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06/10/13
948 LESSON 12-06-2013 WEDNESDAY-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-E. சத்தியம் மேல் ஆன பகுதி -ஸச்சா பப்ப-Section on the Truths-E2. சமுதயசத்தியத்தை(தோற்ற ஸத்தியத்தை) விளக்கிக்காட்டுதல். சமுதாயஸச்ச நித்தேசஸ-Exposition of origin Kevaóóha Sutta through http://sarvajan.ambedkar.org VOICE OF SARVA SAMAJ அமெரிக்கா மக்கள் மீண்டும் ஒபாமா தலைவராக்யதில் பரந்த எண்ணம் இருக்கிறது. எனவே செல்வி மாயாவதி பிரதமராக தேரவேண்டும்.
Filed under: General
Posted by: @ 9:55 pm

948 LESSON 12-06-2013 WEDNESDAY-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-E. சத்தியம் மேல் ஆன பகுதி -ஸச்சா பப்ப-Section on the Truths-E2.  சமுதயசத்தியத்தை(தோற்ற ஸத்தியத்தை) விளக்கிக்காட்டுதல். சமுதாயஸச்ச நித்தேசஸ-Exposition of origin
Kevaóóha
Sutta

 through http://sarvajan.ambedkar.org

VOICE OF SARVA SAMAJ
அமெரிக்கா மக்கள் மீண்டும் ஒபாமா தலைவராக்யதில்  பரந்த எண்ணம் இருக்கிறது. எனவே செல்வி மாயாவதி பிரதமராக தேரவேண்டும்.

animated buddha photo: Animated Buddha Buddhawb-1.gif

VOICE OF SARVA SAMAJ


COMMENT(S): 1

அமெரிக்கா மக்கள் மீண்டும் ஒபாமா தலைவராக்யதில் பரந்த எண்ணம் இருக்கிறது. எனவே செல்வி மாயாவதி பிரதமராக தேரவேண்டும்.


Please watch these videos on Buddha:
http://www.youtube.com/watch?v=1v_aIK_sXNs

The Legend of Buddha (Buddhist Film) HQ

1.27.25 Mins


Uploaded on Dec 28, 2011

Download: http://www.mediafire.com/?z04c2upr2y7q0
“The
Legend of Buddha”, the 2D Animation film by Pentamedia Graphics Ltd,
had qualified for contention at Oscar Awards 2005 in the Best Animation
Film category.

http://www.youtube.com/watch?v=5MqZ1vBHVDU

Zen Buddhism on Meditation Movie

23.25 Mins

http://www.youtube.com/watch?v=TZMoS2QBc8U


Calm Music Peaceful Songs: Most Relaxing Music, New Age for Meditation,Yoga,

1.03.18 Mins

http://www.youtube.com/watch?v=Lmpra5KuQ3A

♫ ZEN: RELAXATION MUSIC :: ZEN: MÚSICA PARA RELAJARSE ♫

1.11.01 Mins

http://www.youtube.com/watch?v=W2yk1lsi9RM&list=RD02Lmpra5KuQ3A

ZEN:MUSIC FOR BALANCE AND RELAXATION[FULL ALBUM]HD

1.52.00 Mins

http://www.youtube.com/watch?v=uRhoWQX2OF8

RELAX MUSIC MEDITATION - RELAXAMENTO MUSIC MEDITAÇÃO

4.18.40 Mins

http://www.youtube.com/watch?v=mfVh0tmV6FI

Shakyamuni Tathagat Buddha Full Movie(Hindi) Part-1 by D.N.Shakya

1.06.31 Mins
http://www.youtube.com/watch?v=0Zl3eqKhOqE

Shakyamuni Tathagat Buddha Full Movie(Hindi) Part-2 by D.N.Shakya

1.01.36 Mins

http://www.youtube.com/watch?v=xY0Ib3aPG6Y

Jesus Was A Buddhist Monk (BBC Documentary)

48.57 Mins

http://www.youtube.com/watch?v=DU0wgMDTUAU

The 7 Wonders of the Buddhist World

1.14.02 Mins

Benefits of walking bare foot

http://in.screen.yahoo.com/lose-weight-foot-massage-031000077.html

comments (0)
947 LESSON 11-06-2013 TUESDAY-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-E. சத்தியம் மேல் ஆன பகுதி -ஸச்சா பப்ப-Section on the Truths Subha Sutta through http://sarvajan.ambedkar.org
Filed under: General
Posted by: @ 6:36 pm

947 LESSON 11-06-2013 TUESDAY-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-
E. சத்தியம் மேல் ஆன பகுதி -ஸச்சா பப்ப-Section on the Truths
Subha
Sutta
 through http://sarvajan.ambedkar.org


animated buddha photo: Animated Buddha Buddhaa.gif


தமிழ்

E. சத்தியம் மேல் ஆன பகுதி


மற்றும்
இன்னமும், எவ்வாறு ஒரு பிக்கு, dhammas in dhammas சட்டத்துக்கு
அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்
ariya·saccas மேதக்க மெய்ம்மை பற்றிய வகையில் வாசம் செய்கிரார்?

மற்றும்
இன்னமும், பிக்குளே, ஒரு பிக்கு, dhammas in dhammas சட்டத்துக்கு
அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் நான்கு
ariya·saccas மேதக்க மெய்ம்மை பற்றிய வகையில் வாசம் செய்கிரார்.

E1. Dukkhasacca துக்கச்சத்தியம் விளக்கிக்காட்டுதல்

மற்றும்
என்ன, பிக்குகளே, (துக்க ஆரியஸச்ச) துக்க மேதக்க மெய்ம்மை என்பது?(ஜாதி
என்பது துக்கம்) பிறப்பு என்பது துக்கம், மூப்படைதல் என்பது துக்கம்
(நோய்நிலை
என்பது துக்கம் )(மரண) மரணம் என்பது துக்கம், மனத்துயரம், புலம்பல்,
துக்கம், (தொம்மனஸ) மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண்
என்பது
துக்கம், எது வெறுப்புடன் கூட்டமைகிரதோ கிடைக்காவிடில் எது வெறுப்புடன்
கூட்டமைகிரதில்லையோ அது துக்கம், ஒருவருக்கு தேவைகள் கிடைக்காவிடில் அது
துக்கம், சுருக்கம்,ஐந்து (உபாதான கந்தாஸ்)பற்றாசைகளின் ஒன்று சேர்க்கை
என்பவை துக்கம்.


மற்றும் என்ன,பிக்குகளே,  (ஜாதி) பிறப்பு என்பது? பல்வேறு
வகைப்பட்ட உயிருரு களுக்கு பல்வேறு வகைப்பட்ட வர்க்கம்,
(ஜாதி) பிறப்பு, இந்த
பரம்பரை [கருப்பைக்குள்ளே] இந்த (கந்தாஸ்) மொத்தை கற்பனையுருவ தோற்ற
குவியல், (ஆயத்தனஸ்) புலனுணர்வின் கோள வடிவத்தை கையகப்படுத்தல், இது,
பிக்குளே,   (ஜாதி) பிறப்பு என்பது.

மற்றும் என்ன,
பிக்குகளே, (ஜாரா)முதுமை என்பது? பல்வேறு
வகைப்பட்ட உயிருருகளுக்கு பல்வேறு வகைப்பட்ட வர்க்கம், (ஜாரா) பாழாகு நிலை
உடைந்த பற்கள் உடையவராயிருத்தல், நரைமயிர் உடையவராயிருத்தல், திரைவிழ,
சீவத்துவ இறக்கச்சரிவு,(இந்திரியாஸ்)இயல்பான உளச் செயல், கட்டுப்பாட்டு
விதி, வழிகாட்டும் கோட்பாடுகள் வலிமை அழுகுதல்,இது, பிக்குளே, (ஜாரா)
முதுமை என்பது.


மற்றும் என்ன, பிக்குகளே, (மரண)  மரணம் என்பது? பல்வேறு
வகைப்பட்ட உயிருருகளுக்கு பல்வேறு வகைப்பட்ட வர்க்கம், இந்த சாவு, இந்த
நடமாடும் நிலை, [வாழ்க்கைக்கு வெளியே ]இந்த கலைந்து செல்,இந்த மறைவு, இந்த
சாதல், (மரண) மரணம், இந்த கழிதல், இந்த (கந்தா) மொத்தை கற்பனையுருவ தோற்ற
குவியல் கூறு கூறாக்கு, இந்த உயிரற்ற மனித உடல் கீழ் நோக்கி கிடப்பது:
இது, பிக்குளே, 
(மரண) மரணம் என்பது.

மற்றும் என்ன, பிக்குகளே, மனத்துயரம் என்பது? ஒன்றில்,
பிக்குளே, பல்வேறு வகைப்பட்ட இணைக்கப்பட்ட இடர்ப்பாடு வகைகள், பல்வேறு
வகைப்பட்ட  (துக்க தம்மா) துக்க தம்மா, இணைக்கப்பட்ட மனம் நெகிழவைத்தல், இந்த
மனத்துயரம், இந்த துயருறுதல், இந்த ஆழ்ந்த மனத்துன்ப நிலை, இந்த உட்புறமான
மனத்துயரம், இந்த உட்புறமான அபார மனத்துயரம்:இது, பிக்குளே, மனத்துயரம்
என்பது.


மற்றும் என்ன, பிக்குகளே, புலம்பல் என்பது? ஒன்றில்,
பிக்குளே, பல்வேறு வகைப்பட்ட இணைக்கப்பட்ட இடர்ப்பாடு வகைகள், பல்வேறு
வகைப்பட்ட (துக்க தம்மா) துக்க தம்மா, இணைக்கப்பட்ட மனம் நெகிழவைத்தல்,
இந்த
மனத்துயரம், இந்த துயருறுதல், இந்த ஆழ்ந்த மனத்துன்ப நிலை, இந்த உட்புறமான
மனத்துயரம், இந்த உட்புறமான அபார மனத்துயரம்: இது, பிக்குளே, புலம்பல்
என்பது.


மற்றும் என்ன,பிக்குகளே,  (துக்க)  துக்கம்  என்பது?
என்னவாயினும் பிக்குளே, உடலைச் சார்ந்த துக்கம், உடலைச் சார்ந்த சச்சரவு,
(துக்க) துக்கம்  உடலைச் சார்ந்த தொடர்பான சுவேதசம், வெறுப்பு விளைக்கிற
(வேதயித) உறுதலுணர்ச்சி அனுபவம்: இது, பிக்குளே,
(துக்க) துக்கம்  என்பது.


மற்றும் என்ன, பிக்குகளே, நம்பிக்கையின்மை என்பது? ஒன்றில்,
பிக்குளே, பல்வேறு வகைப்பட்ட இணைக்கப்பட்ட இடர்ப்பாடு வகைகள், பல்வேறு
வகைப்பட்ட  (துக்க தம்மா) துக்க தம்மா, இணைக்கப்பட்ட மனம்
நெகிழவைத்தல்,இந்த நம்பிக்கையின்மை, இந்த துயருறுதல், இந்த ஆழ்ந்த
மனத்துன்ப நிலை, இந்த உட்புறமான நம்பிக்கையின்மை, இந்த உட்புறமான அபார
மனத்துயரம்:இது, பிக்குளே, நம்பிக்கையின்மை என்பது.



மற்றும் என்ன, பிக்குகளே,  (துக்க) துக்கத்துடன் இணைக்கப்பட்ட
மனத்துக்கொவ்வாதது? இங்கு, படிவங்கள் படி, ஒலிகள், சுவைகள், வாசனைகள்,
உடலைச் சார்ந்த புலனுணர்வாதம் மற்றும் மன ஊன புலனுணர்வாதம், அங்கே எவை
மகிழ்வில்லாதது இருக்கிரதோ, மகிழ்ச்சிகரமாக இல்லாத, வெறுப்பு
உண்டாக்கு-கிற, இல்லாவிடில் யாரோ  ஒருவரின் பாதகத்தால் ஆர்வ வேட்கை
கொள்கிராரோ, ஒருவரின் நஷ்டத்தால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின்
உடல்நலமின்மையால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின் மனப்பற்றிலிருந்து
விடுதலையாக ஆர்வ வேட்கை கொள்கிராரோ, பொழுதுபோக்கு-களியாட்டம் முதலியவற்றின்
குழுமம், இணைக்கப்பட்டு இருத்தல்,  ஒன்று சேர்ந்து இருத்தல், அவைகளை
எதிர்த்து நில்லுதல்: இது, பிக்குளே, இணைக்கப்பட்ட மனத்துக்கொவ்வாத  dukkha
துக்கம் என்பது.

மற்றும் என்ன,பிக்குகளே,  (துக்க) துக்கத்துடன் இணைக்கப்படாத
மனத்துக்கொவ்வுவது? இங்கு, படிவங்கள் படி, ஒலிகள், சுவைகள், வாசனைகள்,
உடலைச் சார்ந்த புலனுணர்வாதம் மற்றும் மன ஊன புலனுணர்வாதம், அங்கே எவை
மகிழ்வில்லாதது இருக்கிரதோ, மகிழ்ச்சிகரமாக இல்லாத, வெறுப்பு
உண்டாக்கு-கிற, இல்லாவிடில் யாரோ  ஒருவரின் பாதகத்தால் ஆர்வ வேட்கை
கொள்கிராரோ, ஒருவரின் நஷ்டத்தால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின்
உடல்நலமின்மையால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின் மனப்பற்றிலிருந்து
விடுதலையாக ஆர்வ வேட்கை கொள்கிராரோ, பொழுதுபோக்கு-களியாட்டம் முதலியவற்றின்
குழுமம், இணைக்கப்பட்டு இருத்தல்,  ஒன்று சேர்ந்து இருத்தல், அவைகளை
எதிர்த்து நில்லுதல்: இது, பிக்குளே, இணைக்கப்படாத மனத்துக்கொவ்வும்  
(துக்க) துக்கம் என்பது.

மற்றும் எது, பிக்குகளே, ஒருவருக்கு விருப்பப்பட்ட பொருள் 
பலன் தராததால்  (துக்க) துக்கம்?  இனங்களில், பிக்குளே, இந்த சென்மிப்பு என்ற
சிறப்பியல்பு உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!!
மெய்யாக, அங்கே எங்களுக்கு (ஜாதி) பிறப்பு இன்றி இருக்கட்டும், மற்றும்
மெய்யாக நாங்கள் (ஜாதி) பிறக்க வராமல் இருக்கட்டும்.”ஆனால் இது
விரும்புகிறதால் எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள் 
பலன் தராததால் ஏற்படும்
(துக்க) துக்கம்.

இனங்களில், பிக்குகளே, இந்த முதுமை என்ற சிறப்பியல்பு
உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக,
அங்கே எங்களுக்கு jarā முதுமை இன்றி இருக்கட்டும், மற்றும் மெய்யாக
எங்களுக்கு jarā முதுமை வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால்
எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள்  பலன் தராததால்
ஏற்படும்  (துக்க) துக்கம்.

இனங்களில், பிக்குகளே, இந்த நோய் என்ற சிறப்பியல்பு
உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக,
அங்கே எங்களுக்கு நோய் இன்றி இருக்கட்டும், மற்றும் மெய்யாக எங்களுக்கு
நோய் வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால் எய்தப் பெற முடியாது.
ஒருவருக்கு விருப்பப்பட்ட பொருள்  பலன் தராததால் ஏற்படும் 
(துக்க)
துக்கம்.


இனங்களில், பிக்குகளே, இந்த முதுமை என்ற சிறப்பியல்பு
உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக,
அங்கே எங்களுக்கு (மரண) மரணம் இன்றி இருக்கட்டும், மற்றும் மெய்யாக
எங்களுக்கு (மரண) மரணம் வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால்
எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள்  பலன் தராததால்
ஏற்படும் 
(துக்க) துக்கம்.


இனங்களில், பிக்குகளே,
இந்த அங்கலாய்ப்பு,புலம்பல்,  (துக்க), (தொம்மனஸ) துக்கம்  மனதிற்குரிய
கவலை சச்சரவு நோய் மற்றும் இடுக்கண்
மற்றும் கடுந்துன்பம் என்ற சிறப்பியல்பு உடையவராயிருப்பதால், இது போன்ற ஒரு
இச்சை எழும்புகிறது: “ஓ!! மெய்யாக, அங்கே எங்களுக்கு  இந்த
அங்கலாய்ப்பு,புலம்பல்,  (துக்க), (தொம்மனஸ) துக்கம்  மனதிற்குரிய கவலை
சச்சரவு நோய் மற்றும் இடுக்கண் மற்றும் கடுந்துன்பம் இன்றி இருக்கட்டும்,
மற்றும் மெய்யாக எங்களுக்கு  இந்த அங்கலாய்ப்பு,புலம்பல்,  (துக்க),
(தொம்மனஸ) துக்கம்  மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண்
மற்றும் கடுந்துன்பம்  வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால்
எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள்  பலன் தராததால்
ஏற்படும் 
(துக்க) துக்கம்.



