Analytic Insight Net - FREE Online Tipiṭaka Research & Practice Universitu 
in
 112 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
Categories:

Archives:
Meta:
June 2013
M T W T F S S
« May   Jul »
 12
3456789
10111213141516
17181920212223
24252627282930
06/16/13
953 LESSON 17-06-2013 MONDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY தமிழில் திரிபிடக மூன்று தொகுப்புகள் மற்றும் பன்னிரண்டாகவுள்ள மண்டலங்கள் சுருக்கமான வரலாற்று முன் வரலாறு ஸுத்தபிடக புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள் புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் TIPITAKA-ஸுத்தபிடக-போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்- Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள்-எல்லா களங்கங்களின் நெறி முறைக் கட்டளை ஆணை-Sabbāsava Sutta-பார்வையால் கைவிடப்படவேண்டிய நொதித்தல்கள்-தஸ்ஸனா பஹாதப்பாஸவா-(Fermentations to be abandoned by seeing) http://www.metta.lk/tipitaka/ http://www.metta.lk/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/index.html 16 Mahà Parinibbàna Sutta through http://sarvajan.ambedkar.org
Filed under: General
Posted by: site admin @ 9:55 pm


953 LESSON 17-06-2013 MONDAY-FREE ONLINE  eNālāndā Research and Practice UNIVERSITY

மிழில் திரிபி  மூன்று தொகுப்புள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் 
TIPITAKA-ஸுத்தபிடக-போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்- 
Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள்-எல்லா களங்கங்களின் நெறி முறைக் கட்டளை ஆணை-Sabbāsava Sutta-
பார்வையால் கைவிடப்படவேண்டிய நொதித்தல்கள்-தஸ்ஸனா பஹாதப்பாஸவா-(Fermentations to be abandoned by seeing)




http://www.metta.lk/tipitaka/
http://www.metta.lk/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/index.html

16

Mahà
Parinibbàna Sutta





through http://sarvajan.ambedkar.org
up a level
MAY YOU BE EVER HAPPY, WELL AND SECURE !

MAY YOU LIVE LONG !
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY !
MAY YOU EVER HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING 


பார்வையால் கைவிடப்படவேண்டிய நொதித்தல்கள்

மற்றும் எந்த நொதித்தல்களை
பார்வையால் கைவிடப்படவேண்டி இருக்கிறது?இது ஓர் அறிவுறுத்தப்படாத  நபரின்
நேர்வு - மேதக்கவர்களுக்கு அபிமானம் இல்லாதவர், நேர்மையான மனிதர்ளிடத்து
அபிமானம் இல்லாதவர், எந்த எண்ணத்தையும்  நுணுகிக் காண கவனம் செலுத்த அருகதை
இருப்பது அல்லது எந்த எண்ணத்தையும்  நுணுகிக் காண கவனம் செலுத்த அருகதை
இல்லாதது என அவர்களின் தம்மாவை நன்குணராத அல்லது கட்டுப்பாடாடற்றவர்.  இது
அப்படி இருத்தல், அவர் எந்த எண்ணத்தையும்  நுணுகிக் காண கவனம் செலுத்த
அருகதை இருப்பதை கவனிப்பதில்லை, மற்றும் எந்த எண்ணத்தையும்  நுணுகிக் காண
கவனம் செலுத்த அருகதை இல்லாததில் கவனம் செலுத்துகிறார்.

மற்றும்
எந்த தம்மங்களை, பிக்குகபிக்குகளே, மானஸிகாரண்யமற்ற (தகுதியற்ற கவனம்),
அவர் அத்தம்மங்களை மானஸிக்கிறார் (கவனம்) செய்கிறார்? ஏதாகிலும் பிறக்காத
எத்தம்மங்களை பிக்குகபிக்குகளே, மானஸிக்கிறாரோ, (கவனம்) செய்கிறாரோ.எழும்பாத காம நொதித்தல்கள் மிகுதியாகும்;
எழும்பாத வெவ்வேறான பிறப்பு அறியாமை நொதித்தல்கள் அவருக்கு எழும்,
மற்றும்  எழும்பிய அறியாமை நொதித்தல்கள் அவருக்கு எழும். இத்தம்மங்கள் தான்
அவர் கவனிக்க வேண்டிய  தகுதியற்ற கவனிப்பு.

மற்றும்
எந்த தம்மங்களை, பிக்குகபிக்குகளே, மானஸிகாரண்யமற்ற (தகுதியற்ற கவனம்),
அவர் அத்தம்மங்களை மானஸிக்கிறார் (கவனம்) செய்கிறார்? ஏதாகிலும் பிறக்காத
எத்தம்மங்களை பிக்குகபிக்குகளே, மானஸிக்கிறாரோ, (கவனம்)
செய்கிறாரோ.எழும்பாத காம நொதித்தல்கள் மிகுதியாகும்;
எழும்பாத வெவ்வேறான பிறப்பு அறியாமை நொதித்தல்கள் கைவிடப்படுகிறது,
மற்றும்  எழும்பிய அறியாமை நொதித்தல்கள் மிகுதியாகும். இத்தம்மங்கள் தான்
அவர் கவனிக்க வேண்டிய  தகுதியற்ற கவனிப்பு.

அவருடைய 
மானஸிகாரண்யமற்ற (தகுதியற்ற கவனம்) தம்மங்களை, மானஸித்தல், (கவனம்)
செலுத்துதல் மற்றும் தகுதியுள்ள தம்மங்களை மானஸிக்காதது (கவனம்)
செலுத்தாததின் வழியாக எழும்பாத நொதித்தல்கள் எழும், எழும்பிய நொதித்தல்கள்
மிகுதியாகும்.

இப்படித் தான் அவர் ஒவ்வாத வகையில் கவனம்
செலுத்துகிறார்: ‘நான் கடந்த காலத்தில் இருந்தேனா? நான் கடந்த காலத்தில்
இருந்திருக்கவில்லையா?  நான் கடந்த காலத்தில்  என்ன வாக இருந்தேன்? நான்
கடந்த காலத்தில்  எப்படி இருந்தேன்? என்ன உடையவராயிருத்து, நான் கடந்த
காலத்தில் என்ன வாக இருந்தேன் ? எதிர்காலத்தில் நான் இருப்பேனா?
எதிர்காலத்தில் நான் என்ன வாக இருப்பேன்? எதிர்காலத்தில் நான் எப்படி
இருப்பேன் ? என்ன வாகயிருத்து, நான் எதிர்காலத்தில் என்ன வாக இருப்பேன்?’
இல்லாவிடில் அவர் தனக்குள்ளாக உடனடியான தற்காலம் பற்றி குழம்பின மனதுடன்:
‘நான் இருக்கிறேனா? நான் இல்லையா? நான் என்ன? நான் எப்படி? எங்கிருந்து
இந்த உயிருரு வந்தது? எங்கு அது போக இருக்கிறது ?

அவர்
இவ்வழியில்  ஒவ்வாத வகையில் கவனம் செலுத்தும் போது, அவருக்கு ஆறு
வகைகளில் ஒரு நோக்கு எழும்புகிறது:”எனக்கு தான் எனுந் தன்மை இருக்கிறது”
என்கின்ற நோக்கு உண்மையாது மற்றும் நிலைநாட்டப்பட்டது என அவருக்கு
எழும்புகிறது, அல்லது “எனக்கு தான் எனுந் தன்மை இல்லை” என்கின்ற நோக்கு
உண்மையாது மற்றும் நிலைநாட்டப்பட்டது என அவருக்கு எழும்புகிறது, அல்லது
“தான் எனுந் தன்மையால் துல்லியமானதாகக்கொண்டு தான் எனுந் தன்மையை
உண்மையாது மற்றும் நிலைநாட்டப்பட்டது என அவர் உணர்கிறார், அல்லது “தான்
எனுந் தன்மையால் துல்லியமானதாகக்கொண்டு தான் எனுந் தன்மை இல்லாததை
உண்மையாது மற்றும் நிலைநாட்டப்பட்டது என அவர் உணர்கிறார், அல்லது “தான்
எனுந் தன்மை இல்லாததை துல்லியமானதாகக்கொண்டு தான் எனுந் தன்மையை உண்மையாது
மற்றும் நிலைநாட்டப்பட்டது என அவர் உணர்கிறார், இல்லாவிடில் இப்படி
அவருக்கு ஓர் நோக்கு உள்ளது: ” இந்த தான் எனுந் தன்மைதான் என்னுடையது, 
அவ்வளவு கூர் உணர்வுடைய இங்கும் அங்குமாக நல்ல அல்லது கெட்ட தொல்வினை
பழுத்தது என அறிந்திருப்பவருக்கு, தான் எனுந் தன்மைதான் என்னுடையது என்பது
நிரந்தரமானது, எக்காலத்தும் உள்ளது. சாசுவதமானது, மாற்ற அடிப்படையானது
இல்லாதது மற்றும் முடிவற்ற காலத்திற்கென தங்கிவிடும்”. இது ஒரு புதர்க்காடு
நோக்கங்கள் என அழைக்கப்படுகிறது. ஒரு வாழ்க்கை அலுப்பு நிலை நோக்கங்கள் .
ஒரு உருக்குலைத்தல் நோக்கங்கள் . ஒரு சுருண்டு நௌியச் செய்கிற நிலை
நோக்கங்கள்.ஒரு கால் விலங்குகளாற் பிணைந்த நோக்கங்கள், கட்டுப்படுத்தப்பட்ட
ஒரு கால் விலங்குகளாற் பிணைந்த நோக்கங்கள், பிறப்பு, மூப்படைதல் மற்றும்
மரணம், மனத்துயரம், துக்ககரமான, வலி, கடுந்துன்பம் மற்றும் மனக்கசப்பு ஆகிய
இன்பம், நோவு, இரண்டுமற்ற இன்பம் நோவு இல்லாத உள்ளுணர்ச்சிகளிலிருந்து
விடுதலைப் பெறுவதில்லை. நான் உங்களுக்கு சொல்கிறேன் துன்பம் மற்றும்
உளவழுத்தத்திலிருந்து அவர் விடுபடவில்லை.

The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.



Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa
kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa
kovido sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti
amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto
amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme
na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.

தஸ்ஸனா பஹாதப்பாஸவா
(Dassanā pahātabbāsavā)

Bold

கதமே சா பிக்காவே, ஆஸவா
தஸ்ஸனா பஹாதப்பா? இத பிக்காவே, அஸுத்தவா புதுஜ்ஜனோ - அரியானம் அதஸ்ஸாவி
ஆரியதம்மஸ்ஸா அகோவிதோ ஆரியதம்மே அவினிதோ, ஸப்புரிஸானம் அதஸ்ஸாவி
ஸப்புரிஸதம்மஸ்ஸா அகோவிதோ ஸப்புரிஸதம்மே அவினிதோ- மானஸிக்காரண்யே தம்மே
நப்பஜானதி, அமானிஸிக்காரண்யே தம்மே அப்பஜானதோ, ஏ தம்மா நா மானஸிக்காரண்யா,
தே தம்மே மானஸி கரோதி, ஏ தம்மா மானஸிக்காரண்யா தே தம்மே மானஸி கரோதி.

Katame
ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave, assutavā
puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme
avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido
sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti,
amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto
amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te
dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi
karoti.

கதமே சா பிக்காவே தம்மா நா மானஸிகாரண்யா யே தம்மே மானஸி
கரோதி ? யஸ்ஸா, பிக்காவே, தம்மே மனானஸிகரோதோ அனுப்பன்னோ வா காமஸவோ
உப்பஜ்ஜாதி, உபன்னோ வா காமஸவோ பவத்ததி; அனுப்பன்னோ வா பவாஸவோ உப்பஜ்ஜாதி,
உபன்னோ வா பவாஸவோ
பவத்ததி; அனுப்பன்னோ வா அவிஜ்ஜாஸவோ உப்பஜ்ஜாதி, உபன்னோ வா அவிஜ்ஜாஸவோ பவத்ததி. இமே தம்மா நா மானஸிகாரண்யா யே தம்மே மானஸி கரோதி.
Katame
ca, bhikkhave, dhammā namanasikaraṇīyā ye dhamme manasi karoti? Yassa,
bhikkhave, dhammemanasikaroto anuppanno vā kāmāsavo uppajjati, uppanno
vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā
bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā
avijjāsavo pavaḍḍhati. Ime dhammā na manasikaraṇīyā ye dhamme manasi
karoti.

கதமே
சா பிக்காவே தம்மா நா மானஸிகாரண்யா யே தம்மே மானஸி கரோதி ?
யஸ்ஸா,பிக்காவே, தம்மே மனானஸிகரோதோ அனுப்பன்னோ வா காமஸவோ உப்பஜ்ஜாதி,
உபன்னோ வாகாமஸவோ பாஹியதி; அனுப்பன்னோ வா பவாஸவொ ந உப்பஜ்ஜாதி, உபன்னோ வா பவாஸவொ பாஹியதி; அனுப்பன்னோ வா அவிஜ்ஜாஸவோ ந உப்பஜ்ஜாதி, உபன்னோ வா அவிஜ்ஜாஸவோபாஹியதி;
பவத்ததி. இமே தம்மா  மானஸிகாரண்யா யே தம்மே நா மானஸி கரோதி.

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na
uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na
uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na
uppajjati, uppanno vā avijjāsavo pahīyati. Ime dhammā manasikaraṇīyā ye
dhamme na manasi karoti.

தஸ்ஸா ஆமனஸிகாரணியாயனங் தம்மானங் மனஸிகாரா மனஸிகாரணியாயனங் தம்மானங்  ஆமனஸிகாரா  அனுப்பன்னா செவ ஆஸவா  உப்பாஜ்ஜந்தி உப்பன்னா ச ஆஸவா பவத்தந்தி.

Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ
dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā
pavaḍḍhanti.

ஸொ
ஏவங் அயொனிஸொ மனஸி கரொதி: ‘அஹொஸிங் நு கொ அஹங் அத்தித்தம்மத்தானங்
?ந  நு கொ அஹொஸிங் அத்தித்தம்மத்தானங் ?கிங் நு கொ அஹொஸிங்
அத்தித்தம்மத்தானங் ? கதங் நு கொ அஹொஸிங் அத்தித்தம்மத்தானங் ? கிங்
ஹுத்வா கிங் அஹொஸிங் நு கொ அஹொஸிங் அத்தித்தம்மத்தானங் ? பவிஸ்ஸாமி
நு கொ அஹங் அத்தித்தம்மத்தானங் ? ந  நு கொ பவிஸ்ஸாமி அத்தித்தம்மத்தானங் ?
கிங்  நு கொ பவிஸ்ஸாமி அத்தித்தம்மத்தானங் ? கதங் நு கொ பவிஸ்ஸாமி
அத்தித்தம்மத்தானங் ?கிங் ஹுத்வா கிங் பவிஸ்ஸாமி நு கொ அஹங்
அத்தித்தம்மத்தான’ந்தி ?எத்ரஹி வா பச்சுப்பன்னமத்தானங் அஜ்ஜத்தங் கத்தங்கதி
ஹோதி: ‘அஹங் நு கொஸ்மி? நொ நு கொஸ்மி? கிங் நு கொஸ்மி? கதங் நு
கொஸ்மி? அயங் நு கொ சத்தொ குதொ ஆகதொ ? ஸொ குஹிங் காமி பவிஸ்ஸதி’தி?
So evaṃ ayoniso manasi karoti: ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu
kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu
kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ
atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho
bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ?
Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu
kho ahaṃ anāgatamaddhāna’nti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ
kathaṃkathī hoti: ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ
nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?

தஸ்ஸா
ஏவங் அயொனிஸொ மனஸி கரொதொ சன்னங் தித்தினங் அஞ்யாதரா தித்தி உப்பஜ்ஜதி.
‘அத்தி மெ அத்தா’தி வ அஸ்ஸ ஸச்சதொ தெத்ததொ தித்தி உப்பஜ்ஜதி; ‘நத்தி மெ
அத்தா’தி வா அஸ்ஸ ஸச்சதொ தெத்ததொ தித்தி உப்பஜ்ஜதி; ‘அத்தனாவ அத்தானங்
ஸன்ஙானாமி’தி வா அஸ்ஸ ஸச்சதொ தெத்ததொ தித்தி உப்பஜ்ஜதி;’அத்தனாவ
அனத்தானங் ஸன்ஙானாமி’தி வா அஸ்ஸ ஸச்சதொ தெத்ததொ தித்தி
உப்பஜ்ஜதி;’அத்தனாவ அனத்தானங் ஸன்ஙானாமி’தி வா அஸ்ஸ ஸச்சதொ தெத்ததொ
தித்தி உப்பஜ்ஜதி;அத வா பனஸ்ஸ ஏவங் தித்தி ஹோதி: ‘யொ மெ அத்தா வதொ
வதெய்யொ தத்ர தத்ர கல்யாணபாபகாணங் கம்மாணங் விபாகங் பதிஸங்வேதெதி ஸொ கொ
பன மெ அயங் அதா நிச்சொ துவொ ஸஸ்ஸதொ அவிபரிணாமதம்மொ ஸஸ்ஸதிஸம்மங் ததெவ
தஸ்ஸதி’தி. இதங் உச்சதி, பிக்காவெ,  தித்திகதங் தித்திகஹனங்
தித்திகந்த்தாரங் தித்திவிஸுக்கங் தித்திவிப்பாந்திதங் தித்திஸம்யோஜனங்.
தித்திசம்யோஜனங்யுத்தொ, பிக்காவே,அஸ்ஸுதவா புதுஜ்ஜனொ ந பரிமுச்சதி
ஜாதியா ஜராய மரணேன ஸோகேஹி பரிதெவெஹி துக்கெஹி தொம்மனஸ்ஸெஹி உபாயாஸேஹி; ‘ந
பரிமுச்சதி துக்கஸ்மா’தி வதாமி.

Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi
uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;
‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva
attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva
anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi
uppajjati; atha vā panassa evaṃ diṭṭhi hoti: ‘yo me ayaṃ attā vado
vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so
kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ
tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ
diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ.
Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati
jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
‘na parimuccati dukkhasmā’ti vadāmi.

ஸுதவா
ச கொ,பிக்காவே, ஆர்யஸாவகொ - ஆரியானங் தஸ்ஸாவி ஆர்யதம்மஸ்ஸ கொவிதொ
ஆர்யதம்மெ சுவினிதொ, ஸப்புரிஸானங் தஸ்ஸாவி ஸப்புரிஸதம்மஸ்ஸ கொவிதொ
ஸப்புரிஸதம்மெ சுவினிதொ - மனஸிகரண்யெ தம்மெ பஜானதி அமனஸிகரண்யெ தம்மெ
பஜானதி. ஸொ மனஸிகரண்யெ தம்மெ பஜனதொ அமனஸிகரண்யெ தம்மெ பஜனதொ யெ தம்மா ந
மனஸிகரண்யெ தெ தம்மெ ந மனஸி கரொதி. யெ தம்மா மனஸிகரணியா தெ தம்மெ மனஸி
கரொதி.

Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa
kovido ariyadhamme suvinīto,
sappurisānaṃ dassāvī sappurisadhammassa
kovido
sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti
amanasikaraṇīye
dhamme pajānāti. So manasikaraṇīye dhamme pajānanto
amanasikaraṇīye dhamme pajānanto
ye dhammā na manasikaraṇīyā te dhamme
na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.

(Fermentations to be abandoned by seeing)

And what are the fermentations to be abandoned by seeing? There is the case
where an uninstructed, run-of-the-mill person — who has no regard for
noble ones, is not well-versed or disciplined in their Dhamma, who has
no regard for men of integrity, is not well-versed or disciplined in
their Dhamma — does not discern what ideas are fit for attention or what
ideas are unfit for attention. This being so, he does not attend to
ideas fit for attention and attends [instead] to ideas unfit for
attention.

And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he
attends to them, the unarisen fermentation of sensuality arises in him,
and the arisen fermentation of sensuality increases; the unarisen
fermentation of becoming arises in him, and arisen fermentation of
becoming increases; the unarisen fermentation of ignorance arises in
him, and the arisen fermentation of ignorance increases. These are the
ideas unfit for attention that he attends to.

And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to.

Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.

This is how he attends inappropriately: ‘Was I in the past? Was I not in
the past? What was I in the past? How was I in the past? Having been
what, what was I in the past? Shall I be in the future? Shall I not be
in the future? What shall I be in the future? How shall I be in the
future? Having been what, what shall I be in the future?’ Or else he is
inwardly perplexed about the immediate present: ‘Am I? Am I not? What am
I? How am I? Where has this being come from? Where is it bound?’ 

As he attends inappropriately in this way, one of six kinds of view arises in him: The view “I have a self” arises in him as true & established, or the view “I have no self” arises in him as true & established, or the view “It is precisely by means of self that I perceive self” arises in him as true & established, or the view “It is precisely by means of self that I perceive not-self” arises in him as true & established, or the view “It is precisely by means of not-self that I perceive self” arises in him as true & established, or else he has a view like this: “This very self of mine, the knower that is sensitive here & there to the ripening of good & bad actions, is the self
of mine that is constant, everlasting, eternal, not subject to change,
and will stay just as it is for eternity”. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.


The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.


(Dassanā pahātabbāsavā)



Katame ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave, assutavā
puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme
avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido
sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti,
amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto
amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te
dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi
karoti.

(Fermentations to be abandoned by seeing)



And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma, who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention.

Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati,
uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati,
uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati,
uppanno vā avijjāsavo pavaḍḍhati. Ime dhammā na manasikaraṇīyā ye dhamme
manasi karoti.

And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to. 

Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na
uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na
uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na
uppajjati, uppanno vā avijjāsavo pahīyati. Ime dhammā manasikaraṇīyā ye
dhamme na manasi karoti.

And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. 

Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ
dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā
pavaḍḍhanti.

Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.

So evaṃ ayoniso manasi karoti: ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu
kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu
kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ
atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho
bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ?
Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu
kho ahaṃ anāgatamaddhāna’nti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ
kathaṃkathī hoti: ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ
nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?

This is how he attends inappropriately: ‘Was I in the past? Was I not in
the past? What was I in the past? How was I in the past? Having been
what, what was I in the past? Shall I be in the future? Shall I not be
in the future? What shall I be in the future? How shall I be in the
future? Having been what, what shall I be in the future?’ Or else he is
inwardly perplexed about the immediate present: ‘Am I? Am I not? What am
I? How am I? Where has this being come from? Where is it bound?’

Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi
uppajjati. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;
‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva
attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva
anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi
uppajjati; atha vā panassa evaṃ diṭṭhi hoti: ‘yo me ayaṃ attā vado
vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so
kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ
tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ
diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ.
Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati
jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
‘na parimuccati dukkhasmā’ti vadāmi.

As he attends inappropriately in this way, one of six kinds of view arises in him: The view “I have a self” arises in him as true & established, or the view “I have no self” arises in him as true & established, or the view “It is precisely by means of self that I perceive self” arises in him as true & established, or the view “It is precisely by means of self that I perceive not-self” arises in him as true & established, or the view “It is precisely by means of not-self that I perceive self” arises in him as true & established, or else he has a view like this: “This very self of mine, the knower that is sensitive here & there to the ripening of good & bad actions, is the self
of mine that is constant, everlasting, eternal, not subject to change,
and will stay just as it is for eternity”. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.


Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa
kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa
kovido sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti
amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto
amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme
na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.


The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.


Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi
karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo
uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo
uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo
uppajjati, uppanno vā avijjāsavo pavaḍḍhati. Ime dhammā na
manasikaraṇīyā, ye dhamme na manasi karoti.


And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attend to.


Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na
uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na
uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na
uppajjati, uppanno vā avijjāsavo pahīyati. Ime dhammā manasikaraṇīyā ye
dhamme manasi karoti.


And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to.


Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ
dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca
āsavā pahīyanti.


Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen fermentations do not arise in him, and arisen fermentations are abandoned.


So ‘idaṃ dukkha’nti yoniso manasi karoti, ‘ayaṃ dukkha·samudayo’ti
yoniso manasi karoti, ‘ayaṃ dukkha·nirodho’ti yoniso manasi karoti,
‘ayaṃ dukkha·nirodha·gāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ
yoniso manasikaroto tīṇi saṃyojanāni pahīyanti: sakkāyadiṭṭhi,
vicikicchā, sīlabbataparāmāso.


He attends appropriately: “This is stress”, he attends appropriately: “This is the origination of stress”, he attends appropriately: “This is the cessation of stress”, he attends appropriately: “This is the way leading to the cessation of stress”. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices.


Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.


These are called the fermentations to be abandoned by seeing.

Respected Sir,

Greetings from KUSHINARA VIHAR, headquarters and home of FREE ONLINE  eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
668, 5th A Main Road,
8th Cross, HAL 3rd Stage
Bangalore, Karnataka 560075
Email: kushinara4nibbana@gmail.com
Mob:9449260443
Off: 91-080-25203792

As you are aware that TIPITAKA and its translations in English and Tamil lessons are being published daily for Peace, Welfare and Happiness of the Entire People requests you to forward
the same to all your friends and help in creating an e-book of the same
along with short video clippings of each Sutta and give wide publicity.


16

Mahà
Parinibbàna Sutta

Pali

English  (2)  (3)

Sinhala


Pali

Suttantapiñake
Dãghanikàyo
(Dutiyo bhàgo)
Mahàvaggo



Namo tassa bhagavato arahato sammà sambuddhassa.


3. (16) Mahàparinibbànasuttaü

Evaü me sutaü: ekaü samaü bhagavà
ràjagahe viharati gijjhakåñe pabbate. Tena kho pana samayena ràjà
màgadho ajàtasattu vedehãputto vajjã abhiyàtukàmo hoti. So evamàha:
‘ahaü hi ime vajjã evaümahiddhike evaümahànubhàve ucchecchàmi, 1
vinàsessàmi vajjã, anayabyasanaü àpàdessàmi vajjã’ti.

2. Atha kho ràjà màgadho ajàtasattu vedehiputto vassakàraü bràhmaõaü magadhamahàmattaü àmantesi:

“Ehi tvaü bràhmaõa, yena bhagavà tenupasaïkama. Upasaïkamitvà mama
vacanena bhagavato pàde sirasà vandàhi. Appàbàdhaü appàtaïkaü
lahuññhànaü balaü phàsuvihàraü puccha: ‘ràjà bhante, màgadho ajàtasattu
vedehiputto bhagavato pàde sirasà vandati. Appàbàdhaü appàtaïkaü
lahuññhànaü balaü phàsuvihàraü pucchatã’ti.

Evaü ca vadehi: ‘ràjà bhante, màgadho ajàtasattu vedehiputto vajjã
abhiyàtukàmo hoti. So evamàha: ahaü hi ime vajjã evaümahiddhike
evaümahànubhàve ucchecchàmi, vinàsessàmã vajjã, [PTS Page 073] [\q 73/]
anayabyasanaü àpàdessàmã vajjã’ti. Yathà ca te bhagavà byàkaroti, taü
sàdhunaü uggahetvà mama àroceyyàsi. Na hi tathàgatà vitathaü
bhaõantã”ti.

3. ‘Evaü ho’ti kho vassakàro bràhmaõo magadhamahàmatto ra¤¤o
màgadhassa ajàtasattussa vedehiputtassa pañissutvà, bhaddàni bhaddàni
yànàni yojàpetvà, 2 bhaddaü yànaü abhiråhitvà, bhaddehi bhaddehi yànehi
ràjagahamhà niyyàsi. Yena gijjhakåño pabbato tena pàyàsi. Yàvatikà
yànassa bhåmi yànena gantvà yànà paccorohitvà pattiko’va yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavatà saddhiü sammodi. Sammodanãyaü
kathaü sàrànãyaü vãtisàretvà ekamantaü nisãdi. Ekamantaü nisinno kho
vassakàro bràhmaõo magadhamahàmatto bhagavantaü etadavoca:

—————-

1. Ucchejjàmi - aññhakathà, syà, [PTS] 2. Yojetvà - ma cha saü,

[BJT Page 112] [\x 112/]

“Ràjà bho gotama, màgadho ajàtasattu vedehiputto bhoto gotamassa pàde
sirasà vandati. Appàbàdhaü appàtaïkaü lahuññhànaü balaü phàsuvihàraü
pucchati. Ràjà bho gotama, màgadho ajàtasattu vedehiputto vajjã
abhiyàtukàmo. So evamàha: ahaü hi ime vajjã evaümahiddhike
evaümahànubhàve ucchecchàmi, vinàsessàmi vajjã anayabyasanaü àpàdessàmi
vajjã”ti.

(Vajjãnaü satta aparihàniyà dhammà:)

4. Tena kho pana samayena àyasmà ànando bhagavato piññhito ñhito
hoti. Bhagavantaü vãjayamàno1. Atha kho bhagavà àyasmantaü ànandaü
àmantesi:

“Kinti te ànanda, sutaü: vajjã abhiõhasannipàtà sannipàtabahulàti?

“Sutammetaü bhante, vajjã abhiõhasannipàtà sannipàtabahulà”ti.

“Yàvakãva¤ca ànanda, vajjã abhiõhasannipàtà sannipàtabahulà
bhavissanti vuddhiyeva 2 ànanda, vajjãnaü pàñikaïkhà no parihàni.”(1)

“Kinti te ànanda, [PTS Page 074] [\q 74/] sutaü: vajjã samaggà
sannipàtanti, samaggà vuññhahanti, samaggà vajjãkarakaõãyàni karontãti?”

“Sutammetaü bhante,vajjã samaggà sannipatanti,samaggà vuññhahanti,samaggà vajjãkaraõãyàni karontã”ti.

“Yàvakãva¤ca ànanda, vajjã samaggà sannipatissanti, samaggà
vuññhahissanti, samaggà vajjikaraõãyàni karissanti, vuddhiyeva ànanda
vajjãnaü pàñikaïkhà, no parihàni. ” (2)

“Kinti te ànanda sutaü: vajjã apa¤¤attaü na pa¤¤apenti, pa¤¤attaü na
samucchindanti, yathàpa¤¤atte poràõe vajjidhamme samàdàya vattantãti?”

“Sutammetaü bhante, vajjã apa¤¤attaü na pa¤¤apenti, pa¤¤attaü na
samucchindanti, yathàpa¤¤atte poràõe vajjidhamme samàdàya vattanti”ti.

—————-

1. Vijãyamàno, syà. 2. Vuóóhiyepha - syà. Vijayamàno - ma cha saü.

[BJT Page 114] [\x 114/]

“Yàvakãva¤ca ànanda vajjã apa¤¤attaü na pa¤¤apessanti, pa¤¤attaü na
samucchindissanti, yathàpa¤¤atte poràõe vajjidhamme samàdàya
vattissanti, vuddhiyeva ànanda vajjãnaü pàñikaïkhà, no parihàni. (3)

Kinti te ànanda sutaü: vajjã ye te vajjãnaü vajjimahallakà, te
sakkaronti garukaronti1 mànenti påjenti, tesa¤ca sotabbaü ma¤¤antãti?”

“Sutammetaü bhante, vajjã ye te vajjãnaü vajjimahallakà, te
sakkaronti garukaronti mànenti påjenti, tesa¤ca sotabbaü ma¤¤antã”ti.

“Yàvakãva¤ca ànanda vajji ye te vajjãnaü vajjimahallakà, te
sakkarissanti garukarissanti mànessanti påjessanti, tesa¤ca sotabbaü
ma¤¤issanti, vuddhiyeva ànanda vajjãnaü pàñikaïkhà, no parihàni. ” (4)

“Kinti te ànanda sutaü: vajjã yà tà kulitthiyo kulakumàriyo tà na okkassa pasayha vàsentã?”Ti.

“Sutammetaü bhante, vajjã yà tà kulitthiyo kulakumàriyo, tà na okkassa pasayha vàsenti” ti.

“Yàvakãva¤ca ànanda vajjã yà tà kulitthiyo kulakumàriyo, tà na
okkassa pasayha vàsessanti, vuddhiyeva ànanda vajjãnaü pàñikaïkhà, no
parihàni. ” (5)

“Kinti te ànanda sutaü: vajjã yàni tàni vajjãnaü vajjicetiyàni
abbhantaràni ceva bàhiràni ca, tàni sakkaronti garukaronti mànenti
påjenti, tesa¤ca dinnapubbaü katapubbaü dhammikaü baliü no
parihàpentãti?. “

[PTS Page 075] [\q 75/] “sutammetaü bhante, vajjã yàni tàni vajjãnaü
vajjicetiyàni abbhantaràni ceva bàhiràni ca, tàni sakkaronti garukaronti
mànenti påjenti, tesa¤ca dinnapubbaü katapubbaü dhammikaü baliü no
parihàpenti”ti.

—————-

1. Garuü karonti, - ma cha saü.

[BJT Page 116] [\x 116/]

“Yàvakãva¤ca ànanda vajjã yàni tàni vajjãnaü vajjicetiyàni
abbhantaràni ceva bàhirànica, tàni sakkarissanti garukarussanti
mànessanti påjessanti, tesa¤ca dinnapubbaü katapubbaü dhammikaü baliü no
parihàpessanti, vuddhiyeva ànanda vajjãnaü pàñikaïkhà, no parihàni. ”
(6)

“Kinti te ànanda sutaü: vajjãnaü arahantesu dhammikà
rakkhàvaraõagutti susaüvihità: kinni anàgatà ca arahanto vijitaü
àgaccheyyuü, àgatà ca arahanto vijite phàsuü1 vihareyyunti?”

“Sutammetaü bhante vajjãnaü arahantesu dhammikà rakkhàvaraõagutti
susaüvihità: kinti anàgatà ca arahanto vijitaü àgaccheyyuü, àgatà ca
arahanto vijite phàsuü vihareyyunti. “

“Yàvakãva¤ca ànanda vajjãnaü arahantesu dhammikà rakkhàvaraõatutti
susaüvihità bhavissanti: kinti anàgatà ca arahanto vijitaü àgaccheyyuü,
àgatà ca arahanto vijite phàsuü vihareyyunti, vuddhiyeva ànanda vajjãnaü
pàñikaïkhà, no parihànã’ti. ” (7)

5. Atha kho bhagavà vassakàraü bràhmaõaü magadhamahàmattaü àmantesi:
“ekamidàhaü bràhmaõa samayaü vesàliyaü viharàmi sàrandade cetiye.
Tatràhaü vajjãnaü ime satta aparihàniye dhamme desesiü. Yàvakãva¤ca
bràhmaõa ime satta aparihàniyà dhammà vajjãsu ñhassanti, imesu ca
sattasu aparihàniyesu dhammesu vajjã sandississanti, vuddhiyeva bràhmaõa
vajjãnaü pàñikaïkhà, no parihànã”ti.

(Iti vajjãnaü satta aparihàniyà dhammà. )

6. Evaü vutte vassakàro bràhmaõo magadhamahàmatto bhagavantaü
etadavoca: ekamekenàpi bho gotama aparihàniyena dhammena samannàgatànaü
vajjãnaü vuddhiyeva pàñikaïkhà no [PTS Page 076] [\q 76/] parihàni, ko
pana vàdo sattahi aparihàniyehi dhammehi, akaraõãyà’ca, bho gotama vajjã
ra¤¤à màgadhena ajàtasattunà vedehiputtena yadidaü yuddhassa, a¤¤atra
upalàpanàya a¤¤atra mithubhedà2.

“Bhanda ca’dàni mayaü bho gotama gacchàma, bahukiccà mayaü bahukaraõãyà”ti.

“Yassa’dàni tvaü bràhmaõa kàlaü ma¤¤asã”ti.

—————-

1. Phàsu vihareyyuü, - ma cha saü. 2. Mithubhedàya, - ma cha saü.

[BJT Page 118] [\x 118/]

Atha kho vassakàro bràhmaõo magadhamahàmatto bhagavato bhàsitaü abhinanditvà anumoditvà uññhàyàsanà pakkàmi.

7. Atha kho bhagavà acirapakkante vassakàre bràhmaõe magadhamahàmatte
àyasmantaü ànandaü àmantesi: “gaccha tvaü ànanda, yàvatikà bhikkhå
ràjagahaü upanissàya viharanti, te sabbe upaññhànasàlàyaü
sannipàtehã”ti.

‘Evaü bhante’ti kho àyasmà ànando bhagavato pañissutvà yàvatikà
bhikkhå ràjagahaü upanissàya viharanti, te sabbe upaññhànasàlàyaü
sannipàtetvà yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü
abhivàdetvà ekamantaü aññhàsi. Ekamantaü ñhito kho àyasmà ànando
bhagavantaü etadavoca: “sannipàtito1 bhante bhikkhusaïgho. Yassa’dàni
bhante bhagavà kàlaü ma¤¤atã”ti.

(1. Bhikkhånaü satta aparihàniyà dhammà:)

8. Atha kho bhagavà uññhàyàsanà yena upaññhànasàlà tenupasaïkami.
Upasaïkamitvà pa¤¤atte àsane nisãdi. Nisajja kho bhagavà bhikkhå
àmantesi “satta vo bhikkhave aparihàniye dhamme desessàmi. Taü suõàtha,
sàdhukaü manasikarotha, bhàsissàmã”ti. ‘Evaü bhante’ti kho te bhikkhå
bhagavato paccassosuü. Bhagavà etadavoca:

“Yàvakãva¤ca bhikkhave bhikkhu abhiõhasannipàtà sannipàtabahulà bhavissanti, vuddhiyeva bhikkhånaü pàñikaïkhà no parihàni. (1)

Yàvakãva¤ca bhikkhave bhikkhå samaggà sannipatissanti samaggà
vuññhahissanti samaggà saïghakaraõãyàni [PTS Page 077] [\q 77/]
karissanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no parihàni. (2)

Yàvakãva¤ca bhikkhave bhikkhu apa¤¤attaü na pa¤¤apessanti 2,
pa¤¤attaü na samucchindissanti, yathàpa¤¤attesu sikkhàpadesu samàdàya
vattissanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no parihàni. (3)

Yàvakãva¤ca bhikkhave bhikkhå ye te bhikkhå therà ratta¤¤å
cirapabbajità saïghapitaro saïghaparinàyakà3, te sakkarissanti
garukarissanti 4 mànessanti påjessanti, tesa¤ca sotabbaü ma¤¤issanti,
vuddhiyeva bhikkhu bhikkhånaü pàñikaïkhà no parihàni. (4)

—————-

1. Sannipàtito, sãmu. 2. Pa¤¤àpessanti, [PTS] 3. Saïghapariõàyakà, machasaü. 4. Garuükarissanti, machasaü.

[BJT Page 120] [\x 120/]

Yàvakãva¤ca bhikkhave bhikkhå uppannàya taõhàya ponobhavikàya na
vasaü gacchanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no parihàni.
(5)

Yàvakãva¤ca bhikkhave bhikkhå àra¤¤akesu senàsanesu sàpekkhà
bhavissanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no parihàni. (6)

Yàvakãva¤ca bhikkhave bhikkhå paccatta¤¤eva satiü upaññhapessanti1,
‘kinti anàgatà ca pesalà sabrahmacàrã àgaccheyyuü, àgatà ca pesalà
sabrahmacàrã phàsuü vihareyyunti, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà no parihàni. (7)

Yàvakãva¤ca bhikkhave ime satta aparihàniyà dhammà bhikkhåsu
ñhassanti, imesu ca sattasu aparihàniyesu dhammesu bhikkhå sandissanti,
vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no parihàni.

(2. Aparepi bhikkhånaü sattaaparihàniyà dhammà:)

19. Apare pi vo bhikkhave satta aparihàniye dhamme desessàmi. Taü
suõàtha, sàdhukaü manasikarotha, bhàsissàmãti. Evaü bhanteti kho te
bhikkhå bhagavato paccassosuü. Bhagavà etadavoca:

Yàvakãva¤ca bhikkhave bhikkhå na kammàràmà [PTS Page 078] [\q 78/]
bhavissanti na kammaratà na kammàràmataü anuyuttà, vuddhiyeva bhikkhave
bhikkhånaü pàñikaïkhà no parihàni. (1)

Yàvakãva¤ca bhikkhave bhikkhå na bhassàràmà bhavissanti na bhassaratà
na bhassàràmataü anuyuttà, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà
no parihàni. (2)

Yàvakãva¤ca bhikkhave bhikkhå na niddàràmà bhavissanti na niddàratà10
na niddàràmataü anuyuttà, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no
parihàni. (3)

Yàvakãva¤ca bhikkhave bhikkhå na saïgaõikàràmà bhavissanti na
saïgaõikàratà na saïgaõikàràmataü anuyuttà, vuddhiyeva bhikkhave
bhikkhånaü pàñikaïkhà no parihàni. (4)

Yàvakãva¤ca bhikkhave bhikkhå na pàpicchà bhavissanti na pàpikànaü
icchànaü vasaü gatà, vuddhiyeva bhikkhånaü pàñikaïkhà no parihàni. (5)

—————-

1. Upaññhàpessanti, [PTS]

10 [BJT] niraddàtà [PTS] niddà - ratà

[BJT Page 122] [\x 122/]

Yàvakãva¤ca bhikkhave bhikkhå na pàpamittà bhavissanti na pàpasahàyà
na pàsampavaïkà, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no parihàni.
(6)

Yàvakãva¤ca bhikkhave bhikkhå na oramattakena visesàdhigamena antarà
vosànaü àpajjissanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no
parihàni. (7)

Yàvakãva¤ca bhikkhave ime satta aparihàniyà dhammà bhikkhåsu
ñhassanti, imesu ca sattasu aparihàniyesu dhammesu bhikkhu sandissanti,
vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no parihàni.

3. Aparepi satta aparihàniyà dhammà

10. Apare pi vo bhikkhave satta aparihàniye dhamme desessàmi. Taü
suõàtha, sàdhukaü manasi karotha, bhàsissàmã ti. ‘Evaü bhante’ti kho te
bhikkhå bhagavato paccassosuü. Bhagavà etadavoca:

Yàvakãva¤ca bhikkhave bhikkhå saddhà bhavissanti, vuddhiyeva
bhikkhave bhikkhånaü pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave
bhikkhå hirimà bhavissanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà,
no parihàni. Yàvakãva¤ca bhikkhave bhikkhå ottappã bhavissanti,
vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no parihàni. Yàvakãva¤ca
bhikkhave bhikkhå bahussutà [PTS Page 079] [\q 79/] bhavissanti,
vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no parihàni. Yàvakãva¤ca
bhikkhave bhikkhå àraddhaviriyà bhavissanti, vuddhiyeva bhikkhave
bhikkhånaü pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave bhikkhå
upaññhitasatã bhavissanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà,
no parihàni. Yàvakãva¤ca bhikkhave bhikkhå pa¤¤avanto bhavissanti,
vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no parihàni.

Yàvakãva¤ca bhikkhave ime satta aparihàniyà dhammà bhikkhåsu
ñhassanti, imesu sattasu aparihàniyesu dhammesu bhikkhå sandissanti,
vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no parihàni.

4. Apare pi satta aparihàniyà dhammà

11. Apare pi vo bhikkhave satta aparihàniye dhamme desessàmi. Taü
suõàtha, sàdhukaü manasikarotha, bhàsissàmãti. ‘Evaü bhante’ti kho te
bhikkhå bhagavato paccassosuü. Bhagavà etadavoca:

Yàvakãva¤ca bhikkhave bhikkhå satisambojjhaïgaü bhàvessanti,
vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no parihàni. Yàvakãva¤ca
bhikkhave bhikkhå dhammavicayasambojjhaïgaü bhàvessanti, vuddhiyeva
bhikkhave bhikkhånaü pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave
bhikkhå viriyasambojjhaïgaü bhàvessanti, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave bhikkhå
pãtisambojjhaïgaü bhàvessanti, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave bhikkhå
passaddhisambojjhaïgaü bhàvessanti, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave
bhikkhåsamàdhisambojjhaïgaü bhàvessanti, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà no parihàni. Yàvakãva¤ca bhikkhave bhikkhå
upekkhàsambojjhaïgaü bhàvessanti, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni.

[BJT Page 124] [\x 124/]

Yàvakãva¤ca bhikkhave ime satta aparihàniyà dhammà bhikkhåsu
ñhassanti, imesu ca aparihàniyesu dhammesu bhikkhå sandissanti,
vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no parihàni.

(5. Apare pi satta aparihàniyà dhammà:)

12. Apare pi vo bhikkhave satta aparihàniye dhamme desessàmi. Taü
suõàtha, sàdhukaü manasikarotha, bhàsissàmã ti. ‘Evaü bhante’ti kho te
bhikkhå bhagavato paccassosuü. Bhagavà etadavoca:

Yàvakãva¤ca bhikkhave bhikkhå aniccasa¤¤aü bhàvessanti, vuddhiyeva
bhikkhave bhikkhånaü pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave
bhikkhå anattasa¤¤aü bhàvessanti, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave bhikkhå asubhasa¤¤aü
bhàvessanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no parihàni.
Yàvakãva¤ca bhikkhave bhikkhå àdãnavasa¤¤aü bhàvessanti, vuddhiyeva
bhikkhave bhikkhånaü pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave
bhikkhå pahànasa¤¤aü bhàvessanti, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni. Yàvakãva¤ca bhikkhave bhikkhå viràgasa¤¤aü
bhàvessanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no parihàni.
Yàvakãva¤ca bhikkhave bhikkhå nirodhasa¤¤aü bhàvessanti, vuddhiyeva
bhikkhave bhikkhånaü pàñikaïkhà, no parihàni.

[PTS Page 080] [\q 80/] yàvakãva¤ca bhikkhave ime satta aparihàniyà
dhammà bhikkhåsu ñhassanti, imesu ca sattasu aparihàniyesu dhammesu
bhikkhå sandissanti vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà no
parihàni.

(6. Apare cha aparihàniyà dhammà:)

13. Apare bhikkhave cha aparihàniye dhamme desessàmi. Taü suõàtha,
sàdhukaü manasikarotha, bhàsissàmã’ti. ‘Evaü bhante’ti kho te bhikkhå
bhagavato paccassosuü. Bhagavà etadavoca:

Yàvakãva¤ca bhikkhave bhikkhå metataü kàyakammaü paccupaññhàpessanti
sabrahmacàrãsu àvã ceva raho ca, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni. (1)

Yàvakãva¤ca bhikkhave bhikkhå mettaü vacãkammaü paccupaññhàpessanti
sabrahmacàrãsu àvã ceva raho ca, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni. (2)

Yàvakãva¤ca bhikkhave bhikkhå mettaü manokammaü paccupaññhàpessanti
sabrahmacàrãsu àvã ceva raho ca, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni. (3)

Yàvakãva¤ca bhikkhave bhikkhå ye te làbhà dhammikà dhammaladdhà
antamaso pattapariyàpannamattampi, tathàråpehi làbhehi
appañivibhattabhogã1 bhavissanti sãlavantehi sabrahmacàrãhi
sàdhàraõabhogã, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no parihàni.
(4)

—————-

1. Na appañivibhattabhogi, syà.

[BJT Page 126] [\x 126/]

Yàvakãva¤ca bhikkhave bhikkhå yàni tàni sãlàni akhaõóàni acchiddàni
asabalàni akammàsàni bhujissàni vi¤¤åppasatthàni1 aparàmaññhàni
samàdhisaüvattanikàni, tathàråpesu sãlesu sãlasàma¤¤agatà viharissanti
sabrahmacàrãhi àvã ceva raho ca, vuddhiyeva bhikkhave bhikkhånaü
pàñikaïkhà, no parihàni, (5)

Yàvakãva¤ca bhikkhave bhikkhånaü yàyaü diññhi ariyà niyyànikà niyyàti
takkarassa sammàdukkhakkhayàya, tathàråpàya diññhiyà diññhisàma¤¤agatà
viharissanti sabrahmacàrãhi àvã ceva raho ca bhikkhave vuddhiyeva
bhikkhånaü pàñikaïkhà, no parihàni. (6)

[PTS Page 081] [\q 81/] yàvakãva¤ca bhikkhave ime cha aparihàniyà
dhammà bhikkhåsu ñhassanti, imesu ca chasu aparihàniyesu dhammesu
bhikkhå sandissanti, vuddhiyeva bhikkhave bhikkhånaü pàñikaïkhà, no
parihànãti.

(Bhikkhånaü dhammãkathà:)

14. Tatra sudaü bhagavà ràjagahe viharanto gijjhakåñe pabbate etadeva
bahulaü bhikkhånaü dhammiü kathaü karoti: “iti sãlaü, iti samàdhi, iti
pa¤¤à. Sãlaparibhàvito samàdhi mahapphalo hoti mahànisaüso.
Samàdhiparibhàvità pa¤¤à mahapphalà hoti mahànisaüsà. Pa¤¤àparibhàvitaü
cittaü sammadeva àsavehi vimuccati, seyyathãdaü2: kàmàsavà bhavàsavà3
avijjàsavà”ti.

15. Atha kho bhagavà ràjagahe yathàbhirattaü viharitvà àyasmantaü
ànandaü àmantesi: àyàmànanda yena ambalaññhikà tenupasaïkamissàmàti.
‘Evaü bhante’ti kho àyasmà ànando bhagavato paccassosi. Atha kho bhagavà
mahatà bhikkhusaïghena saddhiü yena ambalaññhikà tadavasari tatra sudaü
bhagavà ambalaññhikàyaü viharati ràjàgàrake. Tatrapi sudaü4 bhagavà
ambalaññhikàyaü viharanto ràjàgàrake etadeva bahulaü bhikkhånaü dhammiü
kathaü karoti: “iti sãlaü, iti samàdhi, iti pa¤¤à sãlaparibhàvito
samàdhi mahapphalo hoti mahànisaüso. Samàdhiparibhàvità pa¤¤à mahapphalà
hoti mahànisaüsà. Pa¤¤àparibhàvitaü cittaü sammadeva àsavehi vimuccati,
seyyathãdaü: kàmàsavà bhavàsavà avijjàsavà”ti.

—————-

1. Vi¤¤apasatthàni, ma cha saü. 2. Seyyathãdaü, ma cha saü. 3.Bhavàsavà diññhàsavà, sãmu. 4. Tatràpi sudaü, machasaü.

[BJT Page 128] [\x 128/]

16. Atha kho bhagavà ambalaññhikàyaü yathàbhirattaü viharitvà
àyasmantaü ànandaü àmantesi ‘àyamànanda, yena nàlandà
tenupasaïkamissàmà’ti. ‘Evaü bhante’ti kho àyasmà ànando bhagavato
paccassosi. Atha kho bhagavà bhikkhusaïghena saddhiü yena nàlandà
tadavasari. Tatra sudaü bhagavà nàlandàyaü viharati pàvàrikambavane.

(Sàriputta sãhanàdo. )

17. Atha kho àyasmà sàriputto yena bhagavà tenusapasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà [PTS Page 082] [\q 82/] ekamantaü
nisãdi. Ekamantaü nisinno kho àyasmà sàriputto bhagavantaü etadavoca:
‘evaü pasanno ahaü bhante bhagavatã: na càhu na ca bhavissati na
cetarahi vijjati a¤¤o samaõo và bràhmaõo bhagavatà bhiyyo’bhi¤¤ataro1
yadidaü sambodhiyanti. ” Uëàrà kho te ayaü sàriputta àsabhã vàcà2
bhàsità, ekaüso gahito, sãhanàdo nadito: “evaü pasanno ahambhante
bhagavati: na càhu na ca bhavissati na cetarahi vijjati a¤¤o samaõo và
bràhmaõo và bhagavatà bhiyyo’bhi¤¤ataro yadidaü sambodhiyanti. “

Ninte 3 sàriputta ye te ahesuü. Atãtamaddhànaü arahanto
sammàsambuddhà, sabbe te bhagavanto cetasà ceto paricca vidità: evaüsãlà
te bhagavanto ahesuü itipi, evaüdhammà - evaüpa¤¤à - evaü vihàrã - evaü
vimuttà te bhagavanto ahesuü iti pã ti?

“No hetaü bhante. “

Kimpana te sàriputta ye te bhavissanti anàgatamaddhànaü arahanto
sammàsambuddhà, sabbe te bhagavanto cetasà ceto paricca vidità: evaüsãlà
te bhagavanto bhavissanti itipi, evaüdhammà - evaüpa¤¤à - evaüvihàrã -
evaüvimuttà te bhagavanto bhavissanti iti pã ti?

“No hetaü bhante”.

—————-

1. Bhiyyobhi¤¤àtaro, syà. 2. âsabhivàcà, syà. 3. Kinnå, syà, [PTS]

[BJT Page 130] [\x 130/]

Kimpana te1 sàriputta ahaü etarahi arahaü sammàsambuddho cetasà ceto
paricca vidito: evaüsãlo bhagavà iti pi, evaüdhammo - evaüpa¤¤o -
evaüvihàrã - evaüvimutto bhagavà iti pã ti?

“No hetaü bhante”.

Ettha hi 2 te sàriputta atãtànàgatapaccuppannesu arahantesu
sammàsambuddhesu cetopariya¤àõaü3 natthi. Atha ki¤carahi te ayaü
sàriputta uëàrà [PTS Page 083] [\q 83/] àsahã vàcà bhàsità, ekaüso
gahito, sãhanàdo nadito: ‘evaü pasanno ahaü bhante bhagavati na càhu na
ca bhavissati na cetarahi vijjati a¤¤o samaõo và bràhmaõo và bhagavatà4
bhiyye’bhi¤¤ataro yadidaü sambodhiyanti?”

18. Na kho panetaü bhante atãtànàgatapaccuppannesu arahantesu
sammàsambuddhesu cetopariya¤àõaü atthi. Api ca kho me bhante dhammanvayo
vidito:

Seyyathàpi bhante ra¤¤o paccantimaü nagaraü daëhuddàpaü5
daëhapàkàratoraõaü ekadvàraü, tatrassa dovàriko paõóito byatto medhàvã
a¤¤àtànaü6 nivàretà ¤àtànaü pavesetà, so tassa sàmantà7
anupariyàyapathaü8 anukkamamàno na passeyya pàkàrasandhiü và
pàkàravivaraü và antamaso biëàranissakkanamattampi, 9 tassa evamassa: ye
keci oëàrikà pàõà imaü nagaraü pavisanti và nikkhamanti và sabbe te
iminà’va dvàrena pavisanti và nikkhamanti và’ti, evameva kho me bhante
dhammanvayo vidito: ye te bhante ahesuü atãtamaddhànaü arahanto
sammàsambuddhà, sabbe te bhagavanto pa¤canãvaraõe pahàya cetaso
upakkilese pa¤¤àya dubbalãkaraõe, catusu satipaññhànesu
suppatiññhitacittà, sattasambojjhaïge10 yathàbhåtaü bhàvetvà anuttaraü
sammàsambodhiü abhisambujjhiüsu, ye pi te bhante bhavissanti
anàgatamaddhànaü arahanto sammàsambuddho, sabbe te bhagavanto
pa¤canãvaraõe pahàya cetaso upakkilese pa¤¤àya dubbalãkaraõe, catåsu
satipaññhànesu suppatiññhitacittà, sattasambojjhaïge yathàbhåtaü
bhàvetvà anuttaraü sammàsambodhiü abhisambujjhissanti, bhagavà’pi bhante
etarahi arahaü sammàsambuddho pa¤ca nãvaraõe pahàya cetaso upakkilese
pa¤¤àya dubbalãkaraõe, catusu satipaññhànesu suppatiññhitacitto,
sattasambojjhaïge yathàbhåtaü

Bhàvetvà anuttaraü sammàsambodhiü abhisambuddho’ti,

—————-

1. Kiü pana, syà, [PTS] 2. Ettha ca hi machasaü.
3.Cetopari¤¤àya¤àõaü, syà. 4. Bhagavato, syà. 5.Daëhuddhàpaü machasaü
daëhadvàraü, syà. 6. A¤àtànaü, syà. 7. Samantà, syà. 8.
Anucariyàyapathaü, syà. 9.Biëàranikkhamatanamattaü, sãmu. 10. Bojjhaïge,
machasaü.

[BJT Page 132] [\x 132/]

19.Tatra pi sudaü bhagavà nàlandàyaü viharanto [PTS Page 084] [\q
84/] pàvàrikambavane etadeva bahulaü bhikkhunaü dhammiü kathaü karoti:
“iti sãlaü, iti samàdhi, iti pa¤¤à, sãlaparibhàvito samàdhi mahapphalo
hoti mahànisaüso: samàdhiparibhàvità pa¤¤à mahapphalà hoti mahànisaüsà.
Pa¤¤àparibhàvitaü cittaü sammadeva àsavehi vimuccati seyyathãdaü:
kàmàsavà bhavàsavà avijjàsavà”ti,

20. Atha kho bhagavà nàlandàyaü yathàbhirattaü viharitvà àyasmantaü
ànandaü àmantesi: àyàmànanda yena pàñaligàmo tenupasaïkamissàmàti. ‘Evaü
bhanteti’ kho àyasmà ànando bhagavato paccassosi. Atha kho bhagavà
mahatà bhikkhusaïghena saddhiü yena pàñaligàmo tadavasari. Assosuü kho
pàñaligàmiyà upàsakà ‘bhagavà kira pàñaligàmaü anuppatto ti, atha kho
pàñaligàmiyà upàsakà yena bhagavà tenupasaïkamiüsu, upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdiüsu. Ekamantaü nisinnà kho
pàñaligàmiyà upàsakà bhagavantaü etadavocuü: adhivàsetu no bhante
bhagavà àvasathàgàranti. Adhivàsesi bhagavà tuõhãbhàvena,

21. Atha kho pàñaligàmiyà upàsakà bhagavato adhivàsanaü viditvà
uññhàyàsanà bhagavantaü abhivàdetvà padakkhãõaü katvà yena àvasathàgàraü
tenupasaïkamiüsu. Upasaïkamitvà sabbasanthariü àvasathàgàraü
santharitvà àsanàni pa¤¤àpetvà udakamaõikaü patiññhapetvà telappadãpaü
àropetvà yena bhagavà tenupasaïkamiüsu. Upasaïkamitvà bhagavantaü
abhivàdetvà ekamantaü aññhaüsu. Ekamantaü ñhità kho pàñaligàmiyà upàsakà
bhagavantaü etadavocuü: sabbasattharisanthataü bhante àvasathàgàraü,
àsanàni pa¤¤attàni, udakamaõiko patiññhàpito, telappadãpo àropito,
yassa’dàni bhante bhagavà kàlaü ma¤¤atã ti.

22. [PTS Page 085] [\q 85/] atha kho bhagavà sàyaõhasamayaü nivàsetvà
pattacãvaramàdàya saddhiü bhikkhusaïghena yena àvasathàgàraü
tenupasaïkami. Upasaïkamitvà pàde pakkhàletvà àvasathàgàraü pavisitvà
majjhimaü thambhaü nissàya puratthàbhimukho nisãdi. Bhikkhusaïgho pi kho
pàde pakkhàletvà - àvasathàgàraü pavisitvà pacchimaü bhittiü nissàya
puratthàbhimukho nisãdi bhagavantaü yeva purakkhatvà. 2 Pàñaligàmiyà pi
kho upàsakà pàde pakkhàletvà àvasathàgàraü pivisitvà puratthimaü bhittiü
nissàya pacchimàbhimukhà nisãdiüsu bhagavantaü yeva purakkhatvà2.

—————-

1. Sabbasantharitaü santhataü, syà. Sabbasanthariü santhataü, sãmu. 2. Purekkhitvà, sãmu.

[BJT Page 134] [\x 134/]

(Pàñaligàmiyànaü upàsakànaü ovàdo:)

23. Atha kho bhagavà pàñaligàmiye upàsake àmantesi. Pa¤cime gahapatayo àdãnavà dussãlassa sãlavipattiyà. Katame pa¤ca:

Idha gahapatayo dussãlo sãlavipanno pamàdàdhikaraõaü mahatiü
bhogajàniü nigacchati. Ayaü pañhamo àdãnavo dussãlassa sãlaü vipattiyà.

Puna ca paraü gahapatayo dussãlassa sãlavipannassa pàpako kittisaddo
abbhuggacchati. Ayaü dutiyo àdãnavo dussãlassa sãlavipattiyà.

Puna ca paraü gahapatayo dussãlo sãlavipanno ya¤¤adeva parisaü
upasaïkamati yadi khattiyaparisaü yadi bràhmaõaparisaü yadi
gahapatiparisaü yadi samaõaparisaü, avisàrado upasaïkamati maïkubhåto.
Ayaü tatiyo àdãnavo dussãlassa sãlavipattiyà.

Puna ca paraü gahapatayo dussãlo sãlavipanno sammåëho kàlaü karoti. Ayaü catuttho àdãnavo dussãlassa sãlavipattiyà.

Puna ca paraü gahapatayo dussãlo sãlavipanno kàyassa bhedà
parammaraõà apàyaü duggatiü vinipàtaü nirayaü upapajjati. Ayaü pa¤camo
àdãnavo dussãlassa sãlavipattiyà.

Ime kho gahapatayo pa¤ca àdãnavà dussãlassa sãlavipattiyà.

24. [PTS Page 086] [\q 86/] pa¤cime gahapatayo ànisaüsà sãlavato sãlasampadàya. Katame pa¤ca?

Idha gahapatayo sãlavà sãlasampanno appamàdàdhikaraõaü mahantaü
bhogakkhandhaü adhigacchati. Ayaü pañhamo ànisaüso sãlavato
sãlasampadàya.

Puna ca paraü gahapatayo sãlavato sãlasampannassa kalyàõo kittisaddo
abbhuggacchati. Ayaü dutiyo ànisaüso sãlavato sãlasampadàya.

Puna ca paraü gahapatayo sãlavà sãlasampannà ya¤¤adeva parisaü
upasaïkamati yadi khattiyaparisaü yadi bràhmaõaparisaü yadi
gahapatiparisaü yadi samaõaparisaü, visàrado upasaïkamati amaïkubhåto.
Ayaü tatiyo ànisaüso sãlavato sãlasampadàya.

Puna ca paraü gahapatayo sãlasampanno asammuëho kàlaü karoti. Ayaü catuttho ànisaüso sãlavato sãlasampadàya.

[BJT Page 136] [\x 136/]

Puna ca paraü gahapatayo sãlavà sãlasampanno kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjati. Ayaü pa¤camo ànisaüso
sãlavato sãlasampadàya.

“Ime kho gahapatayo pa¤ca ànisaüso sãlavato sãlasampadàyà”ti.

25. Atha kho bhagavà pàñaligàmiye upàsake bahudeva rattiü dhammiyà
kathàya sandassetvà samàdapetvà samuttejetvà sampahaüsetvà uyyojesi
“abhikkantà kho gahapatayo ratti yassa’dàni tumhe kàlaü ma¤¤athà”ti.
‘Evaü bhante’ti kho pàñaligàmiyà upàsakà bhagavato pañissutvà
uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà pakkamiüsu. Atha
kho bhagavà acirapakkantesu pàñaligàmiyesu upàsakesu su¤¤àgàraü pàvisi.

(Pàñalãnagaramàpanaü)

26. Tena kho pana samayena sunãdhavassakàrà1 magadhamahàmattà
pàñaligàme nagaraü màpenti vajjãnaü pañibàhàya. Tena kho pana samayena
sambahulà [PTS Page 087] [\q 87/] devatàyo sahassasahasseva pàñaligàme
vatthåni parigaõhanti. Yasmiü padese mahesakkhà devatà vatthåni
parigaõhanti, mahesakkhànaü tattha ra¤¤aü ràjamahàmattànaü cittàni
namanti nivesanàni màpetuü. Yasmiü padese majjhimà devatà vatthåni
parigaõhanti, majjhimànaü tattha ra¤¤aü ràjamahàmattànaü cittàni namanti
nivesanàni màpetuü. Yasmiü padese nãcà devatà vatthåni parigaõhanti,
nãcànaü tattha ra¤¤aü ràjamahàmattànaü cittàni namanti nivesanàni
màpetuü.

27. Addasà kho bhagavà dibbena cakkhunà visuddhena
atikkantamànusakena tà devatàye sahassasahasseva 2 pàñaligàme vatthåni
parigaõhantiyo. Atha kho bhagavà rattiyà paccåsasamayaü paccuññhàya
àyasmantaü ànandaü àmantesi: konu kho3 ànanda pàñaligàme nagaraü
màpentã? Ti 4. “Sunãdhavassakàrà bhante magadhamahàmattà pàñaligàme
nagaraü màpenti vajjãnaü pañibàhàyà”ti.

—————-

1. Sunãdha vassakàrà, machasaü. 2. Sahasasasseva, sãmu. [PTS] Sahasseva, machasaü. 3. Konukho, sãmu. 4. Màpetã, sãmu.

[BJT Page 138] [\x 138/]

28. Seyyathàpi ànanda devehi tàvatiüsehi saddhiü mantetvà evameva kho
ànanda sunãdhavassakàrà magadhamahàmattà pàñaligàme nagaraü màpenti
vajjãnaü pañibàhàya. Idhàhaü ànanda addasaü dibbena cakkhunà visuddhena
atikkantamànusakena sambahulà devatàyo sahassasahasseva pàñaligàme
vatthåni parigaõhantiyo. Yasmiü ànanda padese mahesakkhà devatà vatthåni
parigaõhanti, mahesakkhànaü tattha ra¤¤aü ràjamahàmattànaü cittàni
namanti nivesanàni màpetuü. Yasmiü padese majjhimà devatà vatthåni
parigaõhanti, majjhimànaü tattha ra¤¤aü ràjamahàmattànaü cittàni namanti
nivesanàni màpetuü. Yasmiü padesà nãcà devatà vatthåni parigaõhanti,
nãcànaü tattha ra¤¤aü ràjamahàmattànaü cittàni namanti nivesanàni
màpetuü. Yàvatà ànanda ariyaü àyatanaü yàvatà vaõippatho1 idaü
agganagaraü bhavissati pàñaliputtaü puñabhedanaü. [PTS Page 088] [\q
88/] pàñaliputtassa kho ànanda tayo antaràyà bhavissanti: aggito và
udakato và mithubhedà vàti.

29. Atha kho sunãdhavassakàrà magadhamahàmattà yena bhagavà
tenupasaïkamiüsu. Upasaïkamitvà bhagavatà saddhiü sammodiüsu.
Sammodanãyaü kathaü sàrànãyaü vãtisàretvà ekamantaü aññhaüsu. Ekamantaü
ñhità kho sunãdhavassakàrà magadhamahàmattà bhagavantaü etadavocuü:
“adhivàsetu no bhavaü gotamo ajjatanàya bhattaü saddhiü
bhikkhusaïghenà”ti. Adhivàsesi bhagavà tuõhãbhàvena.

30. Atha kho sunãdhavassakàrà magadhamahàmattà bhagavato adhivàsanaü
viditvà yena sako àvasatho tenupasaïkamiüsu. Upasaïkamitvà sake àvasathe
paõãtaü khàdanãyaü bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesuü.
‘Kàlo bho gotama niññhitaü bhattanti’.

31. Atha kho bhagavà pubbanhasamayaü nivàsetvà pattacãvaramàdàya
saddhiü bhikkhusaïghena yena sunãdhavassakàrànaü magadhamahàmattànaü
àvasatho tenupasaïkami. Upasaïkamitvà pa¤¤atte àsane nisãdi. Atha kho
sunãdhavassakàrà magadhamahàmattà buddhapamukhaü bhikkhusaïghaü paõãtena
khàdanãyena bhojanãyena sahatthà santappesuü sampavàresuü.

32. Atha kho sunãdhavassakàrà magadhamahàmattà bhagavantaü bhuttàviü
onãtapattapàõiü a¤¤ataraü nãcaü àsanaü gahetvà ekamantaü nisidiüsu.
Ekamantaü nisinne kho sunãdhavassakàre magadhamahàmatte bhagavà imàhi
gàthàhi anumodi:

—————-

1. Vaõipapàtho, syà.

[BJT Page 140] [\x 140/]


Yasmiü padese kappeti vàsaü paõóitajàtiyo, 1 sãlavantettha bhojetvà sa¤¤ate brahmacàrayo, 2
Yà tattha devatà àsuü3 tàsaü dakkhiõamàdise.
Tà påjità påjayanti mànità mànayanti naü,
[PTS Page 089] [\q 89/] tato naü anukampanti 4 màtà puttaü’ca orasaü
Devatànukampito poso sadà bhadràni passatã’ti.

Atha kho bhagavà sunãdhavassakàre magadhamahàmatte imàhi gàthàhi anumoditvà uññhàyàsanà pakkàmi.

33. Tena kho pana samayena sunãdhavassakàrà magadhamahàmattà
bhagavantaü piññhãto piññhito anubandhà honti. ‘Yenajja samaõo gotamo
dvàrena nikkhamissati, taü gotamadvàraü nàma bhavissati. Yena titthena
gaïgaü nadiü5 tarissati, taü gotamatitthaü nàma bhavissatã’ti.

Atha kho bhagavà yena dvàrena nikkhakami, taü gotamadvàraü nàma
ahosi. Atha kho bhagavà yena gaïgà nadã tenupasaïkami. Tena kho pana
samayena gaïgà nadã pårà hoti samàtittikà kàkapeyyà. Appekacce manussà
nàvaü pariyesanti, appekacce uëumpaü pariyesanti, appekacce kullaü
bandhanti orà pàraü6 gantukàmà atha kho bhagavà seyyathàpi nàma balavà
puriso sammi¤jitaü7 và bàhaü pasàreyya, pasàritaü và bàhaü sammi¤jeyya, 8
evameva gaïgàya nadiyà orimatãre antarahito pàrimatãre paccuññhàsi
saddhiü bhikkhusaïghena.

Addasà kho bhagavà te manusse appekacce nàvaü pariyesante appekacce
uëumpaü pariyesante, appekacce kullaü bandhante orà pàraü gantukàme.
Atha kho bhagavà etamatthaü viditvà tàyaü velàyaü imaü udànàü udànesi:


“Ye taranti aõõavaü saraü
Setuü katvàna visajja pallalàni,
Kullaü hi jano pabandhati 9
Tiõõà medhàvino janà’ti. “

Pañhamabhàõavàraü

—————-

1. Paõóitajàtiko, [PTS] 2. Brahmacàrino, machasaü. 3.Asasu, [PTS] 4.
Anukampenti, sãmu. 5. Gaïgànadiü, syà. 6.Pàràpàraü, sãmu. Apàràpàraü,
ma cha saü, [PTS] 7. Sami¤jitaü, machasaü. 8. Sami¤jeyya, machasaü. 9.
Kullaü jano cabandhati, syà. * “Gotamatitthaü nàma ahosã”ti pàëiyaü na
dissati. Tathàpa “gotamatitthàvidure” iti mahàbodhivaüsàdisu dissate.

[BJT Page 142] [\x 142/]

(Ariyasacca pañivedhakathà)

34. [PTS Page 090] [\q 90/] atha kho bhagavà àyasmantaü ànandaü
àmantesi: ‘àyamànanda yena koñigàmo tenupasaïkamissàmà’ti. ‘Evaü
bhante’ti. Kho àyasmà ànando bhagavato paccassosi. Atha kho bhagavà
mahatà bhikkhusaïghena saddhiü yena koñigàmo tadavasari. Tatrasudaü
bhagavà koñigàme viharati. Tatra kho bhagavà bhikkhå àmantesi:

Catunnaü bhikkhave ariyasaccànaü ananubodhà appañivedhà evamidaü
dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca. Katamesaü
catunnaü:

Dukkhassa bhikkhave ariyasaccassa ananubodhà appañivedhà evamidaü
dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca.
Dukkhasamudayassa bhikkhave ariyasaccassa ananubodhà appañivedhà
evamidaü dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca.
Dukkhanirodhassa bhikkhave ariyasaccassa ananubodhà appañivedhà evamidaü
dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca.
Dukkhanirodhagàminiyà pañipadàya bhikkhave ariyasaccassa ananubodhà
appañivedhà evamidaü dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva
tumhàka¤ca.

Tayidaü bhikkhave dukkhaü ariyasaccaü anubuddhaü pañividdhaü
dukkhasamudayo1 ariyasaccaü anubuddhaü pañividdhaü. Dukkhanirodho2
ariyasaccaü anubuddhaü pañividdhaü. Dukkhanirodhagàminã pañipadà
ariyasaccaü anubuddhaü pañividdhaü. Ucchinnà bhavataõhà, khãõà
bhavanetti. Natthidàni punabbhavo’ti.

Idamavoca bhagavà. Idaü vatthà sugato athàparaü etadavoca satthà:


[PTS Page 091] [\q 91/] catunnaü ariyasaccànaü yathàbhåtaü adassanà
Saüsitaü3 dãghamaddhànaü tàsu tàsveva 4 jàtisu
Tàni etàni diññhàni bhavanetti samåhatà,
Ucchinnaü målaü dukkhassa natthidàni punabbhavo’ti.

35. Tatra pi sudaü bhagavà koñigàme viharanto etadeva bahulaü
bhikkhånaü dhammiü kathaü karoti: “iti sãlaü, iti samàdhi, iti pa¤¤à
sãlaparibhàvito samàdhi mahapphalo hoti mahànisaüso. Samàdhiparibhàvità
pa¤¤à mahapphalàhoti mahànisaüsà. Pa¤¤àparibhàvitaü cittaü sammadeva
àsavehi vimuccati, seyyathãdaü: kàmàsavà bhavàsavà avijjàsavà”ti

1. Dukkhasamudayaü sãmu. Machasaü, [PTS] 2. Dukkhanirodhaü, sãmu,
machasaü, [PTS] 3. Saüsaritaü sãmu. 4. Tàyeva, [PTS] 5. Kàmàsavà
bhavàsavà diññhàsavà avijjàsavà, [PTS]

[BJT Page 144] [\x 144/]

Dhammàdàsa dhammapariyàyo

36. Atha kho bhagavà koñigàme yathàbhirattaü viharitvà àyasmantaü
ànandaü àmantesi “àyàmànanda yena nàdikà1 tenupasaïkamissàmà”ti. ‘Evaü
bhante’ti kho àyasmà ànando bhagavato paccassosi. Atha kho bhagavà
mahatà bhikkhusaïghena saddhiü yena nàdikà tadavasari. Tatrapi sudaü
bhagavà nàdike viharati gi¤jakàvasathe. Atha kho àyasmà ànando yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü
nisãdi. Ekamantaü nisinno kho àyasmà ànando bhagavantaü etadavoca:

Sàëho nàma bhante bhikkhu nàdike kàlakato. 2 Tassa kà gati, ko
abhisamparàyo? Nandà nàma bhante bhikkhunã nàdike kàlakatà. Tassà kà
gati, ko abhisamparàyo? [PTS Page 092] [\q 92/] sudatto nàma bhante
upàsako nàdike kàlakato. Tassa kà gati, ko abhisamparàyo? Sujàtà nàma
bhante upàsikà nàdike kàlakatà. Tassà kà gati, ko abhisamparàyo?
Kakudho3 nàma bhante upàsako nàdike kàlakato, tassa kà gati, ko
abhisamparàyo? Kàliïgo4 nàma bhante upàsako nàdike kàlakato. Tassa kà
gati, ko abhisamparàyo. Nikaño nàma bhante upàsako nàdike kàlakato.
Tassa kà gati, ko abhisamparàyo? Kañissabho nàma bhante upàsako nàdike
kàlakato. Tassa kà gati. Ko abhisamparàyo? Tuññho nàma bhante upàsako
nàdike kàlakato. Tassa kà gati. Ko abhisamparàyo? Santuññho nàma bhante
upàsako nàdike kàlakato. Tassa kà gati. Ko abhisamparàyo? Bhaddo nàma
bhante upàsako nàdike kàlakato. Tassa kà gati, ko abhisamparàyo?
Subhaddo nàma bhante upàsako nàdike kàlakato. Tassa kà gati, ko
abhisamparàyo? Ti.

37. Sàëho ànanda bhikkhu àsavànaü khayà anàsavaü cotovimuttiü
pa¤¤àvimuttiü diññhevadhammesayaüabhi¤¤à sacchikatvà upasampajja vihàsi.
Nandà ànanda bhikkhunã pa¤cannaü orambhàgiyànaü sa¤¤ojanànaü parikkhayà
opapàtikà tattha parinibbàyinã anàvattidhammà tasmà lokà. Sudatto
ànanda upàsako tiõõaü sa¤¤ojanànaü parikkhayà ràgadosamohànaü tanuttà
sakadàgàmi sakideva imaü lokaü àganatvà dukkhassantaü karissati. Sujàtà
ànanda upàsikà tiõõaü sa¤¤ojanànaü parikkhayà sotàpannà avinipàtadhammà
niyatà sambodhiparàyaõà.

—————-

1. Nàtika, ma cha saü. 2. Kàlakato, machasaü. 3. Kukkuño machasaü. 4. Kàëimbe, machasaü kàraëimbo, syà.

[BJT Page 146] [\x 146/]

Kakudho nàma ànanda upàsako pa¤cannaü orambhàgiyànaü sa¤¤ojanànaü
parikkhayà opapàtiko tattha parinibbàyã anàvattidhammo tasmà lokà.
Kàliïgo ànanda upàsako pa¤cannaü orambhàgiyànaü sa¤¤ojanànaü parikkhayà
opapàtiko tattha parinibbàyã anàvattidhammo tasmà lokà. Nikaño ànanda
upàsako pa¤cannaü orambhàgiyànaü sa¤¤ojanànaü parikkhayà opapàtiko
tattha parinibbàyã anàvattidhammo tasmà lokà. Kañissabho ànanda upàsako
pa¤cannaü orambhàgiyànaü sa¤¤ojanànaü parikkhayà opapàtiko tattha
parinibbàyã anàvattidhammo tasmà lokà. Tuññho ànanda upàsako pa¤cannaü
orambhàgiyànaü sa¤¤ojanànaü parikkhayà opapàtiko tattha parinibbàyã
anàvattidhammo tasmà lokà. Santuññho ànanda upàsako pa¤cannaü
orambhàgiyànaü sa¤¤ojanànaü parikkhayà opapàtiko tattha parinibbàyã
anàvattidhammo tasmà lokà. Bhaddo ànanda upàsako pa¤cannaü
orambhàgiyànaü sa¤¤ojanànaü parikkhayà opapàtiko tattha parinibbàyã
anàvattidhammo tasmà lokà. Subhaddo ànanda upàsako pa¤cannaü
orambhàgiyànaü sa¤¤ojanànaü parikkhayà opapàtiko tattha parinibbàyã
anàvattidhammo tasmà [PTS Page 093] [\q 93/] lokà.

Paropa¤¤àsaü ànanda nàdike upàsakà kàlakatà pa¤cannaü orambhàgiyànaü
sa¤¤ojanànaü parikkhayà opapàtikà tattha parinibbàyino anàvattidhammà
tasmà lokà.

Sàdhikà navuti ànanda nàdike upàsakà kàlakatà tiõõaü sa¤¤ojanànaü
parikkhayà ràgadosamohànaü tanuttà sakadàgàmino sakideva imaü lokaü
àgantvà dukkhassantaü karissanti.

Sàtirekàni ànanda pa¤ca satàni nàdike upàsakà kàlakatà tiõõaü
sa¤¤ojanànaü parikkhayà sotàpannà avinipàtadhammà niyatà
sambodhiparàyaõà.

38. Anacchariyaü kho panetaü ànanda yaü manussabhåto kàlaü kareyya,
tasmi¤ce kàlakate tathàgataü upasaïkamitvà etamatthaü pucchissatha,
vihesà cesà ànanda tathàgatassa. Tasmàtihànanda dhammàdàsaü nàma
dhammapariyàyaü desessàmi yena samannàgato ariyasàvako àkaïkhamàno
attanà’va attànaü byàkareyya: ‘khãõanirayomhi khãõatiracchànayoni
khãõapettivisayo khãõàpàyaduggativinipàto, sotàpannohamasmi
avinipàtadhammo niyato sambodhiparàyaõo’ti.

