,enSu oeka fuz ld,fhysfjz’ w;S;fhys ta
wd;au ,enSu ke;af;ah’ wkd.;fhys ta wd;auh ,enSu fkdjkafkahhs”))
iajduskS” fufia wik,oaodjQ uu fufia m1ldY lrkafkus))hs lsfhah’

56′))ps;1h” tfiau huz l,l ldu Njfhys wd;au ,enSula fjzo tl, rEmfhys
wd;au ,enSu fkdfjhs hk fldgig meusfKhs” wrEmjQ wd;au ,enSu fkdfjhs hk
fldgig meusfKhs’ tl, lduNjfhys wd;au ,enSu hk fldgig meusfKhs’ tfiau rEm
Njfhyso wrEmNjfhyso fjhs’

57′))ps;1h” tfukau huz l,l lduNjfhys wd;au ,enSula fjzo” tl,
rEmNjfhys wd;au ,enSuh hk fldgig fkdmeusfKhs” wrEmjQ wd;au ,enSuh hk
fldgig fkdmeusfKhs’ tl, ldu Njfhys wd;au fldgigu meusfKhs tfiau
rEmNjfhys fyda wrEmjQ wd;au ,enSfuys fjz ps;1h” huz kduhka ;:d.; f;u
jHjydr flfrAo” f,dN *oDIaGs( weoySuz jYfhka fkd.KSo” fuz ))lduNjfhys
wd;au ,enSu)) hk kdu f,dalhdf.a kdu fj;a f,dalhdf.a jpk fj;a” f,dal
jHjydrfj;a’ f,dalhdf.a meKjSuz fj;ahhs)) lSfial’ ))ps;1h” ))rEmNjfhys
wd;au ,enSuo wrEm wd;au ,enSuo tfiau fj;a’))

58′fufia lS l, fmdgzGmdo mrsn1dcl f;u Nd.Hj;2ka jykafiag fuz jpk
lSfhah’ ))iajduskS” OrAufoaYkdj b;d hym;s” iajduskS OrAu foaYkdj b;d
hym;s” iajduskS” fuz uu Nd.Hj;2ka jykafiao” OrAuho NsCIq ix.hdo irK hus’
Nd.Hj;a f;u ud wo mgka mK we;s f;la irK .shdjQ Wmdilfhlehs ord.kakd
fialajd))’


[\q 143/]

59′we;2ka
yslaujkakdf.a mq;1jQ ps;1 f;u Nd.Hj;2ka jykafiag fuz jpk lSfhah’
))iajduskS” OrAufoaYkdj b;d hym;s” fuz uu Nd.Hj;2ka jykafiao” OrAuho
NsCIq ix.hdo irK hus’ iajduskS” uu Nd.Hj;2ka jykafia iuSmfhys uyKlu
,nkafkus” Wmiuzmodjo ,nkafkus’

50′Tyq Nd.Hj;2ka jykafia iuSmfhys uyKlu ,enQfhah’ Wmiuzmodjo,enQfhah’
uE; WmiuzmodjQ Tyq iuQyhdf.ka fjkaj wm1udoj flf

*kufjksjQ fmdgzGmdo iQ;1h ksusfhah’(
















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