மற்றும் எது, பிக்குகளே, சுருக்கமாக ஐம்புலன் என்ற  இந்த
ஐந்து (உபாதானகந்த).  அங்கே ஐந்து ஐக்கியப்படுத்தும் பற்றாசை எவை? அவை
வருமாறு: இந்த (ரூப  உபாதானகந்த) சடப்பொருள் ஐக்கியப்படுத்தும் பற்றாசை,
இந்த (வேதன உபாதானகந்த) வேதனை உறுதலுணர்ச்சி புலன்றிவு அனுபவம்
ஐக்கியப்படுத்தும் பற்றாசை, இந்த (ஸஞ்யா உபாதானகந்த)விவேக
வாயிற்காட்சி  விழிப்புணர்வுநிலையை ஐக்கியப்படுத்தும் பற்றாசை, இந்த   (ஸங்கார
உபாதானகந்த), வரையறுக்கப்பட்ட புலனுணர்வாதம்/மனதிற்குரிய
கட்டுமானங்கள்/மனதிற்குரிய கற்பனை/இச்சா சக்தி விருப்பம் உருவாக்குதல் 
ஐக்கியப்படுத்தும் பற்றாசை, இந்த  (விஞ்ஞான உபாதானகந்த).
விழிப்புணர்வுநிலை/மனதை உணர்விற்கொள்ளும் பகுதி  ஐக்கியப்படுத்தும்
பற்றாசை. இவை சுருக்கமாக, பிக்குளே, ஐம்புலன் என்ற இந்த ஐந்து  (உபாதானகந்த) என்பது.




இது, பிக்குகளே, இந்த  (துக்க ஆரியஸச்ச) துக்க மேதக்க மெய்ம்மை என அழைக்கபடுகிறது.

E. ஸச்சா பப்ப

புன ச பரங், பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு. கதங் ச பன
பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு ?

இத, பிக்காவெ, பிக்கு
இதங் துக்கங்,தி யத.பூதங் பஜானதி, அயங் துக்க-ஸமுதாயொ’தி யத.பூதங்
பஜானதி, அயங் துக்க-நிரோதொ’தி யத.பூதங் பஜானதி, அயங் துக்க-நிரோத.காமினி
பதிபதா’தி யத.பூதங் பஜானதி.

E1. துக்கஸச்ச நித்தேஸ

Katamaṃ ca, bhikkhave,
dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho)
maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·upāyāsā pi dukkhā,
a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tam·pi dukkhaṃ; saṅkhittena pañc’upādāna·k·khandhā dukkhā.
கதமங் ச 
பிக்காவெ, துக்கங் ஆரிய ஸச்ங் ? ஜாதி-பி துக்கா, -பி துக்கா

Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi
tamhi satta-nikāye jāti sañjāti okkanti nibbatti abhinibbatti
khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave,
jāti. 



Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā
āyuno saṃhāni indriyānaṃ paripāko: ayaṃ vuccati, bhikkhave, jarā. 

E. Section on the Truths

Katamaṃ ca, bhikkhave, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ
kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati,
bhikkhave, maraṇaṃ. 



Katamo ca, bhikkhave, soko? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa soko socanā socita·ttaṃ anto·soko
anto·parisoko, ayaṃ vuccati, bhikkhave, soko.


Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ
paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo. 



Katamaṃ ca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave,
kāyikaṃ dukkhaṃ kāyikaṃ a·sātaṃ kāya·samphassa·jaṃ dukkhaṃ a·sātaṃ
vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ. 



Katamaṃ ca, bhikkhave, domanassaṃ? Yaṃ kho,
bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ a·sātaṃ mano·samphassa·jaṃ
dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ. 



Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ
vuccati, bhikkhave, upāyāso.


Katamo ca, bhikkhave, a·p·piyehi sampayogo dukkho?
Idha yassa te honti an·iṭṭhā a·kantā a·manāpā rūpā saddā gandhā rasā
phoṭṭhabbā dhammā, ye vā pan·assa te honti an·attha·kāmā a·hita·kāmā
a·phāsuka·kāmā a·yoga·k·khema·kāmā, yā tehi saddhiṃ saṅgati samāgamo
samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, a·p·piyehi sampayogo
dukkho. 



Katamo ca, bhikkhave, piyehi vippayogo dukkho?
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā
dhammā, ye vā pan·assa te honti attha·kāmā hita·kāmā phāsuka·kāmā
yoga·k·khema·kāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā
ñāti·sālohitā vā, yā tehi saddhiṃ a·saṅgati a·samāgamo a·samodhānaṃ
a·missībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.


Katamaṃ ca, bhikkhave, yampicchaṃ na labhati tam·pi
dukkhaṃ? Jāti·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho
vata mayaṃ na jāti·dhammā assāma na ca vata no jāti āgaccheyyā’ ti. Na
kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ. 


Jarā·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na jarā·dhammā assāma na ca vata no jarā
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.


Byādhi·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na byādhi·dhammā assāma na ca vata no byādhi
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.


Maraṇa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na maraṇa·dhammā assāma na ca vata no maraṇa
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.


Soka·parideva·dukkha·domanass·upāyāsa·dhammānaṃ,
bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na
soka·parideva·dukkha·domanass·upāyāsa·dhammā assāma na ca vata no
soka·parideva·dukkha·domanass·upāyāsa·dhammā āgaccheyyuṃ’ ti. Na kho
pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ. 



Katame ca, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā
dukkhā? Seyyathidaṃ: rūp·upādānakkhandho vedan·upādānakkhandho
saññ·upādānakkhandho saṅkhār·upādānakkhandho viññāṇ·upādānakkhandho. Ime
vuccanti, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā dukkhā. 



Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ. 


E. Section on the Truths


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 four ariya·saccas (Sublime truth, Noble truths). 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 four ariya·saccas (Sublime truth, Noble truths)?



E1. Exposition of Dukkhasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))

And what, bhikkhus, is the dukkha ariyasacca (
Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? Jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraṇa(Dying, death) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upādāna·k·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).


And what, bhikkhus, is jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety)? For the various beings in the various classes of beings, jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety), the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas(own), the acquisition of the āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin)
. This, bhikkhus, is called jāti
(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).


And what, bhikkhus, is jarā(
Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarā(Old age, decrepitude, decay),
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas( Restraint or subjugation of the senses): this, bhikkhus, is called jarā(Old age, decrepitude, decay).


And what, bhikkhus, is maraṇa(Dying, death)?
For the various beings in the various classes of beings, the decease,
the state of shifting [out of existence], the break up, the
disappearance, the death, maraṇa
(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraṇa(Dying, death).


And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(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)
), the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.


And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(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)
),
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.


And what, bhikkhus, is dukkha
Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss).


And what, bhikkhus, is domanassa(
Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), engendered by mental contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called domanassa(Dejection, gloom, melancholy).


And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(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)
),, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.


And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.


And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.


And what, bhikkhus, is the dukkha
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) for us, and really, may we not come to jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā
(Old age, decrepitude, decay) for us, and really, may we not come to jarā(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa(
Dying, death) for us, and really, may we not come to maraṇa(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress for us, and really, may we not come to sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress.” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


And what, bhikkhus, are in short the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanā(Feeling, sensation, perception; pain, suffering) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saṅkhāra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the viññāṇa( Intelligence, knowledge; consciousness; thought, mind) upādānakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment).


This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))


PLEASE VISIT:
http://www.youtube.com/watch?v=R96vx8QVlgE

for
RATANA SUTTA (1/4) THE DHARMA LECTURE by Bhikkhu Bodhi -1:09:52
Published on Nov 22, 2012
THE
DHARMA LECTURE, RATANA SUTTA 1 by Bhikkhu Bodhi

Bio: Bhikkhu Bodhi was
born in New York City in 1944. He received a B.A. in philosophy from
Brooklyn College (1966) and a Ph.D. in philosophy from Claremont
Graduate School (1972). In late 1972 he went to Sri Lanka, where he was
ordained as a Buddhist monk under the late Ven. Balangoda Ananda
Maitreya Mahanayaka Thera. Since 1984 he has been editor of the Buddhist
Publication Society in Kandy, and since 1988 its President. He is the
author, translator, and editor of many books on Theravada Buddhism.
http://www.sobhana.net/audio/english/bodhi/index.htm



The Sutta
Pali Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka Buddha Dhamma
Dharma Buddhism Sangha Monks Buddhist Monks Lao Buddhist Cambodian
Buddhism Khmer Buddhist Thai Buddhist Sri Lankian Buddhist Myanmar
Buddhist Burmese Buddhism American Buddhism Malaysian Buddhism
Singaporian Buddhism Chinese Buddhism Tibetan Buddhism Dhamma Talk
Dharma Teaching The Discourse Mangala Sutta Meditation Samadhi Vipassana
Karaniya Metta Sutta Pali Canon Four Noble Truths Bhikkhu Bodhi
Thanissaro Bhikkhu Meditation Music Relaxing Music Wholesome Unwholesome
Karma Kamma Ratana Sutta

http://www.youtube.com/watch?v=B0mtGoFU59k
for
RATANA SUTTA (2/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:01:27 - part 2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
for
RATANA SUTTA (3/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:03:16 part 3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
for
RATANA SUTTA (4/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:02:13 part 4/4

TIPITAKA
is being translated to Tamil along with Pali and English by Free Online
E-Nalanda Research and Practice University through
http://sarvajan.ambedkar.org. Attempt is made to create short story
videos of all the Suttas for the peace, welfare and happiness of entire
society in general and children in particular as a moral Science.Your
kind guidance and support is requested. -
chandrasekhara.tipitaka@gmail.com




http://www.sobhana.net/audio/english/bodhi/index.htm
Bhikkhu Bodhi
Right-click on the link and click ’save target as…’ to download the audio files.

Bhikkhu
Bodhi was born in New York City in 1944. He received a B.A. in
philosophy from Brooklyn College (1966) and a Ph.D. in philosophy from
Claremont Graduate School (1972). In late 1972 he went to Sri Lanka,
where he was ordained as a Buddhist monk under the late Ven. Balangoda
Ananda Maitreya Mahanayaka Thera. Since 1984 he has been editor of the
Buddhist Publication Society in Kandy, and since 1988 its President. He
is the author, translator, and editor of many books on Theravada
Buddhism.
Wikipedia: Bhikkhu Bodhi

 
bo001a
The Buddha (a)
40min., ©Washington Buddhist Vihara
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The Buddha (b)
40min., ©Washington Buddhist Vihara
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The Four Noble Truths (a)
40min., ©Washington Buddhist Vihara
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The Four Noble Truths (b)
40min., ©Washington Buddhist Vihara
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The True Nature of Existence (a)
40min., ©Washington Buddhist Vihara
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The True Nature of Existence (b)
40min., ©Washington Buddhist Vihara
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Paticcasamupada - Dependent Arising (a)
40min., ©Washington Buddhist Vihara
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Paticcasamupada - Dependent Arising (b)
40min., ©Washington Buddhist Vihara
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Rebirth and Kamma (a)
40min., ©Washington Buddhist Vihara
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Rebirth and Kamma (b)
40min., ©Washington Buddhist Vihara
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Nibbana (a)
40min., ©Washington Buddhist Vihara
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Nibbana (b)
40min., ©Washington Buddhist Vihara
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The Noble Eightfold Path (a)
40min., ©Washington Buddhist Vihara
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The Noble Eightfold Path (b)
40min., ©Washington Buddhist Vihara
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Meditation (a)
40min., ©Washington Buddhist Vihara
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Meditation (b)
40min., ©Washington Buddhist Vihara
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The Social Dimension of the Buddha’s Teaching (a)
40min., ©Washington Buddhist Vihara
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The Social Dimension of the Buddha’s Teaching (b)
40min., ©Washington Buddhist Vihara
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The Sangha (a)
40min., ©Washington Buddhist Vihara
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The Sangha (b)
40min., ©Washington Buddhist Vihara
 

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Ratana Sutta 1
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Ratana Sutta 2
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Ratana Sutta 3
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Ratana Sutta 4
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Mangala Sutta 1
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Mangala Sutta 2
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Mangala Sutta 3
45min., ©Bodhimonastery
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Mangala Sutta 4
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Mangala Sutta 5
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Mangala Sutta 6
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Metta Sutta 1
1h. 15min., ©Bodhimonastery
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Metta Sutta 2
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1. The Simile of the Cloth (M.7-1a)
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1. The Simile of the Cloth (M.7-1b)
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1. The Simile of the Cloth (M.7-2a)
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1. The Simile of the Cloth (M.7-2b)
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1. The Simile of the Cloth (M.7-3a)
45min., ©BPS
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1. The Simile of the Cloth (M.7-3b)
40min., ©BPS
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1. The Simile of the Cloth (M.7-4a)
45min., ©BPS
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1. The Simile of the Cloth (M.7-4b)
10min., ©BPS
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2. The Discourse on Effacement (M.8-1a)
45min., ©BPS
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2. The Discourse on Effacement (M.8-1b)
10min., ©BPS
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2. The Discourse on Effacement (M.8-2a)
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2. The Discourse on Effacement (M.8-2b)
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2. The Discourse on Effacement (M.8-3a)
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2. The Discourse on Effacement (M.8-3b)
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3. The Discourse on Right View (M.9-1a)
45min., ©BPS
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3. The Discourse on Right View (M.9-1b)
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3. The Discourse on Right View (M.9-2a)
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3. The Discourse on Right View (M.9-2b)
45min., ©BPS
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3. The Discourse on Right View (M.9-3a)
45min., ©BPS
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3. The Discourse on Right View (M.9-3b)
45min., ©BPS
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3. The Discourse on Right View (M.9-4a)
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3. The Discourse on Right View (M.9-4b)
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3. The Discourse on Right View (M.9-5a)
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3. The Discourse on Right View (M.9-5b)
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4. The Foundations of Mindfulness (M.10-1a)
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4. The Foundations of Mindfulness (M.10-17a)
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5. Shorter Discourse on the Lion’s Roar (M.11-1a)
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5. Shorter Discourse on the Lion’s Roar (M.11-1b)
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5. Shorter Discourse on the Lion’s Roar (M.11-2a)
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5. Shorter Discourse on the Lion’s Roar (M.11-3a)
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5. Shorter Discourse on the Lion’s Roar (M.11-4)
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5. Shorter Discourse on the Lion’s Roar (M.11-5)
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6. The Greater Discourse on the Lion’s Roar (M.12-1a)
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6. The Greater Discourse on the Lion’s Roar (M.12-2a)
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6. The Greater Discourse on the Lion’s Roar (M.12-3a)
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10. The Greater Discourse on the Destruction of Craving (M.38-1a)
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12. Discourse on the Four Kinds of Personality (M.51-1a)
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12. Discourse on the Four Kinds of Personality (M.51-1b)
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12. Discourse on the Four Kinds of Personality (M.51-2a)
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12. Discourse on the Four Kinds of Personality (M.51-3a)
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12. Discourse on the Four Kinds of Personality (M.51-4a)
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13. The Discourse on Two Kinds of Thought (M.19-1a)
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13. The Discourse on Two Kinds of Thought (M.19-3a)
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13. The Discourse on Two Kinds of Thought (M.19-3b)
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14. The Simile of the Saw (M.21-1a)
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14. The Simile of the Saw (M.21-1b)
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14. The Simile of the Saw (M.21-2a)
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14. The Simile of the Saw (M.21-2b)
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15. The Shorter Discourse in Gosingha (M.31-1a)
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15. The Shorter Discourse in Gosingha (M.31-1b)
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15. The Shorter Discourse in Gosingha (M.31-2a)
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15. The Shorter Discourse in Gosingha (M.31-2b)
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16. The Greater Discourse in Gosingha (M.32-1a)
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16. The Greater Discourse in Gosingha (M.32-1b)
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16. The Greater Discourse in Gosingha (M.32-2a)
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16. The Greater Discourse in Gosingha (M.32-2b)
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16. The Greater Discourse in Gosingha (M.32-3a)
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16. The Greater Discourse in Gosingha (M.32-3b)
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17. The Shorter Discourse to Saccaka (M.35-1a)
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17. The Shorter Discourse to Saccaka (M.35-3b)
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18. The Fire Sermon (S.22-1a)
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18. The Fire Sermon (S.22-1b)
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18. The Fire Sermon (S.22-2a)
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18. The Fire Sermon (S.22-2b)
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18. The Fire Sermon (S.22-3a)
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18. The Fire Sermon (S.22-3b)
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18. The Fire Sermon (S.22-4a)
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18. The Fire Sermon (S.22-4b)
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18. The Fire Sermon (S.22-4c)
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19. The Sermon on the Not-Self Characteristic (S.35-1a)
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19. The Sermon on the Not-Self Characteristic (S.35-1b)
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20. Setting the Wheel of Dhamma in Motion (S.56-1a)
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20. Setting the Wheel of Dhamma in Motion (S.56-1b)
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20. Setting the Wheel of Dhamma in Motion (S.56-2a)
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20. Setting the Wheel of Dhamma in Motion (S.56-2b)
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20. Setting the Wheel of Dhamma in Motion (S.56-3a)
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20. Setting the Wheel of Dhamma in Motion (S.56-3b)
30min., ©BPS



The
Sutta Pali Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka Buddha
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Karma Kamma Ratana Sutta
TIPITAKA is being translated to Tamil along
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University through http://sarvajan.ambedkar.org. Attempt is made to
create short story videos of all the Suttas for the peace, welfare and
happiness of entire society in general and children in particular as a
moral Science.Your kind guidance and support is requested. -
chandrasekhara.tipitaka@gmail.com

http://www.vimuttisukha.com/2010_02_01_archive.html

for

၀ိမုတၱိသုခ (The Bliss Of Emancipation)