Katamo ca so ànanda dhammàdàso dhammapariyàyo yena samannàgato
ariyasàvako àkaïkhamàno attanà va attànaü byàkareyya: khãõanireyomhi
khãõatiracchànayoni khãõapettivisayo khãõàpàyaduggativinipàto,
sotàpanno’hamasmi avinipàtadhammo niyato sambodhiparàyaõo’ti:

[BJT Page 148] [\x 148/]

Idhànanda ariyasàvako buddhe aveccappasàdena samannàgato hoti: “itipi
so bhagavà arahaü sammàsambuddho vijjàcaraõasampanno sugato lokavidå
anuttaro purisadammasàrathã satthà devamanussànaü buddho bhagavà”ti.

Dhamme aveccappasàdena samannàgato hoti: “svàkkhàto bhagavatà dhammo
sandiññhiko akàliko ehipassiko opanayiko1 paccattaü veditabbo
vi¤¤åhã”ti.

Saïghe aveccappasàdena samannàgato hoti: “supañipanno bhagavato
sàvakasaïgho, ujupañipanno bhagavato sàvakasaïgho, ¤àyapañipanno [PTS
Page 094] [\q 94/] bhagavato sàvakasaïgho, sàmãcipañipanno bhagavato
sàvakasaïgho. Yadidaü cattàri purisayugàni, aññha purisapuggalà. Esa
bhagavato sàvakasaïgho àhuneyyo, pàhuneyyo, dakkhiõeyyo, a¤jalikaranãyo,
anuttaraü pu¤¤akkhettaü lokassà”ti.

Ariyakantehi sãlehi samannàgato hoti akhaõóehi acchiddehi asabalehi
akammàsehi bhujissehi vi¤¤åppasatthehi aparàmaññhehi
samàdhisaüvattanikehi.

Ayaü kho so ànanda dhammàdàso dhammapariyàyo yena samannàgato
ariyasàvako àkaïkhamàno attanà’va attànaü byàkareyya ‘khãõanirayo’mbhi
khãõatiracchànayoni khãõapettivisayo khãõàpàyaduggativinipàto.
Sotàpannohamasmi avinipàtadhammo niyato sambodhiparàyaõo’ti.

39. Tatra pi sudaü bhagavà nàdike viharanto gi¤jakàvasathe etadeva
bahulaü bhikkhånaü dhammiü kathaü karoti: “iti sãlaü, iti samàdhi, iti
pa¤¤à sãlaparibhàvito samàdhi mahapphalo hoti mahànisaüso.
Samàdhiparibhàvità pa¤¤à mahapphalà hoti mahànisaüsà. Pa¤¤àparibhàvitaü
cittaü sammadeva àsavehi vimuccati - seyyathãdaü: kàmàsavà bhavàsavà
avijjàsavà”ti.

—————-

1. Opaneyyako, machasaü.

[BJT Page 150] [\x 150/]

(Ambapàlivane satipaññhàna desanà)

40. Atha kho bhagavà nàdike yathàbhirattaü viharitvà àyasmantaü
ànandaü àmantesi: ‘àyàmànanda, yena vesàli tenupasaïkamissàmà’ti. ‘Evaü
bhante’ti kho àyasmà ànando bhagavato paccassosi. Atha kho bhagavà
mahatà bhikkhusaïghena saddhiü yena vesàlã tadavasari. Tatra sudaü
bhagavà vesàliyaü viharati ambapàlivane. Tatra kho bhagavà bhikkhå
àmantesi:

“Sato bhikkhave bhikkhå vihareyya sampajàno. Ayaü vo amhàkaü anusàsanã.

Katha¤ca bhikkhave, bhikkhu sato hoti: idha bhikkhave, bhikkhu kàye
kàyànupassã viharati àtàpãsampajàno [PTS Page 095] [\q 95/] satimà
vineyya loke abhijjhàdomanassaü, vedanàsu vedanànupassã viharati àtàpã
sampajàno satimà vineyya loke abhijjhàdomanassaü, citte cittànupassã
viharati àtàpã sampajàno satimà vineyya loke abhijjhàdomanassaü dhammesu
dhammànupassã viharati àtàpã sampajàno satimà vineyya loke
abhijjhàdomanassaü. Evaü kho bhikkhave, bhikkhu sato hoti.

Katha¤ca bhikkhave, bhikkhu sampajàno hoti: idha bhikkhave, bhikkhu
abhikkante pañikkante sampajànakàrã hoti. âlokite vilokite sampajànakàrã
hoti. Sammi¤jite 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
bhikkhave, bhikkhu sampajàno hoti.

Sato bhikkhave, bhikkhu vihareyya sampajàno. Ayaü vo amhàkaü anusàsanã”ti.

[BJT Page 152] [\x 152/]

(Ambapàlã àràmapañiggahanaü)

41. Assosi kho ambapàlã gaõikà ‘bhagavà kira vesàliü anuppatto
vesàliyaü viharati mayhaü ambavane’ti. Atha kho ambapàlã gaõikà bhaddàni
bhaddàni yànàni yojàpetvà, bhaddaü yànaü abhiråhitvà, bhaddehi bhaddehi
yànehi vesàliyà niyyàsi. Yena sako àràmo tena pàyàsi. Yàvatikà yànassa
bhåmi yànena gantvà yànà paccorohitvà pattikà’va yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinnaü kho ambapàliü gaõikaü bhagavà dhammiyà kathàya
sandassesi samàdapesi samuttejesi sampahaüsesi. Atha kho ambapàlã gaõikà
bhagavatà dhammiyà kathàya sandassità samàdapità samuttejità
sampahaüsità bhagavantaü etadavoca: ‘adhivàsetu me bhante bhagavà
svàtanàya bhattaü saddhiü bhikkhusaïghenà’ti. Adhivàsesi bhagavà
tuõhãbhàvena. Atha kho ambapàlã gaõikà bhagavato adhivàsanaü viditvà
uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà pakkàmi.

42. Assosuü kho vesàlikà licchavã ‘bhagavà kira [PTS Page 096] [\q
96/] vesàliü anuppatto vesàliyaü viharati ambapàlivane’ti. Atha kho te
licchavã bhaddàni bhaddàni yànàni yojàpetvà, bhaddaü bhaddaü yànaü
abhiråhitvà, bhaddehi bhaddehi yànehi vesàliyà nãyaüsu. 1 Tatra ekacce
licchavã nãlà honti nãlavaõõà nãlavatthà nãlàlaïkàrà, ekacce licchavã
pãtà honti pãtavaõõà pãtavatthà pãtàlaïkàrà, ekacce licchavã lohità2
honti lohitavaõõà lohitavatthà lohitàlaïkàrà, ekacce licchavã odàtà
honti odàtavaõõà odàtavatthà odàtàlaïkàrà.

43. Atha kho ambapàlã gaõikà daharànaü daharànaü licchavãnaü akkhena
akkhaü cakkena cakkaü yugena yugaü pativaññesi. 3 Atha kho te licchavã
ambapàliü gaõikaü etadavocuü: ‘ki¤je, ambapàli, daharànaü daharànaü
licchavãnaü akkhena akkhaü cakkena cakkaü yugena yugaü pativaññesã?Ti.
‘Tathà hi pana me ayyaputtà, bhagavà nimantino svàtanàya bhattaü saddhiü
bhikkhusaïghenà’ti. ‘Dehi je, ambapàli, etaü bhattaü satasahassenà’ti.
‘Sace’pi me ayyaputtà vesàliü sàhàraü dassatha, evamahaü taü bhattaü 4
na dassàmã’ti. Atha kho te licchavã aïguliü5 poñhesuü. ‘Jitamhà vata bho
ambakàya, 6 jitamhà7 vata bho ambakàyà’ti.

1. Nãyàyiüsu - [PTS] Nãyyaüsu, machasaü, syà. 2.Lohitakà - [PTS] 3.
Pañivaññesi, machasaü - [PTS] syà. 4.Esãmpi mahattaü - syà. 5. Aïgulã
sãmu. [PTS] 6. Ambapàlikàya - syà. 7. Va¤citamhà - [PTS]

[BJT Page 154] [\x 154/]

44. Atha kho te licchavã yena ambapàlivanaü tena pàyiüsu. Addasà kho
bhagavà te licchavã dårato’va àgacchante. Disvà bhikkhå àmantesi: ‘yesaü
bhikkhave bhikkhånaü devà tàvatiüsà adiññhà, 1 oloketha bhikkhave,
licchavãparisaü, avaloketha 2 [PTS Page 097] [\q 97/] bhikkhave,
licchavãparisaü, upasaüharatha bhikkhave licchavãparisaü
tàvatiüsasadisanti 3.

45. Atha kho te licchavã yàvatikà yànassa bhåmi yànena ganatvà yànà
paccorohitvà, pattikà’va yena bhagavà tenupasaïkamiüsu. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdiüsu. Ekamantaü nisinne kho te
licchavã bhagavà dhammiyà kathàya sandassesi samàdapesi samuttejesi
sampahaüsesi. Atha kho te licchavã bhagavatà dhammiyà kathàya sandassità
samàdapità samuttejità sampahaüsità bhagavantaü etadavocuü: ‘adhivàsetu
no bhagavà svàtanàya bhattaü saddhiü bhikkhusaïghenà’ti. Atha kho
bhagavà te licchavã etadavoca. ‘Adhivutthaü kho me licchavã svàtanàya
ambapàliyà gaõikàya 4 bhattanti. ‘ Atha kho te licchavã aïguliü
poñhesuü: ‘jitambhà vata bho ambakàya. Jitambhà vata bho ambakàyà’ti.
Atha kho te licchavã bhagavato bhàsitaü abhinanditvà anumoditvà
uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà pakkamiüsu.

46. Atha kho ambapàlã gaõikà tassà ettiyà accayena sake àràme paõãtaü
khàdanãyaü bhojanãyaü pañiyàdàpetvà bhagavato kàlaü àrocàpesi: ‘kàlo
bhante, niññhitaü bhattanti’. Atha kho bhagavà pubbaõhasamayaü nivàsetvà
pattacãvaramàdàya saddhiü bhikkhusaïghena yena ambapàliyà gaõikàya
nivesanaü tenupasaïkami. Upasaïkamitvà pa¤¤atte àsane nisãdi. Atha kho
ambapàlã gaõikà buddhapamukhaü bhikkhusaïghaü paõãtena khàdanãyena
bhojanãyena sahatthà santappesi sampavàresi. Atha kho ambapàlã gaõikà
bhagavantaü bhuttàviü onãtapattapàõiü a¤¤ataraü nãcaü àsanaü gahetvà
[PTS Page 098] [\q 98/] ekamantaü nisãdi. Ekamantaü nisinnà kho ambapàlã
gaõikà bhagavantaü etadavoca: “imàhaü bhante, àràmaü buddhapamukhassa
bhikkhusaïghassa dammã”ti. Pañiggahesi bhagavà àràmaü. Atha kho bhagavà
ambapàliü gaõikaü dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà
sampahaüsetvà uññhàyàsanà pakkàmi.

47. Tatra pi sudaü bhagavà vesàliyaü viharanto ambapàlivane etadeva
bahulaü bhikkhånaü dhammiü kathaü karoti: ‘iti sãlaü, iti samàdhi, iti
pa¤¤à. Sãlaparibhàvito samàdhi mahapphalo hoti mahànisaüso.
Samàdhiparibhàvità pa¤¤à mahapphalà hoti mahànisaüsà pa¤¤àparibhàvitaü
cittaü sammadeva àsavehi vimuccati - seyyathãdaü: kàmàsavà bhavàsavà
avijjàsavà”ti.

1. Adiññhapubbà - katthavi. 2. Apaloketha - sãmu. 3. Tàvatiüsà
sadisaü - sãmu tàvatiüsaparisaü - [PTS] 4. Ambapàligaõikàya - sãmu -
[PTS]

[BJT Page 156] [\x 156/]

(Beluvagàme jãvitasaïkhàra - adhiññhànaü)

48. Atha kho bhagavà ambapàlivane yathàbhirattaü viharitvà àyasmantaü
ànandaü àmantesi: ‘àyàmànanda, yena beluvagàmako2
tenupasaïkamissàmà’ti. ‘Evaü bhante’ti kho àyasmà ànando bhagavato
paccassosi. Atha kho bhagavà mahatà bhikkhusaïghena saddhiü yena
beluvagàmako tadavasari. Tatra sudaü bhagavà beluvagàmake viharati.
Tatra kho bhagavà bhikkhå àmantesi: ‘etha tumhe bhikkhave samantà
vesàliü yathàmittaü yathàsandiññhaü yathàsambhattaü vassaü upetha. 3
Ahaü pana idheva beluvagàmake vassaü upagacchàmã’ti. ‘Evaü bhante’ti kho
te bhikkhå bhagavato pañissutvà samantà vesàliü yathàmittaü
yathàsandiññhaü [PTS Page 099] [\q 99/] yathàsambhattaü vassaü
upagacchiüsu. 4 Bhagavà pana tatve beluvagàmake vassaü upaga¤chi. 5

49. Atha kho bhagavato vassåpagatassa kharo àbàdho uppajji. Bàëhà6
vedanà vattanti màraõantikà. Tà sudaü7 bhagavà sato sampajàno adhivàseti
8 aviha¤¤amàno. Atha kho bhagavato etadahosi: ‘na kho metaü patiråpaü
yo’haü9 anàmantetvà upaññhàke anapaloketvà bhikkhusaïghaü
parinibbàyeyyaü. Yannånàhaü imaü àbàdhaü viriyena10 pañippanàmetvà
jãvitasaïkhàraü adhiññhàya vihareyya’nti. Atha kho bhagavà taü àbàdhaü
viriyena pañippanàmetvà jãvitasaïkhàraü adhiññhàya vihàsi. Atha kho
bhagavato so àbàdho pañippassamhi. Atha kho bhagavà gilànà vuññhito
aciravuññhito gela¤¤à vihàrà nikkhamma vihàrapacchàyàyaü11 pa¤¤atte
àsane nisãdi.

50. Atha kho àyasmà ànando yena bhagavà tenupasaïkami. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho àyasmà
ànando bhagavantaü etadavoca: “diññho12 me bhante bhagavato phàsu.
Diñañhaü me bhante bhagavato khamanãyaü. Api ca me bhante madhurakajàto
viya kàyo. Disà’pi me na pakkhàyanti, dhammà’pi maü nappañibhanti
bhagavato gela¤¤ena. Api ca me bhante ahosi kàci deva assàsamattà ‘na
tàva bhagavà parinibbàyissati na yàva bhagavà bhikkhusaïghaü àrabbha
ki¤cideva udàharatã”ti.

—————-

1. Parivesanà. [PTS] 2. Veëuvagàmako - machasaü, 3.Upagacchatha -
syà. 4. Upaga¤juü - [PTS] 5. Upagacchi - machasaü. 6.Pabàëabhà -
katthaci. 7. Tatra sudaü - machasaü. 8. Adhivàsesi - machasaü. 9.
Yavàhaü - machasaü. 10. Viriyena - machasaü. 11.Vihàrapapacachàyàyaü -
syà. 12. Diññhà - katthaci.

[BJT Page 158] [\x 158/]

51. [PTS Page 100] [\q 100/] kimpanànanda bhikkhusaïgho mayi
paccàsiüsati:1 desito ànanda, mayà dhammo anantaraü abàhiraü karitvà
natthànanda 2 tathàgatassa dhammesu àcariyamuññhi. Yassa nåna ànanda
evamassa: ‘ahaü bhikkhusaïghaü pariharissàmã’ti và, mamuddesiko
bhikkhusaïgho’ti và, so nåna ànanda, bhikkhusaïghaü àrabbha ki¤cideva
udàhareyya. Tathàgatassa kho ànanda na evaü hoti: ‘ahaü bhikkhusaïghaü
pariharissàmã’ti và mamuddesiko bhikkhusaïgho’ti và. Sa kiü3 ànanda
tathàgato bhikkhusaïghaü àrabbha ki¤cideva udàharissati?

52. Ahaü kho panànanda, etarahi jiõõo vuddho mahallako addhagato vayo
anuppatto. âsãtiko me vayo vattati. Seyyathàpi ànanda, jajjarasakañaü
vekkhamissakena 4 yàpeti, evameva kho ànanda vekkhamissakena ma¤¤e
tathàgatassa kàyo yàpeti. Yasmiü ànanda, samaye tathàgato
sabbanimittànaü amanasikàrà ekaccànaü vedanànaü nirodhà animittaü
cetosamàdhiü upasampajja viharati, phàsutaro5 ànanda, tasmiü samaye
tathàgatassa kàyo hoti. Tasmàtihànanda, attadãpà viharatha attasaraõà
ana¤¤asaraõà, dhammadãpà dhammasaraõà ana¤¤asaraõà.

53. Katha¤ca ànanda, bhikkhu attadãpo viharati attasaraõo
ana¤¤asaraõo, dhammadãpo dhammasaraõo ana¤¤asaraõo: idhànanda bhikkhu
kàye kàyànupassã viharati àtàpã sampajàno satimà vineyya loke
abhijjhàdomanassaü, vedanàsu vedanànupassã viharati àtàpã sampajàno
satimà vineyya loke abhijjhàdomanassaü, citte cittànupassã viharati
àtàpã sampajàno satimà vineyya loke abhijjhàdomanassaü, dhammesu
dhammànupassã viharati àtàpã sampajàno satimà vineyya loke
abhijjhàdomanassaü.

54. Evaü kho ànanda, bhikkhu attadãpo viharati attasaraõo
ana¤¤asaraõo, dhammadãpo dhammasaraõo ana¤¤asaraõo. [PTS Page 101] [\q
101/] ye hi keci ànanda, etarahi và mamaü và accayena attadãpà
viharissanti attasaraõà ana¤¤asaraõà. Dhammadãpà dhammasaraõà
ana¤¤asaraõà, tamatagge me te ànanda, bhikkhu bhavissanti ye keci
sikkhàkàmà’ti.

Dutiyabhàõavàraü.

—————-

1. Paccàsãsati, machasaü. 2. Na natthànanda, [PTS] 3. Kiü, [PTS] 4.
Vedhamissakena, sãmu: nà: veñhamisasakena, katthaci. Veëumissakena,
syà. Veghamissakena, [PTS] vekhamissakena, di a; machasaü. 5. Phàsukato,
[PTS]

[BJT Page 160] [\x 160/]

(Càpàlacetiye àyusaïkhàrossajanaü)

55. [PTS Page 102] [\q 102/] atha kho bhagavà pubbanhasamayaü
nivàsetvà pattacãvaramàdàya vesàliü piõóàya pàvisi. Vesàliyaü piõóàya
caritvà pacchàbhattaü piõóapàtapañikkanto àyasmantaü ànandaü àmantesi:
“gaõhàhi ànanda nisãdanaü, yena càpàlaü cetiyaü1 tenupasaïkamissàma
divàvihàràyà”ti. ‘Evaü bhante’ti kho àyasmà ànando bhagavato pañissutvà
nisãdanaü àdàya bhagavantaü piññhito piññhito anubandhi. Atha kho
bhagavà yena càpàlaü cetiyaü tenupasaïkami. Upasaïkamitvà pa¤¤atte àsane
nisãdi. âyasmà pi kho ànando bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinnaü kho àyasmantaü ànandaü bhagavà etadavoca:

56. “Ramaõãyà ànanda vesàlã, ramaõãyaü udenaü cetiyaü, ramaõãyaü
gotamakaü cetiyaü, ramaõãyaü sattamba 2 cetiyaü, ramaõãyaü bahuputtaü
cetiyaü, ramaõãyaü sàrandadaü cetiyaü3 ramaõãyaü càpàlaü cetiyaü. [PTS
Page 103] [\q 103/] yassa kassaci ànanda cattàro iddhipàdà bhàvità
bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà, so
àkaïkhamàno kappaü và tiññheyya kappàvasesaü và. Tathàgatassa kho pana
ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà
anuññhità paricità susamàraddhà. So àkaïkhamàno ànanda tathàgato kappaü
và tiññheyya kappàvasesaü và”ti.

57. Evaü kho4 àyasmà ànando bhagavatà oëàrike nimitte kayiramàne
oëàrike obhàse kayiramàne nàsakkhi pañivijjhituü. Na bhagavantaü yàci
“tiññhatu bhante bhagavà kappaü, tiññhatu sugato kappaü bahujanahitàya
bahujanasukhàya lokànukampàya atthàya hitàya sukhàya devamanussànanti”
yathà taü màrena pariyuññhitacitto.

58. Dutiyampi kho bhagavà àyasmantaü ànandaü àmantesi: “ramaõãyà
ànanda vesàlã, ramaõãyaü udenaü cetiyaü, ramaõãyaü gotamakaü cetiyaü,
ramaõãyaü sattamba 2 cetiyaü, ramaõãyaü bahuputtaü cetiyaü, ramaõãyaü
sàrandadaü cetiyaü3 ramaõãyaü càpàlaü cetiyaü.

—————-

1. Càpàlacetiyaü, sãmu pàvalaü cetiyaü, syà. 2. Sattambakaü cetiya. [PTS] 3. ânandacetiyaü, sãmu. 4. Evampi. Sata

[BJT Page 162] [\x 162/]

Yassa kassaci ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà
vatthukatà anuññhità paricità susamàraddhà, so àkaïkhamàno kappaü và
tiññheyya kappàvasesaü và. Tathàgatassa kho pana ànanda cattàro
iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità paricità
susamàraddhà. So àkaïkhamàno ànanda tathàgato kappaü và tiññheyya
kappàvasesaü và”ti.

Tatiyampi kho bhagavà àyasmantaü ànandaü àmantesi: “ramaõãyà ànanda
vesàlã, ramaõãyaü udenaü cetiyaü, ramaõãyaü gotamakaü cetiyaü, ramaõãyaü
sattamba 2 cetiyaü, ramaõãyaü bahuputtaü cetiyaü, ramaõãyaü sàrandadaü
cetiyaü3 ramaõãyaü càpàlaü cetiyaü. Yassa kassaci ànanda cattàro
iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità paricità
susamàraddhà, so àkaïkhamàno kappaü và tiññheyya kappàvasesaü và.
Tathàgatassa kho pana ànanda cattàro iddhipàdà bhàvità bahulãkatà
yànãkatà vatthukatà anuññhità paricità susamàraddhà. So àkaïkhamàno
ànanda tathàgato kappaü và tiññheyya kappàvasesaü và”ti.

59. Evampi kho àyasmà ànando bhagavatà oëàrike nimitte kayiramàne
oëàrike obhàse kayiramàne nàsakkhi pañivijjhituü. [PTS Page 104] [\q
104/] na bhagavantaü yàci “tiññhatu bhante bhagavà kappaü, tiññhatu
sugato kappaü bahujanahitàya bahujanasukhàya lokànukampàya atthàya
hitàya sukhàya devamanussànanti” yathà taü màrena pariyuññhitacitto.

60. Atha kho bhagavà àyasmantaü ànandaü àmantesi: “gaccha tvaü
ànanda, yassa’dàni kàlaü ma¤¤asã” ti. ‘Evaü bhante’ti kho àyasmà ànando
bhagavato pañissutvà uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü
katvà avidåre a¤¤atarasmiü rukkhamåle nisãdi. Atha kho màro pàpimà
acirapakkante àyasmante ànande yena bhagavà tenupasaïkami. Upasaïkamitvà
ekamantaü aññhàsi. Ekamantaü ñhito kho màro pàpimà bhagavantaü
etadavoca:

61. “Parinibbàtu’dàni bhante bhagavà. Parinibbàtu sugato
parinibbànakàlo’dàni bhante bhagavato. “Bhàsità kho panesà bhante
bhagavatà vàcà: ‘na tàvàhaü pàpima parinibbàyissàmi yàva me bhikkhå na
sàvakà bhavissanti viyattà vinãtà visàradà bahussutà dhammadharà
dhammànudhammapañipannà sàmãcipañipannà anudhammacàrino, sakaü
àcariyakaü uggahetvà àcikkhissanti desessanti pa¤¤apessanti
paññhapessanti vivarissanti vibhajissanti uttànãkarissanti, uppannaü
parappavàdaü sahadhammena suniggahãtaü niggahetvà sappàñihàriyaü dhammaü
desessantã ti. Etarahi kho pana bhante bhikkhu bhagavato sàvakaü
viyattà vinãtà visàradà bahussutà dhammadharà dhammànudhammapañipannà
[PTS Page 105] [\q 105/] sàmãcipañipannà anudhammacàrino sakaü
àcariyakaü uggahetvà àcikkhanti desenti pa¤¤apenti paññhapenti vivaranti
vibhajanti uttànãkaronti, uppannaü parappavàdaü sahadhammena
suniggahãtaü niggahetvà sappàñihàriyaü dhammaü desenti. Parinibbàtu’dàni
bhante bhagavà. Parinibbàtu sugato. Parinibbànakàlo’ dàni bhante
bhagavato. “

[BJT Page 164] [\x 164/]

62. “Bhàsità kho panesà bhante bhagavatà vàcà: ‘na tàvàhaü pàpima
parinibbàyissàmi yàva me bhikkhuniyo na sàvikà bhavissanti viyattà
vinãtà visàradà bahussutà dhammadharà dhammànudhammapañipannà
sàmãcipañipannà anudhammacàriniyo, sakaü àcariyakaü uggahetvà
àcikkhissanti desessanti pa¤¤apessanti paññhapessanti vivarissanti
vibhajissanti uttàni karissanti, uppannaü parappavàdaü sahadhammena
suniggahãtaü niggahetvà sappàñihàriyaü dhammaü desessanti’ti. Etarahi
kho pana bhante bhikkhuniyo bhagavato sàvikà viyattà vinãtà visàradà
bahussutà dhammadharà dhammànudhammapañipannà sàmãcipañipannà
anudhammacàriniyo, sakaü àcariyakaü uggahetvà àcikkhanti desenti
pa¤¤apenti paññhapenti vivaranti vibhajanti uttànãkaronti, uppannaü
parappavàdaü sahadhammena suniggahãtaü niggahetvà sappàñihàriyaü dhammaü
desenti. Parinibbàtu’dàni bhante bhagavà. Parinibbàtu sugato.
Parinibbànakàlo’dàni bhante bhagavato. 63.”Bhàsità kho panesà bhante
bhagavatà vàcà: ‘na tàvàhaü pàpima parinibbàyissàmi yàva me upàsakà na
sàvakà bhavissanti viyattà vinãtà visàradà bahussutà dhammadharà
dhammànudhammapañipannà sàmãcipañipannà anudhammacàrino, sakaü
àcariyakaü uggahetvà àcikkhissanti desessanti pa¤¤apessanti
paññhapessanti vivarissanti vibhajissanti uttàni karissanti, uppannaü
parappavàdaü sahadhammena suniggahãtaü niggahetvà sappàñihàriyaü dhammaü
desessanti’ti. Etarahi kho pana bhante upàsakà bhagavato sàvakà viyattà
vinãtà visàradà bahussutà dhammadharà dhammànudhammapañipannà
sàmãcipañipannà anudhammacàrino, sakaü àcariyakaü uggahetvà àcikkhinti
desenti pa¤¤apenti paññhapenti vivaranti vibhajanti uttànãkaronti,
uppannaü parappavàdaü sahadhammena suniggahãtaü niggahetvà
sappàñihàriyaü dhammaü desenti. Parinibbàtu’dàni bhante bhagavà.
Parinibbàtu sugato. Parinibbànakàlo’dàni bhante bhagavato. “

64. “Bhàsità kho panesà bhante bhagavatà vàcà: ‘na tàvàhaü pàpima
parinibbàyissàmi yàva me upàsikà na sàvikà bhavissanti viyattà vinãtà
visàradà bahussutà dhammadharà dhammànudhammapañipannà sàmãcipañipannà
anudhammacàriniyo, sakaü àcariyakaü uggahetvà àcikkhissanti desessanti
pa¤¤apessanti paññhapessanti vivarissanti vibhajissanti uttàni
karissanti, uppannaü parappavàdaü sahadhammena suniggahãtaü niggahetvà
sappàñihàriyaü dhammaü desessanti’ti.

[BJT Page 166] [\x 166/] etarahi kho pana bhante upàsikà bhagavato
sàvikà viyattà vinãtà visàradà bahussutà dhammadharà
dhammànudhammapañipannà sàmãcipañipannà anudhammacàriniyo, sakaü [PTS
Page 106] [\q 106/] àcariyakaü uggahetvà àcikkhanti desenti pa¤¤apenti
paññhapenti vivaranti vibhajanti uttànãkaronti, uppannaü parappavàdaü
sahadhammena suniggahãtaü niggahetvà sappàñihàriyaü dhammaü desenti.
Parinibbàtu’dàni bhante bhagavà. Parinibbàtu sugato.
Parinibbànakàlo’dàni bhante bhagavato.

65. Bhàsità kho panesà bhante bhagavatà vàcà: ‘na tàvàhaü pàpima
parinibbàyissàmi yàva me idaü brahmacariyaü na iddhaü ceva bhavissati
phita¤ca vitthàrikaü1 bàhuja¤¤aü puthubhåtaü, yàva devamanussehi
suppakàsitanti’, etarahi kho pana bhante bhagavato brahmacariyaü
iddha¤ceva phita¤ca vitthàrikaü bàhuja¤¤aü puthubhåtaü yàva
demamanussehi suppakàsitaü. Parinibbàtu’dàni bhante bhagavà. Parinibbàtu
sugato. Parinibbànakàlo’dàni bhante bhagavato”ti.

66. Evaü vutte bhagavà màraü pàpimantaü etadavoca: appossukke tvaü
pàpima hohi. Na ciraü tathàgatassa parinibbànaü bhavissati. Ite tiõõaü
màsànaü accayena tathàgato parinibbàyissatã”ti.

67. Atha kho bhagavà càpàle cetiye sato sampajàno àyusaïkhàraü
ossaji. Ossaññhe ca bhagavatà àyusaïkhàre mahàbhåmicàlo ahosi hiüsanako
salomahaüso2. Devadundubhiyo3 ca phaliüsu. Atha kho bhagavà [PTS Page
107] [\q 107/] etamatthaü viditvà tàyaü velàyaü imaü udànaü udànesi:


Tulamatula¤ca sambhavaü
Bhavasaïkhàramavassajã muni,
Ajjhattarato samàhito
Abhindi kavacamivattasambhavanti.

(Bhåmicàlassa aññha hetu)

68. Atha kho àyasmato ànandassa etadahosi: acchariyaü vata bho,
abbhutaü vata bho. Mahà vatàyaü bhåmicàlo, sumahà vatàyaü bhåmicàlo,
hiüsanako salomahaüso. Devadundubhiyo ca eliüsu. Ko nu kho hetu ko
paccayo mahato bhåmicàlassa pàtubhàvàyà ti. Atha kho àyasmà ànando yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü
nisãdi. Ekamantaü nisinno kho àyasmà ànando bhagavantaü etadavoca:
acchariyaü bhante, abbhutaü bhante. Mahà vatàyaü bhante bhåmicàlo,
sumahà vatàyaü bhante bhåmicàlo hiüsanako salomahaüso. Devadundubhiyo ca
eliüsu. Ko nu kho bhante hetu ko paccayo mahato bhåmicàlassa
pàtubhàvàyà?”Ti.

—————-

1. Vitthàritaü, sãmu. 2. Lomahaüso, machasaü. 3. Devaduhiyo, sãmu

[BJT Page 168] [\x 168/]

69. Aññha kho ime ànanda hetu aññha paccayà mahato bhåmicàlassa pàtubhàvàya. Katame aññha?

Ayaü ànanda mahàpañhavi udake patiññhità. Udakaü vàte patiññhitaü.
Vàto àkàsaññho hoti. Hoti kho so ànanda samayo yaü mahàvàtà vàyanti,
mahàvàtà vàyantà udakaü kampenti, udakaü kampitaü pañhaviü kampeti. Ayaü
[PTS Page 108] [\q 108/] pañhamo hetu pañhamo paccayo mahato
bhåmicàlassa pàtubhàvàya. (1)

Puna ca paraü ànanda samaõo và hoti bràhmaõo và ididhimà
cetovasippatto, devo và mahiddhiko mahànubhàvo, tassa parittà
pañhavisa¤¤à bhàvità hoti, appamàõà àposa¤¤à. So imaü pañhaviü kampeti
saükampeti sampakampeti sampavedheti. Ayaü dutiyo hetu dutiyo paccayo
mahato bhåmicàlassa pàtubhàvàya. (2)

Puna ca paraü ànanda yadà bodhisatto tusità kàyà cavitvà sato
sampajàno màtukucchiü okkamati, tadà’yaü pañhavã kampati saükampati
sampakampati sampavedhati. Ayaü tatiyo hetu tatiyo paccayo mahato
bhåmicàlassa pàtubhàvàya. (3)

Puna ca paraü ànanda yadà bodhisatto sato sampajàno màtukucchismiü
nikkhamati, tadàyaü pañhavã kampati saükampati sampakampati
sampavedhati. Ayaü catuttho hetu catuttho paccayo mahato bhåmicàlassa
pàtubhàvàya. (4)

Puna ca paraü ànanda yadà tathàgato anuttaraü sammàsambodhiü
abhisambujjhati, tadàyaü pañhavã kampati saïkampati sampakampati
sampavedhati. Ayaü pa¤camo hetu pa¤camo paccayo mahato bhåmicàlassa
pàtubhàvàya. (5)

Puna ca paraü ànanda yadà tathàgato anuttaraü dhammacakkaü pavatteti,
tadàyaü pañhavã kampati saükampati sampakampati sampavedhati. Ayaü
chaññho hetu chaññho paccayo mahato bhåmicàlassa pàtubhàvàya. (6)

Puna ca paraü ànanda yadà tathàgato sato sampajàno àyusaïkhàraü
ossajati, tadàyaü pañhavã kampati saükampati sampakampati sampavedhati.
Ayaü sattamo hetu sattamo paccayo mahato bhåmicàlassa pàtubhàvàya. (7)

1. Mahàpathavi machasaü.

[BJT Page 170] [\x 170/]

Puna ca paraü ànanda yadà tathàgato anupàdisesàya [PTS Page 109] [\q
109/] nibbànadhàtuyà parinibbàyati, tadà’yaü pañhavã kampati saükampati
sampakampati sampavedhati. Ayaü aññhamo hetu aññhamo paccayo mahato
bhåmicàlassa pàtubhàvàya. (8)

Ime kho ànanda aññha hetu aññha paccayà mahato bhåmicàlassa pàtubhàvàyà ti.

(Aññhaparisà)

70. Aññha kho imà ànanda parisà. Katamà aññha? Khattiyaparisà
bràhmaõaparisà gahapatiparisà samaõaparisà càtummahàràjikaparisà
tàvatiüsaparisà màraparisà brahmaparisà.

Abhijànàmi kho panàhaü ànanda anekasataü khattiyarisaü upasaïkamità1.
Tatràpi mayà sannisinnapubba¤ceva sallapitapubba¤ca sàkacchà ca
samàpajjitapubbà. Tattha yàdisako tesaü vaõõo hoti, tàdisako mayhaü
vaõõo hoti. Yàdisako tesaü saro hoti, tàdisako mayhaü saro hoti.
Dhammiyà ca 2 kathàya sandassemi. Samàdapemi samuttejemi. Sampahaüsemi.
Bhàsamàna¤ca maü na jànanti ‘ko nu kho ayaü bhàsati devo và manusso
và’ti. Dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà
sampahaüsetvà antaradhàyàmi. Antarahita¤ca maü na jànanti ‘ko nu kho
ayaü antarahito devo và manusso và’ti.

Abhijànàmi kho panàhaü ànanda anekasataü bràhmaõaparisaü
upasaïkamità. Tatràpi mayà sannisinnapubba¤ceva sallapitapubba¤ca
sàkacchà ca samàpajjitapubbà. Tattha yàdisako tesaü vaõõo hoti, tàdisako
mayhaü vaõõo hoti. Yàdisako tesaü saro hoti, tàdisako mayhaü saro hoti.
Dhammiyà ca 2 kathàya sandassemi. Samàdapemi samuttejemi. Sampahaüsemi.
Bhàsamàna¤ca maü na jànanti ‘ko nu kho ayaü bhàsati devo và manusso
và’ti. Dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà
sampahaüsetvà antaradhàyàmi. Antarahita¤ca maü na jànanti ‘ko nu kho
ayaü antarahito devo và manusso và’ti. Abhijànàmi kho panàhaü ànanda
anekasataü gahapatiparisaü upasaïkamità. Tatràpi mayà
sannisinnapubba¤ceva sallapitapubba¤ca sàkacchà ca samàpajjitapubbà.
Tattha yàdisako tesaü vaõõo hoti, tàdisako mayhaü vaõõo hoti. Yàdisako
tesaü saro hoti, tàdisako mayhaü saro hoti. Dhammiyà ca 2 kathàya
sandassemi. Samàdapemi samuttejemi. Sampahaüsemi. Bhàsamàna¤ca maü na
jànanti ‘ko nu kho ayaü bhàsati devo và manusso và’ti. Dhammiyà kathàya
sandassetvà samàdapetvà samuttejetvà sampahaüsetvà antaradhàyàmi.
Antarahita¤ca maü na jànanti ‘ko nu kho ayaü antarahito devo và manusso
và’ti.

Abhijànàmi kho panàhaü ànanda anekasataü samaõaparisaü upasaïkamità.
Tatràpi mayà sannisinnapubba¤ceva sallapitapubba¤ca sàkacchà ca
samàpajjitapubbà. Tattha yàdisako tesaü vaõõo hoti, tàdisako mayhaü
vaõõo hoti. Yàdisako tesaü saro hoti, tàdisako mayhaü saro hoti.
Dhammiyà ca 2 kathàya sandassemi. Samàdapemi samuttejemi. Sampahaüsemi.
Bhàsamàna¤ca maü na jànanti ‘ko nu kho ayaü bhàsati devo và manusso
và’ti. Dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà
sampahaüsetvà antaradhàyàmi. Antarahita¤ca maü na jànanti ‘ko nu kho
ayaü antarahito devo và manusso và’ti.

Abhijànàmi kho panàhaü ànanda anekasataü càtummahàràjikaparisaü
upasaïkamità. Tatràpi mayà sannisinnapubba¤ceva sallapitapubba¤ca
sàkacchà ca samàpajjitapubbà. Tattha yàdisako tesaü vaõõo hoti, tàdisako
mayhaü vaõõo hoti. Yàdisako tesaü saro hoti, tàdisako mayhaü saro hoti.
Dhammiyà ca 2 kathàya sandassemi. Samàdapemi samuttejemi. Sampahaüsemi.
Bhàsamàna¤ca maü na jànanti ‘ko nu kho ayaü bhàsati devo và manusso
và’ti. Dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà
sampahaüsetvà antaradhàyàmi. Antarahita¤ca maü na jànanti ‘ko nu kho
ayaü antarahito devo và manusso và’ti.

Abhijànàmi kho panàhaü ànanda anekasataü tàvatiüsaparisaü
upasaïkamità. Tatràpi mayà sannisinnapubba¤ceva sallapitapubba¤ca
sàkacchà ca samàpajjitapubbà. Tattha yàdisako tesaü vaõõo hoti, tàdisako
mayhaü vaõõo hoti. Yàdisako tesaü saro hoti, tàdisako mayhaü saro hoti.
Dhammiyà ca 2 kathàya sandassemi. Samàdapemi samuttejemi. Sampahaüsemi.
Bhàsamàna¤ca maü na jànanti ‘ko nu kho ayaü bhàsati devo và manusso
và’ti. Dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà
sampahaüsetvà antaradhàyàmi. Antarahita¤ca maü na jànanti ‘ko nu kho
ayaü antarahito devo và manusso và’ti.

Abhijànàmi kho panàhaü ànanda anekasataü màraparisaü upasaïkamità.
Tatràpi mayà sannisinnapubba¤ceva sallapitapubba¤ca sàkacchà ca
samàpajjitapubbà. Tattha yàdisako tesaü vaõõo hoti, tàdisako mayhaü
vaõõo hoti. Yàdisako tesaü saro hoti, tàdisako mayhaü saro hoti.
Dhammiyà ca 2 kathàya sandassemi. Samàdapemi samuttejemi. Sampahaüsemi.
Bhàsamàna¤ca maü na jànanti ‘ko nu kho ayaü bhàsati devo và manusso
và’ti. Dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà
sampahaüsetvà antaradhàyàmi. Antarahita¤ca maü na jànanti ‘ko nu kho
ayaü antarahito devo và manusso và’ti.

Abhijànàmi kho panàhaü ànanda anekasataü brahmaparisaü upasaïkamità.
Tatràpi mayà sannisinnapubba¤ceva sallapitapubba¤ca sàkacchà ca
samàpajjitapubbà. Tattha yàdisako tesaü vaõõo hoti, tàdisako mayhaü
vaõõo hoti. Yàdisako tesaü saro hoti, tàdisako mayhaü saro hoti.
Dhammiyà ca 2 kathàya sandassemi. Samàdapemi samuttejemi. Sampahaüsemi.
Bhàsamàna¤ca maü na jànanti ‘ko nu kho ayaü bhàsati devo và manusso
và’ti. [PTS Page 110] [\q 110/] dhammiyà kathàya sandassetvà samàdapetvà
samuttejetvà sampahaüsetvà antaradhàyàmi. Antarahita¤ca maü na jànanti
‘ko nu kho ayaü antarahito devo và manusso và’ti.

Imà kho ànanda aññha parisà.

—————-

1. Upasaïkamitvà, syà [PTS] 2. Dhammiyà, machasaü.

[BJT Page 172] [\x 172/]

(Aññha abhibhàyatanàni)

71. Aññha kho imàni ànanda abhibhàyatanàni. Katamàni aññha?

Ajjhattaü råpasa¤¤ã eko bahiddhà råpàni passati parittàni
suvaõõadubbaõõàni, tàni abhibhuyya ‘jànàmi passàmã’ti evaüsa¤¤ã hoti.
Idaü pañhamaü abhibhàyatanaü. (1)

Ajjhattaü råpasa¤¤ã eko bahiddhà råpàni passati appamàõàni
suvaõõadubbaõõàni, tàni abhibhuyya ‘jànàmi passàmã’ti evaüsa¤¤ã hoti.
Idaü dutiyaü abhibhàyatanaü. (2)

Ajjhattaü aråpasa¤¤ã eko bahiddhà råpàni passati parittàni
suvaõõadubbaõõàni, tàni abhibhuyya ‘jànàmi passàmã’ti evaüsa¤¤ã hoti.
Idaü tatiyaü abhibhàyatanaü. (3)

Ajjhattaü aråpasa¤¤ã eko bahiddhà råpàni passati appamàõàni
suvaõõadubbaõõàni, tàni abhibhuyya ‘jànàmi passàmã’ti evaüsa¤¤ã hoti,
idaü catutthaü abhibhàyatanaü. (4)

Ajjhattaü aråpasa¤¤ã eko bahiddhà råpàni passati nãlàni nãlavaõõàni
nãladassanàni nãlanibhàsàni. Seyyathàpi nàma ummàpupphaü1 nãlaü
nãlavaõõaü nãlanidassanaü nãlanibhàsaü, seyyathàpi và pana taü vatthaü
bàràõaseyyakaü ubhatobhàgavimaññhaü nãlaü nãlavaõõaü nãlanidassanaü
nãlanibhàsaü, evameva ajjhattaü aråpasa¤¤ã eko bahiddhà råpàni passati
nãlàni nãlavaõõàni nãlanidassanàni nãlanibhàsàni. Tàni abhibhuyya jànàmi
passàmã’ti evaüsa¤¤ã hoti. Idaü pa¤camaü abhibhàyatanaü. (5)

[PTS Page 111] [\q 111/] ajjhattaü aråpasa¤¤ã eko bahiddhà råpàni
passati pãtàni pãtavaõõàni pãtanidassanàni pãtanibhàsàni. Seyyathàpi
nàma kaõikàrapupphaü pãtaü pãtavaõõaü pãtanidassanaü pãtanibhàsaü,
seyyathàpi và pana taü vatthaü bàràõaseyyakaü ubhatobhàgavimaññhaü pãtaü
pãtavaõõaü pãtanidassanaü pãtanibhàsaü, evameva ajjhattaü aråpasa¤¤ã
eko bahiddhà råpàni passati pãtàni pãtavaõõàni pãtanidassanàni
pãtanibhàsàni. Tàni abhibhuyya ‘jànàmi passàmã’ti evaüsa¤¤ã hoti. Idaü
chaññhaü abhibhàyatanaü. (6)

—————-

1. Umàpupaphaü machasaü

[BJT Page 174] [\x 174/]

Ajjhattaü aråpasa¤¤ã eko bahiddhà råpàni passati lohitakàni
lohitakavaõõàni lohitakànidassanàni lohitakanibhàsàni. Seyyathàpi nàma
bandhujãvakapupphaü lohitakaü lohitakavaõõaü lohitakanidassanaü
lohitakanibhàsaü, seyyathàpi và pana naü vatthaü bàràõaseyyakaü
ubhatobhàgavimaññhaü lohitakaü lohitakavaõõaü lohitakanidassanaü
lohitakanibhàsaü, evameva ajjhattaü aråpasa¤¤ã eko bahiddhà råpàni
passati lohitakàni lohitakavaõõàni lohitakanidassanàni
lohitakanibhàsàni. Tàni abhibhuyya ‘jànàmi passàmã’ti evaü sa¤¤ã hoti
idaü sattamaü abhibhàyatanaü. (7)

Ajjhattaü aråpasa¤¤ã eko bahiddhà råpàni passati odàtàni odàtavaõõàni
odàtanidassanàni odàtanibhàsàni. Seyyathàpi nàma osadhã tàrakà
odàtavaõõà odàtanidassanà odàtanibhàsà seyyathàpi và pana taü vatthaü
bàràõaseyyakaü ubhatobhàgavimaññhaü odàtaü odàtavaõõaü odàtanidassanaü
odàtanibhàsaü, evameva ajjhattaü aråpasa¤¤ã eko bahiddhà råpàni passati
odàtàni odàtavaõõàni odàtanidassanàni odàtanibhàsàni. Tàni abhibhuyya
‘jànàmi passàmã’ti evaüsa¤¤ã hoti. Idaü aññhamaü abhibhàyatanaü.

Imàni kho aññha ànanda abhibhàyatanàni.

(Aññha vimokkhà)

72. Aññha kho ime ànanda vimokkho. Katame aññha?

Råpã råpàni passati. Ayaü pañhamo vimokkho (1)

[PTS Page 112] [\q 112/] ajjhattaü aråpasa¤¤ã bahiddhà råpàni passati. Ayaü dutiyo vimokkho. (2)

Subhanteva adhimutto hoti. Ayaü tatiyo vimokkho. (3)

Sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü atthaïgamà
nànattasa¤¤ànaü amanasikàrà ‘ananto àkàso’ti àkàsàna¤càyatanaü
upasampajja viharati. Ayaü catuttho vimokkho. (4)

Sabbaso àkàsàna¤càyatanaü samatikkamma ‘anantaü vi¤¤àõanti’ vi¤¤àõa¤càyatanaü upasampajja viharati. Ayaü pa¤camo vimokkho. (5)

[BJT Page 176] [\x 176/]

Sabbaso vi¤¤àõa¤càyatanaü samatikkamma ‘natthi ki¤cã’ti àki¤ca¤¤àyatanaü upasampajja viharati. Ayaü chaññho vimokkho. (6)

Sabbaso àki¤ca¤¤àyatanaü samatikkamma nevasa¤¤ànàsa¤¤àyatanaü upasampajja viharati. Ayaü sattamo vimokkho. (7)

Sabbaso nevasa¤¤ànàsa¤¤àyatanaü samatikkamma sa¤¤àvedayitanirodhaü upasampajja viharati. Ayaü aññhamo vimokkho. (8)

Ime kho ànanda aññha vimokkhà.

(Màràyàcanà)

73. Ekamidàhaü ànanda samayaü uruvelàyaü viharàmi najjà nera¤jaràya
tãre ajapàlanigrodhamåle pañhamàbhisambuddho. Atha kho ànanda màro
pàpimà yenàhaü tenupasaïkami. Upasaïkamitvà ekamantaü aññhàsi. Ekamantaü
ñhito kho ànanda màro pàpimà maü etadavoca: parinibbàtu’dàni bhante
bhagavà, parinibbàtu sugato. Parinibbànakàlo’dàni bhante bhagavato’ti.

Evaü vutto’haü ànanda màraü pàpimantaü etadavocaü: “na tàvàhaü pàpima
parinibbàyissàmi yàva me bhikkhu na sàvakà bhavissanti viyattà vinãtà
visàradà bahussutà dhammadharà dhammànudhammapañipannà sàmãcipañipannà
anudhammacàrino, sakaü àcariyakaü uggahetvà àcikkhissanti desessanti
pa¤¤àpessanti1 paññhapessanti [PTS Page 113] [\q 113/] vivarissanti
vibhajissanti uttànãkarissanti, 2 uppannaü parappavàdaü saha dhammena
suniggahitaü3 niggahetvà sappàñihàriyaü dhammaü desessanti.

“Na tàvàhaü pàpima parinibbàyissàmi yàva me bhikkhuniyo na sàvikà
bhavissanti viyattà vinãtà visàradà bahussutà dhammadharà
dhammànudhammapañipannà sàmãcipañipannà anudhammacàriniyo, sakaü
àcariyakaü uggahetvà àcikkhissanti desessanti pa¤¤àpessanti1
paññhapessanti vivarissanti vibhajissanti uttànãkarissanti, uppannaü
parappavàdaü saha dhammena suniggahitaü3 niggahetvà sappàñihàriyaü
dhammaü desessanti.

1. Pa¤¤apessanti machasaü. 2. Uttàniü karissanti, sã katthavi uttànikarissanti, [PTS] 3. Suniggahãtaü, [PTS]

[BJT Page 178] [\x 178/]

“Na tàvàhaü pàpima parinibbàyissàmi - yàva me upàsakà na sàvakà
bhavissanti viyattà vinãtà visàradà bahussutà dhammadharà
dhammànudhammapañipannà sàmãcipañipannà anudhammacàrino, sakaü
àcariyakaü uggahetvà àcikkhissanti desessanti pa¤¤àpessanti1
paññhapessanti vivarissanti vibhajissanti uttànãkarissanti, uppannaü
parappavàdaü saha dhammena suniggahitaü3 niggahetvà sappàñihàriyaü
dhammaü desessanti.

“Na tàvàhaü pàpima parinibbàyissàmi - yàva me upàsikà na sàvikà
bhavissanti viyattà vinãtà visàradà bahussutà dhammadharà
dhammànudhammapañipannà sàmãcipañipannà anudhammacàriniyo, sakaü
àcariyakaü uggahetvà àcikkhissanti desessanti pa¤¤àpessanti1
paññhapessanti vivarissanti vibhajissanti uttànãkarissanti, uppannaü
parappavàdaü saha dhammena suniggahitaü3 niggahetvà sappàñihàriyaü
dhammaü desessanti.

Na tàvàhaü pàpima parinibbàyissàmi - yàva me idaü brahmacariyaü na
iddha¤ceva bhavissati phita¤ca vitthàrikaü bàhuja¤¤aü1 puthubhåtaü yàva
devamanussehi suppakàsitanti. ‘

74. Idàneva kho ànanda ajja càpàle 2 cetiye màro pàpimà yenàhaü
tenupasaïkami. Upasaïkamitvà ekamantaü aññhàsi. Ekamantaü ñhito kho
ànanda màro pàpimà maü etadavoca: “parinibbàtu’dàni bhante bhagavà,
parinibbàtu sugato. Parinibbànakàlo’dàni bhante bhagavato. Bhàsità kho
panesà bhante bhagavatà vàcà: “na tàvàhaü [PTS Page 114] [\q 114/]
pàpima parinibbàyissàmi yàva me bhikkhu na sàvakà bhavissanti viyattà
vinãtà visàradà bahussutà dhammadharà dhammànudhammapañipannà
sàmãcipañipannà anudhammacàrino, sakaü àcariyakaü uggahetvà
àcikkhissanti desessanti pa¤¤àpessanti1 paññhapessanti vivarissanti
vibhajissanti uttànãkarissanti, 2 uppannaü parappavàdaü saha dhammena
suniggahitaü3 niggahetvà sappàñihàriyaü dhammaü desessanti.

“Na tàvàhaü pàpima parinibbàyissàmi yàva me bhikkhuniyo na sàvikà
bhavissanti viyattà vinãtà visàradà bahussutà dhammadharà
dhammànudhammapañipannà sàmãcipañipannà anudhammacàriniyo, sakaü
àcariyakaü uggahetvà àcikkhissanti desessanti pa¤¤àpessanti1
paññhapessanti vivarissanti vibhajissanti uttànãkarissanti, uppannaü
parappavàdaü saha dhammena suniggahitaü niggahetvà sappàñihàriyaü
dhammaü desessanti.

“Na tàvàhaü pàpima parinibbàyissàmi - yàva me upàsakà na sàvakà
bhavissanti viyattà vinãtà visàradà bahussutà dhammadharà
dhammànudhammapañipannà sàmãcipañipannà anudhammacàrino, sakaü
àcariyakaü uggahetvà àcikkhissanti desessanti pa¤¤àpessanti1
paññhapessanti vivarissanti vibhajissanti uttànãkarissanti, uppannaü
parappavàdaü saha dhammena suniggahitaü3 niggahetvà sappàñihàriyaü
dhammaü desessanti.

“Na tàvàhaü pàpima parinibbàyissàmi - yàva me upàsikà na sàvikà
bhavissanti viyattà vinãtà visàradà bahussutà dhammadharà
dhammànudhammapañipannà sàmãcipañipannà anudhammacàriniyo, sakaü
àcariyakaü uggahetvà àcikkhissanti desessanti pa¤¤àpessanti1
paññhapessanti vivarissanti vibhajissanti uttànãkarissanti, uppannaü
parappavàdaü saha dhammena suniggahitaü3 niggahetvà sappàñihàriyaü
dhammaü desessanti.

Yàva me idaü brahmacariyaü na iddha¤ceva bhavissati phita¤ca
vitthàrikaü bàhuja¤¤aü puthubhåtaü yàva devamanussehi suppakàsitanti.

Etarahi kho pana bhante bhagavato brahmacariyaü iddha¤ceva phãta¤ca
vitthàrikaü bàhuja¤¤aü puthubhåtaü yàva devamanussehi suppakàsitaü.
Parinibbàtu’dàni bhante bhagavà, parinibbàtu sugato parinibbànakàlo’dàni
bhante bhagavato”ti.

—————-

1. Bahuja¤¤aü, syà. 2. Pàvàle, syà.

[BJT Page 180] [\x 180/]

Evaü vutte ahaü ànanda màraü pàpimantaü etadavocaü: ‘appossukko tvaü
pàpima hohi. Na ciraü tathàgatassa parinibbànaü bhavissati. Ito tiõõaü
màsànaü accayena tathàgato parinibbàyissatã”ti. Idàneva kho ànanda ajja
càpàle cetiye tathàgatena satena sampajànena àyusaïkhàro ossaññho”ti.

(ânandàyàcanà)

75. [PTS Page 115] [\q 115/] evaü vutte àyasmà ànando bhagavantaü
etadavoca: “tiññhatu bhante bhagavà kappaü, tiññhatu sugato kappaü,
bahujanahitàya bahujanasukhàya lokànukampàya atthàya hitàya sukhàya
devamanussàna”nti.

Alaü ànanda, mà tathàgataü yàci. Akàlo’dàni ànanda tathàgataü yàcanàyà’ti.

Dutiyampi kho àyasmà ànando bhagavantaü etadavoca: “tiññhatu bhante
bhagavà kappaü, tiññhatu sugato kappaü, bahujanahitàya bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussàna”nti. Tatiyampi kho
àyasmà ànando bhagavantaü etadavoca: “tiññhatu bhante bhagavà kappaü,
tiññhatu sugato kappaü, bahujanahitàya bahujanasukhàya lokànukampàya
atthàya hitàya sukhàya devamanussàna”nti.

Saddahasi tvaü ànanda tathàgatassa bodhinti? “Evambhante”. Atha
ki¤carahi tvaü ànanda tathàgataü yàvatatiyakaü abhinippãëesã? Ti.

Sammukhà metaü bhante bhagavato sutaü sammukhà pañiggahitaü: “yassa
kassaci ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà
anuññhità paricità susamàraddhà, so àkaïkhamàno kappaü và tiññheyya
kakappàvasesaü và. Tathàgatassa kho ànanda cattàro iddhipàdà bhàvità
bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà. So
àkaïkhamàno ànanda tathàgatokappaü và tiññheyya kappàvasesaü và”ti.

Saddahasi tvaü ànandà?Ti. “Evambhante”.

[BJT Page 182] [\x 182/]

Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü aparaddhaü, yaü tvaü
tathàgatena evaü oëàrike nimitte kayiramàne, 1 oëàrike obhàse kayiramàne
nàsakkhi pañivijjhituü. Na tathàgataü yàci ‘tiññhatu bhante bhagavà
kappaü, tiññhatu sugato kappaü bahujanahitàya bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda
tathàgataü yàceyyàsi, dve va te vàcà tathàgato pañikkhipeyya, atha
tatiyakaü adhivàseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü
aparaddhaü.

76. Ekamidàhaü ànanda samayaü ràjagahe viharàmi gijjhakåñe pabbate.
Tatra pi kho tàhaü ànanda àmantesiü: [PTS Page 116] [\q 116/] ramaõãyaü
ànanda ràjagahaü ramaõãyo gijjhakåño pabbato yassa kassaci ànanda
cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità
paricità susamàraddhà. So àkaïkamàno kappaü và tiññheyya kappàvasesaüvà.
Tathàgatassa kho ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà
vatthukatà anuññhità paricità susamàraddhà. So àkaïkamàno ànanda
tathàgato kappaü và tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda
tathàgatena oëàrikena nimitte kayiramàne oëàrike obhàse kayiramàne
nàsakkhi pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu bhante bhagavà
kappaü tiññhatu sugato kappaü bahujanahitàya, bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda
tathàgataü yàceyyàsi, dveva te vàcà tathàgato pañikkhipeyya, atha
tatiyakaü adhivaseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü
aparaddhaü.

Ekamidàhaü ànanda samayaü tattheva ràjagahe viharàmi gotama nigrodhe.
Tatra pi kho tàhaü ànanda àmantesiü: ramaõãyaü ànanda ràjagahaü
ramaõãyo gotamanigrodho. Yassa kassaci ànanda cattàro iddhipàdà bhàvità
bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà. So
àkaïkamàno kappaü và tiññheyya kappàvasesaüvà. Tathàgatassa kho ànanda
cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità
paricità susamàraddhà. So àkaïkamàno ànanda tathàgato kappaü và
tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda tathàgatena
oëàrikena nimitte kayiramàne oëàrike obhàse kayiramàne nàsakkhi
pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu bhante bhagavà kappaü
tiññhatu sugato kappaü bahujanahitàya, bahujanasukhàya lokànukampàya
atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda tathàgataü
yàceyyàsi, dveva te vàcà tathàgato pañikkhipeyya, atha tatiyakaü
adhivaseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü aparaddhaü.

Ekamidàhaü ànanda samayaü tattheva ràjagahe viharàmi corapapàte.
Tatra pi kho tàhaü ànanda àmantesiü: ramaõãyaü ànanda ràjagahaü ramaõãyo
corapapàto. Yassa kassaci ànanda cattàro iddhipàdà bhàvità bahulãkatà
yànãkatà vatthukatà anuññhità paricità susamàraddhà. So àkaïkamàno
kappaü và tiññheyya kappàvasesaüvà. Tathàgatassa kho ànanda cattàro
iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità paricità
susamàraddhà. So àkaïkamàno ànanda tathàgato kappaü và tiññheyya
kappàvasesaü và’ti. Evampi kho tvaü ànanda tathàgatena oëàrikena nimitte
kayiramàne oëàrike obhàse kayiramàne nàsakkhi pañivijjhituü. Na
tathàgataü yàci: ‘tiññhatu bhante bhagavà kappaü tiññhatu sugato kappaü
bahujanahitàya, bahujanasukhàya lokànukampàya atthàya hitàya sukhàya
devamanussàna’nti. Sace tvaü ànanda tathàgataü yàceyyàsi, dveva te vàcà
tathàgato pañikkhipeyya, atha tatiyakaü adhivaseyya. Tasmàtihànanda
tuyhevetaü dukkañaü, tuyhevetaü aparaddhaü.

Ekamidàhaü ànanda samayaü tattheva ràjagahe viharàmi vebhàrapasse
sattapaõõiguhàyaü. Tatra pi kho tàhaü ànanda àmantesiü: ramaõãyaü ànanda
ràjagahaü ramaõãyà vebhàrapasse sattapaõõiguhà. Yassa kassaci ànanda
cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità
paricità susamàraddhà. So àkaïkamàno kappaü và tiññheyya kappàvasesaüvà.
Tathàgatassa kho ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà
vatthukatà anuññhità paricità susamàraddhà. So àkaïkamàno ànanda
tathàgato kappaü và tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda
tathàgatena oëàrikena nimitte kayiramàne oëàrike obhàse kayiramàne
nàsakkhi pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu bhante bhagavà
kappaü tiññhatu sugato kappaü bahujanahitàya, bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda
tathàgataü yàceyyàsi, dveva te vàcà tathàgato pañikkhipeyya, atha
tatiyakaü adhivaseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü
aparaddhaü.

Ekamidàhaü ànanda samayaü tattheva ràjagahe viharàmi isigilipasse
kàëasilàyaü. Tatra pi kho tàhaü ànanda àmantesiü: ramaõãyaü ànanda
ràjagahaü ramaõãyà isigilipasse kàëasilà. Yassa kassaci ànanda cattàro
iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità paricità
susamàraddhà. So àkaïkamàno kappaü và tiññheyya kappàvasesaüvà.
Tathàgatassa kho ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà
vatthukatà anuññhità paricità susamàraddhà. So àkaïkamàno ànanda
tathàgato kappaü và tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda
tathàgatena oëàrikena nimitte kayiramàne oëàrike obhàse kayiramàne
nàsakkhi pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu bhante bhagavà
kappaü tiññhatu sugato kappaü bahujanahitàya, bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda
tathàgataü yàceyyàsi, dveva te vàcà tathàgato pañikkhipeyya, atha
tatiyakaü adhivaseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü
aparaddhaü.

Ekamidàhaü ànanda samayaü tattheva ràjagahe viharàmi sãtavane
sappasoõóikapabbhàre. Tatra pi kho tàhaü ànanda àmantesiü: ramaõãyaü
ànanda ràjagahaü ramaõãyo sãtavane sappasoõóikapabbhàro. Yassa kassaci
ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà
anuññhità paricità susamàraddhà. So àkaïkamàno kappaü và tiññheyya
kappàvasesaüvà. Tathàgatassa kho ànanda cattàro iddhipàdà bhàvità
bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà. So
àkaïkamàno ànanda tathàgato kappaü và tiññheyya kappàvasesaü và’ti.
Evampi kho tvaü ànanda tathàgatena oëàrikena nimitte kayiramàne oëàrike
obhàse kayiramàne nàsakkhi pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu
bhante bhagavà kappaü tiññhatu sugato kappaü bahujanahitàya,
bahujanasukhàya lokànukampàya atthàya hitàya sukhàya devamanussàna’nti.
Sace tvaü ànanda tathàgataü yàceyyàsi, dveva te vàcà tathàgato
pañikkhipeyya, atha tatiyakaü adhivaseyya. Tasmàtihànanda tuyhevetaü
dukkañaü, tuyhevetaü aparaddhaü.

Ekamidàhaü ànanda samayaü tattheva ràjagahe viharàmi tapodàràme.
Tatra pi kho tàhaü ànanda àmantesiü: ramaõãyaü ànanda ràjagahaü [PTS
Page 117] [\q 117/] ramaõãyo tapodàràmo. Yassa kassaci ànanda cattàro
iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità paricità
susamàraddhà. So àkaïkamàno kappaü và tiññheyya kappàvasesaüvà.
Tathàgatassa kho ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà
vatthukatà anuññhità paricità susamàraddhà. So àkaïkamàno ànanda
tathàgato kappaü và tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda
tathàgatena oëàrikena nimitte kayiramàne oëàrike obhàse kayiramàne
nàsakkhi pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu bhante bhagavà
kappaü tiññhatu sugato kappaü bahujanahitàya, bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda
tathàgataü yàceyyàsi, dveva te vàcà tathàgato pañikkhipeyya, atha
tatiyakaü adhivaseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü
aparaddhaü.

Ekamidàhaü ànanda samayaü tattheva ràjagahe viharàmi veëuvane
kalandakanivàpe. Tatra pi kho tàhaü ànanda àmantesiü: ramaõãyaü ànanda
ràjagahaü ramaõãyo veëuvane kalandaka nivàpo. Yassa kassaci ànanda
cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità
paricità susamàraddhà. So àkaïkamàno kappaü và tiññheyya kappàvasesaüvà.
Tathàgatassa kho ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà
vatthukatà anuññhità paricità susamàraddhà. So àkaïkamàno ànanda
tathàgato kappaü và tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda
tathàgatena oëàrikena nimitte kayiramàne oëàrike obhàse kayiramàne
nàsakkhi pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu bhante bhagavà
kappaü tiññhatu sugato kappaü bahujanahitàya, bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda
tathàgataü yàceyyàsi, dveva te vàcà tathàgato pañikkhipeyya, atha
tatiyakaü adhivaseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü
aparaddhaü.

Ekamidàhaü ànanda samayaü tattheva ràjagahe viharàmi jãvakambavane .
Tatra pi kho tàhaü ànanda àmantesiü: ramaõãyaü ànanda ràjagahaü
ramaõãyaü jãvakambavanaü. Yassa kassaci ànanda cattàro iddhipàdà bhàvità
bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà. So
àkaïkamàno kappaü và tiññheyya kappàvasesaüvà. Tathàgatassa kho ànanda
cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità
paricità susamàraddhà. So àkaïkamàno ànanda tathàgato kappaü và
tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda tathàgatena
oëàrikena nimitte kayiramàne oëàrike obhàse kayiramàne nàsakkhi
pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu bhante bhagavà kappaü
tiññhatu sugato kappaü bahujanahitàya, bahujanasukhàya lokànukampàya
atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda tathàgataü
yàceyyàsi, dveva te vàcà tathàgato pañikkhipeyya, atha tatiyakaü
adhivaseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü aparaddhaü.

Ekamidàhaü ànanda samayaü tattheva ràjagahe viharàmi maddakucchismiü
migadàye. Tatrà pi kho tàhaü ànanda àmantesiü: ramaõãyaü ànanda
ràjagahaü ramaõãyo gotamanigrodho. Yassa kassaci ànanda cattàro
iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità paricità
susamàraddhà. So àkaïkamàno kappaü và tiññheyya kappàvasesaüvà.
Tathàgatassa kho ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà
vatthukatà anuññhità paricità susamàraddhà. So àkaïkamàno ànanda
tathàgato kappaü và tiññheyya kappàvasesaü và’ti.

—————-

1. Kariyamàne, sãmu. 2. Nigrodhàràme, [PTS] 3. Tatra, [PTS]

[BJT Page 184] [\x 184/]

Evampi kho tvaü ànanda tathàgatena, oëàrikena nimitte kayiramàne
oëàrike obhàse kayiramàne nàsakkhi pañivijjhituü. Na tathàgataü yàci:
‘tiññhatu bhante bhagavà kappaü tiññhatu sugato kappaü bahujanahitàya,
bahujanasukhàya lokànukampàya atthàya hitàya sukhàya devamanussàna’nti.
Sace tvaü ànanda tathàgataü yàceyyàsi, dveva te vàcà tathàgato
pañikkhipeyya, atha tatiyakaü adhivaseyya. Tasmàtihànanda tuyhevetaü
dukkañaü, tuyhevetaü aparaddhaü.

77. Ekamidàhaü ànanda samayaü idheva vesàliyaü viharàmi udenacetiye.
Tatrapi kho tàhaü ànanda àmantesi: ramaõãyà ànanda vesàlã, ramaõãyaü
udenaü cetiyaü. Yassa kassaci ànanda cattàro iddhipàdà bhàvità
bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà. So
àkaïkhamàno kappaü và tiññheyya kappàvasesaü và tathàgatassa kho ànanda
cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità
paricità susamàraddhà. So àkaïkhamàno ànanda tathàgato kappaü và
tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda tathàgatena oëàrike
nimitte kayiramàne oëàrike obhàse kayiramàne nàsakkhi pañivijjhituü. Na
tathàgataü yàci: ‘tiññhatu bhante bhagavà kappaü tiññhatu sugato kappaü
bahujanahitàya, bahujanasukhàya lokànukampàya atthàya hitàya sukhàya
devamanussàna’nti. Sace tvaü ànanda tathàgataü yàceyyàsi, dveva te vàcà
tathàgato pañikkhipeyya, atha tatiyakaü adhivàseyya. Tasmàtihànanda
tuyhevetaü dukkañaü, tuyhevetaü aparaddhaü.

[PTS Page 118] [\q 118/] ekamidàhaü ànanda samayaü idheva vesàliyaü
viharàmi gotamakecetiye. Tatrapi kho tàhaü ànanda àmantesi: ramaõãyà
ànanda vesàlã, ramaõãyaü gotamatecetiyaü. Yassa kassaci ànanda cattàro
iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità paricità
susamàraddhà. So àkaïkhamàno kappaü và tiññheyya kappàvasesaü và
tathàgatassa kho ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà
vatthukatà anuññhità paricità susamàraddhà. So àkaïkhamàno ànanda
tathàgato kappaü và tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda
tathàgatena oëàrike nimitte kayiramàne oëàrike obhàse kayiramàne
nàsakkhi pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu bhante bhagavà
kappaü tiññhatu sugato kappaü bahujanahitàya, bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda
tathàgataü yàceyyàsi, dveva te vàcà tathàgato pañikkhipeyya, atha
tatiyakaü adhivàseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü
aparaddhaü.

Ekamidàhaü ànanda samayaü idheva vesàliyaü viharàmi sattambecetiye.
Tatrapi kho tàhaü ànanda àmantesi: ramaõãyà ànanda vesàlã, ramaõãyaü
sattambecetiyaü. Yassa kassaci ànanda cattàro iddhipàdà bhàvità
bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà. So
àkaïkhamàno kappaü và tiññheyya kappàvasesaü và tathàgatassa kho ànanda
cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità
paricità susamàraddhà. So àkaïkhamàno ànanda tathàgato kappaü và
tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda tathàgatena oëàrike
nimitte kayiramàne oëàrike obhàse kayiramàne nàsakkhi pañivijjhituü. Na
tathàgataü yàci: ‘tiññhatu bhante bhagavà kappaü tiññhatu sugato kappaü
bahujanahitàya, bahujanasukhàya lokànukampàya atthàya hitàya sukhàya
devamanussàna’nti. Sace tvaü ànanda tathàgataü yàceyyàsi, dveva te vàcà
tathàgato pañikkhipeyya, atha tatiyakaü adhivàseyya. Tasmàtihànanda
tuyhevetaü dukkañaü, tuyhevetaü aparaddhaü.

Ekamidàhaü ànanda samayaü idheva vesàliyaü viharàmi bahuputtecetiye.
Tatrapi kho tàhaü ànanda àmantesi: ramaõãyà ànanda vesàlã, ramaõãyaü
bahuputtecetiyaü. Yassa kassaci ànanda cattàro iddhipàdà bhàvità
bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà. So
àkaïkhamàno kappaü và tiññheyya kappàvasesaü và tathàgatassa kho ànanda
cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità
paricità susamàraddhà. So àkaïkhamàno ànanda tathàgato kappaü và
tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda tathàgatena oëàrike
nimitte kayiramàne oëàrike obhàse kayiramàne nàsakkhi pañivijjhituü. Na
tathàgataü yàci: ‘tiññhatu bhante bhagavà kappaü tiññhatu sugato kappaü
bahujanahitàya, bahujanasukhàya lokànukampàya atthàya hitàya sukhàya
devamanussàna’nti. Sace tvaü ànanda tathàgataü yàceyyàsi, dveva te vàcà
tathàgato pañikkhipeyya, atha tatiyakaü adhivàseyya. Tasmàtihànanda
tuyhevetaü dukkañaü, tuyhevetaü aparaddhaü.

Ekamidàhaü ànanda samayaü idheva vesàliyaü viharàmi sàrandadecetiye.
Tatrapi kho tàhaü ànanda àmantesi: ramaõãyà ànanda vesàlã, ramaõãyaü
sàrandadecetiyaü. Yassa kassaci ànanda cattàro iddhipàdà bhàvità
bahulãkatà yànãkatà vatthukatà anuññhità paricità susamàraddhà. So
àkaïkhamàno kappaü và tiññheyya kappàvasesaü và tathàgatassa kho ànanda
cattàro iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità
paricità susamàraddhà. So àkaïkhamàno ànanda tathàgato kappaü và
tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda tathàgatena oëàrike
nimitte kayiramàne oëàrike obhàse kayiramàne nàsakkhi pañivijjhituü. Na
tathàgataü yàci: ‘tiññhatu bhante bhagavà kappaü tiññhatu sugato kappaü
bahujanahitàya, bahujanasukhàya lokànukampàya atthàya hitàya sukhàya
devamanussàna’nti. Sace tvaü ànanda tathàgataü yàceyyàsi, dveva te vàcà
tathàgato pañikkhipeyya, atha tatiyakaü adhivàseyya. Tasmàtihànanda
tuyhevetaü dukkañaü, tuyhevetaü aparaddhaü.

Idàneva kho tàhaü ànanda ajja càpàle cetiye àmantesi: ramaõãyà ànanda
vesàlã, ramaõãyaü càpàlaü cetiyaü. Yassa kassaci ànanda cattàro
iddhipàdà bhàvità bahulãkatà yànãkatà vatthukatà anuññhità paricità
susamàraddhà. So àkaïkhamàno kappaü và tiññheyya kappàvasesaü và
tathàgatassa kho ànanda cattàro iddhipàdà bhàvità bahulãkatà yànãkatà
vatthukatà anuññhità paricità susamàraddhà. So àkaïkhamàno ànanda
tathàgato kappaü và tiññheyya kappàvasesaü và’ti. Evampi kho tvaü ànanda
tathàgatena oëàrike nimitte kayiramàne oëàrike obhàse kayiramàne
nàsakkhi pañivijjhituü. Na tathàgataü yàci: ‘tiññhatu bhante bhagavà
kappaü tiññhatu sugato kappaü bahujanahitàya, bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussàna’nti. Sace tvaü ànanda
tathàgataü yàceyyàsi, dveva te vàcà tathàgato pañikkhipeyya, atha
tatiyakaü adhivàseyya. Tasmàtihànanda tuyhevetaü dukkañaü, tuyhevetaü
aparaddhaü.

[BJT Page 186] [\x 186/]

78. Nanvetaü ànanda mayà pañigacceva akkhàtaü: sabbeheva piyehi
manàpehi nànàbhàvo vinàbhàvo a¤¤athàbhàvo. Taü kutettha ànanda labbhà
yaü taü jàtaü bhåtaü saïkhataü palokadhammaü. Taü vata mà palujjitã.
Netaü ñhànaü vijjati. Yaü kho panetaü ànanda tathàgatena cattaü vantaü
muttaü pahãõaü pañinissaññhaü, ossaññho àyusaïkhàro, ekaüsena vàcà
tathàgatena bhàsità ‘na ciraü tathàgatassa parinibbànaü [PTS Page 119]
[\q 119/] bhavissati. Ito tiõõaü màsànaü accayena tathàgato
parinibbàyissatã’ti. Ta¤cenaü1 kathàgato jãvitahetu puna paccàmissatã’ti
netaü ñhànaü vijjati.

79. âyàmànanda yena mahàvanaü kåñàgàrasàlà tenupasaïkamissàmà’ti.
“Evaü bhante”ti kho àyasmà ànando bhagavato paccassosi. Atha kho bhagavà
àyasmatà ànandena saddhiü yena mahàvanaü kåñàgàrasàlà tenupasaïkami.
Upasaïkamitvà àyasmantaü ànandaü àmantesi; gaccha tvaü ànanda, yàvatikà
bhikkhu vesàliü upanissàya viharanti, te sabbe upaññhànasàlàyaü
sannipàtehã”ti. “Evaü bhante’ ti kho àyasmà ànando bhagavato pañissutvà,
yàvatikà bhikkhu vesàliü upanissàya viharanti, te sabbe
upaññhànasàlàyaü sannipàtetvà yena bhagavà tenupasaïkami. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü aññhàsi. Ekamantaü ñhito kho àyasmà
ànando bhagavantaü etadavoca; “sannipàtito bhante bhikkhusaïgho,
yassa’dàni bhante bhagavà kàlaü ma¤¤atã”ti.

(Brahmacariyaciraññhitika - dhammadesanà)

80. Atha kho bhagavà yena upaññhànasàlà tenupasaïkami. Upasaïkamitvà
pa¤¤atte àsane nisãdi. Nisajja kho bhagavà bhikkhu àmantesi: “tasmàtiha
bhikkhave ye te 2 mayà dhammà abhi¤¤à desità, te vo sàdhukaü uggahetvà
àsevitabbà bhàvetabbà bahulãkàtabbà yathayidaü [PTS Page 120] [\q 120/]
brahmacariyaü addhaniyaü assa ciraññhitikaü. Tadassa bahujanahitàya
bahujanasukhàya lokànukampàya atthàya hitàya sukhàya devamanussànaü
katame ca te bhikkhave dhammà mayà abhi¤¤à3 desità, ye vo4 sàdhukaü
uggahetvà àsevitabbà bhàvetabbà bahulãkàtabbà yathayidaü brahmacariyaü
addhaniyaü assa ciraññhitikaü. Tadassa bahujanahitàya bahujanasukhàya
lokànukampàya atthàya hitàya sukhàya devamanussànaü. Seyyathãdaü,
cattàro satipaññhànà, cattàro sammappadhànà, cattàro iddhipàdà
pa¤cindriyàni, pa¤cabalàni. Satta bojjhaïgà, ariyo aññhaïgiko maggo.

—————-

1. Taüvenaü, syà taü vacanaü, [PTS] sãmu. 2. Ye co, [PTS] 3. Abhi¤¤àya, [PTS] 4. Te vo, sãmu.

[BJT Page 188] [\x 188/]

Ime kho bhikkhave dhammà mayà abhi¤¤à desità. Te vo sàdhukaü
uggahetvà àsevitabbà bahulãkàtabbà yathàyidaü brahmacariyaü addhaniyaü
assa ciraññhitikaü, tadassa bahujanahitàya bahujanasukhàya lokànukampàya
atthàya hitàya sukhàya devamanussànanti. “

81. Atha kho bhagavà bhikkhu àmantesi: “bhanda’dàni bhikkhave
àmantayàmi vo. Vayadhammà saïkhàrà. Appamàdena sampàdetha. Naciraü
tathàgatassa parinibbànaü bhavissati. Ito tiõõaü màsànaü accayena
tathàgato parinibbàyissatã”ti. Idamavoca bhagavà. Idaü vatvà sugato
athàparaü etadavoca satthà1;


Paripakko vayo mayhaü parittaü mama jãvitaü
Pahàya vo gamissàmi katamme saraõamattano.
Appamattà satimanto susãlà hotha bhikkhavo, *
Susamàhitasaïkappà sacittamanurakkhatha.
[PTS Page 121] [\q 121/] yo imasmiü dhammavinaye appamatto vihassati 2,
Pahàya jàtisaüsàraü dukkhassantaü karissatã ti.

Tatiyabhàõavàro.