Mahasatipatthana Sutta (9)

IV. Dhammanupassana (Contemplation on Dhammas)
v. Sacca Pabba (Section on Noble Truths)
d. Maggasacca Pabba
(Section on the Noble Truth of the Path leading to the cessation of Dukkha)
And what, bhikkhus, is the Noble Truth of the path leading to the cessation of dukkha?
It
is the Noble Eightfold Path, namely, Right View (Samma-ditthi), Right
Thought (Samma-sankappa), Right Speech (Samma-vaca), Right Action
(Samma-kammanta), Right Livelihood (Samma-ajiva), Right Effort
(Samma-vayama), Right Mindfulness (Samma-sati), and Right Concentration
(Samma-samadhi).
And what, bhikkhus, is Right View? The understanding
of dukkha; the understanding of the cause of dukkha; the understanding
of the cessation of dukkha; the understanding of the path leading to the
cessation of dukkha. This, bhikkhus, is called Right View.note104
And
what, bhikkhus, is Right Thought? Thoughts directed to liberation from
sensuality; thoughts free from ill-will; and thoughts free from cruelty.
This, bhikkhus, is called Right Thought.note105
And what, bhikkhus,
is Right Speech? Abstaining from lying, from tale-bearing,note106 from
abusive speech, and from vain and unbeneficial talk.note107 This,
bhikkhus, is called Right Speech.
And what, bhikkhus, is Right
Action? Abstaining from killing living beings,note108 from
stealingnote109 and from wrongful indulgence in sense pleasures.note110
This, bhikkhus, is called Right Action.
And what, bhikkhus, is Right
Livelihood? Here (in this teaching), bhikkhus, the noble disciple
completely abstains from a wrong way of livelihood and makes his living
by a right means of livelihood. This, bhikkhus, is called Right
Livelihood.note111
And what, bhikkhus, is Right Effort? Here (in this
teaching), bhikkhus, a bhikkhu generates an intention, makes effort,
rouses energy, applies his mind, and strives ardently to prevent the
arising of evil, unwholesome states of mind that have not yet arisen. He
generates an intention, makes effort, rouses energy, applies his mind,
and strives ardently to abandon evil, unwholesome states of mind that
have arisen. He generates an intention, makes effort, rouses energy,
applies his mind, and strives ardently to attain wholesome states of
mind that have not yet arisen. He generates an intention, makes effort,
rouses energy, applies his mind, and strives ardently to maintain the
wholesome states of mind that have arisen, to prevent their lapsing, to
increase them, to cause them to grow, and to completely develop them.
This, bhikkhus, is called Right Effort.
And what, bhikkhus, is Right
Mindfulness? Here (in this teaching), bhikkhus, a bhikkhu dwells
perceiving again and again the body as just the body with diligence,
clear understanding, and mindfulness, thus keeping away covetousness and
mental pain in the world; he dwells perceiving again and again feelings
as just feelings with diligence, clear understanding and mindfulness,
thus keeping away covetousness and mental pain in the world, he dwells
perceiving again and again the mind as just the mind with diligence,
clear understanding, and mindfulness, thus keeping away covetousness and
mental pain in the world; he dwells perceiving again and again dhammas
as just dhammas with diligence, clear understanding and mindfulness,
thus keeping away covetousness and mental pain in the world. This,
bhikkhus, is called Right Mindfulness.
And what, bhikkhus, is Right
Concentration? Here (in this teaching), bhikkhus, a bhikkhu being
detached from sensual desire and unwholesome states attains and dwells
in the first jhana which has vitakka and vicara; and rapture (piti) and
sukha born of detachment (from the hindrances).note112 With the
subsiding of vitakka and vicara, a bhikkhu attains and dwells in the
second jhana, with internal tranquility and one-pointedness of mind,
without vitakka and vicara, but with rapture and sukha born of
concentration. Being without rapture, a bhikkhu dwells in equanimity
with mindfulness and clear understanding, and experiences sukha in mind
and body. He attains and dwells in the third jhana; that which causes a
person who attains it to be praised by the Noble Ones note113 as one who
has equanimity and mindfulness, one who abides in sukha. By becoming
detached from both sukha and dukkha and by the previous cessation of
gladness and mental pain, a bhikkhu attains and dwells in the fourth
jhana, a state of pure mindfulness born of equanimity. This, bhikkhus,
is called Right Concentration.
This, bhikkhus, is called the Noble Truth of the path leading to the cessation of dukkha.
Thus
he dwells perceiving again and again dhammas as just dhammas (not mine,
not I, not self, but just as phenomena) in himself; or he dwells
perceiving again and again dhammas as just dhammas in others; or he
dwells perceiving again and again dhammas as just dhammas in both
himself and in others. He dwells perceiving again and again the cause
and the actual appearing of dhammas; or he dwells perceiving again and
again the cause and the actual dissolution of dhammas; or he dwells
perceiving again and again both the actual appearing and dissolution of
dhammas with their causes.note114
To summarize, he is firmly mindful
of the fact that only dhammas exist (not a soul, a self or I). That
mindfulness is just for gaining insight (vipassana) and mindfulness
progressively. Being detached from craving and wrong views he dwells
without clinging to anything in the world. Thus, bhikkhus, in this way a
bhikkhu dwells perceiving again and again the Four Noble Truths as just
the Four Noble Truths.
Indeed, bhikkhus, whosoever practises these
four satipatthanas in this manner for seven years, one of two results is
to be expected in him: Arahatship in this very existence, or if there
yet be any trace of clinging, the state of an Anagami.note115
Let
alone seven years, bhikkhus, whosoever practises these four
satipatthanas in this manner for six years, five years, four years,
three years, two years, or one year.
Let alone one year, bhikkhus,
whosoever practises these four satipatthanas in this manner for seven
months, one of two results is to be expected in him: Arahatship in this
very existence, or if there yet be any trace of clinging, the state of
an Anagami.
Let alone seven months, bhikkhus, whosoever practises
these four satipatthanas in this manner for six months, five months,
four months, three months, two months, one month, or half a month.
Let
alone half a month, bhikkhus, whosoever practises these four
satipatthanas in this manner for seven days, one of two results is to be
expected in him: Arahatship in this very existence or if there yet be
any trace of clinging, the state of an Anagami.
This is what I meant
when I said: “Bhikkhus, this is the one and the only way for the
purification (of the minds) of beings, for overcoming sorrow and
lamentation, for the cessation of physical and mental pain, for
attainment of the Noble Paths, and for the realization of Nibbana. That
only way is the four satipatthanas”.
This is what the Bhagava said. Delighted, the bhikkhus rejoice at the Bhagava’s words.
Sadhu! Sadhu! Sadhu!

= = = = = = = = = = = = = = = = = = = =

Notes
104.
Right View (samma ditthi) develops through several stages. At first one
understands that good actions produce good results, and that bad
actions produce bad results. Next, one understands the impermanent,
unsatisfactory and soulless nature of conditioned phenomena which
deepens the understanding of cause and effect so that only cause and
effect are seen. The last stage is to understand the Four Noble Truths
and to see that if the cause (craving) ceases the result (dukkha) will
also cease.
105. If one has Right View then depending on that Right
Thought (samma sankappa) will arise. Also if one has Right Thought then
Right Speech (samma vaca) and Right Action (samma kammanta) will arise
because one’s actions are dependent on one’s thoughts.
106. Tale
bearing refers to taking stories from one person to another in order to
create a split between those two people and also to make oneself liked
by the second person, e.g. person A hears person B saying bad things
about person C. Then A goes to C and tells him what B has said in order
to create discord between B and C and to make C like A.
107. This
refers to idle chatter or gossip that is of no benefit to anyone.
Nowadays it is worth considering if this applies to reading and writing
certain types of books.
108. Only the intentional killing of living
beings is meant here and not unintentional killing such as accidentally
stepping on an insect. Something is called a living being if it
possesses consciousness and does not include plants, bacteria, amoebae,
and viruses which according to Buddhism are without consciousness.
109. Stealing does not just mean simple theft but also includes smuggling, tax evasion, and using false weights or measures.
110. This refers to sexual misconduct (i.e. adultery, rape), drinking alcohol, and taking drugs.
111.
This refers to obtaining one’s livelihood by wrong speech or wrong
action. It includes trading in weapons, in animals for slaughter, in
slaves, in liquor, in drugs, and in poisons.
112. The word jhana
comes from the root jha = to stare. Here it is used to refer to a degree
of concentration in which the mind stares at an object with such
concentration that one is unaware of sights, sounds, smells, tastes, or
tactile objects. There are four types of jhanas mentioned here which are
characterized or differentiated by the mental concomitants present in
each. As mental concomitants of jhana, vitakka and vicara refer to the
initial and sustained application of the mind to a single object. Just
like a man first puts his hand on a shaking object and then keeps his
hand on the shaking object, vitakka puts the mind on the object and
vicara keeps the mind there. At this stage the mind is still not
perfectly calm. In the second jhana the mind is so still that it stays
on one object without any vitakka and vicara. Rapture (piti) is the same
as the enlightenment factor of rapture (see Note 88). Sukha refers to
ease and comfort of body and mind.
113. The Buddha and his enlightened disciples are Noble Ones (ariya).
114.
The causes of the appearing of dukkha are ignorance of the Four Noble
Truths, craving and kamma. The cause of the dissolution of dukkha is the
Eightfold Noble Path. The cause of the appearing of craving is Feeling.
The cause of the dissolution of craving is the Eightfold Noble Path.
The cessation of dukkha, which is Nibbana, has no arising or passing
away and is therefore not included here.
The path leading to the
cessation of dukkha is of two kinds: supramundane (lokuttara) and
mundane (lokiya). Both appear due to the four factors of stream entry.
(i.e. associating with virtuous men, hearing the true Dhamma, wisely
considering the Dhammas one has heard, and practising in accordance with
that Dhamma). The lokuttara path cannot pass away once it has been
attained but the lokiya path can pass away due to not wisely considering
the Dhamma one has heard and not practising in accordance with that
Dhamma.
115. An Anagami is an enlightened individual who has
eradicated ditthi, vicikiccha, silabbataparamasa, issa, macchariya,
kamaraga and patigha (see Note 82) and consequently at death will be
reborn in the Pure Abode (Suddhavasa) where he will attain Arahatship.
He is called a Non-returner because he will never be reborn again in the
sensuous realm (kamaloka). This last section is meant to encourage the
meditator with the knowledge that if he practises in a really diligent
and consistent way in accordance with this sutta he can expect to attain
the total eradication of greed, hatred and delusion, in this very life.
Sadhu! Sadhu! Sadhu!
U Jotika and U Dhamminda
Migadavun Monastery
Ye Chan Oh Village
Maymyo, Burma

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Mahasatipatthana Sutta (8)

IV. Dhammanupassana (Contemplation on Dhammas)
v. Sacca Pabba (Section on Noble Truths)
c. Nirodhasacca Pabba (Section on the Noble Truth of the Cessation of Dukkha)
And
what, bhikkhus, is the Noble Truth of the cessation of dukkha? It is
the complete extinction and cessation of this very craving, its
abandoning and discarding, the liberation and detachment from it.
Bhikkhus, when this craving is abandoned, where is it abandoned? When it
ceases, where does it cease? When this craving is abandoned or ceases
it does so in the delightful and pleasurable characteristics of the
world.note103
What are the delightful and pleasurable characteristics
of the world? In the world, the eye has the characteristic of being
delightful and pleasurable. When this craving is abandoned, it is
abandoned there (i.e. in the eyes); when it ceases, it ceases there. In
the world, the ear…. In the world, the nose…. In the world, the tongue….
In the world, the body…. In the world, the mind has the characteristic
of being delightful and pleasurable. When this craving is abandoned it
is abandoned there; when it ceases, it ceases there.
In the world,
visible objects…. In the world, sounds…. In the world, odours…. In the
world, tastes…. In the world, tactile objects…. In the world, dhammas
have the characteristic of being delightful and pleasurable. When this
craving is abandoned, it is abandoned there; when it ceases, it ceases
there.
In the world, eye-consciousness…. In the world,
ear-consciousness…. In the world, nose-consciousness…. In the world,
tongue-consciousness…. In the world, body-consciousness…. In the world,
mind-consciousness has the characteristic of being delightful and
pleasurable. When this craving is abandoned, it is abandoned there; when
it ceases, it ceases there.
In the world, eye-contact…. In the
world, ear-contact…. In the world, nose-contact…. In the world,
tongue-contact…. In the world, body-contact…. In the world, mind-contact
has the characteristic of being delightful and pleasurable. When this
craving is abandoned, it is abandoned there; when it ceases, it ceases
there.
In the world, the feeling born of eye-contact…. In the world,
the feeling born of ear-contact…. In the world, the feeling born of
nose-contact…. In the world, the feeling born of tongue-contact…. In the
world, the feeling born of mind-contact has the characteristic of being
delightful and pleasurable.
When this craving is abandoned, it is
abandoned there; when it ceases, it ceases there.
In the world, the
perception of visible objects…. In the world, the perception of sounds….
In the world, the perception of odours…. In the world, the perception
of tastes…. In the world, the perception of tactile objects…. In the
world, the perception of dhammas has the characteristic of being
delightful and pleasurable. When this craving is abandoned, it is
abandoned there; when it ceases, it ceases there.
In the world, the
volition towards visible objects…. In the world, the volition towards
sounds…. In the world, the volition towards odours…. In the world, the
volition towards tastes…. In the world, the volition towards tactile
objects…. in the world, the volition towards dhammas has the
characteristic of being delightful and pleasurable. When this craving is
abandoned, it is abandoned there; when it ceases, it ceases there.
In
the world, the craving for visible objects…. In the world, the craving
for sounds…. In the world, the craving for tastes…. In the world, the
craving for tactile objects…. In the world, the craving for dhammas has
the characteristic of being delightful and pleasurable. When this
craving is abandoned, it is abandoned there; when it ceases, it ceases
there.
In the world, the initial thinking about visible objects…. In
the world, the initial thinking about sounds…. In the world, the initial
thinking about odours…. In the world, the initial thinking about
tastes…. In the world. the initial thinking about tactile objects…. In
the world, the initial thinking about dhammas has the characteristic of
being delightful and pleasurable. When this craving is abandoned, it is
abandoned there; when it ceases, it ceases there.
In the world, the
continued thinking about visible objects…. In the world, the continued
thinking about sounds…. In the world, the continued thinking about
odours…. In the world, the continued thinking about tastes…. In the
world, the continued thinking about dhammas has the characteristic of
being delightful and pleasurable. When this craving is abandoned, it is
abandoned there; when it ceases, it ceases there.
This, bhikkhus, is the Noble Truth of the cessation of dukkha.

= = = = = = = == = = = = =

Notes

103.
It is important to note that craving arises and is discarded in the
same place and that craving is removed by mindfully observing each
object as it arises at one of the six sense doors and not by mere
intellectual understanding.

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Mahasatipatthana Sutta (7)

IV. Dhammanupassana (Contemplation on Dhammas)
v. Sacca Pabba (Section on Noble Truths)
b. Samudayasacca Pabba (Section on the Noble Truth of the Cause of Dukkha)
And
what, bhikkhus, is the Noble Truth of the cause of dukkha? It is that
craving which gives rise to fresh rebirth; and which together with
delight and clinging, (accepts, enjoys, and) finds great delight in this
or that (existence or sense pleasure that happens to arise). Namely,
craving for sense pleasures (kamatanha), craving for (better) existences
(bhavatanha), and craving for non-existence (vibhavatanha).note97
When
this craving arises, bhikkhus, where does it arise? When it establishes
itself,note98 where does it establish itself? When this craving arises
and establishes itself, it does so in the delightful and pleasurable
characteristics of the world.note99
What are the delightful and
pleasurable characteristics of the world? In the world, the eye has the
characteristic of being delightful and pleasurable. When this craving
arises, it arises there (i.e. in the eye); when it establishes itself,
it establishes itself there. In the world, the ear…. In the world, the
nose…. In the world, the tongue…. In the world, the body…. In the world,
the mind has the characteristic of being delightful and pleasurable.
When this craving arises it arises there; when it establishes itself, it
establishes itself there.
In the world, visible objects…. In the
world, sounds…. In the world, odours…. In the world, tastes…. In the
world, tactile objects…. In the world, dhammas have the characteristic
of being delightful and pleasurable. When this craving arises it arises
there; when it establishes itself, it establishes itself there.
In
the world, eye-consciousness…. In the world, ear-consciousness…. In the
world, nose-consciousness…. In the world, tongue-consciousness…. In the
world, body-consciousness…. In the world, mind-consciousness has the
characteristic of being delightful and pleasurable. When this craving
arises it arises there; when it establishes itself, it establishes
itself there.
In the world, eye-contact…. In the world, ear-contact….
In the world, nose-contact…. In the world, tongue-contact…. In the
world, body-contact…. In the world, mind-contact has the characteristic
of being delightful and pleasurable. When this craving arises it arises
there; when it establishes itself, it establishes itself there.note100
In
the world, the feeling born of eye-contact…. In the world, the feeling
born of ear-contact…. In the world, the feeling born of nose-contact….
In the world, the feeling born of tongue-contact…. In the world, the
feeling born of body-contact…. In the world, the feeling born of
mind-contact has the characteristic of being delightful and pleasurable.
When this craving arises it arises there; when it establishes itself,
it establishes itself there.
In the world, the perception of visible
objects…. In the world, the perception of sounds…. In the world, the
perception of odours…. In the world, the perception of tastes…. In the
world, the perception of tactile objects…. In the world, the perception
of dhammas has the characteristic of being delightful and pleasurable.
Then this craving arises it arises there, when it establishes itself, it
establishes itself there.
In the world, the volition towards visible
objects…. In the world, the volition towards sounds…. In the world, the
volition towards odours…. In the world, the volition towards tastes….
In the world, the volition towards tactile objects…. In the world, the
volition towards dhammas has the characteristic of being delightful and
pleasurable. When this craving arises it arises there; when it
establishes itself, it establishes itself there.note101
In the world,
the craving for visible objects…. In the world, the craving for
sounds…. In the world, the craving for odours…. In the world, the
craving for tastes…. In the world, the craving for tactile objects….
In
the world, the craving for dhammas has the characteristic of being
delightful and pleasurable. When this craving arises it arises there;
when it establishes itself, it establishes itself there.
In the world,
the initial thinking about visible objects…. In the world, the initial
thinking about sounds…. In the world, the initial thinking about
odours…. In the world, the initial thinking about tastes…. In the world,
the initial thinking about tactile objects…. In the world, the initial
thinking about dhammas has the characteristic of being delightful and
pleasurable. When this craving arises it arises there; when it
establishes itself, it establishes itself there.note102
In the world,
the continued thinking about visible objects…. In the world, the
continued thinking about sounds…. In the world, the continued thinking
about odours…. In the world, the continued thinking about tastes…. In
the world, the continued thinking about tactile objects…. In the world,
the continued thinking about dhammas has the characteristic of being
delightful and pleasurable. When this craving arises it arises there;
when it establishes itself, it establishes itself there.
This, bhikkhus, is called the Noble Truth of the cause of dukkha.

= = = = = = = = = = == = = = = = =

Notes
97.
The craving for pleasurable sights, sounds, smells, tastes and tactile
objects is kamatanha. The craving to be born in any sensual; rupa or
arupa worlds, and the attachment to rupa or arupa jhanas, and the
craving associated with the belief in an eternal and indestructible Self
or Soul are all included in the term bhavatanha. The craving that
associated with the wrong view that at death one is annihilated and
hence that there is no rebirth or results of good or bad actions is
vibhavatanha.
98. The word establishes (nivisati) has two aspects.
Firstly, the craving arises at that place and secondly because of
happening again and again it establishes itself there so that it arises
habitually whenever the same object is met or thought about.
99. The world (loka) refers to the five aggregates of clinging.
100.
Contact (phassa) refers not to the contact of an object with the body
but to the contact of an object with the mind. Thus, when an object, a
sense base and consciousness appear together it is called contact.
101. Volition (cetana) is the mental concomitant that causes actions of body, speech, and mind.
102.
Initial thinking (vitakka) searches for, introduces, and moves towards a
new sensual object. Continued thinking (vicara) stays with the same
object and repeatedly thinks about, ponders, and examines that object in
greater detail. They have different meanings when they are associated
with the jhanas, which are all free from craving.

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Wednesday, February 24, 2010
Mahasatipatthana Sutta (6)

IV. Dhammanupassana (Contemplation on Dhammas)
v. Sacca Pabba (Section on Noble Truths)
And
again, bhikkhus, a bhikkhu dwells perceiving again and again the Four
Noble Truths as just the Four Noble Truths (not mine, not I, not self,
but just as phenomena). And how, bhikkhus, does a bhikkhu dwell
perceiving again and again the Four Noble Truths as just the Four Noble
Truths? Here, (in this teaching), bhikkhus, a bhikkhu knows as it really
is, “This is dukkha”; he knows as it really is, “This is the cause of
dukkha”; he knows as it really is, “This is the cessation of dukkha”; he
knows as it really is, “This is the path leading to the cessation of
dukkha.'’

a. Dukkhasacca Pabba (Section on the Noble Truth of Dukkha)
And
what, bhikkhus, is the Noble Truth of dukkha? Birth note93 is dukkha,
ageing is also dukkha, death is also dukkha; sorrow, lamentation,
physical pain, mental pain and anguish are also dukkha; to have to
associate with those (persons or things) one dislikes is also dukkha; to
be separated from those one loves or likes is also dukkha; wishing for
what one cannot get is also dukkha; in short, the five aggregates of
clinging are dukkha.note94
And what, bhikkhus, is birth (jati)? The
birth, the being born, the origination, the conception, the springing
into existence, the manifestation of the aggregates, and the acquisition
of the sense-bases of beings in this or that class of beings - this,
bhikkhus, is called birth.
And what, bhikkhus, is ageing (jara)? It
is the ageing, the getting frail, the loss of teeth, the greying of
hair, the wrinkling of skin; the failing of the vital force, the wearing
out of the sense faculties of beings in this or that class of beings -
this, bhikkhus, is called ageing.
And what, bhikkhus, is death
(marana)? The departing and vanishing, the destruction, the
disappearance, the death, the completion of the life span, the
dissolution of the aggregates (khandha), the discarding of the body, and
the destruction of the physical life-force of beings in this or that
class of beings - this, bhikkhus, is called death.
And what,
bhikkhus, is sorrow (soka)?note95 The sorrow, the act of sorrowing, the
sorrowful state of mind, the inward sorrow and the inward overpowering
sorrow that arise because of this or that loss (of relatives, or
possessions) or this or that painful state that one experiences - this,
bhikkhus, is called sorrow.
And what, bhikkhus is lamentation
(parideva)? The crying and lamenting, the act of crying and lamenting,
and the state of crying and lamentation that arises because of this or
that loss (of relatives, or possessions) or this or that painful state
that one experiences - this bhikkhus, is called lamentation.
And
what, bhikkhus, is physical pain (dukkha)? The bodily pain and bodily
unpleasantness, the painful and unpleasant feeling produced by bodily
contact - this, bhikkhus, is called physical pain.
And what,
bhikkhus, is mental pain (domanassa)? The pain in the mind and the
unpleasantness in the mind, the painful and unpleasant feeling produced
by mental contact - this, bhikkhus, is called mental pain.
And what,
bhikkhus, is anguish (upayasa)? The distress and anguish and the state
of distress and anguish that arises because of this or that loss (of
relatives, or possessions) or this or that painful state that one
experiences - this, bhikkhus, is called anguish.
And what, bhikkhus,
is the dukkha of having to associate with those (persons or things) one
dislikes (appiyehi sampayogo dukkho)?
Having to meet, remain with, be
in close contact, or intermingle, with sights, sounds, odours, tastes,
tactile objects, and dhammas in this world which are undesirable,
unpleasant or unenjoyable, or with those who desire one’s disadvantage,
loss, discomfort, or association with danger - this, bhikkhus, is called
the dukkha of having to associate with those (persons or things) one
dislikes.
And, bhikkhus, what is the dukkha of being separated from
those one loves or likes (piyehi vippayogo dukkho)? Not being able to
meet, remain with, be in close contact, or intermingle, with sights,
sounds, odours, tastes, tactile objects, and dhammas in this world which
are desirable, pleasant or enjoyable, or with mother or father or
brothers or sisters or friends or companions or maternal and paternal
relatives who desire one’s advantage, benefit, comfort or freedom from
danger - this, bhikkhus, is called the dukkha of being separated from
those one loves or likes.
And what, bhikkhus, is the dukkha of
wishing for what one cannot get? Bhikkhus, in beings subject to birth
and rebirth the wish arises: “Oh that we were not subject to birth and
rebirth! Oh that birth and rebirth would not happen to us!” But this
cannot happen by merely wishing. This is the dukkha of wishing for what
one cannot get. Bhikkhus, in beings subject to ageing the wish arises:
“Oh that we were not subject to ageing! Oh that ageing would not happen
to us! ” But this cannot happen merely by wishing. This also is the
dukkha of wishing for what one cannot get. Bhikkhus, in beings subject
to illness the wish arises: “Oh that we were not subject to illness! Oh
that illness would not happen to us!” But this cannot happen merely by
wishing. This also is the dukkha of wishing for what one cannot get.
Bhikkhus, in beings subject to death the wish arises: “Oh that we were
not subject to death! Oh that death would not happen to us!”, But this
cannot happen merely by wishing. This also is the dukkha of wishing for
what one cannot get. Bhikkhus, in beings subject to sorrow, lamentation,
physical pain, mental pain and anguish the wish arises: “Oh that we
were not subject to sorrow, lamentation, physical pain, mental pain and
anguish! Oh that sorrow, lamentation, physical pain, mental pain, and
anguish would not happen to us!” But this cannot happen merely by
wishing. This also is the dukkha of wishing for what one cannot
get.note96
And what, bhikkhus, is (meant by) “In short, the five
aggregates of clinging are dukkha”? They are the aggregate of
corporeality, the aggregate of feeling, the aggregate of perception, the
aggregate of mental formations, and the aggregate of consciousness.
These, bhikkhus, are what is meant by “In short, the five aggregates of
clinging are dukkha.'’
Bhikkhus, this is called the Noble Truth of dukkha.

= = = = = = = = = = = = =

Notes

93. Birth (jati) refers to both birth and repeated rebirth.
94.
Here dukkha does not just refer to painful feelings but has a wide
range of meaning. Birth, ageing and death are dukkha because they are
painful. Pleasant feelings are dukkha because they are subject to
change. The rest of the five aggregates of clinging are dukkha because
they are oppressed by ceaseless arising and dissolution.
95. Sorrow,
lamentation and anguish are different intensities of mental pain that
arise due to loss or painful states such as loss of a good reputation,
the passing away of relatives or the loss of possessions through fire,
flood, or theft. Sorrow is the weakest and is felt internally with
little outward expression. Lamentation is more intense and results in
outbursts of wailing and crying. Anguish is the most intense and
although one cries and wails there is still deep inexpressible pain that
makes one look exhausted and hopeless.
96. These things cannot be gained by wishing or prayer. They can only be gained by attaining the Noble Paths.

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Mahasatipatthana Sutta (5)

IV. Dhammanupassana (Contemplation on Dhammas)
i. Nivarana Pabba (Section on Hindrances)
And
how, bhikkhus, does a bhikkhu dwell perceiving again and again dhammas
as just dhammas (not mine, not I, not self, but just as phenomena)? Here
(in this teaching), bhikkhus, a bhikkhu dwells perceiving again and
again the five hindrances (nivarana dhamma) as just the five hindrances
note71 (not mine, not I, not self, but just as phenomena).
And how,
bhikkhus, does a bhikkhu dwell perceiving again and again the five
hindrances as just the five hindrances? Here (in this teaching),
bhikkhus, while sense-desire (kamachanda) is present in him, a bhikkhu
knows, “There is sense-desire present in me”; or while sense-desire is
not present in him, he knows, “There is no sense-desire present in me”.
He also knows how the sense-desire which has not yet arisen comes to
arise; he knows how the sense-desire that has arisen comes to be
discarded; and he knows how the discarded sense-desire will not arise in
the future.note72
While ill-will (byapada) is present in him he
knows, “There is ill-will present in me”; or while ill-will is not
present in him, he knows, “There is no ill-will present in me.” He also
knows how the ill-will which has not yet arisen comes to arise; he knows
how the ill-will which has arisen comes to be discarded; and he knows
how the discarded ill-will will not arise in the future.note73
While
sloth and torpor are present in him, he knows, “There are sloth and
torpor present in me”; or while sloth and torpor are not present in him,
he knows “There is no sloth and torpor present in me.” He also knows
how the sloth and torpor which has not yet arisen comes to arise; he
knows how the sloth and torpor that has arisen comes to be discarded;
and he knows how the discarded sloth and torpor will not arise in the
future.note74
While distraction and worry (uddhacca-kukkucca) are
present in him, he knows, “There are distraction and worry present in
me”; or while distraction and worry are not present in him, he knows,
“There are no distraction and worry present in me.” He knows how the
distraction and worry which has not yet arisen comes to arise, he knows
how the distraction and worry that has arisen comes to be discarded; and
he knows how the discarded distraction and worry will not arise in the
future.note75
While doubt or wavering of the mind (vicikiccha) is
present in him, he knows, “There is doubt or wavering of the mind
present in me”; or while doubt or wavering of the mind is not present in
him, he knows, “There is no doubt or wavering of mind present in me.”
He also knows how the doubt or wavering of mind which has not yet arisen
comes to arise; he knows how the doubt or wavering of mind that has
arisen comes to be discarded; and he knows how the discarded doubt or
wavering of mind will not arise in the future.note76
Thus he dwells
perceiving again and again dhammas as just dhammas (not mine, not I, not
self, but just as phenomena) in himself; or he dwells perceiving again
and again dhammas as just dhammas in others; or he dwells perceiving
again and again dhammas as just dhammas in both himself and in others.
He dwells perceiving again and again the cause and the actual appearing
of dhammas; or he dwells perceiving again and again the cause and the
actual dissolution of dhammas; or he dwells perceiving again and again
both the actual appearing and dissolution of dhammas with their
causes.note77
To summarize, he is firmly mindful of the fact that
only dhammas exist (not a soul, a self or I). That mindfulness is just
for gaining insight (vipassana) and mindfulness progressively. Being
detached from craving and wrong views he dwells without clinging to
anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells
perceiving again and again the five hindrances as just the five
hindrances.

ii. Khanda Pabba (Section on Aggregates)
And
again, bhikkhus, a bhikkhu dwells perceiving again and again the five
aggregates of clinging (upadanakkhandha)note78 as just the five
aggregates of clinging (not mine, not I, not self but just as
phenomena).
And how, bhikkhus, does a bhikkhu dwell perceiving again
and again the five aggregates of clinging as just the five aggregates of
clinging?
Here (in this teaching), bhikkhus, a bhikkhu perceives
thus: “This is the corporeal body (rupa); this is the cause and the
actual appearing of the corporeal body; this is the cause and the actual
dissolution of the corporeal body. This is feeling (vedana) this is the
cause and the actual appearing of feeling; this is the cause and the
actual dissolution of feeling. This is perception (sanna); this is the
cause and the actual appearing of perception; this is the cause and the
actual dissolution of perception. These are mental formations
(sankhara); this is the cause and the actual appearing of mental
formations; this is the cause and the actual dissolution of mental
formations. This is consciousness (vinnana); this is the cause and the
actual appearing of consciousness; this is the cause and the actual
dissolution of consciousness.”note79
Thus he dwells perceiving again
and again dhammas as just dhammas (not mine, not I, not self, but just
as phenomena) in himself; or he dwells perceiving again and again
dhammas as just dhammas in others; or he dwells perceiving again and
again dhammas as just dhammas in both himself and others. He dwells
perceiving again and again the cause and the actual appearing of
dhammas; or he dwells perceiving again and again the cause and the
actual dissolution of dhammas; or he dwells perceiving again and again
both the actual appearing and dissolution of dhammas with their
causes.note80
To summarize, he is firmly mindful of the fact that
only dhammas exist (not a soul, a self or I). That mindfulness is just
for gaining insight (vipassana) and mindfulness progressively. Being
detached from craving and wrong views he dwells without clinging to
anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells
perceiving again and again the five aggregates of clinging as just the
five aggregates of clinging.

iii. Ayatana Pabba (Section on Sense Bases)
And
again, bhikkhus, a bhikkhu dwells perceiving again and again the six
internal and external sense bases (ayatana)note81 as just the six
internal and external sense bases (not mine, not I, not self, but just
as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again
and again the six internal and external sense bases as just the six
internal and external sense bases?
Here (in this teaching), bhikkhus,
a bhikkhu knows the eye and the visible objects and the fetter that
arises dependent on both. He also knows how the fetter which has not yet
arisen comes to arise; he knows how the fetter that has arisen comes to
be discarded; and he knows how the discarded fetter that has arisen
comes to be discarded; and he knows how the discarded fetter will not
arise in the future.note82
He knows the ear and sounds and the fetter
that arises dependent on both. He also knows how the fetter which has
not yet arisen comes to arise; he knows how the fetter that has arisen
comes to be discarded; and he knows how the discarded fetter will not
arise in the future.
He knows the nose and odours and the fetter that
arises dependent on both. He also knows how the fetter which has not
yet arisen comes to arise; he knows how the fetter that has arisen comes
to be discarded; and he knows how the discarded fetter will not arise
in the future.
He knows the tongue and tastes and the fetter that
arises dependent on both. He also knows how the fetter which has not yet
arisen comes to arise; he knows how the fetter that has arisen comes to
be discarded; and he knows how the discarded fetter will not arise in
the future.
He knows the body and tactile objects and the fetter that
arises dependent on both. He also knows how the fetter which has not
yet arisen comes to arise; he knows how the fetter that has arisen comes
to be discarded; and he knows how the discarded fetter will not arise
in the future.
He knows the mind and mind objects (dhamma) and the
fetter that arises dependent on both. He also knows how the fetter which
has not yet arisen comes to arise; he knows how the fetter that has
arisen comes to be discarded; and he knows how the discarded fetter will
not arise in the future.
Thus he dwells perceiving again and again
dhammas as just dhammas (not mine, not I, not self, but just as
phenomena) in himself note83…. Being detached from craving and wrong
views he dwells without clinging to anything in the world. Thus,
bhikkhus, in this way a bhikkhu dwells perceiving again and again the
six internal and external sense bases as just the six internal and
external sense bases.