—————-

1. Ito paraü syàmapotthake ayaü adhito pàñho’pi dissate;


“Daharà pi ca ye vuóóhà ye bàlà ye ca paõóità
Aóóhà ceva daëiddà ca sabbe maccuparàyaõà
Yathà pi kumbhakàrassa kataü mattikabhàjataü
Khuddakaü ca mahantaü vaya¤ca pakka¤caàmakaü
Sabbaü bhedanapariyantaü evaü maccàna jãvitaü
Athàparaü etadavoca” satthà

2. Viharissati syà, vihessati sãmu. Saddanãtiyaü 1038 - “viharassa ha
- vipubbassa hara dhàtussa ‘ha’ iccàdeso hoti và sasatimbhi vibhattiyaü
- appamatto vihassati”

[BJT Page 190] [\x 190/]

(Cattàro ariyadhammà)

82. [PTS Page 122] [\q 122/] atha kho bhagavà pubbanhasamayaü
nivàsetvà pattacãvaramàdàya vesàliü piõóàya pàvisi. Vesàliyaü caritvà
pacchàbhattaü piõóapàtapañikkanto nàgàpalokitaü1 vesàliü apaloketvà
àyasmantaü ànandaü àmantesi: idaü pacchimakaü ànanda tathàgatassa
vesàliyà dassanaü bhavissati. âyàmànanda yena bhaõóagàmo2
tenupasaïkamissàmà’ti. ‘Evambhante’ti kho àyasmà ànando bhagavato
paccassosi. Atha kho bhagavà mahatà bhikkhusaïghena saddhiü yena
bhaõóagàmo tadavasari. Tatra sudaü bhagavà bhaõóagàme viharati.

Tatra kho bhagavà bhikkhu àmantesi: “catunnaü bhikkhave dhammànaü
ananubodhà appañivedhà evamidaü dãghamaddhànaü sandhàvitaü saüsaritaü
mama¤ceva tumhàka¤ca. Katamesaü catunnaü? Ariyassa bhikkhave sãlassa
ananubodhà appañivedhà evamidaü dãghamaddhànaü sandhàvitaü saüsaritaü
mama¤ceva tumhàka¤ca. Ariyassa bhikkhave samàdhissa ananubodhà
appañivedhà evamidaü dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva
tumhàka¤ca - ariyàya bhikkhave pa¤¤àya ananubodhà appañivedhà evamidaü
dãghamaddhànaü sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca. Ariyàya
bhikkhave vimuttiyà ananubodhà appañivedhà evamidaü dãghamaddhànaü
sandhàvitaü saüsaritaü mama¤ceva tumhàka¤ca.

Tayidaü bhikkhave ariyaü sãlaü anubuddhaü. [PTS Page 123] [\q 123/]
pañividdhaü. Ariyo samàdhi anubuddho pañividdho. Ariyà pa¤¤à anubuddhà
pañividdhà. Ucchinnà bhavataõhà khãõà bhavanetti. Natthidàni
punabbhavo”ti. Idamavoca bhagavà idaü vatvà sugato athàparaü etadavoca
satthà:


“Sãlaü samàdhi pa¤¤à ca vimutti ca anuttarà
Anubuddhà ime dhammà gotamena yasassinà,
Iti buddho abhi¤¤àya dhammamakkhàsi bhikkhånaü
Dukkhassantakaro satthà cakkhumà parinibbuto”ti.

—————-

1. Nàgàvalokitaü, syà. 2. Bhaõóugàmo, machasaü.

[BJT Page 192] [\x 192/]

Tatràpi sudaü bhagavà bhaõóagàme viharanto etadeva bahulaü bhikkhånaü
dhammiü kathaü karoti: “iti sãlaü, iti samàdhi, iti pa¤¤à.
Sãlaparibhàvito samàdhi mahapphalo hoti mahànisaüso. Samàdhiparibhàvità
pa¤¤à mahapphalà hoti mahànisaüsà. Pa¤¤àparibhàvitaü cittaü sammadeva
àsavehi vimuccati seyyathãdaü kàmàsavà bhavàsavà avijjàsavà’ti.

(Cattàro mahàpadesà)

83. Atha kho bhagavà bhaõóagàme yathàbhirattaü viharitvà àyasmantaü
ànandaü àmantesi: àyàmànanda yena hatthigàmo, yena ambagàmo, yena
jambugàmo. Yena bhoganagaraü tenupasaïkamissàmà”ti. “Evambhante”ti kho
àyasmà ànando bhagavato paccassosi. Atha kho bhagavà mahatà
bhikkhusaïghena saddhiü yena bhoganagaraü tadavasari. Tatrasudaü bhagavà
bhoganagare viharati ànande cetiye.

Tatra kho bhagavà bhikkhå àmantesi: “cattàro’ me bhikkhave mahàpadese
desissàmi. Taü suõàtha sàdhukaü manasi karotha, bhàsissàmã”ti. [PTS
Page 124] [\q 124/] “evambhante”ti kho te bhikkhå bhagavato paccassosuü.
Bhagavà etadavoca:

Idha bhikkhave bhikkhå evaü vadeyya: “sammukhà metaü àvuso bhagavato
sutaü, sammukhà pañiggahitaü, ayaü dhammo ayaü vinayo idaü
satthusàsananti” tassa bhikkhave bhikkhuno bhàsitaü neva abhinanditabbaü
na pañikkositabbaü. Anabhinanditvà appañikkositvà tàni padabya¤janàni
sàdhunaü uggahetvà sutte otàretabbàni1 vinaye sandassetabbàni. Tàni ce
sutte otàriyamànàni 2 vinaye sandassiyamànàni na ceva sutte otaranti 3
na ca vinaye sandissanti, niññhamettha gantabbaü: addhà idaü na ceva
tassa bhagavato vacanaü. Imassa ca bhikkhuno duggahitanti. Iti hetaü
bhikkhave chaóóeyyàtha. Tàni ce sutte otàriyamànàni vinaye
sandassiyamànàni sutte ceva otaranti vinaye ca sandissanti, niññhamettha
gantabbaü: ‘addhà idaü tassa bhagavato vacanaü. Imassa ca bhikkhuno
suggahita’nti. Imaü bhikkhave pañhamaü mahàpadesaü dhàreyyàtha. (1)

—————-

1. Osàretabbàhi, machasaü. 2. Osàriyàmànàni. 3. Osaranti,

[BJT Page 194] [\x 194/]

Idha pana bhikkhave bhikkhu evaü vadeyya: amukasmiü nàma àvàse saïgho
viharati sathero sapàmokkho. Tassa me saïghassa sammukhà sutaü sammukhà
pañiggahitaü ‘ayaü dhammo ayaü vinayo idaü satthusàsana’nti tassa
bhikkhave bhikkhuno bhàsitaü neva abhinanditabbaü nappañikkositabbaü.
Anabhinanditvà appañikkositvà tàni padabya¤janàni sàdhukaü uggahetvà
sutte otàretabbàni 1 vinaye sandassetabbàni tàni ce sutte otàriyamànàni 2
vinaye sandassiyamànàni na ceva sutte otaranti 3 na ca vinaye
sandissanti, niññhamettha gantabbaü: ‘addhà idaü na ceva tassa bhagavato
vacanaü, tassa ca saïghassa duggahita’nti. Iti hetaü bhikkhave
chaóóeyyàtha. Tàni ce sutte otàriyamànàni vinaye sandassiyamànàni sutte
ceva otaranti vinaye ca sandissanti, niññhamettha gantabbaü: [PTS Page
125 [\q 125/] ‘]addhà idaü tassa bhagavato vacanaü, tassa ca saïghassa
suggahita’nti. Idaü bhikkhave dutiyaü mahàpadesaü dhàreyyàtha. (2)

Idha pana bhikkhave bhikkhu evaü vadeya: amukasmiü nàma àvàse
sambahulà therà bhikkhu viharanti bahussutà àgatàgamà dhammadharà
vinayadharà màtikàdharà. Tesaü me therànaü sammukhà sutaü sammukhà
pañiggahitaü ‘ayaü dhammo ayaü vinayo idaü satthusàsana’nti. Tassa
bhikkhave bhikkhuno bhàsitaü neva abhinanditabbaü nappañikkositabbaü.
Anabhinanditvà appañikkositvà tàni padabya¤janàni sàdhukaü uggahetvà
sutte otàretabbàni vinaye sandassetabbàni. Tàni ce sutte otàriyamànàni
vinaye sandassiyamànàni na ceva sutte otaranti na ca vinaye sandissanti,
niññhamettha gantabbaü: “addhà idaü na ceva tassa bhagavato vacanaü,
tesa¤ca therànaü duggahita’nti. Iti hetaü bhikkhave chaóóeyyàtha tàni ce
sutte otàrãyamànàni vinaye sandassiyamànàni sutte ceva otaranti vinaye
ca sandissanti, niññhamettha gantabbaü: ‘addhà idaü tassa bhagavato
vacanaü, tesa¤ca therànaü suggahita’nti. Idaü bhikkhave tatiyaü
mahàpadesaü dhàreyyàtha. (3)

—————-

1. Osàretabbàni machasaü. 2. Osàriyamànàti, machasaü. 3. Osaranati, machasaü.

[BJT Page 196] [\x 196/]

Idha pana bhikkhave bhikkhu evaü vadeyya: ‘amukasmiü nàma àvàse eko
thero bhikkhu viharati bahussuto àgatàgamo dhammadharo vinayadharo
màtikàdharo. Tassa me therassa sammukhà sutaü sammukhà pañiggahitaü
‘ayaü dhammo ayaü vinayo idaü satthusàsana’nti. Tassa bhikkhave
bhikkhuno bhàsitaü neva abhinanditabbaü nappañikkositabbaü.
Anabhinanditvà appañikkositvà tàni padabya¤janàni sàdhukaü uggahetvà
sutte otàretabbàni. Vinaye sandassetabbàni. Tàni ce sutte otàrãyamànàni
vinaye sandassãyamànàni na ceva sutte otaranti na ca vinaye sandissanti,
niññhamettha gantabbaü: ‘addhà idaü na ceva tassa bhagavato vacanaü,
tassa ca therassa duggahita’nti. Iti hetaü bhikkhave chaóóeyyàtha. Tàni
ce sutte otàrãyamànàni vinaye sandassãyamànàni sutte ceva otaranti
vinaye ca sandissanti, niññhamettha gantabbaü: [PTS Page 126 [\q 126/]
‘]addhà idaü tassa bhagavato vacanaü, tassa ca therassa suggahita’nti.
Idaü bhikkhave catutthaü mahàpadesaü dhàreyyàtha. (4) Ime kho bhikkhave
cattàro mahàpadese dhàreyyàthà”ti.

Tatrapi sudaü bhagavà bhoganagare viharanto ànande cetiye etadeva
bahulaü bhikkhunaü dhammiü kathaü karoti: ‘iti sãlaü, iti samàdhi, iti
pa¤¤à. Sãlaparibhàvito samàdhi mahapphalo hoti mahànisaüso.
Samàdhiparibhàvità pa¤¤à mahapphalà hoti mahànisaüsà. Pa¤¤àparibhàvitaü
cittaü sammadeva àsavehi vimuccati. Seyyathãdaü kàmàsavà bhavàsavà
avijjàsavà’ti.

(Cunda - kammàraputtakathà)

84. Atha kho bhagavà bhoganagare yathàbhirattaü viharitvà àyasmantaü
ànandaü àmantesi: “àyàmànanda yena pàvà, tenupasaïkamissàmà”ti.
“Evambhante”ti kho àyasmà ànando bhagavato paccassosi. Atha kho bhagavà
mahatà bhikkhusaïghena saddhiü yena pàvà tadavasari. Tatra sudaü bhagavà
pàvàyaü viharati cundassa kammàraputtassa ambavane. Assosi kho cundo
kammàraputto ‘bhagavà kira pàvaü anuppatto pàvàyaü viharati mayhaü
ambavane’ti. Atha kho cundo kammàraputto yena bhagavà tenupasaïkami
upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü
nisinnaü kho cundaü kammàraputtaü bhagavà dhammiyà kathàya sandassesi
samàdapesi samuttejesi sampahaüsesi. Atha kho cundo kammàraputto
bhagavatà dhammiyà kathàya sandassito samàdapito samuttejito
sampahaüsito bhagavantaü etadavoca: ‘adhivàsetu me bhante bhagavà
càtanàya bhattaü saddhiü bhikkhu saïghenà’ti. Adhivàsesi bhagavà
tuõhãbhàvena. Atha kho cundo kammàraputto bhagavato adhivàsanaü [PTS
Page 127] [\q 127/] viditvà uññhàyàsanà bhagavantaü abhivàdetvà
padakkhãõaü katvà pakkàmi.

[BJT Page 198] [\x 198/]

Atha kho cundo kammàraputto tassà rattiyà accayena sake nivesane
paõãtaü khàdanãyaü bhojanãyaü pañiyàdàpetvà pahåta¤ca såkaramaddavaü,
bhagavato kàlaü àrocàpesi: kàlo bhante, niññhitaü bhattanti. Atha kho
bhagavà pubbanhasamayaü nivàsetvà pattacãvaramàdàya saddhiü
bhikkhusaïghena yena cundassa kammàraputtassa nivesanaü tenupasaïkami
upasaïkamitvà pa¤¤atte àsane nisãdi. Nisajja kho bhagavà cundaü
kammàraputtaü àmantesi: ‘yante cunda såkaramaddavaü pañiyattaü, tena maü
parivisa. Yaü pana¤¤aü khàdanãyaü bhojanãyaü yañiyattaü, tena
bhikkhusaïghaü parivisà’ti. ‘Evambhante’ti kho cundo kammàraputto
bhagavato pañissutvà yaü ahosi såkaramaddavaü pañiyattaü, tena
bhagavantaü parivisi. Yaü pana¤¤aü khàdanãyaü bhojanãyaü pañiyattaü,
tena bhikkhusaïghaü parivisi.

Atha kho bhagavà cundaü kammàraputtaü àmantesi: yante cunda
såkaramaddavaü avasiññhaü, taü sobbhe nikhanàhi. Nàhaü taü cunda passàmi
sadevake loke samàrake, sabrahmake, sassamaõabràhmaõiyà pajàya
sadevamanussàya yassa taü paribhuttaü sammà pariõàmaü gaccheyya a¤¤atra
tathàgatassà’ti. ‘Evambhante’ti kho cundo kammàraputto bhagavato
pañissutvà, yaü ahosi såkaramaddavaü avasiññhaü taü sobbhe nikhaõitvà,
yena bhagavà tenupasaïkami: upasaïkamitvà bhagavantaü abhivàdetvà
ekamantaü nisãdi. Ekamantaü nisinnaü kho cundaü kammàraputtaü bhagavà
dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà sampahaüsetvà
uññhàyàsanà pakkàmi.

(Lohitapakkhandikà àbàdho)

85. Atha kho bhagavato cundasasa kammàraputtassa bhattaü bhuttàvissa
kharo àbàdho uppajji lohitapakkhandikà. Pabàëhà vedanà vattanti
màraõantikà. Tà [PTS Page 128] [\q 128/] sudaü bhagavà sato sampajàno
adhivàsesi aviha¤¤amàno.

Atha kho bhagavà àyasmantaü ànandaü àmantesi: “àyàmànanda yena
kusinàrà tenupasaïkamissàmà”ti. ‘Evambhante’ti kho àyasmà ànando
bhagavato paccassosi.

[BJT Page 200] [\x 200/]


“Cundassa bhattaü bhu¤jitvà kammàrassàti me sutaü,
âbàdhaü samphusã dhãro pabàëhaü1 màraõantikaü.
Bhuttassa ca såkaramaddavena
Byàdhippabàëho udapàdi satthuno
Viri¤camàno2 bhagavà avoca
Gacchàmahaü kusinàraü nagaranti. “

(ânandena pànãyàharaõaü)

86. Atha kho bhagavà maggà okkamma yena¤¤ataraü rukkhamålaü
tenupasaïkami. Upasaïkamitvà àyasmantaü ànandaü àmantesi: “iïgha me tvaü
ànanda catugguõaü saïghàñi pa¤¤apehi. Kilanto’smi ànanda,
nisãdissàmã”ti. ‘Evambhante’ti kho àyasmà ànando bhagavato pañissutvà
catugguõaü saïghàñiü pa¤¤apesi. Nisãdi bhagavà pa¤¤atte àsane. Nisajja
kho bhagavà àyasmantaü ànandaü àmantesi: “iïgha me tvaü ànanda pànãyaü
àhara, pipàsito’mhi ànanda pivissàmã’ti evaü vutte àyasmà ànando
bhagavantaü etadavoca: “idàni bhante pa¤camattàni sakañasatàni
atikkantàni. Taü cakkacchinnaü udakaü parittaü luëitaü àvilaü sandati.
Ayaü bhante kakutthà nadã avidåre acchodakà3 [PTS Page 129] [\q 129/]
sàtodakà sãtodakà setakà4 supatitthà ramaõãyà. Ettha bhagavà pànãya¤ca
pivissati, gattàni ca sãtikarissatãti”. Dutiyampi kho bhagavà àyasmantaü
ànandaü àmantesi: ‘iïgha me tvaü ànanda pànãyaü àhara, pipàsito’smi
ànanda pivissàmã’ti dutiyampi kho àyasmà ànando bhagavantaü etadavoca:
“idàni bhante pa¤camattàni sakañasatàni atikkantàni. Taü cakkacchinnaü
udakaü parittaü luëitaü àvilaü sandati. Ayaü bhante kakutthà nadã
avidåre acchodakà sàtodakà sãtodakà setakà4 suppatitthà ramaõãyà. Ettha
bhagavà pànãya¤ca pivissati, gattàni ca sãtikarissatã” ti.

Tatiyampi kho bhagavà àyasmantaü ànandaü àmantesi: ‘iïgha me tvaü
ànanda pànãyaü àhara, pipàsito’smi ànanda pivissàmã”ti. ‘Evambhante’ti
kho àyasmà ànando bhagavato pañissutvà pattaü gahetvà yena sà nadikà
tenupasaïkami.

—————-

1. Sabàëhaü, syà. 2. Virecamàno machasaü, sãmu. Viricavamàno, dã a.
3. Acchodikà - machasaü. 4. Setodakà, machasaü. 5. Supappatitthà,
machasaü.

[BJT Page 202] [\x 202/]

Atha kho sà nadikà cakkacchinnà parittà luëità àvilà sandamànà
àyasmante ànande upasaïkamante acchà vippasantà anàvilà sandittha. Atha
kho àyasmate, ànandassa etadahosi: ‘acchariyaü vata bho, abbhutaü vata
bho, tathàgatassa mahiddhikatà mahànubhàvatà. Ayaü hi sà nadikà
cakkacchinnà parittà luëità àvilà sandamànà mayi upasaïkamante acchà
vippasannà anàvilà sandatã”ti. Pattena pànãyaü àdàya yena bhagavà
tenupasaïkami, upasaïkamitvà bhagavantaü etadavoca: “acchariyaü bhante,
abbhutaü bhante, tathàgatassa mahiddhikatà mahànubhàvatà. Idàni sà
bhante nadikà cakkacchinnà parittà luëità àvilà sandamànà mayi
upasaïkamante acchà vippasannà anàvilà sandittha. Pivatu bhagavà
pànãyaü, pivatu sugato pànãyanti”. Atha kho bhagavà pànãyaü apàsi.

(Pukkusamallaputtakathà)

87. [PTS Page 130] [\q 130/] tena kho pana samayena pukkuso
mallaputto àëàrassa kàlàmassa sàvako kusinàràya pàvaü
addhànamaggapañipanno hoti. Addasà kho pukkuso mallaputto bhagavantaü
a¤¤atarasmiü rukkhamåle nisinnaü. Disvà yena bhagavà tenupasaïkami.
Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdiü. Ekamantaü
nisinno kho pukkuso mallaputto bhagavantaü etadavoca: “acchariyaü
bhante, abbhutaü bhante, santena vata bhante pabbajità vihàrena
viharanti. Bhåtapubbaü bhante, àëàro kàlàmo addhànamaggapañipanno maggà
okkamma avidåre a¤¤atarasmiü rukkhamåle divàvihàraü nisãdi. Atha kho
bhante pa¤camattàni sakañasatàni àëàraü kàlàmaü nissàya nissàya
atikkamiüsu. Atha kho bhante a¤¤ataro puriso tassa sakañasatthassa
piññhito piññhito àgacchanto yena àëàro kàlàmo tenupasaïkami.
Upasaïkamitvà àëàraü kàlàmaü etadavoca: “api bhante pa¤camattàni
sakañasatàni atikkamantàni addasà?’Ti ‘na kho ahaü àvuso addasanti. ‘
‘Kimpana bhante saddaü assosi?’Ti. ‘Na kho ahaü àvuso saddaü assosi’nti.
‘Kimpana bhante sutto ahosã?’Ti. Na kho ahaü àvuso sutto ahosi’nti
‘kimpana bhante sa¤¤ã ahosã ?’Ti ‘evamàvuso’ti. ‘So tvaü bhante sa¤¤ã
samàno jàgaro ma¤camattàni sakañasatàni nissàya nissàya atikkamantàni
neva addasa na pana saddaü assosi apissu te bhante saïghàñi rajena
okiõõà?Ti. ‘Evamàvuso’ti. Atha kho bhante tassa purisassa etadahosi:
acchariyaü vata bho, abbhutaü vata bho, santena vata bho pabbajità
vihàrena viharanti, yatra hi nàma sa¤¤ã [PTS Page 131] [\q 131/] samàno
jàgaro pa¤camattàni sakañasatàni nissàya nissàya atikkamantàni neva
dakkhiti, na pana saddaü sossatã’ti àëàre kàlàme uëàraü pasàdaü
paveditvà pakkàmã”ti.

[BJT Page 204] [\x 204/]

Taü kimma¤¤asi pukkusa, katamannu kho dukkarataraü và
durabhisambhavataraü và yo sa¤¤ã samàno jàgaro pa¤camattàni sakañasatàni
nissàya nissàya atikkamantàni neva passeyya, na pana saddaü suõeyya, yo
và sa¤¤ã samàno jàgaro deve vassante deve galagalàyante vijjutàsu1
niccharantisu asaõiyà phalantiyà neva passeyya na pana saddaü
suõeyyà?Ti.

“Ki¤hi bhante karissanti pa¤ca và sakañasatàni cha và sakañasatàni
satta và satañasatàni aññha và sakañasatàni nava và sakañasatàni
sakañasahassaü và sakañasatasahassaü và. Atha kho etadeva dukkarataraü
ceva durabhisambhavatara¤ca yo sa¤¤ã samàno jàgaro deve vassante deve
galagalàyante vijjutàsu niccharantãsu asaõiyà phalantiyà neva passeyya
na pana saddaü suõeyyà”ti.

Ekamidàhaü pukkusa samayaü àtumàyaü viharàmi bhåsàgàre. Tena kho pana
samayena deve vassante deve galagalàyante vijjutàsu niccharantãsu
asaõiyà phalantiyà avidåre. Bhåsàgàrassa dve kassakà bhàtaro hatà
cattàro ca balivaddà. Atha kho pukkusa àtumàya mahàjanakàyo nikkhamitvà
yena te dve kassakà bhàtaro hatà cattàrà ca balivaddà, tenupasaïkami.
Tena kho panàhaü pukkusa samayena bhusàgàrà nikkhamitvà bhusàgàradvàre
abbhokàse caïkamàmi. Atha kho pukkusa a¤¤ataro puriso tamhà mahàjanakàyà
yenàhaü tenupasaïkami. Upasaïkamitvà maü abhivàdetvà ekamantaü aññhàsi.
Ekamantaü ñhitaü kho ahaü pukkusa taü purisaü etadavocaü ‘kinnukho so
àvuso mahàjanakàyo sannipatito?Ti. [PTS Page 132] [\q 132/] idàni bhante
deve vassante deve galagalàyante vijjutàsu niccharantãsu asaõiyà
phalantiyà dve kassakà bhàtaro hatà cattàro ca balivaddà. Ettheso
mahàjanakàyo sannipatito. Tvampana bhante kuhiü ahosã?Ti. ‘Idheva kho
ahaü àvuso ahosi’nti. ‘Kimpana bhante na addasà?Ti. ‘Na kho ahaü àvuso
addasanti’. ‘Kimpana bhante saddaü assosã?’Ti. ‘Na kho ahaü àvuso saddaü
assosinti’. ‘Kimpana bhante sutto ahosã?Ti. ‘Na kho ahaü àvuso sutto
ahosinti’. ‘Kimpana bhante sa¤¤ã ahosã?Ti. ‘Evamàvuso’ti. ‘So tvaü
bhante sa¤¤ã samàno jàgaro deve vassante deve galagalàyante vijjutàsu
niccharantãsu asaõiyà phalantiyà neva addasa, na pana saddaü assosã?’Ti.
‘Evamàvuso’ti.

—————-

1. Vijjullatàsu, machasaü.

[BJT Page 206] [\x 206/]

Atha kho pukkusa, tassa purisassa etadahosi. ‘Acchariyaü vata bho
abbhutaü vata bho, santena vata bho pabbajità vihàrena viharanti. Yatra
hi nàma sa¤¤ã samàno jàgaro deve vassante deve galagalàyante vijjutàsu
niccharantãsu asaõiyà phalantiyà neva dakkhãti na pana saddaü sossatã’ti
mayi uëàraü pasàdaü pavedetvà maü abhivàdetvà padakkhiõaü katvà
pakkàmãti.

Evaü vutte pukkuso mallaputto bhagavantaü etadavoca: ‘esàhaü bhante
yo me àëàre kàlame pasàdo, taü mahàvàte và opunàmi, sãghasotàya và
nadiyà pavàhemi. Abhikkantaü bhante, abhikkantaü bhante. Seyyathàpi
bhante nikkujjitaü và ukkujjeyya, pañicchannaü và vivareyya, måëhassa và
maggaü àcikkheyya, andhakàre và telapajjotaü dhàreyya cakkhumanto
råpàni dakkhantãti, evameva bhagavatà anekapariyàyena dhammo pakàsito.
Esàhaü bhante bhagavantaü saraõaü gacchàmi [PTS Page 133] [\q 133/]
dhamma¤ca bhikkhusaïgha¤ca. Upàsakaü maü bhagavà dhàretu ajjatagge
pàõupetaü saraõaü gatanti. Atha kho pukkuso mallaputto a¤¤ataraü purisaü
àmantesi. ‘Iïgha me tvaü bhaõe siïgivaõõaü yugaü maññhaü dhàraõiyaü
àhàra’ti.Evaü bhante’ti so puriso pukkusassa mallaputtassa pañissutvà
taü siïgãvaõõaü yugaü maññhaü dhàraõiyaü àhari. Atha kho pukkuso
mallaputto taü siïgivaõõaü yugaü maññhaü dhàraõãyaü bhagavato upanàmesi
‘idambhante siïgivaõõaü yugaü maññhaü dhàraõãyaü. Tamme bhante bhagavà
patigaõhàtu anukampaü upàdàyà’ti. ‘Tena hi pukkusa ekena maü acchàdehi
ekena ànandanti’. ‘Evambhante’ti kho pukkuso mallaputto bhagavato
pañissutvà ekena bhagavantaü acchàdesi ekena àyasmantaü ànandaü. Atha
kho bhagavà pukkusaü mallaputtaü dhammiyà kathàya sandassesi,
samàdapesi, samuttejesi, sampahaüsesi. Atha kho pukkuso mallaputto
bhagavatà dhammiyà kathàya sandassito samàdapito samuttejito
sampahaüsito uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà
pakkàmi.

88. Atha kho àyasmà ànando acirapakkante pukkuse mallaputte taü
siïgivaõõaü yugaü maññhaü dhàraõãyaü bhagavato kàyaü upanàmesi taü
bhagavato kàyaü upanàmitaü vãtaccikaü viya khàyati.

[BJT Page 208] [\x 208/]

Atha kho àyasmà ànando bhagavantaü etadavoca: ‘acchariyambhante,
abbhutambhante, yàvaparisuddho bhante tathàgatassa chavivaõõo
pariyodàto. Idambhante siïgivaõõaü yugaü maññhaü dhàraõãyaü bhagavato
[PTS Page 134] [\q 134/] upanàmitaü vãtaccikaü ciya khàyatã’ti.

“Evametaü ànanda, dvãsu kho ànanda kàlesu ativiya tathàgatassa kàyo
parisuddho hoti chavivaõõo pariyodàto. Katamesu dvãsu? Ya¤ca ànanda
rattiü tathàgato anuttaraü sammàsambodhiü abhisambujjhati, ya¤ca rattiü
tathàgato anupàdisesàya nibbànadhàtuyà parinibbàyati imesu kho ànanda
dvãsu kàlesu ativiya tathàgatassa kàyo parisuddho hoti chavivaõõo
pariyodàto. Ajja kho panànanda rattiyà pacchime yàme kusinàràyaü
upavattane mallànaü sàlavane antarena yamakasàlànaü tathàgatassa
parinibbànaü bhavissati. âyàmànanda yena kakutthà nadã
tenupasaïkamissàmà”ti. “Evambhante”ti kho àyasmà ànando bhagavato
paccassosi.


“Siïgivaõõaü yugaü maññhaü pukkuso abhihàrayi,
Tena acchàdito satthà hemavaõõo asobhathà”ti.

(Ambavanåpagamanaü)

89. Atha kho bhagavà mahatà bhikkhusaïghena saddhiü yena kakutthà
nadã tenupasaïkami. Upasaïkamitvà kakutthaü nadiü ajjhogàhetvà nahàtvà
ca pivitvà ca paccuttaritvà yena ambavanaü tenupasaïkami. Upasaïkamitvà
àyasmantaü cundakaü àmantesi. ‘Iïgha me cundaka catugguõaü saïghàñiü
pa¤¤àpehi. Kilanto’smi cundaka nipajjissàmã’ti. ‘Evambhante’ti kho
àyasmà cundako bhagavato pañissutvà catugguõaü saïghàñiü pa¤¤àpesi. Atha
kho bhagavà dakkhiõena passena sãhaseyyaü kappesi pàde pàdaü accàdhàya
sato sampajàno uññhànasa¤¤aü [PTS Page 135] [\q 135/] manasikaritvà.
âyasmà pana cundako tattheva bhagavato purato nisãdi.

[BJT Page 210] [\x 210/]


“Ganatvàna buddho nadiyaü kakutthaü acchodakaü sàtodakaü vippasannaü, 1
Ogàhi satthà sukilantaråpo tathàgato appañimo’dha loke.
Nahàtvà ca pãtvà cudatàri satthà purakkhato bhikkhugaõassa majjhe.
Satthà pavattà bhagavà’dha dhamme upàgamã ambavanaü mahesã.
âmantayã vundakaü nàma bhikkhuü catugguõaü patthara me nipacchaü2
So vodito3 bhàvitattena vundo catugguõaü patthari khippameva
Nipajji satthà sukilantaråpo cundo’pi tattha pamukhe nisãdã”ti.

(Dve piõóapàtà samaphalà)

90. Atha kho bhagavà àyasmantaü ànandaü àmantesi. “Siyà kho panànanda
cundassa kammàraputtassa koci vippañisàraü upadaheyya” ‘tassa te àvuso
cunda, alàbhà, tassa te dulladdhaü, yassa te tathàgato pacchimaü
piõóapàtaü bhu¤jitvà parinibbuto’ti. Cundassànanda kammàraputtassa evaü
vippañisàro vinetabbo.

Tassa te àvuso làbhà, tassa te suladdhaü, yassa te tathàgato
pacchimaü piõóapàtaü bhu¤jitvà parinibbuto. Sammukhà metaü àvuso cunda
bhagavato sutaü sammukhà pañiggahãtaü ‘dve’ me piõóapàtà samaphalà [PTS
Page 136] [\q 136/] samavipàkà ativiya a¤¤ehi piõóapàtehi mahapphalatarà
ca mahànisaüsatarà ca. Katame dve? Ya¤ca piõóapàtaü bhu¤jitvà tathàgato
anuttaraü sammàsambodhiü abhisambujjhati, ya¤ca piõóapàtaü bhu¤jitvà
tathàgato anupàdisesàya nibbànadhàtuyaü parinibbàyati, ime dve piõóapàtà
samaphalà samavipàkà ativiya a¤¤ehi piõóapàtehi mahapphalatarà ca
mahànisaüsatarà ca.

—————-

1. Acchodakaü, sàtudakà, vippasannaü machasaü. 2. Nipajjaü (bahusu).

3. Modito (machasaü)

[BJT Page 212] [\x 212/]

âyusaüvattanikaü panàyasmatà cundena kammàraputtena kammaü upacitaü
sukhasaüvattanikaü panàyasmatà cundena kammàraputtena kammaü upacitaü.
Vaõõasaüvattanikaü panàyasmatà cundena kammàraputtena kammaü upacitaü.
Yasasaüvattanikaü panàyasmatà cundena kammàraputtena kammaü upacitaü.
âdhipateyyasaüvattanikaü panàyasmatà cundena kammàraputtena kammaü
upacitanti’. Cundassa ànanda kammàraputtassa evaü vippañisàro
pañivinetabbo”ti.

Atha kho bhagavà etamatthaü viditvà tàyaü velàyaü imaü udànaü udànesi:


“Dadato pu¤¤aü pavaóóhati sa¤¤amato veraü na vãyati,
Kusalo ca jahàti pàpakaü ràgadosamohakkhayà sa nibbuto’ti.

Aëàràvedallabhàõavàro catuttho.

[BJT Page 214] [\x 214/]

(Kusinàrà gamanaü)

[PTS Page 137] [\q 137/]

91. Atha kho bhagavà àyasmantaü ànandaü àmantesi àyàmànanda yena
hira¤¤avatiyà nadiyà pàrimaü tãraü, yena kusinàrà, yena upavattanaü
mallànaü sàlavanaü, tenupasaïkamissàmà’ti. ‘Evambhante’ti kho àyasmà
ànando bhagavato paccassosi. Atha kho bhagavà mahatà bhikkhusaïghena
saddhiü yena hira¤¤avatiyà nadiyà pàrimaü tãraü, yena kusinàrà, yena
upavattanaü mallànaü sàlavanaü, tenupasaïkami. Upasaïkamitvà àyasmantaü
ànandaü àmantesi. “Iïgha me tvaü ànanda antarena yamakasàlànaü
uttarasãsakaü ma¤cakaü pa¤¤àpehi. Kilanto’smi ànanda nipajjissàmã’ti.
‘Evambhante’ti kho àyasmà ànando bhagavato pañissutvà antarena
yamakasàlànaü uttarasãsakaü ma¤cakaü pa¤¤àpesi. Atha kho bhagavà
dakkhiõena passena sãhaseyyaü kappesi pàde pàdaü accàdhàya sato
sampajàno.

92. Tena kho pana samayena yamakasàlà sabbaphàliphullà honti
akàlapupphehi. Te tathàgatassa sarãraü okiranti ajjhokiranti
abhippakiranti tathàgatassa påjàya. Dibbàni pi mandàravapupphàni
antaëikkhà papatanti, yàni tathàgatassa sarãraü okiranti ajjhokiranti
abhippakiranti tathàgatassa påjàya dibbàni pi candanacuõõàni antaëikkhà
papatanti. Tàni tathàgatassa sarãraü [PTS Page 138] [\q 138/] okiranti
ajjhokiranti abhippakiranti tathàgatassa påjàya. Dibbàni pi turiyàni
antaëikkhe vajjanti. Tathàgatassa påjàya.Dibbàni pi saïgãtàni antaëikkhe
vattanti tathàgatassa påjàya. Atha kho bhagavà àyasmantaü ànandaü
àmantesi: sabbaphàliphullà kho ànanda yamakasàlà akàlapupphehi te
tathàgatassa sarãraü okiranti ajjhokiranti abhippakiranti tathàgatassa
påjàya. Dibbànipi mandàravapupphàni antaëikkhà papatanti, tàni
tathàgatassa sarãraü okiranti ajjhokiranti abhippakiranti tathàgatassa
påjàya. Dibbànipi candanacuõõàni antaëikkhà papatanti, tàni tathàgatassa
sarãraü okiranti ajjhokiranti abhippakiranti tathàgatassa påjàya.
Dibbàni pi turiyàni antaëikkhe vajjanti tathàgatassa påjàya. Dibbànipi
saïgitàni antaëikkhe vattanti tathàgatassa påjàya. Na kho ànanda
ettàvatà tathàgato sakkato và hoti garukato và mànito và påjito và
apacito và, yo kho ànanda bhikkhu và bhikkhunã và upàsako và upàsikà và
dhammànudhammapañipanno viharati sàmãcipañipanno anudhammacàrã, so
tathàgataü sakkaroti garukaroti màneti påjeti apaciyati paramàya påjàya.
Tasmàtihànanda dhammànudhammapañipannà viharissàma sàmãcipañipannà
anudhammacàrino ti, evaü hi vo ànanda sikkhitabbanti.

[BJT Page 216] [\x 216/]

Upavàõa thero

93. Tena kho pana samayena àyasmà upavàõo bhagavato purato ñhito hoti
bhagavantaü vãjamàno. Atha kho bhagavà àyasmantaü upavàõaü apasàdesi:
‘apehi bhikkhu. Mà me purato aññhàsã’ti. Atha kho àyasmato ànandassa
etadahosi: ‘ayaü kho [PTS Page 139] [\q 139/] àyasmà upavàõo dãgharattaü
bhagavato upaññhàko santikàvacaro samãpacàrã. Atha ca pana bhagavà
pacchime kàle àyasmantaü upavàõaü apasàdesi: apehi bhikkhu, mà me purato
aññhàsãti. Ko nu kho hetu ko paccayo yaü bhagavà àyasmantaü upavàõaü
apasàresi. 1 Apehi bhikkhu mà me purato añhàsã’ti. Atha kho àyasmà
ànando bhagavantaü etadavoca: ayaü bhante àyasmà upavàõo dãgharattaü
bhagavato upaññhàko santikàvacaro samãpacàrã, atha ca pana bhagavà
pacchime kàle àyasmantaü upavàõaü apasàdeti: apehi bhikkhu, mà me purato
aññhàsãti. Ko nu kho bhante hetu ko paccayo yaü bhagavà àyasmantaü
upavàõaü apasàdeti apehi bhikkhu mà me purato aññhàsã’ti? Yebhuyyena
ànanda dasasu sahassãsu lokadhàtusu devatà sannipatità tathàgataü
dassanàya, yàvatà ànanda kusinàrà upavattanaü mallànaü sàlavanaü
samannato dvàdasayojanàni natthi so padeso vàëagga koñinittudana mattopi
mahesakkhàhi devatàhi apathuño. Devatà ànanda ujjhàyanti dårà ca vata
mahà àgatà tathàgataü dassanàya. Kadàci karahaci tathàgatà loke
uppajjanti arahanto sammàsambuddhà ajjeva rattiyà pacchime yàme
tathàgatassa parinibbànaü bhavissati, aya¤ca mahesakkho bhikkhu
bhagavato purato ñhito ovàrento, na mayaü labhàma pacchime kàle
tathàgataü dassanàyà’ti.

94. Kathaü bhåtà pana bhante bhagavà devatà manasi karotã’ti.

“Santànanda devatà àkàse pathavisa¤¤iniyo, kese pakiriya kandanti,
bàhà paggayha kandanti, chinnapàtaü [PTS Page 140] [\q 140/] papatanti
àvaññanti vivaññanti atikhippaü bhagavà parinibbàyissati, atikhippaü
sugato parinibbàyissati, atikhippaü cakkhu loke antaradhàyissatã’ti
santànanda devatà pañhaviyaü pañhavisa¤¤iniyo, kesepakiriya kandanti,
bàhà paggayha kandanti, chinnapàtaü papatanti àvaññanti vivaññanti:

—————-

1. Apasàresi. Kesuci.

[BJT Page 218] [\x 218/]

Atikhippaü bhagavà parinibbàyissati, atikhippaü sugato parinibbàyissati, atikhippaü cakkhu1 loke antaradhàyissatãti!

Yà pana tà devatà vãtaràgà, tà satà sampajànadà adhivàsenti: aniccà saïkhàrà taü kutettha labbhà?Ti,

95. “Pubbe bhante disàsu vassaü vutthà bhikkhå àgacchanti tathàgataü
dassanàya. Te mayaü labhàma manobhàvanãye bhikkhå dassanàya labhàma
payirupàsànàya, bhagavato pana mayaü bhante accayena na labhissàma
manobhàvanãye bhikkhu dassanàya na labhissàma payirupàsanàyà”ti.

“Cattàrimàni ànanda saddhassa kulaputtassa dassanãyàni saüvejanãyàni ñhànàni. Katamàni cattàri:

‘Idha tathàgato jàto’ti ànanda saddhassa kulaputtassa dassanãyaü saüvejanãyaü ñhànaü.

‘Idha tathàgato anuttaraü sammàsambodhiü abhisambuddho’ti ànanda saddhassa kulaputtassa dassanãyaü saüvejanãyaü ñhànaü.

‘Idha tathàgatena anuttaraü dhammacakkaü pavattitanti’ ànanda saddhassa kulaputtassa dassanãyaü saüvejanãyaü ñhànaü.

‘Idha tathàgato anupàdisesàya nibbànadhàtuyà’ parinibbutoti ànanda saddhassa kulaputtassa dassanãyaü saüvejanãyaü ñhànaü.

[PTS Page 141] [\q 141/] imàni kho ànanda cattàri saddhassa kulaputtassa dassanãyàni saüvejanãyàni ñhànàni.

âgamissanti kho ànanda saddhà bhikkhå bhikkhuniyo upàsakà upàsikàyo
idha tathàgato jàto ti pi, idha tathàgato anuttaraü sammàsambodhiü
abhisambuddhoti pi, idha tathàgatena anuttaraü dhammacakkaü
pavattitantipi, idha tathàgato anupàdisesàya nibbànadhàtuyà parinibbuto
ti pi. Ye hi keci ànanda cetiyacàrikaü àhiõóantà pasannacittà kàlaü
karissanti, sabbe te kàyassa bhedà parammaraõà sugatiü saggaü lokaü
upapajjissantiti.

—————-

1. Cakkhumaü - sã. Mu. Cakkhuü - i.

[BJT Page 220] [\x 220/]

ânanda pucchà kathà

96. “Kathaü mayaü bhante màtugàme pañipajjàmà?” Ti.

“Adassanaü ànandà”ti.

“Dassane bhagavà sati kathaü pañipajjitabbanti?”

“Anàlàpo ànandà”ti.

“Alapattena pana bhante kathaü pañipajjitabbanti?”

“Sati ànanda upaññhapetabbà”ti.

Kathaü mayaü bhante tathàgatassa sarãre pañipajjàmà?”Ti.

“Abyàvañà tumhe ànanda hotha tathàgatassa sarãrapåjàya. Iïgha tumhe
ànanda sadatthe, ghañatha1 sadatthamanuyujjatha, sadatthe 2 appamattà
àtàpino pahitattà viharatha, santànanda khattiyapaõóità pi
bràhmaõapaõóità pi gahapatipaõóità pi tathàgate ahippasannà te
tathàgatassa sarãrapåjaü karissantã”ti.

“Kathaü pana bhante tathàgatassa sarãre pañipajjitabbantã?”

“Yathà kho ànanda ra¤¤o cakkavattissa sarãre pañipajjanti, evaü
tathàgatassa sarãre pañipajjitabbanti” “kathaü pana bhante ra¤¤o
cakkavattissa sarãre pañipajjanti?”Ti “ra¤¤o ànanda cakkavattissa
sarãraü ahatena vatthena veñhenti. Ahatena vatthena veñhetvà vihatena
kappàsena veñhenti. Vihatena kappàsena veñhetvà ahatena vatthena [PTS
Page 142] [\q 142/] veñhenti.

—————-

1. Cakkhumà, (machasaü) cakùurantardhayati (sabbatthivàdãnaü
mahàparinibbànasutte). 2. Sàratthe ghañhatha anuyu¤apatha (machasaü. )
3. Sàratthe (machasaü)

[BJT Page 222] [\x 222/]

Etenåpàyena pa¤cahi yugasatehi ra¤¤o cakkavattissa sarãraü1 veñhetvà
àyasàya teladoõiyà pakkhipitvà a¤¤issà àyasàya doõiyà pañikujjitvà
sabbagandhànaü citakaü karitvà ra¤¤o cakkavattissa sarãraü jhàpenti.
Càtummahàpathe 2 ra¤¤o cakakavattissa thåpaü karonti. Evaü kho ànanda
ra¤¤o cakkavattissa sarãre pañipajjanti. Yathà kho ànanda ra¤¤o
cakkavattissa sarãre pañipajjanti evaü tathàgatassa sarãre
pañipajjitabbaü càtummahàpathe tathàgatassa thåpo kàtabbo. Tattha ye
màlaü và gandhaü và cuõõakaü3 và àropessanti và abhivàdessanti và,
cittaü và pasàdessanti, tesantaü bhavissati dãgharattaü hitàya
sukhàyà”ti.

Thåpàrahà puggalà.

97. “Cattàro’me ànanda thåpàrahà. Katame cattàro? Tathàgato arahaü
sammàsambuddho thåpàraho. Paccekasambuddho thåpàraho, tathàgatassa
sàvako thåpàraho, ràjà cakkavattã thåpàraho’ti.

Ki¤cànanda atthavasaü pañicca tathàgato arahaü sammàsambuddho
thåpàraho? Ayaü tassa bhagavato arahato sammàsambuddhassa thåpo ti
ànanda bahå janà cittaü pasàdenti, te tatthacittaü pasàdetvà kàyassa
bhedà parammaraõà sugatiü saggaü lokaü upapajjanti. Idaü kho ànanda
atthavasaü pañicca tathàgato arahaü sammàsambuddho thåpàraho.

Ki¤cànanda atthavasaü pañicca paccekasambuddho thåpàraho? Ayaü tassa
bhagavato paccekasambuddhassa [PTS Page 143] [\q 143/] thåpo ti ànanda
bahåjanà cittaü pasàdenti. Te tattha cittaü pasàdetvà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjanti. Idaü kho ànanda atthavasaü
pañicca paccekasambuddho thåpàraho.

—————-

1. Sarãre (syà, kaü). 2. Càtumahàpattha (machasaü). 3. Vaõõakaü [PTS]

[BJT Page 224] [\x 224/]

Ki¤cànanda atthavasaü pañicca tathàgatassa sàvako thåpàraho? Ayaü
tassa bhagavato arahato sammàsambuddhassa sàvakassa thåpo ti ànanda bahå
janà cittaü pasàdenti. 1 Te tattha cittaü pasàdetvà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjanti. Idaü kho ànanda atthavasaü
pañicca tathàgatassa sàvako thåpàraho, 2

Ki¤cànanda atthavasaü pañicca ràjà cakkavattã thåpàraho? Ayaü
dhammikassa dhammara¤¤o thåpo ti ànanda bahå janà cittaü pasàdenti, te
tattha cittaü pasàdetvà kàyassa bhedà parammaraõà sugatiü saggaü lokaü
upapajjanti.

Idaü kho ànanda atthavasaü pañicca ràjà cakkavatti thåpàraho. Ime kho ànanda cattàro thåpàrahà”ti.

ânandattherassa acchariyadhammà.

98. Atha kho àyasmà ànando vihàraü pavisitvà kapisãsaü àlambitvà
rodamàno aññhàsi: “aha¤ca vatamhi sekho sakaraõãyo, satthu ca me
parinibbànaü bhavissati yo mamaü3 ànukampako”ti, atha kho bhagavà
bhikkhå àmantesi: “kahannu kho bhikkhave ànando”ti “eso bhante àyasmà
ànando vihàraü pavisitvà kapisãsaü àlambitvà rodamàno ñhito: ‘aha¤ca
vatamhi sekho sakaraõãyo satthu ca me parinibbànaü bhavissati yo mamaü
ànukampako”ti. Atha kho bhagavà a¤¤ataraü bhikkhuü àmantesi: “ehi tvaü
bhikkhu, mama vacanena ànandaü àmantehi: satthà taü àvuso ànanda
àmanteti”ti [PTS Page 144] [\q 144/] “evambhante’ti kho so bhikkhu
bhagavato pañissutvà yenàyasmà ànando tenupasaïkami, upasaïkamitvà
àyasmantaü ànandaü etadavoca: satthà taü àvuso ànanda àmantetã”ti.
‘Evamàvuso’ti kho àyasmà ànando tassa bhikkhuno pañissutvà yena bhagavà
tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi,
ekamantaü nisinnaü kho àyasmantaü ànandaü bhagavà etadavoca:

1. Bahujano cittaü pasàdeti [PTS]. 2. Sàvakathåpo. [PTS]. 3. Mama (machasaü).

[BJT Page 226] [\x 226/]

“Alaü ànanda mà soci, mà paridevi - nanu etaü ànanda mayà pañikacceva
akkhàtaü sabbeheva piyehi manàpehi nànàbhàvo vinàbhàvo a¤¤athàbhàvo.
Taü kutettha ànanda labbhà ‘yantaü jàtaü bhåtaü saïkhataü palokadhammaü,
taü vata tathàgatassàpi sarãraü’ màpalujjiti. Netaü ñhànaü vijjati.
Dãgharattaü kho te ànanda tathàgato paccupaññhito mettena kàyakammena
hitena sukhena advayena appamàõena, mettena vacãkammena hitena sukhena
advayena appamàõena, mettena manokammena hitena sukhena advayena
appamàõena. Katapu¤¤o’si tvaü ànanda padhànamanuyu¤ja , khippaü hehisi1
anàsavo”ti.

99. Atha kho bhagavà bhikkhå àmantesi: ” ye pi te bhikkhave ahesuü
atãtamaddhànaü arahanto sammàsambuddhà, tesampi bhagavantaü
etaparamàyeva upaññhàkà ahesuü seyyathàpi mayhaü ànando. Ye pi te
bhikkhave bhavissanti anàgatamaddhànaü arahanto sammàsambuddhà, tesampi
bhagavantànaü etaparamàyeva upaññhàkà bhavissanti seyyathàpi mayhaü
ànando, paõóito bhikkhave ànando, medhàvã bhikkhave ànando, jànàti ‘ayaü
kàlo tathàgataü dassanàya upasaïkamituü bhikkhånaü, ayaü kàlo
bhikkhunãnaü ayaü kàlo upàsakànaü, [PTS Page 145] [\q 145/] ayaü kàlo
upàsikànaü, ayaü kàlo ra¤¤o ràjamahàmattànaü titthiyànaü
titthiyasàvakànanti. ‘

100. Cattàro’me bhikkhave acchariyà abbhutà dhammà ànande katame
cattàro? Sace bhikkhave bhikkhuparisà ànandaü dassanàya upasaïkamati,
dassanena sà attamanà hoti. Tatra ce ànando dhammaü bhàsati, bhàsitena
pi sà attamanà hoti, atittà’va bhikkhave bhikkhuparisà hoti. Atha kho
ànando tuõhã hoti. Sace bhikkhave bhikkhunãparisà, upàsakaparisà,
upàsikàparisà ànandaü dassanàya upasaïkamati, dassanena sà attamanà
hoti. Tatra ce ànando dhammaü bhàsati bhàsitenapi sà attamanà hoti.
Atittà’va bhikkhave upàsikàparisà hoti. Atha kho ànando tuõhã hoti. Ime
kho bhikkhave cattàro acchariyà abbhutà dhammà ànande.

—————-

1. Hohisi (machasaü)

[BJT Page 228] [\x 228/]

Cattàro’me bhikkhave acchariyà abbhutà dhammà ra¤¤e cakkavattimhi.
Katame cattàro? Sace bhikkhave khattiyaparisà ràjànaü cakkavattiü
dassanàya upasaïkamati, dassanena sà attamanà hoti. Tatra ce ràjà
cakkavattã bhàsati bhàsitenapi sà attamanà hoti atittà’va bhikkhave
khattiyaparisà hoti. Atha kho ràjà cakkavattã tuõhã hoti. Sace bhikkhave
bràhmaõaparisà, gahapatiparisà, samaõaparisà ràjànaü cakkavattiü
dassanàya upasaïkamati, dassanena sà attamanà hoti. Tatra ce ràjà
cakkavattã bhàsati ÷àsitena pi sà attamanà hoti, atittà’va bhikkhave
samaõaparisà hoti. Atha kho ràjà cakkavatti tuõhã hoti. [PTS Page 146]
[\q 146/] evameva kho bhikkhave cattàro ‘me acchariyà abbhutà dhammà
ànande. Sace bhikkhave bhikkhuparisà ànandaü dassanàya upasaïkamati,
dassanena sà attamanà hoti, tatra ce ànando dhammaü bhàsati, bhàsitena
pi sà attamanà hoti, tatu ce ànando dhammaü bhàsati, bhàsitena pi sà
attamanà hoti, atittà’va bhikkhave bhikkhuparisà hoti. Atha kho ànando
tuõhã hoti. Sace bhikkhunãparisà, upàsakaparisà, upàsikàparisà ànandaü
dassanàya upasaïkamati, dassanena sà attamanà hoti, tatra ce ànando
dhammaü bhàsati bhàsitenapi sà attamanà hoti atittà’va bhikkhave
upàsikàparisà hoti. Atha kho ànando tuõhã hoti. Ime kho bhikkhave
cattàro acchariyà abbhutà dhammà ànande’ti.

(Mahàsudassana sutta desanà. )

101. Evaü vutte àyasmà ànando bhagavantaü etadavoca: “mà bhante
bhagavà imasmiü kuóóanagarake1 ujjaïgalanagarake sàkhànagarake
parinibbàyã. 2 Santi bhante a¤¤àni mahànagaràni, seyyathãdaü campà
ràjagahaü sàvatthi sàketaü kosambã bàràõasã. Ettha bhagavà parinibbàtu.
Ettha bahå khattiyamahàsàlà bràhmaõamahàsàlà gahapatimahàsàlà tathàgate
abhippasannà. Te tathàgatassa sarãrapåjaü karissanti”ti. “Màhevaü ànanda
avaca, màhevaü ànanda avaca kuóóanagarakaü ujjaïgalanagarakaü
sàkhànagarakanti. “

‘Bhåtapubbaü ànanda ràjà mahàsudassano nàma ahosi cakkavattã dhammiko
dhammaràjà càturanto vijitàvã janapadatthàcariyappatto
sattaratanasamannàgato.

—————-

1. Khuddanagarake (machasaü). 2. Kusinàràyaü (machasaü).

[BJT Page 230] [\x 230/]

Ra¤¤o ànanda mahàsudassanassa ayaü kusinàrà kusàvatã nàma ràjadhànã
ahosi. Puratthimena ca pacchimena ca dvàdasayojanàni àyàmena, uttarena
ca dakkhiõena ca sattayojanàni vitthàrena, kusàvatã ànanda ràjadhànã
iddhà ceva ahosi phãtà [PTS Page 147] [\q 147/] ca bahujanà ca
àkiõõamanussà ca subhikkhà va. Seyyathàpi ànanda devànaü àëakamandà nàma
ràjadhàni iddhà ceva phità ca bahujanà ca àkiõõayakkhà ca subhikkhà ca,
evameva kho ànanda kusàvatã ràjadhànã iddhà ceva ahosi phãtà ca
bahujanà ca àkiõõamanussà ca subhikkhà ca. Kusàvatã ànanda ràjadhànã
dasahi saddehi avãvittà ahosi divà ceva ratti¤ca: seyyathãdaü
hatthisaddena assasaddena rathasaddena bherisaddena mudiïgasaddena
vãõàsaddena gãtasaddena saïkhasaddena, sammasaddena tàlasaddena asnàtha
pivatha khàdathàti dasamena saddena. Gaccha tvaü ànanda, kusinàraü
pavisitvà kosinàrakànaü mallànaü àrocehi: ajja kho vàseññhà rattiyà
pacchime yàme tathàgatassa parinibbànaü bhavissati. Abhikkamatha
vàseññhà abhikkamatha vàseññhà, mà pacchà vippañisàrino ahuvattha:
amhàka¤ca no gàmakkhette tathàgatassa parinibbànaü ahosi, na mayaü
labhimhà pacchime kàle tathàgataü dassanàyà”ti.

“Evambhante” ti kho àyasmà ànando bhagavato pañissutvà nivàsetvà pattacãvaramàdàya attadutiyo kusinàraü pàvisi.

Mallànaü vandanà

102. Tena kho pana samayena kosinàrakà mallà santhàgàre sannipatità
honti kenacideva karaõãyena. Atha kho àyasmà ànando yena kosinàrakànaü
mallànaü santhàgàraü tenupasaïkami. Upasaïkamitvà kosinàrakànaü mallànaü
àrocesi “ajja kho vàseññhà rattiyà pacchime yàme tathàgatassa
parinibbànaü bhavissati. Abhikkamatha vàseññhà, abhikkamatha vàseññhà.
Mà pacchà vippañisàrino ahuvattha! ‘Amhàka¤ca no gàmakkhette
tathàgatassa [PTS Page 148] [\q 148/] parinibbànaü ahosi, naü mayaü
labhimhà pacchime kàle tathàgataü dassanàyà”ti.

[BJT Page 232] [\x 232/]

Idamàyasmato ànandassa sutvà mallà ca mallaputtà ca mallasuõisà ca
mallapajàpatiyo ca aghàvino dummanà cetodukkhasamappità appekacce kese
pakiriya kandanti, bàhà paggayha kandanti, chinnapàtaü patanti àvaññanti
vivaññanti “atikhippaü bhagavà parinibbàyissati, atikhippaü sugato
parinibbàyissati, atikhippaü cakkhu 1 loke antaradhàyissatã”ti.

Atha kho mallà ca mallaputtà ca mallasuõisà ca mallapajàpatiyo ca
aghàvino dummanà cetodukkhasamappità yena upavattaü mallànaü sàlavanaü
yenàyasmà ànando tenupasaïkamiüsu. Atha kho àyasmato ànandassa
etadahosi: sace kho ahaü kosinàrake malle ekamekaü bhagavantaü
vandàpessamiü, avandito’va bhagavà kosinàrakehi mallehi bhavissati.
Athàyaü ratti vibhàyissati. Yannånàhaü kosinàrake malle kulaparivattaso
kulaparivattaso ñhapetvà bhagavantaü vandàpeyyaü ‘itthannàmo bhante
mallo saputto sahariyo sapariso sàmacco bhagavato pàde sirasà
vandatã’ti.

Atha kho àyasmà ànando kosinàrake malle kulaparivattaso
kulaparivattaso ñhapetvà bhagavantaü vandàpesi: ‘itthannàmo bhante mallo
saputto sabhariyo sapariso sàmacco bhagavato pàde sirasà vandatã’ti.
Atha kho àyasmà ànando etena upàyena pañhameneva yàmena kosinàrake malle
bhagavantaü vandàpesi.

Subhadda paribbàjaka vatthu

103. Subhadda paribbàjaka vatthu

103. Tena kho pana samayena subhaddo nàma paribbàjako kusinàràyaü
pañivasati. Assosi kho subhaddo paribbàjako: ‘ajja kira rattiyà pacchime
yàme samaõassa gotamassa parinibbànaü bhavissatã’ti. [PTS Page 149] [\q
149/] atha kho subhaddassa paribbàjakassa etadahosi: “sutaü kho pana
me’taü paribbàjakànaü vuddhànaü mahallakànaü àcariyapàcariyànaü
bhàsamànànaü kadàci karahaci tathàgatà loke uppajjanti arahanto
sammàsambuddhàti. Ajjeva rattiyà pacchime yàme samaõassa gotamassa
parinibbànaü bhavissati.

—————-

1. Cakkhumà (machasaü)

[BJT Page 234] [\x 234/]

Atthi ca me ayaü kaïkhàdhammo uppanno. Evaü pasanno ahaü samaõe
gotame ‘pahoti me samaõo gotamo tathà dhammaü desetuü yathàhaü imaü
kaïkhàdhammaü pajaheyyanti’. Atha kho subhaddo paribbàjako yena
upavattanaü mallànaü sàlavanaü yena àyasmà ànando tenupasaïkami.
Upasaïkamitvà àyasmantaü ànandaü etadavoca: sutaü metaü bho
ànandaparibbàjakànaü vuddhànaü mahallakànaü àcariyapàcariyànaü
bhàsamànànaü: “kadàvi karahaci tathàgatà loke uppajjanti arahanto
sammàsambuddhà”ti. Ajjeva rattiyà pacchime yàme samaõassa gotamassa
parinibbànaü bhavissati. Atthi ca me ayaü kaïkhàdhammo uppanno, “evaü
pasanno ahaü samaõe gotame, pahoti me samaõo gotamo tathà dhamaü desetuü
yathàhaü imaü kaïkhàdhammaü pajaheyyaü. Sàdhàhaü bho ànanda labheyyaü
samaõaü gotamaü dassanàyà”ti.

Evaü vutte àyasmà ànando subhaddaü paribbàjakaü etadavoca: ‘alaü
àvuso subhadda, mà tathàgataü viheñhesi. Kilanto bhagavà”ti. Dutiyampi
kho subhaddo paribbàjako àyasmantaü ànandaü etadavoca: “sutaü metaü bho
ànanda paribbàjakànaü vuddhànaü mahallakànaü àcariyapàcariyànaü
bhàsamànànaü: kadàci karahaci tathàgatà loke uppajjanti arahanto
sammàsambuddhàti. Ajjeva rattiyà pacchime yàme [PTS Page 150] [\q 150/]
samaõassa gotamassa parinibbànaü bhavissati. Atthi ca me ayaü
kaïkhàdhammo uppanno, evaü pasanno ahaü samaõe gotame, ‘pahoti me samaõo
gotamo tathà dhammà desetuü yathàhaü imaü kaïkhà dhammaü pajaheyyaü’.
Sàdhàhaü bho ànanda labheyyaü samaõaü gotamaü dassanàyà”ti. Dutiyampi
kho àyasmà ànando subhaddaü paribbàjakaü etadavoca: “alaü àvuso
subhadda, mà tathàgataü viheñhesi kilanto bhagavà”ti. Tatiyampi kho
subhaddo paribbàjako àyasmantaü ànandaü etadavoca: “sutaü metaü bho
ànanda paribbàjakànaü vuddhànaü mahallakànaü àcariyapàcariyànaü
bhàsamànànaü: kadàci karahaci tathàgatà loke uppajjanti arahanto
sammàsambuddhàti. Ajjeva rattiyà pacchime yàme samaõassa gotamassa
parinibbànaü bhavissati. Atthi ca me ayaü kaïkhàdhammo uppanno, evaü
pasanno ahaü samaõe gotame, ‘pahoti me samaõo gotamo tathà dhammà
desetuü yathàhaü imaü kaïkhà dhammaü pajaheyyaü’. Sàdhàhaü bho ànanda
labheyyaü samaõaü gotamaü dassanàyà”ti. Tatiyampi kho àyasmà ànando
subhaddaü paribbàjakaü etadavoca: “alaü àvuso subhadda, mà tathàgataü
viheñhesi kilanto bhagavà”ti.

104. Assosi kho bhagavà àyasmato ànandassa subhaddena paribbàjakena
saddhiü imaü kathàsallàpaü. Atha kho bhagavà àyasmantaü ànandaü
àmantesi: “alaü ànanda mà subhaddaü vàresi, labhataü ànanda subhaddo
tathàgataü dassanàya. Yaü ki¤ci maü subhaddo pucchissati, sabbantaü
a¤¤àpekkho’va pucchissati no vihesàpekkho. Ya¤cassàhaü puññho
byàkarissàmi, taü khippameva àjànissatã”ti.

[BJT Page 236] [\x 236/]

Atha kho àyasmà ànando subhaddaü paribbàjakaü etadavoca: gacchàvuso
subhadda, karoti te bhagavà okàsanti. Atha kho subhaddo paribbàjako yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavatà saddhiü sammodi.
Sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü nisãdi. Ekamantaü
nisinno kho subhaddo paribbàjako bhagavantaü etadavoca: ‘ye’ me bho
gotama samaõabràhmaõà saïghino gaõino gaõàcariyà ¤àtà yasassino
titthakarà sàdhusammatà bahujanassa, seyyathãdaü påraõo kassapo,
makkhali gosàlo, ajito kesakambalo, pakudho kaccàyano, sa¤jayo
belaññhaputto. Nigaõñhonàtaputto, sabbe te sakàya pañi¤¤àya abbha¤¤iüsu.
Sabbeva na [PTS Page 151] [\q 151/] abbha¤¤iüsu, udàhu ekacce
abbha¤¤iüsu ekacce nàbbha¤¤iüså ?”Ti.

“Alaü subhaddaü tiñhatetaü sabbe te sakàya pañi¤¤àya abbha¤¤iüsu,
sabbeva na abbha¤¤iüsu, udàhu ekacce abbha¤¤iüsu ekacce nàbbha¤¤iüså”ti.
Dhammaü te subhadda desissàmi. Taü suõàhi, sàdhukaü manasi karohi,
bhàsissàmã”ti. ‘Evaü bhante’ti kho subhaddo paribbàjako bhagavato
paccassosi, bhagavà etadavoca:

105. “Yasmiü kho subhadda dhammavinaye ariyo aññhaïgiko maggo na
upalabbhati, samaõo pi na upalabbhati, dutiyo pi tattha samaõo na
upalabbhati, tatiyo pi tattha samaõo na upalabbhati, catuttho pi tattha
samaõo na upalabbhati. Yasmi¤ca kho subhadda dhammavinaye ariyo
aññhaïgiko maggo upalabbhati, samaõo pi tattha upalabbhati, dutiyo pi
tattha samaõo upalabbhati, tatiyo pi tattha samaõo upalabbhati, catuttho
pi tattha samaõo upalabbhati. Imasmiü kho subhadda dhammavinaye ariyo
aññhaïgiko maggo upalabbhati. Idhe va subhadda samaõo, idha dutiyo
samaõo, idha tatiyo samaõo idha catuttho samaõo. Su¤¤à parappavàdà
samaõehi a¤¤e. Ime ca1 subhadda bhikkhå sammà vihareyyuü asu¤¤o loko
arahantehi assà”ti.

—————-

1. Ime (kaü)

[BJT Page 238] [\x 238/]


“Ekånatiüso vayasà subhadda
Yaü pabbajiü kiü kusalànuesã
Vassàni pa¤¤àsa samàdhikàni
Yato ahaü pabbajito subhadda
¥àyassa dhammassa padesavatti
Ito bahiddhà samaõo pi natthi. 4

[PTS Page 152] [\q 152/]


Dutiyo pi samaõo natthi,
Tatiyo pi samaõo natthi,
Catuttho pi samaõo natthi.
Su¤¤à parappavàdà samaõehi a¤¤e
Ime ca subhadda bhikkhå sammà vihareyyuü
Asu¤¤o loko arahantehã”ti 3

106. Evaü vutte subhaddo paribbàjako bhagavantaü etadavoca:
abhikkantaü bhante, abhikkantaü bhante seyyathà pi bhante nikkujjitaü và
ukkujjeyya, pañicchannaü và vivareyya, måëhassa và maggaü àcikkheyya,
andhakàre và telapajjotaü dhàreyya cakkhumanto råpàni dakkhintã ti.
Evameva bhagavatà anekapariyàyena dhammo pakàsito. Esàhaü bhante
bhagavantaü saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca. Labheyyàhaü
bhante bhagavato santike pabbajjaü, labheyyaü upasampadanti.

“Yo kho subhadda a¤¤atitthiyapubbo imasmiü dhammavinaye àkaïkhati,
pabbajjaü, àkaïkhati upasampadaü, so cattàro màse parivasati. Catunnaü
màsànaü accayena àraddhacittà bhikkhå pabbàjenti upasampàdenti
bhikkhubhàvàya. Api ca mettha puggalavemattatà vidità”ti. “Sace bhante
a¤¤atitthiyapubbà imasmiü dhammavinaye, àkaïkhantà pabbajjaü, àkaïkhantà
upasampadaü, cattàro màse parivasanti, catunnaü màsànaü accayena
àraddhacittà bhikkhå pabbàjenti upasampàdenti bhikkhubhàvàya, ahaü
cattàri vassàni parivasissàmi, catunnaü vassànaü accayena àraddhacittà
bhikkhå pabbàjentu upasampàdentu bhikkhubhàvàyà”ti.

—————-

3. Asu¤¤o loko, arahantehi assàti ( [PTS] machasaü)

4. Ekånatriü÷o vayasànupràpto (mahàvastu) ekona triü÷atko vasayà
subhadra yat pràvrajaü kiü ku÷alaü gaveùã, paücà÷ad varùàõi samàdhikàni,
yasmàdahaü pravrajitaþ subhadra, àryasya dharmasya, prade÷avartatã ito
bahir vai ÷ramaõo’sti nànyaþ (avadàna÷ataka)

[BJT Page 240] [\x 240/]

Atha kho bhagavà àyasmantaü ànandaü àmantesi: tena hànanda subhaddaü
pabbàjethà ti. ‘Evambhante’ti kho àyasmà ànando bhagavato paccassosi.
Atha kho subhaddo paribbàjako àyasmantaü ànandaü etadavoca: “làbhà vo
àvuso ànanda, suladdhaü vo àvuso ànanda, ye1 ettha satthu sammukhà
antevàsàbhisekena abhisittà ti. 2

[PTS Page 153] [\q 153/] alattha kho subhaddo paribbàjako bhagavato
santike pabbajjaü, alattha upasampadaü. Aciråpasampanno kho panàyasmà
subhaddo eko våpakaññho appamatto àtàpã pahitatto viharanto, nacirasseva
yassatthàya kulaputtà sammadeva agàrasmà anagàriyaü pabbajanti,
tadanuttaraü brahmacariyapariyosànaü diññheva dhamme sayaü abhi¤¤à
sacchikatvà upasampajja vihàsi, ‘khãõà jàti, vusitaü brahmacariyaü,
kataü karaõãyaü, nàparaü itthattàyà’ti abbha¤¤àsi. A¤¤ataro kho
panàyasmà subhaddo arahataü ahosi. So ca 3 bhagavato pacchime
sakkhisàvako ahosã ti.

Pa¤camo bhàõavàro.

—————-

1. Yo, [PTS] 2. Abhisitte [PTS] 3. So (machasaü)

[BJT Page 242] [\x 242/] [PTS Page 154] [\q 154/]

Tathàgatassa pacchimà vàcà

107. Atha kho bhagavà àyasmantaü ànandaü àmantesi.

“Siyà kho panànanda tumhàkaü evamassa, atãtasatthukaü pàvacanaü,
natthi no satthàti. Na kho panetaü ànanda evaü daññhabbaü. Yo kho ànanda
mayà dhammo ca vinayo ca desito pa¤¤atto so vo mamaccayena satthà ti.
Yathà kho panànanda etarahi bhikkhå a¤¤ama¤¤aü àvusovàdena
samudàcaranti, na kho mamaccayena evaü samudàcaritabbaü. Theratarena
ànanda bhikkhunà navakataro bhikkhu nàmena và gottena và àvusovàdena và
samudàcaritabbo, navakatarena bhikkhunà therataro bhikkhu bhanteti và
àyasmàti và samudàcaritabbo.

âkaïkhamàno ànanda saïgho mamaccayena khuddànukhuddakàni sikkhàpadàni
samåhanatu. 1 Channassa ànanda bhikkhuno mamaccayena brahmadaõóo
dàtabbo”ti. “Katamo pana bhante brahmadaõóo?”Ti. “Channo ànanda bhikkhu
yaü iccheyya taü vadeyya, so bhikkhåhi neva vattabbo na ovaditabbo na
anusàsitabbo”ti.

108. Atha kho bhagavà bhikkhå àmantesi: siyà kho pana bhikkhave
ekabhikkhussàpi kaïkhà và vimati và buddhe và dhamme và saïghe và magge
và pañipadàya và, pucchatha bhikkhave, mà pacchà [PTS Page 155] [\q
155/] vippañisàrino ahuvattha: sammukhãbhåto no satthà ahosi, na mayaü
sakkhãmha bhagavantaü sammukhà pañipucchitunti. Evaü vutte te bhikkhu
tuõhã ahesuü. Dutiyampi kho bhagavà bhikkhå àmantesi: siyà kho pana
bhikkhave ekabhikkhussàpi kaïkhà và vimati và buddhe và dhamme và saïghe
và magge và pañipadàya và, pucchatha bhikkhave, mà pacchà vippañisàrino
ahuvattha: sammukhãbhåto no satthà ahosi, na mayaü sakkhãmha
bhagavantaü sammukhà pañipucchitunti. Dutiyampi kho te bhikkhå tuõhã
ahesuü. Tatiyampi kho bhagavà bhikkhå àmantesi: siyà kho pana bhikkhave
ekabhikkhussàpi kaïkhà và vimati và buddhe và dhammevà saïghe và magge
và pañipadàya và pucchatha bhikkhave mà pacchà vippañisàrino ahuvattha,
sammukhãbhåto no satthà ahosi, na mayaü sakkhimha bhagavantaü sammukhà
pañipucchitunti. Tatiyampi kho te bhikkhå tuõhã ahesuü. Atha kho bhagavà
bhikkhå àmantesi ’siyà kho pana bhikkhave satthugàravenàpi na
puccheyyàtha. Sahàyako pi bhikkhave sahàyakassa àrocetå’ti. Evaü vutte
te bhikkhå tuõhã ahesuü.

—————-

1. Samåhanatu [PTS]

[BJT Page 244] [\x 244/]

108. Atha kho àyasmà ànando bhagavantaü etadavoca: “acchariyaü
bhante, abbhutaü bhante, evaü pasanno ahaü bhante imasmiü bhikkhusaïghe
‘natthi ekabhikkhussàpi kaïkhà và vimati và buddhe và dhamme và saïghe
và magge và pañipadàya và’ti. “Pasàdà kho tvaü ànanda vadesi. ¥àõameva
hettha ànanda tathàgatassa natthi imasmiü bhikkhu saïghe ekabhikkhussàpi
kaïkhà và vimati và buddhe và dhamme và saïghe và magge và pañipadàya
và. Imesaü hi ànanda pa¤cannaü bhikkhusatànaü yo pacchimako bhikkhu so
sotàpanno avinipàtadhammo niyato sambodhiparàyaõo’ti.

Atha kho bhagavà bhikkhå àmantesi: [PTS Page 156] [\q 156/]
“handa’dàni bhikkhave àmantayàmi vo, vayadhammà saïkhàrà appamàdena
sampàdethà”ti.

Ayaü tathàgatassa pacchimà vàcà2.

Bhagavato parinibbànaü.

109. Atha kho bhagavà pañhamaü jhànaü samàpajji. Pañhamajjhànà
vuññhahitvà dutiyaü jhànaü samàpajji. Dutiyajjhànà vuññhahitvà tatiyaü
jhànaü samàpajji. Tatiyajjhànà vuññhahitvayà catutthaü jhànaü samàpajji.
Catutthajjhànà vuññhahitvà àkàsàna¤càyatanaü samàpajji.
âkàsàna¤càyatanasamàpattiyà vuññhahitvà vi¤¤àõa¤càyatanaü samàpajji.
Vi¤¤àõa¤càyatanasamàpattiyà vuññhahitvà àki¤ca¤¤àyatanaü samàpajji.
âki¤ca¤¤àyatanasamàpattiyà vuññhahitvà nevasa¤¤ànàsa¤¤àyatanaü
samàpajji. Nevasa¤¤ànàsa¤¤àyatanasamàpattiyà vuññhahitvà
sa¤¤àvedayitanirodhaü samàpajji.

Atha kho àyasmà ànando àyasmantaü anuruddhaü etadavoca, “parinibbuto
bhante anuruddha bhagavà’ti. “Na àvuso ànanda bhagavà parinibbuto
sa¤¤àvedayitanirodhaü samàpanno”ti.

—————-

2. Sabbatthikavàdãnaü, mahàparinibbànasutte, evaü dissate:

Atha bhagavànutataràsaügataþ suvarõavarõaü bàhuü nissàryya tàn
bhikùånavocat: tathàgatasya dar÷anaü loke kadàcideva bhavati yathà
udumbarapuùpaü kadàcideva pràdurbhavati aruõavarõa - bàhuü nãssàryya
buddhaþ pràdurakarot adbhåtaü nimittam àgantukà saüskàràþ anityà utpadya
vina÷yanti mà pramàdethàþ iti. Tasmàd bhikùavaþ apramàdena sampàdayata.
Nàhaü pràmadam tena samyaksambuddhaþ asaükhyeyaguõo jàtaþ vyayadharmàþ
saüskàràþ apramàdena sampàdethàþ. Iyamasti tathàgatasya pa÷cimà vàk.

[BJT Page 246] [\x 246/]

Atha kho bhagavà sa¤¤àvedayitanirodhasamàpattiyà vuññhahitvà
nesavasa¤¤ànàsa¤¤àyatanaü samàpajji. Nevasa¤¤ànàsa¤¤àyatanasamàpattiyà
vuññhahitvà àki¤ca¤¤àyatanaü samàpajji. âki¤ca¤¤àyatanasamàpattiyà
vuññhahitvà vi¤¤àõa¤càyatanaü samàpajji. Vi¤¤àõa¤càyatanasamàpattiyà
vuññhahitvà àkàsàna¤càyatanaü samàpajji. âkàsàna¤càyatanasamàpattiyà
vuññhahitvà catutthaü jhànaü samàpajji. Catutthajjhànà vuññhahitvà
tatiyaü jhànaü samàpajji. Tatiyajjhànà vuññhahitvà dutiyaü jhànaü
samàpajji. Dutiyajjhànà vuññhahitvà pañhamaüjjhànaü samàpajji.
Pañhamajjhànà vuññhahitvà dutiyaüjjhànaü samàpajji. Dutiyajjhànà
vuññhahitvà tatiyajjhànaü samàpajji. Tatiyajjhànà vuññhahitvà
catutthajjhànaü samàpajji. Catutthajjhànà vuññhahitvà taü samanantarà
bhagavà parinibbàyi.

110. Parinibbute bhagavati saha parinibbànà mahàbhåmicàlo ahosi,
mahiüsanako salomahaüso devadundubhiyo ca phaliüsu. [PTS Page 157] [\q
157/] parinibbute bhagavati saha parinibbànà brahmà sahampati imaü
gàthaü abhàsi:


“Sabbeva nikkhipissanti bhåtà loke samussayaü1
Yathà etàdiso satthà loke appañipuggalo
Tathàgato balappatto sambuddho parinibbuto”ti.

Parinibbute bhagavati saha parinibbànà sakko devànamindo imaü gàthaü abhàsi:


“Aniccà vata saïkhàrà uppàdavayadhammino,
Uppajjitvà nirujjhanti tesaü våpasamo sukho”ti.

Parinibbute bhagavati saha parinibbànà àyasmà anuruddho imà gàthàyo abhàsi:


“Nàhu assàsapassàso ñhitacittassa tàdino,
Anejo santimàrabbha yaü kàlamakarã muni.
Asallãnena cittena vedanaü ajjhavàsayã,
Pajjotasseva nibbànaü vimokkho cetaso ahå”ti. 2

—————-

1. Cakkhumà loke antarahito ti (machasaü). 2. Asaülãnena kàyena
vedanàmadhivàsayan pradyotasyeva vimokùas tasya cetasaþ
(madhyamikàvànti)

[BJT Page 248] [\x 248/]

Parinibbute bhagavati saha parinibbànà àyasmà ànando imaü gàthaü abhàsi:


“Tadàsi yaü bhiüsanakaü tadàsi lomahaüsanaü
Sabbàkàravaråpete sambuddhe parinibbute”ti.

111. “Parinibbute bhagavati ye te tattha bhikkhå avãtaràgà appekacce
bàhà paggayha kandanti chinnapàtaü patanti àvaññanti vivaññanti:’
atikhippaü bhagavà [PTS Page 158] [\q 158/] parinibbuto, atikhippaü
sugato parinibbuto atikhippaü cakkhu loke antarahitanti. Ye pana te
bhikkhå vãtaràgà te satà sampajànà ‘adhivàsenti aniccà saïkhàrà, taü
kutettha labbhà’ti.