iv. Bojjhanga Pabba (Section on Enlightenment Factors)
And
again, bhikkhus, a bhikkhu dwells perceiving again and again the seven
factors of enlightenment (bhojjanga) as just the seven factors of
enlightenment (not mine, not I, not self, but just as phenomena). And
how, bhikkhus, does a bhikkhu dwell perceiving again and again the seven
factors of enlightenment as just the seven factors of enlightenment?
Here
(in this teaching), bhikkhus, while the enlightenment factor of
mindfulness (sati-sambojjhanga) note84 is present in him, a bhikkhu
knows, “The enlightenment factor of mindfulness is present in me”; or
while the enlightenment factor of mindfulness is not present in him, he
knows, “The enlightenment factor of mindfulness is not present in me.”
He also knows how the enlightenment factor of mindfulness which has not
yet arisen comes to arise; and he knows how the complete fulfillment in
developing the arisen enlightenment factor of mindfulness comes to
be.note85
While the enlightenment factor of investigation of
phenomena (dhammavicaya-bhojjanga)note86 is present in him, he knows,
“The enlightenment factor of investigation of phenomena is present in
me”; or while the enlightenment factor of investigation of phenomena is
not present in him, he knows, “The enlightenment factor of investigation
of phenomena is not present in me.” He also knows how the enlightenment
factor of investigation of phenomena which has not yet arisen comes to
arise; and he knows how the complete fulfillment in developing the
arisen enlightenment factor of investigation of phenomena comes to be.
While
the enlightenment factor of effort (viriya-sambojjhanga)note87 is
present in him, he knows, “The enlightenment factor of effort is present
in me”, or while the enlightenment factor of effort is not present in
him, he knows, “The enlightenment factor of effort is not present in
me.” He also knows how the enlightenment factor of effort which has not
yet arisen comes to arise; and he knows how the complete fulfillment in
developing the arisen enlightenment factor of effort comes to be.
While
the enlightenment factor of rapture (piti-sambojjhanga)note88 is
present in him, he knows, “The enlightenment factor of rapture is
present in me”; or while the enlightenment factor of rapture is not
present in him, he knows, “The enlightenment factor of rapture is not
present in me.” He also knows how the enlightenment factor of rapture
which has not yet arisen comes to arise; and he knows how the complete
fulfillment in developing the arisen enlightenment factor of rapture
comes to be.
While the enlightenment factor of tranquility
(passadhi-sambojjhanga)note89 is present in him, he knows, “The
enlightenment factor of tranquility is present in me”; or while the
enlightenment factor of tranquility is not present in him, he knows,
“The enlightenment factor of tranquility is not present in me.” He also
knows how the enlightenment factor of tranquility which has not yet
arisen comes to arise; and he knows how the complete fulfillment in
developing the arisen enlightenment factor of tranquility comes to be.
While
the enlightenment factor of concentration (samadhi-sambojjhanga)note90
is present in him, he knows, “The enlightenment factor of concentration
is present in me”; or while the enlightenment factor of concentration is
not present in him, he knows, “The enlightenment factor of
concentration is not present in me.” He also knows how the enlightenment
factor of concentration which has not yet arisen comes to arise; and he
knows how the complete fulfillment in developing the arisen
enlightenment factor of concentration comes to be.
While the
enlightenment factor of equanimity (upekkha-sambojjhanga)note91 is
present in him, he knows, “The enlightenment factor of equanimity is
present in me”; or while the enlightenment factor of equanimity is not
present in him, he knows, “The enlightenment factor of equanimity is not
present in me.” He also knows how the enlightenment factor of
equanimity which has not yet arisen comes to arise; and he knows how the
complete fulfilment in developing the arisen enlightenment factor of
equanimity comes to be.
Thus he dwells perceiving again and again
dhammas as just dhammas (not mine, not I, not self, but just as
phenomena) in himselfnote92…. Being detached from craving and wrong
views he dwells without clinging to anything in the world. Thus,
bhikkhus, in this way a bhikkhu dwells perceiving again and again the
seven factors of enlightenment as just the seven factors of
enlightenment.

= = = = = = = = = = = = = = = = = = =

Notes

71.
The five hindrances are unwholesome mental concomitants that confuse
the mind and obstruct it from achieving wholesome states such as insight
or jhana.
72. Sense desire is the craving for any of the five types
of sense-objects (i.e. sights, sounds, smells, tastes and tactile
objects). It arises due to unwise attention to the pleasant aspect of an
object. It is discarded due to the wise attention to the perception of
either impermanence, unsatisfactoriness or soullessness or to the
unpleasant aspect of an object. It is totally eradicated by the path of
an Anagami (anagami magga).
73. Ill-will is the same as anger (see
Note 57). It arises due to the unwise attention to the unpleasant aspect
of an object. It is discarded due to wise attention to the perception
of either impermanence, unsatisfactoriness, or soullessness or to the
development of loving-kindness. It is totally eradicated by the path of
Anagami.
74. Sloth and torpor refer to the state of indolence,
dullness of mind and dullness of mental concomitants. They arise due to
unwise attention to lack of interest, lazy stretching of the body,
drowsiness after meals, and mental sluggishness. They are mental
concomitants and do not refer to physical tiredness. They are discarded
due to wise attention to the perception of either impermanence,
unsatisfactoriness, or soullessness or to the development of energy and
exertion. They are totally eradicated by the path of an Arahat (arahatta
magga).
75. Distraction (uddhacca) refers to the agitated, restless,
and unconcentrated mind. Worry (kukkucca) refers to worrying about past
actions that one has or has not done. They arise due to unwise
attention to the things that cause distraction and worry. They are
discarded by wise attention to the perception of either impermanence,
unsatisfactoriness, or soullessness or to the development of calmness of
mind. Distraction is totally eradicated by the path of an Arahat. Worry
is totally eradicated by the path of an Anagami.
76. Doubt or
wavering refers to doubts such as “Is the Buddha really fully
enlightened?”; “Does this practice really lead to the cessation of
dukkha?”; “Have the disciples of the Buddha really attained
enlightenment by this practice?”; “Is there a future life?”; Was there a
past life?”. Doubt or wavering arises due to unwise attention to things
that cause doubt. It is discarded due to wise attention to the
perception of either impermanence, unsatisfactoriness, or soullessness
or to the Dhamma. It is totally eradicated by the path of a Sotapanna or
Streamwinner (sotapatti magga).
77. The cause of the appearing of
the hindrances is unwise attention (ayoniso manasikara). To cause of the
dissolution of the hindrances is wise attention which removes them
temporarily and the Four Noble Paths (ariyamagga) which permanently
discards them (See also Notes 71 to 76).
78. The five aggregates of
clinging are the objects depending on which the four types of clinging
arise. The four types of clinging are the clinging to sense pleasures,
the clinging to wrong views, the clinging to the belief that there are
other paths and practices that can lead to happiness and liberation
besides the Eightfold Noble Path, and the clinging to the view that
there is a Self or Soul.
79. The word råpa refers to everything made
of the four primary elements (i.e. the earth element, the water element,
the fire element, and the air element). But here it refers mostly to
the corporeal body which arises together with the remaining four
aggregates of clinging.
Feeling is described in Note 45.
Perception
recognizes or perceives an object by means of a mark. It enables one to
recognize colours such as blue, white or red. It can also wrongly
recognize a rope as a snake.
Mental formations include faith, energy,
intention, greed, hatred, delusion, non-greed, non-hatred, non-delusion,
and mindfulness which prepare, arrange, or accomplish actions. There
are fifty mental formations.
Consciousness is that which is aware of
an object. Here it refers only to sensuous, råpa and aråpa types of
consciousness and does not include path or fruition consciousness
(magga-phala citta) which are not objects of clinging.
80. For the
causes of the appearing and the dissolution of the corporeal body see
Note 38; of feelings, perception and mental formations see Note 54; and
of consciousness see Note 70.
81. Sense bases are those things which
extend and expand the range of the mind. The six internal sense bases
are the eye, ear, nose, tongue, body and mind. The six external sense
bases are sights, sounds, smells, tastes, tactile objects and mental
objects.
82. The fetters (samyojana) are those things which bind one
to the rounds of rebirth. They are: 1. craving for sense pleasures
(kamaraga); 2. anger (patigha), 3. pride or conceit (mana), 4. wrong
view (ditthi) 5. doubt or wavering (vicikiccha), 6. the belief that
there are other paths and practices that can lead to happiness and
liberation besides the Eightfold Noble Path (silabbataparamasa), 7.
craving for rebirth in the sensuous, råpa or aråpa worlds (bhavaraga),
8. envy or jealousy (issa), 9. meanness or stinginess (macchariya), 10.
ignorance of the Four Noble Truths (avijja).
These fetters arise due to
unwise attention which regards the sense bases as permanent,
satisfactory and as Self or belonging to a Self. They are discarded
temporarily by wise attention to the impermanent, unsatisfactory, and
soulless characteristics of the sense bases. They are totally discarded
by the four Noble Paths (i.e ditthi, vicikiccha, silabbataparamasa,
issa, and macchariya by sotapatti magga; kamaraga and patigha by anagami
magga; and the remaining fetters by arahatta magga).
83. For the
causes of the appearing and dissolution of the physical sense bases see
Note 38; of the mind see Note 70; and of mental objects see Note 54.
84. Mindfulness is that which watches what is occurring at the present moment in the body and mind. (Also see Note 11).
85.
All the factors of enlightenment arise due to wise attention and come
to complete development due to the path of an Arahat (arahatta magga).
86.
This is the wisdom or insight that can differentiate the corporeal body
and the mind and perceives both as impermanent, unsatisfactory and
not-self.
87. This is the balanced mental effort that is generated while being mindful.
88.
This is the interest and lack of boredom that arises due to seeing
things as they really are. It is often associated with a feeling of
lightness, lifting of the body or a thrill of joy that can make the hair
on the body stand up.
89. With the arising of rapture the mind becomes calm and peaceful. This is called tranquility.
90.
With the arising of tranquility the mind is not distracted and no
longer wanders here and there but is aware of each object that appears
in the mind. This is concentration.
91. With the arising of
concentration the mind sees each object in a detached and calm way. It
feels neither aversion to pain nor is overpowered by pleasure but it is
calmly and effortlessly observant of the impermanence,
unsatisfactoriness or soullessness of every constituent of body and
mind. This is called equanimity.
92. The cause of the appearing of
the seven factors of enlightenment is wise attention (yoniso-manasikara)
which views phenomena as impermanent, unsatisfactory and not-self. The
cause of the dissolution of the seven factors of enlightenment is unwise
attention (ayoniso-manasikara) which views phenomena as permanent,
satisfactory and as a soul or self.

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10

Subha
Sutta

Pali

English

Sinhala




Pali

Suttantapiñake
Dãghanikàyo


Sãlakkhandhavaggo


Namo tassa bhagavato arahato sammàsambuddhassa.


10. Subhasuttaü


1. Evaü
me sutaü. Ekaü samayaü àyasmà ànando sàvatthiyaü viharati jetavane
anàthapiõóikassa àràme aciraparinibbute bhagavati. Tena kho pana
samayena subho màõavo todeyyaputto sàvatthiyaü pañivasati kenacideva
karaõãyena.

2. Atha kho
subho màõavo todeyyaputto a¤¤ataraü màõavakaü àmantesi: ehi tvaü
màõavaka, yena samaõo ànando tenupasaïkama. Upasaïkamitvà mama vacanena
samaõaü ànandaü appabàdhaü appàtaïkaü lahuññhànaü balaü phàsuvihàraü
puccha “subho màõavo tedeyyaputto bhavantaü ànandaü appàbàdhaü
appàtaïkaü lahuññhànaü balaü phàsuvihàraü pucchatã”ti. Evaü ca vadehi
“sàdhu kira bhavaü ànando yena subhassa màõavassa todeyyaputtassa
nivesanaü tenupasaïkamatu anukampaü upàdàyà”ti.

3. ‘Evaü
bho’ti kho so màõavako subhassa màõavassa todeyyaputtassa pañissutvà
yenàyasmà ànando tenupasaïkami. Upasaïkamitvà àyasmatà ànandena saddhiü
sammodi. Sammodanãyaü kathaü sàràõãyaü1 vãtisàretvà ekamantaü nisãdi.
Ekamantaü nisinno kho so màõavako àyasmantaü ànandaü etadavoca: subho
màõavo todeyyaputto bhavantaü ànandaü appàbàdhaü appàtaïkaü lahuññhànaü
balaü phàsuvihàraü pucchati. Evaü ca vadeti “sàdhu kira bhavaü ànando
yena subhassa màõavassa todeyyaputtassa [PTS Page 205] [\q 205/]
nivesanaü tenupasaïkamatu anukampaü upàdàyà”ti.

4. Evaü vutte
àyasmà ànando taü màõavakaü etadavoca: akàlo kho màõavaka. Atthi me ajja
bhesajjamattà pãtà. Appevanàma svepi upasaïkameyyàma kàla¤ca samaya¤ca
upàdàyàti. ‘Evaü bho’ti kho so màõavako àyasmato ànandassa pañissutvà
uññhàyàsanà yena subho màõavo todeyyaputto tenupasaïkami. Upasaïkamitvà
subhaü màõavaü todeyyaputtaü etadavoca: “avocumha2 kho mayaü bhoto
vacanena taü bhavantaü ànandaü: subho màõavo todeyyaputto bhavantaü
ànandaü appàbàdhaü appàtaïkaü lahuññhànaü balaü phàsuvihàraü pucchati.
Evaü ca vadeti ’sàdhu kira bhavaü ànando yena subhassa màõavassa
todeyyaputtassa nivesanaü tenupasaïkamatu anukampaü upàdàyà’ti. Evaü
vutte bho samaõo ànando maü etadavoca: ‘akàlo kho màõavaka. Atthi me
ajja bhesajjamattà pãtà. Appeva nàma svepi upasaïkameyyàma kàla¤ca
samaya¤ca upàdàyà”ti. “Ettàvatàpi kho bho katameva etaü, yato so bho
bhavaü3 ànando okàsamakàsi svàtanàyapi upasaïkamanàyà”ti.

1. Kathàü saüra¤janãyàü (mahàyànagatthesu)

2. Avocumhà, sãmu.

3. Kho so bhavaü, [PTS]

[BJT Page 440] [\x 440/]

5. Atha kho
àyasmà ànando tassà rattiyà accayena pubbanhasamayaü nivàsetvà
pattacãvaraü àdàya cetakena bhikkhunà pacchàsamaõena yena subhassa
màõavassa todeyyaputtassa nivesanaü tenupasaïkami. Upasaïkamitvà
pa¤¤atte àsane nisãdi. Atha kho subho màõavo todeyyaputto yenàyasmà
ànando tenupasaïkami. Upasaïkamitvà àyasmatà ànandena saddhiü sammodi.
Sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü nisãdi.

6. Ekamantaü
nisinno kho subho màõavo todeyyaputto àyasmantaü ànandaü etadavoca: [PTS
Page 206] [\q 206/] “bhavaü hi ànando tassa bhoto gotamassa dãgharattaü
upaññhàko santikàvacaro samãpacàrã. Bhavaü etaü ànando jàneyya yesaü so
bhavaü gotamo dhammànaü vaõõavàdã ahosi, yattha ca imaü janataü
samàdapesi nivesesi patiññhàpesi. Katamesànaü kho bho ànanda dhammànaü
so bhavaü gotamo vaõõavàdã ahosi? Kattha ca imaü janataü samàdapesi
nivesesi patiññhàpesã?”Ti.

7. “Tiõõaü kho
màõava khandhànaü so bhagavà vaõõavàdã ahosi. Ettha ca imaü janataü
samàdapesi nivesesi patiññhàpesi. Katamesaü tiõõaü? Ariyassa
sãlakkhandhassa ariyassa samàdhikkhandhassa ariyassa pa¤¤àkkhandhassa.
Imesaü kho màõava tiõõaü khandhànaü so bhagavà vaõõavàdã ahosi. Ettha ca
imaü janataü samàdapesi nivesesi patiññhàpesã”ti.

8. “Katamo
pana so bho ànanda ariyo sãlakkhandho yassa so bhavaü gotamo vaõõavàdã
ahosi, yattha ca imaü janataü samàdapesi nivesesi patiññhàpesã?”Ti.

 
 

9. “Idha
màõava 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.

[BJT Page 442] [\x 442/] (108)

10(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.

11.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.

12.(29)
Katha¤ca màõava bhikkhu sãlasampanno hoti? Idha màõava bhikkhu
pàõàtipàtaü pahàya pàõàtipàtà pañivirato hoti nihitadaõóo nihitasattho
lajjã dayàpanno. Sabbapàõabhåtahitànukampã viharati. Idampi’ssa hoti
sãlasmiü.

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

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

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

[BJT Page 444
[\x 444/] 16.]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.

17.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.

18.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.

19.(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

[BJT Page 446] [\x 446/]

20(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.

21 (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.

22(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.

23(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.

[BJT Page 448] [\x 448/]

24(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.

25(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.

26(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.

27(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.

[BJT Page 450] [\x 450/]

28(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.

29(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.

30(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.

31(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.

[BJT Page 452] [\x 452/]

32(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.

33(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 devadundubhi bhavissati.
Evaüvipàko candimasuriyanakkhattànaü uggamanaü ogamanaü saïkilesaü
vodànaü bhavissati. Iti và itievaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.

34(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 454] [\x 454/]

35(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.