112. Atha kho àyasmà anuruddho bhikkhå àmantesi; alaü àvuso mà
sovittha mà paridevittha. Nanu etaü àvuso bhagavatà pañigacceva
akkhàtaü, sabbeheva piyehi manàpehi nànàbhàvo vinàbhàvo a¤¤athàbhàvo,
taü kutettha àvuso labbhà yantaü jàtaü bhåtaü saïkhataü palokadhammaü
taü vata mà palujjiti netaü ñhànaü vijjati. Devatà àvuso ujjhàyantã”ti.

“Kathambhåtà pana bhante anuruddha devatà manasikaroti? Santàvuso
ànanda devatà àkàse pañhavisa¤¤iniyo kese pakiriya kandanti bàhà
paggayha kandanti chinnapàtaü patanti, àvaññanti: vivaññanti atikhippaü
bhagavà parinibbuto, atikhippaü sugato parinibbuto, atikhippaü cakkhu
loke antarahitanti. Santàvuso ànanda devatà pañhaviyà pañhavisa¤¤iniyo
kese pakiriya kandanti bàhà paggayha kandanti chinnapàtaü patanti,
àvaññanti: vivaññanti atikhippaü bhagavà parinibbuto, atikhippaü sugato
parinibbuto, atikhippaü cakkhu loke antarahito ti. Yà pana devatà
vãtaràgà tà satà sampajànà adhivàsenti ‘aniccà saïkhàrà taü kutettha
labbhà’ti.

[BJT Page 250] [\x 250/]

113. Atha kho àyasmà ca anuruddho àyasmà ca ànando taü rattàvasesaü
dhammiyà kathàya vãtinàmesuü. Atha kho àyasmà anuruddho àyasmantaü
ànandaü àmantesi: gacchàvuso ànanda kusinàraü. Kusinàraü pavisitvà
kosinàrakànaü mallànaü àrocehi: ‘parinibbuto vàsiññhà bhagavà,
yassa’dàni kàlaü ma¤¤athà’ti. Evambhante ti kho àyasmà ànando àyasmato
anuruddhassa pañissutvà pubbaõhasamayaü nivàsetvà pattacãvaramàdàya
attadutiyo kusinàraü pàvisi. [PTS Page 159] [\q 159/] tena kho pana
samayena kosinàrakà mallà santhàgàre sannipatità honti teneva
karaõãyena. Atha kho àyasmà ànando yena kosinàrakànaü mallànaü
santhàgàraü tenupasaïkami. Upasaïkamitvà kosinàrakànaü mallànaü àrocesi:
“parinibbuto vàsiññhà bhagavà, yassa’dàni kàlaü ma¤¤athà”ti.
Idamàyasmato ànandassa vacanaü sutvà mallà ca mallaputtà ca mallasuõisà
ca mallapajàpatiyo ca aghàvino dummanà ceto dukkhasamappità appekacce
kese pakiriya kandanti, bàhà paggayha kandanti, chinnapàtaü patanti
àvaññanti vivaññanti atikhippaü bhagavà parinibbuto, atikhippaü sugato
parinibbuto, atikhippaü cakkhu loke antarahitanti. “

114. Atha kho kosinàrakà mallà purise àõàpesuü “tenahi bhaõe
kusinàràyaü gandhamàla¤ca sabba¤ca tàëàvacaraü sannipàtethà”ti. Atha kho
kosinàrakà mallà gandhamàla¤ca sabba¤ca tàëàvacaraü pa¤ca ca
dussayugasatàni àdàya yena upavattanaü mallànaü sàlavanaü yena bhagavato
sarãraü tenupasaïkamiüsu. Upasaïkamitvà bhagavato sarãraü naccehi
gãtehi vàditehi màlehi gandhehi sakkarontà garukarontà mànentà påjentà
celavitànàni karontà maõóalamàëe pañiyàdentà ‘ekadivasaü vãtinàmesuü.
Atha kho kosinàrakànaü mallànaü etadahosi. ‘Ativikàlo kho ajja bhagavato
sarãraü jhàpetuü, svedàni mayaü bhagavato sarãraü naccehi gãtehi
vàditehi màlehi gandhehi sakkarontà garukarontà mànentà påjentà
celavitànàni karontà maõóalamàëe pañiyàdentà dutiyampi divasaü
vãtinàmesuü, tatiyampi divasaü vãtinàmesuü, catutthampi divasaü
vãtinàmesu, pa¤camampi divasaü vãtinàmesu, chaññhampi divasaü
vãtinàmesuü atha kho sattamaü divasaü kosinàrakànaü mallànaü [PTS Page
160] [\q 160/] etadahosi: mayaü bhagavato sarãraü naccehi gãtehi
vàditehi màlehi gandhehi sakkarontà garukarontà mànentà påjentà,
dakkhiõena dakkhiõaü nagarassa haritvà bàhirena bàhiraü dakkhiõato
nagarassa bhagavato sarãraü jhàpessàmà’ti.

[BJT Page 252] [\x 252/]

Tena kho pana samayena aññha mallapàmokkhà sãsaü nahàtà ahatàni
vatthàni nivatthà ‘mayaü bhagavato sarãraü uccàressàmà’ti nasakkonti
uccàretuü. Atha kho kosinàrakà mallà àyasmantaü anuruddhaü etadavocuü:
ko nu kho bhante anuruddha hetu ko paccayo yenime aññha mallapàmokkhà
sãsaü nahàtà ahatàni vatthàni nivatthà ‘mayaü bhagavato sarãraü
uccàressàmà’ti na sakkonti uccàretunti ?” “A¤¤athà kho vàsiññhà tumhàkaü
adhippàyo, a¤¤athà devatànaü adhippàyo”ti. “Kathà pana bhante devatànaü
adhippàyo”ti. “Tumhàkaü kho vàsiññhà adhippàyo: “mayaü bhagavato
sarãraü naccehi gãtehi vàditehi màlehi gandhehi sakkarontà garukarontà
mànentà påjentà dakkhiõena dakkhiõaü nagarassa haritvà, bàhirena bàhiraü
dakkhiõato nagarassa bhagavato sarãraü jhàpessàmà”ti. Devatànaü kho
vàsiññhà adhippàyo “mayaü bhagavato sarãraü dibbehi naccehi gãtehi
vàditehi màlehi gandhehi sakkarontà garukarontà mànentà påjentà,
uttarena uttaraü nagarassa haritvà, uttarena dvàrena nagaraü pavesetvà,
majjhena majjhaü nagarassa haritvà, puratthimena dvàrena nikkhàmetvà,
puratthimato nagarassa makuñabandhanaü nàma mallànaü cetiyaü, ettha
bhagavato sarãraü jhàpessàmà”ti. “Yathà bhante devatànaü adhippàyo,
tathà hotu”ti.

116. Tena kho pana samayena kusinàrà yàva sandhisamalasaükañãrà
jaõõumattena odhinà mandàravapupphehi satthatà hoti atha kho devatà ca
kosinàrakà ca mallà bhagavato sarãraü dibbehi ca mànusakehi ca [PTS Page
161] [\q 161/] naccehi gãtehi vàditehi màlehi gandhehi sakkarontà
garukarontà mànentà påjentà, uttarena uttaraü nagarassa haritvà uttarena
dvàrena nagaraü pavesetvà, majjhena majjhaü nagarassa haritvà,
puratthimena dvàrena nikkhamitvà, puratthimato nagarassa makuñabandhanaü
nàma mallànaü cetiyaü, 1 tattha bhagavato sarãraü nikkhipiüsu.

—————-

1. Uttareõa dvàreõa nagaràt niùakramya nadãü hiraõyavatãü
upasaïkramya mukuñabandhane caitye(sabbatthivàditaü
mahàparinibbàõasutta)

[BJT Page 254] [\x 254/]

117. Atha kho kosinàrakà mallà àyasmantaü ànandaü etadavocuü: “kathaü
mayaü bhante ànanda tathàgatassa sarãre pañipajjàmà?”Ti. “Yathà kho
vàsiññhà ra¤¤o cakkavattissa sarãre pañipajjatti, evaü tathàgatassa
sarãre pañipajjitabbanti. ” “Kathaü pana bhante ànanda ra¤¤o
cakkavattissa sarãre pañipajjintã”ti. “Ra¤¤e vàsiññhà cakkavattissa
sarãraü ahatena vatthena veñhenti, ahatena vatthena veñhetvà vihatena
kappàsena veñhenti. Vihatena kappàsena veñhetvà ahatena vatthena
veñhenti. Etena upàyena pa¤cahi yugasatehi ra¤¤o cakkavattissa sarãraü
veñhetvà àyasàya teladoõiyà pakkhipitvà a¤¤issà àyasàya doõiyà
pañikujjetvà, sabbagandhànaü citakaü karitvà ra¤¤o cakkavattissa sarãraü
jhàpenti. Càtummahàpathe ra¤¤o cakkavattissa thåpaü karonti. Evaü kho
vàsiññhà ra¤¤o cakkavattissa sarãre pañipajjanti. Yathà kho vàsiññhà
ra¤¤o cakkavattissa sarãre pañipajjanti, evaü tathàgatassa sarãre
pañipajjitabbaü. Càtummahàpathe tathàgatassa thåpo kàtabbo. Tattha ye
màlaü và gandhaü và cuõõakaü và àropessanti và abhivàdessanti và cittaü
và pasàdessanti, tesantaü bhavissati dãgharattaü hitàya sukhàyà”ti.

Atha kho kosinàrakà mallà purise àõàpesuü “tena hi bhaõe mallànaü
vihataü kappàsaü sannipàtethà”ti. Atha kho kosinàrakà mallà bhagavato
sarãraü ahatena vatthena veñhesuü. Ahatena vatthena veñhetvà vihatena
kappàsena veñhesuü. Vihatena kappàsena veñhetvà ahatena [PTS Page 162]
[\q 162/] vatthena veñhesuü. Etena upàyena pa¤cahi yugasatehi bhagavato
sarãraü veñhetvà àyasàya teladoõiyà pakkhipitvà1 a¤¤issà àyasàya doõiyà
pañikujjetvà sabbagandhànaü citakaü karitvà bhagavato sarãraü citakaü
àropesuü.

Mahàkassapàgamanaü.

118. Tena kho pana samayena àyasmà mahàkassapo pàvàya kusinàraü
addhànamaggapañipanno hoti mahatà bhikkhusaïghena saddhiü pa¤camattehi
bhikkhusatehi. Atha kho àyasmà mahàkassapo maggà okkamma a¤¤atarasmiü
rukkhamåle nisãdi. Tena kho pana samayena a¤¤ataro àjãvako2 kusinàràya
mandàravapupphaü gahetvà pàvaü addhànamaggapañipanno hoti. Addasà kho
àyasmà mahàkassapo taü àjãvakaü dårato’va àgacchantaü. Disvà taü
àjãvakaü etadavoca: ‘apàvuso amhàkaü satthàraü jànàsã ?Ti. âma àvuso
jànàmi.

1. Suvarõadroõyàü nidhàya telena pårayitvà tàü suvarõadroõãü utthàpya
dvitãyasyàü mahàdroõyàü prakùipya (sabbatthivàditaü
mahàparinibbànasutte)

[BJT Page 256] [\x 256/]

Ajja sattàhaparinibbuto samaõo gotamo. Tato me idaü mandàravapupphaü
gahitanti”. Tattha ye te bhikkhu avãtaràgà appekacce bàhà paggayha
kandanti, chinnapàtaü patanti, àvaññanti vivaññanti: atikhippaü bhagavà
parinibbuto, atikhippaü sugato parinibbuto, atikhippaü cakkhu loke 3
antarahitanti, ye pana te bhikkhu vãtaràgà, te satà sampajànà
adhivàsenti: aniccà saïkhàrà, taü kutettha labbhà’ti.

119. Tena kho pana samayena subhaddo nàma buóóhapabbajito’ tassaü
parisàyaü nisinno hoti. Atha kho subhaddo, buóóhapabbajito te bhikkhu
etadavoca:” alaü àvuso mà sovittha, mà paridevittha. Sumuttà mayaü tena
mahàsamaõena. Upaddutà ca homa idaü vo kappati, idaü vo na kappatã ti.
Idàni pana mayaü yaü icchissàma taü karissàma, yaü na icchissàma na taü
karissàmà”ti. Atha kho àyasmà mahàkassapo bhikkhå àmantesi: ‘alaü àvuso
mà sovittha, mà paridevittha. Nanu [PTS Page 163] [\q 163/] etaü àvuso
bhagavatà pañigacce va akkhàtaü: sabbeheva piyehi manàpehi nànàbhàvo
vinàbhàvo a¤¤athàbhàvo. Taü kutettha àvuso labbhà yantaü jàtaü bhåtaü
saïkhataü palokadhammaü, taü tathàgatassàpi sarãraü mà palujjãti netaü
ñhànaü vijjatã”ti.

120. Tena kho pana samayena cattàro mallapàmokkhà sãsaü nahàtà
ahatàni vatthàni nivatthà mayaü bhagavato citakaü àlimpessàmàti na
sakkonti àlimpetuü. Atha kho kosinàrakà mallà àyasmantaü anuruddhaü
etadavocuü: ko nu kho bhante anuruddha hetu, ko paccayo, yenime cattàro
mallapàmokkhà sãsaü nahàtà ahatàni vatthàni nivatthà mayaü bhagavato
citakaü àlimpessàmàti na sakkonti àlimpetunti”? “A¤¤athà kho vàsiññhà
devatànaü adhippàyo”ti. “Kathaü pana bhante devatànaü adhippàyo?”Ti.
“Devatànaü kho vàsiññhà adhippàyo: ayaü àyasmà mahàkassapo pàvàya
kusinàraü addhànamaggapañipanno mahatà bhikkhusaïghena saddhiü
pa¤camattehi bhikkhusatehi. Na tàva bhagavato citako pajjalissati
yàvàyasmà mahàkassapo bhagavato pàde sirasà na vandissatã”ti. “Yathà
bhante devatànaü adhippàyo tathà hotu”ti.

2. Atha khalu màrge nyataro nirgrantha ÷ràvakaþ mandàra puùpaüàdàya
(sabbatthivàdãnaü mahàparinibbànasutte). 4. Cakkhumà loke antarahito
(machasaü) loke cakùurantarhitam (sabbatthivàdãnaü mahàparinibbànasutte)
1. Buddhapabbajito(machasaü)

[BJT Page 258] [\x 258/]

121. Atha kho àyasmà mahàkassapo yena kusinàrà makuñabandhanaü nàma
mallànaü cetiyaü yena bhagavato citako tenupasaïkami. Upasaïkamitvà ekaü
saü cãvaraü katvà a¤jalimpaõàmetvà tikkhattuü citakaü padakkhiõaü
katvà, pàdato vivaritvà bhagavato pàde sirasà vandi. Tàni pi kho pa¤ca
bhikkhusatàni ekaüsaü cãvaraü katvà a¤jalimpaõàmetvà tikkhattuü citakaü
padakkhiõaü katvà bhagavato pàde sirasà vandiüsu. [PTS Page 164] [\q
164/] vanditesu1 ca panàyasmatà mahàkassapena tehi pi pa¤cahi
bhikkhusatehi, sayameva bhagavato citako pajjali.

122. Jhàyamànassa kho pana bhagavato sarãrassa, yaü ahosi chavãti và
cammanti mà maüsanti và naharå ti và lasikà ti và tassa neva chàrikà
pa¤¤àyittha, na masi. Sàrãràneca avasissiüsu. Seyyathàpi nàma sapissa và
telassa và jhàyamànassa neva chàrikà pa¤¤àyati na masi, evameva
bhagavato sarirassa jhàyamànassa yaü ahosi chavãti và cammanti và
maüsanti và nahàråti và lasikàti và tassa neva chàrikà pa¤¤àyittha’na
masi, sàrãràneva avasissiüsu. Tesa¤ca pa¤cannaü dussayugasatànaü dveva
dussàni na óayhiüsu ya¤ca sabbabbhantarimaü2 ya¤ca bàhiraü. Daóóhe ca
kho pana bhagavato sarãre antaëikkhà udakadhàrà pàtubhavitvà bhagavato
citakaü nibbàpesi. Udakaü sàlato pi abbhunnamitvà bhagavato citakaü
nibbàpesi. Kosinàrakà pi mallà sabbagandhodakena bhagavato citakaü
nibbàpesuü.

Atha kho kosinàrakà mallà bhagavato sàrãràni sattàhaü santhàgàre
sattipa¤jaraü karitvà dhanupàkàraü parikkhipàpetvà naccehi gãtehi
vàditehi màlehi gandhehi sakkariüsu garukariüsu mànesuü påjesuü.

Sàrãrikadhàtuvibhajanà

122. Assosi kho ràjà màgadho ajàtasattu vedehiputto: “bhagavà kira
kusinàràyaü parinibbuto”ti. Atha kho ràjà màgadho: ajàtasattu
vedehiputto kosinàrakànaü mallànaü dåtaü pàhesi “bhagavà pi khattiyo
ahampi khattiyo. Ahampi arahàmi bhagavato sàrãrànaü bhàgaü, ahampi
bhagavato sàrãrànaü thåpa¤ca maha¤ca karissàmã”ti.

—————-

1. Vandite va (machasaü [PTS] 2. Sabbabbhantarimaü (machasaü) sabbaü abbhantarimaü [PTS]

[BJT Page 260] [\x 260/]

Assosuü kho vesàlikà licchavã: ‘bhagavà kira kusinàràyaü
parinibbuto’ti. Atha kho vesàlikà licchavã kosinàrakànaü mallànaü dåtaü
pàhesuü: “bhagavà pi khattiyo mayampi khattiyà. Mayampi arahàma
bhagavato [PTS Page 165] [\q 165/] sàrãrànaü bhàgaü. Mayampi bhagavato
sàrãrànaü thåpa¤ca maha¤ca karissàmà”ti.

Assosuü kho kàpilavatthavà sakyà: “bhagavà kira kusinàràyaü
parinibbuto”ti. Atha kho kàpilavatthavà sakyà kosinàrakànaü mallànaü
dåtaü pàhesuü: “bhagavà amhàkaü ¤àtiseññho. Mayampi arahàma bhagavato
sàrãrànaü bhàgaü. Mayampi bhagavato sàrãrànaü thåpa¤ca maha¤ca
karissàmà”ti.

Assosuü kho allakappakà bulayo “bhagavà kira kusinàràyaü
parinibbuto”ti. Atha kho allakappakà bulayo kosinàrakànaü mallànaü dåtaü
pàhesuü: “bhagavà pi khattiyo mayampi khattiyà mayampi arahàma
bhagavato sàrãrànaü bhàgaü. Mayampi bhagavato sàrãrànaü thåpa¤ca maha¤ca
karissàmà”ti.

Assosuü kho ràmagàmakà koliyà “bhagavà kira kusinàràyaü
parinibbuto”ti. Atha kho ràmagàmakà koliyà kosinàrakànaü mallànaü dåtaü
pàhesuü: “bhagavà pi khattiyo, mayampi khattiyà. Mayampi arahàma
bhagavato sàrãrànaü bhàgaü. Mayampi bhagavato sàrãrànaü thåpa¤ca maha¤ca
karissàmà”ti.

Assosi kho veñhadãpako bràhmaõo: “bhagavà kira kusinàràyaü
parinibbuto”ti. Atha kho veñhadãpako bràhmaõo kosinàrakànaü mallànaü
dåtaü pàhesi: “bhagavà tu1 khattiyo. Ahamasmi bràhmaõo, ahampi arahàmi
bhagavato sàrãrànaü bhàgaü. Ahampi bhagavato sàrãrànaü thåpa¤ca maha¤ca
karissàmã”ti.

————–

1. Bhagavàpi (machasaü)

[BJT Page 262] [\x 262/]

Assosuü kho pàveyyakà mallà “bhagavà kira kusinàràyaü parinibbuto”ti.
Atha kho pàveyyakà mallà kosinàrakànaü mallànaü dåtaü pàhesuü. Bhagavà
pi khattiyo mayampi khattiyà. Mayampi arahàma bhagavato sàrãrànaü
bhàgaü, mayampi bhagavato sàrãrànaü thåpa¤ca maha¤ca karissàmàti.

Evaü vutte kosinàrakà mallà te saïghe gaõe etadavocuü, [PTS Page 166]
[\q 166/] bhagavà amhàkaü gàmakkhette parinibbuto, na mayaü dassàma
bhagavato sàrãrànaü bhàganti.

123. Evaü vutte doõo bràhmaõo te saïghe gaõe etadavoca:


Suõantu bhonto mama ekavàkyaü1
Amhàkaü buddho ahu khantivàdo.
Na hi sàdhu’yaü uttamapuggalassa
Sarãrabhàge siyà sampahàro.
Sabbeva bhonto sahità samaggà
Sammodamànà karomaññhabhàge.
Vitthàrikà hontu disàsu thåpà
Bahå janà cakkhumato pasannà”ti.

124. “Tena hi bràhmaõa tva¤¤eva bhagavato sàrãràni aññhadhà samaü
suvibhattaü vibhajàhã”ti. “Evaü ho’ti kho doõo bràhmaõo tesaü saïghànaü
gaõànaü pañissutvà bhagavato sàrãràni aññhadhà samaü suvibhattaü
vibhajitvà te saïghe gaõe etadavoca: “imaü me bhonto tumbaü dadantu,
ahampi tumbassa thåpa¤ca maha¤ca karissàmã”ti. Adaüsu kho te doõassa
bràhmaõassa tumbaü.

Assosuü kho pippalivaniyà2 moriyà: “bhagavà kira kusinàràyaü
parinibbuto’ti. Atha kho pippalivaniyà moriyà kosinàrakànaü mallànaü
dåtaü pàhesuü: bhagavà pi khattiyo mayampi khattiyà. Mayampi arahàma
bhagavato sàrãrànaü bhàgaü, mayampi bhagavato sàrãrànaü thåpa¤ca maha¤ca
karissàmà’ti. “Natthi bhagavato sàrãrànaü bhàgo, vibhattàna bhagavato
sàrãràni, ito aïgàraü harathà”ti. Te tato aïgàraü hariüsu:2

1. Vàcaü. Machasaü. 2. Pipphalãvaniyà. Syà. 3. âhariüsu syà. Kà

[BJT Page 264] [\x 264/]

Dhàtucetiya påjà

124. Atha kho ràjà màgadho ajàtasattu vedehiputto ràjagahe bhagavato
sàrãrànaü thåpa¤ca maha¤ca akàsi. [PTS Page 167] [\q 167/] vesàlikà pi
licchavã vesàliyaü bhagavato sàrãrànaü thåpa¤ca maha¤ca akaüsu.
Kàpilavatthavà pi sakyà kapilavatthusmiü bhagavato sàrãrànaü thåpa¤ca
maha¤ca akaüsu. Allakappakà pi bulayo allakappe bhagavato sàrãrànaü
thåpa¤ca maha¤ca akaüsu. Ràmagàmakà pi koliyà ràmagàme bhagavato
sàrãrànaü thåpa¤ca maha¤ca akaüsu. Veñhadãpako pi bràhmaõo veñhadãpe
bhagavato sàrãrànaü thåpa¤ca maha¤ca akàsi. Pàveyyakà pi mallà pàvàyaü
bhagavato sàrãrànaü thåpa¤ca maha¤ca akaüsu. Kosinàrakà pi mallà
kusinàràyaü bhagavato sàrãrànaü thåpa¤ca maha¤ca akaüsu. Doõo pi
bràhmaõo tumbassa thåpa¤ca maha¤ca akàsi. Pippalivaniyà pi moriyà
pippalivane aïgàrànaü thåpa¤ca maha¤ca akaüsu. Iti aññha sarãrathåpà
navamo tumbathåpo dasamo aïgàrathåpo. Evametaü bhåtapubbanti.


125. “Aññha doõà1 cakkhumato sarãrà,
Sattadoõaü jambudãpe mahenti,
Eka¤ca doõaü purisavaruttamassa
Ràmagàme nàgaràjà mahenti.
Ekà hi dàñhà tidivehi påjità ekà pana gandhàrapure mahãyati,
Kàliïgara¤¤o vijite punekaü ekaü puna nàgaràjà mahenti.
Tasseva tejena ayaü vasundharà
âyàgaseññhehi mahã alaükatà
Evaü imaü cakkhumato sarãraü
Susakkataü sakkatasakkatehi.
[PTS Page 168] [\q 168/] devindanàgindanarinda påjito
Manussaseññhehi tatheva påjito,
Taü2 vandatha pa¤jalikà bhavitvà
Buddho bhave kappasatehi dullabho’ti.
Cattàëãsa samà dantà kesà lomà ca sabbaso,
Devà hariüsu ekekaü cakkavàlaparamparà”ti.
Mahàparinibbànasuttaütatiyaü.

————

1. Aññhadoõaü cakkhumato sarãraü (machasaü). 2. Taü taü (syà)



Digha Nikaya 16

Maha-Parinibbana Sutta

Last Days of the Buddha

Translated from the Pali by Sister Vajira & Francis Story

For free distribution only.
You may reprint this work for free distribution.
You may re-format and redistribute this work for use on computers and computer networks
provided that you charge no fees for its distribution or use.
Otherwise, all rights reserved.

From Last Days of the Buddha: The Maha-Parinibbana Sutta,
Translated from the Pali by Sister Vajira & Francis Story (revised
edition), (Kandy: Buddhist Publication Society, 1998). Copyright © 1998
Buddhist Publication Society.



Foreword

The translation of the Maha-Parinibbana Sutta which is offered here
is a work of collaboration, but is based upon a text prepared by Sister
Vajira of Germany, to whom credit for the initial work must be given.
The final revision of the text was done by Mr Francis Story. The notes
and references which, it is hoped, will help in the understanding of the
text have been contributed by the Venerable Nyanaponika Mahathera, much
of the material for them being taken from the Pali Commentary.

Every effort has been made to give a faithful rendering of the
original Pali. The greater part of the sutta is straight forward
narrative, but it also includes references to profound aspects of the
Dhamma, which have to be understood in their precise meaning if the full
import of the Buddha’s last exhortations is to be conveyed. In the
choice which inevitably arises between terminological exactitude and
literary form, the translators have endeavoured to preserve the former
with as little sacrifice as possible of the latter. Those who understand
the difficulties of Pali translation will appreciate that this is no
easy task, and will readily overlook the absence of those literary
graces which only a freer rendering would have permitted.

As in previous translations, some repetitions have been omitted and some repetitive passages condensed.

BUDDHIST PUBLICATION SOCIETY

* * *

Foreword to the Revised Edition

In this revised edition of Last Days of the Buddha, a number
of stylistic changes have been made, aimed at improved readability. The
word “Bhagava,” untranslated in the original edition, has been replaced
by “the Blessed One”; several archaic expressions, which gave a slightly
Biblical flavour to the diction, have been replaced by their modern
counterparts; awkward sentences have been reformulated; and greater
consistency was aimed at in the rendering of certain terms and
expressions. The notes have also been revised in certain respects. The
titles of the chapters and sections have been supplied by the translator
and editors, though the division of the work into six recitation units
dates back to the period when the Canon was transmitted orally from one
generation to the next.

* * *

Introduction

Of the thirty-four discourses (suttas) that make up the Digha Nikaya
(Collection of Long Discourses), ours, the sixteenth, is the longest,
and so altogether maintains the first place where length is concerned.

It preserves the principal feature of the Buddhist sutta, insofar as
it is, like others, a rehearsal of events as they have been witnessed.
On account of its unique composition, however, it is, more than other
suttas, capable not only of winning the affection of the pious Buddhist,
as it naturally does, but also of attracting the general reader, since
it is indeed a fine specimen of sacred universal literature.

It gives a good general idea of the Buddha’s Teaching, too, even
though it hardly offers anything that is not found — and often more
extensively dealt with — in other suttas.

At the end of his life, after almost half a century’s ministry, the
Master had long since taught all that was necessary for attaining the
ideal. During the last period his primary concern, therefore, was to
impress on his followers the necessity of unflinchingly putting into
practice those very same teachings: an appeal that could, of course,
hardly fail in stirring their hearts more than ever before.

The Sangha came, indeed, to witness the greatest event in its
history, and was keenly aware of it, especially since the Master had
announced his Parinibbana three months ahead. The impression on the
bhikkhus who flocked to him in large numbers as he was pressing
northward was tremendous, and could not fail to be reflected vividly in
the oral account. (The Buddhist canon was originally, as is well known,
altogether oral.) Because of its particular import and abundance, this
material was soon formed into one body; and so our sutta came to be.

In this connection, it is hardly possible not to remember gratefully
the Venerable ânanda. His share in the preservation of the Master’s word
is paramount to any other bhikkhu’s, and his figure is inseparable from
our texts. This was to become manifest for all time in the
Maha-Parinibbana Sutta, which is plainly unimaginable without him. For
it is ânanda, and again ânanda, whom the Master addresses, having tested
for twenty-five years his sure grasp and brilliant memory and also his
indefatigable personal devotion. But ânanda too, here more than
elsewhere, by his constant queries, worries, and amazements, becomes
without intending it a central figure beside the Master himself, which
undoubtedly increases the attractiveness of the text. Thus, then,
ânanda, gentle and pleasant as his name, and yet almost throughout his
career incurring the reproach of the brethren, was immortalized along
with his beloved Master, and — as we may add — along with his strange
position between praise and blame, assuming mystic character in the
third chapter.

The third chapter, almost exclusively, is devoted to depicting the
circumstances connected with the Master’s relinquishment of life, which
is the dramatic culmination of events. It overwhelmingly drives home the
purely metaphysical significance of the Parinibbana, or at least ought
to do so. For the Buddha neither succumbed to his fatal illness nor did
he give way to the appeal of Mara (which is identical with the
non-appeal of ânanda), but sovereignly let go of existence at a timely
hour, just as forty-five years earlier, on becoming fully enlightened,
he had duly taken upon himself the wearisome task of teaching men. This
fact is most thought-provoking, and consistently leads to the conclusion
that by his Parinibbana, indeed, the Buddha bore the last and highest
possible testimony to his Teaching, which permits of no lingering
inclination to self-preservation and continuance, but on the contrary
reaches the highest exultation ending it all. The Master’s Parinibbana
is, therefore, the one sorrowful event in the history of Buddhism that
turns out, in its true meaning, to be really the most blissful.

Sister Vajira

Ceylon
May 1961



Maha-Parinibbana Sutta

Part One
In Magadha

1. Thus have I heard. Once the Blessed One [n1] dwelt at Rajagaha, on the hill called Vultures’ Peak. At that time the king of Magadha, Ajàtasattu, son of the Videhi queen, [n2] desired to wage war against the Vajjis.
He spoke in this fashion: “These Vajjis, powerful and glorious as they
are, I shall annihilate them, I shall make them perish, I shall utterly
destroy them.”

2. And Ajàtasattu, the king of Magadha, addressed his chief minister, the brahmin Vassakara,
saying: “Come, brahmin, go to the Blessed One, pay homage in my name at
his feet, wish him good health, strength, ease, vigour, and comfort,
and speak thus: ‘O Lord, Ajàtasattu, the king of Magadha, desires to
wage war against the Vajjis. He has spoken in this fashion: “These
Vajjis, powerful and glorious as they are, I shall annihilate them, I
shall make them perish, I shall utterly destroy them.”‘ And whatever the
Blessed One should answer you, keep it well in mind and inform me; for
Tathagatas [n3] do not speak falsely.”

3. “Very well, sire,” said the brahmin Vassakara in assent to
Ajàtasattu, king of Magadha. And he ordered a large number of
magnificent carriages to be made ready, mounted one himself, and
accompanied by the rest, drove out to Rajagaha towards Vultures’ Peak.
He went by carriage as far as the carriage could go, then dismounting,
he approached the Blessed One on foot. After exchanging courteous
greetings with the Blessed One, together with many pleasant words, he
sat down at one side and addressed the Blessed One thus: “Venerable
Gotama, Ajàtasattu, the king of Magadha, pays homage at the feet of the
Venerable Gotama and wishes him good health, strength, ease, vigour, and
comfort. He desires to wage war against the Vajjis, and he has spoken
in this fashion: ‘These Vajjis, powerful and glorious as they are, I
shall annihilate them, I shall make them perish, I shall utterly destroy
them.’”

Conditions of a Nation’s Welfare

4. At that time the Venerable ânanda [n4]
was standing behind the Blessed One, fanning him, and the Blessed One
addressed the Venerable ânanda thus: “What have you heard, ânanda: do
the Vajjis have frequent gatherings, and are their meetings well
attended?”

“I have heard, Lord, that this is so.”

“So long, ânanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ânanda: do the Vajjis assemble and disperse peacefully and attend to their affairs in concord?”

“I have heard, Lord, that they do.”

“So long, ânanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ânanda: do the Vajjis neither enact new decrees
nor abolish existing ones, but proceed in accordance with their ancient
constitutions?”

“I have heard, Lord, that they do.”

“So long, ânanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ânanda: do the Vajjis show respect, honour,
esteem, and veneration towards their elders and think it worthwhile to
listen to them?”

“I have heard, Lord, that they do.”

“So long, ânanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ânanda: do the Vajjis refrain from abducting women and maidens of good families and from detaining them?”

“I have heard, Lord, that they refrain from doing so.”

“So long, ânanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ânanda: do the Vajjis show respect, honour,
esteem, and veneration towards their shrines, both those within the city
and those outside it, and do not deprive them of the due offerings as
given and made to them formerly?”

“I have heard, Lord, that they do venerate their shrines, and that they do not deprive them of their offerings.”

“So long, ânanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ânanda: do the Vajjis duly protect and guard
the arahats, so that those who have not come to the realm yet might do
so, and those who have already come might live there in peace?”

“I have heard, Lord, that they do.”

“So long, ânanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.”

5. And the Blessed One addressed the brahmin Vassakara in these words: “Once, brahmin, I dwelt at Vesali, at the Sarandada shrine, and there it was that I taught the Vajjis these seven conditions leading to (a nation’s) welfare. [n5]
So long, brahmin, as these endure among the Vajjis, and the Vajjis are
known for it, their growth is to be expected, not their decline.”

Thereupon the brahmin Vassakara spoke thus to the Blessed One: “If
the Vajjis, Venerable Gotama, were endowed with only one or another of
these conditions leading to welfare, their growth would have to be
expected, not their decline. What then of all the seven? No harm,
indeed, can be done to the Vajjis in battle by Magadha’s king,
Ajàtasattu, except through treachery or discord. Well, then, Venerable
Gotama, we will take our leave, for we have much to perform, much work
to do.”

“Do as now seems fit to you, brahmin.” And the brahmin Vassakara, the
chief minister of Magadha, approving of the Blessed One’s words and
delighted by them, rose from his seat and departed.

Welfare of the Bhikkhus

6. Then, soon after Vassakara’s departure, the Blessed One addressed
the Venerable ânanda thus: “Go now, ânanda, and assemble in the hall of
audience as many bhikkhus as live around Rajagaha.”

“Very well, Lord.” And the Venerable ânanda did as he was requested
and informed the Blessed One: “The community of bhikkhus is assembled,
Lord. Now let the Blessed One do as he wishes.”

Thereupon the Blessed One rose from his seat, went up to the hall of
audience, took his appointed seat there, and addressed the bhikkhus
thus: “Seven conditions leading to welfare I shall set forth, bhikkhus.
Listen and pay heed to what I shall say.”

“So be it, Lord.”

“The growth of the bhikkhus is to be expected, not their decline,
bhikkhus, so long as they assemble frequently and in large numbers; meet
and disperse peacefully and attend to the affairs of the Sangha in
concord; so long as they appoint no new rules, and do not abolish the
existing ones, but proceed in accordance with the code of training
(Vinaya) laid down; so long as they show respect, honour, esteem, and
veneration towards the elder bhikkhus, those of long standing, long gone
forth, the fathers and leaders of the Sangha, and think it worthwhile
to listen to them; so long as they do not come under the power of the
craving that leads to fresh becoming; so long as they cherish the forest
depths for their dwellings; so long as they establish themselves in
mindfulness, so that virtuous brethren of the Order who have not come
yet might do so, and those already come might live in peace; so long,
bhikkhus, as these seven conditions leading to welfare endure among the
bhikkhus and the bhikkhus are known for it, their growth is to be
expected, not their decline.

7. “Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”

“So be it, Lord.”

“The growth of the bhikkhus is to be expected, not their decline,
bhikkhus, so long as they do not delight in, are not pleased with, and
are not fond of activities, talk, sleep, and company; so long as they do
not harbour, do not come under the spell of evil desires; have no bad
friends, associates, or companions; and so long as they do not stop
halfway on account of some trifling achievement. So long, bhikkhus, as
these seven conditions leading to welfare endure among the bhikkhus and
the bhikkhus are known for it, their growth is to be expected, not their
decline.

Seven Good Qualities [n6]

8. “Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”

“So be it, Lord.”

“The growth of the bhikkhus is to be expected, not their decline,
bhikkhus, so long as they shall have faith, so long as they have moral
shame and fear of misconduct, are proficient in learning, resolute,
mindful, and wise. So long, bhikkhus, as these seven conditions leading
to welfare endure among the bhikkhus, and the bhikkhus are known for it,
their growth is to be expected, not their decline.

Seven Factors of Enlightenment [n7]

9. “Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”

“So be it, Lord.”

“The growth of the bhikkhus is to be expected, not their decline,
bhikkhus, so long as they cultivate the seven factors of enlightenment,
that is: mindfulness, investigation into phenomena, energy, bliss,
tranquillity, concentration, and equanimity. So long, bhikkhus, as these
seven conditions leading to welfare endure among the bhikkhus, and the
bhikkhus are known for it, their growth is to be expected, not their
decline.

Seven Perceptions

10. “Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”

“So be it, Lord.”

“The growth of the bhikkhus is to be expected, not their decline,
bhikkhus, so long as they cultivate the perception of impermanence, of
egolessness, of (the body’s) impurity, of (the body’s) wretchedness, of
relinquishment, of dispassion, and of cessation. So long, bhikkhus, as
these seven conditions leading to welfare endure among the bhikkhus, and
the bhikkhus are known for it, their growth is to be expected, not
their decline.

Six Conditions to be Remembered [n8]

11. “Six further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”

“So be it, Lord.”

“The growth of the bhikkhus is to be expected, not their decline,
bhikkhus, so long as they attend on each other with loving-kindness in
deed, word, and thought, both openly and in private; so long as in
respect of what they receive as due offerings, even the contents of
their alms bowls, they do not make use of them without sharing them with
virtuous members of the community; so long as, in company with their
brethren, they train themselves, openly and in private, in the rules of
conduct, which are complete and perfect, spotless and pure, liberating,
praised by the wise, uninfluenced (by mundane concerns), and favorable
to concentration of mind; and in company with their brethren, preserve,
openly and in private, the insight that is noble and liberating, and
leads one who acts upon it to the utter destruction of suffering. So
long, bhikkhus, as these six conditions leading to welfare endure among
the bhikkhus, and the bhikkhus are known for it, their growth is to be
expected, not their decline.

Counsel to the Bhikkhus

12. And the Blessed One, living at Rajagaha, at the hill called Vultures’ Peak, often gave counsel to the bhikkhus thus:

“Such and such is virtue; such and such is concentration; and such and such is wisdom. [n9]
Great becomes the fruit, great is the gain of concentration when it is
fully developed by virtuous conduct; great becomes the fruit, great is
the gain of wisdom when it is fully developed by concentration; utterly
freed from the taints [n10] of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”

13. When the Blessed One had stayed at Rajagaha as long as he
pleased, he addressed the Venerable ânanda thus: “Come, ânanda, let us
go to Ambalatthika.”

“So be it, Lord.”

And the Blessed One took up his abode at Ambalatthika, together with a large community of bhikkhus.

14. At Ambalatthika the Blessed One came to stay in the king’s rest
house; and there, too, the Blessed One often gave counsel to the
bhikkhus thus:

“Such and such is virtue; such and such is concentration; and such
and such is wisdom. Great becomes the fruit, great is the gain of
concentration when it is fully developed by virtuous conduct; great
becomes the fruit, great is the gain of wisdom when it is fully
developed by concentration; utterly freed from the taints of lust,
becoming, and ignorance is the mind that is fully developed in wisdom.”

15. When the Blessed One had stayed at Ambalatthika as long as he
pleased, he addressed the Venerable ânanda thus: “Come, ânanda, let us
go to Nalanda.”

“So be it, Lord.”

And the Blessed One took up his abode at Nalanda together with a
large community of bhikkhus, and came to stay in the mango grove of Pavarika.

Sàriputta’s Lion’s Roar >[n11]

16. Then the Venerable Sàriputta went to the Blessed One, respectfully greeted him, sat down at one side, and spoke thus to him:

“This faith, Lord, I have in the Blessed One, that there has not
been, there will not be, nor is there now, another recluse or brahmin
more exalted in Enlightenment than the Blessed One.”

“Lofty indeed is this speech of yours, Sàriputta, and lordly! A bold
utterance, a veritable sounding of the lion’s roar! But how is this,
Sàriputta? Those Arahats, Fully Enlightened Ones of the past — do you
have direct personal knowledge of all those Blessed Ones, as to their
virtue, their meditation, [n12] their wisdom, their abiding, and their emancipation?” [n13]

“Not so, Lord.”

“Then how is this, Sàriputta? Those Arahats, Fully Enlightened Ones
of the future — do you have direct personal knowledge of all those
Blessed Ones, as to their virtue, their meditation, their wisdom, their
abiding, and their emancipation?”

“Not so, Lord.”

“Then how is this, Sàriputta? Of me, who am at present the Arahat,
the Fully Enlightened One, do you have direct personal knowledge as to
my virtue, my meditation, my wisdom, my abiding, and my emancipation?”

“Not so, Lord.”

“Then it is clear, Sàriputta, that you have no such direct personal
knowledge of the Arahats, the Fully Enlightened Ones of the past, the
future, and the present. How then dare you set forth a speech so lofty
and lordly, an utterance so bold, a veritable sounding of the lion’s
roar, saying: ‘This faith, Lord, I have in the Blessed One, that there
has not been, there will not be, nor is there now another recluse or
brahmin more exalted in Enlightenment than the Blessed One’?”

17. “No such direct personal knowledge, indeed, is mine, Lord, of the
Arahats, the Fully Enlightened Ones of the past, the future, and the
present; and yet I have come to know the lawfulness of the Dhamma.
Suppose, Lord, a king’s frontier fortress was strongly fortified, with
strong ramparts and turrets, and it had a single gate, and there was a
gatekeeper, intelligent, experienced, and prudent, who would keep out
the stranger but allow the friend to enter. As he patrols the path that
leads all around the fortress, he does not perceive a hole or fissure in
the ramparts even big enough to allow a cat to slip through. So he
comes to the conclusion: ‘Whatever grosser living things are to enter or
leave this city, they will all have to do so just by this gate.’ In the
same way, Lord, I have come to know the lawfulness of the Dhamma.

“For, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of the past had abandoned the five hindrances, [n14] the mental defilements that weaken wisdom; had well established their minds in the four foundations of mindfulness; [n15] had duly cultivated the seven factors of enlightenment, and were fully enlightened in unsurpassed, supreme Enlightenment.

“And, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of
the future will abandon the five hindrances, the mental defilements that
weaken wisdom; will well establish their minds in the four foundations
of mindfulness; will duly cultivate the seven factors of enlightenment,
and will be fully enlightened in unsurpassed, supreme Enlightenment.

“And the Blessed One too, Lord, being at present the Arahat, the
Fully Enlightened One, has abandoned the five hindrances, the mental
defilements that weaken wisdom; has well established his mind in the
four foundations of mindfulness; has duly cultivated the seven factors
of enlightenment, and is fully enlightened in unsurpassed, supreme
Enlightenment.”

18. And also in Nalanda, in the mango grove of Pavarika, the Blessed One often gave counsel to the bhikkhus thus:

“Such and such is virtue; such and such is concentration; and such
and such is wisdom. Great becomes the fruit, great is the gain of
concentration when it is fully developed by virtuous conduct; great
becomes the fruit, great is the gain of wisdom when it is fully
developed by concentration; utterly freed from the taints of lust,
becoming, and ignorance is the mind that is fully developed in wisdom.”

19. When the Blessed One had stayed at Nalanda as long as he pleased, he addressed the Venerable ânanda thus:

“Come, ânanda, let us go to Pataligama.”

“So be it, Lord.”

And the Blessed One took up his abode at Pataligama together with a large community of bhikkhus.

20. Then the devotees of Pataligama came to know: “The Blessed One,
they say, has arrived at Pataligama.” And they approached the Blessed
One, respectfully greeted him, sat down at one side, and addressed him
thus: “May the Blessed One, Lord, kindly visit our council hall.” And
the Blessed One consented by his silence.

21. Knowing the Blessed One’s consent, the devotees of Pataligama
rose from their seats, respectfully saluted him, and keeping their right
sides towards him, departed for the council hall. Then they prepared
the council hall by covering the floor all over, arranging seats and
water, and setting out an oil lamp. Having done this, they returned to
the Blessed One, respectfully greeted him, and standing at one side,
announced: “Lord, the council hall is ready, with the floor covered all
over, seats and water prepared, and an oil lamp has been set out. Let
the Blessed One come, Lord, at his convenience.

22. And the Blessed One got ready, and taking his bowl and robe, went
to the council hall together with the company of bhikkhus. After
rinsing his feet, the Blessed One entered the council hall and took his
seat close to the middle pillar, facing east. The community of bhikkhus,
after rinsing their feet, also entered the council hall and took seats
near the western wall, facing east, so that the Blessed One was before
them. And the devotees of Pataligama, after rinsing their feet and
entering the council hall, sat down near the eastern wall, facing west,
so that the Blessed One was in front of them.

The Fruits of an Immoral and a Moral Life

23. Thereupon the Blessed One addressed the devotees of Pataligama
thus: “The immoral man, householders, by falling away from virtue,
encounters five perils: great loss of wealth through heedlessness; an
evil reputation; a timid and troubled demeanor in every society, be it
that of nobles, brahmins, householders, or ascetics; death in
bewilderment; and, at the breaking up of the body after death, rebirth
in a realm of misery, in an unhappy state, in the nether world, in hell.

24. “Five blessings, householders, accrue to the righteous man
through his practice of virtue: great increase of wealth through his
diligence; a favorable reputation; a confident deportment, without
timidity, in every society, be it that of nobles, brahmins,
householders, or ascetics; a serene death; and, at the breaking up of
the body after death, rebirth in a happy state, in a heavenly world.”

25. And the Blessed One spent much of the night instructing the
devotees of Pataligama in the Dhamma, rousing, edifying, and gladdening
them, after which he dismissed them, saying: “The night is far advanced,
householders. You may go at your convenience.

“So be it, Lord.” And the devotees of Pataligama rose from their
seats, respectfully saluted the Blessed One, and keeping their right
sides towards him, departed. And the Blessed One, soon after their
departure, retired into privacy.

26. At that time Sunidha and Vassakara, the
chief ministers of Magadha, were building a fortress at Pataligama in
defence against the Vajjis. And deities in large numbers, counted in
thousands, had taken possession of sites at Pataligama. In the region
where deities of great power prevailed, officials of great power were
bent on constructing edifices; and where deities of medium power and
lesser power prevailed, officials of medium and lesser power were bent
on constructing edifices.

27. And the Blessed One saw with the heavenly eye, pure and
transcending the faculty of men, the deities, counted in thousands,
where they had taken possession of sites in Pataligama. And rising
before the night was spent, towards dawn, the Blessed One addressed the
Venerable ânanda thus: “Who is it, ânanda, that is erecting a city at
Pataligama?”

“Sunidha and Vassakara, Lord, the chief ministers of Magadha, are
building a fortress at Pataligama, in defence against the Vajjis.”

28. “It is, ânanda, as if Sunidha and Vassakara had taken counsel
with the gods of the Thirty-three. For I beheld, ânanda, with the
heavenly eye, pure and transcending the faculty of men, a large number
of deities, counted in thousands, that have taken possession of sites at
Pataligama. In the region where deities of great power prevail,
officials of great power are bent on constructing edifices; and where
deities of medium and lesser power prevail, officials of medium and
lesser power are bent on constructing edifices. Truly, ânanda, as far as
the Aryan race extends and trade routes spread, this will be the
foremost city Pataliputta, a trade-centre. [n16] But Pataliputta, ânanda, will be assailed by three perils — fire, water, and dissension.”

29. Then Sunidha and Vassakara went to the Blessed One, and after
courteous greeting to the Blessed One, and exchanging many pleasant
words, they stood at one side and addressed him thus: “May the Venerable
Gotama please accept our invitation for tomorrow’s meal, together with
the community of bhikkhus.” And the Blessed One consented by his
silence.

30. Knowing the Blessed One’s consent, Sunidha and Vassakara departed
for their own abodes, where they had choice food, hard and soft,
prepared. And when it was time, they announced to the Blessed One: “It
is time, Venerable Gotama; the meal is ready.”

Thereupon the Blessed One got ready in the forenoon, and taking bowl
and robe, he went together with the community of bhikkhus to the abode
of Sunidha and Vassakara, where he took the seat prepared for him. And
Sunidha and Vassakara themselves attended on the community of bhikkhus
headed by the Buddha, and served them with choice food, hard and soft.
When the Blessed One had finished his meal and had removed his hand from
the bowl, they took low seats and sat down at one side.

31. And the Blessed One thanked them with these stanzas:

“Wherever he may dwell, the prudent man
Ministers to the chaste and virtuous;
And having to these worthy ones made gifts,
He shares his merits with the local devas.

And so revered, they honour him in turn,
Are gracious to him even as a mother
Is towards her own, her only son;
And he who thus enjoys the devas’ grace,
And is by them beloved, good fortune sees.”

After this, the Blessed One rose from his seat and departed.

Crossing the Ganges

32. Then Sunidha and Vassakara followed behind the Blessed One, step
by step, saying: “Through whichever gate the recluse Gotama will depart
today, that we will name the Gotama-gate; and the ford by which he will
cross the river Ganges shall be named the Gotama-ford.” And so it came
to pass, where the gate was concerned.

33. But when the Blessed One came to the river Ganges,
it was full to the brim, so that crows could drink from it. And some
people went in search of a boat or float, while others tied up a raft,
because they desired to get across. But the Blessed One, as quickly as a
strong man might stretch out his bent arm or draw in his outstretched
arm, vanished from this side of the river Ganges, and came to stand on
the yonder side.

34. And the Blessed One saw the people who desired to cross searching
for a boat or float, while others were binding rafts. And then the
Blessed One, seeing them thus, gave forth the solemn utterance:

“They who have bridged the ocean vast,
Leaving the lowlands far behind,
While others still their frail rafts bind,
Are saved by wisdom unsurpassed.”

Part Two
The Journey to Vesali

The Four Noble Truths

1. Now the Blessed One spoke to the Venerable ânanda, saying: “Come, ânanda, let us go to Kotigama.”

“So be it, Lord.” And the Blessed One took up his abode at Kotigama together with a large community of bhikkhus.

2. And the Blessed One addressed the bhikkhus, saying: “Bhikkhus, it
is through not realizing, through not penetrating the Four Noble Truths
that this long course of birth and death has been passed through and
undergone by me as well as by you. What are these four? They are the
noble truth of suffering; the noble truth of the origin of suffering;
the noble truth of the cessation of suffering; and the noble truth of
the way to the cessation of suffering. But now, bhikkhus, that these
have been realized and penetrated, cut off is the craving for existence,
destroyed is that which leads to renewed becoming, and there is no
fresh becoming.”

3. Thus it was said by the Blessed One. And the Happy One, the Master, further said:

“Through not seeing the Four Noble Truths,
Long was the weary path from birth to birth.
When these are known, removed is rebirth’s cause,
The root of sorrow plucked; then ends rebirth.”

4. And also at Kotigama the Blessed One often gave counsel to the
bhikkhus thus: “Such and such is virtue; such and such is concentration;
and such and such is wisdom. Great becomes the fruit, great is the gain
of concentration when it is fully developed by virtuous conduct; great
becomes the fruit, great is the gain of wisdom when it is fully
developed by concentration; utterly freed from the taints of lust,
becoming, and ignorance is the mind that is fully developed in wisdom.”

5. When the Blessed One had stayed at Kotigama as long as he pleased,
he spoke to the Venerable ânanda, saying: “Come, ânanda, let us go to Nadika.”

“So be it, Lord.” And the Blessed One took up his abode in Nadika
together with a large community of bhikkhus, staying in the Brick House.

The Four Specific Attainments

6. Then the Venerable ânanda approached the Blessed One and, after
greeting him respectfully, sat down at one side. And he said to the
Blessed One: “Here in Nadika, Lord, there have passed away the bhikkhu Salha and the bhikkhuni Nanda. Likewise there have passed away the layman Sudatta and the laywoman Sujàta; likewise the layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda. What is their destiny, Lord? What is their future state?”

7. “The bhikkhu Salha, ânanda, through the destruction of the taints
in this very lifetime has attained to the taint-free deliverance of mind
and deliverance through wisdom, having directly known and realized it
by himself. [n17]

“The bhikkhuni Nanda, ânanda, through the destruction of the five
lower fetters (that bind beings to the world of the senses), has arisen
spontaneously (among the Suddhavasa deities) and will come to final
cessation in that very place, not liable to return from that world.

“The layman Sudatta, ânanda, through the destruction of the three
fetters (self-belief, doubt, and faith in the efficacy of rituals and
observances), and the lessening of lust, hatred, and delusion, has
become a once-returner and is bound to make an end of suffering after
having returned but once more to this world.

“The laywoman Sujàta, ânanda, through the destruction of the three
fetters has become a stream-enterer, and is safe from falling into the
states of misery, assured, and bound for Enlightenment.

“The layman Kakudha, ânanda, through the destruction of the five
lower fetters (that bind beings to the world of the senses), has arisen
spontaneously (among the Suddhavasa deities), and will come to final
cessation in that very place, not liable to return from that world.

“So it is with Kalinga, Nikata, Katissabha, Tuttha, Santuttha,
Bhadda, and Subhadda, and with more than fifty laymen in Nadika. More
than ninety laymen who have passed away in Nadika, ânanda, through the
destruction of the three fetters, and the lessening of lust, hatred, and
delusion, have become once-returners and are bound to make an end of
suffering after having returned but once more to this world.

“More than five hundred laymen who have passed away in Nadika,
ânanda, through the complete destruction of the three fetters have
become stream-enterers, and are safe from falling into the states of
misery, assured, and bound for Enlightenment.

The Mirror of the Dhamma

8. “But truly, ânanda, it is nothing strange
that human beings should die. But if each time it happens you should
come to the Tathagata and ask about them in this manner, indeed it would
be troublesome to him. Therefore, ânanda, I will give you the teaching
called the Mirror of the Dhamma, possessing which the noble disciple,
should he so desire, can declare of himself: ‘There is no more rebirth
for me in hell, nor as an animal or ghost, nor in any realm of woe. A
stream-enterer am I, safe from falling into the states of misery,
assured am I and bound for Enlightenment.’”

9. “And what, ânanda, is that teaching called the Mirror of Dhamma,
possessing which the noble disciple may thus declare of himself?

“In this case, ânanda, the noble disciple possesses unwavering faith
in the Buddha thus: ‘The Blessed One is an Arahat, the Fully Enlightened
One, perfect in knowledge and conduct, the Happy One, the knower of the
world, the paramount trainer of beings, the teacher of gods and men,
the Enlightened One, the Blessed One.’

“He possesses unwavering faith in the Dhamma thus: ‘Well propounded by the Blessed One is the Dhamma, evident, timeless, [n18] inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.’

“He possesses unwavering faith in the Blessed One’s Order of
Disciples thus: ‘Well faring is the Blessed One’s Order of Disciples,
righteously, wisely, and dutifully: that is to say, the four pairs of
men, the eight classes of persons. The Blessed One’s Order of Disciples
is worthy of honour, of hospitality, of offerings, of veneration — the
supreme field for meritorious deeds in the world.’

“And he possesses virtues that are dear to the Noble Ones, complete
and perfect, spotless and pure, which are liberating, praised by the
wise, uninfluenced (by worldly concerns), and favorable to concentration
of mind.

10. “This, ânanda, is the teaching called the Mirror of the Dhamma,
whereby the noble disciple may thus know of himself: ‘There is no more
rebirth for me in hell, nor as an animal or ghost, nor in any realm of
woe. A stream-enterer am I, safe from falling into the states of misery,
assured am I and bound for Enlightenment.’”

11. And also in Nadika, in the Brick House, the Blessed One often
gave counsel to the bhikkhus thus: “Such and such is virtue; such and
such is concentration; and such and such is wisdom. Great becomes the
fruit, great is the gain of concentration when it is fully developed by
virtuous conduct; great becomes the fruit, great is the gain of wisdom
when it is fully developed by concentration; utterly freed from the
taints of lust, becoming, and ignorance is the mind that is fully
developed in wisdom.”

12. When the Blessed One had stayed in Nadika as long as he pleased,
he spoke to the Venerable ânanda, saying: “Come, ânanda, let us go to
Vesali.”

“So be it, O Lord.” And the Blessed One took up his abode in Vesali
together with a large community of bhikkhus, and stayed in Ambapali’s
grove.

Mindfulness and Clear Comprehension

13. Then the Blessed One addressed the bhikkhus, saying: “Mindful
should you dwell, bhikkhus, clearly comprehending; thus I exhort you.

14. “And how, bhikkhus, is a bhikkhu mindful? When he dwells
contemplating the body in the body, earnestly, clearly comprehending,
and mindfully, after having overcome desire and sorrow in regard to the
world; and when he dwells contemplating feelings in feelings, the mind
in the mind, and mental objects in mental objects, earnestly, clearly
comprehending, and mindfully, after having overcome desire and sorrow in
regard to the world, then is he said to be mindful.

15. “And how, bhikkhus, does a bhikkhu have clear comprehension? When
he remains fully aware of his coming and going, his looking forward and
his looking away, his bending and stretching, his wearing of his robe
and carrying of his bowl, his eating and drinking, masticating and
savouring, his defecating and urinating, his walking, standing, sitting,
lying down, going to sleep or keeping awake, his speaking or being
silent, then is he said to have clear comprehension.

“Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you.”

Ambapali and the Licchavis

16. Then Ambapali the courtesan came to know:
“The Blessed One, they say, has arrived at Vesali and is now staying in
my Mango Grove.” And she ordered a large number of magnificent carriages
to be made ready, mounted one of them herself, and accompanied by the
rest, drove out from Vesali towards her park. She went by carriage as
far as the carriage could go, then alighted; and approaching the Blessed
One on foot, she respectfully greeted him and sat down at one side. And
the Blessed One instructed Ambapali the courtesan in the Dhamma and
roused, edified, and gladdened her.

17. Thereafter Ambapali the courtesan spoke to the Blessed One,
saying: “May the Blessed One, O Lord, please accept my invitation for
tomorrow’s meal, together with the community of bhikkhus.” And by his
silence the Blessed One consented.

Sure, then, of the Blessed One’s consent, Ambapali the courtesan rose
from her seat, respectfully saluted him, and keeping her right side
towards him, took her departure.

18. Then the Licchavi of Vesali came to know:
“The Blessed One, they say, has arrived at Vesali and is now staying in
Ambapali’s grove.” And they ordered a large number of magnificent
carriages to be made ready, each mounted one, and accompanied by the
rest, drove out from Vesali. Now, of these Licchavis, some were in blue,
with clothing and ornaments all of blue, while others were in yellow,
red, and white.

19. And it so happened that Ambapali the courtesan drove up against
the young Licchavis, axle by axle, wheel by wheel, and yoke by yoke.
Thereupon the Licchavis exclaimed: “Why do you drive up against us in
this fashion, Ambapali?”

“Thus it is, indeed, my princes, and not otherwise! For the Blessed
One is invited by me for tomorrow’s meal, together with the community of
bhikkhus!”

“Give up the meal, Ambapali, for a hundred thousand!”

But she replied: “Even if you were to give me Vesali, sirs, together
with its tributary lands, I would not give up a meal of such
importance.”

Then the Licchavis snapped their fingers in annoyance: “See, friends!
We are defeated by this mango lass! We are utterly outdone by this
mango lass!” But they continued on their way to Ambapali’s grove.

20. And the Blessed One beheld the Licchavis from afar, as they drove
up. Then he spoke to the bhikkhus, saying: “Those of you, bhikkhus, who
have not yet seen the Thirty-three gods, may behold the assembly of the
Licchavis, and may gaze on them, for they are comparable to the
assembly of the Thirty-three gods.”

21. Then the Licchavis drove their carriages as far as the carriages
could go, then alighted; and approaching the Blessed One on foot, they
respectfully greeted him and sat down at one side. The Blessed One
instructed the Licchavis in the Dhamma, and roused, edified, and
gladdened them.

22. Thereafter the Licchavis spoke to the Blessed One, saying: “May
the Blessed One, O Lord, please accept our invitation for tomorrow’s
meal, together with the community of bhikkhus.”

“The invitation for tomorrow’s meal, Licchavis, has been accepted by me from Ambapali the courtesan.”

Then the Licchavis snapped their fingers in annoyance: “See, friends!
We are defeated by this mango lass! We are utterly outdone by this
mango lass!” And then the Licchavis, approving of the Blessed One’s
words and delighted with them, rose from their seats, respectfully
saluted him, and keeping their right sides towards him, took their
departure.

23. Then, after the night had passed, Ambapali the courtesan had
choice food, hard and soft, prepared in her park, and announced it to
the Blessed One: “It is time, O Lord; the meal is ready.” Thereupon the
Blessed One got ready in the forenoon, and taking bowl and robe, he went
together with the community of bhikkhus to Ambapali’s dwelling, and
there he took the seat prepared for him. And Ambapali herself attended
on the community of bhikkhus headed by the Buddha, and served them with
choice food, hard and soft.

24. And when the Blessed One had finished his meal and had removed
his hand from his bowl, Ambapali the courtesan took a low seat, and
placing herself at one side, spoke to the Blessed One, saying: “This
park, O Lord, I offer to the community of bhikkhus headed by the
Buddha.” And the Blessed One accepted the park. He then instructed
Ambapali in the Dhamma, and having roused, edified, and gladdened her,
he rose from his seat and departed.

25. And also at Vesali, in Ambapali’s grove, the Blessed One often
gave counsel to the bhikkhus thus: “Such and such is virtue; such and
such is concentration; and such and such is wisdom. Great becomes the
fruit, great is the gain of concentration when it is fully developed by
virtuous conduct; great becomes the fruit, great is the gain of wisdom
when it is fully developed by concentration; utterly freed from the
taints of lust, becoming, and ignorance is the mind that is fully
developed in wisdom.”

26. When the Blessed One had stayed in Ambapali’s grove as long as he
pleased, he spoke to the Venerable ânanda, saying: “Come, ânanda, let
us go to the village of Beluva.”

“So be it, Lord.” And the Blessed One took up his abode in the village of Beluva together with a large community of bhikkhus.

The Blessed One’s Deadly Sickness

27. At that time the Blessed One spoke to the bhikkhus, saying: “Go
now, bhikkhus, and seek shelter anywhere in the neighborhood of Vesali
where you are welcome, among acquaintances and friends, and there spend
the rainy season. As for me, I shall spend the rainy season in this very
place, in the village of Beluva.”

“So be it, O Lord,” the bhikkhus said.

28. But when the Blessed One had entered upon
the rainy season, there arose in him a severe illness, and sharp and
deadly pains came upon him. And the Blessed One endured them mindfully,
clearly comprehending and unperturbed.

29. Then it occurred to the Blessed One: “It would not be fitting if I
came to my final passing away without addressing those who attended on
me, without taking leave of the community of bhikkhus. Then let me
suppress this illness by strength of will, resolve to maintain the life
process, and live on.”

30. And the Blessed One suppressed the illness by strength of will,
resolved to maintain the life process, and lived on. So it came about
that the Blessed One’s illness was allayed.

31. And the Blessed One recovered from that illness; and soon after
his recovery he came out from his dwelling place and sat down in the
shade of the building, on a seat prepared for him. Then the Venerable
ânanda approached the Blessed One, respectfully greeted him, and sitting
down at one side, he spoke to the Blessed One, saying: “Fortunate it is
for me, O Lord, to see the Blessed One at ease again! Fortunate it is
for me, O Lord, to see the Blessed One recovered! For truly, Lord, when I
saw the Blessed One’s sickness it was as though my own body became weak
as a creeper, every thing around became dim to me, and my senses failed
me. Yet, Lord, I still had some little comfort in the thought that the
Blessed One would not come to his final passing away until he had given
some last instructions respecting the community of bhikkhus.”

32. Thus spoke the Venerable ânanda, but the Blessed One answered
him, saying: “What more does the community of bhikkhus expect from me,
ânanda? I have set forth the Dhamma without making any distinction of
esoteric and exoteric doctrine; there is nothing, ânanda, with regard to
the teachings that the Tathagata holds to the last with the closed fist
of a teacher who keeps some things back. Whosoever may think that it is
he who should lead the community of bhikkhus, or that the community
depends upon him, it is such a one that would have to give last
instructions respecting them. But, ânanda, the Tathagata has no such
idea as that it is he who should lead the community of bhikkhus, or that
the community depends upon him. So what instructions should he have to
give respecting the community of bhikkhus?

“Now I am frail, ânanda, old, aged, far gone in years. This is my
eightieth year, and my life is spent. Even as an old cart, ânanda, is
held together with much difficulty, so the body of the Tathagata is kept
going only with supports. It is, ânanda, only when the Tathagata,
disregarding external objects, with the cessation of certain feelings,
attains to and abides in the signless concentration of mind, [n19] that his body is more comfortable.

33. “Therefore, ânanda, be islands unto
yourselves, refuges unto yourselves, seeking no external refuge; with
the Dhamma as your island, the Dhamma as your refuge, seeking no other
refuge.

“And how, ânanda, is a bhikkhu an island unto himself, a refuge unto
himself, seeking no external refuge; with the Dhamma as his island, the
Dhamma as his refuge, seeking no other refuge?

34. “When he dwells contemplating the body in the body, earnestly,
clearly comprehending, and mindfully, after having overcome desire and
sorrow in regard to the world; when he dwells contemplating feelings in
feelings, the mind in the mind, and mental objects in mental objects,
earnestly, clearly comprehending, and mindfully, after having overcome
desire and sorrow in regard to the world, then, truly, he is an island
unto himself, a refuge unto himself, seeking no external refuge; having
the Dhamma as his island, the Dhamma as his refuge, seeking no other
refuge.

35. “Those bhikkhus of mine, ânanda, who now or after I am gone,
abide as an island unto themselves, as a refuge unto themselves, seeking
no other refuge; having the Dhamma as their island and refuge, seeking
no other refuge: it is they who will become the highest, [n20] if they have the desire to learn.”

Part Three
Relinquishing the Will to Live

The Blessed One’s Prompting

1. Then the Blessed One, getting ready in the forenoon, took bowl and
robe and went into Vesali for alms. After the alms round and meal, on
his return, he spoke to the Venerable ânanda, saying: “Take up a mat,
ânanda, and let us spend the day at the Capala shrine.”

“So be it, Lord.” And the Venerable ânanda took up a mat and followed behind the Blessed One, step by step.

2. And the Blessed One went to the Capala shrine and sat down on the
seat prepared for him. And when the Venerable ânanda had seated himself
at one side after he had respectfully saluted the Blessed One, the Lord
said to him: “Pleasant, ânanda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala.”

3. And the Blessed One said: “Whosoever, ânanda, has developed,
practiced, employed, strengthened, maintained, scrutinized, and brought
to perfection the four constituents of psychic power could, if he so
desired, remain throughout a world-period or until the end of it. [n21]
The Tathagata, ânanda, has done so. Therefore the Tathagata could, if
he so desired, remain throughout a world-period or until the end of it.”

4. But the Venerable ânanda was unable to grasp the plain suggestion,
the significant prompting, given by the Blessed One. As though his mind
was influenced by Mara, [n22]
he did not beseech the Blessed One: “May the Blessed One remain, O
Lord!. May the Happy One remain, O Lord, throughout the world-period,
for the welfare and happiness of the multitude, out of compassion for
the world, for the benefit, well being, and happiness of gods and men!”

5. And when for a second and a third time the Blessed One repeated his words, the Venerable ânanda remained silent.

6. Then the Blessed One said to the Venerable ânanda: “Go now, ânanda, and do as seems fit to you.”

“Even so, O Lord.” And the Venerable ânanda, rising from his seat,
respectfully saluted the Blessed One, and keeping his right side towards
him, took his seat under a tree some distance away.

Mara’s Appeal

7. And when the Venerable ânanda had gone away,
Mara, the Evil One, approached the Blessed One. And standing at one side
he spoke to the Blessed One, saying: “Now, O Lord, let the Blessed One
come to his final passing away; let the Happy One utterly pass away! The
time has come for the Parinibbana of the Lord.

“For the Blessed One, O Lord, spoke these words to me: ‘I shall not
come to my final passing away, Evil One, until my bhikkhus and
bhikkhunis, laymen and laywomen, have come to be true disciples — wise,
well disciplined, apt and learned, preservers of the Dhamma, living
according to the Dhamma, abiding by the appropriate conduct, and having
learned the Master’s word, are able to expound it, preach it, proclaim
it, establish it, reveal it, explain it in detail, and make it clear;
until, when adverse opinions arise, they shall be able to refute them
thoroughly and well, and to preach this convincing and liberating
Dhamma.’ [n23]

8. “And now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen,
have become the Blessed One’s disciples in just this way. So, O Lord,
let the Blessed One come to his final passing away! The time has come
for the Parinibbana of the Lord.

“For the Blessed One, O Lord, spoke these words to me: ‘I shall not
come to my final passing away, Evil One, until this holy life taught by
me has become successful, prosperous, far-renowned, popular, and
widespread, until it is well proclaimed among gods and men.’ And this
too has come to pass in just this way. So, O Lord, let the Blessed One
come to his final passing away, let the Happy One utterly pass away! The
time has come for the Parinibbana of the Lord.”

The Blessed One Relinquishes His Will to Live

9. When this was said, the Blessed One spoke to Mara, the Evil One,
saying: “Do not trouble yourself, Evil One. Before long the Parinibbana
of the Tathagata will come about. Three months hence the Tathagata will
utterly pass away.”

10. And at the Capala shrine the Blessed One thus mindfully and
clearly comprehending renounced his will to live on. And upon the Lord’s
renouncing his will to live on, there came a tremendous earthquake,
dreadful and astonishing, and thunder rolled across the heavens. And the
Blessed One beheld it with understanding, and made this solemn
utterance:

“What causes life, unbounded or confined [n24] —
His process of becoming [n25] — this the Sage
Renounces. With inward calm and joy he breaks,
As though a coat of mail, his own life’s cause.” [n26]

11. Then it came to the mind of the Venerable ânanda: “Marvellous it
is indeed, and most wonderful! The earth shakes mightily, tremendously!
Dreadful and astonishing it is, how the thunders roll across the
heavens! What could be the reason, what the cause, that so mighty an
earthquake should arise?”

Eight Causes of Earthquakes

12. And the Venerable ânanda approached the Blessed One, and
respectfully greeting him, sat down at one side. Then he spoke to the
Blessed One, saying: “Marvellous it is indeed, and most wonderful! The
earth shakes mightily, tremendously! Dreadful and astonishing it is how
the thunders roll across the heavens! What could be the reason, what the
cause, that so mighty an earthquake should arise?”

13. Then the Blessed One said: “There are eight reasons, ânanda,
eight causes for a mighty earthquake to arise. What are those eight?

14. “This great earth, ânanda, is established upon liquid, the liquid
upon the atmosphere, and the atmosphere upon space. And when, ânanda,
mighty atmospheric disturbances take place, the liquid is agitated. And
with the agitation of the liquid, tremors of the earth arise. This is
the first reason, the first cause for the arising of mighty earthquakes.

15. “Again, ânanda, when an ascetic or holy man of great power, one
who has gained mastery of his mind, or a deity who is mighty and potent,
develops intense concentration on the delimited aspect of the earth
element, and to a boundless degree on the liquid element, he, too,
causes the earth to tremble, quiver, and shake. This is the second
reason, the second cause for the arising of mighty earthquakes.

16-21. “Again, ânanda, when the Bodhisatta departs from the Tusita
realm and descends into his mother’s womb, mindfully and clearly
comprehending; and when the Bodhisatta comes out from his mother’s womb,
mindfully and clearly comprehending; and when the Tathagata becomes
fully enlightened in unsurpassed, supreme Enlightenment; when the
Tathagata sets rolling the excellent Wheel of the Dhamma; when the
Tathagata renounces his will to live on; and when the Tathagata comes to
pass away into the state of Nibbana in which no element of clinging
remains — then, too, ânanda, this great earth trembles, quivers, and
shakes.

“These, ânanda, are the eight reasons, the eight causes for a great earthquake to arise. [n27]

Eight Assemblies

22. “Now there are eight kinds of assemblies, ânanda, that is to say,
assemblies of nobles, brahmins, householders, ascetics, of the Four
Great Kings, of the Thirty-three gods, of Maras, and of Brahmas.

23. “And I recall, ânanda, how I have attended each of these eight kinds of assemblies, amounting to hundreds. [n28]
And before seating myself and starting the conversation or the
discussion, I made my appearance resemble theirs, my voice resemble
theirs. And so I taught them the Dhamma, and roused, edified, and
gladdened them. Yet while I was speaking to them thus, they did not know
me, and they would enquire of one another, asking: ‘Who is he that
speaks to us? Is it a man or a god?’

“Then having taught them the Dhamma, and roused, edified, and
gladdened them, I would straightaway vanish. And when I had vanished,
too, they did not know me, and they would enquire of one another,
asking: ‘Who is he that has vanished? Is it a man or a god?’

“And such, ânanda, are the eight kinds of assemblies.

Eight Fields of Mastery

24. “Now there are eight fields of mastery, [n29] ânanda. What are those eight?

25. “When one, perceiving forms subjectively, [n30] sees small forms, beautiful or ugly, external to himself, [n31] and mastering them, is aware that he perceives and knows them as they are — this is the first field of mastery.

26. “When one, perceiving forms subjectively, sees large forms,
beautiful or ugly, external to himself, and mastering them, is aware
that he perceives and knows them as they are — this is the second field
of mastery.

27. “When one, not perceiving forms subjectively, [n32]
sees small forms, beautiful or ugly, external to himself, and mastering
them, is aware that he perceives and knows them as they are — this is
the third field of mastery.

28. “When one, not perceiving forms subjectively, sees large forms,
beautiful or ugly, external to himself, and mastering them, is aware
that he perceives and knows them as they are — this is the fourth field
of mastery.

29. “When one, not perceiving forms subjectively, sees forms external
to himself that are blue, blue in colour, of a blue lustre like the
blossoms of flax, or like fine Benares muslin which, burnished on both
sides, is blue, blue in colour, of a blue lustre — when such a one sees
forms external to himself that are blue, and mastering them, is aware
that he perceives and knows them as they are — this is the fifth field
of mastery.

30. “When one, not perceiving forms subjectively, sees forms external
to himself that are yellow, yellow in colour, of a yellow lustre like
the Kanikara blossom, or like fine Benares muslin which, burnished on
both sides, is yellow, yellow in colour, of a yellow lustre — when such
a one sees forms external to himself that are yellow, and mastering
them, is aware that he perceives and knows them as they are — this is
the sixth field of mastery.

31. “When one, not perceiving forms subjectively, sees forms external
to himself that are red, red in colour, of a red lustre like the
Bandhujivaka blossom, or like fine Benares muslin which, burnished on
both sides, is red, red in colour, of a red lustre — when such a one
sees forms external to himself that are red, and mastering them, is
aware that he perceives and knows them as they are — this is the
seventh field of mastery.

32. “When one, not perceiving forms subjectively, sees forms external
to himself that are white, white in colour, of a white lustre like the
morning star, or like fine Benares muslin which, burnished on both
sides, is white, white in colour, of a white lustre — when such a one
sees forms external to himself that are white, and mastering them, is
aware that he perceives and knows them as they are — this is the eighth
field of mastery.

“These, ânanda, are the eight fields of mastery.

Eight Liberations

33. “Now there are eight liberations, ânanda. What are those eight? [n33]

34. “Oneself having form, [n34] one perceives forms; this is the first liberation.

35. “Being unaware of one’s own form, one perceives forms external to oneself; this is the second liberation.

36. “Experiencing loveliness, one is intent upon it; [n35] this is the third liberation.

37. “By utterly transcending the perceptions of matter, by the
disappearance of the perceptions of sense-reaction, and by giving no
attention to diversity-perceptions, one becomes aware of, attains to,
and abides in the sphere of infinite space; this is the fourth
liberation.

38. “By utterly transcending the sphere of infinite space, one
becomes aware of, attains to, and abides in the sphere of infinite
consciousness; this is the fifth liberation.

39. “By utterly transcending the sphere of infinite consciousness,
one becomes aware of, attains to, and abides in the sphere of
nothingness; this is the sixth liberation.

40. “By utterly transcending the sphere of nothingness, one attains
to and abides in the sphere of neither-perception-nor-non-perception;
this is the seventh liberation.

41. “By utterly transcending the sphere of
neither-perception-nor-non-perception, one attains to and abides in the
cessation of perception and sensation; this is the eighth liberation.

“These, ânanda, are the eight liberations.

Mara’s Former Temptation

42. “There was a time, ânanda, when I dwelt at Uruvela, on the bank
of the Nerañjara River, at the foot of the goatherds’ banyan-tree, soon
after my supreme Enlightenment. And Mara, the Evil One, approached me,
saying: ‘Now, O Lord, let the Blessed One come to his final passing
away! Let the Happy One utterly pass away! The time has come for the
Parinibbana of the Lord.’

43. “Then, ânanda, I answered Mara, the Evil One, saying: ‘I shall
not come to my final passing away, Evil One, until my bhikkhus and
bhikkhunis, laymen and laywomen, have come to be true disciples — wise,
well disciplined, apt and learned, preservers of the Dhamma, living
according to the Dhamma, abiding by appropriate conduct and, having
learned the Master’s word, are able to expound it, preach it, proclaim
it, establish it, reveal it, explain it in detail, and make it clear;
until, when adverse opinions arise, they shall be able to refute them
thoroughly and well, and to preach this convincing and liberating
Dhamma.

44. “‘I shall not come to my final passing away, Evil One, until this
holy life taught by me has become successful, prosperous, far-renowned,
popular, and widespread, until it is well proclaimed among gods and
men.’

45. “And again today, ânanda, at the Capala shrine, Mara, the Evil
One, approached me, saying: ‘Now, O Lord, bhikkhus and bhikkhunis,
laymen and laywomen, have come to be true disciples of the Blessed One
– wise, well disciplined, apt and learned, preservers of the Dhamma,
living according to the Dhamma, abiding in the appropriate conduct, and
having learned the Master’s word, are able to expound it, preach it,
proclaim it, establish it, reveal it, explain it in detail, and make it
clear; and when adverse opinions arise, they are now able to refute them
thoroughly and well, and to preach this convincing and liberating
Dhamma.

“‘And now, O Lord, this holy life taught by the Blessed One has
become successful, prosperous, far-renowned, popular and widespread, and
it is well proclaimed among gods and men. Therefore, O Lord, let the
Blessed One come to his final passing away! Let the Happy One utterly
pass away! The time has come for the Parinibbana of the Lord.’

46. “And then, ânanda, I answered Mara, the Evil One, saying: ‘Do not
trouble yourself, Evil One. Before long the Parinibbana of the
Tathagata will come about. Three months hence the Tathagata will utterly
pass away.’

47. “And in this way, ânanda, today at the Capala shrine the Tathagata has renounced his will to live on.”

ânanda’s Appeal

48. At these words the Venerable ânanda spoke to the Blessed One,
saying: “May the Blessed One remain, O Lord! May the Happy One remain, O
Lord, throughout the world-period, for the welfare and happiness of the
multitude, out of compassion for the world, for the benefit, well
being, and happiness of gods and men!”

49. And the Blessed One answered, saying: “Enough, ânanda. Do not
entreat the Tathagata, for the time is past, ânanda, for such an
entreaty.”

50-51. But for a second and a third time, the Venerable ânanda said
to the Blessed One: “May the Blessed One remain, O Lord! May the Happy
One remain, O Lord, throughout the world-period, for the welfare and
happiness of the multitude, out of compassion for the world, for the
benefit, well being, and happiness of gods and men!”

52. Then the Blessed One said: “Do you have faith, ânanda, in the
Enlightenment of the Tathagata?” And the Venerable ânanda replied: “Yes,
O Lord, I do.”

“Then how, ânanda, can you persist against the Tathagata even up to the third time?”

53. Then the Venerable ânanda said: “This, O Lord, I have heard and
learned from the Blessed One himself when the Blessed One said to me:
‘Whosoever, ânanda, has developed, practiced, employed, strengthened,
maintained, scrutinized, and brought to perfection the four constituents
of psychic power could, if he so desired, remain throughout a
world-period or until the end of it. The Tathagata, ânanda, has done so.
Therefore the Tathagata could, if he so desired, remain throughout a
world-period or until the end of it.’”

54. “And did you believe it, ânanda?”

“Yes, O Lord, I did.”

“Then, ânanda, the fault is yours. Herein have you failed, inasmuch
as you were unable to grasp the plain suggestion, the significant
prompting given by the Tathagata, and you did not then entreat the
Tathagata to remain. For if you had done so, ânanda, twice the Tathagata
might have declined, but the third time he would have consented.
Therefore, ânanda, the fault is yours; herein have you failed.

55. “At Rajagaha, ânanda, when dwelling at Vultures’ Peak, I spoke to
you, saying: ‘Pleasant, ânanda, is Rajagaha; pleasant is Vultures’
Peak. Whosoever, ânanda, has developed … Therefore the Tathagata
could, if he so desired, remain throughout a world-period or until the
end of it.’

56. “So also at the Banyan Grove, at Robbers’ Cliff, at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili, at the Serpents’ Pool in the Cool Forest, at the Tapoda
Grove, at the Bamboo Grove in the Squirrels’ Feeding-ground, at
Jivaka’s Mango Grove, and at Small Nook in the Deer Park I spoke to you
in the same words, saying: ‘Pleasant, ânanda, is Rajagaha, pleasant are
these places. Whosoever, ânanda, has developed … Therefore the
Tathagata could, if he so desired, remain throughout a world-period or
until the end of it.’

“But you, ânanda, were unable to grasp the plain suggestion, the
significant prompting given you by the Tathagata, and you did not
entreat the Tathagata to remain. For if you had done so, ânanda, twice
the Tathagata might have declined, but the third time he would have
consented. Therefore, ânanda, the fault is yours; herein you have
failed.

57. “So also at Vesali, ânanda, at different times the Tathagata has
spoken to you, saying: ‘Pleasant, ânanda, is Vesali; pleasant are the
shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and
Capala. Whosoever, ânanda, has developed … Therefore the Tathagata
could, if he so desired, remain throughout a world-period or until the
end of it.’

“But you, ânanda, were unable to grasp the plain suggestion, the
significant prompting, given you by the Tathagata, and you did not
entreat the Tathagata to remain. For if you had done so, ânanda, twice
the Tathagata might have declined, but the third time he would have
consented. Therefore, ânanda, the fault is yours; herein you have
failed.

58. “Yet, ânanda, have I not taught from the very beginning that with
all that is dear and beloved there must be change, separation, and
severance? Of that which is born, come into being, is compounded and
subject to decay, how can one say: ‘May it not come to dissolution!’
There can be no such state of things. And of that, ânanda, which the
Tathagata has finished with, that which he has relinquished, given up,
abandoned, and rejected — his will to live on — the Tathagata’s word
has been spoken once for all: ‘Before long the Parinibbana of the
Tathagata will come about. Three months hence the Tathagata will utterly
pass away.’ And that the Tathagata should withdraw his words for the
sake of living on — this is an impossibility.

The Last Admonition

59. “So, then, ânanda, let us go to the hall of the Gabled House, in
the Great Forest.” And the Venerable ânanda replied: “So be it, Lord.”

60. Then the Blessed One, with the Venerable ânanda, went to the hall
of the Gabled House, in the Great Forest. And there he spoke to the
Venerable ânanda, saying: “Go now, ânanda, and assemble in the hall of
audience all the bhikkhus who dwell in the neighborhood of Vesali.”

“So be it, Lord.” And the Venerable ânanda gathered all the bhikkhus
who dwelt in the neighborhood of Vesali, and assembled them in the hall
of audience. And then, respectfully saluting the Blessed One, and
standing at one side, he said: “The community of bhikkhus is assembled,
Lord. Now let the Blessed One do as he wishes.”

61. Thereupon the Blessed One entered the hall of audience, and
taking the seat prepared for him, he exhorted the bhikkhus, saying:
“Now, O bhikkhus, I say to you that these teachings of which I have
direct knowledge and which I have made known to you — these you should
thoroughly learn, cultivate, develop, and frequently practise, that the
life of purity may be established and may long endure, for the welfare
and happiness of the multitude, out of compassion for the world, for the
benefit, well being, and happiness of gods and men.

62. “And what, bhikkhus, are these teachings? They are the four
foundations of mindfulness, the four right efforts, the four
constituents of psychic power, the five faculties, the five powers, the
seven factors of enlightenment, and the Noble Eightfold Path. These,
bhikkhus, are the teachings of which I have direct knowledge, which I
have made known to you, and which you should thoroughly learn,
cultivate, develop, and frequently practise, that the life of purity may
be established and may long endure, for the welfare and happiness of
the multitude, out of compassion for the world, for the benefit, well
being, and happiness of gods and men.”

63. Then the Blessed One said to the bhikkhus: “So, bhikkhus, I
exhort you: All compounded things are subject to vanish. Strive with
earnestness. The time of the Tathagata’s Parinibbana is near. Three
months hence the Tathagata will utterly pass away.”

64. And having spoken these words, the Happy One, the Master, spoke again, saying:

“My years are now full ripe, the life span left is short.
Departing, I go hence from you, relying on myself alone.
Be earnest, then, O bhikkhus, be mindful and of
virtue pure!

With firm resolve, guard your own mind!
Whoso untiringly pursues the Dhamma and the Discipline
Shall go beyond the round of births and make an end of suffering.”

Part Four
The Last Meal

The Elephant’s Look

1. Then the Blessed One, getting ready in the forenoon, took bowl and
robe and went into Vesali for alms. After the alms round and meal, on
his return, he looked upon Vesali with the elephant’s look, [n36]
and said to the Venerable ânanda: “This, ânanda, is the last time that
the Tathagata will look upon Vesali. Come, ânanda, let us go to Bhandagama.”

“So be it, O Lord.” And the Blessed One took up his abode at Bhandagama together with a large community of bhikkhus.

2. And the Blessed One addressed the bhikkhus, saying: “Bhikkhus, it
is through not realizing, through not penetrating four principles that
this long course of birth and death has been passed through and
undergone by me as well as by you. What are those four? They are: noble
virtue, noble concentration, noble wisdom, and noble emancipation. But
now, bhikkhus, that these have been realized and penetrated, cut off is
the craving for existence, destroyed is that which leads to renewed
becoming, and there is no fresh becoming.”

3. And having spoken these words, the Happy One, the Master, spoke again, saying:

“Virtue, concentration, wisdom, and emancipation unsurpassed —

These are the principles realized by Gotama the renowned;

And, knowing them, he, the Buddha, to his monks has taught the Dhamma.

He, the destroyer of suffering, the Master, the Seer, is at peace.”

4. And also at Bhandagama the Blessed One often gave counsel to the
bhikkhus thus: “Such and such is virtue; such and such is concentration;
and such and such is wisdom. Great becomes the fruit, great is the gain
of concentration when it is fully developed by virtuous conduct; great
becomes the fruit, great is the gain of wisdom when it is fully
developed by concentration; utterly freed from the taints of lust,
becoming, and ignorance is the mind that is fully developed in wisdom.”

5. When the Blessed One had stayed at Bhandagama as long as he
pleased, he spoke to the Venerable ânanda: “Come, ânanda, let us go to Hatthigama.”

“So be it, Lord.” And the Blessed One took up his abode at Hatthigama together with a large community of bhikkhus.

And when the Blessed One had stayed at Hatthigama as long as he
pleased, he took up his abode at Ambagama, then at Jambugama. And at
each of these places the Blessed One often gave counsel to the bhikkhus
thus: “Such and such is virtue; such and such is concentration; and such
and such is wisdom. Great becomes the fruit, great is the gain of
concentration when it is fully developed by virtuous conduct; great
becomes the fruit, great is the gain of wisdom when it is fully
developed by concentration; utterly freed from the taints of lust,
becoming, and ignorance is the mind that is fully developed in wisdom.”

6. And when the Blessed One had stayed at Jambugama as long as he
pleased, he spoke to the Venerable ânanda: “Come, ânanda, let us go to Bhoganagara.”

“So be it, Lord.” And the Blessed One took up his abode at
Bhoganagara together with a large community of bhikkhus, and stayed in
the ânanda shrine.

The Four Great References

7. And there the Blessed One addressed the bhikkhus, saying: “Now,
bhikkhus, I shall make known to you the four great references. [n37] Listen and pay heed to my words.” And those bhikkhus answered, saying:

“So be it, Lord.”

8-11. Then the Blessed One said: “In this fashion, bhikkhus, a
bhikkhu might speak: ‘Face to face with the Blessed One, brethren, I
have heard and learned thus: This is the Dhamma and the Discipline, the
Master’s Dispensation’; or: ‘In an abode of such and such a name lives a
community with elders and a chief. Face to face with that community, I
have heard and learned thus: This is the Dhamma and the Discipline, the
Master’s Dispensation’; or: ‘In an abode of such and such a name live
several bhikkhus who are elders, who are learned, who have accomplished
their course, who are preservers of the Dhamma, the Discipline, and the
Summaries. Face to face with those elders, I have heard and learned
thus: This is the Dhamma and the Discipline, the Master’s Dispensation’;
or: ‘In an abode of such and such a name lives a single bhikkhu who is
an elder, who is learned, who has accomplished his course, who is a
preserver of the Dhamma, the Discipline, and the Summaries. Face to face
with that elder, I have heard and learned thus: This is the Dhamma and
the Discipline, the Master’s Dispensation.’

“In such a case, bhikkhus, the declaration of such a bhikkhu is
neither to be received with approval nor with scorn. Without approval
and without scorn, but carefully studying the sentences word by word,
one should trace them in the Discourses and verify them by the
Discipline. If they are neither traceable in the Discourses nor
verifiable by the Discipline, one must conclude thus: ‘Certainly, this
is not the Blessed One’s utterance; this has been misunderstood by that
bhikkhu — or by that community, or by those elders, or by that elder.’
In that way, bhikkhus, you should reject it. But if the sentences
concerned are traceable in the Discourses and verifiable by the
Discipline, then one must conclude thus: ‘Certainly, this is the Blessed
One’s utterance; this has been well understood by that bhikkhu — or by
that community, or by those elders, or by that elder.’ And in that way,
bhikkhus, you may accept it on the first, second, third, or fourth
reference. These, bhikkhus, are the four great references for you to
preserve.”

12. And also at Bhoganagara, at the ânanda shrine, the Blessed One
often gave counsel to the bhikkhus thus: “Such and such is virtue; such
and such is concentration; and such and such is wisdom. Great becomes
the fruit, great is the gain of concentration when it is fully developed
by virtuous conduct; great becomes the fruit, great is the gain of
wisdom when it is fully developed by concentration; utterly freed from
the taints of lust, becoming, and ignorance is the mind that is fully
developed in wisdom.”

13. When the Blessed One had stayed at Bhoganagara as long as he
pleased, he spoke to the Venerable ânanda, saying: “Come, ânanda, let us
go to Pava.”

“So be it, Lord.” And the Blessed One took up his abode at Pava
together with a great community of bhikkhus, and stayed in the Mango
Grove of Cunda, who was by family a metalworker.

The Buddha’s Last Meal

14. And Cunda the metalworker came to
know: “The Blessed One, they say, has arrived at Pava, and is staying in
my Mango Grove.” And he went to the Blessed One, and having
respectfully greeted him, sat down at one side. And the Blessed One
instructed Cunda the metalworker in the Dhamma, and roused, edified, and
gladdened him.

15. Then Cunda spoke to the Blessed One, saying: “May the Blessed
One, O Lord, please accept my invitation for tomorrow’s meal, together
with the community of bhikkhus.” And by his silence the Blessed One
consented.

16. Sure, then, of the Blessed One’s consent, Cunda the metalworker
rose from his seat, respectfully saluted the Blessed One, and keeping
his right side towards him, took his departure.

17. And Cunda the metalworker, after the night had passed, had choice
food, hard and soft, prepared in his abode, together with a quantity of
sukara-maddava, [n38] and announced it to the Blessed One, saying: “It is time, O Lord, the meal is ready.”

18. Thereupon the Blessed One, in the forenoon, having got ready,
took bowl and robe and went with the community of bhikkhus to the house
of Cunda, and there sat down on the seat prepared for him. And he spoke
to Cunda, saying: “With the sukara-maddava you have prepared, Cunda, you may serve me; with the other food, hard and soft, you may serve the community of bhikkhus.”

“So be it, Lord.” And with the sukara-maddava prepared by him, he served the Blessed One; and with the other food, hard and soft, he served the community of bhikkhus.

19. Thereafter the Blessed One spoke to Cunda, saying: “Whatever, Cunda, is left over of the sukara-maddava,
bury that in a pit. For I do not see in all this world, with its gods,
Maras, and Brahmas, among the host of ascetics and brahmins, gods and
men, anyone who could eat it and entirely digest it except the Tathagata
alone.”

And Cunda the metalworker answered the Blessed One saying: “So be it, O Lord.”And what remained over of the sukara-maddava he buried in a pit.

20. Then he returned to the Blessed One, respectfully greeted him,
and sat down at one side. And the Blessed One instructed Cunda the
metalworker in the Dhamma, and roused, edified, and gladdened him. After
this he rose from his seat and departed.

21. And soon after the Blessed One had eaten the meal provided by
Cunda the metalworker, a dire sickness fell upon him, even dysentery,
and he suffered sharp and deadly pains. But the Blessed One endured them
mindfully, clearly comprehending and unperturbed.

22. Then the Blessed One spoke to the Venerable ânanda, saying: “Come, ânanda, let us go to Kusinara.” And the Venerable ânanda answered: “So be it, Lord.”

23. When he had eaten Cunda’s food, I heard,
With fortitude the deadly pains he bore.
From the sukara-maddava a sore
And dreadful sickness came upon the Lord.
But nature’s pangs he endured. “Come, let us go
To Kusinara,” was his dauntless word. [n39]

The Clearing of the Waters

24. Now on the way the Blessed One went aside from the highway and
stopped at the foot of a tree. And he said to the Venerable ânanda:
“Please fold my upper robe in four, ânanda, and lay it down. I am weary
and want to rest awhile.”

“So be it, Lord.” And the Venerable ânanda folded the robe in four and laid it down.

25. And the Blessed One sat down on the seat prepared for him and
said to the Venerable ânanda: “Please bring me some water, ânanda. I am
thirsty and want to drink.”

26. And the Venerable ânanda answered the Blessed One: “But just now,
Lord, a great number of carts, five hundred carts, have passed over,
and the shallow water has been cut through by the wheels, so that it
flows turbid and muddy. But the Kakuttha River, Lord, is quite close by,
and its waters are clear, pleasant, cool, and translucent. It is easily
approachable and delightfully placed. There the Blessed One can quench
his thirst and refresh his limbs.”

27-29. But a second time the Blessed One made his request, and the
Venerable ânanda answered him as before. And then for a third time the
Blessed One said: “Please bring me some water, ânanda. I am thirsty and
want to drink.”

30. Then the Venerable ânanda answered, saying: “So be it, Lord.” And
he took the bowl and went to the stream. And the shallow water, which
had been cut through by the wheels so that it flowed turbid and muddy,
became clear and settled down, pure and pleasant as the Venerable ânanda
drew near.

31. Then the Venerable ânanda thought: “Marvellous and most wonderful indeed is the power and glory of the Tathagata!”

32. And he took up water in the bowl and carried it to the Blessed
One, and said: “Marvellous and most wonderful indeed is the power and
glory of the Tathagata! For this shallow water, which had been cut
through by the wheels so that it flowed turbid and muddy, became clear
and settled down, pure and pleasant as I drew near. Now let the Blessed
One drink the water. Let the Happy One drink.” And the Blessed One drank
the water.

Pukkusa the Malla

33. Now it so happened that one Pukkusa of the Malla clan, who was a disciple of Alara Kalama, was passing by on his way from Kusinara to Pava.[n40]

34. And when he saw the Blessed One seated at the foot of a tree, he
approached him, respectfully greeted him, and sat down at one side. And
he spoke to the Blessed One, saying: “Marvellous it is, Lord, most
wonderful it is, O Lord, the state of calmness wherein abide those who
have gone forth from the world.

35. “For at one time, Lord, Alara Kalama was on a journey, and he
went aside from the highway and sat down by the wayside at the foot of a
tree to pass the heat of the day. And it came about, Lord, that a great
number of carts, even five hundred carts, passed by him, one by one.
And then, Lord, a certain man who was following behind that train of
carts, approached and spoke to him, saying: ‘Did you, sir, see a great
number of carts that passed you by?’ And Alara Kalama answered him: ‘I
did not see them, brother.’ ‘But the noise, sir, surely you heard?’ ‘I
did not hear it, brother.’ Then that man asked him: ‘Then, sir, perhaps
you slept?’ ‘No, brother, I was not sleeping.’ ‘Then, sir, were you
conscious?’ ‘I was, brother.’ Then that man said: ‘Then, sir, while
conscious and awake you still did not see the great number of carts,
even five hundred carts, that passed you by one after another, nor heard
the noise? Why, sir, your very robe is covered with their dust!’ And
Alara Kalama replied, saying: ‘So it is, brother.’

36. “And to that man, O Lord, came the thought: ‘Marvellous it is,
most wonderful indeed it is, the state of calmness wherein abide those
who have gone forth from the world!’ And there arose in him great faith
in Alara Kalama, and he went his way.”

37. “Now what do you think, Pukkusa? What is more difficult to do,
more difficult to meet with — that a man, while conscious and awake,
should not see a great number of carts, even five hundred carts, that
passed him by one after another, nor hear the noise, or that one
conscious and awake, in the midst of a heavy rain, with thunder rolling,
lightning flashing, and thunderbolts crashing, should neither see it
nor hear the noise?”

38. “What, O Lord, are five hundred carts — nay, six, seven, eight,
nine hundred, or a thousand or even hundreds of thousands of carts —
compared with this?”

39. “Now one time, Pukkusa, I was staying at Atuma, and had my abode
in a barn there. And at that time there was a heavy rain, with thunder
rolling, lightning flashing, and thunderbolts crashing. And two farmers
who were brothers were killed close to the barn, together with four
oxen, and a great crowd came forth from Atuma to the spot where they
were killed.

40. “Now at that time, Pukkusa, I had come out of the barn and was
walking up and down in thought before the door. And a certain man from
the great crowd approached me, respectfully greeted me, and stood at one
side.

41. “And I asked him: ‘Why, brother, has this great crowd gathered
together?’ And he answered me: ‘Just now, Lord, there was a heavy rain,
with thunder rolling, lightning flashing, and thunderbolts crashing. And
two farmers who were brothers were killed close by, together with four
oxen. It is because of this that the great crowd has gathered. But
where, Lord, were you?’

“‘I was here, brother.’ ‘Yet, Lord, did you not see it?’ ‘I did not
see it, brother.’ ‘But the noise, Lord, you surely heard?’ ‘I did not
hear it, brother.’ Then that man asked me: ‘Then, Lord, perhaps you
slept?’ ‘No, brother, I was not sleeping.’ ‘Then, Lord, you were
conscious?’ ‘I was, brother.’ Then that man said: ‘Then, Lord, while
conscious and awake, in the midst of a heavy rain, with thunder rolling,
lightning flashing, and thunderbolts crashing, you neither saw it nor
heard the noise?’ And I answered him, saying: ‘I did not, brother.’

42. “And to that man, Pukkusa, came the thought: ‘Marvellous it is,
most wonderful indeed it is, the state of calmness wherein abide those
who have gone forth from the world!’ And there arose in him great faith
in me, and he respectfully saluted me, and keeping his right side
towards me, he went his way.”

43. When this had been said, Pukkusa of the Malla clan said to the
Blessed One: “The faith, Lord, that I had in Alara Kalama I now scatter
to the mighty wind, I let it be carried away as by a flowing stream!
Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were
to set upright what had been overthrown, or to reveal what had been
hidden, or to show the path to one who had gone astray, or to light a
lamp in the darkness so that those having eyes might see — even so has
the Blessed One set forth the Dhamma in many ways. And so, O Lord, I
take my refuge in the Blessed One, the Dhamma, and the Community of
Bhikkhus. May the Blessed One accept me as his disciple, one who has
taken refuge until the end of life.”

44. Then Pukkusa of the Malla clan spoke to a certain man, saying:
“Bring me at once, friend, two sets of golden-hued robes, burnished and
ready for wear.” And the man answered him: “So be it, sir.”

45. And when the robes were brought, Pukkusa of the Malla clan
offered them to the Blessed One, saying: “May the Blessed One, O Lord,
out of compassion, accept this from me.” And the Blessed One said: “Robe
me, then in one, Pukkusa, and in the other robe ânanda.”

“So be it, Lord.” And he thereupon robed the Blessed One in one, and in the other he robed the Venerable ânanda.

46. And then the Blessed One instructed Pukkusa of the Malla clan in
the Dhamma, and roused, edified, and gladdened him. And after that,
Pukkusa rose from his seat, respectfully saluted the Blessed One, and
keeping his right side towards him, went his way.

47. And soon after Pukkusa of the Malla clan had departed, the
Venerable ânanda arranged the set of golden-hued robes, burnished and
ready for wear, about the body of the Blessed One. But when the set of
robes was arranged upon the body of the Blessed One, it became as though
faded, and its splendor dimmed.

48. And the Venerable ânanda said to the Blessed One: “Marvellous it
is, O Lord, most wonderful indeed it is, how clear and radiant the skin
of the Tathagata appears! This set of golden-hued robes, burnished and
ready for wear, Lord, now that it is arranged upon the body of the
Blessed One seems to have become faded, its splendor dimmed.”

49. “It is so, ânanda. There are two occasions, ânanda, when the skin
of the Tathagata appears exceedingly clear and radiant. Which are these
two? The night, ânanda, when the Tathagata becomes fully enlightened in
unsurpassed, supreme Enlightenment, and the night when the Tathagata
comes to his final passing away into the state of Nibbana in which no
element of clinging remains. These, ânanda, are the two occasions on
which the skin of the Tathagata appears exceedingly clear and radiant.

50. “And now today, in the last watch of this very night, ânanda, in
the Mallas’ Sala Grove, in the vicinity of Kusinara, between two sala
trees, the Tathagata will come to his Parinibbana. So now, ânanda, let
us go to the Kakuttha River.”

51. Clad in Pukkusa’s gift, the robes of gold,
The Master’s form was radiant to behold.

At the Kakuttha River

52. Then the Blessed One went to the Kakuttha River together with a great community of bhikkhus.

53. And he went down into the water and bathed and drank. And coming
forth from the water again, he went to the Mango Grove, and there spoke
to the Venerable Cundaka, saying: “Please fold my upper robe in four, Cundaka, and lay it down. I am weary and would rest awhile.”

“So be it, Lord.” And Cundaka folded the robe in four and laid it down.

54. And the Blessed One lay down on his right side, in the lion’s
posture, resting one foot upon the other, and so disposed himself,
mindfully and clearly comprehending, with the time for rising held in
mind. And the Venerable Cundaka sat down right in front of the Blessed
One.

55. The Buddha to Kakuttha’s river came,
Where cool and limpid flows the pleasant stream;
There washed in water clear his weary frame
The Buddha — he in all the world supreme!
And having bathed and drank, the Teacher straight
Crossed over, the bhikkhus thronging in his wake.

Discoursing holy truths, the Master great
Towards the Mango Grove his path did take.
There to the elder Cundaka he spoke:
“Lay down my robe, please, folded into four.”
Then the elder, swift as lightning stroke,
Hastened the Teacher’s bidding to obey.
Weary, the Lord then lay down on the mat,
And Cunda on the ground before him sat.

Relieving Cunda’s Remorse

56. Then the Blessed One spoke to the Venerable ânanda, saying: “It
may come to pass, ânanda, that someone will cause remorse to Cunda the
metalworker, saying: ‘It is no gain to you, friend Cunda, but a loss,
that it was from you the Tathagata took his last alms meal, and then
came to his end.’ Then, ânanda, the remorse of Cunda should be dispelled
after this manner: ‘It is a gain to you, friend Cunda, a blessing that
the Tathagata took his last alms meal from you, and then came to his
end. For, friend, face to face with the Blessed One I have heard and
learned: “There are two offerings of food which are of equal fruition,
of equal outcome, exceeding in grandeur the fruition and result of any
other offerings of food. Which two? The one partaken of by the Tathagata
before becoming fully enlightened in unsurpassed, supreme
Enlightenment; and the one partaken of by the Tathagata before passing
into the state of Nibbana in which no element of clinging remains. By
his deed the worthy Cunda has accumulated merit which makes for long
life, beauty, well being, glory, heavenly rebirth, and sovereignty.”‘
Thus, ânanda, the remorse of Cunda the metalworker should be dispelled.”

57. Then the Blessed One, understanding that matter, breathed forth the solemn utterance:

“Who gives, his virtues shall increase;
Who is self-curbed, no hatred bears;
Whoso is skilled in virtue, evil shuns,
And by the rooting out of lust and hate
And all delusion, comes to be at peace.”

Part Five
At Kusinara

Last Place of Rest

1. Then the Blessed One addressed the Venerable ânanda, saying: “Come, ânanda, let us cross to the farther bank of the Hiraññavati, and go to the Mallas’ Sala Grove, in the vicinity of Kusinara.”

“So be it, Lord.”

2. And the Blessed One, together with a large company of bhikkhus,
went to the further bank of the river Hiraññavati, to the Sala Grove of
the Mallas, in the vicinity of Kusinara. And there he spoke to the
Venerable ânanda, saying:

3. “Please, ânanda, prepare for me a couch between the twin sala
trees, with the head to the north. I am weary, ânanda, and want to lie
down.”[n41]

“So be it, Lord.” And the Venerable ânanda did as the Blessed One asked him to do.

Then the Blessed One lay down on his right side, in the lion’s
posture, resting one foot upon the other, and so disposed himself,
mindfully and clearly comprehending.

4. At that time the twin sala trees broke out in full bloom, though
it was not the season of flowering. And the blossoms rained upon the
body of the Tathagata and dropped and scattered and were strewn upon it
in worship of the Tathagata. And celestial mandarava flowers and
heavenly sandalwood powder from the sky rained down upon the body of the
Tathagata, and dropped and scattered and were strewn upon it in worship
of the Tathagata. And the sound of heavenly voices and heavenly
instruments made music in the air out of reverence for the Tathagata.

5. And the Blessed One spoke to the Venerable ânanda, saying:
“ânanda, the twin sala trees are in full bloom, though it is not the
season of flowering. And the blossoms rain upon the body of the
Tathagata and drop and scatter and are strewn upon it in worship of the
Tathagata. And celestial coral flowers and heavenly sandalwood powder
from the sky rain down upon the body of the Tathagata, and drop and
scatter and are strewn upon it in worship of the Tathagata. And the
sound of heavenly voices and heavenly instruments makes music in the air
out of reverence for the Tathagata.

6. “Yet it is not thus, ânanda, that the Tathagata is respected,
venerated, esteemed, worshipped, and honoured in the highest degree.
But, ânanda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides
by the Dhamma, lives uprightly in the Dhamma, walks in the way of the
Dhamma, it is by such a one that the Tathagata is respected, venerated,
esteemed, worshipped, and honoured in the highest degree. Therefore,
ânanda, thus should you train yourselves: ‘We shall abide by the Dhamma,
live uprightly in the Dhamma, walk in the way of the Dhamma.’”

The Grief of the Gods

7. At that time the Venerable Upavana was
standing before the Blessed One, fanning him. And the Blessed One
rebuked him, saying: “Move aside, bhikkhu, do not stand in front of me.”

8. And to the Venerable ânanda came the thought: “This Venerable
Upavana has been in attendance on the Blessed One for a long time,
closely associating with him and serving him. Yet now, right at the end,
the Blessed One rebukes him. What now could be the reason, what the
cause for the Blessed One to rebuke the Venerable Upavana, saying: ‘Move
aside, bhikkhu, do not stand in front of me’?”

9-10. And the Venerable ânanda told his thought to the Blessed One.
The Blessed One said: “Throughout the tenfold world-system, ânanda,
there are hardly any of the deities that have not gathered together to
look upon the Tathagata. For a distance of twelve yojanas around the
Sala Grove of the Mallas in the vicinity of Kusinara there is not a spot
that could be pricked with the tip of a hair that is not filled with
powerful deities. And these deities, ânanda, are complaining: ‘From afar
have we come to look upon the Tathagata. For rare in the world is the
arising of Tathagatas, Arahats, Fully Enlightened Ones. And this day, in
the last watch of the night, the Tathagata’s Parinibbana will come
about. But this bhikkhu of great powers has placed himself right in
front of the Blessed One, concealing him, so that now, at the very end,
we are prevented from looking upon him.’ Thus, ânanda, the deities
complain.”

11. “Of what kind of deities, Lord, is the Blessed One aware?”

12-13. “There are deities, ânanda, in space and on earth, who are
earthly-minded; with dishevelled hair they weep, with uplifted arms they
weep; flinging themselves on the ground, they roll from side to side,
lamenting: ‘Too soon has the Blessed One come to his Parinibbana! Too
soon has the Happy One come to his Parinibbana! Too soon will the Eye of
the World vanish from sight!’

14. “But those deities who are freed from passion, mindful and
comprehending, reflect in this way: ‘Impermanent are all compounded
things. How could this be otherwise?’”

ânanda’s Concern

15. “Formerly, Lord, on leaving their quarters after the rains, the
bhikkhus would set forth to see the Tathagata, and to us there was the
gain and benefit of receiving and associating with those very revered
bhikkhus who came to have audience with the Blessed One and to wait upon
him. But, Lord, after the Blessed One has gone, we shall no longer have
that gain and benefit.”

Four Places of Pilgrimage

16. “There are four places, ânanda, that a pious person should visit and look upon with feelings of reverence.[n42] What are the four?

17. “‘Here the Tathagata was born!’[n43] This, ânanda, is a place that a pious person should visit and look upon with feelings of reverence.

18. “‘Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment!’[n44] This, ânanda, is a place that a pious person should visit and look upon with feelings of reverence.

19. “‘Here the Tathagata set rolling the unexcelled Wheel of the Dhamma!’[n45] This, ânanda, is a place that a pious person should visit and look upon with feelings of reverence.

20. “‘Here the Tathagata passed away into the state of Nibbana in
which no element of clinging remains!’ This, ânanda, is a place that a
pious person should visit and look upon with feelings of reverence.

21. “These, ânanda, are the four places that a pious person should
visit and look upon with feelings of reverence. And truly there will
come to these places, ânanda, pious bhikkhus and bhikkhunis, laymen and
laywomen, reflecting: ‘Here the Tathagata was born! Here the Tathagata
became fully enlightened in unsurpassed, supreme Enlightenment! Here the
Tathagata set rolling the unexcelled Wheel of the Dhamma! Here the
Tathagata passed away into the state of Nibbana in which no element of
clinging remains!’

22. “And whoever, ânanda, should die on such a pilgrimage with his
heart established in faith, at the breaking up of the body, after death,
will be reborn in a realm of heavenly happiness.”

23. Then the Venerable ânanda said to the Blessed One: “How, Lord, should we conduct ourselves towards women?”

“Do not see them, ânanda.”

“But, Lord, if we do see them?”

“Do not speak, ânanda.”

“But, Lord, if they should speak to us?”

“Then, ânanda, you should establish mindfulness.”

24. Then the Venerable ânanda said: “How should we act, Lord, respecting the body of the Tathagata?”

“Do not hinder yourselves, ânanda, to honour the body of the
Tathagata. Rather you should strive, ânanda, and be zealous on your own
behalf,[n46]
for your own good. Unflinchingly, ardently, and resolutely you should
apply yourselves to your own good. For there are, ânanda, wise nobles,
wise brahmins, and wise householders who are devoted to the Tathagata,
and it is they who will render the honour to the body of the Tathagata.”

25. Then the Venerable ânanda said: “But how, Lord, should they act respecting the body of the Tathagata?”

“After the same manner, ânanda, as towards the body of a universal monarch.”[n47]

“But how, Lord, do they act respecting the body of a universal monarch?”

26. “The body of a universal monarch, ânanda, is first wrapped round
with new linen, and then with teased cotton wool, and so it is done up
to five hundred layers of linen and five hundred of cotton wool. When
that is done, the body of the universal monarch is placed in an iron[n48]
oil vessel, which is enclosed in another iron vessel, a funeral pyre is
built of all kinds of perfumed woods, and so the body of the universal
monarch is burned; and at a crossroads a stupa is raised for the
universal monarch. So it is done, ânanda, with the body of a universal
monarch. And even, ânanda, as with the body of a universal monarch, so
should it be done with the body of the Tathagata; and at a crossroads
also a stupa should be raised for the Tathagata. And whosoever shall
bring to that place garlands or incense or sandalpaste, or pay
reverence, and whose mind becomes calm there — it will be to his well
being and happiness for a long time.

27. “There are four persons, ânanda, who are
worthy of a stupa. Who are those four? A Tathagata, an Arahat, a Fully
Enlightened One is worthy of a stupa; so also is a Paccekabuddha,[n49] and a disciple of a Tathagata, and a universal monarch.

28-31. “And why, ânanda, is a Tathagata, an Arahat, a Fully
Enlightened One worthy of a stupa? Because, ânanda, at the thought:
‘This is the stupa of that Blessed One, Arahat, Fully Enlightened One!’
the hearts of many people will be calmed and made happy; and so calmed
and with their minds established in faith therein, at the breaking up of
the body, after death, they will be reborn in a realm of heavenly
happiness. And so also at the thought: ‘This is the stupa of that
Paccekabuddha!’ or ‘This is the stupa of a disciple of that Tathagata,
Arahat, Fully Enlightened One!’ or ‘This is the stupa of that righteous
monarch who ruled according to Dhamma!’ — the hearts of many people are
calmed and made happy; and so calmed and with their minds established
in faith therein, at the breaking up of the body, after death, they will
be reborn in a realm of heavenly happiness. And it is because of this,
ânanda, that these four persons are worthy of a stupa.”

ânanda’s Grief

32. Then the Venerable ânanda went into the vihara[n50] and leaned against the doorpost and wept: “I am still but a learner,[n51]
and still have to strive for my own perfection. But, alas, my Master,
who was so compassionate towards me, is about to pass away!”

33. And the Blessed One spoke to the bhikkhus, saying: “Where, bhikkhus, is ânanda?”

“The Venerable ânanda, Lord, has gone into the vihara and there
stands leaning against the door post and weeping: ‘I am still but a
learner, and still have to strive for my own perfection. But, alas, my
Master, who was so compassionate towards me, is about to pass away!’”

34. Then the Blessed One asked a certain bhikkhu to bring the
Venerable ânanda to him, saying: “Go, bhikkhu, and say to ânanda,
‘Friend ânanda, the Master calls you.’”

“So be it, Lord.” And that bhikkhu went and spoke to the Venerable
ânanda as the Blessed One had asked him to. And the Venerable ânanda
went to the Blessed One, bowed down to him, and sat down on one side.

35. Then the Blessed One spoke to the Venerable ânanda, saying:
“Enough, ânanda! Do not grieve, do not lament! For have I not taught
from the very beginning that with all that is dear and beloved there
must be change, separation, and severence? Of that which is born, come
into being, compounded, and subject to decay, how can one say: ‘May it
not come to dissolution!’? There can be no such state of things. Now for
a long time, ânanda, you have served the Tathagata with loving-kindness
in deed, word, and thought, graciously, pleasantly, with a whole heart
and beyond measure. Great good have you gathered, ânanda! Now you should
put forth energy, and soon you too will be free from the taints.”[n52]

Praise of ânanda

36. Then the Blessed One addressed the bhikkhus, saying: “Bhikkhus,
the Blessed Ones, Arahats, Fully Enlightened Ones of times past also had
excellent and devoted attendant bhikkhus, such as I have in ânanda. And
so also, bhikkhus, will the Blessed Ones, Arahats, Fully Enlightened
Ones of times to come.

37. “Capable and judicious is ânanda, bhikkhus, for he knows the
proper time for bhikkhus to have audience with the Tathagata, and the
time for bhikkhunis, the time for laymen and for laywomen; the time for
kings and for ministers of state; the time for teachers of other sects
and for their followers.

38. “In ânanda, bhikkhus, are to be found
four rare and superlative qualities. What are the four? If, bhikkhus, a
company of bhikkhus should go to see ânanda, they become joyful on
seeing him; and if he then speaks to them of the Dhamma, they are made
joyful by his discourse; and when he becomes silent, they are
disappointed. So it is also when bhikkhunis, laymen, or laywomen go to
see ânanda: they become joyful on seeing him; and if he then speaks to
them of the Dhamma, they are made joyful by his discourse; and when he
becomes silent, they are disappointed.

39. “In a universal monarch, bhikkhus, are
to be found four rare and superlative qualities. What are those four?
If, bhikkhus, a company of nobles should go to see the universal
monarch, they become joyful on seeing him; and if he then speaks, they
are made joyful by his talk; and when he becomes silent, they are
disappointed. So it is also when a company of brahmins, of householders,
or of ascetics goes to see a universal monarch.

40. “And in just the same way, bhikkhus, in ânanda are to be found these four rare and superlative qualities.”

The Past Glory of Kusinara

41. When this had been said, the Venerable ânanda spoke to the
Blessed One, saying: “Let it not be, Lord, that the Blessed One should
pass away in this mean place, this uncivilized township in the midst of
the jungle, a mere outpost of the province. There are great cities,
Lord, such as Campa, Rajagaha, Sàvatthi, Saketa, Kosambi, and Benares
— let the Blessed One have his final passing away in one of those. For
in those cities dwell many wealthy nobles and brahmins and householders
who are devotees of the Tathagata, and they will render due honour to
the remains of the Tathagata.”

42. “Do not say that, ânanda! Do not say: ‘This mean place, this
uncivilized township in the midst of the jungle, a mere outpost of the
province.’ In times long past, ânanda, there was a king by the name of Maha Sudassana,
who was a universal monarch, a king of righteousness, a conqueror of
the four quarters of the earth, whose realm was established in security,
and who was endowed with the seven jewels.[n53] And that King Maha Sudassana, ânanda, had his royal residence here at Kusinara, which was then called Kusavati, and it extended twelve yojanas from east to west, and seven from north to south.

43. “And mighty, ânanda, was Kusavati, the capital, prosperous and
well populated, much frequented by people, and abundantly provided with
food. Just as the royal residence of the deities, Alakamanda,
is mighty, prosperous, and well populated, much frequented by deities
and abundantly provided with food, so was the royal capital of Kusavati.

44. “Kusavati, ânanda, resounded unceasingly day and night with ten
sounds — the trumpeting of elephants, the neighing of horses, the
rattling of chariots, the beating of drums and tabours, music and song,
cheers, the clapping of hands, and cries of ‘Eat, drink, and be merry!’

Lamentation of the Mallas

45. “Go now, ânanda, to Kusinara and announce to the Mallas: ‘Today,
Vasetthas, in the last watch of the night, the Tathagata’s Parinibbana
will take place. Approach, O Vasetthas, draw near! Do not be remorseful
later at the thought: “In our township it was that the Tathagata’s
Parinibbana took place, but we failed to see him at the end!”‘”

“So be it, Lord.” And the Venerable ânanda prepared himself, and taking bowl and robe, went with a companion to Kusinara.

46. Now at that time the Mallas had gathered in the council hall for
some public business. And the Venerable ânanda approached them and
announced: “Today, Vasetthas, in the last watch of the night, the
Tathagata’s Parinibbana will take place. Approach, Vasetthas, draw near!
Do not be remorseful later at the thought: ‘In our township it was that
the Tathagata’s Parinibbana took place, but we failed to see him at the
end.’”

47. When they heard the Venerable ânanda speak these words, the
Mallas with their sons, their wives, and the wives of their sons, were
sorely grieved, grieved at heart and afflicted; and some, with their
hair all dishevelled, with arms uplifted in despair, wept; flinging
themselves on the ground, they rolled from side to side, lamenting: “Too
soon has the Blessed One come to his Parinibbana! Too soon has the
Happy One come to his Parinibbana! Too soon will the Eye of the World
vanish from sight!”

48. And thus afflicted and filled with grief, the Mallas, with their
sons, their wives, and the wives of their sons, went to the Sala Grove,
the recreation park of the Mallas, to the place where the Venerable
ânanda was.

49. And the thought arose in the Venerable ânanda: “If I were to
allow the Mallas of Kusinara to pay reverence to the Blessed One one by
one, the night will have given place to dawn before they are all
presented to him. Therefore let me divide them up according to clan,
each family in a group, and so present them to the Blessed One thus:
‘The Malla of such and such a name, Lord, with his wives and children,
his attendants and his friends, pays homage at the feet of the Blessed
One.’”

50. And the Venerable ânanda divided the Mallas up according to clan,
each family in a group, and presented them to the Blessed One. So it
was that the Venerable ânanda caused the Mallas of Kusinara to be
presented to the Blessed One by clans, each family in a group, even in
the first watch of the night.

The Last Convert

51. Now at that time a wandering ascetic named Subhadda
was dwelling at Kusinara. And Subhadda the wandering ascetic heard it
said: “Today in the third watch of the night, the Parinibbana of the
ascetic Gotama will take place.”

52. And the thought arose in him: “I have heard it said by old and
venerable wandering ascetics, teachers of teachers, that the arising of
Tathagatas, Arahats, Fully Enlightened Ones, is rare in the world. Yet
this very day, in the last watch of the night, the Parinibbana of the
ascetic Gotama will take place. Now there is in me a doubt; but to this
extent I have faith in the ascetic Gotama, that he could so teach me the
Dhamma as to remove that doubt.”

53. Then the wandering ascetic Subhadda went to the Sala Grove, the
recreation park of the Mallas, and drew near to the Venerable ânanda,
and told the Venerable ânanda his thought. And he spoke to the Venerable
ânanda, saying: “Friend ânanda, it would be good if I could be allowed
into the presence of the ascetic Gotama.”

54. But the Venerable ânanda answered him, saying: “Enough, friend
Subhadda! Do not trouble the Tathagata. The Blessed One is weary.”

55-56. Yet a second and a third time the wandering ascetic Subhadda
made his request, and a second and a third time the Venerable ânanda
refused him.

57. And the Blessed One heard the talk between them, and he called
the Venerable ânanda and said: “Stop, ânanda! Do not refuse Subhadda.
Subhadda, ânanda, may be allowed into the presence of the Tathagata. For
whatever he will ask me, he will ask for the sake of knowledge, and not
as an offence. And the answer I give him, that he will readily
understand.”

58. Thereupon the Venerable ânanda said to the wandering ascetic
Subhadda: “Go then, friend Subhadda, the Blessed One gives you leave.”

59. Then the wandering ascetic Subhadda approached the Blessed One
and saluted him courteously. And having exchanged with him pleasant and
civil greetings, the wandering ascetic Subhadda seated himself at one
side and addressed the Blessed One, saying: “There are, Venerable
Gotama, ascetics and brahmins who are heads of great companies of
disciples, who have large retinues, who are leaders of schools, well
known and renowned, and held in high esteem by the multitude, such
teachers as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sañjaya Belatthiputta, Nigantha Nataputta.
Have all of these attained realization, as each of them would have it
believed, or has none of them, or is it that some have attained
realization and others not?”

60. “Enough, Subhadda! Let it be as it may, whether all of them have
attained realization, as each of them would have it believed, or whether
none of them has, or whether some have attained realization and others
not. I will teach you the Dhamma, Subhadda; listen and heed it well, and
I will speak.”

“So be it, Lord.”

The Lion’s Roar

61. And the Blessed One spoke, saying: “In whatsoever Dhamma and
Discipline, Subhadda, there is not found the Noble Eightfold Path,
neither is there found a true ascetic of the first, second, third, or
fourth degree of saintliness. But in whatsoever Dhamma and Discipline
there is found the Noble Eightfold Path, there is found a true ascetic
of the first, second, third, and fourth degrees of saintliness.[n54]
Now in this Dhamma and Discipline, Subhadda, is found the Noble
Eightfold Path; and in it alone are also found true ascetics of the
first, second, third, and fourth degrees of saintliness. Devoid of true
ascetics are the systems of other teachers. But if, Subhadda, the
bhikkhus live righteously, the world will not be destitute of arahats.

62. “In age but twenty-nine was I, Subhadda,
When I renounced the world to seek the Good;
Fifty-one years have passed since then, Subhadda,
And in all that time a wanderer have I been
In the domain of virtue and of truth,
And except therein, there is no saint
(of the first degree).

“And there is none of the second degree, nor of the third degree, nor
of the fourth degree of saintliness. Devoid of true ascetics are the
systems of other teachers. But if, Subhadda, the bhikkhus live
righteously, the world will not be destitute of arahats.”

63. When this was said, the wandering ascetic Subhadda spoke to the Blessed One, saying: “Excellent,
O Lord, most excellent, O Lord! It is as if, Lord, one were to set
upright what had been overthrown, or to reveal what had been hidden, or
to show the path to one who had gone astray, or to light a lamp in the
darkness so that those with eyes might see — even so has the Blessed
One set forth the Dhamma in many ways. And so, O Lord, I take my refuge
in the Blessed One, the Dhamma, and the Community of Bhikkhus. May I
receive from the Blessed One admission to the Order and also the higher
ordination.”

64. “Whoever, Subhadda, having been formerly a follower of another
creed, wishes to receive admission and higher ordination in this Dhamma
and Discipline, remains on probation for a period of four months. At the
end of those four months, if the bhikkhus are satisfied with him, they
grant him admission and higher ordination as a bhikkhu. Yet in this
matter I recognize differences of personalities.”

65. “If, O Lord, whoever, having been formerly a follower of another
creed, wishes to receive admission and higher ordination in this Dhamma
and Discipline, remains on probation for a period of four months, and at
the end of those four months, if the bhikkhus are satisfied with him,
they grant him admission and higher ordination as a bhikkhu — then I
will remain on probation for a period of four years. And at the end of
those four years, if the bhikkhus are satisfied with me, let them grant
me admission and higher ordination as a bhikkhu.”

66. But the Blessed One called the Venerable ânanda and said to him:
“ânanda, let Subhadda be given admission into the Order.” And the
Venerable ânanda replied: “So be it, Lord.”

67. Then the wandering ascetic Subhadda said to the Venerable ânanda:
“It is a gain to you, friend ânanda, a blessing, that in the presence
of the Master himself you have received the sprinkling of ordination as a
disciple.”

68. So it came about that the wandering ascetic
Subhadda, in the presence of the Blessed One, received admission and
higher ordination. And from the time of his ordination the Venerable
Subhadda remained alone, secluded, heedful, ardent, and resolute. And before
long he attained to the goal for which a worthy man goes forth rightly
from home to homelessness, the supreme goal of the holy life; and having
by himself realized it with higher knowledge, he dwelt therein. He
knew: “Destroyed is birth; the higher life is fulfilled; nothing more is
to be done, and beyond this life nothing more remains.” And the
Venerable Subhadda became yet another among the arahats, and he was the
last disciple converted by the Blessed One himself.

Part Six
The Passing Away

The Blessed One’s Final Exhortation

1. Now the Blessed One spoke to the Venerable ânanda, saying: “It may
be, ânanda, that to some among you the thought will come: ‘Ended is the
word of the Master; we have a Master no longer.’ But it should not,
ânanda, be so considered. For that which I have proclaimed and made
known as the Dhamma and the Discipline, that shall be your Master when I
am gone.

2. “And, ânanda, whereas now the bhikkhus address one another as
‘friend,’ let it not be so when I am gone. The senior bhikkhus, ânanda,
may address the junior ones by their name, their family name, or as
‘friend’; but the junior bhikkhus should address the senior ones as
‘venerable sir’ or ‘your reverence.’[n55]

3. “If it is desired, ânanda, the Sangha may, when I am gone, abolish the lesser and minor rules.[n56]

4. “ânanda, when I am gone, let the higher penalty be imposed upon the bhikkhu Channa>.”[n57]

“But what, Lord, is the higher penalty?”

“The bhikkhu Channa, ânanda, may say what he will, but the bhikkhus
should neither converse with him, nor exhort him, nor admonish him.”

5. Then the Blessed One addressed the bhikkhus, saying: “It may be,
bhikkhus, that one of you is in doubt or perplexity as to the Buddha,
the Dhamma, or the Sangha, the path or the practice. Then question,
bhikkhus! Do not be given to remorse later on with the thought: ‘The
Master was with us face to face, yet face to face we failed to ask
him.’”

6. But when this was said, the bhikkhus were silent. And yet a second
and a third time the Blessed One said to them: “It may be, bhikkhus,
that one of you is in doubt or perplexity as to the Buddha, the Dhamma,
or the Sangha, the path or the practice. Then question, bhikkhus! Do not
be given to remorse later on with the thought: ‘The Master was with us
face to face, yet face to face we failed to ask him.’”

And for a second and a third time the bhikkhus were silent. Then the
Blessed One said to them: “It may be, bhikkhus, out of respect for the
Master that you ask no questions. Then, bhikkhus, let friend communicate
it to friend.” Yet still the bhikkhus were silent.

7. And the Venerable ânanda spoke to the Blessed One, saying:
“Marvellous it is, O Lord, most wonderful it is! This faith I have in
the community of bhikkhus, that not even one bhikkhu is in doubt or
perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the
practice.”

“Out of faith, ânanda, you speak thus. But here, ânanda, the
Tathagata knows for certain that among this community of bhikkhus there
is not even one bhikkhu who is in doubt or perplexity as to the Buddha,
the Dhamma, or the Sangha, the path or the practice. For, ânanda, among
these five hundred bhikkhus even the lowest is a stream-enterer, secure
from downfall, assured, and bound for enlightenment.”

8. And the Blessed One addressed the bhikkhus, saying: “Behold now,
bhikkhus, I exhort you: All compounded things are subject to vanish.
Strive with earnestness!”[n58]

This was the last word of the Tathagata.

How the Blessed One Passed into Nibbana

9. And the Blessed One entered the first jhana. Rising from the first
jhana, he entered the second jhana. Rising from the second jhana, he
entered the third jhana. Rising from the third jhana, he entered the
fourth jhana. And rising out of the fourth jhana, he entered the sphere
of infinite space. Rising from the attainment of the sphere of infinite
space, he entered the sphere of infinite consciousness. Rising from the
attainment of the sphere of infinite consciousness, he entered the
sphere of nothingness. Rising from the attainment of the sphere of
nothingness, he entered the sphere of
neither-perception-nor-non-perception. And rising out of the attainment
of the sphere of neither-perception-nor-non-perception, he attained to
the cessation of perception and feeling.

10. And the Venerable ânanda spoke to the Venerable Anuruddha, saying: “Venerable Anuruddha, the Blessed One has passed away.”

“No, friend ânanda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling.”[n59]

11. Then the Blessed One, rising from the cessation of perception and
feeling, entered the sphere of neither-perception-nor-non-perception.
Rising from the attainment of the sphere of
neither-perception-nor-non-perception, he entered the sphere of
nothingness. Rising from the attainment of the sphere of nothingness, he
entered the sphere of infinite consciousness. Rising from the
attainment of the sphere of infinite consciousness, he entered the
sphere of infinite space. Rising from the attainment of the sphere of
infinite space, he entered the fourth jhana. Rising from the fourth
jhana, he entered the third jhana. Rising from the third jhana, he
entered the second jhana. Rising from the second jhana, he entered the
first jhana.

Rising from the first jhana, he entered the second jhana. Rising from
the second jhana, he entered the third jhana. Rising from the third
jhana, he entered the fourth jhana. And, rising from the fourth jhana,
the Blessed One immediately passed away.

The World’s Echo

12. And when the Blessed One had passed away, simultaneously with his
Parinibbana there came a tremendous earthquake, dreadful and
astounding, and the thunders rolled across the heavens.

13. And when the Blessed One had passed away, simultaneously with his Parinibbana, Brahma Sahampati>[n60] spoke this stanza:

“All must depart — all beings that have life
Must shed their compound forms. Yea, even one,
A Master such as he, a peerless being,
Powerful in wisdom, the Enlightened One, has passed away.”

14. And when the Blessed One had passed away, simultaneously with his Parinibbana, Sakka, king of the gods,[n61] spoke this stanza:

“Transient are all compounded things,
Subject to arise and vanish;
Having come into existence they pass away;
Good is the peace when they forever cease.”

15. And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Anuruddha spoke this stanza:

“No movement of the breath, but with steadfast heart,
Free from desires and tranquil — so the sage
Comes to his end. By mortal pangs unshaken,
His mind, like a flame extinguished, finds release.”

16. And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable ânanda spoke this stanza:

“Then there was terror, and the hair stood up, when he,
The All-accomplished One, the Buddha, passed away.”

17. Then, when the Blessed One had passed away, some bhikkhus, not
yet freed from passion, lifted up their arms and wept; and some,
flinging themselves on the ground, rolled from side to side and wept,
lamenting: “Too soon has the Blessed One come to his Parinibbana! Too
soon has the Happy One come to his Parinibbana! Too soon has the Eye of
the World vanished from sight!”

But the bhikkhus who were freed from passion, mindful and clearly
comprehending, reflected in this way: “Impermanent are all compounded
things. How could this be otherwise?”

18. And the Venerable Anuruddha addressed the bhikkhus, saying:
“Enough, friends! Do not grieve, do not lament! For has not the Blessed
One declared that with all that is dear and beloved there must be
change, separation, and severance? Of that which is born, come into
being, compounded and subject to decay, how can one say: ‘May it not
come to dissolution!’? The deities, friends, are aggrieved.”

“But, venerable sir, of what deities is the Venerable Anuruddha aware?”

“There are deities, friend ânanda, in space and on the earth who are
earthly-minded; with dishevelled hair they weep, with uplifted arms they
weep; flinging themselves on the ground, they roll from side to side,
lamenting: ‘Too soon has the Blessed One come to his Parinibbana! Too
soon has the Happy One come to his Parinibbana! Too soon has the Eye of
the World vanished from sight!’ But those deities who are freed from
passion, mindful and clearly comprehending, reflect in this way:
‘Impermanent are all compounded things. How could this be otherwise?’”

19. Now the Venerable Anuruddha and the Venerable ânanda spent the
rest of the night in talking on the Dhamma. Then the Venerable Anuruddha
spoke to the Venerable ânanda, saying: “Go now, friend ânanda, to
Kusinara, and announce to the Mallas: ‘The Blessed One, Vasetthas, has
passed away. Do now as seems fitting to you.’”

“So be it, venerable sir.” And the Venerable ânanda prepared himself
in the forenoon, and taking bowl and robe, went with a companion into
Kusinara.

20. At that time the Mallas of Kusinara had gathered in the council
hall to consider that very matter. And the Venerable ânanda approached
them and announced: “The Blessed One, Vasetthas, has passed away. Do now
as seems fitting to you.”

And when they heard the Venerable ânanda speak these words, the
Mallas with their sons, their wives, and the wives of their sons, were
sorely grieved, grieved at heart and afflicted; and some, with their
hair all dishevelled, with arms upraised in despair, wept; flinging
themselves on the ground, they rolled from side to side, lamenting: “Too
soon has the Blessed One come to his Parinibbana! “Too soon has the
Happy One come to his Parinibbana! Too soon has the Eye of the World
vanished from sight!”

Homage to the Remains

21. Then the Mallas of Kusinara gave orders to their men, saying:
“Gather now all the perfumes, flower-garlands, and musicians, even all
that are in Kusinara.” And the Mallas, with the perfumes, the
flower-garlands, and the musicians, and with five hundred sets of
clothing, went to the Sala Grove, the recreation park of the Mallas, and
approached the body of the Blessed One. And having approached, they
paid homage to the body of the Blessed One with dance, song, music,
flower-garlands, and perfume, and erecting canopies and pavilions, they
spent the day showing respect, honour, and veneration to the body of the
Blessed One. And then the thought came to them: “Now the day is too far
spent for us to cremate the body of the Blessed One. Tomorrow we will
do it.”

And for the second day, and a third, fourth, fifth, and sixth day,
they paid homage to the body of the Blessed One with dance, song, music,
flower-garlands, and perfume, and erecting canopies and pavilions, they
spent the day showing respect, honour, and veneration to the body of
the Blessed One.

But on the seventh day the thought came to them: “We have paid homage
to the body of the Blessed One with dance, song, music,
flower-garlands, and perfume, and have shown respect, honour, and
veneration; let us now carry the body of the Blessed One southward to
the southern part of the town and beyond, and let us there cremate the
body of the Blessed One south of the town.”

And eight Mallas of the foremost families, bathed from the crown of
their heads and wearing new clothes, with the thought: “We will lift up
the body of the Blessed One,” tried to do so but they could not.

22. Then the Mallas spoke to the Venerable Anuruddha, saying: “What
is the cause, Venerable Anuruddha, what is the reason that these eight
Mallas of the foremost families, bathed from the crown of their heads
and wearing new clothes, with the thought: ‘We will lift up the body of
the Blessed One,’ try to do so but cannot?”

“You, Vasetthas, have one purpose, the deities have another.”

“Then what, venerable sir, is the purpose of the deities?”

“Your purpose, Vasetthas, is this: ‘We have paid homage to the body
of the Blessed One with dance, song, music, flower-garlands, and
perfume, and have shown respect, honour, and veneration; let us now
carry the body of the Blessed One southward to the southern part of the
town and beyond, and let us there cremate the body of the Blessed One
south of the town.’ But the purpose of the deities, Vasetthas, is this:
‘We have paid homage to the body of the Blessed One with heavenly dance,
song, music, flower-garlands, and perfume, and have shown respect,
honour, and veneration; let us now carry the body of the Blessed One
northward to the northern part of the town; and having carried it
through the northern gate, let us go through the centre of the town, and
then eastward to the east of the town; and having passed through the
east gate, let us carry it to the cetiya of the Mallas, Makuta-bandhana, and there let us cremate the body of the Blessed One.’”

“As the deities wish, venerable sir, so let it be.”

23. Thereupon the whole of Kusinara, even to the dust heaps and rubbish heaps, became covered knee-deep in mandarava flowers.[n62]
And homage was paid to the body of the Blessed One by the deities as
well as the Mallas of Kusinara. With dance, song, music,
flower-garlands, and perfume, both divine and human, respect, honour,
and veneration were shown. And they carried the body of the Blessed One
northward to the northern part of the town; and having carried it
through the northern gate, they went through the centre of the town, and
then eastward to the east of the town; and having passed through the
east gate, they carried the body of the Blessed One to the cetiya of the
Mallas, Makuta-bandhana, and there laid it down.

24. Then the Mallas of Kusinara spoke to the Venerable ânanda,
saying: “How should we act, Venerable ânanda, respecting the body of the
Tathagata?”

“After the same manner, Vasetthas, as towards the body of a universal monarch.”

“But how, venerable ânanda, do they act respecting the body of a universal monarch?”

“The body of a universal monarch, Vasetthas, is first wrapped round
with new linen, and then with teased cotton wool. And again it is
wrapped round with new linen, and again with teased cotton wool, and so
it is done up to five hundred layers of linen and five hundred of cotton
wool. When that is done, the body of the universal monarch is placed in
an iron oil-vessel, which is enclosed in another iron vessel and a
funeral pyre is built of all kinds of perfumed woods, and so the body of
the universal monarch is burned. And at a crossroads a stupa is raised
for the universal monarch. So it is done, Vasetthas, with the body of a
universal monarch.

“And even, Vasetthas, as with the body of a universal monarch, so
should it be done with the body of the Tathagata; and at a crossroads
also a stupa should be raised for the Tathagata. And whoever shall bring
to that place garlands or incense or sandalwood paste, or pay
reverence, and whose mind becomes calm there — it will be to his well
being and happiness for a long time.”

25. Then the Mallas gave orders to their men, saying: “Gather now all
the teased cotton wool of the Mallas!” And the Mallas of Kusinara
wrapped the body of the Blessed One round with new linen, and then with
teased cotton wool. And again they wrapped it round with new linen, and
again with teased cotton wool, and so it was done up to five hundred
layers of linen and five hundred of cotton wool. When that was done,
they placed the body of the Blessed One in an iron oil-vessel, which was
enclosed in another iron vessel, and they built a funeral pyre of all
kinds of perfumed woods, and upon it they laid the body of the Blessed
One.

26. Now at that time the Venerable Maha Kassapa>[n63]
was journeying from Pava to Kusinara together with a large company of
five hundred bhikkhus. And on the way, the Venerable Maha Kassapa went
aside from the highway and sat down at the foot of a tree.

And a certain Ajivaka came by, on his way to Pava, and he had taken a mandarava
flower from Kusinara. And the Venerable Maha Kassapa saw the Ajivaka
coming from a distance, and as he drew close he spoke to him, saying:
“Do you know, friend, anything of our Master?”

“Yes, friend, I know. It is now seven days since the ascetic Gotama passed away. From there I have brought this mandarava flower.”

27. Thereupon some bhikkhus, not yet freed from passion, lifted up
their arms and wept; and some, flinging themselves on the ground, rolled
from side to side and wept, lamenting: “Too soon has the Blessed One
come to his Parinibbana! Too soon has the Happy One come to his
Parinibbana! Too soon has the Eye of the World vanished from sight!”

28. Now at that time, one Subhadda, who had renounced only in his old age, was seated in the assembly.[n64]
And he addressed the bhikkhus, saying: “Enough, friends! Do not grieve,
do not lament! We are well rid of that great ascetic. Too long,
friends, have we been oppressed by his saying: ‘This is fitting for you;
that is not fitting for you.’ Now we shall be able to do as we wish,
and what we do not wish, that we shall not do.”

But the Venerable Maha Kassapa addressed the bhikkhus, saying:
“Enough friends! Do not grieve, do not lament! For has not the Blessed
One declared that with all that is dear and beloved there must be
change, separation, and severance? Of that which is born, come into
being, compounded, and subject to decay, how can one say: ‘May it not
come to dissolution!’?”

29. Now at that time four Mallas of the foremost families, bathed
from the crown of their heads and wearing new clothes, with the thought:
“We will set alight the Blessed One’s pyre,” tried to do so but they
could not. And the Mallas spoke to the Venerable Anuruddha, saying:
“What is the cause, Venerable Anuruddha, what is the reason that these
four Mallas of the foremost families, bathed from the crown of their
heads and wearing new clothes, with the thought: “We will set alight the
Blessed One’s pyre,’ try to do so but cannot?”

“You, Vasetthas, have one purpose, the deities have another.”

“Then what, venerable sir, is the purpose of the deities?”

“The purpose of the deities, Vasetthas, is this: ‘The Venerable Maha
Kassapa is on his way from Pava to Kusinara together with a large
company of five hundred bhikkhus. Let not the Blessed One’s pyre be set
alight until the Venerable Maha Kassapa has paid homage at the feet of
the Blessed One.’”

“As the deities wish, venerable sir, so let it be.”

30. And the Venerable Maha Kassapa approached the pyre of the Blessed
One, at the cetiya of the Mallas, Makuta-bandhana, in Kusinara. And he
arranged his upper robe on one shoulder, and with his clasped hands
raised in salutation, he walked three times round the pyre, keeping his
right side towards the Blessed One’s body, and he paid homage at the
feet of the Blessed One. And even so did the five hundred bhikkhus.

And when homage had been paid by the Venerable Maha Kassapa and the
five hundred bhikkhus, the pyre of the Blessed One burst into flame by
itself.

31. And it came about that when the body of the Blessed One had been
burned, no ashes or particles were to be seen of what had been skin,
tissue, flesh, sinews, and fluid; only bones remained. Just as when ghee
or oil is burned, it leaves no particles or ashes behind, even so when
the body of the Blessed One had been burned, no ashes or particles were
to be seen of what had been skin, tissue, flesh, sinews, and fluid; only
bones remained. And of the five hundred linen wrappings, only two were
not consumed, the innermost and the outermost.

32. And when the body of the Blessed One had been burned, water
rained down from heaven and extinguished the pyre of the Blessed One,
and from the sala trees water came forth, and the Mallas of Kusinara
brought water scented with many kinds of perfumes, and they too
extinguished the pyre of the Blessed One.

And the Mallas of Kusinara laid the relics of the Blessed One in
their council hall, and surrounded them with a lattice-work of spears
and encircled them with a fence of bows; and there for seven days they
paid homage to the relics of the Blessed One with dance, song, music,
flower-garlands, and perfume, and showed respect, honour, and veneration
to the relics of the Blessed One.

Partition of the Relics

33. Then the king of Magadha, Ajàtasattu, son of the Videhi queen,
came to know that at Kusinara the Blessed One had passed away. And he
sent a message to the Mallas of Kusinara, saying: “The Blessed One was
of the warrior caste, and I am too. I am worthy to receive a portion of
the relics of the Blessed One. I will erect a stupa over the relics of
the Blessed One and hold a festival in their honour.”

34. And the Licchavis of Vesali came to know that at Kusinara the
Blessed One had passed away. And they sent a message to the Mallas of
Kusinara, saying: “The Blessed One was of the warrior caste, and we are
too. We are worthy to receive a portion of the relics of the Blessed
One. We will erect a stupa over the relics of the Blessed One and hold a
festival in their honour.”

35. And the Sakyas of Kapilavatthu
came to know that at Kusinara the Blessed One had passed away. And they
sent a message to the Mallas of Kusinara, saying: “The Blessed One was
the greatest of our clan. We are worthy to receive a portion of the
relics of the Blessed One. We will erect a stupa over the relics of the
Blessed One and hold a festival in their honour.”

36. And the Bulis of Allakappa
came to know that at Kusinara the Blessed One had passed away. And they
sent a message to the Mallas of Kusinara, saying: “The Blessed One was
of the warrior caste, and we are too. We are worthy to receive a portion
of the relics of the Blessed One. We will erect a stupa over the relics
of the Blessed One and hold a festival in their honour.”

37. And the Kolis of Ramagama
came to know that at Kusinara the Blessed One had passed away. And they
sent a message to the Mallas of Kusinara, saying: “The Blessed One was
of the warrior caste, and we are too. We are worthy to receive a portion
of the relics of the Blessed One. We will erect a stupa over the relics
of the Blessed One and hold a festival in their honour.”

38. And the Vethadipa brahmin came to know
that at Kusinara the Blessed One had passed away. And he sent a message
to the Mallas of Kusinara, saying: “The Blessed One was of the warrior
caste, and I am a brahmin. I am worthy to receive a portion of the
relics of the Blessed One. I will erect a stupa over the relics of the
Blessed One and hold a festival in their honour.”

39. And the Mallas of Pava came to know that at Kusinara the Blessed
One had passed away. And they sent a message to the Mallas of Kusinara,
saying: “The Blessed One was of the warrior caste, and we are too. We
are worthy to receive a portion of the relics of the Blessed One. We
will erect a stupa over the relics of the Blessed One and hold a
festival in their honour.”

40. But when they heard these words, the Mallas of Kusinara addressed
the assembly, saying: “The Blessed One has passed away in our township.
We shall not part with any portion of the relics of the Blessed One.”
Then the brahmin Dona spoke to the assembly, saying:

“One word from me, I beg you, sirs, to hear!
Our Buddha taught us ever to forbear;
Unseemly would it be should strife arise
And war and bloodshed, over the custody
Of his remains, who was the best of men!
Let us all, sirs, in friendliness agree
To share eight portions — so that far and wide
Stupas may rise, and seeing them, mankind
Faith in the All-Enlightened One will find!”

“So be it, brahmin! Divide the relics into eight equal portions yourself.”

And the brahmin Dona said to the assembly: “So be it, sirs.” And he
divided justly into eight equal portions the relics of the Blessed One,
and having done so, he addressed the assembly, saying: “Let this urn,
sirs, be given to me. Over this urn I will erect a stupa, and in its
honour I will hold a festival.” And the urn was given to the brahmin
Dona.

41. Then the Moriyas of Pipphalivana
came to know that at Kusinara the Blessed One had passed away. And they
sent a message to the Mallas of Kusinara, saying: “The Blessed One was
of the warrior caste, and we are too. We are worthy to receive a portion
of the relics of the Blessed One. We will erect a stupa over the relics
of the Blessed One and hold a festival in their honour.”

“There is no portion of the relics of the Blessed One remaining; the
relics of the Blessed One have been divided. But take from here the
ashes.” And they took from there the ashes.

42. And the king of Magadha, Ajàtasattu, son of the Videhi queen,
erected a stupa over the relics of the Blessed One at Rajagaha, and in
their honour held a festival. The Licchavis of Vesali erected a stupa
over the relics of the Blessed One at Vesali, and in their honour held a
festival. The Sakyas of Kapilavatthu erected a stupa over the relics of
the Blessed One at Kapilavatthu, and in their honour held a festival.
The Bulis of Allakappa erected a stupa over the relics of the Blessed
One at Allakappa, and in their honour held a festival. The Kolis of
Ramagama erected a stupa over the relics of the Blessed One at Ramagama,
and in their honour held a festival. The Vethadipa brahmin erected a
stupa over the relics of the Blessed One at Vethadipa, and in their
honour held a festival. The Mallas of Pava erected a stupa over the
relics of the Blessed One at Pava, and in their honour held a festival.
The Mallas of Kusinara erected a stupa over the relics of the Blessed
One at Kusinara, and in their honour held a festival. The brahmin Dona
erected a stupa over the urn, and in its honour held a festival. And the
Moriyas of Pipphalivana erected a stupa over the ashes at Pipphalivana,
and in their honour held a festival.

So it came about that there were eight stupas for the relics, a ninth for the urn, and a tenth for the ashes.

And thus it was in the days of old.

43. Eight portions there were of the relics of him,
The All-Seeing One, the greatest of men.
Seven in Jambudipa are honoured, and one
In Ramagama, by kings of the Naga race.
One tooth is honoured in the Tavatimsa heaven,
One in the realm of Kalinga, and one by the Naga kings.
Through their brightness this bountiful earth
With its most excellent gifts is endowed;
For thus the relics of the All-Seeing One are best honoured
By those who are worthy of honour — by gods and Nagas
And lords of men, yea, by the highest of mankind.
Pay homage with clasped hands! For hard indeed it is
Through hundreds of ages to meet with an All-Enlightened One![n65]


The Maha-Parinibbana Sutta is ended.


Notes

[References to Anguttara Nikaya (= AN) are to collection followed by
sutta number; those to Digha Nikaya (= DN) and to Majjhima Nikaya (= MN)
are to sutta number.]

1. Bhagava: also rendered “the
Auspicious One” or “the Exalted One”; the most frequent appellation of
the Buddha, though not restricted to Buddhist usage. [Go back]

2. Ajàtasattu Vedehiputta. Comy. says that Ajàtasattu’s mother was a Kosala princess and not the daughter of the Vedehi king. Hence Comy. explains vedehiputta
as “son of a wise mother.” Ajàtasattu became king of the powerful state
of Magadha after murdering his father, King Bimbisara (see DN 2). [Go back]

3. Tathagata: lit. “Thus-gone” or “Thus-come”; likewise an appellation of the Buddha, which he generally used when speaking of himself. [Go back]

4. ânanda was a cousin of the Buddha
and his personal attendant for twenty-four years. He attained arahatship
after the passing away of the Buddha, just before the commencement of
the First Council, at which he was the reciter of the Digha Nikaya and
the authority for the Sutta Pitaka. [Go back]

5. The discourse referred to here is AN VII.19. [Go back]

6. The group-names, which are not in the original, are supplied from other references to the qualities concerned; here satta saddhamma,
about which see AN VII.63; MN 53. In the Comy. to MN 8 they are called
“the complete equipment required for insight” (BPS Wheel No. 61/62,
p.48). [Go back]

7. Satta bojjhanga. See Piyadassi Thera, The Seven Factors of Enlightenment (BPS Wheel No. 1). [Go back]

8. Saraniya dhamma: also at MN 48, AN VI.11, 12. [Go back]

9. Virtue (sila), concentration (samadhi), and wisdom (pañña)
are the three divisions of the Noble Eightfold Path. Our text stresses
again and again the importance of a full development of all three for
final liberation. [Go back]

10. Asava: those defiling
factors — sensual desire, craving for existence, and ignorance —
primarily responsible for maintaining bondage to the cycle of rebirths.
Also translated as “cankers” or “corruptions.” Later texts add a fourth,
the taint of wrong views. [Go back]

11. Sàriputta was the chief disciple
of the Buddha and the one who excelled in wisdom. For a full account of
the life and works or this illustrious individual, see Nyanaponika
Thera, The Life of Sàriputta (BPS Wheel No. 90/92). [Go back]

12. Evam-dhamma. Comy. & Sub. Comy.: This refers to concentration and to the mental qualities belonging to concentration (samadhipakkhiya dhamma) such as energy, mindfulness, etc. Comy. explains “abiding” (vihara) as abiding in the attainment of cessation (nirodha-samapatti). [Go back]

13. Evam-vimutta: their deliverance from defilements and from future rebirths. [Go back]

14. On the five hindrances, see Nyanaponika Thera, The Five Mental Hindrances (BPS Wheel No. 26). [Go back]

15. On the four foundations of mindfulness, see below, II:14. The seven factors of enlightenment are enumerated in I:9. [Go back]

16. Puta-bhedanam. Comy. explains as the breaking open, the unpacking, of boxes (puta) of merchandise for the purpose of distribution. But probably it refers to the bursting open of the seed-box of the patali flower. [Go back]

17. The stage of arahatship, the last
of the four stages of deliverance. The next three paragraphs refer to
disciples on the three lower stages, respectively, the non-returner,
once-returner, and stream-enterer (anagami, sakadagami, sotapanna). [Go back]

18. Or: “not delayed (in its results).” [Go back]

19. Animitta cetosamadhi. Comy. explains this term here as referring to the fruition-attainment of arahatship (phalasamapatti),
in which the Buddha becomes absorbed in the direct experience of
Nibbana and no longer attends to external objects or feels mundane
feelings. In another context it can mean the concentration developed by
intensive insight. [Go back]

20. Tamatagge: a difficult word. Comy. takes it to stand for the superlative form, aggatama, “highest,” but alludes also to the Pali word tama,
“darkness.” It is rather difficult to accept that a superlative suffix
should be made to precede the word it qualifies. Tibetan and Chinese
parallels (Waldschmidt, Das Mahaparinirvana-sutra Berlin,
1950-51) pp. 200 ff.) point to a meaning as “the highest.” In the
fragments of the Turfan Sanskrit version, these words are not preserved.
Comy. says: “Tamatagge = tama-agge; the ‘t’ in the middle is inserted for euphonic reasons. The meaning is: these are the very highest, the most eminent (ime aggatama tamatagga). Having cut every bondage of darkness (tama-yoga), those bhikkhus of mine will be on the very top, in the highest rank (ativiya agge uttamabhave). Among them those will be on the very summit (ati-agge) who are desirous of training; and those whose resort is the four foundations of mindfulness will be at the very top of them.” [Go back]

21. Kappam va tittheyya kappavasesam va. Comy. takes kappa not as “world-period” or “aeon,” but as ayu-kappa, “life span,” and explains avasesa (usually “remainder”) by “in excess.”

Comy.: “He may stay alive completing the life span pertaining to men at the given time. (Sub. Comy.: the maximum life span.) Kappavasesa: ‘in excess’ (atireka), i.e. more or less above the hundred years said to be the normally highest life expectation.”

Among the numerous meanings of the word kappa, there is, in fact, that of time in general (kala)
and not only the duration of an aeon; but the meaning “life span” seems
to have been ascribed to it only in this passage. Also, the meaning “in
excess” for avasesa (usually “remainder”) is unusual.

The four constituents of psychic power (iddhipada) are concentration due to zeal, energy, purity of mind, and investigation. [Go back]

22. According to Comy., ânanda’s mind had been influenced (pariyutthitacitto) by Mara’s exhibiting a frightful sight which distracted his attention, preventing him from grasping the Buddha’s suggestion. [Go back]

23. “Convincing and liberating.” This stands for the one Pali word sappatihariya,
an attempt to render the two connotations which the word has according
to the commentaries and in the context of other occurrences in the
Canon. The commentaries derive it from the verb patiharati, “to
remove,” and explain it as (1) the removal of what is adverse, e.g.
opposition and objections (covered by “convincing”), and (2) the removal
of inner obstructions, i.e. defilements such as greed, etc., effected
by arahatship. It is probably to point to that latter meaning that the
commentary to our present text paraphrases our passage as follows:
“until they are able to preach the Teaching in its liberating (niyyanika) capacity.” [Go back]

24. Tulam atulañca sambhavam:
lit. “the measurable and immeasurable productive cause (of life),” i.e.
the volitional action causing rebirth in the confined, or limited
sense-sphere, or in the unbounded fine-material and immaterial spheres. [Go back]

25. Bhavasankhara: the formative force of becoming, in the sense of what forms existence. [Go back]

26. Kavacam iv’attasambhavam.
Comy.: “He breaks through the entire net of defilements that envelops
individual existence like a coat of mail; he breaks the defilements as a
great warrior breaks his armor after a battle.” The Sanskrit version
has “like an egg shell” (kosam iv’ anda-sambhavam). [Go back]

27. Comy.: “Even by this much the
Venerable ânanda was aware of the fact: ‘Surely, today the Blessed One
has renounced his will to live on.’ Though the Blessed One knew that the
Venerable ânanda was aware of it, he did not give him another
opportunity to ask him to stay on for the remainder of his life span,
but he spoke to him about other eight-term groups beginning with the
eight assemblies.” Sub. Comy.: “Some say that the Buddha did so in order
to divert the Venerable ânanda and to prevent grief from arising in
him.” [Go back]

28. See also the Maha-Sihanada Sutta (MN 12). [Go back]

29. Abhibhayatana. [Go back]

30. That is: “perceiving forms on his own body.” This refers to preliminary concentration. [Go back]

31. This refers to the kasina-nimitta, the after-image arising with full concentration. [Go back]

32. He derives the “sign” from objects external to his body. [Go back]

33. Attha vimokkha. [Go back]

34. Rupi. This refers to form-sphere absorption (rupajjhana) obtained with form objects of one’s own body. [Go back]

35. Subhan tveva adhimutto hoti. Comy.: “Hereby, meditative absorption (jhana), obtained through blue-kasinas, etc., of very pure colour is indicated.” [Go back]

36. The Comy. says that the Buddhas, when looking back, turn the whole body round as an elephant does. [Go back]

37. In the earlier edition of this work, mahapadesa was rendered as “great authorities.” It is now known that the proper meaning of apadesa
is not “authority,” but “reference” or “source.” Besides, from the
passage it is clear that there are only two real “authorities” — the
Discourses (Suttas) and the Discipline (Vinaya). [Go back]

38. Sukara-maddava: a controversial term which has therefore been left untranslated. Sukara = pig; maddava = soft, tender, delicate. Hence two alternative renderings of the compound are possible: (1) the tender parts of a pig or boar; (2) what is enjoyed by
pigs and boars. In the latter meaning, the term has been thought to
refer to a mushroom or truffle, or a yam or tuber. K.E. Neumann, in the
preface to his German translation of the Majjhima Nikaya, quotes from an
Indian compendium of medicinal plants, the Rajanigantu, several plants beginning with sukara.