36(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.

37(48) Sa kho1
so màõava bhikkhu evaü sãlasampanno na kutoci bhayaü samanupassati
yadidaü sãlasaüvarato. Seyyathàpi màõava khattiyo muddhàvasitto2
nihatapaccàmitto na kutoci bhayaü samanupassati yadidaü paccatthikato,
evameva kho màõava bhikkhu evaü sãlasampanno na kutoci bhayaü
samanupassati yadidaü sãlasaüvarato. So iminà ariyena sãlakkhandhena
samannàgato ajjhattaü anavajjasukhaü pañisaüvedeti. Evaü kho màõava
bhikkhu sãlasampanno hoti.

38. Ayaü kho
so màõava ariyo sãlakkhandho yassa so bhagavà vaõõavàdã ahosi yattha ca
imaü janataü samàdapesi nivesesi patiññhàpesi. Atthi cevettha uttariü
karaõiyanti.”

[BJT Page 456] [\x 456/]

39.
“Acchariyaü bho ànanda, abbhutaü bho ànanda, sopàyaü bho ànanda ariyo
sãlakkhandho paripuõõo no aparipuõõo. Evamparipuõõa¤càhamho ànanda
ariyaü [PTS Page 207] [\q 207/] sãlakkhandhaü ito bahiddhà a¤¤esu
samaõabràhmaõesu na samanupassàmi. Evamparipuõõa¤ca bho ànanda ariyaü
sãlakkhandhaü ito bahiddhà a¤¤e samaõabràhmaõà attani samanupasseyyuü,
te tàvatakeneva attamanà assu ‘alamettàvatà katamettàvatà, anuppatto no
sàma¤¤attho, natthi no ki¤ci uttariü karaõiya’nti. Atha ca pana bhavaü
ànando evamàha: atthi cevettha uttariü karaõãya”nti.

Pañhamakabhàõavàraü.
40. “Katamo pana so bho ànanda ariyo samàdhikkhandho yassa so bhavaü
gotamo vaõõavàdã ahosi yattha ca imaü janataü samàdapesi nivesesi
patiññhàpesã?” Ti.

41(49)
Katha¤ca màõava bhikkhu indriyesu guttadvàro hoti? Idha màõava bhikkhu
cakkhunà råpaü disvà na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü cakkhundriyaü asaüvutaü viharantaü abhijjhà
domanassà pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya
pañipajjati. Rakkhati cakkhundriyaü. Cakkhundriye saüvaraü àpajjati.
Sotena saddaü sutvà na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü 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 màõava bhikkhu indriyesu guttadvàro hoti.

1. Atha kho, kesuci.

2. Muddhàbhisinto, kesuci.

3. Anvàsaveyyuü, anvàssaveyyu, kesuci.

[BJT Page 458] [\x 458/]

42(50)
Katha¤ca màõava bhikkhu satisampaja¤¤ena samannàgato hoti? Idha màõava
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
màõava bhikkhu satisampaja¤¤ena samannàgato hoti.

43(51)
Katha¤ca màõava bhikkhu santuññho hoti? Idha màõava bhikkhu santuññho
hoti kàyaparihàriyena cãvarena kucchiparihàriyena2 piõóapàtena. So yena
yeneva pakkamati samàdàyeva pakkamati. Seyyathàpi màõava pakkhi sakuõo
yena yeneva óeti sapattabhàro’va óeti, evameva kho màõava bhikkhu
santuññho hoti kàyaparihàriyena cãvarena kucchiparihàriyena piõóapàtena.
So yena yeneva pakkamati samàdàyeva pakkamati. Evaü kho màõava bhikkhu
santuññho hoti.

44(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.

45(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.

[BJT Page 460] [\x 460/]

46(54)
Seyyathàpi màõava 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 -

47(55)
Seyyathàpi màõava 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 -

48(56)
Seyyathàpi màõava 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 -

49(57)
Seyyathàpi màõava 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]

50(59)
Seyyathàpi màõava 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 -

[BJT Page 462] [\x 462/]

51(60) Evameva
kho màõava bhikkhu yathà iõaü yathà rogaü yathà bandhanàgàraü yathà
dàsabyaü yathà kantàraddhànamaggaü evaü ime pa¤ca nãvaraõe appahãõe
attani samanupassati. Seyyathàpi màõava ànaõyaü yathà àrogyaü yathà
bandhanà mokkhaü yathà bhujissaü yathà khemantabhåmiü evameva kho màõava
bhikkhu ime pa¤ca nãvaraõe pahãõe attani samanupassati.

52(61) Tassime
pa¤ca nãvaraõe pahãõe attani samanupassato pàmojjaü jàyati. Pamuditassa
pãti jàyati. Pãtimanassa kàyo passambhati. Passaddhakàyo sukhaü vedeti.
Sukhino cittaü samàdhiyati.

53. So
vivicceva kàmehi vivicca akusalehi dhammehi savitakkaü savicàraü
vivekajaü pãtisukhaü pañhamaü jhànaü upasampajja viharati. So imameva
kàyaü vivekajena pãtisukhena abhisanneti parisanneti paripåreti
parippharati. Nàssa ki¤ci sabbàvato kàyassa vivekajena pãtisukhena
apphuñaü hoti.

54. Seyyathàpi
màõava dakkho nahàpako và nahàpakantevàsã và kaüsathàle nahànãyavuõõàni
àkiritvà udakena paripphosakaü paripphosakaü sanneyya sàyaü
nahànãyapiõói snehànugatà snehaparetà santarabàhirà phuñà snehena na ca
paggharaõã, evameva kho màõava bhikkhu imameva kàyaü vivekajena
pãtisukhena abhisanneti parisenneti paripåreti parippharati. Nàssa ki¤ci
sabbàvato kàyassa vivekajena pãtisukhena apphuñaü hoti.

55. Yampi
màõava bhikkhu vivicceva kàmehi vivicca akusalehi dhammehi savitakkaü
savicàraü vivekajaü pãtisukhaü pañhamaü jhànaü upasampajja viharati, so
imameva kàyaü vivekajena pãtisukhena abhisandeti parisandeti paripåreti
parippharati, nàssa ki¤ci sabbàvato kàyassa vivekajena pãtisukhena
apphuñaü hoti, idampi’ssa hoti samàdhismiü.

56. Puna ca
paraü màõava bhikkhu vitakkavicàrànaü våpasamà ajjhattaü sampasàdanaü
cetaso ekodibhàvaü avitakkaü avicàraü samàdhijaü pãtisukhaü dutiyaü
jhànaü upasampajja viharati. So imameva kàyaü samàdhijena pãtisukhena
abhisandeti parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato
kàyassa samàdhijena pãtisukhena apphuñaü hoti.

[BJT Page 464] [\x 464/]

57. Seyyathàpi
màõava udakarahado ubbhidodako, tassa nevassa puratthimàya disàya
udakassa àyamukhaü, na dakkhiõàya disàya udakassa àyamukhaü, na
pacchimàya disàya udakassa àyamukhaü, na uttaràya disàya udakassa
àyamukhaü, devo ca na kàlena kàlaü sammà dhàraü anupaveccheyya, atha kho
tamhà ca udakarahadà sãtà vàridhàrà ubbhijjitvà tameva udakarahadaü
sãtena vàrinà abhisandeyya parisandeyya paripåreyya paripphareyya, nàssa
ki¤ci sabbàvato udakarahadassa vàrinà sãtena apphuñaü assa, evameva kho
màõava bhikkhu imameva kàyaü samàdhijena pãtisukhena abhisandeti
parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
samàdhijena pãtisukhena apphuñaü hoti.

58. Yampi
màõava bhikkhu vitakkavicàrànaü våpasamà ajjhattaü sampasàdanaü cetaso
ekodibhàvaü avitakkaü avicàraü samàdhijaü pãtisukhaü dutiyaü jhànaü
upasampajja viharati, so imameva kàyaü samàdhijenapãtisukhena
abhisandeti parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato
kàyassa samàdhijena pãtisukhena apphuñaü hoti. [PTS Page 208] [\q 208/]
idampi’ssa hoti samàdhismiü.

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

60. Seyyathàpi
màõava uppaliniyaü và paduminiyaü và puõóarikiniyaü và appekaccàni
uppalàni và padumàni và puõóarãkàni và udake jàtàni udake saüvaddhàni
udakànuggàni antonimuggaposãni tàni yàva caggà yàva ca målà sãtena
vàrinà abhisannàni parisannàni paripåràni, paripphuñàni nàssà ki¤ci
sabbàvataü uppalànaü và padumànaü và puõóarãkànaü và sãtena vàrinà
apphuñaü assa. Evameva kho màõava bhikkhu imameva kàyaü nippãtikena
sukhena abhisandeti parisandeti paripåreti parippharati. Nàssa ki¤ci
sabbàvato kàyassa nippãtikena sukhena apphuñaü hoti.

[BJT Page 466] [\x 466/]

61. Yampi
màõava bhikkhu pãtiyà ca viràgà upekkhako ca viharati sato sampajàno
sukha¤ca kàyena pañisaüvedeti, yaü taü ariyà àcikkhanti upekkhako satimà
sukhavihàrãtitaü tatiyaü jhànaü upasampajja viharati. So imameva kàyaü
nippãtikena sukhena abhisandeti parisandeti paripåreti parippharati,
nàssa ki¤ci sabbàvato kàyassa nippãtikena sukhena apphuñaü hoti,
idampi’ssa hoti samàdhismiü.

62. Puna ca
paraü màõava bhikkhu sukhassa ca pahànà dukkhassa ca pahànà pubbeva
somanassadomanassànaü atthaïgamà adukkhamasukhaü upekkhosatipàrisuddhiü
catutthaü jhànaü upasampajja viharati. So imameva kàyaü parisuddhena
cetasà pariyodàtena pharitvà nisinno hoti. Nàssa ki¤ci sabbàvato kàyassa
parisuddhena cetasà pariyodàtena apphuñaü hoti. Seyyathàpi màõava
puriso odàtena vatthena sasãsaü pàrupitvà nisinno assa, nàssa ki¤ci
sabbàvato kàyassa odàtena vatthena apphuñaü assa, evameva kho mahàràja
bhikkhu imameva kàyaü parisuddhena cetasà pariyodàtena pharitvà nisinno
hoti. Nàssa ki¤ci sabbàvato kàyassa parisuddhena cetasà pariyodàtena
apphuñaü hoti.

63. Yampi
màõava bhikkhu sukhassa ca pahànà dukkhassa ca pahànà pubbeva
somanassadomanassànaü atthaïgamà adukkhamasukhaü upekkhàsatipàrisuddhiü
catutthaü jhànaü upasampajja viharati, so imameva kàyaü parisuddhena
cetasà pariyodàtena pharitvà nisinno hoti, nàssa ki¤ci sabbàvato kàyassa
parisuddhena cetasà pariyodàtena apphuñaü hoti, idampi’ssa hoti
samàdhismiü. Ayaü kho so màõava ariyo samàdhikkhandho yassa so bhagavà
vaõõavàdã ahosi, yattha ca imaü janataü samàdapesi nivesesi
patiññhàpesi. Atthi cevettha uttariü karaõãyanti.

64.
“Acchariyaü bho ànanda. So càyaü bho ànanda ariyo samàdhikkhandho
paripuõeõà no aparipuõõo. Evaü paripuõõa¤càhaü bho ànanda ariyaü
samàdhikkhandhaü ito bahiddhà a¤¤esu samaõabràhmaõesu na samanupassàmi.
Evaü paripuõõa¤ca bho ànanda ariyaü samàdhikkhandhaü ito bahiddhà a¤¤e
samaõabràhmaõà attani samanupasseyyuü, te tàvatakeneva attamanà assu
alamettàvatà, katamettàvatà, anuppatto no sàma¤¤attho, natthi no ki¤ci
uttariü karaõãyanti.

[BJT Page 468] [\x 468/]

65. Atha ca
pana bhavaü ànando evamàha: atthi cevettha uttariü karaõiyanti. Katamo
pana so bho ànanda ariyo pa¤¤akkhandho, yassa so bhavaü gotamo vaõõavàdã
ahosi yattha ca imaü janataü samàdapesi nivesesi patiññhàpesã?”Ti.

66. “Puna ca
paraü màõava so bhikkhu evaü samàhite citte parisuddhe pariyodàte
anaïgaõe vigatupakkilese mudubhåte kammaniye ñhite àne¤jappatte
¤àõadassanàya cittaü abhinãharati abhininnàmeti. So evaü pajànàti: “ayaü
kho me kàyo råpã càtummahàbhåtiko màtàpentikasambhavo
odanakummàsåpacayo aniccucchàdanaparimaddanabhedaviddhaüsanadhammo. Idaü
ca pana me vi¤¤àõaü ettha sitaü ettha pañibaddha’nti.

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

68. Yampi
màõava bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatupakkilese mudubhåte [PTS Page 209] [\q 209/] kammaniye ñhite
àne¤jappatte ¤àõadassanàya cittaü abhinãharati abhininnàmeti. So evaü
pajànàti: “ayaü kho me kàyo råpã càtummahàbhåtiko màtàpentikasambhavo
odanakummàsåpacayo aniccucchàdanaparimaddanabhedaviddhaüsanadhammo. Idaü
ca pana me vi¤¤àõaü ettha sitaü ettha pañibaddhanti, idampi’ssa hoti
pa¤¤àya.

[BJT Page 470] [\x 470/]

69. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte manomayaü kàyaü abhinimminanàya1 cittaü
abhinãharati abhininnàmeti. So imamhà kàyà a¤¤aü kàyaü abhinimminàti
råpiü manomayaü sabbaïgapaccaïgiü abhinindriyaü.

70. Seyyathàpi
màõava puriso mu¤jamhà isikaü pavàheyya, tassa evamassa: ayaü mu¤jo
ayaü isikà a¤¤o mu¤jo a¤¤à isikà mu¤jamhàtveva isikà pavàëhàti.
Seyyathàpi và pana mahàràja puriso asiü kosiyà pavàheyya. Tassa
evamassa: ayaü asi ayaü kosi, a¤¤o asi a¤¤à kosi, kosiyàtveva asi
pavàëho’ti. Seyyathàpi và pana mahàràja puriso ahaü karaõóà uddhareyya.
Tassa evamassa: ayaü ahi ayaü karaõóe, a¤¤o ahi a¤¤o karaõóo,
karaõóàtveva ahi ubbhato’ti. Evameva kho màõava bhikkhu evaü samàhite
citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudrabhåte
kammaniye ñhite àne¤jappatte manomayaü kàyaü abhinimminanàya cittaü
abhinãharati abhininnàmeti. So imamhà kàyà a¤¤aü kàyaü abhinimminàti
råpiü manomayaü sabbaïgapaccaïgiü ahãnindriyaü.

71. Yampi
màõava bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte manomayaü kàyaü
abhinimminanàya1 cittaü abhinãharati abhininnàmeti. So imamhà kàyà a¤¤aü
kàyaü abhinimminàti råpiü manomayaü sabbaïgapaccaïgiü abhinindriyaü,
idampi’ssa hoti pa¤¤àya.

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

[BJT Page 472] [\x 472/]

73. Seyyathàpi
mahàràja dakkho kumbhakàro và kumbhakàrantevàsã và suparikammakatàya
mantikàyaü yaü yadeva bhàjanavikatiü àkaïkheyya taü tadeva kareyya
abhinipphàdeyya -

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

75. Seyyathàpi
và pana màõava dakkho suvaõõakàro và suvaõõakàrentavàsã và
suparikammakatasmiü suvaõõasmiü yaü yadeva suvaõõavikatiü àkaïkheyya taü
tadeva kareyya abhinipphàdeyya -

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

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

78. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatupakkilese mudubhåte
kammaniye ñhite àne¤jappatte dibbàya sotadhàtuyà vittaü abhinãharati
abhininnàmeti. So dibbàya sotadhàtuyà visuddhàya atikkantamànusikàya
ubho sadde suõàti dibbe ca mànuse ca ye dåre santike ca.

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

[BJT Page 474] [\x 474/]

80. Evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatupakkilese mudubhåte
kammaniye ñhite àne¤jappatte dibbàya sotadhàtuyà vittaü abhinãharati
abhininnàmeti. So dibbàya sotadhàtuyà visuddhàya atikkantamànusikàya
ubho sadde suõàti dibbe ca mànuse ca ye dåre santike ca, idampi’ssa hoti
pa¤¤àya.

81. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte cetopariya¤àõàya cittaü abhinãharati
abhininnàmeti. So parasattànaü parapuggalànaü cetasà ceto paricca
pajànàti: “saràgaü và cittaü saràgaü cittanti pajànàti. Vãtaràgaü và
cittaü vãtaràgaü cittantipajànàti. Sadesàsaü và cittaü sadosaü
cittatanti pajànàti. Vãtadosaü và cittaü vãtadosaü cittanti pajànàti.
Samohaü và cittaü samohaü cittanti pajànàti. Vãtamohaü và cittaü
vãtamohaü cittanti pajànàti. Saïkhittaü và cittaü saïkhittaü cittanti
pajànàti. Vikkhittaü và cittaü vikkhittaü cittanti pajànàti. Mahaggataü
và cittaü mahaggataü cittanti pajànàti. Amahaggataü và cittaü
amahaggataü cittanti pajànàti. Sauttaraü và cittaü sauttaraü cintanti
pajànàti. Anuttaraü và cittaü anuttaraü cittanti pajànàti. Samàhitaü và
cittaü samàhitaü cittanti pajànàti. Asamàhitaü và cittaü

Asamàhitaü cittanti pajànàti. Vimuttaü và cittaü vimuttaü cittanti pajànàti. Avimuttaü và cittaü avimuttaü cittanti pajànàti.