The commentary to our text gives three alternative explanations: (1)
the flesh from a single first-born (wild) pig, neither too young nor too
old, which had come to hand naturally, i.e. without intentional
killing; (2) a preparation of soft boiled rice cooked with the five
cow-products; (3) a kind of alchemistic elixir (rasayanavidhi). Dhammapala, in his commentary to Udana VIII.5, gives, in addition, young bamboo shoots trampled by pigs (sukarehi maddita-vamsakaliro). [Go back]

39. Comy.: “These verses, and several
to follow, were inserted by the elders who collected the Dhamma (texts
at the First Council).” [Go back]

40. Alara Kalama was one of the
Buddha’s teachers before his Enlightenment. He taught the Bodhisatta how
to attain the sphere of nothingness, but could not show him the path to
Nibbana. [Go back]

41. Comy.: “From the town of Pava it is three gavutas
(approx. five miles) to Kusinara. Walking that distance with great
effort and sitting down at twenty-five places on the way, the Blessed
One reached the Sala Grove at dusk when the sun had already set. Thus
comes illness to man, crushing all his health. As if he wanted to point
to this fact, the Blessed One spoke those words which deeply moved the
whole world: ‘I am weary, ânanda, and want to lie down.’” [Go back]

42. See The Four Sacred Shrines, by Piyadassi Thera (BPS Bodhi Leaves No. 8) . [Go back]

43. At Lumbini near Kapilavatthu, the
ancestral seat of the Sakyans in the foothills of the Himalayas. An
Asokan pillar marks the spot. [Go back]

44. At Buddha-Gaya, in Bihar. [Go back]

45. At Isipatana near Benares (modern Sarnath). [Go back]

46. Sadatthe. Comy.: “for the highest purpose, the goal of arahatship.” There is a different reading, saratthe, “for an essential purpose.” [Go back]

47. Cakkavatti-raja: the ideal king of righteousness according to Buddhist tradition. [Go back]

48. Ayasa: generally “made of
iron,” has here according to Comy. the meaning “made of gold,” for which
there is also support in the Sanskrit usage of the word. [Go back]

49. Paccekabuddha is one awakened or enlightened for himself alone. Such Paccekabuddhas arise at times when there is no Fully Enlightened One (samma-sambuddha).
Like the latter, they attain to Enlightenment by their own effort, but
unlike them are not able to lead others to deliverance. See Ria
Kloppenberg, The Paccekabuddha: A Buddhist Ascetic (BPS Wheel No. 305/307). [Go back]

50. The word vihara, given in the text, cannot refer here to a monastery or monks’ living quarters. Comy. explains it as a pavilion (mandala-mala).
If the locality was used as a meeting place for the clan, as Comy.
states, there may well have been a kind of shelter there. The couch in
the open, which ânanda was asked to prepare for the Master, was probably
a seat for the chiefs of the Malla clan put up at that place. [Go back]

51. Sekha. This signifies
those at the three lower stages of emancipation, before reaching
arahatship. ânanda, at that time, had reached the first of these stages,
stream-entry. [Go back]

52. Anasavo: that is, an arahat. [Go back]

53. The “seven jewels” of a universal
monarch are: the magical wheel, emblem of his sovereignty, by which he
conquers the earth without the use of force; his wonderful elephant; his
horse; his beautiful wife; his precious gem; his treasurer; and his
advisor. All are endowed with wondrous properties. For more on Maha
Sudassana, see the sutta which bears his name, DN 17. [Go back]

54. The four degrees of saintliness are the stream-enterer, the once-returner, the non-returner, and the arahat. [Go back]

55. “Friend,” in Pali is avuso, “venerable sir” = bhante, “your reverence” = ayasma. [Go back]

56. Since ânanda, at this point, did
not ask what the minor rules were, the Sangha decided not to abolish any
of the rules of the Vinaya. [Go back]

57. Channa had been the Buddha’s
charioteer while the latter was still a prince living in the palace.
Because of his prior connection with the Buddha, he was obdurate and
refused to submit to discipline. This imposition of the “higher penalty”
(brahmadanda) changed him into an obedient monk. [Go back]

58. Handa dani bhikkhave amantayami vo: Vayadhamma sankhara appamadena sampadetha. Earnestness (appamada)
is explained as “presence of mindfulness.” Comy.: “‘You should
accomplish all your duties without allowing mindfulness to lapse!’ Thus
did the Blessed One, while on the bed of his Parinibbana, summarize in
that one word on earnestness the advice he had given through forty-five
years.” [Go back]

59. Anuruddha, the elder brother of
ânanda, would have known this through the super-normal power of reading
the minds of others, which he possessed. [Go back]

60. Brahma Sahampati was a high
divinity of the Brahma-world. It was he who originally requested the
newly enlightened Buddha to teach the Dhamma to the world. See MN 26. [Go back]

61. Sakka is the king of the gods in
the Tavatimsa heaven, and thus a lower figure in the cosmological
hierarchy than Brahma Sahampati. [Go back]

62. A celestial flower which appears
on earth only on special occasions, particularly in connection with the
chief events in the life of the Buddha. Its appearance in the hands of
the Ajivaka ascetic signalled to the Venerable Maha Kassapa that the
Buddha’s Parinibbana had already taken place. (See below, Section 26.) [Go back]

63. He was one of the foremost
disciples of the Buddha and became the president of the First Great
Council held shortly after the Buddha’s Parinibbana. See Helmuth Hecker,
Maha Kassapa: Father of the Sangha (BPS Wheel No. 345). [Go back]

64. This Subhadda is a different person from the wanderer Subhadda who became the Buddha’s last personal disciple. [Go back]

65. Comy. ascribes these verses to the “Elders of Tamb

apanni Island (Sri Lanka).” [Go back]


Revised: Fri 3 December 1999

http://www.accesstoinsight.org/canon/digha/dn16.html


Digha Nikaya 16

Maha-Parinibbana Sutta

The Great Discourse on the Total Unbinding

(excerpt)

For free distribution only, as a gift of Dhamma


Then the Blessed One said to Ven. ânanda: “ânanda, let’s go to the far shore of the Hiraññavati River. We’ll head for Upavattana, the Mallans‘ sal-grove near Kusinara.”

“As you say, lord,” Ven. ânanda responded to the Blessed One.

Then the Blessed One with a large community of
monks went to the far shore of the Hiraññavati River and headed for
Upavattana, the Mallans’ sal-grove near Kusinara. On arrival, he said to
Ven. ânanda, “ânanda, please prepare a bed for me between the twin
sal-trees, with its head to the north. I am tired, and will lie down.”

Responding, “As you say, lord,” Ven. ânanda prepared a bed between
the twin sal-trees, with its head to the north. Then the Blessed One lay
down on his right side in the lion’s sleeping posture, with one foot on
top of the other, mindful & alert.[1]

Now at that time the twin sal-trees were in full bloom, even though
it was not the time for flowering. They showered, strewed, &
sprinkled on the Tathagata’s body in homage to him. Heavenly coral-tree
blossoms fell from the sky, showering, strewing, & sprinkling the
Tathagata’s body in homage to him. Heavenly sandalwood powder fell from
the sky, showering, strewing, & sprinkling the Tathagata’s body in
homage to him. Heavenly music was playing in the sky, in homage to the
Tathagata. Heavenly songs were sung in the sky, in homage to the
Tathagata.

Then the Blessed One said to Ven. ânanda, “ânanda, the twin sal-trees
are in full bloom, even though it’s not the flowering season. They
shower, strew, & sprinkle on the Tathagata’s body in homage to him.
Heavenly coral-tree blossoms are falling from the sky…Heavenly
sandalwood powder is falling from the sky…Heavenly music is playing in
the sky…Heavenly songs are sung in the sky, in homage to the
Tathagata. But it is not to this extent that a Tathagata is worshipped,
honored, respected, venerated, or paid homage to. Rather, the monk, nun,
male lay follower, or female lay follower who keeps practicing the
Dhamma in accordance with the Dhamma, who keeps practicing masterfully,
who lives in accordance with the Dhamma: that is the person who
worships, honors, respects, venerates, & pays homage to the
Tathagata with the highest homage. So you should train yourselves: ‘We
will keep practicing the Dhamma in accordance with the Dhamma, we will
keep practicing masterfully, we will live in accordance with the
Dhamma.’ That’s how you should train yourselves.”

Now at that time Ven. Upavana was standing in
front of the Blessed One, fanning him. Then the Blessed One dismissed
him, saying, “Go away, monk. Don’t stand in front of me.” Then the
thought occurred to Ven. ânanda, “For a long time, now, this Ven.
Upavana has been an attendant to the Blessed One, staying near him and
traveling with him. But now, in his final hour, he dismisses him,
saying, ‘Go away, monk. Don’t stand in front of me.’ Now what is the
reason, what is the cause, why the Blessed One dismisses him, saying,
‘Go away, monk. Don’t stand in front of me’?”

Then Ven. ânanda said to the Blessed One, “For a long time, now, this
Ven. Upavana has been an attendant to the Blessed One, staying near him
and traveling with him. But now, in his final hour, he dismisses him,
saying, ‘Go away, monk. Don’t stand in front of me.’ Now what is the
reason, what is the cause, why the Blessed One dismisses him, saying,
‘Go away, monk. Don’t stand in front of me’?”

“ânanda, most of the devatas from ten world-systems have gathered in
order to see the Tathagata. For twelve leagues all around Upavattana,
the Mallans’ sal-grove near Kusinara, there is not the space even of the
tip of a horse-tail hair that is not occupied by eminent devatas. The
devatas, ânanda, are complaining, ‘We have come a long distance to see
the Tathagata. [2]
Only once in a long, long time does a Tathagata — worthy & rightly
self-awakened — arise in the world. Tonight, in the last watch of the
night, the total Unbinding of the Tathagata will occur. And this eminent
monk is standing in front of the Blessed One, blocking the way. We
aren’t getting to see the Blessed One in his final hour.’”

“But, lord, what is the state of the devatas the Blessed One is referring to?”

“ânanda, there are devatas who perceive space to be earth. Tearing at
their hair, they are weeping. Uplifting their arms, they are weeping.
As if their feet were cut out from under them,[3]
they fall down and roll back & forth, crying, ‘All too soon, the
Blessed One will be totally unbound! All too soon, the One Well-gone
will be totally unbound! All too soon, the One with Eyes (alternate
reading: the Eye) will disappear from the world!’ Then there are devatas
who perceive earth to be earth. Tearing at their hair, they are
weeping. Uplifting their arms, they are weeping. As if their feet were
cut out from under them, they fall down and roll back & forth,
crying, ‘All too soon, the Blessed One will be totally unbound! All too
soon, the One Well-gone will be totally unbound! All too soon, the One
with Eyes will disappear from the world!’ But those devatas who are free
from passion acquiesce, mindful & alert: ‘Fabrications are
inconstant. What else is there to expect?’”

“In the past, lord, the monks in all directions, after ending the
Rains retreat, came to see the Tathagata. Thus we got to see &
attend to the monks who inspire the heart. But now, after the Blessed
One is gone, we won’t get to see or attend to the monks who inspire the
heart.”

ânanda, there are these four places that merit
being seen by a clansman with conviction, that merit his feelings of
urgency & dismay (samvega). Which four? ‘Here the Tathagata
was born’ is a place that merits being seen by a clansman with
conviction, that merits his feelings of urgency & dismay. ‘Here the
Tathagata awakened to the unexcelled right self-awakening’…’Here the
Tathagata set rolling the unexcelled wheel of Dhamma’…’Here the
Tathagata was totally unbound in the remainderless property of
Unbinding’ is a place that merits being seen by a clansman with
conviction, that merits his feelings of urgency & dismay. These are
the four places that merit being seen by a clansman with conviction,
that merit his feelings of urgency & dismay. They will come out of
conviction, ânanda — monks, nuns, male lay followers, & female lay
followers — to the spots where ‘Here the Tathagata was born,’ ‘Here the
Tathagata awakened to the unexcelled right self-awakening,’ ‘Here the
Tathagata set rolling the unexcelled wheel of Dhamma,’ ‘Here the
Tathagata was totally unbound in the remainderless property of
Unbinding.’ And anyone who dies while making a pilgrimage to these
memorials with a bright, confident mind will — on the break-up of the
body, after death — reappear in a good destination, the heavenly
world.”

“Lord, what course should we follow with regard to womenfolk?”

“Not-seeing, ânanda”

“But when there is seeing, lord, what course should be followed?”

“Not-addressing, ânanda.”

“But when we are addressed, what course should be followed?”

“Mindfulness should be established, ânanda.”

“And, lord, what course should we follow with regard to the Tathagata’s body?”

“You are not to be concerned about the Tathagata’s funeral. Please,
ânanda, strive for the true goal, be committed to the true goal, dwell
heedful, ardent, & resolute for the sake of the true goal. There are
wise nobles, brahmins, & householders who are highly confident in
the Tathagata. They will conduct the Tathagata’s funeral.”

“But, lord, what course should be followed with regard to the Tathagata’s body?”

“The course they follow with regard to the body of a wheel-turning
monarch, ânanda, is the course that should be followed with regard to
the body of the Tathagata.”

“And what, lord, is the course they follow with regard to the body of a wheel-turning monarch?”

“ânanda, they wrap the body of a wheel-turning monarch in new linen
cloth. Having wrapped it in new linen cloth, they wrap it in teased
cotton-wool. Having wrapped it in teased cotton-wool, they wrap it in
new linen cloth. Having done this 500 times, they place the body in an
iron oil-vat, cover it with an iron lid, make a pyre composed totally of
perfumed substances, and cremate the body. Then they build a burial
mound for the wheel-turning monarch at a great four-way intersection.
That is the course that they follow with regard to the body of a
wheel-turning monarch. The course they follow with regard to the body of
a wheel-turning monarch, ânanda, is the course that should be followed
with regard to the body of the Tathagata. A burial mound for the
Tathagata is to be built at a great four-way intersection. And those who
offer a garland, a scent, or a perfume powder there, or bow down there,
or brighten their minds there: that will be for their long-term welfare
& happiness.

There are these four who are worthy of a burial
mound. Which four? A Tathagata, worthy & rightly self-awakened, is
worthy of a burial mound. A Private Buddha…a disciple of a
Tathagata…a wheel-turning monarch is worthy of a burial mound.

“And for what reason is a Tathagata, worthy & rightly
self-awakened, worthy of a burial mound? [At the thought,] ‘This is the
burial mound of a Tathagata, worthy & rightly self-awakened,’ many
people will brighten their minds. Having brightened their minds there,
then — on the break-up of the body, after death — they will reappear
in a good destination, the heavenly world. It is for this reason that a
Tathagata, worthy & rightly self-awakened, is worthy of a burial
mound.

“And for what reason is a Private Buddha worthy of a burial mound?
[At the thought,] ‘This is the burial mound of a Private Buddha,’ many
people will brighten their minds. Having brightened their minds there,
then — on the break-up of the body, after death — they will reappear
in a good destination, the heavenly world…

“And for what reason is a disciple of a Tathagata worthy of a burial
mound? [At the thought,] ‘This is the burial mound of a disciple of a
Tathagata,’ many people will brighten their minds. Having brightened
their minds there, then — on the break-up of the body, after death —
they will reappear in a good destination, the heavenly world…

“And for what reason is a wheel-turning monarch worthy of a burial
mound? [At the thought,] ‘This is the burial mound of a wheel-turning
monarch,’ many people will brighten their minds. Having brightened their
minds there, then — on the break-up of the body, after death — they
will reappear in a good destination, the heavenly world. It is for this
reason that a wheel-turning monarch is worthy of a burial mound.

“These are the four who are worthy of a burial mound.”

Then Ven. ânanda, going into a [nearby] building, stood leaning
against the door jamb, weeping: “Here I am, still in training, with work
left to do, and the total Unbinding of my teacher is about to occur —
the teacher who has had such sympathy for me!”

Then the Blessed One said to the monks, “Monks, where is ânanda?”

“Lord, Ven. ânanda, having gone into that building, stands leaning
against the door jamb, weeping: ‘Here I am, still in training, with work
left to do, and the total Unbinding of my teacher is about to occur —
the teacher who has had such sympathy for me!’”

Then the Blessed One told a certain monk, “Come, monk. In my name, call ânanda, saying, ‘The Teacher calls you, my friend.’”

“As you say, lord,” the monk answered and, having gone to Ven. ânanda, on arrival he said, “The Teacher calls you, my friend.”

“As you say, my friend,” Ven. ânanda replied. Then he went to the
Blessed One and, on arrival, having bowed down to him, sat to one side.
As he was sitting there, the Blessed One said to him, “Enough, ânanda.
Don’t grieve. Don’t lament. Haven’t I already taught you the state of
growing different with regard to all things dear & appealing, the
state of becoming separate, the state of becoming otherwise? What else
is there to expect? It’s impossible that one could forbid anything born,
existent, fabricated, & subject to disintegration from
disintegrating.

“For a long time, ânanda, you have waited on the Tathagata with
physical acts of good will — helpful, happy, whole-hearted, without
limit; with verbal acts of good will…with mental acts of good will —
helpful, happy, whole-hearted, without limit. You are one who has made
merit. Commit yourself to exertion, and soon you will be without mental
fermentations.”

Then the Blessed One addressed the monks, “Monks, those who, in the
past, were worthy ones, rightly self-awakened, had foremost attendants,
just as I have had ânanda. Those who, in the future, will be worthy
ones, rightly self-awakened, will have foremost attendants, just as I
have had ânanda. ânanda is wise, he knows, ‘This is the time to approach
to see the Tathagata. This is the time for monks, this the time for
nuns, this the time for male lay-followers, this the time for female
lay-followers, this the time for kings & their ministers, this the
time for sectarians, this the time for the followers of sectarians.

There are these four marvelous &
amazing qualities in ânanda. If a group of monks approaches to see
ânanda, they are gratified at the sight of him. If he speaks Dhamma to
them, they are gratified with what he says. Before they are sated, he
falls silent. If a group of nuns approaches to see ânanda…If a group
of male lay followers approaches to see ânanda…If a group of female
lay followers approaches to see ânanda, they are gratified at the sight
of him. If he speaks Dhamma to them, they are gratified with what he
says. Before they are sated, he falls silent. These are the four
marvelous & amazing qualities in ânanda. There are
these four marvelous & amazing qualities in a wheel-turning
monarch. If a group of noble warriors approaches to see him…If a group
of brahmins approaches to see him…If a group of householders
approaches to see him…If a group of contemplatives approaches to see
him, they are gratified at the sight of him. If he speaks to them, they
are gratified with what he says. Before they are sated, he falls silent.
In the same way, monks, there are these four marvelous & amazing
qualities in ânanda. If a group of monks…a group of nuns…a group of
male lay followers…a group of female lay followers approaches to see
ânanda, they are gratified at the sight of him. If he speaks Dhamma to
them, they are gratified with what he says. Before they are sated, he
falls silent. These are the four marvelous & amazing qualities in
ânanda.”

When this was said, Ven. ânanda said to the Blessed One, “Lord, may
the Blessed One not be totally unbound in this little town, this dusty
town, this branch township. There are other great cities: Campa, Rajagaha, Sàvatthi, Saketa, Kosambi, Vanarasi.
May the Blessed One be totally unbound there. In those cities there are
many wealthy noble warriors, brahmins, & householders who have high
confidence in the Tathagata. They will conduct the Tathagata’s
funeral.”

“Don’t say that, ânanda. Don’t say that: ‘this little town, this
dusty town, this branch township.’ In the past, ânanda, a king named Mahasudassana
was a wheel-turning monarch, a righteous king ruling righteously, who
was a conqueror of the four directions, a stabilizer of his country,
endowed with the seven treasures. This Kusinara was his capital city,
named Kusavati: twelve leagues long from east to
west, seven leagues wide from north to south. Kusavati was powerful,
rich, & well-populated, crowded with people & prosperous. Just
as the capital city of the devas, named Alakamanda
is powerful, rich, & well-populated, crowded with yakkhas &
prosperous; in the same way, Kusavati was powerful, rich, &
well-populated, crowded with people & prosperous. By day or by
night, it was never lacking in ten sounds: the sound of elephants,
horses, carts, drums, tabors, lutes, songs, cymbals, gongs, with cries
of ‘Eat! Drink! Snack!’ as the tenth.

“Now, ânanda, go into Kusinara and announce to the Kusinara Mallans,
‘Tonight, Vasitthas, in the last watch of the night, the total Unbinding
of the Tathagata will occur. Come out, Vasitthas! Come out, Vasitthas!
Don’t later regret that “The Tathagata’s total Unbinding occurred within
the borders of our very own town, but we didn’t get to see him in his
final hour!”‘”

Responding, “As you say, lord,” Ven. ânanda put on his robe and —
carrying his bowl & outer robe — went unaccompanied into Kusinara. Now
at that time the Kusinara Mallans had met for some business in their
assembly hall. Ven. ânanda went to the assembly hall and on arrival
announced to them, “Tonight, Vasitthas, in the last watch of the night,
the total Unbinding of the Tathagata will occur. Come out, Vasitthas!
Come out, Vasitthas! Don’t later regret that ‘The Tathagata’s total
Unbinding occurred within the borders of our very own town, but we
didn’t get to see him in his final hour!’” When they heard Ven. ânanda,
the Mallans together with their sons, daughters, & wives were
shocked, saddened, their minds overflowing with sorrow. Some of them
wept, tearing at their hair; they wept, uplifting their arms. As if
their feet were cut out from under them, they fell down and rolled back
& forth, crying, “All too soon, the Blessed One will be totally
unbound! All too soon, the One Well-gone will be totally unbound! All
too soon, the One with Eyes will disappear from the world!”

Then the Mallans together with their sons, daughters, & wives —
shocked, saddened, their minds overflowing with sorrow — went to Ven.
ânanda at Upavattana, the Mallans’ sal-grove near Kusinara. The thought
occurred to Ven. ânanda, “If I let the Mallans pay reverence to the
Blessed One one by one, the night will be over before they have finished
pay reverence. What if I were to have them pay reverence to the Blessed
One arranging them family by family, announcing, ‘Lord, the Mallan
named so-&-so, together with his children & wives, servants
& retainers, bows down with his head at the Blessed One’s feet.’”[4]
So Ven. ânanda, arranging the Mallans family by family, had them pay
reverence to the Blessed One, [while he announced,] “Lord, the Mallan
named so-&-so, together with his children & wives, servants
& retainers, bows down with his head at the Blessed One’s feet.”

In this way Ven. ânanda got the Mallans to pay reverence to the Blessed One within the first watch of the night.

Now at that time Subhadda the Wanderer was
staying in Kusinara. He heard, “Tonight, in the last watch of the night,
the total Unbinding of Gotama the contemplative will take place.” Then
the thought occurred to him: “I have heard the elder wanderers, teachers
of teachers, saying that only once in a long, long time do Tathagatas
– worthy ones, rightly self-awakened — appear in the world. Tonight,
in the last watch of the night, the total Unbinding of Gotama the
contemplative will occur. Now there is a doubt that has arisen in me,
but I have faith that he could teach me the Dhamma in such a way that I
might abandon that doubt.”

So he went to Upavattana, the Mallans’ sal-grove and, on arrival,
said to Ven. ânanda, “I have heard the elder wanderers, teachers of
teachers, saying that only once in a long, long time do Tathagatas —
worthy ones, rightly self-awakened — appear in the world. Tonight, in
the last watch of the night, the total Unbinding of Gotama the
contemplative will occur. Now there is a doubt that has arisen in me,
but I have faith that he could teach me the Dhamma in such a way that I
might abandon that doubt. It would be good, Ven. ânanda, if you would
let me see him.”

When this was said, Ven. ânanda said to him, “Enough, friend Subhadda. Don’t bother the Blessed One. The Blessed One is tired.”

For a second time…For a third time, Subhadda the Wanderer said to
Ven. ânanda, “…It would be good, Ven. ânanda, if you would let me see
him.”

For a third time, Ven. ânanda said to him, “Enough, friend Subhadda. Don’t bother the Blessed One. The Blessed One is tired.”

Now, the Blessed One heard the exchange between Ven. ânanda &
Subhadda the Wanderer, and so he said to Ven. ânanda, “Enough, ânanda.
Don’t stand in his way. Let him see the Tathagata. Whatever he asks me
will all be for the sake of knowledge, and not to be bothersome. And
whatever I answer when asked, he will quickly understand.”

So Ven. ânanda said to Subhadda the Wanderer, “Go ahead, friend Subhadda. The Blessed One gives you his leave.”

Then Subhadda went to the Blessed One and
exchanged courteous greetings with him. After an exchange of friendly
greetings & courtesies, he sat to one side. As he was sitting there,
he said to the Blessed One, “Venerable sir, these priests &
contemplatives, each with his group, each with his community, each the
teacher of his group, an honored leader, well-regarded by people at
large — i.e., Purana Kassapa, Makkhali Gosala, Ajita Kesakambalin, Pakudha Kaccayana, Sañjaya Belatthitaputta, & the Nigantha Nataputta:
Do they all have direct knowledge as they themselves claim, or do they
all not have direct knowledge, or do some of them have direct knowledge
and some of them not?”

“Enough, Subhadda. Put this question aside. I will teach you the Dhamma. Listen, and pay close attention. I will speak.”

“Yes, lord,” Subhadda answered, and the
Blessed One said, “In any doctrine & discipline where the noble
eightfold path is not found, no contemplative of the
first…second…third…fourth order [stream-winner, once-returner,
non-returner, or Arahant] is found. But in any doctrine & discipline
where the noble eightfold path is found, contemplatives of the first…second…third…fourth order are
found. The noble eightfold path is found in this doctrine &
discipline, and right here there are contemplatives of the
first…second…third…fourth order. Other teachings are empty of
knowledgeable contemplatives. And if the monks dwell rightly, this world
will not be empty of Arahants.”

At age twenty-nine I went forth,
    seeking what might be skillful,
and since my going forth
    more than fifty years have past.

Outside of the realm
of methodical Dhamma,
    there is no contemplative.

“And no contemplative of the second…third…fourth order. Other
teachings are empty of knowledgeable contemplatives. And if the monks
dwell rightly, this world will not be empty of Arahants.”

Then Subhadda the Wanderer said, “Magnificent,
lord! Magnificent! Just as if he were to place upright what had been
overturned, were to reveal what was hidden, were to show the way to one
who was lost, or were to hold up a lamp in the dark so that those with
eyes could see forms, in the same way Master Gotama has — through many
lines of reasoning — made the Dhamma clear. I go to the Blessed One for
refuge, to the Dhamma, & to the community of monks. Let me obtain
the going forth in the Blessed One’s presence, let me obtain admission.”

“Anyone, Subhadda, who has previously belonged to another sect and
who desires the going forth & admission in this doctrine &
discipline, must first undergo probation for four months. If, at the end
of four months, the monks feel so moved, they give him the going forth
& admit him to the monk’s state. But I know distinctions among
individuals in this matter.”

“Lord, if that is so, I am willing to undergo probation for four
years. If, at the end of four years, the monks feel so moved, let them
give me the going forth & admit me to the monk’s state.”

Then the Blessed One said to Ven. ânanda, “Very well then, ânanda, give Subhadda the going forth.”

“Yes, lord,” ânanda answered.

Then Subhadda said to Ven. ânanda, “It is a gain for you, ânanda, a
great gain, that you have been anointed here in the Teacher’s presence
with the pupil’s anointing.” [5]

Then Subhadda the Wanderer received the going
forth & the admission in the Blessed One’s presence. And not long
after his admission — dwelling alone, secluded, heedful, ardent, &
resolute — he in no long time reached & remained in the supreme
goal of the holy life, for which clansmen rightly go forth from home
into homelessness, knowing & realizing it for himself in the here
& now. He knew: “Birth is ended, the holy life fulfilled, the task
done. There is nothing further for the sake of this world.” And thus
Ven. Subhadda became another one of the Arahants, the last of the
Blessed One’s face-to-face disciples.

(VI)

Then the Blessed One said to Ven. ânanda, “Now, if it occurs to any
of you — ‘The teaching has lost its authority; we are without a
Teacher’ — do not view it in that way. Whatever Dhamma & Vinaya I
have pointed out & formulated for you, that will be you Teacher when
I am gone.

“At present, the monks address one another as ‘friend,’ but after I
am gone they are not to address one another that way. The more senior
monks are to address the newer monks by their name or clan or as
‘friend.’ The newer monks are to address the more senior monks as
‘venerable’ or ’sir.’

“After I am gone, the sangha — if it wants — may abolish the lesser & minor training rules.[6]

“After I am gone, the monk Channa should be given the brahma penalty.”

“What, lord, is the brahma penalty?”

“Channa may say what he wants, ânanda, but he is not to be spoken to, instructed, or admonished by the monks.”[7]

Then the Blessed One addressed the monks, “If even a single monk has
any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the
path or the practice, ask. Don’t later regret that ‘The Teacher was
face-to-face with us, but we didn’t bring ourselves to ask a
counter-question in his presence.’”

When this was said, the monks were silent.

A second time, the Blessed One said, “If even one of the monks has
any doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the
path or the practice, ask. Don’t later regret that ‘The Teacher was
face-to-face with us, but we didn’t bring ourselves to ask a
counter-question in his presence.’”

A second time, the monks were silent.

A third time, the Blessed One said, “If even one of the monks has any
doubt or perplexity concerning the Buddha, Dhamma, or Sangha, the path
or the practice, ask. Don’t later regret that ‘The Teacher was
face-to-face with us, but we didn’t bring ourselves to ask a
counter-question in his presence.’”

A third time, the monks were silent.

Then the Blessed One addressed the monks, “Now, if it’s out of
respect for the Teacher that you don’t ask, let a friend inform a
friend.”

When this was said, the monks were silent.

Then Ven. ânanda said to the Blessed One, “It’s amazing, lord. It’s
marvelous. I’m confident that, in this community of monks, there is not
even a single monk who has any doubt or perplexity concerning the
Buddha, Dhamma, or Sangha, the path or the practice.”

“You, ânanda, speak out of confidence, while there is knowledge in
the Tathagata that, in this community of monks, there is not even a
single monk who has any doubt or perplexity concerning the Buddha,
Dhamma, or Sangha, the path or the practice. Of these 500 monks, the
most backward is a stream-winner, not destined for the planes of
deprivation, headed to self-awakening for sure.”

Then the Blessed One addressed the monks,
“Now, then, monks, I exhort you: All fabrications are subject to decay.
Bring about completion by being heedful.” Those were the Tathagata’s
last words.

Then the Blessed One entered the first jhana. Emerging from that he
entered the second jhana. Emerging from that, he entered the third…the
fourth jhana…the sphere of the infinitude of space…the sphere of
the infinitude of consciousness…the sphere of nothingness…the sphere
of neither perception nor non-perception. Emerging from that, he
entered the cessation of perception & feeling.

Then Ven. ânanda said to Ven. Anuruddha, “Ven. Anuruddha,[8] the Blessed One is totally unbound.”

“No, friend ânanda. The Blessed One isn’t totally unbound. He has entered the cessation of perception & feeling.”

Then the Blessed One, emerging from the cessation of perception &
feeling, entered the sphere of neither perception nor non-perception.
Emerging from that, he entered the sphere of nothingness…the sphere of
the infinitude of consciousness…the sphere of the infinitude of
space…the fourth jhana…the third…the second…the first jhana.
Emerging from the first jhana he entered the second…the third…the
fourth jhana. Emerging from the fourth jhana, he immediately was totally
Unbound.

When the Blessed One was totally Unbound, simultaneously with the
total Unbinding, there was a great earthquake, awesome &
hair-raising, and the drums of the devas sounded.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sahampati Brahma uttered this verse:

All beings — all — in the world,
will cast off the bodily heap
    in the world
where a Teacher like this
without peer in the world
the Tathagata, with strength attained,
the Rightly Self-Awakened One,
    has been totally
    Unbound.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sakka, ruler of the gods, uttered this verse:

How inconstant are compounded things!
Their nature:     to arise & pass away.
They disband     as they are arising.
    Their total stilling is bliss.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Anuruddha uttered this verse:

He had no in-&-out breathing,
the one who was Such, the firm-minded one,
    imperturbable
    & bent on peace:
    the sage completing his span.

With heart unbowed
    he endured the pain.
Like a flame’s unbinding
    was the liberation
        of awareness.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. ânanda uttered this verse:

It was awe-inspiring.
It was hair-raising
when,     displaying the foremost
        accomplishment in all things,
the Rightly Self-Awakened One
was totally Unbound.

When the Blessed One was totally Unbound, simultaneously with the
total Unbinding, some of the monks present who were not without passion
wept, uplifting their arms. As if their feet were cut out from under
them, they fell down and rolled back & forth, crying, “All too soon
is the Blessed One totally unbound! All too soon is the One Well-gone
totally unbound! All too soon, the One with Eyes has disappeared from
the world!” But those monks who were free from passion acquiesced,
mindful & alert: “Fabrications are inconstant. What else is there to
expect?”

Then Ven. Anuruddha addressed the monks, “Enough, friends. Don’t
grieve. Don’t lament. Hasn’t the Blessed One already taught the state of
growing different with regard to all things dear & appealing, the
state of becoming separate, the state of becoming otherwise? What else
is there to expect? It’s impossible that one could forbid anything born,
existent, fabricated, & subject to disintegration from
disintegrating. The devatas, friends, are complaining.”

[ânanda:] “But, Ven. Anuruddha, what is the state of the devatas the Blessed One is referring to?”

“Friend ânanda, there are devatas who perceive space to be earth.
Tearing at their hair, they are weeping. Uplifting their arms, they are
weeping. As if their feet were cut out from under them, they fall down
and roll back & forth, crying, ‘All too soon is the Blessed One
totally unbound! All too soon is the One Well-gone totally unbound! All
too soon, the One with Eyes has disappeared from the world!’ Then there
are devatas who perceive earth to be earth. Tearing at their hair, they
are weeping. Uplifting their arms, they are weeping. As if their feet
were cut out from under them, they fall down and roll back & forth,
crying, ‘All too soon is the Blessed One totally unbound! All too soon
is the One Well-gone totally unbound! All too soon, the One with Eyes
has disappeared from the world!’ But those devatas who are free from
passion acquiesce, mindful & alert: ‘Fabrications are inconstant.
What else is there to expect?’”

Then Ven. Anuruddha & Ven. ânanda spent the remainder of the night in Dhamma talk.

Then Ven. Anuruddha said to Ven. ânanda, “Go, friend ânanda. Entering
Kusinara, announce to the Kusinara Mallans, ‘The Blessed One,
Vasitthas, is totally unbound. Now is the time for you to do as you see
fit.’”

Responding, “As you say, sir,” Ven. ânanda in the early morning put
on his robe and — carrying his bowl & outer robe — went
unaccompanied into Kusinara. Now at that time the Kusinara Mallans had
met for some business in their assembly hall. Ven. ânanda went to the
assembly hall and on arrival announced to them, “The Blessed One,
Vasitthas, is totally unbound. Now is the time for you to do as you see
fit.”

When they heard Ven. ânanda, the Mallans together with their sons,
daughters, & wives were shocked, saddened, their minds overflowing
with sorrow. Some of them wept, tearing at their hair; they wept,
uplifting their arms. As if their feet were cut out from under them,
they fell down and rolled back & forth, crying, “All too soon is the
Blessed One totally unbound! All too soon is the One Well-gone totally
unbound! All too soon, the One with Eyes has disappeared from the
world!”

Then the Kusinara Mallans ordered their men, “In that case, I say,
gather scents, garlands, & all the musical instruments in Kusinara!”
Then, taking scents, garlands, & all the musical instruments in
Kusinara, along with 500 lengths of cloth, the Kusinara Mallans went to
the Blessed One’s body in Upavattana, the Mallans’ sal-grove near
Kusinara. On arrival, they spent the entire day in worshipping,
honoring, respecting, & venerating the Blessed One’s body with
dances, songs, music, garlands, & scents, in making cloth canopies
and arranging floral wreaths. Then the thought occurred to them, “It’s
too late today to cremate the Blessed One’s body. We’ll cremate the
Blessed One’s body tomorrow.” And so they spent the second day, the
third day, the fourth day, the fifth day, the sixth day in worshipping,
honoring, respecting, & venerating the Blessed One’s body with
dances, songs, music, garlands, & scents, in making cloth canopies
and arranging floral wreaths.

Then on the seventh day the thought occurred to them, “Worshipping,
honoring, respecting, & venerating to the Blessed One’s body with
dances, songs, music, garlands, & scents, let’s carry it to the
south, around the outside of the town, and cremate it to the south of
the town.”

Then eight leading Mallans, having bathed their heads and wearing new
linen cloth, thinking, “We’ll lift up the Blessed One’s body,” were
unable to lift it. So the Kusinara Mallans asked Ven. Anuruddha, “What
is the reason, Ven. Anuruddha, what is the cause, why these eight
leading Mallans, having bathed their heads and wearing new linen cloth,
thinking, ‘We’ll lift up the Blessed One’s body,’ are unable to lift
it?”

“Your intention, Vasitthas, is one thing. The devas’ intention is another.”

“But what, Ven. Anuruddha, is the devas’ intention?”

“Your intention, Vasitthas, is, ‘Worshipping, honoring, respecting,
& venerating the Blessed One’s body with dances, songs, music,
garlands, & scents, let’s carry it to the south, around the outside
of the town, and cremate it to the south of the town.’ The devas’
intention is, ‘Worshipping, honoring, respecting, & venerating the
Blessed One’s body with heavenly dances, songs, music, garlands, &
scents, lets carry it to the north of the town, enter the town through
the north gate, carry it through the middle of the town and out the east
gate to the Mallans’ memorial called Makuta-bandhana, to cremate it there.’”

“Then let it be, venerable sir, in line with the devas’ intention.”

Now at that time Kusinara — even to its rubbish heaps &
cesspools — was strewn knee-deep in coral-tree flowers. So the devas
& the Kusinara Mallans, worshipping, honoring, respecting, &
venerating the Blessed One’s body with heavenly & human dances,
songs, music, garlands, & scents, carried it to the north of the
town, entered the town through the north gate, carried it through the
middle of the town and out the east gate to the Mallans’ memorial called
Makuta-bandhana. There they set it down.

Then the Kusinara Mallans said to Ven. ânanda, “Venerable sir, what
course should we follow with regard to the Tathagata’s body?”

“The course they follow with regard to the body of a wheel-turning
monarch, Vasitthas, is the course that should be followed with regard to
the body of the Tathagata.”

“And what, venerable sir, is the course they follow with regard to the body of a wheel-turning monarch?”

“Vasitthas, they wrap the body of a wheel-turning monarch in new
linen cloth. Having wrapped it in new linen cloth, they wrap it in
teased cotton-wool. Having wrapped it in teased cotton-wool, they wrap
it in new linen cloth. Having done this 500 times, they place the body
in an iron oil-vat, cover it with an iron lid, make a pyre composed
totally of perfumed substances, and cremate the body. Then they build a
burial mound for the wheel-turning monarch at a great four-way
intersection. That is the course that they follow with regard to the
body of a wheel-turning monarch. The course they follow with regard to
the body of a wheel-turning monarch, ânanda, is the course that should
be followed with regard to the body of the Tathagata. A burial mound for
the Tathagata is to be built at a great, four-way intersection. And
those who offer a garland, a scent, or a perfume powder there, or bow
down there, or brighten their minds there: that will be for their
long-term welfare & happiness.”

So the Kusinara Mallans ordered their men, “In that case, I say, gather the Mallans’ teased cotton-wool.”

Then they wrapped the Blessed One’s body in new linen cloth. Having
wrapped it in new linen cloth, they wrapped it in teased cotton-wool.
Having wrapped it in teased cotton-wool, they wrapped it in new linen
cloth. Having done this 500 times, they placed the body in an iron
oil-vat, covered it with an iron lid, made a pyre composed totally of
perfumed substances, and set the body on the pyre.

Now at that time Ven. Maha Kassapa was traveling on the highway from Pava
to Kusinara with a large community of monks, approximately 500 monks in
all. Leaving the road, he sat down at the foot of a tree. Meanwhile, a
certain naked ascetic, carrying a coral-tree flower from Kusinara, was
traveling on the highway to Pava. Ven. Maha Kassapa saw the naked
ascetic coming from afar, and on seeing him said to him, “Do you know
our teacher, friend?”

“Yes, friend, I know him. Seven days ago Gotama the contemplative was
totally unbound. That’s how I got this coral-tree flower.”

With that, some of the monks present who were not without passion
wept, uplifting their arms. As if their feet were cut out from under
them, they fell down and rolled back & forth, crying, “All too soon
is the Blessed One totally unbound! All too soon is the One Well-gone
totally unbound! All too soon, the One with Eyes has disappeared from
the world!” But those monks who were free from passion acquiesced,
mindful & alert: “Fabrications are inconstant. What else is there to
expect?”

Now at that time a monk named Subhadda[9]
who had gone forth when old was sitting among the group. He said to the
monks, “Enough, friends. Don’t grieve. Don’t lament. We’re well rid of
the Great Contemplative. We’ve been harassed by [his saying], ‘This is
allowable. This is not allowable.’ But now we will do what we want to
do, and not do what we don’t want to do.”[10]

Then Ven. Maha Kassapa addressed the monks, “Enough, friends. Don’t
grieve. Don’t lament. Hasn’t the Blessed One already taught the state of
growing different with regard to all things dear & appealing, the
state of becoming separate, the state of becoming otherwise? What else
is there to expect? It’s impossible that one could forbid anything born,
existent, fabricated, & subject to disintegration from
disintegrating.”

Then four leading Mallans, having bathed their heads and wearing new
linen cloth, thinking, “We’ll ignite the Blessed One’s pyre,” were
unable to ignite it. So the Kusinara Mallans asked Ven. Anuruddha, “What
is the reason, Ven. Anuruddha, what is the cause, why these four
leading Mallans, having bathed their heads and wearing new linen cloth,
thinking, ‘We’ll ignite the Blessed One’s pyre,’ are unable to ignite
it?”

“Your intention, Vasitthas, is one thing. The devas’ intention is another.”

“But what, Ven. Anuruddha, is the devas’ intention?”

“The devas’ intention, Vasitthas, is, ‘This Ven. Maha Kassapa is
traveling on the highway from Pava to Kusinara with a large community of
monks, approximately 500 monks in all. The Blessed One’s pyre will not
catch fire until Ven. Maha Kassapa has worshipped the Blessed One’s feet
with his head.’”

“Then let it be, venerable sir, in line with the devas’ intention.”

So Ven. Maha Kassapa went to the Blessed One’s
pyre at Makuta-bandhana, the Mallans’ memorial near Kusinara. On
arrival, arranging his robe over one shoulder, he placed his hands
palm-to-palm over his heart, circumambulated the pyre, uncovered the
Blessed One’s feet,[11]
and worshipped them with his head. And the 500 monks, arranging their
robes over one shoulder, placed their hands palm-to-palm over their
hearts, circumambulated the pyre, and worshipped the Blessed One’s feet
with their heads. As soon as it had been worshipped by Ven. Maha Kassapa
and the 500 monks, the Blessed One’s pyre caught fire of its own
accord. In the burning of the Blessed One’s body, no cinder or ash of
the outer skin, inner skin, flesh, tendons, or oil of the joints could
be discerned. Only the bone-relics[12]
remained. Just as in the burning of ghee or oil, no cinder or ash can
be discerned; in the same way, in the burning of the Blessed One’s body,
no cinder or ash of the outer skin, inner skin, flesh, tendons, or oil
of the joints could be discerned. Only the bone-relics remained. And of
the 500 twin-wrappings only two were burnt: the innermost & the
outermost.

When the Blessed One’s body was consumed, a cascade of water fell
from the sky, extinguishing the Blessed One’s pyre. Water shot up from a
sal-tree as well, extinguishing the Blessed One’s pyre. The Kusinara
Mallans, with all kinds of scented water, extinguished the Blessed One’s
pyre. Then for seven days they kept the bone-relics in their assembly
hall — setting them round with a lattice of spears surrounded by
ramparts of bows — worshipping, honoring, respecting, & venerating
them with dances, songs, music, garlands, & scents.

Then King Ajàtasattu Vedehiputta of Magadha heard,
“The Blessed One, they say, has been totally unbound in Kusinara.” So he
sent an envoy to the Kusinara Mallans: “The Blessed One was a noble
warrior. I, too, am a noble warrior. I deserve a share of the Blessed
One’s bone-relics. I, too, will build a burial mound and hold a ceremony
for them.”

The Licchavis of Vesali
heard, “The Blessed One, they say, has been totally unbound in
Kusinara.” So they sent an envoy to the Kusinara Mallans: “The Blessed
One was a noble warrior. We, too, are noble warriors. We deserve a share
of the Blessed One’s bone-relics. We, too, will build a burial mound
and hold a ceremony for them.”

The Sakyans of Kapilavatthu
heard, “The Blessed One, they say, has been totally unbound in
Kusinara.” So they sent an envoy to the Kusinara Mallans: “The Blessed
One was the greatest of our relatives. We deserve a share of the Blessed
One’s bone-relics. We, too, will build a burial mound and hold a
ceremony for them.”

The Bulians of Allakappa…The Koliyans of Ramagama
heard, “The Blessed One, they say, has been totally unbound in
Kusinara.” So they sent an envoy to the Kusinara Mallans: “The Blessed
One was a noble warrior. We, too, are noble warriors. We deserve a share
of the Blessed One’s bone-relics. We, too, will build a burial mound
and hold a ceremony for them.”

The Brahmin of Vetha Island heard, “The Blessed
One, they say, has been totally unbound in Kusinara.” So he sent an
envoy to the Kusinara Mallans: “The Blessed One was a noble warrior. I
am a brahmin. I deserve a share of the Blessed One’s bone-relics. I,
too, will build a burial mound and hold a ceremony for them.”

The Pava Mallans heard, “The Blessed One, they say, has been totally
unbound in Kusinara.” So they sent an envoy to the Kusinara Mallans:
“The Blessed One was a noble warrior. We, too, are noble warriors. We
deserve a share of the Blessed One’s bone-relics. We, too, will build a
burial mound and hold a ceremony for them.”

When this was said, the Kusinara Mallans said to the groups &
factions, “The Blessed One was totally unbound within the borders of our
own town. We will not give up a share of the Blessed One’s
bone-relics.”

When this was said, Dona the brahmin addressed the groups & factions,

Listen, good sirs,
to a word from me.
Our Awakened One taught
    forbearance.
It’s not good that there should be combat
over the relics of the highest one.
Let’s unite in concord,
    on friendly terms,
and make eight shares.
Let there be
    burial mounds
    in the various directions,
    many people made confident
    in the One with Eyes.

“In that case, brahmin, you yourself divide the Blessed One’s bone-relics into eight equal shares.”

Responding, “As you say, good sirs,” to the groups & factions,
Dona the brahmin divided the Blessed One’s bone-relics into eight equal
shares and then said to the groups & factions, “Good sirs, give me
this urn. I will build a burial mound and hold a ceremony for the urn.”
They gave him the urn.

Then the Moriyans of Pipphalivana
heard, “The Blessed One, they say, has been totally unbound in
Kusinara.” So they sent an envoy to the Kusinara Mallans: “The Blessed
One was a noble warrior. We, too, are noble warriors. We deserve a share
of the Blessed One’s bone-relics. We, too, will build a burial mound
and hold a ceremony for them.”

“There is no [remaining] share of the Blessed One’s bone-relics. They
have been divided. Take the embers from here.” They took the embers
from there.

Then King Ajàtasattu Vedehiputta of Magadha built a burial mound and held a ceremony for the Blessed One’s relics in Rajagaha.

The Licchavis of Vesali built a burial mound and held a ceremony for the Blessed One’s relics in Vesali.

The Sakyans of Kapilavattu built a burial mound and held a ceremony for the Blessed One’s relics in Kapilavattu.

The Bulians of Allakappa built a burial mound and held a ceremony for the Blessed One’s relics in Allakappa.

The Koliyans of Ramagama built a burial mound and held a ceremony for the Blessed One’s relics in Ramagama.

The brahmin of Vettha Island built a burial mound and held a ceremony for the Blessed One’s relics on Vettha Island.

The Pava Mallans built a burial mound and held a ceremony for the Blessed One’s relics in Pava.

The Kusinara Mallans built a burial mound and held a ceremony for the Blessed One’s relics in Kusinara.

Dona the brahmin built a burial mound and held a ceremony for the urn.

The Moriyans of Pipphalivana built a burial mound and held a ceremony for the embers in Pipphalivana.

Thus there were eight burial mounds for the bone-relics, a ninth for the urn, and a tenth for the embers.

That is how it was in the past.



Notes

1. In preceding sections of the
discourse, the standard phrase describing the Buddha’s act of lying down
to rest reads, “Then the Blessed One lay down on his right side in the
lion’s sleeping posture, with one foot on top of the other, mindful
& alert, having made a mental note to get up.” Here, however, the
Buddha is lying down for the last time and will pass away in this
posture, so he makes no mental note to get up. [Go back]

2. From Vedic times, it has been
considered auspicious in India to gaze on a holy person or heavenly
being, and to be gazed on by such a being as well. Here the fact that
heavenly beings themselves want to gaze on the Buddha indicates the high
regard they have for him (this is also the motive for their Great
Meeting in DN 20); the phrase later in this paragraph, “the One with
Eyes,” indicates that they also regarded his gaze as highly auspicious
for them. Later passages in this discourse indicate that human beings
have similar feelings about the auspiciousness of the Buddha’s gaze and
the Buddha as an object of one’s own gaze. A great deal of the later
history of Buddhism in India — including devotional practice,
Buddhology, meditation practice, and even the architecture of
monasteries — grew out of the continuing desire to have a vision of the
Buddha and to be gazed on by the Buddha, even after his Parinibbana.

It is sometimes assumed, based on a passage in SN XXII.87, that the
Pali Canon is uniformly negative toward this aspect of Buddhist
tradition. There, Ven. Vakkali, who is ill, states that “For a long time
have I wanted to come & see the Blessed One, but I haven’t had the
bodily strength to do so,” and the Buddha comforts him, “Enough,
Vakkali. Why do you want to see this filthy body? Whoever sees the
Dhamma sees me; whoever sees me sees the Dhamma.” It should be noted,
however, that the Buddha’s treatment of this topic is sensitive to the
context. In SN XXII.87, he is talking to a monk who (1) is too sick to
come see the Buddha on his own strength; and (2) is on the verge of
arahantship. Here in DN 16, however, the Buddha dismisses Ven. Upavana
so as to honor the desire of the devas who want to see him in his last
hour; and he sends Ven. ânanda into Kusinara to inform the lay people
there so that they too will be able to see him in his last hour. His
motive here may be similar to that given for encouraging the building of
a burial mound dedicated to him: seeing him will help human &
heavenly beings brighten their minds, and that will be for their
long-term welfare & happiness. Thus the attitudes expressed on this
topic in the Pali Canon, when taken in their entirety, are more complex
than is generally recognized. [Go back]

3. Reading chinna-pada with the Thai edition. [Go back]

4. The desire to have one’s name
announced to a holy person appears to have been a part of pre-Buddhist
devotional practice in India. This passage, along with others in the
Canon, indicates that it was quickly adopted into Buddhist devotional
practice as well. It lived on in later Buddhist practice in the custom
of having the donor’s name inscribed in bas-reliefs placed near or on a
stupa, even in locations where the name would not be visible to human
eyes. [Go back]

5. The commentary notes that Subhadda
makes this statement based on non-Buddhist practices he knew from his
previous sectarian affiliation. [Go back]

6. The Cullavagga (XI.9) tells of how
the monks at the First Council could not agree on which rules should be
classed as lesser & minor. Ven. ânanda himself confessed that he
neglected to ask the Buddha on this point. One of the monks made a
motion that — since many of the rules affect the laity, and the laity
would look down on the monks for rescinding them after the Buddha’s
death — none of the rules should be rescinded. This motion was adopted
by the Council. [Go back]

7. A monk named Channa is depicted at
several spots in the Vinaya as despising all other monks on the grounds
that “The Buddha is mine, the Dhamma is mine, it was by my young master
that the Dhamma was realized.” (Sanghadisesa 12) This would fit in with
the post-canonical tradition identifying Channa as the horseman who
accompanied the young Prince Siddhartha on the night of the latter’s
Great Renunciation. Two rules in the Vinaya — Sanghadisesa 12 &
Pacittiya 12 — depict him as devious & impossible to admonish. SN
XXII.90 reports events after the Parinibbana, telling of how news of the
brahma-penalty shocked Channa to his senses. As a result, he changed
his ways and eventually became an arahant. As Ven. ânanda then explains
in that discourse, the brahma-penalty was automatically lifted at the
moment of Ven. Channa’s final attainment. [Go back]

8. Ven. ânanda, assuming that the
Buddha has passed away, addresses Ven. Anuruddha — his senior — as
“venerable sir,” in line with the Buddha’s instructions. [Go back]

9. A different Subhadda from the Buddha’s last face-to-face disciple. [Go back]

10. In Cullavagga XI.1, Ven. Maha
Kassapa cites this statement as good reason to hold a council for
standardizing the Dhamma & Vinaya “before what is not-dhamma shines
out and dhamma is obscured, before what is not-discipline shines out and
discipline is obscured; before those who speak what is not-dhamma
become strong and those who speak what is dhamma become weak; before
those who speak what is not-discipline become strong and those who speak
what is discipline become weak.” Thus the First Council was held during
the Rains Retreat following the Buddha’s Parinibbana. [Go back]

11. The commentary notes that Ven.
Maha Kassapa entered the fourth jhana, which he used as the basis for a
feat of psychic power so that the Buddha’s feet would appear out of
their extensive wrappings. [Go back]

12. Up to this point in the narrative, the Buddha’s body is called a sarira
(singular). Here the noun becomes plural, with the meaning of “relics,”
and remains plural for the remainder of the narrative. [Go back]


Revised: Fri 3 December 1999

http://www.accesstoinsight.org/canon/digha/dn16a.htm

 oS ksldh


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


38′ uyd mrsksrAjdK iQ;1h’

 

3′ ud jsiska fufia wik ,os’tla lf,l Nd.Hj;2ka jykafia .scaCOl@g kuz
mj!;fhys jdih lrk fial’ ta ld,fhys u.O rgg wOsm;s fjzfoay kuz foajshf.a
mq;1jQwcdi;a rcf;fuz jeoE rg rcqka hg;a lr .ekSug hkq leue;af;a fjz’

4′ wcdi;a rc u.O rg uydud;HjQ jiaildr n1dyauKhdg l:d lr fufia lSfjzh’
))n1dyauKh” fuys tkq’ Nd.Hj;2ka jykafia fj; f.dia Wkajykafiaf.a
ksfrda.S njo” ksoqla njo” ieye,a,q meje;2uz we;s njo” YrSr n,ho” myiq
jsyrKho jspdrd wcdi;a rc f;fuz jeoE rcqka hg;a lr .kakg hk nj okajkakg
hhs)) lSfjzh’

5′ jiaildr n1dyauKhd Nd.Hj;2ka jykafia iu. i;2gq jQfhah’ i;2gq jsh
hq;2jQo isyslghq;2jQo l:dj ksu fldg tl me;a;l Wkafkah’ jiaildr n1dyauKhd
Nd.Hj;2ka jykafiag wcdi;a rc jeoE rcqka kid ke;slr oeuSug woyia lrk nj
oekakqfjzh’


[\q 232/]

6′ ta ld,fhaoS wdkkao ia:jsrhka
jykafia Nd.Hj;2ka jykafiag mjka i,uska Nd.Hj;2ka jykafiaf.a msgsmi jev
Wkafkah’ tjsg Nd.Hj;2ka jykafia wdhqIau;a wdkkao ia:jsrhka jykafiag l:d
fldg”

))wdkkaoh” jeoE rcqyq ks;r /iajkakdyqo” /iajSuz nyq,j we;a;dyqo” jeoE
rcqyq iy.sj /iafj;ao” iy.sj ke.S isgs;ao” jeoE rcqyq iu.sj lghq;2
flfr;ao”

jeoE rcqyq fkdmKjk ,o w,q;a kS;s fkdmkj;ao” mKjk ,o kS;s lv fkdlr;ao” mKjk ,o mqrdK jcacs OrAuhka oevsfia f.k ms

jeoE rcqyq mqreIdka;r .;jQ *jsjdy jQ( huz ta l2,ia;1Syq fj;ao jsjdy
fkdjQ huz ta l2, l2urSyq fj;ao” Tjqkag n,y;aldrluz fkdlr;ao”

jeoE rcqyq Tjqkaf.a kqjr we;2<;jQ fyda kqjrska msgjQ fyda
foajd,hhs iuzu; ta jcacs ffp;Hfhda we;ao ta ffp;HdoSkag i;aldr flfr;ao”
.re flfr;ao” nqyquka flfr;ao” ta ffp;Hhka mqo;ao” lshdo” ta ffp;HdoSkag
fmr oqkakdjQo” fmr lrK ,oaodjQo OdrAusl ns,s mQcd fkdmsrsfy,d lr;ao”

ta jeoE rcqyqf.a jeZoquz msoquz lsrSug iqoqiqjQ uyK nuqKka ksjeros
wkaouska wdrCIdj hym;a f,i msysgqjk ,oafoao” fkdmeuskshdjQ is,aj;a
.2Kj;a uyK nuqfKda ;ukaf.a rgg tkakdyqo” meuskshdjQ uyK nuqfKda iemfia
jdih lrkakdyqo lshdo ;d jsiska wik ,oafoaoehs)) weiQfial’

jeoE rcjreka ta ish,a, lrk nj wdkkao f;reka jykafia jsiska wid ;sfnk nj lSfjzh’

))tfia kuz wdkkaoh” ta jeoE rcjrekaf.a oshqKqju leu;s jsh hq;af;ah’ msrsySula fkdfjz hhs)) lSfjdah’


[\q 233/]

7′ Bg gsl fjz,djlska Nd.Hj;2ka jykafia
jiaildr kuz n1dyauKhdg l:d fldg” ))n1dyauKh” uu tl ld,hl jsid,d uy kqjr
idrkaoo kuz hCIhdf.a jdiia:dkfhys l, ffp;Hfhys jdih flf

fufia jod, l,ays jiaildr n1dyauK f;u Nd.Hj;2ka jykafiag fuz ldrKh
oekajQfhah’ ))Nj;a f.#;uhka jykai” ta tlS tlS fkdmsrsySug fya;2jk
lreKska hqla;jQ jeoE rcqkaf.a jevs oshqKqju wNsjDOshu n,dfmdfrd;a;2 jsh
hq;af;ah’ msrsySula fkdfjhs’ ta lreKq yf;kau hqla; kuz lshkqu ljfro$
Nj;a f.#;uhka jykai” u.O rg rcjQ wcdi;a rc jsiska jeoE rcqka iu. rka
rsoS wdoS jia;2j hjd ix.1y lsrSula ke;sj Tjqfkdjqkaf.a iuZ.sh fkdnsZo
hqoaO fkdlg hq;2h’ Nj;a f.#;uhka jykai” wms fndfyda lghq;2 we;af;da
fjuq’ wjYH lghq;2 we;a;uzy’ tnejska oeka wms huzyhs)) lSfhah’ tjsg
Nd.Hj;2ka jykafia ))n1dyauKh” oeka f;da hula ms

8′ u.O uydud;H jiaildr n1dyauKhd neyer .sh fkdfnda fjz,djlska
Nd.Hj;2ka jykafia rc.y kqjr weiqre fldg jdih lrk ish,q NsCIQka Wmia:dk
Yd,dfjys /ia lrjkg lSfjdah’


[\q 234/]

Nd.Hj;2ka jykafiajev isgs wdikfhka
ke.sg ia:dk Yd,djg t

))uyfKks” huz;dla l,a NsCIQka ks;r /iajkakdyq fj;ao” fndfyda fihska
/iajkakdyq fj;ao” iu.sj /iajkakdyq fj;ao” iu.sj ke.S isgskakdyqo” iu.sj
ixhd jsiska lghq;2jQ fmdfyda lsrSuz wdoS lrAu lrkakdyqo” ;:d.;hka
jykafia jsiska fkdmKjk ,oaola fkdmKjhso” mKjk ,o YsCId OrAuh lv
fkdlrkakdyqo” mKjk ,o mrsosjQ YsCId mohka idudokaj fkdmsrsfy,d rlakdyqo”
fndfyda ojia .ek okakdjQ mejsÈjQ fndfyda l,a we;s ixhdf.a msh ;k;2frys
isgshdjQ ixhd ta ta Ydik jevj,g muqKqjk fyhska ix kdhljQ ta ia:jsr
NsCIQyQ fj;ao” Wka jykafia,dg i;aldr .renqyquka lrkakdyqo” Wka jykafia,d
mqokakdyqo” Wka jykafia,df.a OrAudkqYdikdosh weish hq;2 f,iu
is;kakdyqo” kej; bmoSu we;s lrkakdjQ Wmka ;DIaKdjf.a jiZ.hg
fkdmeusfK;ao” wdrKHj, jdihg leue;af;ka isgskakdyq fj;ao” NsCIQyQ
fkdmeusKshdjQ is,j;a in1yaupdrSyq tkafkakuz b;d fhfylehso meusKshdjQ
in1yaupdrSyq myiqfha jdih lrkakdyq kuz b;d hym;ehso ;u ;ukaf.a is;a
;2

9′ ))uyfKks” ;j;a msrsySu ke;s lrK lreKq i;la foaYkd lrkafkus’))



[\q 235/]


))uyfKks” NsCIQyQ huz;dla ld,hla
isjqre msrslr ueiSu” yeZoSu wdoS lrAudka;hkays we,S jdih fkdlr;ao”
lrAudka;hkays jevs jYfhka fhoS neZoS jdih fkdlr;ao” ia;1Skaf.a .2KlSu
wdoSjQ jerosjQ fndfyda l:dfjys wef,kakdyq fkdfj;ao” fndfyda l:dfjys
fhÈkdyq fkdfj;ao” fndfyda fldg ksod.ekSuz we;af;da fkdfjkakdyqo”
kskafoys we,qfkda fkdfjkakdyqo” kskafoys fkdfhÈfkda jkakdyqo” iuQyhd
mrsjrdf.k *rxpq .eiS( jdih lsrSula ke;af;da jkadkyqo” iuQyhd flfrys
we,qfkda fkdjkakdyqo” ck iuQyhd flfrys we,Suz jYfhka fkdfhÈkdyqo” ;uka
;2< ke;a;djQ .2K weZ.jSuz jYfhka ,duljQ mjz woyia we;af;da
fkdjkakdyqo” mjz woyia we;a;kaf.a wdY1hg fkdmeusKshdyq fj;ao” mdm
us;1hka we;af;da fkdjkakdyqo” mdmS hyZMjka we;af;da fkdjkakdyqo” mdmhka
flfrys keuSuz *we,Suz( we;af;da fkdjkakdyqo” NsCIQyq huz;dla l,a wrAy;a
M,fhka fuyd iaj,am ud;1jQ jsfYaI wOs.uhlska wjidkhg fkdmeusfKkakdyqo” hk
fuz fkdmsrsfyk lreKq y; huz;dla ld,hla NsCIQka w;r ;sfnhso” fuz msrsySu
ke;s lrk OrAuhka y; flfrys NsCIQka ms

0′ ))uyfKks” ;j;a fkdmsrsfyk OrAu y;la foaYkd lrkafkus’))

))uyfKks” NsCIQyQ huz;dla ld,hla Y1oaOd we;af;da jkakdyqo” mjz
lsrSfuys ,cAcd we;af;da jkakdyqo” mdmhg Nh we;af;da jkakdyqo” fndfyda
weiQmsrE ;eka we;af;da jkakdyqo” mgka .;a jSrAhh we;af;da jkakdyqo”
t

-’ ))uyfKks” msrsySu ke;s lrk *wmrsydksh( fjk;a OrAu y;la foaYkd lrkafkus’))



[\q 236/]


))uyfKks” huz;dla l,a NsCIQyQ i;s
ixfndcAcx.h *fndaOshg wx.jk isysh( jvkakdyqo” Ouzujsch ixfndcAcx.h
*fndaOshg wx.jk kqjK( jvkakdyqo” jSrAh ixfndcAcx.h *fndaOshg wx.jk
jSrAhh( jvkakdyqo” m1S;s ixfndcAcx.h *fndaOshg wx.jk m1S;sh( jvkakdyqo”
miaiOs ixfndcAcx.h *fndaOshg wx.jk ixisZoSu( jvkakdyqo” iudOs
ixfndcAcx.h *fndaOshg wx.jk iudOsh( jvkakdyqo” WfmalaLd ixfndcAcx.h
*fndaOshg wx.jk WfmaCIdj( jvkakdyqo” uyfKks” ta NsCIQkaf.a jevs oshqKqju
leu;s jsh hq;af;ah’ msrsySula fkdfjzhhs)) foaYkd lf

3=’ ))uyfKks” fjk;a msrsySu ke;s lrk OrAu y;la foaYkd lrkafkus’))

))uyfKks” NsCIQyQ huz;dla wks;H ix{dj *wks;Hh oelSu( jvkakdyqo”
wkd;au ix{dj *wkd;au oelSu( jvkakdyq fj;ao” wiqN ix{dj *wiqN oelSu(
jvkakdyq fj;ao” wdoSkj ix{dj *ixialdrhkaf.a fodia oelSu( jvkakdyq fj;ao”
jsrd. ix{dj *Njfhys fkdwe,Su( jvkakdyq fj;ao” ksfrdaO ix{dj
*ixialdrhkaf.a ke;sjSu oelSu( jvkakdyq fj;ao” uyfKks” ta NsCIQkaf.a jevs
oshqKqju leu;s jsh hq;af;ah’ msrsySula fkdfjzhhs)) foaYkd lf

33′ ))uyfKks” msrsySu ke;s lrk *wmrsydksh( fjk;a OrAu yhla foaYkd lrkafkus’))

))uyfKks” NsCIQka huz;dla l,a tlg uyK ouz mqrkakka flfrys we;s ;eko”
ke;s ;eko ffu;1sfhka hq;a ldh lrAu *lfha mej;2uz( we;sj isgskakdyqo”
ffu;1sfhka hq;a jpk lshkakdyqo” uyfKks” ta NsCIQkaf.a jevs oshqKqju
leu;s jsh hq;af;ah’ msrsySula fkdfjzhhs)) foaYkd lf

[\q 237/]

))ffu;1S is;a msysgqjd isgskakdyqo”
NsCIQyQ huz;dla l,a huz weyeuska ,nk ,o OdrAusl ,dN fj;ao” hg;a
msrsfihska md;1hg ,enqK fohla jqj;a is,aj;ajQ tlg uyKouz mqrK NsCIQka
jykafia,d iu. fnod yod m1fhdack .kafkda jkakdyqo” lv fkdjQ me,a,uz ke;s
le,e,a ke;s ;KAydjg jy,a fkdjQ kqjKe;a;ka jsiska m1Yxid lrk ,o jeros
yeZ.uz ke;s iudOsh msKsi mj;akd huz YS,hla we;af;ao” tjeks YS,fhka iudkj
tlg uyKouz mqrkakka iu. we;s ;eko” ke;s ;eko jdih lr;ao” NsCIQf.a
huz;dla l,a laf,aY ke;s lrk W;2uz ksrAjdKh msKsi mj;sk yrs oelSula fjzo”
tjeks oelSfuka iudkj we;s ;eko” ke;s ;eko tlg uyKouz mqrkakka iu. jdih
lrkakdyqo” uyfKks” ta NsCIQkaf.a jevs oshqKqju leu;s jsh hq;af;ah’
msrsySula fkdfjzhhs)) foaYkd lf

34′ ta ld,fhys Nd.Hj;2ka jykafia rc.y kqjr .scACOl@g mrAj;fhys jdih lrkafka fndfyda fldg NsCIQkag fuz OrAu foaYkd flfr;a’

))fuz YS,hhs” fuz iudOshhs” fuz m1{djhs’ iS,fhka jvk ,o iudOsh uy;a
M, we;af;a fjhs’ uy;a m1fhdack we;af;a fjhs’ iudOsfhka ukdfldg jvk ,o
m1{dj uy;a M, we;af;a fjhs’ uy;a m1fhdack we;af;a fjhs’ m1{dfjka jvk ,o
is; wdY1jhka flfrka usfo;a’ tkuz ldu wdY1jfhdah” Nj wdY1jfhdah” oDIaGs
wdY1jfhdah” wjsoHd wdY1jfhdah hk fudjqyqh))

tl, Nd.Hj;2ka jykafia rc.y kqjr leu;s ;dla ld,hla jdih fldg uy;a NsCIq ixhd iu. wuzn,gzGsld Whkg meusKsfhdah’

35′ tl, Nd.Hj;2ka jykafia wuzn,gzGsld Whfkys rcqka iZoyd lrk ,o
Yd,dfjys jdih lf

[\q 238/]

YS,fhys msysgd mqreÈ lrk ,o iudOsh
uy;a M, we;af;ah’ uy;a wkqiiao we;af;ah’ iudOsfhka msysgd mqreÈ lrk ,o
m1{dj uy;a M, we;a;S fjhs’ uy;a wkqiia we;a;S fjhs’ m1{dfjys msysgd jvk
,o ps;a;h ldudY1jh” NjdY1jh” oDIaGs wdY1jh *$$ “wjsoHd wdY1jh( hk i;r
wdY1jhkaf.ka ukdfldg usfoahhs)) jod, fial’

Nd.Hj;2ka jykafia wuzn,gzGsld Whfkys leu;s mrsoafoka jdih fldg”
Nd.Hj;2ka jykafia uy;a NsCIq ixhd iu. kd,kaod kqjr huz ;efklo” t;ekg
meusKsfhdah’ ta ld,fhys Nd.Hj;2ka jykafia kd,kaod mqrjrfhysjQ mdjdrsld
kuz wU jkfhys jdih lf

36′ tjsg wdhqIau;a Ydrsmq;1 ia:jsrhka jykafia Nd.Hj;2ka jykafia fj;
meusK Nd.Hj;2ka jykafia fydZoska jeZo tla me;a;l Wkafkah’ Ydrsmq;1
ia:jsrhka jykafia Nd.Hj;2ka jykafiag fuz ldrKh oekquz Èkafkah’

))iajduSka jykai” fuz irAj{;d{dkh lrK fldg f.k Nd.Hj;2ka jykafiag jvd
{dkfhka WiiajQ lisihuz Y1uKfhla fyda lsishuz n1dyauKfhla fyda w;S;
ld,fhyso fkdjQfjzh’ wkd.; ld,fhyso fkdjkafkah’ oeka fuz ld,fhyso
fkdfjzhhs)) Nd.j;a nqÈrcdkka jykafia flfrys fufia meyeÈfKushs lSfjzh’

))idrsmq;a;h” Tn jsiska Wiia ksrANS; jpkhla lshk ,oafoah’ taldka; jpkhla lshk ,oafoah’ isxy kdohla mj;ajk ,oafoahhs)) lSfjdah’

))idrsmq;a;h” lsfulao$ w;S; ld,fhys fyda wkd.; ld,fhys huz wrAy;a
iuHla iuznqÈ flfkla jQjdyqo” ta ish,q Nd.Hj;2ka jykafia,d fufia fujeks
YS,fhka ” fujeks OrAufhka” fufia fujeks m1{dfjka hqla; jQjdyqhhs lshdo”
fufia fujeks jdih lsrSu *jsyrK( we;a;dyqhhs lshdo” ta Nd.Hj;2ka
jykafia,d fufia funZoq flf,iqka flfrka usoSu we;af;dahhs lshdo Tn jsiska
is;ska is; msrsisZo n,d olakd ,oafoaoehs)) weiqfjdah’


[\q 239/]

))iajduSka jykai” th tfia fkdfjzhhs)) oekakqfjzh’

))lsfulao” idrsmq;a;” oeka fuz ld,fhys” uu Tnf.a wrAy;a iuHla
iuznqoaO fjus’ fuz ldrKfhkao Nd.Hj;a f;u fufia fujeks YS,fhka fujeks
OrAufhka fujeks m1{dfjka hqla;hhs lshdo fufiajQ yeisrSuz we;ehs lshdo
fuz ldrKfhkao Nd.Hj;a f;u fufiajQ jsuqla;sfhka *flf,iqka flfrka
usoSfuka( hqla; jQfhahhs lshdo” Tn jsiska is;ska is; msrsisZo n,d olakd
,oafoaoehs)) weiqfjdah’

))iajduSka jykai” ke;” th tfia fkdfjzhhs)) lSh’

))lsfulao idrsmq;a;h” f;dmg fuz w;S;” wkd.;” jrA;udk hk wrAy;a iuHla
iuznqÈjrhka jykafia,df.a is;a oek .ekakd ;ruz mris;a oek .kakd {dkhla
ke;af;ao” tfia ke;s l, huz fuz irAj{;d{dkh fya;2 fldg f.k Nd.Hj;2ka
jykafiag jvd Wiia {dkfhka hqla;jQ wkalsis Y1uKfhla fyda n1dyauKfhla fyda
w;S;fhyso oeka fuz ld,fhyso ke;af;ahhs fufia Nd.Hj;2ka jykafia flfrys
meyeÈfkus” hk ksrANS; jpkh flfia lshk ,oafoao$))

37′ ))iajduSka jykai” w;S;” wkd.;” jrA;udk ld,fhysjQ wrAy;a iuHla
iuznqÈka jykafia,df.a is; udf.a is;ska msrsisZo okakd {dkhla ug
fkdue;af;ah’ tjeks {dkhla ke;af;ajS kuq;a OrAuh wkqj f.dia oek .kakd
,oafoushs)) lSfjdah’


[\q 240/]

))iajduSka jykai” tfiau ud jsiska
lreKq wjfndaO lr.;a {dk jYfhka OrAudkq.; nqoaOsfhka fuz ldrKh oek.kakd
,oafoah’ w;S; ld,fhys huz ta wrAy;a iuHla iuznqÈjrhka jykafia,d jQjdyqo”
ta ish,q Nd.Hj;2ka jykafia,d is; ls,qgq lrkakdjQ m1{dj ÈrAj, lrkakdjQ
iajrA. fudaCIh uqjy lrkd m[apkSjrK OrAuhka Èrefldg i;r fndcAcx. OrAu
*fndaOshg wx.jk lreKq( i; jvd W;2uzjQ irAj{;d{dkh wjfndaO l,dyqh lshdo”
wkd.;fhyso tfiauh))’

38′ ta ld,fhys Nd.Hj;2ka jykafia kd,kaod k.rfhys mdjdrsld kuz wU
jkfhys jdih lrkafka fndfyda NsCIQka iZoyd fuz OrAu l:daj foaYkd lr;s’
flfiao h;a+

ta fuz p;2mdrsiqoaOsYS,hhso” fuz is; tl wruqKl msysgSuo” fuz is; tl
wruqKAl msysgSu iu(Oshhso” fuz jsorAYkd m1{dajhhso” p;2mdrsiqoaOsYS,fhys
msysgd jvkd ,o iudOsh uy;a M, jkafkah’ fndfyda wdksixi we;af;ah’
iudOsfhys msysgd jvkd ,o *$$is;( uy;a M, uydksixi we;af;a fjz’ m1{dfjys
msysgd mqreÈ lrK,o is; hym;a f,ig wdY1jhkaf.ka tkuz ldudY1jh” Nj wdY1jh”
oDIags wdY1jh” wjsoHd wdY1jh hk fudjqka flfrka irAjm1ldrfhka usfoahhs))
lSfjdah’

Bg miqj Nd.Hj;2ka jykafia kd,kaodfjys leu;s ld,hla jdih fldg fndfyda NsCIQka jykafia,d iu. mdg,S kuz .ug meusKsfhdah’

39′ mdg,S .uz jeis Wmdilfhda Nd.Hj;2ka jykafia mdg,S .ug jevsfhahhs
wid Nd.Hj;2ka jykafia fj; meusKsfhdah’ ta Wmdilfhda Nd.Hj;2ka jykafiag
fuz ldrKh lSfjdah’ tkuz ))iajduSks” Nd.Hj;2ka wmf.a wd.ka;2l Yd,dj
ms

30′ Bg miqj mdg,S .uz jeis Wmdilfhda Nd.Hj;2ka jykafiaf.a
ms

[\q 241/]

3-’tjsg Nd.Hj;2ka jykafia ijia ld,fhys
yeË fmdrjd md;1d isjzre f.k NsCIq ixhd iu. wd.ka;2l Yd,djg jev mdohka
fidaod wd.ka;2l Yd,djg we;2,aj uOHfhys jQ lKqj weiqre fldg fmros.g
uqyqK,d jev yqka fial’ NsCIq ixhd mdohka fidaod wd.ka;2l Yd,djg we;2,aj
niakdysr foi ns;a;sh weiqre fldg fmros.g uqyqK,d Nd.Hj;2ka jykafiau
fmrgqfldg Wkafkah” mdg,S .uz jeis Wmdilfhdao mdohka fidaod wd.ka;2l
Yd,djg we;2,aj kef.kysr foi Nsla;sh weiqrefldg niakdysr os.g uqyqK,d
Nd.Hj;2ka jykafiau fmrgqfldg Wkakdyqh’

4=’blans;s Nd.Hj;2ka jykafia mdg,S .uzjeis Wmdilhkag l:d l

43′)).Dym;sfhks is,aj;ayqf.a iS, iuzm;a;sh ms

[\q 242/]

iuzmQrAKjQ is,a we;s is,aj;a f;u
CI;1sh rdcdoSka msrsilg fyda n1dyauKhkaf.a msrsilg fyda .Dym;shkaf.a
msrsilg fyda Y1uKhkaf.a msrsi lg fyda huz huz msrsilg meusfkao” ielhla
ke;2ju ksrANhju t

44′ Bg miqj Nd.Hj;2ka jykafia mdg,S .uzjdiS Wmdiljreka rd;1sh
iuznkaOfhka fndfydafjz,djla OrAu l:dfjka hym;a f,i lreKq olajd iudoka
lrjd is;a ;shqKq lrjd myojd yersfial’

mdg,S .uzjeis Wmdilhka neyer.sh fkdfnda fjz,djlska Nd.Hj;2ka jykafia YqkHd.drhg*jsfjzl .kakd ldurhg( meusksfhdah’

45′ ta ld,fhys iqkSOh” jiaildrh hk u.O rg uydud;Hfhda mdg,S kuz .fuys
jeoE rcqkaf.a whnÈ je

46′ Nd.Hj;2ka jykafia msrsisÈjQ ukqIH weig Wiiaj mj;sk osjeiska tla
tla jrA.fhka oyi oyi ne.ska mdg,S .fuys N@uSkag wrlaf.k isgskakdjQ
foaj;djka Ègqfjzh’ tjg Nd.Hj;2ka jykafia rd;1sfhys w,qhuz fjzf,ys ke.sg
isg wdhqIau;ajQ wdkkao f;reka jykafiag l:dfldg fufia lSfjdah’

))wdkkaoh” mdg,S .fuys kqjrla idojkafka ljfrlaoehs)) weiqfjdah’


[\q 243/]

))iajduSkajykai” iqkSOh” jiaildrh hk
u.O rg uy weu;sfhda fofokd jeoe rc orejkaf.awh nÈ je

huz m1foaYhl N@ushlg foaj;dfjda wrlaf.k fjfi;ao t;ek rcorejka yd rc uy weu;shkag jdiia:dk we;s lrkakg is;a kefukakdyqh’