82. Seyyathàpi
màõava itthi và puriso và daharo và yuvà maõóanakajàtiko àdàse và
parisuddhe pariyodàte acche và udakapatte sakaü mukhanimittaü
paccavekkhamàno sakaõikaü và sakikanti jàneyya, akaõikaü và akaõikanti
jàneyya, evameva kho màõava bhikkhu evaü samàhite citte parisuddhe
pariyodàte anaïgaõe vigatåpakkilese mudubhåte kammaniye ñhite
àne¤jappatte cetopariya¤àõàya cittaü abhinãharati abhininnàmeti. So
parasattànaü parapuggalànaü cetasà ceto paricca pajànàti: saràgaü và
cittaü saràgaü cittanti pajànàti vãtaràgaü và cittaü vãtaràgaü cittanti
pajànàti. Sadosaü và cittaü sadosaü cittanti pajànàti vãtadosaü và
cittaü vãtadosaü cittanti pajànàti. Samohaü và cittaü samohaü cittanti
pajànàti vãtamohaü và cittaü vãtamohaü cittanti pajànàti. Saïkhittaü và
cittaü saïkhittaü cittanti pajànàta. Vikkhittaü và cittaü vikkhittaü
cittanti pajànàti. Mahaggataü và cittaü mahaggataü cittanti pajànàti
amahaggataü và cittaü amahaggataü cittanti pajànàti. Sauttaraü và cittaü
sauttaraü cittanti pajànàti. Anuttaraü và cittaü anuttaraü cittanti
pajànàti. Samàhitaü và cittaü samàhitaü cittanti pajànàti asamàhitaü và
cittaü asamàhitaü cittanti pajànàti. Vimuttaü và cittaü vimuttaü
cittanti pajànàti avimuttaü và cittaü avimuttaü cittanti pajànàti.

[BJT Page 476] [\x 476/]

83. Yampi
màõava bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte cetopariya¤àõàya
cittaü abhinãharati abhininnàmeti. So parasattànaü parapuggalànaü cetasà
ceto paricca pajànàti: saràgaü và cittaü saràgaü cittanti pajànàti
vãtaràgaü và cittaü vãtaràgaü cittanti pajànàti. Sadosaü và cittaü
sadosaü cittanti pajànàti vãtadosaü và cittaü vãtadosaü cittanti
pajànàti. Samohaü và cittaü samohaü cittanti pajànàti vãtamohaü và
cittaü vãtamohaü cittanti pajànàti. Saïkhittaü và cittaü saïkhittaü
cittanti pajànàta. Vikkhittaü và cittaü vikkhittaü cittanti pajànàti.
Mahaggataü và cittaü mahaggataü cittanti pajànàti amahaggataü và cittaü
amahaggataü cittanti pajànàti. Sauttaraü và cittaü sauttaraü cittanti
pajànàti. Anuttaraü và cittaü anuttaraü cittanti pajànàti. Samàhitaü và
cittaü samàhitaü cittanti pajànàti asamàhitaü và cittaü asamàhitaü
cittanti pajànàti. Vimuttaü và cittaü vimuttaü cittanti pajànàti
avimuttaü và cittaü avimuttaü cittanti pajànàti, idampi’ssa hoti
pa¤¤àya.

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

85. Seyyathàpi
màõava puriso sakamhà gàmà a¤¤aü gàmaü gaccheyya tamhà’pi gàmà a¤¤aü
gàmaü gaccheyya. So tamhà gàmà saka¤¤eva gàmaü paccàgaccheyya. Tassa
evamassa: ‘ahaü kho sakamhà gàmà amuü gàmaü agacchiü tatra evaü aññhàsiü
evaü nisãdiü evaü abhàsiü evaü tuõahã ahosiü. Tamhàpi gàmà agacchiü
tatràpi evaü aññhàsiü evaü nisãdiü evaü abhàsiü evaü tuõhã ahosiü.
So’mpi tamhà gàmà saka¤¤eva gàmaü paccàgato’ti. Evameva kho màõava
bhikkhu evaü samàhite citte parisuddhe paràyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte
pubbenivàsànussati¤àõàya cittaü abhinãharati abhininnàmeti. So
anekavihitaü pubbenivàsaü anussarati seyyathãdaü: ekampi jàtiü dve’pi
jàtiyo tisso’pi jàtiyo catasso’pi jàtiyo pa¤ca’pi jàtiyo dasa’pi jàtiyo
vãsampi jàtiyo tiüsampi jàtiyo cattàrãsampi jàtiyo pa¤¤àsampi jàtiyo
jàtisatampi jàtisahassampi jàtisatasahassampi aneke’pi saüvaññakappe
aneke’pi vivaññakappe aneke’pi saüvaññavivaññakappe amutràsiü evaünàmo
evaügotto evaüvaõõo evamàhàro evaüsukhadukkhapañisaüvedã
evamàyupariyanto -

[BJT Page 478] [\x 478/]

So tato cuto
amutra upapàdiü tàtrapàsiü evaünàmo evaügotto evaüvaõõo evamàhàro
evaüsukhadukkhapañisaüvedi evamàyupariyanto. So tato cuto idhåpapanno’ti
iti sàkàraü sauddesaü anekavihitaü pubbenivàsaü anussarati.

86. Yampi
màõava bhikkhu evaü samàhite citte parisuddhe paràyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte
pubbenivàsànussati¤àõàya cittaü abhinãharati abhininnàmeti. So
anekavihitaü pubbenivàsaü anussarati seyyathãdaü: ekampi jàtiü dve’pi
jàtiyo tisso’pi jàtiyo catasso’pi jàtiyo pa¤ca’pi jàtiyo dasa’pi jàtiyo
vãsampi jàtiyo tiüsampi jàtiyo cattàrãsampi jàtiyo pa¤¤àsampi jàtiyo
jàtisatampi jàtisahassampi jàtisatasahassampi aneke’pi saüvaññakappe
aneke’pi vivaññakappe aneke’pi saüvaññavivaññakappe amutràsiü evaünàmo
evaügotto evaüvaõõo evamàhàro evaüsukhadukkhapañisaüvedã
evamàyupariyanto

So tato cuto
amutra upapàdiü tàtrapàsiü evaünàmo evaügotto evaüvaõõo evamàhàro
evaüsukhadukkhapañisaüvedi evamàyupariyanto. So tato cuto idhåpapanno’ti
iti sàkàraü sauddesaü anekavihitaü pubbenivàsaü anussarati, idampi’ssa
hoti pa¤¤àya.

87. So evaü
samàhite citte parisuddhe pariyodàne anaïgaõe vigatu pakkilese mudubhåte
kammaniye ñhite àne¤jappatte sattànaü cutåpapàtaõàya cittaü
abhinãharati abhininnàmeti. So dibbena cakkhunà visuddhena
atikkantamànusakena satte passati cavamàne upapajjamàne hãne paõite
suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti: ‘ime vata
bhonto sattà kàyaduccaritena samannàgatà vacãduccaritena samannàgatà
manoduccaritena samannàgatà ariyànaü upavàdakà micchàdiññhikà
micchàdiññhikammasamàdànà. Te kàyassa bhedà parammaraõà apàyaü duggatiü
vinipàtaü nirayaü upapannà. Ime và pana bhonto sattà kàyasucaritena
samannàgatà vacãsucaritena samannàgatà manosucaritena samannàgatà
ariyànaü anupavàdakà sammàdiññhikà sammàdiññhikammasamàdànà. Te kàyassa
bhedà parammaraõà sugatiü saggaü lokaü upapannà’ti. Iti dibbena cakkhunà
visuddhena atikkantamànusakena satte passati cavamàne upapajjamàne hãne
paõite suvaõõe dubbaõõe sugate duggate yathàkammupage satte pajànàti.

88. Seyyathàpi
màõava majjhe siüghàñake pàsàdo. Tattha cakkhumà puriso ñhito passeyya
manusse gehaü pavisante’pi rathiyà vãtisa¤carante’pi majjhe siüghàñake
nisinne’pi, tassa evamassa: ete manussà gehaü pavisanti. Ete
nikkhamanti. Ete rathiyà vãtisa¤caranti. Ete majjhe saüghàñake
nisinnà’ti.

[BJT Page 480] [\x 480/]

89. Evameva
kho màõava bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatupakkilese mudubhåte kammaniye ñhite àne¤jappatte sattànaü
cutåpapàta¤àõàya cittaü abhinãharati abhininnàmeti. So dibbena cakkhunà
visuddhena atikkantamànusakena satte passati cavamàne upapajjamàne hãne
paõite suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti:
‘ime vata bhonto sattà kàyaduccaritena samannàgatà vacãduccaritena
samannàgatà manoduccaritena samannàgatà ariyànaü upavàdakà
micchàdiññhikà micchàdiññhikammasamàdànà. Te kàyassa bhedà parammaraõà
apàyaü duggatiü vinipàtaü nirayaü upapannà. Ime và pana bhonto sattà
kàyasucaritena samannàgatà vacãsucaritena samannàgatà manosucaritena
samannàgatà ariyànaü anupavàdakà sammàdiññhikà sammàdiññhikammasamàdànà.
Te kàyassa bhedà parammaraõà sugatiü saggaü lokaü upapannà’ti. Iti
dibbena cakkhunà visuddhena atikkantamànusakena satte passati cavamàne
upapajjamàne hãne paõite suvaõõe dubbaõõe sugate duggate yathàkammåpage
satte pajànàti.

90. Yampi
màõava bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatupakkilese mudubhåte kammaniye ñhite àne¤jappatte sattànaü
cutåpapàta¤àõàya cittaü abhinãharati abhininnàmeti. So dibbena cakkhunà
visuddhena atikkantamànusakena satte passati cavamàne upapajjamàne hãne
paõite suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti:
‘ime vata bhonto sattà kàyaduccaritena samannàgatà vacãduccaritena
samannàgatà manoduccaritena samannàgatà ariyànaü upavàdakà
micchàdiññhikà micchàdiññhikammasamàdànà. Te kàyassa bhedà parammaraõà
apàyaü duggatiü vinipàtaü nirayaü upapannà. Ime và pana bhonto sattà
kàyasucaritena samannàgatà vacãsucaritena samannàgatà manosucaritena
samannàgatà ariyànaü anupavàdakà sammàdiññhikà sammàdiññhikammasamàdànà.
Te kàyassa bhedà parammaraõà sugatiü saggaü lokaü upapannà’ti. Iti
dibbena cakkhunà visuddhena atikkantamànusakena satte passati cavamàne
upapajjamàne hãne paõite suvaõõe dubbaõõe sugate duggate yathàkammåpage
satte pajànàti, idampi’ssa hoti pa¤¤àya.

92. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte àsavànaü khaya¤àõàya cittaü abhinãharati
abhininnàmeti so idaü dukkhanti yathàbhåtaü pajànàti. Ayaü
dukkhanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti. Ime àsavà’ti
yathàbhåtaü pajànàti. Ayaü àsavasamudayo’ti yathàbhåtaü pajànàti. Ayaü
àsavanirodho’ti yathàbhåtaü pajànàti. Ayaü àsavanirodhagàminãpañipadà’ti
yathàbhåtaü pajànàti. Tassa evaü jànato evaü passato kàmàsavàpi cittaü
vimuccati bhavàsavàpi cittaü vimuccati avijjàsa vàpi cittaü vimuccati.
Vimuttasmiü vimuttamiti ¤àõaü hoti. Khãõà jàti vusitaü brahmacariyaü
kataü karaõiyaü nàparaü itthattàyàti pajànàti.

[BJT Page 482] [\x 482/]

Seyyathàpi
màõava pabbatasaïkhepe udakarahado accho vippasanno anàvilo. Tattha
cakkhumà puriso tãre ñhito passeyya sippisambåkampi sakkharakañhalampi
macchagumbampi carantampi tiññhantampi. Tassa evamassa: ayaü kho
udakarahado accho vippasanno anàvilo. Tatrime sippisambåkà’pi
sakkharakañhalà’pi macchagumbà’pi carantipi tiññhantipãti. Evameva kho
màõava bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte àsavànaü
khayà¤àõàya cittaü abhinãharati abhininnàmeti. So idaü dukkhanti
yathàbhåtaü pajànàti. Ayaü dukkhasamudayo’ti yathàbhåtaü pajànàti. Ayaü
dukkhanirodho’ti yathàbhåtaü pajànàti. Ayaü
dukkhanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti. Ime àsavà’ti
yathàbhåtaü pajànàti. Ayaü àsavanirodho’ti yathàbhåtaü pajànàti. Ayaü
àsavanirodhàgàminãpañipadà’ti yathàbhåtaü pajànàti.

92. Tassa evaü
jànato evaü passato kàmàsavà’pi cittaü vimuccati, bhavàsavà’pã cittaü
vimuccati, avijjàsavà’pi cittaü vimuccati. Vimuttasmiü vimuttamiti ¤àõaü
hoti. Khãõà jàti, vusitaü brahmacariyaü, kataü kariõiyaü nàparaü
itthattàyàti pajànàti. Yampi màõava bhikkhu evaü samàhite citte
parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte kammaniye ñhite
àne¤jappatte àsavànaü khaya¤àõàya cittaü abhinãharati abhininnàmeti so
idaü dukkhanti yathàbhåtaü pajànàti. Ayaü dukkhanirodhagàminãpañipadà’ti
yathàbhåtaü pajànàti. Ime àsavà’ti yathàbhåtaü pajànàti. Ayaü
àsavasamudayo’ti yathàbhåtaü pajànàti. Ayaü àsavanirodho’ti yathàbhåtaü
pajànàti. Ayaü àsavanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti. Tassa
evaü jànato evaü passato kàmàsavàpi cittaü vimuccati bhavàsavàpi cittaü
vimuccati avijjàsa vàpi cittaü vimuccati. Vimuttasmiü vimuttamiti ¤àõaü
hoti. Khãõà jàti vusitaü brahmacariyaü kataü karaõiyaü nàparaü
itthattàyàti pajànàti, idampi’ssa hoti pa¤¤àya.

93. Ayaü kho
màõava so ariyo pa¤¤àkkhandho yassa so bhagavà vaõõavàdã ahosi, yattha
ca imaü janataü samàdapesi nivesesi patiññhàpesi. Natthi cevettha
uttariü karaõãyanti.

94. [PTS Page
210] [\q 210/] acchariyaü bho ànanda, abbhutaü bho ànanda, so càyaü bho
ànanda ariyo pa¤¤àkkhandho paripuõõo. Evamparipuõõa¤càhaü bho ànanda
ariyaü pa¤¤àkkhandhaü ito bahiddhà a¤¤esu samaõabràhmaõesu na
samanupassàmi. Natti cettha uttariü karaõãyanti. Abhikkantaü bho ànanda,
abhikkantaü bho ànanda, seyyathàpi bho ànanda, nikkujjitaü và
ukkujjeyya, pañicchannaü và vivareyya, måëhassa và maggaü àcikkheyya,
andhakàre và telapajjotaü dhàreyya cakkhumanto råpàni dakkhintãti,
evameva kho bhotà ànandena anekapariyàyena dhammo pakàsito. Esàhaü bho
ànanda, bhagavantaü gotamaü saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca.
Upàsakaü maü bhavaü ànando dhàretu ajjatagge pàõupetaü saraõaü gatanti.


Subhasuttaü niññhitaü dasamaü.

ENGLISH

INTRODUCTION
TO THE
SUBHA SUTTA

As this Sutta is almost word for word the same as the
Sàma¤¤a-phala, the question arises why it was considered advisable to
include it in our collection as a separate Sutta. The chief difference
is that the states of mind enumerated in the Sàma¤¤a-phala as fruits of
the life of a recluse are here divided under the three heads of sãla, samàdhi, and pa¤¤à (conduct, concentration, and intelligence).

Samàdhi has not yet been found in any Indian book older
than the Piñakas. And, as in them, it is used exclusively of a mental
state, never in a concrete sense, its meaning is not easy to fix
exactly. It is not the same as jhàna, which is a pre-Buddhistic term applied to four special forms of meditation, culminating in self-induced ecstasy. Samàdhi
on the other hand is a constant habit, or faculty, of mind. The oldest
Sanskrit text in which. it occurs is the Maitri Upanishad; and it
probably has there the same meaning as it has in the Piñakas.

In our present SuttaÞand the principal reason for its existence as a
separate Sutta is that it points out just thisÞit is pointed out that Samàdhi includes, it is true, the jhànas,
but also other, and very different things. These are the habit of
guarding the doors of one’s senses; constant mindfulness and
self-possession; and the faculty of being content with little. From the
negative point of view it is said to include emancipation from
ill-temper, inertness of mind and body, worry, and perplexity; from the
positive point of view it is said to include a constant state of joy and
peace.

Wilson’s Sanskrit Dictionary (1819) gives the meaning `devout
meditation’; and the rendering `meditation’ has been used for it in
subsequent works in English by Western scholars. It is quite clear that
this would be a very inadequate and misleading rendering in our Sutta.
But exigencies of space preclude the discussion here, either of the
meaning, or of the very interesting and suggestive history of the word
in India.