))wdkkaoh” huz muK W;2uz usksiqka meusfkk ia:dk we;af;ao” huz
muKfj<Ìka meusfkk ia:dk we;af;ao” ta ia:dk w;2frka jslsKSug f.fkk
fndfyda nvq fmdos ,syk ;eklajQ fuz k.rh m1OdkjQ kqjrla tkafkahhs))
lSfjdah’

))wdkkaoh” fuz mdg,S kuz kqjrg .skafkka fyda osfhka us;1 fNofhka fyda jkakdjQ wka;rdh ;2kla we;a;dyqhhs)) jodf

47′ tjsg iqkSOh” jiaildr hk u.O rg uyd weu;sfhda Nd.Hj;2ka jykafia fj; meusK fufia oekakqfjdah’

))Nj;a f.#;uhka jykai” NsCIq ixhdjykafia yd iu. wo oji wfma fNdackh ms

Nd.Hj;2ka jykafia ;2Iaksuz Ndjfhka *wdrdOkdj( ms

48′tjsg Nd.Hj;2ka jykafia Wfoajre fjzf,ys yeË fmdrjd md;1d isjzre f.k
NsCI ixhd iu. iqkSOh” jiaildrh hk u.Org uyd weu;shkaf.a ksjdi huz ;eklo
t;ekg meusksfhdah’ meusK mKjk,o wdikfhys jev Wkafial’ tjsg iqkSOh”
jiaildrh hk u.O rg uyd weu;sfhda nqÈka m1Odk fldg we;s NsCIq ixhd usysrs
wdydrmdk wdosfhka ish w;ska je

tjsg iqkSOh” jiaildr hk u.O rg uyd weu;sfhda j<Ëd wjidkjQ
Nd.Hj;2ka jykafia

[\q 244/]

ta uy weu;shkag Nd.Hj;2ka jykafia fuz woyi we;s .d:dj,ska mska wkqfudaokd l

49′ ))m1{ we;af;la huz m1foaYhl jdih lrkafka fjzo” tys ikaiqka
bkaos1hhka we;a;djQ” W;2uz yeisrSuz we;a;djQ *n1yaupdrSjQ( is,aj;2ka
jykafia,d j<Ëjd t;ek huz foaj;d flfkla we;a;dyqo Tjqkag mska fokafka
fjzo mqokq ,enQ ta foaj;dfjda Tjqka mqo;a’ is;ska .re lrkq” ,enQ Tjzyq”
Tjqkag is;ska .re lr;a’ huzfia uEKsfhda ;ukaf.a T#ri mq;1hdg wkqluzmd
lrkafkao” tfuka” fojsfhda mska Èka Tjqkag wkqluzmd lrkakdyqh’ fufia
fojshka jsiska wkqluzmd lrk ,o mqoa.,hd yeu l,aysu hym;a iemhlau
olskafkah’)) hkqhs’

40′tjsg Nd.Hj;2ka jykafia mska wkqfudaokdj fldg yqkiafkka ke.sg .sfhdah’

ta ld,fhys iqkSO” jiaildr hk u.O rg uyd weu;sfhda Y1uK Nj;a f.#;u f;u
wo huz fodrgqjlska kqjrska msg jkafkao ta fodr ))f.#;u fodrh)) hk ku
jkafkah” huz f;dglska .x.dkuz . ka tf;r jkafkao ta f;dg ))f.#;u f;dg))
kuz jkafkahhs)) Nd.Hj;2ka jykafia miqmiafiys wkqj .shdyq fj;a’ tl,
Nd.Hj;2ka j.kafia huz fodrlska kqjrska msg;g .sfhdao ta fodrg ))f.#;u
fodr)) hk ku jQfhah’ tjsg Nd.Hj;2ka jykafia .x.dkuz .Z. wi

4-’ ta ld

[\q 245/]

))fuz f,daljdiS i;ajfhda .x.dkuz
.fZ.ka tf;rjkq leu;sj myqre nËskakdyqh”{dkjka;fhda wdrAh udrA. myqre neË
m<,ajQo .eUqrejQo ;KAyd .xZ.dfjka tf;r jQjdyqh))

5=’ blans;s Nd.Hj;2ka jykafia wdhqIau;a wdkkao ia:jsrhka jykafiag ))fldgs .1duhg)) huqhs jod,y’

blans;s Nd.Hj;2ka jykafia uy;ajQ NsCIq ixhd yd iu. fldgs .1duhg
meuksfhah’ tysoS Nd.Hj;2ka jykafia NsCIQkag l:dlf

))W;2uz jQ i;H i;r we;s iegsfhkafkdoelau ksid ta ta cd;sfhys
fndfydajQ os.2 l,la tyd fuyd ier irk ,oafoah’ ta fuz W;2uz jQ i;H i;r
olakd ,oaodyqh’ ;KAyd keu;s /yek kik ,oS’ iir Èflys uq, W.2,a,d yrsk
,oafoah’ oeka kej; iir bmoSula ke;)) hkqhs’

53′ t;ekayso Nd.Hj;2ka jykafia fldgs .1du kuz .fuys jev jik fiala
NsCIQkag jevs jYfhka fuz OrAu l:dju lrkafkah’ fuz W;2uz jQ YS,hhS lshdo”
fuz W;2uz jQ iudOshhs lshdo” fuz W;2uz jQ m1{djhhs lshdo” YS,fhys isg
jvk *mqreÈ lrk( ,o iudOsh uy;a M, uydksixY jkafkah’ iudOsfhys isg jvk ,o
kqjK uy;a M, uydksixY jkafkah’ kqjKska mqreÈ lrk ,o is; wdY1jhka
*flf,iqka( f.ka usfokafkahhs mejiQy’ ta wdY1j kuz ldudY1jfhdah”
NjdY1jfhdah” oDIags wdY1jfhdah” wjsoHd wdY1jfhdah hk fudyqhs’


[\q 246/]

54′ tjsg Nd.Hj;2ka jykafia fldgs
.1dufhys leu;s l,la jdih fldg wdhqIau;ajQ wdkkao ia:jsrhka jykafiag
kdosld kuz .ug huqhs)) mejiQy’

blans;s Nd.Hj;2ka jykafia uy;ajQ NsCIq ixhd yd iu. kdosld kuz .ug
meusks fial’ t;ekayso Nd.Hj;2ka jykafia kdosld kuz .u

))iajduSks” kdosld kuz .fuz isg id

hk fudyq uerefKdah’ Tjqkaf.aW;am;a;sh l2ulao$ mrf,dj l2ulao$

55′ ))wdkkaoh” id,ay kuz NsCIqj *ldudoS( flf,ia ke;s lrSeuka wkdY1j
fpf;d jsuqla;s kuzjQ wrAy;a t, {dkh fuz wd;au fhaoSu ;ukau kqjKska oek
m1;HlaCI fldg f.k Bg meusk jdih lef

))wdkkaoh” iqo;a; Wmdilhd ixfhdack ;2kla ke;s lsrSfuka rd. fjI fuyhka
;2kS lsrSu ksid il2Dod.duS jQfha tl jrlau fuz *ukqIH( f,dalhg wejs;a
iir Èla fl

[\q 247/]

))wdkkaoh” ll2O Wmdilhd TzrxNd.sh ixfhdack my ke;s lsrSu ksid Tzmmd;slj *n1yau f,dlfys( Wmkafkah’ tysoSu msrskjka mdkafkah

))wdkkaoh” ld,sx. Wmdilhd;a” kslg Wmdilhd;a”lgsiaiN Wmdilhd;a ;2G
Wmdilhd;a ika;2G Wmdilhd;a NÊ Wmdilhd;a” TzrxNd.sh ixfhdack my ke;s
lsrSfuka Tzmmd;slj*nUf,dj( Wmkafkah’ tysoSu msrsksjka mdkafkdah’ ta
f,dalfhys fkdfmrf,k iajNdj we;af;ah’

kdosld .fuys ;j;a mkylg jevs .Kkla Wmdilfhda TzrxNd.sh ixfhdack my ke;s lsrSfuka Tzmmd;slj *nUf,dj( Wmkakdyqh’

))wdkkaoh” kdosld kuz .fuys wkQjlg jevs fofkla lZMrsh l

))wdkkaoh” kdosld kuz .fuys mkaishhlg jevs ;rula Wmdilfhda ld,l1shd
l

56′ ))wdkkaoh” usksfyla uefrkafkah hkq mqÈuhla fkdfjz’ boska ta ta
usksiqka uereKq l, ;:d.;hka jykafia fj; meusK ” fuz ldrKh wi;akuzwdkkaoh
fuz weiSu ;:d.;hka jykafiag fjfyi jkafkah’ tfyhska wdkkaoh ))OrAuodi))
*OrAu lkakdvsh( kuz OrAu l1uhla foaYkd lrus’

))huz OrAuhlska hqla;jQ W;2uz Y1djlhd boska leu;s jkafka kuz” ksrd
Èla ;srsika fhdaksfhys Èl” fm1a; Èla kmqre .;s we;s wmdh Èl ke;s
flf

[\q 248/]

57′ ))wdkkaoh” fuz Ydikfhys W;2uz
Y1djl f;u ta Nd.Hj;2ka jykafia fuz ldrKfhka wrw;ah iuHla iuznqZv”
jsorAYkd {dkh wdoS jsoHd wg iS, ixjrh wdoS yiqrejk OrAu myf

58′ Nd.Hj;2ka jykafia jsiska fuz OrAuh ukdfldg foaYkd lrk ,oafoah’
fuz wd;aufhaoSu oelal yelsjQt, we;af;ah’ l,a fkdhjd ,ensh hq;2 t,
we;af;ah’ ))tj” n,jhs)) oelajsh yelsjQ .2K we;af;ah’ ksrAjdKh lrd
muqKqjkafkah” kqjKe;a;ka jsiska Bg meusK ;u ;ukaf.a is;skau o; W;2 jQ
.2K we;af;ahhs OrAuh flfrys fkdfi,afjk meyeoSfuka hqla;fjzo”

59 Nd.Hj;2ka jykafia Y1djl ixZvhd m1;sm;a;sfhys ukdj m

[\q 249/]

fkdlevqkdjQ” isÈre fkdjQ me,a,uz ke;s
le,,a fkdjQ” ;KAydjg jd,a fkdjQ kqjK we;a;ka jsiska m1Yxid lrkakdjQ”
fodia rys;jQ iudOsh mKsi mj;akdjQ W;a;uhkag m1sh ukdmjQ iS,hka
hqla;fjzo” wkkaoh” huz OrAuhlska hqla;jQ W;2uz Y1djl f;u boska leu;s
jkafkakuz ))ksrd Èlska ;srsika Èlska fm1a; Èlska kmqre .;s we;s wmdh
Èlska usÈfkus’ uu wmdfhys fkdjefgk iajNdj we;a;djQ ry;a njg ksh;
fidajdka t,hg meusKsfhushs)) ;udu ;uka .ek m1ldY lrkafkao ta OrAuodi kuz
l1uh fuh jkafkah’

50′ Nd.Hj;2ka jykafia kdosld kuz .fuys leu;s ld,hla jdih lr jsid,d uykqjrg huqhs )) mejiQy’

blans;s Nd.Hj;2ka jykafiauy;ajQ NsCIq ixhd yd iu. jsid,d uykqjrg
meusK ta kqjr iuSmfhysjQ” wuznmd, kuz .ksldjf.a *olaI kdgH .S; l,d
olajkakshf.a( wU Whfkys jih lrk fial’

tl, Nd.Hj;2ka jykafia NsCIQkag l:d l< fial’ ))uyfKks” NsCIqj
isysfhka hqla;jQfha” ukd kqjKska hqla;jQfha jdih lrkafkah’ fuz jkdyS
wmf.a wkqYdikdjhs’ uyfKks NsCIqj flfia kuz isysfhka hqla;fjzo”

*33( ))fuz Ydikfhys NsCIqj flf,ia ;jk jhrA we;sj kqjKska hqla;jQfha
m[apialkaO keu;s f,dlfhys f,dNho fkdi;2gq njo Ère fldg fuz lfhys lh wkqj
n,uska jdih lrkafkah”

f,dNho fkdi;2gq njo ixisÌjf.k jsËSu wkqj n,uska jdih lrkafkah” f,dNho
fkdi;2gq njo ixisÌjf.k is; wkqj n,uska jdih lrkafkah’ f,dNho fkdi;2gq
njo ixisÌjf.k kSjrKdoS OrAuhka wkqj n,uska jdih lrkafkah’ uyfKks” NsCIq
fufia isysfhka hqla;j jdih lrkafka kuz fjhs’


[\q 250/]

*333( NsCIqj flfia kuz ukd kqjKska
hqla; jkafkao h;a$ ))uyfKks” fuz Ydikfhys NsCIqj bosrshg hdfuyso bosrs
ne,Sfuyso jgmsg ne,Sfuyso w;a md yels,Sfuyso os.2 lsrSfuyso fofmdg
isjqrh” ;ksfmdg isjqrh” md;1h” hk fuz foh oerSfuyso wkqNj lsrSfuyso”
mdkh lsrSfuyso” je<ËSfuyso” ri jsËSfuyso” u< uQ;1 mylsrSfuyso”
kqjKska hqla;j tfia lrkafkah’ hEuz” igSuz” ysËSuz” ie;mSuz” ksos f;dr
lsrSuz” l:d lsrSuz” ksYaYnzoj isgSuz” hk fuz foh kqjKska oek lrkafkah’
uyfKks” uyKf;u ukd kqjKska iy isysfhka hqla;j jdih lrkafkah’ fuz jkdyS
wmf.a wkqYdikdj kuz jkakSh))

5-’wunmd,s kuz .Ksldj ))Nd.Hj;2ka jykafia jkdyS jYd,d uy kqjrg

meusK jsYd,d uy kqjr iuSmfhysjQ uf.a wU Whfkys jevji;s)) hk fuz
wdrxpsh weiqjdh’ tjsg wE fydË fydË hdkdjka fhdojd jsis;2re
hdkdjlgke.SfydË fydË hdkdjj,ska jsYd,d uy kqjrska kslauqKdh ;udf.a wUjk
Whkg .shdh’ hdkdfjka hd hq;2 ;eka tfia f.dia hdkdfjka nei md .ukskau
Nd.Hj;2ka jykafia huz ;efklayso t;ekg meusKshdh’ meusK Nd.Hj;2ka
jykafiag fydËska jeË tl me;a;l Wkakdh’ wuznmd,sg Nd.Hj;2ka jykafia
OrAufhka hq;a l:dfjka fuf,dj mrf,dj hym; olajd jod< fial’ tys iudoka
lrjQy’ is;a ;shqKq lrjQy” is; meyeojQy” blans;s Nd.Hj;2ka jykafia
jsiskaOrAu l:dfjka fuf,dj mrf,dj hym; olajk ,oaodjQ” tys iudoka lrjk
,oaodjQ tys is;a ;shqKq lrjk ,oaodjQ is; myojk ,oaodjQ” wuznmd,s kuz
.Ksldj Nd.Hj;2ka jykafiag fufia lSjdh’

))iajduSks” Nd.Hj;2ka jykafia NsCIq ixhd iu. fyg oji udf.a odkh
ms

[\q 251/]

6=’ jsYd,d uy kqjr jikakdjQ ,spzcjS rc
orefjdao Nd.Hj;2ka jykafia jkdyS jsid,d uy kqjrg meusK jYd,d uy kqjr
iuSmfhys wuznmd,s Whfkys jdih lrkakdyhs weiQy’ tjsg ta ,spzcjS rc
orefjdao fydË fydË hdkdjka fhdojd kqjrska kslauqKdyqh’

tjsg wuznmd,s ;reK ;reK ,spzcjS rc orejkaf.a r: ;udf.a r:j,ska ysiska
ysi” frdaofhka frdaoh” jsh.fyka jsh.y” ymamuska blauKska hkakSh’ tjsg
ta ,spzcjSyq wEg fufia lSjdyqh’ ))wuznmd,sh” ;reK ;reK ,spzcjSkaf.a r:
ysiska ysi” frdaofhka frdaoh” jsh.fyka jsh.y” ymamuska hkafka
ulaksidoehs)) weiQy’ ))ta tfiauh” wdrAhH mq;1jQ rc orefjks” ud jsiska
NsCIq ixhd iu. Nd.Hj;2ka jykafiag fyg oji odkh msKsi wdrdOkh
lf

63′ blans;s fta ,spzcjSyq wuznmd,s Whk kuz ;eklo t;ekg .shdyqh’
Nd.Hj;2ka jykafia Èrskau tkakdjQ fta ,pzcjSka Ègy’ oel NsCIQkag l:d
l

[\q 252/]

blans;s ta ,spzcjSyq Nd.Hj;2ka jykafia
fj; t

tjsg Nd.Hj;2ka jykafiajsiska OrAufhka hqla; l:dfjka hym; olajk
,oaodjQ” tys iudoka lrjk ,oaodjQ tys is;a ;shqKq lrjk ,oaodjQ” m1ikak
lrjk ,oaodjQ fta ,spzcjsyq Nd.Hj;2ka jykafiag fufia lSy’

))iajduzks” Nd.Hj;2ka jykafia NsCIq ixhd yd iuZ. fyg oji wmf.a odkh bjikq uekj))

)),spzcjS rc orefjks” fyg oji wuznmd,sf.aodkh ud jsiska ms

tjsg ,spzcjSyq mskaj;aks” taldka;fhka .eyKshl jsiska wm mrojk ,ouzy’
mskaj;aks” taldka;fhka .eyeKshl jsiska wm rjgk ,Èuzy))hs lshd weZ.s,s
tlg .eiQy”

bkamiq ta ,spzcjSyq Nd.Hj;2ka jykafiaf.a jpkhg jsfYaIfhka i;2gqj
wkqfuzdaokaj wdikfhka ke.sg Nd.Hj;2ka jykafiag fydËska jeË *m1oCIsKd
fldg f.#rjfhka .shdyqh’

64′ tjsg wuznmd,s ta rd;1sh miqjQl, ;ukaf.a f.or rij;ajQ lE hq;2 foh
ms

[\q 253/]

))iajduSks” udf.a wU Whk nqÈka m1Odk
NsCIq ixhdg foushs)) Nd.Hj;2ka jykafia wU Whk md<.;a fial’ bkamiq
Nd.Hj;2ka jykafia wuznmd,sg OdrAusl l:dfjka fof,dj hym; olajd tys is;
iudoka lrjd” ;shqKq lrjd” m1ikak lrjd” wdikfhka keZ.sg jevsh fial’

tl,ayso Nd.Hj;2ka jykafia jsid,d uykqjr wuznmd,s wUjkfhys jdih lrk
fiala NsCIQkag fndfyda fldg fuz OrAu l:dju lrkakdy’ * fuys 9 *33( fuks(

65′ tjsg Nd.Hj;2ka jykafia wuznmd,s Whfkys leu;s ld,hla jdih fldg” fnZMj kuz .ug huqhs)) lsy’

Nd.Hj;2ka jykafia uy;a jQ NsCIq ixhd yd iu. fnZMj kuz .ug meusKshy’
t;ekaisg Nd.Hj;2ka jykafia fnZMj kuz .fuys jik fial’ NsCIQyq jsid,d
uykqjr wjg NsCIQka iu. jia jeiqjdy’ Nd.Hj;2ka jykafia jkdyS ta fnZMj
.fuys jia jeiQy’

tl,ays jia jeiqjdjQ Nd.Hj;2ka jykafiag oreKqjQwdndOhla Wmkafkah’urKh
meusKSug ;ruz b;d n,j;a fjzokdfjda we;sjQy’ tl,ays Nd.Hj;2ka jykafia tyd
fuyd fmr,Su jYfhka Èlska fkdfm

[\q 254/]

tl, Nd.Hj;2ka jykafia ta wdnOh jSrAh
n,fhka uev mj;ajd cSjs; ixialdrh wOsIaGdk fldg jdih l< fial’ Bg miqj
Nd.Hj;2ka jykafia ta wdndOh uev meje;af;ah’ Bg wk;2rej Nd.Hj;2ka jykafia
wikSmfhka ke.S isgs .s,dk Ndjfhla keZ.s isgs fkdfnda l,a we;af;a
jsydrfhka kslau jsydr fijfkys mKjk ,o wdikfhys jevisgsfial’

66′ tl, Nd.Hj;2ka jykafia fj; wdhqIau;a wdkkao ia:jsrhka jykafia
meusKsfhdah’ wdhqYau;a wdkkao ia:jsrhka jykafia Nd.Hj;2ka jykafiag fuz
ldrKh lSfjdah’

))iapduSka jykai” Nd.Hj;2ka jykafiaf.a wdndOh uËla myiq nj olakd ,oS’ bjish yels nj olakd ,oS’

))iajduSka jykai” tfy;a udf.a YrSrh b;d nrjQjla ;ojQjla fuka jsh’
Nd.Hj;2ka jykafiaf.a wikSmh ksid ug W;2r ol2K wdoS osidjka
fkdjegfykafkah’ i;r i;smgzGdkdoS OrAufhdao fkdjegfykakdyqh’ iajduSka
jykai” tfy;a ug lsishuz iekiSula my

))tkuz Nd.Hj;2ka jykafia huz;dla ld,hla NsCIq ixdhg wka;su wjjdohla
fkdjodrK fialao ta ;dla Nd.Hj;2ka jykafia msrsksjka fkdmdkdfial hkqhs’))

))wdkkaoh” lsfulao$ NsCIq ix f;fuz ud flfrys n,dfmdfrd;a;2
jkafkaoehs)) weiQ fial’ ))wdkkaoh” ud jsiska mqoa., jYfhka fyda OrAu
jYfhka fyda we;2,;ah msg;ahhs fjka fkdfldg OrAu foaYkd fkdlrK ,oafoah’

))wdkkaoh” ta OrAuhka flfrys ;:d.;hka jykafiaf.a .2re uqIagshla
ke;af;ah’ ))wdkkaoh” ;:d.;hdKkag funÌ woyila fkdfjhs’ flfiao” uuu NsCIq
ixhd mrsyrKh flfrus lshd fyda” NsCIq ixhd ud Wfoidu jdih ud Wfoidu jdih
lrkafkahhs lshdhs’ wdkkaoh” ta ;:d.; f;fuz NsCIq ixhd l2ula f.kyer
olajkafkao$ wdkkaoh” uu oeka crdfjka osrefKA fjus” jhiska jevs isgSfha
fjus” cd;sfhka uy,q njg meusKsfha fjus”


[\q 255/]

fndfyda l,a blau jQfhus’ jhiayQf.a
fl

67′ ))wdkkaoh” huz lf,lays ;:d.; f;fuz ish,q fufkys fkdlsrSfuka iuyr
fjzokdjkaf.a ksfrdaOfhka ps;a; iudOshg meusK jdih flfrAo” wdkkaoh”
tl,ays ;:d.;hkaf.a YrSrh iuj;a iqj jsyrKfhka myiq lrk ,oafoa fjhs’
wdkkaoh” tfyhska fuz Ydikfhys ;ud msysg fldg we;af;daj jdih lrjz’ ;udu
mru msysg fldg we;af;da jjz’ wkslla msysg fldg we;af;da fkdjjz wdkkaoh”
NsCIq f;fuz flfia kuz ;udu ;uyg t,shla fuka msysg fldg we;af;a OrAuh
W;2uz msysg fldg we;af;a wkslla msysg fldg ke;af;laj jdih flfrAo h;a”
wdkkaoh” fuz Ydikfhys uyK f;u flf,ia ;jk jSrAh we;sj fydË kqjK we;sj
isysfhka hqla;j m[apialkaO f,dalfhys f,daNh yd wi;2g Èrelr lfhys lh wkqj
n,uska jdih lrkafkah’ f,daNh yd foduzki uev mj;ajd fjzokd wkqj n,uska
jdih flfrAo” is; kej; kej; olakd iajNdj we;sj jdih flfrAo” kSjrKdoS OrAu
wkqj n,uska jdih lrhso” wdkkaoh” fuz NsCIq f;u ;udu ;uyg W;2uz msysg
fldg we;af;a wkslla msysg fldg ke;af;a OrAuh msysg fldgwe;af;a OrAuhu
W;2uz msysg fldg we;af;a wkslla msysg fldg ke;af;laj jdih flfrAhhs
jod

))wdkkao” huz lsis NsCIq flfkla oeka fyda ud ke;s l, fyda ;udu ;udg
t,shla fukao” OrAuh t,shla fukao msysg fldg we;af;daj OrAuhu W;2uz
msysgfldg we;af;daj” wkslla msysg fldg ke;af;daj jdih lrkakdyq fj;ao”
wdkkaoh” YsCIdlduzjQ Wuz NsCIq flfkla fj;ao” ta NsCIQyQ udf.a Ydikfhys
w;s fYa1IaG Ndjfhys msysgsfhda fj;ahhs)) jodf

*fofjks nKjr ksusfhah(


[\q 256/]

68′ tjsg Nd.Hj;2ka jykafia jsYd,d
uykqjrg msKAvmd;h msKsi .sh fial’ tys msvq msKsi yeisr msKAvmd;fhka yerS
wdfha ijia ld,fhys wdhqIau;ajQ wdkkao ia:jsrhka jykafiao Nd.Hj;2ka
jykafiag l:d lr fufia

lSfjdah’

))wdkkaoh” ksiSokh *ysË.kakd m;alv( .Kqj pdmd, ffp;Hia:dkhg osjd
jsyrKh *oj,a ld,fhys jdih( msKsi t

tjsg Nd.Hj;2ka jykafia pdmd, kuz ffp;Hia:dkhg meusKsfhdah’ meusK mKjk
,o wdikfhys jevWka fkdah’ wdhqIau;ajQ wdkkao ia:jsrhka jykafiao
Nd.Hj;2ka jykafiag ukdfldg jeË tla me;a;l Wkafkah’ wdhqIau;a wdkkao
ia:jsrhka jykafiag Nd.Hj;2ka jykafia fufia lSfial’

))wdkkaoh” fuz jsYd,d kqjr m1sh lrkafkah’ Wfok f.d;usl” i;a:uzNl”
nyqmq;1l” idrdkaoo kuz ffp;Ho fuz pdmd, kuz ffp;Hho is;a m1sh lrkafkah’

69′ wdkkaoh” huz lsisfjl2 jsiska y;r wdldrjQ iDOsmdo OrAufhda hym;a
fldg jvk ,oaodyq fjoao ke.S hk hdkdjla fuka lrK ,oaodyq fjoao” msysgSug
jia;2jla fuka lrk ,oaodyq fjoao” ukdfldg mgka .kakd ,oaodyq fjoao” Tyq
boska leu;s jQfha kuz iuzmQrAK wdhqI ld,h fyda Bg jevsfhka fyda cSj;aj
isgskafkah’ ;:d.;hkajykafia jsiska ta OrAufhda by; iËyka l< fuka
ukdfldg jvk ,oaodyqh’ hym;aj mgka .kakd ,oaodyqh’ wdkkaoh” ta ;:d.; f;u
boska leue;af;a kuz iuzmQrAK wdhqI ld,h fyda Bg jevsfhka fyda cSj;aj
isgskafkahhs)) lSfial’


[\q 257/]

60′ wdhqIau;ajQ wdkkao ia:jsrhka
jykafiag Nd.Hj;2ka jykafia jsiska fufia weZ.jSuz lr jodrK ,o l,aysÈ
udrhd jsiska uvkd ,o is;a we;s nejska ldrKh f;areuz .; fkdyels jsh’
tfyhska” ))iajdusks” Nd.Hj;2ka jykai” fndfyda ckhdf.a ys; msKsi” iem
msKsi” f,djg wkqluzmd msKsi” osjH ukqIHhskag hym; msKsi yd ys; iem msKsi
Nd.Hj;2ka jykafia iuzmQrAK wdhqI ld,h uqZM,af,ys cSj;aj jev isgskd
fialajdhs)) lshd Nd.Hj;2ka jykafiag hd{d fkdlf

6-’ fofjks jro Nd.Hj;2ka jykafia by; fuka lS fial’

wdhqIau;a wdkkao ia:jsrfhda ;:d.;hka jykafia iuzmQrAK wdhqI ld,h
uqZM,af,ys cSj;aj jev isgs;ajdhs lshd Nd.Hj;2ka jykafiag hd{d
fkdlf

;2ka jeks jro Nd.Hj;2ka jykafia tfiau lS fial’

wdhqIau;a wdkkao ia:jsrfhda ;:d.;hka jykafia iuzmQrAK wdhqI ld,h
uqZM,af,ys cSj;aj jev isgs;ajdhs lshdo ;:d.;hka jykafia iuzmQrAK wdhqI
ld,h uqZM,af,ys cSj;aj isgs;ajdhs lshdo Nd.Hj;2ka jykafiag hd{d
fkdlf

7=’ tjsg Nd.Hj;2ka jykafia wdhqIau;ajQ wdkkao f;reka jykafiag l:dlr fufia lS fial’

))wdkkaoh” Tn hj” oeka Bg ld,h nj oek .kqjhs)) lS fial’

))tfiah” iajduSka jykai)) lshd wdhqIau;a wdkkao f;reka jykafia f.dia Nd.Hj;2ka jykafiag kqÈrejQ tla;rd .ila uq, jev yqkafkah’

73′ tjsg mdm is;a we;a;djQ udr f;fuz wdhqIau;a wdkkao f;reka jykafia
f.dia fkdfnda fjz,djlska Nd.Hj;2ka jykafia fj; meusKsfhah’ ta udrhd
Nd.Hj;2ka jykafiag fufia oekquz Èkafkah’ ))iajduSka jykai” Nd.Hj;2ka
jykafia oeka msrsksjka mEu lrKQ uekjs’ iajduSka jykai” oeka Nd.Hj;2ka
jykafiaf.a msrsksjka mEug ld,h fjz)) lshdhs’


[\q 258/]

74′ ))iajduSka jykai” Nd.Hj;2ka
jykafia jsiska fuz jpk lshk ,oafoauh’ ))mdm is;a we;s udrh” huz;dla
udf.a NsCIq Y1djlfhdao” NsCIqkS Y1djsldfjdao” Wmdil Y1djlfhdao” Wmdisld
Y1djsldfjdao iu;a fkdfj;ao” yslauqKdjQ fkdfj;ao” uy;a oekqula we;af;da
fkdfj;ao” fndfyda foa .ek oek .;a;dyq fkdfj;ao” OrAuh orkafkda fkdfj;ao”
OrAudkq OrAu mgsmkak *wdhH! OrAuhg wkqj ms

))iajduSka jykai” oeka fuz ld,fhys Nd.Hj;2ka jykafiaf.a NsCIq
Y1djlfhdao” NsCIqkS Y1djsldfjdao” Wmdil Y1djlfhdao” Wmdisld Y1djsldfjdao
jskS; jQjdyqh” jsYdro jQjdyqh” *nyqY1e; jQjdyqh( fndfyda foa .ek oek
.;a;dh” OrAuOr jQjdyqh” wdhH! OrAuhg wkqj ms

[\q 259/]

75′ ))iajduSka jykai” Nd.Hj;2ka
jykafia jsiska fuz jpk jodrK ,oafoauh’ ))mjsgqjQ udrh” huz;dla l,a fuz
il, Ydik udrA. n1yauphH!dj iuDZX Ndjhg fkdmeusfKkafka fjzo” oshqKQ
fkdjkafka fjzo” fkdme;sfrkafka fjzo” fndfyda fokd jsiska oek m1;sfjzO
fkdlrK ,oafoa fjzo” uy;a njg fkdmeusKsfha fjzo” fojz usksiqka jsiska
m1ldYs; fkdjkafka fjzo” ta ;dla l,a msrsksjka fkdmdkafkus)) hk jpkhhs’
iajduSka jykai” oeka jkdys Nd.Hj;2ka jykafiaf.a *YsCId;1h ix.Dys;jQ( il,
Ydik udrA. n1yauphH!dj iuDZX jQfhah’ oshqKqjg meusKsfhah’ me;sr
mj;afkah’ fndfyda fokd jsiska oek.kakd ,oafoah’ uy;a njg meusKsfhah’
osjH ukqIHhka jsiska m1ldYs; jQfhah’ iajduSka jykai” tfyhska oeka
Nd.Hj;a nqÈrc f;u msrsksjkamd jodrk fialajd’ iq.; f;u msrsksjkamd jodrk
fialajd’ iajduSka jykai” oeka Nd.Hj;2ka jykafiaf.a msrsksjka mEug l,a
jkafkahhhs)) lshd hd{d lf

76′ udrhd jsiska irAj{hka jykafiaf.a msrsksjka mEug fufia wdrdOkd
l< l,ays Nd.Hj;2ka jykafia fufia lSfhah’ tuzn,” mdmS udrhd” f;da
udf.a msrsksjkamEu .ek uykais fkd.kafkl2 fjj’ ;:d.;hka jykafiaf.a
msrsksjkamEu ;j fkdfnda l,lska jkafkah’ fu;eka isg ;2ka udihla .sh l,
;:d.;hka jykafia msrsksjka mdkafkahhhs)) jod< fial’

77′ blans;s Nd.Hj;2ka jykafia pdmd, ffp;H ia:dkfhys isysfhka hqla;j
kqjKska msrsisZo oek wdhq ixialdrh w;a yersfhdah’ fufia wdhq ixialdrh
w;a yer jod< l,ays w;sYh Nh ckljQ f,duq veye .ekSuz iys; uy;a
N@usluzmdjla we;sjsh’ wyi .s.2reuz iy jsÈ,s flgSuz iys; wl,a jeiso
jeiaidy’ tl,ays Nd.Hj;2ka jykafia fuz ldrKh oek jodrd ta fjz,dfjys fuz
m1S;s jdlH m1ldY flf

[\q 260/]

))ldudjpr” rEmdjpr” wrEmdjpr wdoS
jYfhka tlsfklg iudkjQo” tlsfklg wiudkjQo” ialkaO f,dalh my< lrkakdjQ
Njh idokakdjQ lrAuh” uQkSJÊhka jykafia udrA. {dkfhka Èrel, fial’
jsorAYkdfjys we,qkdjQ iudOsfhka hq;a irAj{ uQkSJÊhka jykafia ;ud ;2<
mej;s laf,aY iuQyh ikakdyhla fuka isZo ouk ,os)) hkqhs’

78′ Bg miqj wdkkao ia:jsrhka jykafiag uy;ajQ fuz mD:sjs luzmdj
msKsio” fuz .rAckdj msKsio fya;2 m1;H ljfrAoehs fuz woyi we;sjsh’

79′ tl,ays” wdhqIau;a wdkkao ia:jsrhka jykafia Nd.Hj;2ka jykafia fj;
t

70′ ))wdkkaoh” uy;ajQ mD:sjs luzmdjl my

*3( wdkkaoh” fuz uyd fmdf

*4( uy;a RDOs we;s is; jiZ. Ndjhg meusKshdjQ uyfKla fyda nuqfKla fyda
fjzo uy;a RDOs we;a;djQ uy;a wdkqNdj we;a;djQ fojs flfkl2 fj;ao” Tjqka
w;2frka hful2 jsiska *b;d l2vdjQ( mD:sjs ix{dj jvk ,oafoao” wm1udKjQ
wdfmda ix{dj jvk ,oafoao” ta RDOs wdkqNdj we;s mqoa., f;fuz fuz
uyfmdf

[\q 261/]

*5( huz lf,lays fndaOsiFjhka jykafia
;2is; osjH f,dalfhka pq;jS isysfhka hqla;jQfha hym;a m1{d we;af;a ujql2i
ms

*6( huz lf,lays fndaOsiFjhka jykafia ujql2iska nsysfjzo” tl,ays uy fmdf

*7( ;:d.; f;fuz ksre;a;rjQ *W;2uzjQ( iuHla iuzfndaOsh wjfndaO flfrAo” tl,ays fuz uy fmdf

*8( hla lf,lys ;:d.;hka jykafia ksre;a;rjQ OrAu pl1h foaYkd lrhso” tl,ays fuz uy fmdf

*9( huz lf,l ;:d.; f;fuz isysfhka hqla;jQfha kqjKska msrsisZo wdhqixialdrh w;ayrshso tl,ays uyfmdf

*0( huz lf,lays ;:d.; f;u wkqmosfYaI *b;srsjQ ialkaOhka ke;s( ksrAjdK
Od;2fjka msrsksjka mdkafkao” tl,ays fuz uyd mD:sjsh luzmd jkakSh’ Wvg
Wiafjuska luzmd fjhs” Wiafjuska yd md;afjuska fjjz,hs” jevsh luzmd fjhs’

7-’ ))wdkkaoh” fuz msrsia wg fofkla fj;a’ ta ljryqo h;a+

CI;1sh” n1dyauK” .Dym;s” Y1uK” pd;2rAuydrdcsl fojz msrsih” ;jz;sid
jeis fojz msrsih” udr msrsih” n1yau msrsih hk fuz wg msrsihs))’

8=’ ))wdkkaoh” uu jkdys fkdfhla ish .Kka fuz msrsia wg fj; .sfhus’ ta
CI;1sh msrsiaj, ud fmr Wka njo” Tjqka yd iu. l:d lruska isgs njo”
OrAudkajs; l:d l, njo ukd fldg oksus’ ta msrsiaj, Tjqkaf.a huz lsis YrSr
igykla fjzo” udf.a igyko tnÌu fjhs’ Tjqkaf.a huznÌjQ NdIdjla fjzo”
udf.a NdIdjo tnÌu fjhs’ OrAufhka iukajs; jQ l:dj olajkafkus” iudoka
lrjus” is;a ;shqKq lrjus’ fuz l:d lrkafka fojsfhlao ukqIHfhlaoehs l:d
lrkakdjQ ud fkdoek .;a;dyqh’ OrAudkajs; l:dfjka fuf,dj mrf,dj jev olajd
tys iudoka lrjd tys is;a ;shqKq lrjd wka;rAOdk fjus’ wka;rAOdkjQ ud fojs
flfklehs lshd fyda usksia flfklehs lshd fyda fkdokakdyqh))’


[\q 262/]

83′ ))wdkkaoh” jsreoaO OrAuhkao wdruzuKhkao wNsNjkh lrk fyhska wNsNdh;k kuzjQ lreKq wgla fj;s’ ta ljfrAo h;a+

84′ we;euz fhda.djpr f;fuz”

*3( wOHd;au rEm ix{d we;af;a iaj,amjQo hym;a jrAK we;a;djQo whym;a jrAK we;a;djQo ndysr rEmhka olafkah’

*4( rEm ix{d we;af;a wm1udKjQ hym;a jrAK we;a;djQo hym;a jrAK ke;a;djQo ndysr rEmhka olafkah’

*5( wrEm ix{d we;af;a hym;a jrAK we;a;djQo hym;a jrAK ke;a;djQo ndysr rEmhka olafkah’

*6( wrEm ix{d we;af;a wm1udKjQ hym;a jrAK we;a;djQo hym;a jrAK ke;a;djQo ndysr rEmhka olafkah’

*7( ks,ajQ” kS, prAKjQ” fmkSfuka kS, orAYkjQ” ks,ajQ iapNdj we;a;djQ
oshfnr,sh u,la fuka ks,ajka fjzo” kS, orAYku fjzo” kS, nen,Suz we;af;a
fjzo” fome;a;u isksÌj *nrKefiys Wmka nejska( ndrdKfiHhl kuzjQ jia;1h
huzfia ks,ajka fjzo” kS, jrAKu fjzo” kSf,dNdiu fjzo tmrsoafokau ks,ajQ”
kS, jrAKjQ” kS, orAYkjQ” kS, m1Nd we;s ndysrjQ rEmhka olafkah’

*8( mS; prAKjQ” rkajka m1Nd we;a;djQ” huzfia lsKsysrs u, rkajka
jkafka fjo” tfuka mS; jrAKjQ” mS; ksorAYkjQ” iajrAKjrAK m1Nd we;a;djQ
fomdrAYjfhkau ugjQ ndrdKfiHhl kuzjQ ta jia;1h jkdys huzfia rkajka fjzo”
mS; jrAK fjzo” mS; ksorAYk fjzo” iajrAKjrAK m1Nd we;af;ao tmrsoafokau
rkajkajQ” iajrAKjrAK mS; ksorAYk” iajrAKjrAK m1Nd we;a;djQ *mS;
lisKdruuK( rEmhka olafkah’ ta mS; lisKdruuK rEmhka wNsNjkh fldg *fuhg
jvd wksl2;a wdruuK rEm OrAu flfkla we;af;ah(’


[\q 263/]

*9( rla; prAKjQ” jrAK jYfhka f,days;l
jrAKjQ f,days;l ksorAYkjQ” rla; jrAK m1Nd we;a;djQ” huzfia nÌjo u, rla;
jrAK jkafka fjzo” f,days;l jrAK fjzo” f,days; ksorAYk fjzo” rla; jrAK
m1Nd we;af;a fjzo fomdrAYjfhkau ugjQ ndrdKfiHhl kuzjQ ta jia;1h jkdys
huzfia rla; jrAK fjzo” f,days;l jrAK fjzo” f,days;l ksorAYk fjzo” rla;
jrAK m1Nd we;af;ao tmrsoafokau rla; jrAKjQ” f,days;l jrAKjQ” f,days;l
ksorAYkjQ” rla; jrAK m1Nd we;a;djQ ndysr rEmhka olafkah’

*0( iqÈjQ *Yafjz;jQ(” jrAK jYfhka YqN jrAKjQ” Tzod; ksorAYkjQ” *TzNdi
jYfhka( YqN jrAK m1Nd we;a;djQ” huzfia T#IOs ;drldj *myka ;rej( Yafjz;
jrAK jkafka fjzo” YqN jrAK jkafka fjzo” Tzod; ksorAYk jkafka fjzo”
fomdrAYjfhka ugjQ ndrdKfiHhl kuzjQ ta jia;1h jkdys huzfia Yafjz; jrAK
jkafkao” Tzod; jrAK jkafkao” Tzod; ksorAYk jkafkao” iqÈ jrAK m1Nd we;s
jkafkao tmrsoafokau Yafjz; jrAKjQ” YqN jrAK m1Nd we;a;djQ ndysr rEmhka
olafkah’ ta Tzod; lisKdruuK rEmhka wNsNjkh fldg” ta uu oksus” olsus hk
funÌ ix{djla we;s jkafkah’ huz wNsNdh;k iudm;a;s kuz jkafkah’))


[\q 264/]

85′ ))wdkkaoh” *jsfYaIfhka ukd fldg
usoSfuka meusfKkakdjQ( jsfudaCI iudm;a;s OrAufhda wg fofkla jkakdyQh’ ta
wg fokd ljryqo h;a+

*3( rEm iys; jQfha rEmhka OHdk pCIqiska olafkah’

*4( wOHd;ausl wrEm ix{d we;af;a ndysrjQ rEmhka olafkah’

*5( iqN lisKhla wruqKQ fldg jdih lrkafkah’

*6( ish,q wdldrfhka rEm ix{djkaf.a blauSu fya;2fldg f.k yeZ.Suz iys;
rEm ix{djkaf.a jskdYfhkao” kdk;a; ix{djkaf.a isys fkdlsrSfukao
wk;a;dldYhhs lshd wdldidk[apdh;k iudm;a;shg meusK jdih lrkafkah’

*7( ish,q wdldrfhka wdldidk[apdh;k iudm;a;sh blaujd wkka;jQ js[a[dKhhs lshd js[a[dK[apdh;k iudm;a;shg meusK jdih lrkafkah’

*8( ish,q wdldrfhka js[a[dK[apdh;k iudm;a;sh blau lsisjla ke;ehs lshd wdls[ap[a[dh;k iudm;a;shg meusK jdih lrkafkah’

*9( ish,q wdldrfhka wdls[ap[a[dh;k iudm;a;sh blau fkaji[a[dkdi[a[dh;k iudm;a;shg meusK jdih lrkafkah’

*0( ish,q wdldrfhka fkaji[a[dkdi[a[dh;k iudm;a;sh blau i[a[d fjzohs;
ksfrdaO iudm;a;shg meusK jdih lrkafkah’ ))wdkkaoh” fuz jsfudaCI iudm;a;s
wg jkafkahhs)) foaYkd l< fial’

86′ ))wdkkaoh” uu nqÈjQ m

[\q 265/]

87′ ))fufia lS l,ays wdkkaoh” uu
mjsgqjQ ta udrhd yg fufia lSfjus’ ))mjsgqjQ udrh” huz;dla l,a udf.a
NsCIq Y1djlfhdao” NsCIqKS Y1djsldfjdao” oCI fkdjkakdyq fj;ao”
fkdyslafu;ao” uy;a oekqula we;af;da fkdfj;ao” fndfyda foa .ek weiqjdyq
*oek .;a;dyq( fkdjkakdyqo” OrAuOr fkdjkakdyqo” f,daflda;a;r OrAuhg wkqj
ms

))huz;dla l,a udf.a Wmdil Y1djlfhdao” Wmdisld Y1djsldfjdao oCI
fkdfj;ao” fkdyslafu;ao” uy;a oekqula we;af;da fkdfj;ao” fndfyda foa .ek
weiQ we;af;da *okafkda( fkdfj;ao” OrAuOr fkdfj;ao” OrAudkq OrAufhys
hqla; fkdfj;ao” hym;aj ms

))huz;dla l,a udf.a fuz ish,qu Ydik udrA. n1yauphH!dj iuzmQrAK Ndjhg
fkdmeusKsfhao” oshqKQjg fkdmeusKsfhao” ta ta osYdNd.fhys me;sr
fkdmj;afkao” fndfyda osjH ukqIHhka jsiska m1ldY lrk ,o njg fudmeusfKAo
ta ;dla l,a msrsksjka fkdmdkafkus))hs lSfjus’

88′ ))wdkkaoh” oeka wo pdmd, k ffp;HfhysoS mjsgqjQ udr f;u ud fj;
meusKsfhah’ udrhd ug fufia lSfhah’ ))iajduSka jykai” Nd.Hj;2ka jykafia
oeka msrsksjka md jdodrK fialajd’ iajduSka jykai” Nd.Hj;2ka jykafiaf.a
msrsksjka mEug oeka ld,h jkafkah’ Nd.Hj;2ka jykafia jsiska fuz jpkh
jodrK ,oafoauh))hs by; iZoyka l, f,i lSfjzh’


[\q 266/]

89′ ))fufia lS l,ays wdkkaoh” uu ta
mdmSjQ udrhdg fufia lSfjus’ ))mjsgqjQ udrh” f;da ukafoda;aidyS *$$fkd(
fjj’ ;:d.;hka jykafiaf.a msrsksjka mEu fkdfnda l,lska jkafkah’ fu;eka
isg ;2ka uila .sh l,ays ;:d.; f;u msrsksjka mdkafkahhs)) lSfjus’
wdkkaoh” oeka wo fu pdmd, kuz ffp;HfhysoS ;:d.;hka jykafia jsiska isys
kqjKska hqla;j wdhq ixialdrh yrsk ,oafoa hhs)) lS fial’

80′ fufia lS l,ays wdhqIau;a wdkkao ia:jsr f;u Nd.Hp;2ka jykafiag fo;2ka jrla fufia lSfjzh’

))iajdusks” fndfyda ckhdf.a ys; msKsi” iem msKsi” f,djg wkqluzmd
msKsi” osjH ukqIHhskag hym; msKsi yd ys; iem msKsi Nd.Hj;2ka jykafia
iuzmQrAK wdhqI ld,h uqZM,af,ys msrsKsjka fkdmd jev isgskd fialajdhs))
lshd hd{d lf

))wdkkaoh” ;:d.;hka jykafiag hd{d fkdlrj’ wdkkaoh” ;:d.;hka jykafiag hd{d lsrSug oeka fuz ld,h fkdjkafkah))hs lSfjdah’

))wdkkaoh” f;ms ;:d.;hka jykafiaf.a iuHla iuzfndaOsh woykakdyqoe))hs weiqfjdah’

))tfiah” iajduSkS)) lshd W;a;r Èkay’

))wdkkaoh” f;da oeka tfia woykafka kuz ;2ka jeks jr olajd l2ula ksid ;:d.;hka jykafiag w;sYhska mSvd lrkafkaoe))hs weiqfjdah’

8-’ ))iajduSka jykai” Nd.Hj;2ka jykafiaf.a iuzuqLfhkau ud jsiska fuz
ldrKh wik ,oafoah’ nqÈrcdKka jykafiaf.a iuzuqLfhkau hym;a f,i fu ldrKh
ms

[\q 267/]

))wdkkaoh” f;da *fufia jod< nj( woykafkysoehs)) lshd weiqfjdah’

))iajduSka jykai” tfiah’ woykafkushs)) lshd oekakqfjzh’

))wdkkaoh” tfia woykafkyskuz fuz ldrKh f;dm jsiska kmqre fldg lrk
,oafoah’ fuz ldrKh f;dm jsiska jrojk ,oafoah’ boska f;ms ;:d.;hka
jykafia jsiska funÌjQ uy;a ksus;a;hka lr jodrK l,aysÈ uy;a ,l2Kqlr jodrK
l,aysÈ oek .kakg fkdyelsjQjdyqh’ )fndfyda ckhdg ys; iem msKsi” f,djg
wkqluzmd msKsi” fojz usksiqkag hym; msKsi yd ys;iem msKsi Nd.Hj;2ka
jykafia wdhqI ld,h uqZM,af,ys cSj;aj jev isgskd fialajdhs” iq.;hka
jykafia wdhqI ld,h uqZM,af,ys cSj;aj jev isgskd fialajdhs) lshdo
;:d.;hka jykafiag hd{d fkdflf

9=’ ))wdkkaoh” uu tla;rd ld,fhlays rc.y kqjr iuSmfhys .scACOl@g
mrAj;fhys jdih flf

93′ ))wdkkaoh” uu tla;rd ld,fhlays ta rc.y kqjr iuSmfhysjQ f.d;u kuz
ksf.1dOdrdufhys jdih lrus’ tu rc.y kqjr wdikakfhysjQ fpdr m1md;fhys jdih
lrus’ tu rc.y kqjrg wdikakfhysjQ fjzydr mrAj; nEjqfuysjQ ima;mrAKs
.2ydfjys jdih flfrus*$$lrus(’ tu rc.y kqjrg ,Z.jQ*$$wdikakfhysjQ(
bisZ.s,s mrAj; nEjqfuysjQ ld,is,fhys *lZM.f,ys( jdih lrus’


[\q 268/]

tu rc.y kqjrg iuSmjq YS; jkfhysjQ
imamfidKAvsl kuz m1foaYfhyso ;fmdodrdufhyso l,kaolksjdm kuzjQ
fjZMjkdrdufhys cSjluznjkfhys uoao l2pzPs us.odfhys jdih
flfrus*$$lrus())’

93′*$$( ))wdkkaoh” tl,ayso uu f;dmg fufia wduka;1Kh lf

wdkkaoh” huz lsis flfkla jsiska i;r wdldrjQ RDOsmdo OrAufhda *$$i;r(
jvk ,oaodyq fj;ao” nyq, jYfhka jvk ,oaodyq fj;ao” hdkdjla fuka lrk
,oaodyq fj;ao” .Dy jia;2jla fuka*$$msysgSug jia;2jla fuka( lrk ,oaodyq
fj;ao” fydZoska msysgd isgsk ,oaodyq fj;ao” hym;a fldg jvk ,oaodyq
fj;ao” ukd fldg mgka .kakd ,oaodyq fj;ao ta mqoa., f;u boska leu;s
jkafkajS kuz *$$iuzmQrAK( wdhqI ld,h fyda Bg jevshla*$$jevsfhka( fyda
cSj;aj isgskafkah’

wdkkaoh” ;:d.;hka jykafia jsiska fuz RDOsmdo OrAufhda jvk ,oaodyqh’
ta ;:d.;hka jykafia iuzmQrAK wdhqI ld,h fyda Bg jevsfhka cSj;aj jev
isgskafkahhs) lSfjus’

))wdkkaoh” f;ms ;:d.;hka jykafia fufia jod< nj woykakyqoehs)) weiQfial’

))tfiah” iajduSka jykai” woykafkushs)) lSh’

))wdkkaoh” tfia woykafka jS kuz f;dm jsiskau fuz ldrKh kmqre fldg lrk ,oafoah’ f;dm jsiskau fuz ldrKh jrojk ,oafoah’))


[\q 269/]

94′ ))wdkkaoh” uu tla;rd ld,hl fjzYd,S kuz k.rfhysjQ Wfoak ffp;Hfhys jdih lrus’ t;ekayso wdkkaoh” uu f;dmg by;oS fuka lSfjus’))

))wdkkaoh” uu tla;rd ld,fhlays fuz fjzYd,S k.rfhysjQ f.#;u kuz ffp;Hfhys jdih lrus’

wdkkaoh” uu tla;rd ld,hl fjzYd,S kuz k.rfhysjQ f.#;ul kuz ffp;Hfhyso”
i;a;uznl kuz ffp;Hfhyso nyqmq;a;l kuz ffp;Hfhyso fuz fjzYd,S kuz mqrhg
wdikakjQ idrkaoo kuz ffp;Hfhyso jdih lrus’ *$$ t;ekayso wdkkaoh” uu
f;dmg by;oS fuka lSfjus’( wdkkaoh” f;dmu fuz ldrKh jrojk ,oafoahhs))
by;ska fuka jodf

95′ ))oeka jkdys wdkkaoh” uu fuz pdmd, kuz ffp;HfhysoS f;dmg
wduka;1Kh flf

wdkkaoh” ;:d.;hka jykafia jsiska fuz p;2rAjsO RDOsmdo OrAufhda jvk
,oaodyqh’ ;:d.;f;u boska leu;sjQfha jS kuz *$$iuzmQrAK( wdhqI ld,h fyda
Bg jevsfhka fyda cSj;aj jev isgskafkahhs) lSfjus’

wdkkaoh” f;ms ;:d.;hka jykafia jsiska funÌjQ T#Odrsl*$$uy;a(
ksus;a;hka lr jodrK l,aysÈ uy;a ,l2Kq olajk l,aysÈ oek .kakg
fkdyelsjQjdyqh’ )Nd.Hj;2ka jykafia wdhqI ld,h uqZM,af,ys cSj;aj jev
isgskd fialajdhs lshdo” iq.;hka jykafia wdhqI ld,h uqZM,af,ys cSj;aj jev
isgskd fialajdhs) lshdo ;:d.;hka jykafiag hd{d fkdflf

[\q 270/]

96′ ))wdkkaoh” ud jsiska ish,qu
m1shukdm jia;2j,ska fjkajk nj” wkH ;;ajdhlg meusfKk nj l,skau lshk
,oafoa fkdfjzo” ta ldrKh *wks;Hhg fkdmeusfKk nj( oeka fu;ekska fldyska
,nfudao$ cd; *WmoskakdjQo( N@; *my

97′ ))wdkkaoh” tj hkak” uyd jkfhys l@gd.dr Yd,dj huz ;efklayso t;ekg
huqhs)) lshd jod< l,ays Bg miqj Nd.Hj;2ka jykafia wdhqIau;a wdkkao
ia:jsrhka jykafia iu. uydjk kuz l@gd.dr Yd,djg t

[\q 271/]

98′ Bg miqj Nd.Hj;2ka jykafia Wmia:dk
Yd,djg meusK mKjk ,o wdikfhys jevisgsfial’ jevysZo Nd.Hj;2ka jykafia
NsCIqkag wduka;1Kh lr jod

))uyfKks” huzfia fuz Ydik udrA. n1yauphH!dj fndfyda l,a mj;afkao”
psria:dhS jkafka fjzo” fndfyda ckhdg ys; iem msKsi” f,djg wkqluzmd
msKsi” fojz usksiqkag jev msKsi” ys; iem msKsi mj;afkao” tfia ta i;r
i;smgzGdk OrAufhda f;dm jsiska hym;a f,i bf.k fiajkh lghq;a;dyqh’ jevsh
hq;a;dyqh’ nyq, jYfhka lghq;a;dyqh)) lshd jod< fial’

99′ blns;sj Nd.Hj;2ka jykafia NsCIqkag wduka;1Kh lr jod< fial’
))oeka jkdys f;dmg wduka;1Kh lrus’ ish,q ixialdr OrAufhda jskdY jkakdy’
wm1udo jSfuka *Y1uK OrAuh( iuzmdokh lrjz’ ;:d.;hka jykafiaf.a
mrsksrAjdKh fkdfnda l,lskau jkafkah’ fuhska ;2ka udihla .sh l, ;:d.;hka
jykafia msrsksjka mdkfialehs)) lshd jod< fial’ fuz jpkh jodrd iq.;
kuzjQ Ydia;DDka jykafia kej;o fufia jod< fial’


[\q 272/]

))udf.a jhi uqyql2rd .sfhah’ udf.a
cSj;ajSu iaj,am ld,hlau jkafkah’ ud jsiska uf.a msysg lrk
,oafoah’uyfKks” f;dm yer f;dm flfrka fjkaj ksjka mqr fhus)) lshd jod<
fial’

))uyfKks” hym;a isysfhka hqla;j wm1udoj hym;a is,a we;sfhdaj ukdfldg
ixisÌkdjQ is;a we;sj ;u ;ukaf.a ps;a;h iqrCIsj ukdfldg rCId lrjQ)) lshd
jod< fial’

))huz mqoa.,fhla f;u udf.a fu OrAu jskh foflys wm1udoj jdih lrkafkao
fyf;u cd;shehs lshk ,o Nfjdmam;a;sh *fkdfyd;a( iir yeisrSuo yer ixidr
ÈlaLhdf.a fl

*;2kajeks nKjr ksus(

90′ blans;af;ka Nd.Hj;2ka jykafia fmrjre ld,fhys yeZo fmdrjd md;1
isjqre f.k jsid,d uykqjrg msZvq msKsi meusKsfial’ fjzid,S mqrjrfhys
msZvq msKsi yeisr ijia ld,fhys msKAvmd;fhka yerS wdfha wef;la fuka uqZM
YrSrfhka yerS jsid,d kqjr foi n,d wdhqIau;ajQ wdkkao ia:jsrhka jykafiag
l:dlr fufia lSh’ ))wdkkaoh” ;:d.;hka jykafiaf.a fuz fjid,S kuz mqrh
wka;su oelSu kuz jkafkah’ wdkkaoh” NKAv kuz .u huz ;efklayso t;ekg
t

9-’ ))uyfKks” p;2rAjsO OrAuhla fkdoekSu fya;2fldgf.k” wjfndaO
fkdlsrSu fya;2fldgf.k fufia fuz oSrA ld,hla ud jsiskao f;dm jsiskao
wejsosk ,os’ iir iersirk ,os’ ljr kuz p;2rAjsO OrAuhlao$ uyfKks” W;2uzjQ
YS,h” W;2uzjQ iudOsh” W;2uzjQ m1{dj” W;2uzjQ jsuqla;sh *ksjk( fj;a’
uyfKks” ta W;2uzjQ YS,h” W;2uzjQ iudOsh W;2uzjQ m1{dj W;2uzjQ jsuqla;sh
*ksjk( oek.;sus” wjfndaO” flf

[\q 273/]

0=’fufia jodrd iq.; kuzjQ Ydia;DDka jykafia fuz *woyia we;s( .d:d fol jod

))W;2uzjQ YS,ho” W;2uzjQ iudOsho” W;2uzjQ m1{djo” wkq;a;rjQ W;2uzjQ
jsuqla;sho hk fuz i;r wdldr OrAufhda hiia we;a;djQ f.#;uhka jykafia
jiska wjfndaO lrk ,oaodyqh’))

))irAj{hska jykafia fufia ;ukau *iajhuzN@{dkfhka( oek NsCIQkag OrAu
foaYkd l

03′tl,ayso Nd.Hj;2ka jykafia NKAv kuz .u jevjikfiala fndfydafihska
fuz OrAu l:dju lrk fial’ *flfiao$( fuz iS,hhs fuz iudOshhs” fuz m1{djhs”
iS,fhys isg jvk,o iudOsh uy;aM, uy;a wkqiia we;af;ah’ iudOsfhys isg jvk
,o m1{dj uy;aM, uy;a wkqiia we;a;Sh’ m1{dfjys msysgd jvk ,o is; ukdfldg
wdY1jhka flfrka usfokafkah’ ta ljfrAo h;a$ ldudY1jfhdah” NjdY1jfhdah”
osgzGwdY1jfhdah” wjsoHdwdY1jfhdah’

04′blans;s Nd.Hj;2ka jykafia NKAv kuz .u leu;s ld,hla jdih fldg
wdhqIau;ajQ wdkkao ia:jsrhka j.kafiag l:dl

05′t;ekayso” Nd.Hj;2ka jykafia fNd. k.rfhys wdkkao kuz ffp;H
ia:dkfhys jev fjfi;s’ tl,ays Nd.Hj;2ka jykafia NsCIQkag l:dl

[\q 274/]

06′))uyfKks” fuz Ydikfhys uyKf;u fufia
lshkafkao” )weje;aks” fuh Nd.Hj;2ka jykafia bosrsmsgoSu wik ,os’
ms

))iQ;1 OrAuh yd iulr n,kafka” jskh OrAuh yd ixikaokhlr n,kafka
iQ;1OrAuh yd iu fjoao” jskh OrAu yd ixikaokh fjoao” fuz jpkh taldka;fhka
Nd.Hj;2ka jykafiaf.a jpkhlauhhso” fuz NsCIQj jsiskao ta jpkh ukdfldg
.kakd ,oafoahhs ;SrKhg meusKsh hq;af;ah’ uyfKks” fuz m

07′))huz NsCIQjla wij,a wdjdifhys m1OdkjQ ia:jsrhka iys; NsCIQ ixhd
jdih lrhs’ fuz OrAuhhso” fuz jskhhhso” fuz Ydia;DDka jykafiaf.a
wkqYdikhhso” ta ixhdf.a bosrsmsgoSu wik ,oafoah” ms

wij,a kuz wdjdifhys nyqY1e;jQ *fndfyda W.;a( wd.;d.ujQ” *merKs
msgl;1h we;s( OrAuh okakdjQ jskh okakdjQ” udrA;Dld md,sh okakdjQ
fndfydajQ ia:jsr NsCIQyq jikakdy’ ud jsiska fuz OrAuhhs lshdo” fuz
jskhhs lshdo” fuz Ydia;DDka jykafiaf.a wkqYdikhhs lshdo ta f;reka
bosrsfhaoSu wik ,os’ ms

[\q 275/]

))boska ta jpk iQ;1 OrAuh yd iu lrk
,oafoa jskh kS;sh yd iulrk ,oafoa” iQ;1 OrAuh yd iufjoao” jskh kS;sh yd
iufjoao” taldka;fhka fuz fuz jpkh Nd.Hj;2ka jykafiaf.a jpkhlehs ;SrKhg
meusKsh hq;af;ah’ ta f;/ka jykafiajsiskao ukdfldg .kakd ,oaolehs ;SrKhg
meusKsh hs;af;ah’ uyfKks” fuz ;2kajeks jQ uydmfoi OrAuhhs fydZoska
*is;ays( ord.ksjz’

08′))uyfKks” fuz Ydikfhys uyKf;u fufia lshkafkao” wij,a wdjdifhys
nyqY1e;jQ *fndeyda W.;a( wd.;d.duSjQ” *meusKs msgl;1h OrAuh we;s( OrAuh
okakdjQ” ud;Dldmd,sh okakdjQ tla ia:jsr NsCIqjla jihs’ udjsiska fuz
OrAuhhs lshdo” fuz jskhhs lshdo” fuz Ydia;DDka jykafiaf.a wkqYdikhhs
lshdo ta f;reka bosrsfhaoSu wik ,os’ ms

))boska ta jpkh iQ;1 OrAuh yd iu lrk ,oafoa” jskh kS;sh yd ixikaokh
lrk ,oafoa” iQ;1 OrAuh yd .e

09′tjsg Nd.Hj;2ka jykafia fNd. kuz kqjr leu;s ld,hla jdihfldg uy;ajQ
NsCIQyq ixhd jykafia yd iu. mdjd kuz kqjr pqkao kuz lrAudr mq;1hdf.a
wUjkfhys jdih lr;s’

pqkao kuz lrAudr mq;1f;u Nd.Hj;2ka jykafia wUjfkdoHdkfhys jdih lrkafkshhs weiqfhauh’


[\q 276/]

tjsg pqkao kuz lrAudr mq;1f;u
Nd.Hj;2ka jykafia fj; meusK Nd.Hj;2ka jykafiag ukdfldg jeZo” tl me;a;l
Wkafkah’ pqkao kuz lrAudr mq;1hdg Nd.Hj;2ka jykafia OrAufhkq;a l:dfjka
fuf,dj mrf,dj jevolajd foaYkd lf

00′tjsg pqkao kuz lrAudr mq;1f;u ta rd;1sh .;jQ l, ;ukaf.a f.or
usysrs lEuznSuzo fndfydajQ uDÈ iQlr udxYo *miaf.da ri fhÉ fudf,dla n;la
fkdfyd;a ridhk fnfy;la( ukdfldg ms

[\q 277/]

i;aj iuQyhd we;s fuz i;aj f,dalfhys
;:d.;hka jykafia yer ta Yqlr udxYh hul2 wkqNj fldg fydZoska osrSug
meusfKAo tnÌ mqoa.,fhl2 uu fkdokafkushs)) lSfjdah’ pqkao b;srsjQ ta
udxYh j<,d Nd.Hj;2ka jykafia fj; meusKsfhah’ pqkao kuz lrAudr mq;1hdg
Nd.Hj;2ka jykafia OrAufhka hqla;jQ l:dfjka lreKq olajd is;a myojd is;
;shqKq lrjd jodrK ,Èj Wka wdikfhka keysg .sfhah’

0-’tjsg pqkao kuz lrAudr mq;1hdf.a n; je<É Nd.Hj;2ka jykafiag
f,dys; mlaLkaosld *rla; w;sidrh( kuzjQ l1Er jQ wikSmhla yg.;af;ah’ urKh

tjsg Nd.Hj;a nqÈrcdkka jykafia u.ska bj;aj tla;rd .ila uQ,lg
meusKsfhah’ meusK” wdhqIau;ajQ wdkkao ia:jsrhka jykafiag l:dlr fufia
lSfjdah’ ))wdkkaoh” f;ms uzf.a iZ., isjzr i;rg kjd wdikhla fldg mkjj”
wdkkaoh” la,dka;jQfhus ysZo.ksushs)) lSfjdah’

wdhqIau;ajQ wdkkao ia:jsr f;u iZ., isjzr i;rg kjd wdikhla fldg
mekjSh’ Nd.Hj;2ka jykafia mkjk,o ta wdikfhys jev Wkay’ Nd.Hj;2ka jykafia
fufia lSfjdah’ ))wdkkaoh” f;ms ug meka f.kj’ wdkkaoh” msmdis;fhuz meka
fndkafkushs)) lSfjdah’

))iajduSka jykai” oeka mkaishhla muK .e,a blau .shdyqh’ .e,a
frdaoj,ska levS.sh iaj,amjQ ta c,h le

[\q 278]

))wdkkaoh” f;ms ug meka f.kj’ wdkkaoh” msmdis; fhus’ meka mdkh lrkafkushs)) lSfjdah’

wdkkao ia:jsr f;u Nd.Hj;2ka jykafiag W;a;r oS md;1h f.k ta l2vd .x.dj
huz ;eklo t;ekg meusKsfhah’ tl,ays .e,a frdaoj,ska lefmk ,oaodjQ
le

-=’tjsg wdhqIau;a wdkkao ia:jsrhka jykafiag fufia isf;la jQfhah’
));:d.;hka jykafiaf.a uy;ajQ RDZOs we;snj uy;ajQ wdkqNdj we;snj
taldka;fhka mqÈu jkafkah’ taldka;fhka b;d mqÈu jkafkauh’ .e,a frdaoj,ska
lemS .shdjQ le

-3′tl, wd

-4′))iajduSka jykai mqÈuhls” iuSmfhka .shdjQ mkaishhla muKjQ ta .e,a
fkdolafkah’ .e,a yZvo fkdwikafkahhs)) lshd wd

[\q 279/]

-5′))mqlal2i kuz u,a,rdc mq;1h” hfula
fu;a is;ska hqla;j fkdksod ysZou ;ukag iuSmj .shdjQ mkaishhla muK
.e,ayZv fkdwikafka fjzo” wksl2;a hfula is;ska hqla;j fkdksZod ysoSu
uy;ajQ jrAIdj jiakd l,ays tfia jiakd ,o jrAId c,h mD:jsfiys me;sr tl,dj
.,d hk l,ays uy;ajQ ta jrAIdjkaf.a w;rska w;r jsÈ,shmeyer mj;akd l,ays
NhdkljQ fikyv mj;akd l,ays fkdolafka fjzo” ta fuz .rAckdoS Ynzoh
fkdwikafka fjo” ta l2ulehs is;kafkyso$ fuz fohdldrfhka ljr ldrKhla b;d
ÈIalr fyda fjzo” wmyiqfjka fyda jkafka fjzoehs)) weiqfjdah’ ))iajduSka
jykai” jiakd,o jrAId fuz .rAckdoSkaf.a fkdoelau yd tys mj;akd Ynzo
fkdweiSuhhs lshk,o fuz ldrKhu b;d ÈIalr jkafkah’ wmyiq jkafkahhs))
lSfjzh’

-6′))mqlal2i kuz u,a, rdc mq;1h” uu tla;rd ld,fhlays wd;2ud kuz kqjr
iuSmfhysjQ N@id.dr *f.diuz md.k f.hl+lu;l( jdih flf

-7′))wej;” fuz uydck iuQyhd /iajQfha l2ula msKsioehs)) lshd weiqfjus’
))iajduSka jykai” oeka jkdys uy;a jeisjisk l,ays jsÈ,sfldguska fyk
mqmqrk l,ays fyK jeoSfuka f.djshka fofofkl2 yd f.dka i;r fofklao
keiqKdyqi’ ta ldrKfhka fu;ekays fuz uyck iuQyhd /iajQfhahhs)) lSfhah’
))iajduSka jykai” kqUjykafia ta uy;a jeisjik l,ays jsÈ,sfldguska fyk
mqmqrk l,ays ta jsÈ,s flgSu wdosh fkdauÈgqfjzo$ tys mj;akd,o Ynzoho
fkdweiqfjzoehs)) weiqfjzh’ ))tfiah weje;aks lSfjus’ ta fkdoel fkdwid
taldka;fhka uyKjQ ;eke;af;da tjeks Ydka;jQjSyrKfhka hqla;j jdih
lrkakdyqh)) lshd ud flfrys uy;ajQ meyeoSu m1ldYfldg ug ukd fldg jeZo
f.#rj oelajSfuka .sfhahhs)) lSfjdah’


[\q 280/]

-8′fufia lS l, mqlal2i kuz u,a,rdc
mq;1f;u Nd.Hj;2ka jykafiag fufia oekakqfjzh’ ))iajduSjQ Nd.Hj;a
nqÈrcdKka jykai” ta uu wd

-9′tjsg mqlal2i kuz u,a,rdc mq;1f;u tla;rd mqreIfhl2yg l:dlr fufia
lSfjzh’ ))mqreIh” f;da hj” udf.a fmrjSug iqÈiqjQ rkajkajQ ishquzjQ isksÌ
jia;1fol f.k tjhs)) lSfhah’ ))tfiah” jykaiehs)) lshd ta mqreIf;u ta
rkajka jia;1fol f.kjq;a Èkafkah’ tjsg mqlal2i kuz u,a,rdc mq;1f;uta
rkajkajQ ishquzjQ isksÌjQ jia;1 fol Nd.Hj;2ka jykafia fj;g f.kf.dia
))iajduSka jykai” udf.a fuz jia;1folh’ iajduSka jykafia ug wkqluzmd
msKsi th ms

[\q 281/]

-0′tjsg wdhqIau;a wdkkao ia:jsrf;u
mqlal2i kuz u,a,rdc mq;1hd .sh fkdfnda fjz,djlska ta jia;1 fol Nd.Hj;2ka
jykafiaf.a Y1S YrSrhg t

–’tjsg Nd.Hj;2ka jykafia uy;ajQ NsCIQ ixhd jykafia yd iu. ll2;a:d
kuz .x.dj ,Z.g meusK” ll2;a:d kuz .Z.g nei meka kyd meka mdkh fldg thska
f.dv ke.S wU jkhg meusKsfhdah’ meusK” wdhqIau;a pqkaol ia:jsrhka
jykafiag l:dlr fufia lSfjdah’ ))pqkaolh” f;ms udf.a iZ.< isjqr i;r
mgla fldg mkjj’ pqkaolh” la,dka;fjus” ihkh lrkafkushs)) lSfjdah’ pqkaol
ia:jsrhka jykafia Nd.Hj;2ka jykafiaf.a iZ.< isjqr i;r mgla fldg
wdikhla mekjQfhah’ tjsg Nd.Hj;2ka jykafia ol2Kq Y1Smdoh Wv jdu Y1Smdoh
;nd isyskqjKska hqla;j ke.sgsk fjz,dj is;d ol2Ke,fhka W;2uzjQ
isxyfiHdfjka ie;mqfKdah’ wdhqIau;ajQ pqkaol ia:jsrhka jykafiao Nd.Hj;2ka
jykafiaf.a bosrsfhys yqkafkah’


[\q 282/]

3==’tjsg Nd.Hj;2ka jykafia wdhqIau;ajQ
wdkkao ia:jsrhka jykafiag l:dlr fufia lSfjdah’ ))wdkkaoh” pqkao kuz
lrAudr mq;1hdyg ))huz nÌjQ ;df.a wka;su msKAv md;h jod< ;:d.;hka
jykafia msrsksjka md jod

))oka fokakdyg msx jefvkafkah’ YS, ixjrfhka ixjrjQjyqg miawdldrjQ
ffjr fkdjefvkakdyqh’ [dK iuzmkak mqoa.,f;u ,duljQ wl2i,h Ère lrkafkah’
rd. fjI fudydosh CIhlsrSu fya;2 fldgf.k ta ;:d.; f;u mrsksrAjdKfhka
msrsksjSfhah)) lshd jod

y;rfjks nKjr ksusfhah’


[\q 283/]

3=3′tjsg Nd.Hj;2ka jykafia” wdhqIau;a
wdkkao ia:jsrhka jykafiag l:dlr fufia lSfjdah’ ))wdkkaoh” tj” huzy”
ysr[[j;S kuz .X.djf.a tf.dv bjqr huz ;efklayso l2iskdrd kqjr u,a,j
rcqkaf.a WmjrA;k kuzjQ i,ajkh huz ;eklo t;ekg meusfKuzyhs)) lSfjdah’
tjsg Nd.Hj;2ka jykafia uy;ajQ NsCIQ ixhd yd iu. t;ekg meusKsfhdah’
meusK” wdhIau;ajQ wdkkao ia:jsrhka jykafiag l:dlr fufia lSfjdah’
))wdkkaoh” f;ms ug hul i,a.ia fofok w;2frys ysi W;2rg ;nd wdikhla mkjj’
wdkkaoh” b;d la,dka; fhus” ihkh lrushs)) lSfjdah’ wdkkao ia:jsrf;u hul
i,a.ia w;2frys ysi W;2rg ;nd wdikhla meKjQfhah’ tjsg Nd.Hj;2ka jykafia
ol2Kq Y1Smdoh Wv juz Y1Smdoh ;nd isys kqjKska hqla;j ol2Ke,fhka
isxyfihHdfjka ie;mqfKdah’

3=4′tl, hul i,a.iafol ieu;eku wld,hg msmqk u,aj,ska .ejiS.;ay’ ta .ia
fojshkajsiska fid,jk ,Èj ;:d.;hka jykafiaf.a YrSrh u; u,a j.2rjkakdyqh’
fndfyda fihskau u,a w;2,dla fuka j.2rjkakdyqh’ ksrka;rfhka yd;ami u,a
j.2rjkakdyqh’ ojHuhjQ mri;2 uodrdu,ao wyiska jefgkakdyqh’ ta u,ao
;:d.;hka jykafiaf.a YrSrh u; je.sfrkakdyqh’ ;:d.;hka jykafiag mQcd msKsi
osjHuhjQ iÌka l2vqo wyiska jefgkakdyqh’ ta osjH iÌka l2vqo ;:d.;hka
jykafiaf.a YrSrh u; jsisfrkakdyqh’ ;:d.;hka jykafiag mQcd msKsi osjHuhjQ
mxp;@rAhH kdofhdao wdldYfhys mj;ajkakdyqh’ ;:d.;hka jykafiag mQcd msKsi
osjHuh YS;sldo wyfiys mj;akdyqh’


[\q 284/]

3=5′tjsg Nd.Hj;2ka jykafia wdhqIau;a
wdkkao ia:jsrhkag l:dlr ;:d.;hka jykafiag mQcd msKsi ;:d.;hka jykafiaf.a
YrSrh u; u,a wdosh j.2rjkakdyqhhs lSfjdah’

))wdkkaoh” fuf;lajQ mQcdfjka ;:d.; f;u i;aldr lrk ,oafoa .re lrk
,oafoais;ska nqyquka lrk ,oafoa;a mQcd lrk ,oafoa;a Wmia:dk lsrSuz
jYfhka mqok ,oafoa;a fkdjkafkah’

))wdkkaoh” huz lsis NsCIQjla fyda NsCIQKshla fyda Wmdilfhla fyda
Wmdisldjla fyda kj jsOjQ f,daflda;a;r OrAuhg wkqj ms

3=6′tiufhys wdhqIau;ajQ Wmjdk ia:jsr f;u Nd.Hj;2ka jykafiag mjka i,uska Nd.Hj;2ka jykafia bosrsfha isgsfha fjhs’

tjsg Nd.Hj;2ka jykafia wdhqIau;ajQ Wmjdk ia:jsrhkag ))uyK f;da udf.a
bosrsfhys fkdisg bj;a fjjhs)) lSfjdah’ tjsg wdhqIau;ajQ wdkkao ia:jsrhka
jykafiag fufia is;sjs,a,la jQfhah’ ))fuz wdhqIau;ajQ Wmjdk ia:jsrf;u
b;d fndfyda ld,hla Nd.Hj;2ka jykafiag Wmia:dk lrk,o flkl’ iuSmfhys
lsgzgqj yeiqrefKAh’ tfia jQj;a Nd.Hj;2ka jykafia oeka fuz wka;su ld,fhys
wdhqIau;ajQ Wmjdk ia:jsrhka bj;a lf

[\q 285/]

3=7′tfia bj;a lsrSug fya;2; ljfrAo” Bg
ldrKh ljfrAoehs weiqfjzh’ ))wdkkaoh” fndfyada fihska oioyila ilaj,
fojsfhda ;:d.;hka jykafia olakd msKsi /iajqkdyqh’ wdkkaoh” l2iskdrd kqjr
mgka u,a, rcqkaf.a WmjrA;k kuz id,jkh olajd yd;amiska fodf

3=8′))iajduSjQ Nd.Hj;2ka jykai” ta fojsfhda Tn jykafia .ek l2ula
is;jzoehs weiqfjdah’ ))wdkkaoh” wyfiys fmd

3=9′tjsg wdkkao ia:jsrhka jykafia” ))iajduSka jykai” uSg by; ta ta
osidfjys jiajeiqjdjQ NsCIQyq ;:d.;hka jykafia olakd msKsi tkakdyqh’ wms
is;ska jvk,o ffu;1S Ndjkdosh we;s ta NsCIQka olskakgo” fiajkh lrkakgo
,nuzy’ Nd.Hj;2ka jykai” Nd.Hj;2ka jykafiaf.a wejEfuka ffu;1S Ndjkdosfhys
fhoS jdih lrkakdjQ ta NsCIQka jykafia,d oelSugo” fiajkh lsrSugo wms
fkd,nuzyhs)) lshd oekakqfjzh’


[\q 286/]