[\q 266/] How far was the word (literally `allocation’) invented or
adopted by the Buddhists, or by their immediate spiritual forerunners,
to express `self-concentration’ with implied co-ordination,
harmonisation, of the mental facultiesÞan idea they wanted, in the
statement of their most essential and ethical doctrines, to be used in
preference to the more limited, more physical, notion of jhàna? (It is Samàdhi, and not ,jhàna
that we find in the Four Truths, in the Noble Path, and in the
thirty-seven constituent parts of Arahatship.) How far, through the
constant association of the two ideas, did the larger, as ethical
feeling died away, become swallowed up by the smaller? At what date, in
what circles, and under what reservations, did the word Samàdhi come to mean nothing more than meditation? The history of the two ideas, samàdhi and jhàna, has constant analogies with the history of the two similarly related ideas of tàpasa and bhikshu, and, like it, is of the first importance in following the evolution of philosophical and religious thought in India.

I have made some detailed contributions to the discussion of such
questions in my `Yogàvacara Manual’ (Pàli Text Society, 1896, pp.
xiv-xxviii); and must confine myself, here, to referring to those pages.


[\q 267/]
[
English Introduction]

X. SUBHA SUTTA.
[CONDUCT, CONCENTRATION, AND INTELLECT]

[204]. I. 1. Thus have I heard.
The venerable ânanda was once staying at Sàvatthi in the Jeta Wood, in
Anàthapiõóika’s pleasaunce, shortly after the Exalted One had died away [
1]. Now at that time the young Brahman Subha, the son of the man of Tudi [2], was dwelling at Sàvatthi on some business or other.

2. Now Subha, the young Brahman, addressed a certain young man, and said:

`Come now, young man. Go to the Samaõa ânanda, and ask in my name as
to whether his sickness and indisposition has abated, as to his health
and vigour and condition of ease; and say: ßTwere well if the venerable
ânanda would be so kind as to pay a visit to Subha, the young Brahman,
the son of the man of Tudi.û

3. `Very well, Sir,’ said that young man in reply. And he went to the
place where the venerable ânanda was staying, and exchanged with him
the greetings and compliments of politeness and courtesy, and took his
seat apart. And, so seated, he delivered to the venerable ânanda the
message with which he had been charged.

[205] 4. On hearing that message, the venerable ânanda said to him:

`It is not just now, young man, convenient, for I have just taken
medicine. But perhaps I may be able to go on the morrow, if so be that
conditions and opportunity seem fit.’

[\q 268/] Then that young man arose from his seat, and went to Subha, and told him all, and added:

`So, Sir, the matter has been so far accomplished that perhaps the
venerable ânanda may be able to come on the morrow, if so be that
conditions and opportunity seem fit.’

5. And the venerable ânanda, when the night had passed away, dressed
himself early in the morning, and went, in his robes and carrying his
bowl, with a Bhikkhu from the Cetiya country as his attendant, to
Subha’s house, and took his seat on the mat spread out for him. And
Subha, the young Brahman, the son of the man of Tudi, came there where
he sat, and exchanged with the venerable ânanda the greetings and
compliments of politeness and courtesy, and took his seat on one side.
And, so seated, he said to the venerable ânanda:

[206] `You, Sir, have waited long on the venerable Gotama, constantly
near him, continually in his company. You, Sir, will know what were the
things the venerable Gotama was wont to praise; to which he used to
incite the folk, in which he established them, and made them firm. What
were they, ânanda?’

6. `Three are the bodies of doctrine, O
Brahman, which the Exalted One was wont to praise; to which he used to
incite the folk, in which he established them, and made them firm. And
what are the three? The so noble body of doctrine regarding right
conduct, the so noble body of doctrine regarding self-concentration, the
so noble body of doctrine regarding intelligence [
3].’

`And what, ânanda, is this so noble body of doctrine regarding right
conduct (Sãla) in praise of which the venerable Gotama was wont to
speak; to which he used to incite the folk, in which he established
them, and made them firm?’

7. [The reply Sections 7-29 is Sections 40-63 of the Sàma¤¤a-phala Sutta, including:


[\q 269/] 1. The appearance of a Buddha, and his preaching.

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

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

4. The minor details of morality he observes.

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

And the answer concludes the enumeration with the words: ]

30. `And there is yet something further, according to this system, still to be done.’

`Wonderful is this, ânanda, and mysteriousÞboth that this so noble
group of conduct is well-rounded, not incomplete ; and that I perceive
no other, like unto it, among the other Samaõas and Bràhmaõas outside of
this communion. [207] And were they also to perceive such in
themselves, then would they be satisfied with thus much, and would say:
ßSo far is enough. We have done thus much. The aim of our Samaõaship has
been reached.û But you, ânanda, on the other hand, say: ßThere is yet
something further, according to your system, still to be done.û

Here ends the First Portion for Recitation in the Subha Sutta.

II. 1. `And what, ânanda, is this so noble body of doctrine regarding self-concentration (samàdhi)
in praise of which the venerable Gotama was wont to speak; to which he
used to incite the folk, in which he established them, and made them
firm?’


[The answer Sections 2-18 is Sections 64-82 of the Sàma¤¤a-phala Sutta, that is to say :

1. The way in which he learns to guard the door of his senses.

2. The constant mindfulness and self-possession that he gains.

[\q 270/] 3. The power of being content with little, with simplicity of life.

4. The emancipation of heart from the Five HindrancesÞcovetousness,
ill-temper, sloth of body and mind, excitement and worry, and
perplexity.

5. The resulting joy and peace that pervades his bodily frame, and fills his heart.

6-9. The Four Raptures (jhànas).

And the answer is followed by the same injunction as to something
further to he done, and the same rejoinder as above in Chapter 1, 30.]

[208] 20. `And what, ânanda, is this so noble body of doctrine regarding intellect (pa¤¤à)
in praise of which the venerable Gotama was wont to speak; to which he
used to incite the folk, in which he established them, and made them
firm?’


[The answer Sections 20-26 is Sections 83, 85, and 97 of the Sàma¤¤a-phala Sutta, that is to say:

1. The ¤àõa-dassanaÞthe insight which sees that the body is impermanent, and that mind (vi¤¤àõa) is bound up with it, has no existence independent of it.

2. The power of calling up mental images.

3. The perception of the Four Truths as to sorrow and the Eightfold
Path; the rooting out of one’s mind of the Intoxicants (the âsavas); and
the final assurance, consequent thereon, of Emancipation gained.]

[209] 27. `This, young Brahman, is that so noble body of doctrine
regarding intellect, of which that Exalted One was wont to speak in
praise;, to which he used to incite the folk, in which he established
them, and made them firm.’

[210] `Wonderful is this, ânanda, and mysteriousÞboth that this so
noble group of doctrine regarding intellect is well-rounded, not
incomplete; and that I perceive no other, like unto it, among the other
Samaõas and Bràhmaõas outside of this communion.

[\q 271/] And there is not, in this matter, anything further to be
accomplished. Most excellent, ânanda, 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 have eyes could see external
formsÞjust even so has the truth been made known to me, in many a
figure, by the venerable ânanda. And I, even I, betake myself to that
venerable Gotama as my guide, to the truth, and to the Order. May the
venerable ânanda receive me as an adherent, as one who, from this day
forth, as long as life endures, has taken them as his guide.’

Here ends the Subha Suttanta.


[1] The full details are given in Sumangala Vilàsinã, p. 7.


[2] A village near Sàvatthi, now in Nepal territory.


[3] On these three skandhas of doctrine, see above, p. 82, and A. I, 125, & c.


SINHALA

oS> ksldh


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


3=’ iqN iQ;1h’

3′ud jsiska
fufia wik ,oS’ tlalf,l Nd.Hj;2ka jykafia msrsksjka md fkdfnda l,lajQ l,
wdhqIau;a wdkkao f;reka jykafia ieje;a kqjr wi< fcA;jkdrdufhys jdih
lrhs’ tl, f;dfohH n1dyauKhdf.a mq;1jQ iqN ;reKhd huz lghq;a;la iZoyd
ieje;a kqjr jdih flfrhs’

4′tjsg iqN ;reKhd tla;rd ;reKfhla ;ud bosrshg leZojqfhah’ ));reKh”
fufy tkak” Tn Y1uK wdkkao f;reka jykafia huz ;eklo t;ekg meusfKj” udf.a
jpkfhka Y1uK wdkkao f;reka jykafia oqlla ke;sj” ksfrda.Sj” ieye,a,q
mej;2uz we;2j” YrSr n, we;2j” iem myiq we;2j fjfiaoehs wijz” fufiao
lshjz’ mskaj;a wdkkao f;reka jykafia f;dfohH mq;1jQ iqN ;reKhdf.a ksji
huz ;eklo wkqluzmd fldg t;ekg meusfK;a kuz b;d hym; ))ta ;reKhd” Tyqg
lSfoa lf

[\q 144/]


5′wdhqIau;a wdkkao f;reka jykafia Tyqg fufia lSfhah’

));reKh” fuh ld,h fkdfjhs’ ud jsiska wo iq,q fnfy;la fndk ,oafoah’
meusKsh hq;2 l,a fj,d kqjKska i,ldf.K fygj;a meusfKuz kuz hym;e))hs
lSfhah’

6′tjsg wdhqIau;a wdkkao f;reka jykafia ta rd;1sh miqjS fmrjre ld,fhys
weZo fmdrjd isjqre md;1d f.K miq uyKjQ fp;l kuzjQ NsCIqj yd iu.
iqN;reKhdf.a ksjig meusKsfhah’

meusK mKjk ,o wdikfhys jev yqkafkah’ tjsg f;dfohH mq;1jQ iqN ;reKhd
wdkkao f;reka jykafia fj; meusKsfhah’ tfiau meusK wdhqIau;a wdkkao
f;reka jykafia yd iu. i;2gq jQfhah’ Tyq wdhqIau;a wdkkao f;reka jykafiag
fuz ldrKh lSfhah’

))mskaj;a wdkkao f;reka jykafia ta Nj;a f.#;uhdKka jykafiaf.a
oSrA> ld,hla uq,q,af,a

[\q 145/]


7′ ;reKh” ta Nd.Hj;2ka
jykafia ;2ka wdldr ialkaOhkaf.a .2K lshk iajNdj we;af;ah’ fudk
ialkaOhkaf.ao h;fyd;a” W;2uz YS,ialkaOfhao” W;2uz iudOsialkaOfhao” W;2uz
m1{dialkaOfhao hk ;2ka jeoEreuz ialkaOhkaf.ah’ tl, ;reKhd ta W;2uzjQ
YS,ialkaOh ljfrAoehs)) weiqfjzh’

* fuys 64 fjks msfgz idu[a[M, iQ;1fha 49 fjks fcAofha isg 58 fjks fcAoh olajd fhoSfuzoS ))uyrc)) fjkqjg ));reKh)) fhdokak’ (

8′ ))ta Nd.Hj;2ka jykafia huz iS, iuQyhl .2K lshk iajNdj we;sjQfhao”
huz iS,hl fuz ckiuQyhd fhfojzfjzo” ;ekam;a lrjQfhao” msysgqjQfhao” fuz
ta W;2uz iS, iuQyhhs fuys fuhska u;af;ys lghq;2jQ fjk fohlao
we;af;auh’))

mskaj;a wdkkao f;reka jykai” mQoquhla fjz’ mskaj;a wdkkao f;reka
jykai” b;d mqoquhla fjz’ mskaj;a wdkkao f;reka jykai” ta fuz W;2uzjQ iS,
iuQyh iuzmQrAK fjhs” wiuzmQrAK fkdfjhs’ mskaj;a wdkkao f;reka jykai”
fufia yd;amiska msrekdjQ W;2uzjQ iS, rdYshla fuz nqoaOYdikfhka msg;
wkHjQ Y1uK n1dyauKhka w;2frys uu fkdoelaflus’ mskaj;a wdkkao f;reka
jykai” fufia iuzmQrAKjQ Wiia iS, iuQyhla fuz nqoaOYdikfhka msg; wkHjQ
Y1uK n1dyauK flfkla ;uka ;2< olakdyq kuz Tyq tmuKlskau iEySug
meusfKhs’ fumuKlskau lrK ,oafoah” wmg Y1uKNdjfha wrA:h meusKsfhah’ wm
jsiska lghq;2 lsisjlao ke; lshd tmuKlskau i;2gq is;a we;sjkakdyqh’ kej;o
mskaj;a wdkkao f;reka jykafia fufia lSfhah” ))fuys fuhska u;af;yso
lghq;2jQ wksflla we;af;auh))’


* m

[\q 146/]


9′ )) mskaj;a wdkkao
f;reka jykai” ta Nj;a f.#;uhdKka jykafia hul2f.a .2K lshk iajNdj
we;af;ao” huz fohl fuz ckiuQyhd fhfojzfjzo” ;ekam;a lrjQfhao”
msysgqjQfhao ta W;2uz iudOs iuQyh ljfrAo$))

* fuys 65 fjks msfgz idu[a[M, iQ;1fha 59 fcAofha isg 74 fcAoh
fhoSfuzoS ))uyrc)) fjkqjg ));reKh)) fhdokak’ ))fuz M,h by;lS M,hkag jvd
w;sYhska ukyrhs’ fndfyda fia fY1IaGhs)) fjkqjg ))fuz o ta NsCIqjf.a
iudOshls)) fhdokak’ (

)) ;reKh” fuho ta NsCIqjf.a iudOshls’))

0′ )) ;reKh” Nd.Hj;2ka jykafia huz iudOs iuQyhl .2K lshkfialao fuz
jkdys ta iudOs iuQyhhs’ fuys fuz ckiuQyhd fhojQfial” ;ekam;a lrjQfial’
fuys fuhska u;af;ys lghq;2 wksllao we;af;ah))’ )) mskaj;a wdkkao f;reka
jykai” mqoquhla fjz’ mskaj;a wdkkao f;reka jykai” fuz W;2uz iudOs iuQyh
iuzmQrAK fjhs’ wiuzmQrAK fkdfjhs’ mskaj;a wdkkao f;reka jykai” fufia
yd;amika msreKdjQ W;2uz iudOs iuQyhla fuz nqoaO Ydikfhka msg; wkHjQ Y1uK
n1dyauKhka w;2frys uu fkdoelaflus’ mskaj;a wdkkao f;reka jykai” fufia
iuzmQrAKjQ Wiia iudOs iuQyhla fuz nqoaO Ydikfhka msg; wkHjQ Y1uK n1dyauK
flfkla ;uka ;2< olakdyq kuz Tyq tamuKlskau iEySug m;afjhs’
fumuKlskau lrK ,oafoah’ wmg Y1uK Ndjfha wrA:h meusKsfhah’ wm jsiska
lghq;2 lsisjla ke; lshd tamuKlskau i;2gq is;a we;sjkakdyqh’ tafia
;snshoS;a wdkkao f;reka jykafia fuys fuhska u;af;ys lghq;2 wkslla
we;af;ahhso lsh;a’ mskaj;a wdkkao f;reka jykai” Nd.Hj;2ka jykafia fuz
m1{d iuQyhl .2K lshkfialao fuz ck iuQyhd msysgqjkfialao” ;ekam;a
lrKfialao” ta W;2uz m1{d iuQyh ljfrAo$))


[\q 147/]

* fuys 65 msfgz
idu[a[M, iQ;1fha 75 fjks fcAofha isg 7- fjks fcAoh fhoSfuzoS ))uyrc))
fjkqjg ));reKh)) fhdokak’ ))fuz fmr lshk ,o M,hkag jvd W;2uz M,fhls))
fjkqjg ))fuho NsCIqjf.a m1{djls)) fhdokak’(

-’ )) ;reKh” ta Nd.Hj;2ka jykafia huz m1{djlf.a .2K lshk iajNdj
we;af;ao” ;reKh” ta fuz W;2uzjQ m1{d rdYsh fjhs’ fuysofuz ckiuQyhd
fhojQfhah” ;ekam;a lrjQfhah” msysgqjQfhah” fuys fuhska u;af;ys lghq;2jQ
wka fohlao ke;af;ah))hs lSfhah’

))mskaj;a wdkkao f;reka jykai” mqoquhs’ mskaj;a wdkkao f;reka jykai”
W;2uzjQ m1{d rdYsh iuzmQrAKjQfha fjhs’ fufia yd;amiska msreKdjQo”
W;2uzjQ m1{d rdYshla fuz nqoaO Ydikfhka msg; wkHjQ Y1uK n1yauKhka ;2<
uu fkdoelaflus’ fuys fuhska u;af;ys lghq;2jQ wkH fohlao ke;af;auehs’
mskaj;a wdkkao f;reka jykai” OrAu foaYkdj b;d hym;ah” mskaj;a wdkkao
f;reka jykafia jsiska fkdfhla wdldrfhka OrAuh m1ldY lrK ,oafoah’))

))mskaj;a wdkkao f;reka jykai” fuz uu Nd.Hj;a f.#;uhka jykafiao”
OrAuho” NsCIq ix>hdo” irK fldg fhus’ mskaj;a wdkkao f;reka jykafia wo
mgka osjsysusfhka irK.sh Wmdilfhlehs ud ord.kakd fialajd))hhs f;dfohH
mq;1jQ iqN ;reKhd lSfhah’

* oifjksjQ iqN iQ;1h ksusfhah’ (


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