3=0′))wdkkaoh” Y1Xdjka; mqoa.,hdyg
oelSug iqÈiqjQ oelSfuka ixfjz.h WmojkakdjQ ia:dk i;rla fj;a’ ta ia:dk
i;r kuz ljryqo$ wdkkaoh” ))fuys ;:d.; f;u Wmkafkahhs)) Y1Xdjka;
l2,mq;1hdyg oelSug iqÈiqjQ ixfjz. WmojkakdjQ fuz ia:dki jkafkah’ ))fuys
;:d.; f;u wkq;a;rjQ iuHla iuzfndaOsh wjfndaO flf

3=-’))iajduSka jykai” wms ia;1Ska flfrys flfia ms

[\q 287/]

33=’))iajduSka jykai” wms ;:d.;hka jykafiaf.a uD; YrSrhg flfia ms

))wdkkaoh” ;:d.;hka jykafiaf.a YrSr mQcdj msKsi f;ms fjfyi fkdjjz’
wdkkaoh” f;ms jkdys W;a;udrA:hjQ wrAy;ajh msKsi W;aidy lrjz’ wrAy;ajh
msKsi fhoS jdih lrjz” jSrAhH we;sj wrAy;ajfhys wm1udoj jdih lrjz’ ldh
cSjs; folays wdYdj w;ayer jdih lrjzhhs)) foaYkd lf

));:d.;hka jykafia flfrys meyeÈkdjQ CI;1sh mKAvs;fhdao” n1dyauK
mKAvs;fhdao” .Dym;s mKAvs;fhdao we;a;dyqh’ Tjzyq ;:d.;hka jykafiaf. YrSr
mQcdj lrkakdyqhhs)) jodf

333′))iajduSka jykai” ;:d.;hka jykafiaf.a YrSrfhys flfia ms

))wdkkaoh” pl1jrA;s rcqf.a YrSrfhys huzfia ms

))iajduSka jykai” pl1jrA;s rcqf.a uD; YrSrfhys flfia ms

))wdkkaoh pl1jrA;s rcyqf.a uD; YrSrh w,q;ajQ liS jia;1fhka
fj

[\q 288/]

334′))wdkkaoh” ffp;Hhg iqÈiqjQ
mqoa.,fhda fudyq i;r fofkla fj;a” wrAy;a iuHla iuznqXjQ ;:d.; f;u”
mfianqÈ rcf;u” irAj{ Y1djl f;u” ilajs;src f;u ffp;Hhg iqÈiq jkafkdah’

))wdkkaoh” ljr kuz wrA: isZvshla msKsi wrAy;a iuHla iuznqXjQ ;:d.;
f;u ffp;Hhg iqÈiq jkafkaoehs h;fyd;a ))fuz Nd.Hj;a wrAy;a iuHla iuznqX
irAj{hka jykafiaf.a ffp;Hhhs)) lshd” wdkkaoh” fndfyda ckfhda is;amyoj;a’
Tjzyq ta ffpz;Hh flfrys is;a myojdf.k YrSr jskdYjS urKska u;af;ys
iemfhka hq;a iajrA. f,dalfhys Wmokdyqh’

))wdkkaoh” mfia nqÈrcf;u yd ;:d.; Y1djlf;u pl1jrA;s rcf;u ffp;Hhg iqÈiq jkafka;a tfiauh’

335′tjsg wdhqIau;ajQ wdkkao ia:jsrf;u jsydrhg we;2,ajS fodr w.2,a
lKqfjys t,a,Sf.k ))uu taldka;fhka lghq;2 iys;jQ ffYCI mqoa.,fhla jSus’
ug wjjdo lrkakdjQ udf.a Ydia;DDka jykafia msrsksjka mdkafkdahs)) lshuska
yZv yZvd Wkafkah’ wjsg Nd.Hj;2ka jykafia NsCIQka leZojd ))wdkkaohka
leZojdf.k tjhs)) lSfjdah’ wdhqIau;ajQ wdkkao ia:jsrf;u meusK” Nd.Hj;2ka
jykafiag fydZoska jeZo tlame;a;l Wkafkah’ Nd.Hj;2ka jykafia fufia
lSfjdah’

336′))wdkkaoh” fkdyZvj” fYdal fkdlrj’ wdkkaoh” ish,qu m1sh ukdm
jia;2fjka fjkajk nj f;drjk nj wka njlg meusfKk nj ud jsiska m

[\q 289/]

))wdkkaoh” f;dm jsiska fndfyda ld,hla
uqZM,af,ys bosrsmsgh fkdbosrsmsgh lshd fjkila ke;sj ys;j;aju i;2gskau
ffu;1sfhka hqla;j wm1udKjQ ldhsl lghq;2 j,skao” jpkfhkao” wm1udKjQ
ufkdalrAuj,skao” ;:d.;hka jykafiag Wmia:dk lrk ,os’ wdkkaoh” f;ms lrk ,o
fndfyda mska we;a;dyqh’ W;aidy lrjØ jyd ry;anjg meusfKkafkyshhs))
lSfjdah’

337′ tjsg Nd.Hj;2ka jykafia NsCIqkag wX.d fufia lSfjdah’ ))uyfKks”
bl2;aj .shdjQ oSrAjQ w;S; ld,fhys huz ta wrAy;a iuHlaiuznqoaO flfkla
jQjdyqo” ta Nd.Hj;2ka jykafia,df.a Wmia:dhlfhdao ug wdkkaohka fuks’
uyfKks u;2 jkakdjQ oSrAjQ wkd.; ld,fhys huz ta wrAy;a iuHlaiuznqoaO
flfkla Wmoskakdyq fj;ao” ta Nd.Hj;2ka jykafia,df.a Wmia:dhlfhdao ug
wdkkaohka fuks’ uyfKks” wdkkao mKAvs;h *oCIh(” m1{djka;h’ ;:d.;hka
jykafia oelajSug NsCIQkaf.a meusKSug” NsCIqKSyqf.a meusKSug” Wmdilhf.a
meusKSug” Wmdisldjkaf.a meusKSug” rcorejkaf.ao rdc uydud;HdoSkaf.a
meusKSug” ;SrA:lhka yd ;SrA:lhkaf.a *$$( meusKSug fuz l,a jkafkahhs lshd
okafkah’))

338′ ))uyfKks” wdkkaohka flfrys wdYaphH! woaN@; lreKq i;rla we;af;ah’
ljr i;rlao h;a$ uyfKks” boska NsCIq msrsi NsCIqKS msrsi Wmdil msrsi
Wmdisld msrsio wdkkaohka olakd msKsi meusfKhso” ta NsCIq msrsi wdkkaohka
oelSfuka i;2gQjkakSh’ boska ta NsCIq msrsfiys *$$msrsig( wdkkao l:d
lrhso l:dfjkao ta msrsi i;2gqjkakSh’))

))uyfKks” pl1jrA;s rc flfrys fuz mqÈu lreKq i;r we;a;dyqh’ CI;1sh
msrsio” n1dyauK msrsio” .Dym;s msrsio” Y1uK msrsio ilajs;s rcqka oelSu
msKsi meusfKAo” ilajs;s rcqka oelSfuka ta msrsi i;2gqjkakSh’ ta msrsfiys
ilajs;s rc l:dlrhso l:dfjkao ta msrsi i;2gqjkakSh’ ta msrsig l:dj wid
we;sjSula ke;s l,aysu ilajs;s rc ksYaYnzo jkafkah’))


[\q 290/]

339′ fufia lS l, wdhqIau;a wdkkao
ia:jsrf;u Nd.Hj;2ka jykafiag fufia oekakqfjzh’ ))iajdusks” Nd.Hj;2ka
jykafia l2vd kqjrlajQ jsiu k.rhlajQ YdLd k.rhlajQ fuz l2iskdrdkqjroS
jsrsksjkamEu fkdlr;ajd’ iajduska jykai” fuhska wkHjQ uyd kqjrj,a
we;a;dyqh’ ta ljrlao$ puzmd kqjrh” rc.y kqjrh” ieje;a kqjrh” idfl; kuz
kqjrh” fldiUE kuz kqjrh” nrKeia kqjrh’ fuz kqjrj,a w;2frka huzlsis
kqjrlaysoS Nd.Hj;2ka jykafia msrsksjkamEu lr;ajd’ ta k.rhkays ;:d.;hka
jykafia flfrys b;d meyeÈKdjQ uy;a Ok we;s fndfydajQ CI;1sfhdao”
fndfydajQ n1dyauKfhdao” fndfydajQ .Dym;Syqo we;a;dy’ Tjqyq ;:d.;hka
jykafiaf.a YrSr $$*hg( mQcd lrkakdyqhhs)) oekquz Èkafkah’

))fuz kqjr l2vd kqjfrl” jsiu kqjfrl” YdLd kqjfrlehs))” wdkkao tfia fkdlshj’

330′ ))wdkkaoh” fmr ld,fhys id.r mrshka;fldg we;s i;r uydoajSmh
ch.;a;djQ ckmohkaf.a ia:sr Ndjhg meusKshdjQ OdrAusljQ OrAurdcjQ r;ak
yf;ka hqla;jQ uyd iqorAYk kuzjQ ilajs;s rfcla jQfhah’ wdkkaoh ta uyd
iqorAYk kuz rcqf.a fuz l2iskdrd kqjr l2idj;S kuz rdcOdksh jQfhah’
wdkkaoh” ta fuz l2idj;S kuz rdcOdksh kef.kysr mgka niakdysr olajd os.ska
fodf

[\q 291/]

33-’ ))wdkkaoh” f;ms fhj” f.dia
l2iskdrd kqjrg meusK” l2iskdrd kuz kqjr jdih lrkakdjQ u,a, rc orejkag
fufia lshj’ )jdfigzG f.da;1fhysjQ u,a, orefjks” wo rd;1sfhys wka;su
hdufhys ;:d.;hka jykafiaf.a msrsksjSu jkafkah’ jydu msg;ajjz’ )wmf.a
.fuys wm ;:d.;hka jykafiaf.a msrsksjka mEu jQfhah’ wka;su ld,fhys
;:d.;hka jykafiaf.a oelSu wms fkd,oafouqhhs)lshd miqj miq;ejs,s fkdjjz)
lshdh))’

34=’ tl, l2iskdrd jeis u,a, rcorefjda huzlsis ldrAhhla iËyd /iajSuz
Yd,dfjys /iaj Wkakdyqh’ tjsg wdhqIau;ajQ wdkkao ia:jsrf;u l2iskdrd kqjr
jeis u,a, rcorejkaf.a /iajSuz Yd,djg meusK Nd.Hj;2ka jykafia lS f,i
oekakqfjzh’

343′ wdhqIau;ajQ wdkkao ia:jsrhka jykafiaf.a fuz jpkh wid u,a,
rdcmq;1fhdao” u,a, rcqkaf.a f,a,sjreo” u,a, rcqkaf.a NdrAhdfjdao yg.;a
Èla we;sj Èlska hqla;j isf;a yg.;a n,j;a Èlska hqla;j )Nd.Hj;2ka jykafia
b;d jydu msrsksjka mdkafkdah)hhs iuyr flfkla flia jsiqrejd yZv;a” ysi
w;a neËf.k wZv;a” ueoska levqkdla fuka weojefg;a” fmrf<;a” jsfYaIfhka
fmrf<;a’ Tjqyq isf;a Èlska hqla;j u,a, rcorejkaf.a WmjrA;k kuzjQ
i,ajkhg meusKshdyqh’

344′ tjsg wdhqIau;a wdkkao ia:jsrf;u l2iskdrd jeis u,a rcorejka tl tl
l2, *mjq,a( ms

345′ tl, iqNÊ kuzjQ mrsn1dclfhla )wo rd;1sfhys mYapsu hdufhys Y1uK
Nj;a f.#;uhdKka jykafiaf.a mrsksrAjdKh jkafkahhs) lshd weiqfhah’


[\q 292/]

346′ tjsg iqNÊ kuz mrsn1dclf;u
wdhqIau;a wdkkao ia:jsrf;u fj; meusK fufia lSfhah’ ))mskaj;ajQ wdkkao
ia:jsrh” uyZMjQ jhia.;jQ wdpdrAhjrhka jsiskao wdprAhjrhkaf.a
wdpdrAhjrhka jsiskao lshk ,o )wry;a iuHla iuznqoaOjQ ;:d.;jrfhda b;d
fndfydajQ oSrA ld,hlska f,dj Wmokdyqh) hk fuz jpkh ud jsiska wik
,oafoah’ )wo rd;1sfha wka;su hdufhys Y1uK Nj;a f.#;uhka jykafiaf.a
msrsksjkamEu jkafkah’ ug WmkakdjQ ielhlao we;af;ah’ huzfia uu fuz ielh
Ère flfruzo tfia OrAu foaYkd lrkag Y1uK Nj;a f.#;uf;u fmdfydi;a
jkafkahhs lshd Y1uK Nj;a f.#;uhka jykafia flfrys meyeÈfkus’ mskaj;ajQ
wdkkao ia:jsrhka jykai” Y1uK Nj;a f.#;uhdKka jykafia oelSug ,nkafkuz kuz
hym;ehs) hd{d lf

))wdkkao i:jsrf;u )weje;ajQ iqNÊh” oeka th l< fkdyelsh’ ;:d.;hka
jykafia fkdfjfyij” Nd.Hj;2ka jykafia la,dka;jQ fiale)hs lSfjzh’ fofjks
jro” ;2kajeks jro wdkkao ia:jsrhkag fufia lSfjzh’

347′ Nd.Hj;2ka jykafia wdhqIau;ajQ wdkkao ia:jsrhka jykafiaf.a iqNÊ
kuz mrsn1dclhd yd iu. l

))wdhqIau;a wdkkao ia:jsrf;u” )weje;aks iqNÊh” hj’ ;g Nd.Hj;2ka jykafia wjir Èkafkdahhs) lSfhah’


[\q 293/]

348′ tjsg iqNÊ kuz mrsn1dclf;u
Nd.Hj;2ka jykafia fj; meusK Ud.Hj;2ka jykafia yd iu. i;2gq jQfhah’ i;2gQ
jsh hq;2jQ isys lghq;2jQ l:dj fldg ksujd iqNÊ kuz mrsn1dcl f;u
Nd.Hj;2ka jykafiag fuz ldrKh lSfhah’ ))Nj;a f.#;uhka jykai” ix iuQy
we;a;djQ” YsIH iuQy we;a;djQ” fndfyda Y1djlhkag wdpdrAhjQ f,dal
m1isoaOjQ hi msrsjr we;a;djQ” ;SrA: lrjQ” fndfyda ckhd mKAvs;hhs
ms

))iqNÊh” Tjqkaf.a oek .ekSu .ek ;df.a ta jpkh ;sfnzjd’ iqNÊh” ;g OrAu
foaYkd lrkafkus’ ta OrAuh ukdfldg wij” hym;a fldg is;ays orj” foaYkd
lrkafkushs)) lSfjdah’ ))tfiah” iajduSka jykaiehs)) lshd iqNÊ kuz
mrsn1dcl f;u Nd.Hj;2ka jykafiaf.a jpkhg W;a;r Èkafkah’ Nd.Hj;2ka jykafia
fufia foaYkd l

349′ ))iqNÊh” huz OrAu jskfhlays jkdys W;2uz wIagdx.sl udrA.h
fkd,efnkafka fjzo” ta OrAu jskfhys Y1uKfhl2È fofjks ;2kfjks i;rfjks Y1uK
f;fuzo fkd,efnkafkah’ iqNÊh” huz OrAu jskfhlays jkdys W;2uz wIagdx.sl
udrA.h we;af;a fjzo” ta OrAu jskfhys Y1uK f;fuzo fofjks ;2kfjks i;rfjks
Y1uK f;fuzo we;af;a fjhs’ iqNÊh” udf.a fuz OrAu jskfhys W;2uz wIagdx.sl
udrA.h we;af;ah’ tuznd iqNÊh” udf.a fuz Ydikfhys m

[\q 294/]

))jhiska tl2ka;sia jhia jQfhau
irAj{;d{dkh fidhuska mejsos jQfhuzo” t;eka mgka mkiamia wjqreoaolg jevs
fuz ld,h ;2< udf.a fuz Ydikfhka msg;ajQ wkH jdofhlays W;2uz udrA.
OrAufhys fldgilaj;a mj;sk jsorAYl Y1uKfhl2;a ke;af;ah’ fofjks ;2kajeks
i;rfjks Y1uKfhl2;a ke;af;ah’ wkHjdofhda Y1uKhkaf.ka ysiajkakdyqh’ iqNÊh”
udf.a fuz Ydikfhys NsCIQyq hym;a yeisrSfuka hqla;j jdih lrkakdyq jS kuz
fuz f,dalh ry;2kaf.ka ysia fkdjkafkahhs)) lSfjdah’

340′ fufia jod< l, iqNÊ kuz mrsn1dcl f;u Nd.Hj;2ka jykafiag fufia
lSfjzh’ ))iajduSka jykai” b;d hym;ah” Nd.Hj;2ka jykafia jsiska fkdfhla
ldrKfhka OrAuh m1ldY lrk ,oafoah’ iajduSka jykai” ta uu ish,q f,dalhdg
m1OdkjQ Nd.Hj;2ka jykafiao f,dalhdg W;2uz OrAu kjhjQ Y1S ioaOrAur;akho
wIagdrAh mqoa., NsCIq ixhdo irK fhus’ uu Nd.Hj;2ka jykafiaf.a iuSmfhys
m1j1cHdj yd Wmiuzmodj ,nkafkushs)) lSfjzh’

))iqNÊh” fmr wkH ;SrA:ljQ huz mqoa.,fhla f;u fuz OrAu jskh kuz
Ydikfhys mejsosjS leu;sjkafka jSo” Wmiuzmodj leu;sjkafka jSo” ta mqoa.,
f;u idr uila NsCIq ixhd fj; jsish hq;2 jkafkah’ idruilayqf.a wejEfuka
Tyqf.a yslauSu oel i;2gqjQ NsCIQyq NsCIqNdjh msKsi mejsos lrkakdyqo”
Wmiuzmod lrkakdyqo fj;a’ tfy;a fuysoS mqoa., jsfYaIh oek.kakd
,oafoahhs)) jod< fial’

34-’ ))iajduSka jykai” uu i;r wjqreoaola NsCIq ixhd jykafia fj;
Wmia:dk lruska jdih lrkafkus’ i;r wjqreoaolayqf.a wejEfuka i;2gqjQ NsCIq
ixhd jykafia NsCIqNdjh msKsi ud uyK lr;ajd” Wmiuzmod lr;ajdhs)) lshd
Nd.Hj;2ka jykafiag oekakqfjzh’


[\q 295/]

Nd.Hj;2ka jykafia wdhqIau;ajQ wdkkao
ia:jsrhka jykafiag l:dlr ))wdkkaoh” iqNÊ mejsos lrjhs)) lS fial’
))tfiah” iajduSka jykaihehs)) lshd wdhqIau;ajQ wdkkao ia:jsr f;u W;a;r
Èkafkah’

iqNÊ kuz mrsn1dcl f;u Nd.Hj;2ka jykafiaf.a iuSmfhka m1j1cHdj yd
Wmiuzmodjo ,nk ,oafoah’ WmiuzmodjQ fkdfnda l,lskau wdhqIau;ajQ iqNÊ
ia:jsrf;u ;ksj jsfjzl ia:dkhlg meusK wm1udK Ndjfhka hqla;j ldhsl ffp;isl
jSrAhh we;sj Èrelrk ,o wd;au iafkay we;sj jdihlr fkdfnda l,lskau wrAy;a
M, {dkh fuz wd;auNdjfhysu ;ukau we;slr.;a {dkfhka oek wjfndaOfldg jdih
lf

3′ tjsg Nd.Hj;2ka jykafia wdhqIau;ajQ wdkkao f;reka jykafiag l:dlr
fufia lSfial’ ))wdkkaoh” ud jsiska f;dmg huz OrAuhla foaYkd lrk ,oafoa
fjzo” huz jskhla mkjk ,oafoa fjzo” ta OrAuh iy jskh udf.a wejEfuka f;dmg
.2rejrhd *Y1dia;D( jkafkahhs)) lSfjdah’

4′ ))wdkkaoh” jevsuyZMjQ *f:rjQ( uyKyq jsiska nd,jQ NsCIqjg kuska
fyda f.da;1fhka fyda )weje;aks) lshd fyda l:d l< hq;af;ah’ nd,jQ
NsCIqj jsiska jevsuy,a *f:r( NsCIqjg” )iajduSks) lshd fyda )wdhqIau;2ka
jykaiehs) lshd fyda l:d l< hq;af;ah’))

5′ ))wdkkaoh” ixf;u” boska leue;af;ajS kuz udf.a wejEfuka b;d iq,qjQ l2vdjQ YsCId mohka iuQkkh *bosrSu( flfr;ajd’))

6′ ))wdkkaoh” Pkak kuz NsCIqjg udf.a wejEfuka )n1yauoKAvh) kuz oZvqju l< hq;af;ahhs)) lSfjdah’

))iajduSka jykai” n1yauoKAvh kuz l2ulaoehs)) weiqfjzh’


[\q 296/]

))wdkkaoh” Pkak kuz NsCIqf;u ;udg hula
leue;af;ao” th lshkafkah’ NsCIqka jsiska Tyqg lsisjla fkdlsh hq;af;ah”
wjjdo fkdlg hq;af;ah” wkqYdikd fkdlg hq;af;ahhs)) lSfjdah’

7′ tjsg Nd.Hj;2ka jykafia NsCIQkag l:dlr fufia lSfial’ ))uyfKks” tl
NsCIqjlaygo nqÈka flfryso OrAuh flfryso ixhd flfryso udrA.h flfryso
m1;sm;a;sh flfryso ielhla fyda jsu;shla jS kuz” jspdrjz’ uyfKks”
)Ydia;DDjQ Nd.Hj;2ka jykafia wmg iuzuqL jQfhah’ wms Nd.Hj;2ka
jyakafiaf.ka jspdrkakg fkdyelsjQfjda fjuqhs) lshd miqj imq;ejs,s
fkdjjzhhs)) lSfjdah’ fufia lS l, ta NsCIQyQ ksYaYnzo jQy’ Nd.Hj;2ka
jykafia fofjks jro” ;2kafjks jro NsCIqkag l:d fldg tfiau lSfial’

;2kafjks jdrfhyso ta NsCIQyQ ksYaYnzo jQjdyqh’ tjsg Nd.Hj;2ka jykafia NsCIqkag l:dfldg fufia foaYkd lf

))uyfKks” Ydia;DDka jykafia flfrys f.#rjfhkq;a boska fkdjspdrkafka jS kuz” uyfKks” hyZM uyfKlayg lshdjdhs)) lSfjdah’

fufia lSl, ta NsCIQyq ksYaYnzoj isgshdyqh’

8′ tjsg wdhqIau;a wdkkao f;reka jykafia Nd.Hj;2ka jykafiag fufia
lSfjzh’ ))iajduSka jykai” mqÈuhlah’ fuz NsCIq ixhd flfrys tl NsCIq kulgo
nqoaO” OrAu” ix” udrA.” m1;sm;a;sfhys ielhla fyda jsu;shla ke;af;ahhs
lshd” uu fufia meyeÈfkus)) lSfjzh’

))wdkkaoh” f;dms meyeoSu fya;2fldg f.k lshkafkysh’ fuys ;:d.;hka
jykafiaf.a {dkh lsh hq;2h’ ;:d.;hka jykafiaf.a fuz NsCIq ixhd flfrys tl
NsCIq kulgo nqoaO” OrAu” ix” udrA.” mej;2uz wdosfhys ielhla fyda
jsu;shla ke;’))

))wdkkaoh” fuz mkaishhla muK NsCIQka w;frys wka;sujQ huz NsCIqjla
fjzo” Tyq i;r wmdfhys fkdfy

[\q 297/]

9′ tjsg Nd.Hj;2ka jykafia NsCIQkag
l:dlr fufia lSfial’ ))uyfKks” oeka f;dmg lshus’ )ish,q ixialdr OrAufhda
jskdYjk iajNdj we;a;dyqh’ m1udo fkdjS *l

35=’ tjsg Nd.Hj;2ka jykafia m1:u OHdk iudm;a;shg iujeÈKq fial’ m1:u
OHdkfhka ke.S fofjks OHdkhg iujeÈfKdah’ fofjks OHdk iudm;a;sfhka ke.S
;2kafjks OHdkhg iujeÈfKdah’ ;2kafjks OHdk iudm;a;sfhka ke.S y;rfjks OHdk
iudm;a;shg iujeÈfKdah’ y;rfjks OHdk iudm;a;sfhka ke.S wdldidk[apdh;k
iudm;a;shg iujeÈfKdah’ wdldidk[apdh;k iudm;a;sfhka ke.S js[a[dK[apdh;k
iudm;a;shg iujeÈfKdah’ js[a[dK[apdh;k iudm;a;sfhka ke.S wdls[ap[a[dh;k
iudm;a;shg iujeÈfKdah’ wdls[ap[a[dh;k iudm;a;sfhka ke.S
fkji[a[dkdi[a[dh;k iudm;a;shg iujeÈfKdah’

fkji[a[dkdi[a[dh;k iudm;a;sfhka ke.S i[a[dfjohs; ksfrdO iudm;a;shg
iujeÈfKdah’ tjsg wdhqIau;a wdkkao f;reka jykafia wdhqIau;a wkqreoaO
f;rek jykafiaf.ka fufia weiqfjzh’ ))iajduSks” wkqreoaO f;reka jykai”
Nd.Hj;2ka jykafia msrsksjka mEfjdao)’

))weje;a wdkkaoh” Nd.Hj;2ka jykafia ;j msrsksjka fkdmEfjdah’ i[a[dfjohs; ksfrdO iudm;a;shg iujeÈfKdahhs)) lSfjzh’

353′ tjsg Nd.Hj;2ka jykafia i[a[dfjohs; ksfrdO iudm;a;sfhka ke.S
fkji[a[dkdi[a[dh;k iudm;a;shg iujeÈfKdah’ fkji[a[dkdi[a[dh;k
iudm;a;sfhka ke.S wdls[ap[a[dh;k iudm;a;shg iujeÈfKdah’ wdls[ap[a[dh;k
iudm;a;sfhka ke.S js[a[dK[apdh;k iudm;a;shg iujeÈfKdah’


[\q 298/]

js[a[dK[apdh;k iudm;a;sfhka ke.S
wdldidk[apdh;k iudm;a;shg iujeÈfKdah’ wdldidk[apdh;k iudm;a;sfhka ke.S
y;rfjks OHdk iudm;a;shg iujeÈfKdah’ y;rfjks OHdk iudm;a;sfhka ke.S
;2kafjks OHdk iudm;a;shg iujeÈfKdah’ ;2kafjks OHdk iudm;a;sfhka ke.S
fofjks OHdk iudm;a;shg iujeÈfKdah’ fofjks OHdk iudm;a;sfhka ke.S
m

354′ Nd.Hj;2ka jykfia msrsksjkamE l, ta msrsksjkamEu yd iu.u f,duz
veye.kajk b;d NhdkljQ uyd N@usluzmdjla jQfhah’ wyi .2.2rkakg jsh’
Nd.Hj;2ka jykfia msrsksjkamE l, ta msrsksjkamEu yd iu. iyuzm;S kuz uyd
n1yauhd fuz .d:dj lSfhah’

))i;aj f,dalfhys ish,q i;ajfhdau huz mrsoafolska cSjsf;akaos1h
*cSjs;h meje;aug Wmldrjk m1Odk wjhjh( fhka YrSrh bj;a lsrSu lrkakdyq
fj;ao” tmrsoafokau fuz f,dalfhys lsisfjl2g iul< fkdyelsjQ” Ydia;DDjQ”
;:dy;jQ” oijsO {dk n,fhka hqla;jQ iuHla iuznqoaO irAj{ rdfcda;a;uhka
jykafia msrsksjka mEjdyqhhs)) lSfhah’

Nd.Hj;2ka jykafia msrsksjkamE l,ays ta msrsksjka mEu yd iu.u Yl1 osjH rdcf;u fuz .d:dj lSfhah’

))ish,q ixialdr OrAufhda taldka;fhka wks;H jkakdyqh’ bmso keiSu
iajNdjfldg we;a;dyqh’ bmso ksreoaO jkakdyqh’ Tjqkf.a ixisËSuhhs lshk ,o
ksrAjdkhu iemhhs))’


[\q 299/]

Nd.Hj;2ka jykafia msrsksjkamE l,ays ta msrsksjka mEu yd iu.u wdhqIau;ajQ wkqreoaO ia:jsrhka jykafia fuz .d:d lSfjzh’

))ia:sr is;a we;s luzmd fkdjkakdjQ iajdusorejQ nqÈrcdkka jykafiaf.a
wdYajdi m1Yajdih fkdmj;afkah’ ;KAydj ke;sl

))ukdfldg m1fndaOjQ ps;a;fhka *fydË isysfhka( urKdka; fjzokdj bjiSu lf

Nd.Hj;2ka jykafia msrsksjkamE l,ays ta msrsksjka mEu yd iu.u wdhqIau;ajQ wdkkao ia:jsr f;u fuz .d:dj lSfjzh’

))ish,q wdldrfhka W;2uzjQ iuHla iuznqoaOhka jykafia msrsksjkamE l,
uy;ajQ f,duq oeye.ekSula jQfhah’ tl, fufia uy;ajQ NhdkljQ mD:sjs p,khla
jqfhahhs)) lSfjzh’

fufia Nd.Hj;2ka jykafia msrsksjkamE l, t;ekg /iajQ NsCIq ixhd w;2frys
myfkdl< rd.h we;a;djQ huz ta mD:.ack NsCIq flfkla jQjdyqo” ta
NsCIQyQ )b;d blaukskau Nd.Hj;2ka jykafia msrsksjka mEfjdah’ iq.;hka
jykafia jyd msrsksjka mEfjdah’ mieia we;a;djQ nqÈrcdkka jykafia b;d
blaukskau msrsksjka mEfjdahhs) lshuska iuyr NsCIQyq ysi w;a neËf.k uyd
fYdalSj yZvkakdyqh’ ueoska levqkdla fuka weo jefgkakdyqh”
fmrf

355′ tjsg wdhqIau;a wkqreoaO ia:jsrhka jykafia NsCIQkag l:dlr fufia lSfjzh’


[\q 300/]

))weje;aks” yeZXSfuka luz ke;’ tfyhska
fYdal fkdlrjz” js,dm fkdlshjz” fkdyXjz” weje;aks” Nd.Hj;2ka jykafia
jsiska ish,q m1sh ukdm jia;2fjka fjkajk nj” wkH ;;ajhlg meusfKk nj
l,skau foaYkd lrk ,oafoa fkdfjzo$ bmoSu wdosh iajNdj fldg we;a;djQ huz
ta m,qcAck *nsfËk( OrAuhla we;ao” ta m,qcAck OrAuh taldka;fhka jskdY
fkdfjzjhs hk hula we;ao Bg fya;2 ke;af;ah’ weje;aks” ta ldrKh oeka
fldhska ,nfudao’ weje;aks” fojsfhda w.2K lshkakdyqhhs)) lSfjzh’

))iajduSjQ wdhqIau;a wkqreoaO ia:jsrhka jykai” fojsfhda l2ula is;kakdyqoehs)) lshd weiqfjdah’

))wdkkaoh” wdldYfhys mD:sjs ix{d we;a;djQ fojsfhdao” fmdf

))wdkkaoh” rd.fhka ÈrejQ huz wkd.duS ry;a fojs flfkla jQjdyqo” Tjqyq
)ish,q ixialdr OrAufhda wks;H jkakdyqh’ ta fu;ekska fldhska ,nfudaoehs)
lshd isys kqjKska hqla;j bjikakdyqh’))

356′ tjsg wdhqIaujQ wkqreoaO ia:jsrhka jykafiao” wdhqIau;ajQ wdkkao
ia:jsrhka jykafiao OrAufhka hq;2 l:dfjka ta rd;1shdf.a b;srs fldgi .;
l

))weje;ajQ wdkkao” f;dms hj” f.dia l2iskdrd kuz kqjrg meusK l2iskdrd
jeis u,a, rcorejkag Nd.Hj;2ka jykafia msrsksjkamE nj lshjz’)) wdkkao
ia:jsrf;u fmrjre ld,fhys fydËska yeË fmdrjdmd isjqre f.k l2iskdrd kqjrg
meusKqfkah’ tl, l2iskdrd jeis u,a, rcorefjda ta mrsksrAjdKh lreKq
fldgf.ku /iajSuz Yd,dfjys /iaj Wkakdyq fj;s’


[\q 301/]

tjsg wdhqIau;ajQ wdkkao ia:jsrf;u
l2iskdrd kqjr u,a, rcorejkaf.a /iajSuz Yd,djg meusK” ))jdfigzG
f.d;1fhysjQ u,a, rcorefjks” Nd.Hj;2ka jykafia msrsksjka mEfjdah’ huz
.uklg l,a okqjhs)) lSfjzh’ fuz jpkh wid u,a, rcqka yd u,a, rdcmq;1fhdao
u,a, rcqkaf.a f,a,shka yd u,a, rdcqkaf.a NdrAhdfjdao yg.;a Èla we;sj
Èflka hqla;j isf;ys yg.;a Èflka mSvs;j )Nd.Hj;2ka jykafia b;d jydu
msrsksjka mEfjdahhs) lshd ysi w;a neËf.k yX;a” nsu weojeg;a” fmrf<;a’
huzmuK rd.fhka ÈrejQ u,a, rcorefjda jQjdyqo” Tjqyq )ish,q ixialdr
OrAufhda wks;H jkakdyqh” fu;ekska th fldhska ,nfudaoehs) lshd isys
kqjKska hqla;j bjikakdyqh’

357′ tjsg l2iskdrdjeis u,a, rcorefjda iq.Ë u,ao ish,qu ;@rAhh
Ndkavhkao” fol ne.skajQ jia;1 mkaishhlao f.k Nd.Hj;2ka jykafiaf.a Y1S
YrSrh huz ;efklo t;ekg meusKshdyqh’ meusK” Nd.Hj;2ka jykafiaf.a Y1S
Yrsrhg kD;Hfhkao” .S;fhkao” jdos;fhkao” u,skao” .Ëskao i;aldr .reldr
jkaokdudkdoS jYfhka mQcd flfruska Wvqjshka nËsuska uKAvm ms

tjsg l2iskdrd u,a, rcorefjda Nd.Hj;2k jykafiaf.a Y1S Yrsrh kD;Hfhkao”
.S;fhkao” jdos;fhkao” u,skao” .Ëskao i;aldr lruska .relruska nqyquka
lruska mQcd lruska ojia yhla .; l

358′ tjsg i;afjks ojfiys l2iskdrd u,a, rcorefjda )kqjrg ol2Kq os.a
Nd.fhys Nd.Hj;2ka jykafiaf.a Y1S foayh wdodykh lruzyhs) is;2jdyqh’
tiufhys ueos jhia we;s Yla;su;a u,a, rcorejka wgfofkla iqjË mekska bia
fidaod kdydf.k w,q;ajQ jia;1hka weËf.k )wms Nd.Hj;2ka jykafiaf.a Y1S
foayh Wiq,uzyhs) lshd W;aidy fldg;a Wiq,kag fkdyels jQjdyh’


[\q 302/]

tjsg l2iskdrd jeis u,a, rcorefjda
wdhqIau;ajQ wkqreoaO ia:jsrhka jykafia f.ka Bg fya;@ ljfrAoehs
weiqfjdah’ ))u,a, rcorefjks” f;dmf.a woyi wkslla jkafkah’ fojshkaf.a
woyi wfkll’ fojshkaf.a woyi kuz Nd.Hj;2ka jykafiaf.a Y1S foayh osjHuh
kegquzj,skao” .S lSuzj,skao” jdokj,skao” u,aj,skao” iqjËj,skao i;aldr
lruska” is;ska nqyquka lruska” mQcdlruska kqjrg W;2re os.a Nd.fhkau
W;2re os.a Nd.hg jvd f.k f.dia W;2re jdy,a fodrska k.rh we;2

))iajduSka jykai” fojshkaf.a woyi huz mrsoafolska jkafkao” tmrsoafokau fjzjdhs)) lshd ie< l

359′ tiufhys l2iskdrd kqjr huz;dla .DyikaOs” jeisls

[\q 303/]


350′ tjsg l2iskdrd u,a, rcorefjda
wdhqIau;ajQ wdkkao ia:jsrhka jykafiag fufia ie,l

))u,a, rcorefjks” pl1jrA;s uydrcyqf.a Y1S YrSrfhys huz wdldrhlska
ms,smoskakdyqo ta wdldrfhkau ;:d.;hka jykafiaf.a Y1S YrSrfhyso
ms

35-’ wdkkao ia:jsrhka lsjz wdldr l2iskdrd jeis u,a, rcorefjda
Nd.Hj;2ka jykafiaf.a Y1S foayh wZM;ajQ liS jia;1fhka fjZMjdyqh’ ukdfldg
k.d mdok ,o lmq mqZMfkka fjZMjdyqh’ wZM;ajQ liS jia;1fhka fjZMjdyqh’ fuz
l1ufhkau YrSrh fj

36=’ ta ld,fhys wdhqIau;a uyd ldYHm ia:jsrhka jykafia mkaishhla muK
NsCIQkajQ uy;a NsCIq ixhd yd iu. mdjd kuz kqjr isg l2iskdrd kqjr w;r
oSrA udrA.hg meusKsfha fjhs’ ta l,fhys tla;rd wdcSjlfhla uodrd u,la f.k
l2iskdrd kqjrska mdjd kqjrg hk oSrA udrA.hg meusKsfhah’ wdhqIau;ajQ uyd
ldYHmf;reka jykafia tkakdjQ ta wdcSjlhd ÈroSu oelaflah’ oel ))weje;aks”
wmf.a Ydia;DDka jykafia okafkysoehs)) weiqfjzh’ ))tfiah” weje;aks”
oksus’ Y1uK Nj;a f.#;uf;u msrsksjkamd wog i;a ojila jQfhah’ t;ekska ud
jsiska fuz uodrd u,a .kakd ,oafoah))hs lSfhah’

tys rd.h myfkdl

[\q 304/]

363′ ta ld,fhys iqNÊ kuz nqvzV
mnzncs;fhla *uy,qjQ miq uyKjQfjla( ta NsCIq msrsfiys Wkafkah’ iqNÊf;u ta
NsCIQkag fufia lSh’ ))weje;aks” f;dm yeZXSfuka luz ke;” fYdal fkdlrjz’
js,dm fkdlshjz’ ta uyd Y1uKhdflfrka wms fydËska usÈfkda fjuq’ f;dmg fuz
foh lemjkafkah’ fuz foh f;dmg lemfkdjkafkahhs wms mSvd ,nuska isgsfhuq’
oeka wms hula leu;s fjuqo” ta foh lruzy’ hula fkdleu;s fjuqo” ta foh
fkdlruzy)) hkqfjks’ tjsg wdhqIau;a uyd ldYHm f;reka jykafia NsCIQkag
l:dlr fufia lSfjdah’ ))f;dm yeZXSfuka luz ke;’ f;dms fYdal fkdlrjz”
js,dm fkdlshjz” fkdyXjz” weje;aks” Nd.Hj;2ka jykafia jsiska ish,q m1sh
ukdm jia;2fjka fjkajk nj” wkH ;;ajhlg meusfKk nj l,skau foaYkd lrk
,oafoa fkdfjzo$ weje;aks”yg.;a;djQo my

364′ tiufhys jkdys ueosjsfhysjQ Yla;su;a u,a, rcorejka i;r fofkla
biafidaod kydf.k w,q;a jia;1hka yeËf.k ))wms Nd.Hj;2ka jykafiaf.a
uD;foayh ;nd lrk,o oriEh .sks o,ajuzyhs)) lshd W;aidy fldg .sks o,ajd .;
kqyqkqjdyqh’ tjsg l2iskdrd u,a, rcorefjda wdhqIau;ajQ wkqreoaO
ia:jsrhka jykafiaf.ka Bg fya;2 ljfrAo” Bg lreKq ljfrAoehs lshd
jspd

))wdhqIau;ajQ uyd ldYHm ia:jsrhka jykafia mkaishhla muK uy;a NsCIq
ixhd yd iu. mdjd kuz kqjr isg l2iskdrd kuz kqjrg fhushs is;d oSrA udr.hg
m

))iajduSka jykai” fojshkaf.a woyi huzfiao” tfiau fjzjdhs)) lSjdyqh’


[\q 305/]

365′ blans;af;ka wdhqIau;ajQ uydldIHm
ia:jsrhka jykafia meusK” isjqr taldkaY fldg fmdrjd f.k kuia ldr fldg
;2ka jrla or iEhjg m1oCIsKd fldg wejso isrsm;2,a msysgs me;af;ka”jsjD;
fldg Ydia;DD jQ nqÈrcdKka jykafiaf.a isrsmd hqj, jekaoy’ta mkaishhla muK
jQ NsCIq ixhdo tfiau Nd.Hj;2ka jykafiaf.a isrsm;2,a fol jekaodyqh’isrs
m;2,a jekao l,ays Nd.Hj;2ka jykafiaf.a oriEh f;fuzu y;amiska .sksoe,ajS
.sfhah’

366′fufia oefjkakdjQ Nd.Hj;2ka jykafiaf.a YrSrhdf.a fldgia j, wZMo fkdfmfkhs” oe,so fkdfmfkhs” YdrSrsl Od;2 muKla b;srsjQjdyqh’

Nd.Hj;2ka jykafiaf.a Y1S YrSrh wdodykh jQ l,ays wdldYfhka c, Odrdjla
my< jS .sks ksjqjdh’msrsjrd isgs i,a .ia j,skao c, Odrd .,d wjq;a or
iEfhys .sks ksjqjdyqh’l2iskdrd jdiS u,a, rc orefjda ish,q iqjË mekska
Nd.Hj;2ka jykafiaf.a or iEfhys .sks ksjqjdyqh’

blans;af;ka l2iskdrd jeis u,a, rc orefjda YdrSrsl Od;2ka ika:d.dr
Yd,dfjys ;ekam;a fldg lvq .;a w;a we;s fhdaO mqreIhka ,jd yd;amiskau
jgfldg wdrCId msysgqjd Èkq fl

367′ wcdi;a rc Nd.Hj;2ka jykafia jkdys l2iskdrd kuz kqjr msrsksjka md
jod< fialehs weiqfhauh’ tjsg wcdi;a uy rc f;u ))Nd.Hj;kajykafiao
CI;1Sh jk fial’ uuo CI;1Sh fjus’ Nd.Hj;2ka jykafiaf.a YrSr Od;2 fldgila
,nkakg uuo iqÈiq fjus’ uuo irAj[hka jykafiaf.a Y1S Ydrsrsl Od;2ka
jykafia,dg ffp;Hhla lrjd mQcd i;aldr lrkq leue;af;ushs)) lshd l2iskdrd
kqjr ksjdiSjQ u,a, rc orejkag É;fhl2 hejzfjzh’


[\q 306/]

jsid,d kqjr jeis ,spzPjs rcorefjdao
lsUq,aj;a mqrfhys jdih lrkakdjQ YdlH rc orefjdao Nd.Hj;2ka jykafia jkdys
l2iskdrd kuz mqrfhys mrsksjka md jod< fialehs weiqjdyqh’ tjsg
lsUq,aj;a mqr jdis YdlH rc orefjda ))Nd.Hj;2ka jykafiao wmf.a {d;s
fY1aIag jk fial’ Nd.Hj;2ka jykafiaf.a Y1S YrSr Od;2 fldgila ,nkakg wmso
iqÈiq jkafkuq’ wmso irAj{hka jykafiaf.a YdrSrsl Od;2ka jykafia,dg
ffp;Hhla lrjd mQcd i;aldr lrkq leue;af;uqhs)) lshd l2iskdrd jeis u,a, rc
orejkag É;fhl2 hejqjdyqh’

w,a,lmam kuz kqjr jdih lrkakdjQ nQ,h kuz CI;1sh rc orefjdao rdu
.1dufhys jdih lrkakdjQ fld,sh rc orefjdao mdjd kuz kqjr jdih lrkakdjQ
u,a, rc orefjdao tfiau l

fjGoSm kuz n1dyauK f;fuzo msrsksjka mEu .ek wid ))Nd.Hj;2ka jykafiao
CI;1sh jQ fial’ uuo n1dyauK jQfhus’ Nd.Hj;2ka jykafiaf.a Y1S Ydrsrsl
Od;2 fldgila ,nkakg uuo iqÈiafila fjus’ Od;2ka jykafia,dg uuo ffp;Hhla
lrjd mQcd i;aldr lrkq leue;af;us)) lshd l2iskdrd jeis u,a, rc orejkag
É;fhl2 hejQfhah’

368′ fufia lS l,ays l2iskdrd jeis u,a, rc orefjda ta i;a k.rfhka
meusK isgs ck iuqyhdg fufia lSjdyqh’ ))Nd.Hj;2ka jykafia wmf.a .1du
fCI;1fhys msrsksjka md jod< fial’ wms Nd.H j;2ka jykafiaf.a Ydrsrsl
Od;2fldgila fkdfouzyhs)) lSjdyqh’ fufialS l,ays fÊdaK n1dyauK f;u
rcorejka iuQyhdg fuz*woyia we;s(.d:d follska fufia lSh’


[\q 307/]

))mska j;ajQ rc orefjks”ud lshkakdjQ
fuz tla jpkhla wi;ajd” wmf.a nqÈrcdKka jykafia CIdka;sjdoSjQ fial’
f,daflda;a;u iajdusorejkaf.a Od;2 fldgila ksid wdhqO j,ska myr oS
.ekSula jQfha kuz ta hym;a fkdfjzuh’))

))ish,q mskaj;ayqu tlaj iu.sj i;2gq fjuska*Od;2ka(wg fldgila lruzy’
ta ta osidj, ffp;Hfhda me;sfr;ajd’ mieia we;a;djQ nqÈrcdKka jykafiag
meyeÈk ckfhda fnfyda jkakdyqh)) lshdhs

))tfiakuz n1dyauKh”f;msu Nd.H j;2kajykafiaf.a YdrSrSl Od;@ka ukdfldg
iuj wg fldgila fldg fnojhs)) lSjdyqh’ n1yauKhd YdrSrSl Od;2ka ukd fldg
iuj wg fldgila fldg fnod ta rcore iuqyhdg fufia lSh’

))mskaj;aks”ugo fuz Od;2 fnok ,o ke,sh fo;ajd’ uuo Od;2 fnok ,o ke,sh ;nd ffp;Hhla fldg mQcd i;aldr flfrushs)) lSh’

ta rc orefjda fÊdak kuz n1dyaukhdg Od;2 fnÈ ke,sh Èkakdyqh’

369′ Bgmiq msmaM,sjksh kuz fudrsh rc orefjdao ))Nd.Hj;2ka jykafiaf.a
Ydrsrsl Od;2 Nd.hla ,nkakg wmso iqÈiafida juzy’ wmso ffp;Hhla lrjd
mqcdi;aldr lrkq leue;af;uzyhs)) lshd l2iskdrd jeis u,a,rc orejkag É;fhl2
hejQy’

))Nd.Hj;2ka jykafiaf.a YdrSrSl Od;2 fldgila ke;af;ah’ Nd.Hj;2ka
jykafiaf.a Ydrsrsl Od;2 fnok ,oaodyqh’ fuz wdodyk ia:dkfhka wZ.2re f.k
fh;ajhs)) lSjdyqh’ ta fu#h! rc orefjda Nd.Hj;2ka jykafiaf.a wdodyk
ia:dkfhka wZ.2re yerf.k .shyqh’

tjsg fjfoy mq;1jQ u.O rgg wOsm;s wcdi;a uyrc f;u rc.y kqjro jsid,d
uykqjr jdiSjQ ,spzcjs rcorefjdao jsid,d kuz kqjro lsUq,aj;a kuz kqjr
jdiS YdlH rc orefjdao lsUq,aj;a kuz mqrfhys w,a,lmam kuz kqjr jdiS jQ
nQ,h kuz rc orefjdao” w,a,lmam kuz kqjr rdu .1dufhys jdih lrkakdjQ
flda,sh kuz rcyqo rdu kuz .fuys fjgosm kuz kqjr jdiS jQ n1dyauK f;fuzo
fjgoSmfhys mdjd kuz kqjr jdiS jQ u,a, rcorefjdao mdjd kuz mqrfhys
l2iskdrd jeis u,a, rc orefjdao l2iskdrd kqjr Nd.Hj;2ka jykafiaf.a Y1S
YdrSrsl Od;2ka jykafia,dg ffp;Hhla lrjd mQcd i;aldr l

[\q 308/]

fÊdaK kuz n1dyauK f;fuzo Od;2 uek fnok
,o ke,sh ;nd ffp;Hhla lrjd mQcd i;aldr lf

360′ mieia we;a;djQ nqÈrcdKka jykafiaf.a YdrSrsl Od;2 wg fÊdaKhla
jQy’ thska i;a fÊdaKhla oUosj jdisyq mqo;a’ mqrefId;a;u jQ nqÈrcdKka
jykafiaf.a tla Od;2 fÊdaKhla rdu .1dufhys kd rc mqohs’ tla oka; Od;2ka
jykafia kula fojzf,dj fojshka jsiska mqok ,oafoah’ tla oka; Od;2ka
jykafia kula jkdys .kaOdr foaYfhys mqok ,oafoah’ tla oka; Od;2ka jykafia
kula jkdys ld,sx. kuz rcyqf.a rdcHfhys*l,sZ.2 rg oka; kuz mqrfhys(mqok
,oafoah’ tla oka; Od;2ka jykafia kula kd f,dj kdrcyq mqo;a’ ta i;r
o

*oyihfjks uyd mrsksrAjdK iQ;1h ksusfhah’ (


comments (0)
952 LESSON 16-06-2013 SUNDAY-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- Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள்-எல்லா களங்கங்களின் நெறி முறைக் கட்டளை ஆணை-Sabbāsava Sutta 15 Mahànidàna Sutta through http://sarvajan.ambedkar.org
Filed under: General
Posted by: site admin @ 12:49 am


952 LESSON 16-06-2013 SUNDAY-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- 
Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள்-எல்லா களங்கங்களின் நெறி முறைக் கட்டளை ஆணை-Sabbāsava Sutta



15

Mahànidàna
Sutta




through http://sarvajan.ambedkar.org


Respected Sir,

Greetings from KUSHINARA VIHAR, headquarters and home of FREE ONLINE  eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
668, 5th A Main Road,
8th Cross, HAL 3rd Stage
Bangalore, Karnataka 560075

As you are aware that TIPITAKA and its translations in English and Tamil lessons are being published daily for Peace, Welfare and Happiness of the Entire People requests you to forward
the same to all your friends and help in creating an e-book of the same
along with short video clippings of each Sutta and give wide publicity.

VOICE OF SARVA SAMAJ


 UK
too wakes up to caste discrimination and yet caste hindus keep denying
unabashedly. Don’t they really see it? Have they got eyes or button
holes ???




Real Talk - The Caste System


மதிய திரள்  மஜ்ஜிம நிகாய
Majjhima Nikāya

— The discourses of medium length —
[ majjhima: medium ]

புத்தரால்
கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்புடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.

The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.

முழு சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்) ஸப்பாஸவ ஸுத்தா

மிக சுவாரசியமான சரம், மன தை நுரைகொள்விக்கிற வேறுமாதிரியான வழிவகை ஆசூச(புனிதத்த்னமையைக் கெடுத்தல்) நிவாரணம்.
Sabbāsava Sutta (MN 2) - enhanced ATI
Very interesting sutta, where the different ways by which the āsavas, fermentating defilements of the mind, are dispelled.

பய
சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்) பயபேரவ ஸுத்தா இச்சரத்தில்,
இதரபதார்த்தங்களுடன், புத்தர் மூன்று விஞ்ஞான ஞான ங்களை, அவர் இராத்திரி
பொழுதில் அவருடைய முயற்சியினால் அடை ஞானோதயங்களை  விவரிக்கிறார்.
Bhayabherava Sutta (MN 4) {excerpt} - enhanced ATI
http://www.youtube.com/watch?v=sYPRh4tzB98
 
In this sutta, among other things, the Buddha expounds the three vijjās he attained during the night of his awakenment.
உடுப்பு
(போர்வைகள்) சரம் வத்திர ஸுத்தா இச்சரத்தில், இதரபதார்த்தங்களுடன்,
புத்தர் பதினாறு உபக்கிலேஸஸ் ஒழுக்கச் சீர்க்கேடுகளை வரையறை செய்கிறார்.
Vattha Sutta (MN 7) {excerpt} - enhanced ATIIn this sutta, the Buddha, among other things, defines sixteen upakkilesas.
மாபெரும் அரச மரபு சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்)

ஒரு
புகழ்பெற்ற இலங்கையைச் சார்ந்த வரலாற்று புகழ், பாளியில், ஐந்தாவது
நூற்றாண்டில், மஹாநாமா என்ற பெயருடைய பிக்குவால் எழுதி
வைக்கப்பட்டிருக்கிறது. - பன்னிப்பன்னிச் சொன்னது.

ஸாரிபுத்த, ஆயஸம
மஹாகொத்திக கேட்ட பற்பலவிதமான சுவாரசியமான வினாக்களுக்கு விடைகூ றி மற்றும்
இந்த நுலிலிருந்து எடுத்த பகுதியில், அவர்,  வேதனா(உறுதலுணர்ச்சி,
புலன்றிவு, புரிவு, வலி, துன்பம் , ஸன்யா, (புலனுணர்வு , விழிப்புணர்வுநிலை
, மனத்தின் அறிவுத்திறம் , எண்ணம் , குறி , குறிப்புணர்த்தும் உடலுறுப்பசை
வியக்கம் , விஞ்ஞானவை (அறிவாற்றல், அறிவு , உள்ளம் ) தெளிவாக விளக்கி
விரித்துரைக்வில்லை ஆனால் ஆழ்ந்து செறிக்கப்பட்டிருக்கிறது.
Mahāvedalla Sutta (MN 43) {excerpt} - word by word
Sāriputta
answers various interesting questions asked by āyasmā Mahākoṭṭhika, and
in this excerpt, he explains that Vedanā, Saññā and Viññāṇa are not
clearly delineated but deeply interwoven.
ஒற்றை உடல் உச்சி சவரத் தலை மேலான குடுமி உரோமம்,
ஒரு மண்டவரி மேடு, தழைமுடி சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்)- எளிய முதுப்பாடம்

பிக்குனி
தம்மாதின்னா, விஸாகா கேட்ட ஒரு தொடர் சுவாரசியமான வினாக்களுக்கு விடைகூ
றி, அவர்,  இதரபதார்த்தங்களுடன், 20-மடக்கு சொற்பொருள் விளக்கம்
கொடுகிறார்.
Cūḷavedalla Sutta (MN 44) {excerpt} - plain texts
The
bhikkhuni Dhammadinnā answers a series of interesting questions asked by
Visākha. Among other things, she gives the 20-fold definition of
sakkāyadiṭṭhi.
ஸெக்கா நாயுருவி செடி சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்)- செழுமைப்படுத்திய  ATI
 
புத்தர்
ஆனந்தாவை ஸெக்கா நாயுருவி செடி பத்திப்பதா உட்புகுதல் அர்த்தசாரம் சொல்ல
வினவுகிறார், அவர் ஒரு திடீரடியான அறிய ஆர்வ முள்ளதை தேடி ஒரு மாற்று தொடரை
மேற்பாடமாகக்கொண்டு ஏழு நல்லதான தன்மைகளை பதிப்புரு ஞாபகசக்தி தடங்க
ல்களை  கைவிடுதலுக்கு மற்று உதாரணங்கள் முதலியவைகளால் தெளிவாக்கப்பட்ட
உவமைகளுடன் சொல்கிறார்.
Sekha Sutta (MN 53) - enhanced ATI
The
Buddha asks Ānanda to expound the Sekha Paṭipadā, of which he gives a
surprising version, from which Satisampajañña and Nīvaraṇānaṃ Pahāna are
curiously replaced by a series of seven ‘good qualities’, and which is
illustrated  by a telling simile.
புவேதானிய சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்)- பன்னிப்பன்னிச் சொன்னது.

இந்த
நூலிலிருந்து ஒரு சுருக்க பகுதியை, புத்தர் ஐந்து தரம் அல்லது ஆக்கக் கூறு
புலனுணர்வுக்கு ஆட்பட்ட இன்பநுகர்வு மற்றும் ஓர் முக்கியமான இன்னொரு வகை
இன்பநுகர்வுடன் ஒப்பீடு செய்து வரையறுக்கிறார்.
Bahuvedanīya Sutta (MN 59) {excerpt} - word by word
In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
சுவாசம் உள்ளுயிர்ப்பு மற்றும் மூச்சுவிடல் (மூச்சு உட்சுவாசி மற்றும் வெளியிடு) சரம் (
___________________________________________________________________
_____________________________________________


 மத்திம (நடுத்தரமான) நிகாய (திரட்டுகள்)

புத்தரால் கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.

Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள் புத்தரின் பல்வேறு
வகைப்பட்ட விஷயங்களின் செயல் தொடர்பு உடன் 152 கொய்சகமாக்கப்பட்ட மத்திமநீள
அளவு திரட்டுகள்


 >> Tipiṭaka >> Sutta Piṭaka >>
Majjhima Nikāya-மூன்று கூடைகள்— The words of the Buddha புத்தரின்
வார்த்தைகள்—Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள்


MN 2 - (M i 6)
Sabbāsava Sutta
எல்லா களங்கங்களின் நெறி முறைக் கட்டளை ஆணை

புத்தர் இங்கு மனதை நுரைத்தெழச்செய்து கறைப்படுத்தும் asavas புலனுணர்வை ஆட்கொண்ட 
மற்றும் மட்டுமீறிய சிற்றின்ப ஈடுபாடு,  வாழ்க்கை பசி வேட்கை, கனவுகள்
நிறைந்த ஊகக் கோட்டை மற்றும் அறிவின்மை போன்ற இகழத்தக்க செய்திகளை  விரட்ட
வேறுபட்ட வழிவகைகள் எவை என வெளிப்படுத்தல். இந்த நுலிலிருந்து எடுத்த பகுதி
ஒரு சொற்பொருள் விளக்கம் யாவையும் உட்கொண்டு
பாண்டியத்தியமுள்ள,மெய்யாக,வினாவுள்ள,தகுதியாக, கருதுதல்.

மிக சுவாரசியமான நெறி முறைக் கட்டளை ஆணை.இங்கு மனதை நுரைத்தெழச்செய்து
கறைப்படுத்தும் asavas புலனுணர்வை ஆட்கொண்ட  மற்றும் மட்டுமீறிய சிற்றின்ப
ஈடுபாடு,  வாழ்க்கை பசி வேட்கை, கனவுகள் நிறைந்த ஊகக் கோட்டை மற்றும்
அறிவின்மை போன்ற இகழத்தக்க செய்திகளை  விரட்ட வேறுபட்ட வழிவகைகள் எவை என
வெளிப்படுத்தல். இந்த நுலிலிருந்து எடுத்த பகுதி ஒரு சொற்பொருள் விளக்கம்
யாவையும் உட்கொண்டு பாண்டியத்தியமுள்ள, மெய்யாக, வினாவுள்ள, தகுதியாக,
கருதுதல்.

நான் இந்த நெறி முறைக் கட்டளை ஆணையை கேட்டேன்:

ஒரு சமயத்தில் பகவா, சாவத்தி விறாரம், ஜேதவம், அனாதபின்டிகாவின் துறவிமடத்தில்
தங்கியிருந்தார். அங்கே அவர் பிக்குகளுக்கு பேருரையாற்றினார்.

பிக்குகபிக்குகளே

- ஆமாம், பதந்தே, பிக்குகபிக்குகள் பிரதிபலித்தனர்.
பகவா சொற்றார்:

நான் உங்களுக்கு எல்லா நொதித்தல்களையும் கட்டுப்படுத்தும் ஒழுங்குபட்ட
வழக்கங்களை  கற்றுக்கொடுக்கிறேன்,பிக்குகபிக்குகளே, கவனமாக உன்னித்து
கேள்ளுங்கள்.நான் பேசுவேன்.

- உங்கள் கூற்றுபடியே, பந்தே, என பிக்குகபிக்குகள் பிரதிபலித்தனர்.பகவா சொற்றார்:

- நான் உங்களுக்கு கூறுவேன்,
பிக்குகபிக்குகளே, எவர் ஒருவர் அறிந்தும் மற்றும் ஞாதுகிறாரோ நொதித்தல்கள்
முடிவுறும், அறியாத மற்றும் ஞாதுகிறாதவருக்கல்ல. எவற்றை அறிந்து மற்றும்
ஞாதுகிறது? பொருத்தமான கவனம் மற்றும் பொருத்தமற்ற கவனம். ஒரு பிக்கு
பொருத்தமற்ற கவனம் செலுத்தினால் எழும்பாத நொதித்தல்கள் எழும், மற்றும்
எழும்பிய நொதித்தல்கள் அதிகமாகும். ஒரு பிக்கு பொருத்தமான கவனம்
செலுத்தினால் எழும்பாத நொதித்தல்கள் எழும்பாது, மற்றும் எழும்பிய
நொதித்தல்கள் கைவிடப்படுகிறது.

பிக்குகளே, நொதித்தல்களை பார்வையால்
கைவிடப்படவேண்டி இருக்கிறது, சிலதை அடக்கி வைத்து கைவிடப்படவேண்டி
இருக்கிறது, சிலதை கையாளுதலால் கைவிடப்படவேண்டி இருக்கிறது, சிலதை
பொறுத்துக்கொண்டு கைவிடப்படவேண்டி இருக்கிறது, சிலதை அழிப்பால்
கைவிடப்படவேண்டி இருக்கிறது, மற்றும் சிலதை வளர்ச்சியால் கைவிடப்படவேண்டி
இருக்கிறது.



Pāḷi

ஏவங் மே சுத்தங்: ஏவங் சமயங் பகவா
சாவத்தியங் விறாரத்தி ஜேதவனே அனாதபின்டிகஸ்ஸா ஆராமே. தத்ரா கோ பகவா பிக்கு (சீவகர்) ஆமன்தேசி
Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:

பிக்குகாவோ’தி
– ‘bhikkhavo’ti.


- பதந்தே’தி தே பிக்கு பகவதோ
பச்சாஸோஸும். பகவா எடதாவோசா:
 – ‘Bhadante’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:


- ஸப்பாஸவஸங்வரப்பரியாயங் வோ,
பிக்குகாவே, தெஸஸ்ஸாமி. தங் ஸுனாத,
ஸாதுதங் மனஸி கரோத, பாஸிஸ்ஸாமி’தி
– ‘Sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’ti.

-ஏவங், பந்தே’தி  கோ தே பிக்கு பகவதோ
பச்சாஸோஸும். பகவா எடதாவோசா:
– ‘Evaṃ, bhante’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

- ஜானதோ அகம், பிக்காவே,
பஸ்ஸதோ, ஆஸவானங் காயங் வதாமி, நோ அபஸதோ.கின்சா பிக்காவே, ஜானதோ கின்சா
பஸ்ஸதோ ஆஸவானங் காயங் வதாமி? யோனிஸோ சா மானஸிகாரங் அயோனிஸோ சா மானஸிகாரங். 
அயோனிஸோ, பிக்காவே, மானஸிகரோதோ அனுப்பன்னா சேவ ஆஸவா உப்பஜ்ஜன்தி, உப்பன்னா
சா ஆஸவா பவத்தந்தி; யோனிஸோ சா கோ, பிக்காவே, மானஸிகரோதோ அனுப்பன்னா சேவ
ஆஸவா நா உப்பஜ்ஜன்தி, உப்பன்னா சா ஆஸவா பாகியந்தி.

Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no
apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi?
Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave,
manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā
pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā
na uppajjanti, uppannā ca āsavā pahīyanti.

அத்தி, பிக்காவே, ஆஸவா தஸ்ஸனா பஹாதப்பா, 
அத்தி ஆஸவா ஸம்வரா பஹாதப்பா, அத்தி ஆஸவா பட்டிஸேவனா பஹாதப்பா, அத்தி ஆஸவா
அதிவாஸனா பஹாதப்பா, அத்தி ஆஸவா பரிவஜ்ஜனா பஹாதப்பா, அத்தி ஆஸவா வினோதனா
பஹாதப்பா, அத்தி ஆஸவா பாவனா பஹாதப்பா.
Atthi,
bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi
āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi
āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā
bhāvanā pahātabbā.

— All fermentations —
[sabba+āsava]
Sabbāsava Sutta (MN 2) {excerpt} - plain texts

The Buddha exposes here the different ways by which the āsavas,
fermentating defilements of the mind, are dispelled. This excerpt
contains a definition of what is yoniso and a-yoniso manasikāra.

Note: infobubbles on English words in italic

Very interesting sutta, where the different ways by which the āsavas, fermentating defilements of the mind, are dispelled.

Note: infobubbles on English words in italic

http://www.buddha-vacana.org/sutta/majjhima/mn002.html

English

I have heard that on one occasion the Blessed One was staying at
Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed
the monks:

– Monks!

– Yes, lord, the monks responded. The Blessed One said:

– Monks, I will teach you the method for the restraint of all fermentations. Listen & pay close attention. I will speak.

– As you say, sir, the monks replied. The Blessed One said:


Monks, the ending of the fermentations is for one who knows & sees,
I tell you, not for one who does not know & does not see. For one
who knows what & sees what? Appropriate attention &
inappropriate attention. When a monk attends inappropriately, unarisen
fermentations arise, and arisen fermentations increase. When a monk
attends appropriately, unarisen fermentations do not arise, and arisen
fermentations are abandoned.

There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be
abandoned by using, those to be abandoned by tolerating, those to be
abandoned by avoiding, those to be abandoned by destroying, and those to
be abandoned by developing.




Nalanda layout 1b.JPG


The seal of Nalanda University set in terracotta on display in the ASI Museum in Nalanda

Wide view of the other (back) side of Sariputta’s Stupa.


.

The Sariputta Stupa

Back side view of Sariputta Stupa

Front view of Sariputta Stupa






Nalanda University

Nalanda StupaNalanda monastary sitesNalanda

 

 

 

 

 

 

 

Approaching the ruins

Monastery #4

View from the upper floor

Many of the 108 monasteries that once existed here have two or more floors, with 30 or 40 rooms per floor. Only 11 monasteries have been excavated so far. Many of the rest are thought to lie buried under the surrounding villages.

Steps and passages (more)

 

 

 

 

Well inside monastery #4

Each monastery had a well, often with an octagonal cross-section.

Monastery #4 entrance (more)

Monks’ rooms

Shrine across Monastery #4

Across each monastery was a chaitya, or temple, with an image of the Buddha.

A monk’s room from above

Passageway (more)

The local guides say that this is where the visiting scholar Hiuen Tsang meditated, in a dark corner at the end of this corridor (the end where the photographer stands).

Wood fired ovens

These ovens apparently served multiple needs -- cooking ovens, smelting copper, and other laboratory work.

Bathroom with drains

Not a toilet but a bathing / washing place. Well-designed open drains are a common sight in these monasteries.



Catwalk between
Monasteries #1 and #4

Adjacent monasteries were connected by these catwalk like constructions. A narrow corridor between monasteries (this one used as the main entrance to the ruins) is typical.

One monk per room,
up to 40 rooms per floor

View of Temple #3 from
Monastery #1

Monastery #1 courtyard
and grain storage (left)

Temple #12 (more)

Temple #12 steps etc.

Brickwork sample

View from temple #12

Monastery #8 (more)

Monastery #9

Octagonal well

Podium in Monastery #9

Each monastery had one. It housed a Buddha image and/or was used as a lectern by the teachers.

Former monks’ quarters

University corridor (1, 2)

Area near Monastery #4

Temple #13

 




Temple #2  

Stone base, brick top

Musician woman

Amorous couple

Musicians

Amorous couple

Amorous couple

Warrior with sword

Half-human musician

Path leading to the ruins

Bodhi trees in the park

With the ruins of Nalanda directly behind

ASI museum at Nalanda

Nalanda Overview



Nalanda University Ancient Ruins, Bihar . . .
Nalanda University Ancient Ruins, Bihar



15

Mahànidàna
Sutta

Pali

English

Sinhala


Pali


Suttantapiñake
Dãghanikàyo
(Dutiyo bhàgo)
Mahàvaggo



Namo tassa bhagavato arahato sammà sambuddhassa.


2. (15) Mahànidànasuttaü

1. Evaü me sutaü: ekaü samayaü bhagavà
kuråsu viharati kammàsadammaü1 nàma kurånaü nigamo. Atha kho àyasmà
ànando. Yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü
abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho àyasmà ànando
bhagavantaü etadavoca: “acchariyaü bhante, abbhutaü bhante, yàvagambhãro
càyaü bhante, pañiccasamuppàdo gambhãravabhàso ca. Atha ca pana me
uttànakuttànako viya khàyatã”ti.

2. Mà hevaü ànanda avaca, mà hevaü ànanda avaca, gambhãro càyaü
ànanda pañiccasamuppàdo gambhãràvabhàso ca. Etassa ànanda, dhammassa
ananubodhà appañivedhà evamayaü pajà tantàkulakajàtà guëàguõóikajàtà2
mu¤jababbajabhåtà3 apàyaü duggatiü vinipàtaü saüsàraü nàtivattati.

3. Atthi idappaccayà jaràmaraõanti iti puññhena satà ànanda,
atthãti’ssa vacanãyaü. Kimpaccayà jaràmaraõanti iti ce. Vadeyya,
jàtipaccayà jaràmaraõanti iccassa vacanãyaü.

Atthi idappaccayà jàtãti iti puññhena satà ànanda, [PTS Page 056] [\q
56/] atthãti’ssa vacanãyaü. Kimpaccayà jàtãti iti ce vadeyya,
bhavapaccayà jàtãti iccassa vacanãyaü.

Atthi idappaccayà bhavo’ti iti puññhena satà ànanda, atthãti’ssa
vacanãyaü. Kimpaccayà bhavo’ti iti ce vadeyya, upàdànapaccayà bhavo’ti
iccassa vacanãyaü.

Atthi idappaccayà upàdànanti iti puññhena satà ànanda, atthãti’ssa
vacanãyaü. Kimpaccayà upàdànanti iti ce vadeyya, taõhàpaccayà upàdànanti
iccassa vacanãyaü.

1. Kammàsadhammaü - machasaü. 2. Guëàguõóhikajàta - sãmu
gulagaõóhikajàtà - di aññhakathà kulagaõóhikajàtà - guõagaõóhikajàtà -
syà. 3. Mu¤japabbajabhåtà - machasaü, syà.

[BJT Page 082] [\x 82/]

Atthi idappaccayà taõhà’ti iti puññhena satà ànanda atthãti’ssa
vacanãyaü. Kimpaccayà taõhà’ti iti ce vadeyya, vedanàpaccayà taõhà’ti
iccassa vacanãyaü.

Atthi idappaccayà vedanà’ti iti puññhena satà ànanda atthãti’ssa
vacanãyaü. Kimpaccayà vedanà’ti iti ce vadeyya, phassapaccayà vedanà’ti
iccassa vacanãyaü.

Atthi idappaccayà phasso’ti iti puññhena satà ànanda atthãti’ssa
vacanãyaü. Kimpaccayà phasso’ti iti ce vadeyya, nàmaråpaccayà phasso’ti
iccassa vacanãyaü.

Atthi idappaccayà nàmaråpanti iti puññhena satà ànanda atthi’ssa
vacanãyaü. Kimpaccayà nàmaråpanti iti ce vadeyya, vi¤¤àõapaccayà
nàmaråpanti iccassa vacanãyaü.

Atthi idappaccayà vi¤¤àõanti iti puññhena satà ànanda atthãti’ssa
vacanãyaü. Kimpaccayà vi¤¤àõanti iti ce vadeyya, nàmaråpapaccayà
vi¤¤àõanti iccassa vacanãyaü.

Iti kho ànanda nàmaråpapaccayà vi¤¤àõaü, vi¤¤àõapaccayà nàmaråpaü,
nàmaråpapaccayà phasso, phassapaccayà vedanà, vedanàpaccayà taõhà,
taõhàpaccayà upàdànaü, upàdànapaccayà bhavo, bhavapaccayà jàti,
jàtipaccayà jaràmaraõaü sokaparidevadukkhadomanassåpàyàsà [PTS Page 057]
[\q 57/] sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo
hoti.

4. “Jàtipaccayà jaràmaraõanti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü yathà jàtipaccayà jaràmaraõaü: jàti ca
hi ànanda nàbhavissa sabbena sababaü sabbathà sabbaü kassaci kimhivi
seyyathãdaü: devànaü và devattàya, gandhabbànaü và gandhabbattàya,
yakkhànaü và yakkhattàya, bhåtànaü và bhåtattàya, manussànaü và
manussattàya, catuppadànaü và catuppadattàya. Pakkhinaü và pakkhittàya,
siriüsapànaü và siriüsapattàya1, tesaü tesa¤ca ànanda sattànaü
tathattàya 2 jàti nàbhavissa, sabbaso jàtiyà asati jàtinirodhà api nu
kho jaràmaraõaü pa¤¤àyethà?”Ti.

“No hetaü bhante”.

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo jaràmaraõassa yadidaü jàti”.

1. Sarãsapànaü và machasaü. 2. Tadatadattàya - machasaü.

[BJT Page 084] [\x 84/]

5. “Bhavapaccayà jàtãti iti kho panetaü vuttaü. Tadànanda iminàpetaü
pariyàyena veditabbaü yathà bhavapaccayà jàti: bhavo ca hi ànanda
nàbhavissa sabbena sabbaü sabbathà sabbaü kassavi kimhivi seyyathãdaü:
kàmabhavo råpabhavo aråpabhavo, sabbaso bhave asati bhavanirodhà api nu
kho jàti pa¤¤àyethà?”Ti.

“Nohetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo jàtiyà yadidaü bhavo. “

6. “Upàdànapaccayà bhavo’ti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü: yathà upàdànapaccayà bhavo: upàdànaü
ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassavi [PTS Page
058] [\q 58/] kimhivi seyyathãdaü: kàmåpadànaü và diññhåpadànaü và
sãlabbatåpàdànaü và attavàdåpàdànaü và - sabbaso upàdàne asati
upàdànanirodhà api nu kho bhavo papa¤¤àyethà?Ti.

“Nohetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo bhavassa yadidaü upàdànaü. “

7. Taõhàpaccayà upàdànanti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü: yathà taõhàpaccayà upàdànaü: taõhà ca
hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassaci kimhici -
seyyathãdaü: råpataõhà saddataõhà gandhataõhà rasataõhà phoññhabbataõhà
dhammataõhà - sabbaso taõhàya asati taõhànirodhà api nu kho upàdànaü
pa¤¤àyethà?”Ti.

“Nohetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo upàdànassa yadidaü taõhà. “

8. “Vedanàpaccayà taõhà’ti iti kho panetaü vuttaü. Tadànanda iminà
petaü pariyàyena veditabbaü yathà vedanàpaccayà taõhà: vedanà ca hi
ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassaci kimhici -
seyyathãdaü: cakkhusamphassajà vedanà sotasamphassajà vedanà
ghànasampassajà vedanà kàyasamphassajà vedanà manosamphassajà vedanà, -
sabbaso vedanàya asati vedanànirodhà api nu kho taõhà pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo taõhàya yadidaü vedanà. “

[BJT Page 086] [\x 86/]

9. Iti kho panetaü ànanda vedanaü pañicca taõhà, taõhaü pañicca
pariyesanà, pariyesanaü pañicca làbho, làbhaü pañicca vinicchayo,
vinicchayaü pañiccachandaràgo, chandaràgaü pañicca ajjhosànaü,
ajjhosànaü pañicca pariggaho, pariggahaü pañicca macchariyaü,
macchariyaü [PTS Page 059] [\q 59/] pañicca àrakkho, àrakkhàdhikaraõaü1
pañicca daõóàdàna satthàdànakalahaviggahavivàdatuvaütuvaü
pesu¤¤amusàvàdà aneke pàpakà akusalà dhammà sambhavanti.

10. ârakkhàdhikaraõaü daõaóàdànasatthàdànakalaha - viggaha -
vivàdatuvantuvaü - pesu¤¤amusàvàdà aneke pàpakà akusalà dhammà
sambhavantãti iti kho panetaü vuttaü. Tadànanda iminàpetaü pariyàyena
veditabbaü yathà àrakkhàdhikaraõaü daõóàdàna - satthàdàna - kalaha -
viggaha - vivàda - tuvantuvaü - pesu¤¤a - musà - vàdà aneke pàpakà
akusalà dhammà sambhavanti: àrakkho ca hi ànanda nàbhavissa sabbena
sabbaü sabbathà sabbaü kassaci kimhici, sabbaso àrakkhe asati
àrakkhanirodhà api nu kho daõóàdàna - satthàdàna - kalaha - viggaha -
vivàda - tuvantuvaü - pesu¤¤a - musà - vàdà aneke pàpakà akusalà dhammà
sambhaveyyunti?.

“No hetaü bhante. “

Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo
daõóadànasatthàdànakalahaviggahavivàdatuvantuvaüpesu¤¤amusàvàdànaü
anekesaü pàpakànaü akusalànaü dhammànaü sambhavàya yadidaü àrakkho.

11. Macchariyaü pañicca àrakkho’ti iti kho panetaü vuttaü tadànanda
iminàpetaü pariyàyena veditabbaü yathà macchariyaü pañicca àrakkho:
macchariyaü ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü
kassaci kimhici, sabbaso macchariye asati macchariyanirodhà api nu kho
àrakkho pa¤¤àyethàti?

“No hetaü bhante. “

Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo àrakkhassa yadidaü macchariyaü.

12. Pariggahaü pañicca macchariyanti iti kho panetaü vuttaü.
Tadànanda iminàpetaü pariyàyena veditabbaü. Yathà pariggahaü pañicca
macchariyaü: [PTS Page 060] [\q 60/] pariggaho ca hi ànanda nàbhavissa
sabbena sabbaü sabbathà sabbaü kassaci kimhici, sabbaso pariggahe asati
pariggahanirodhà api nu kho macchariyaü pa¤¤àyethà ti?

“No hetaü bhante. “

Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo macchariyassa yadidaü pariggaho.

1. ârakkhaü pañicca àrakkhàdhikaraõaü - syà.

[BJT Page 088] [\x 88/]

13. “Ajjhosànaü pañicca pariggaho’ti iti kho panetaü vuttaü.
Tadànanda iminàpetaü pariyàyena veditabbaü. Yathà ajjhosànaü pañicca
pañiggaho: ajjhosànaü ca hi ànanda nàbhavissa sabbesa sabbaü sabbathà
sabbaü kassaci kimhici. Sabbaso ajjhosàne asati ajjhosànanirodhà nirodhà
api nu kho pariggaho pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo pariggahassa yadidiü ajjhosànaü. “

14. “Chandaràgaü pañicca ajjhosànanti iti kho panetaü vuttaü.
Tadànanda iminàpetaü pariyàyena veditabbaü. Yathà chandaràgaü pañicca
ajjhosànaü: chandaràgo ca hi ànanda nàbhavissa sabbena sabbaü sabbathà
sabbaü kassaci kimhici, sabbaso chandaràge asati chandaràganirodhà api
nu kho ajjhosànaü pa¤¤àyethà?Ti. “

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo ajjhosànassa yadidaü chandaràgo. “

15. “Vinicchayaü pañicca chandaràgo’ti iti kho panetaü vuttaü.
Tadànanda iminàpetaü pariyàyena veditabbaü yathà vinicchayaü pañicca
chandaràgo: vinicchayo ca hi ànanda nàbhavissa sabbena sabbaü sabbathà
sabbaü kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhà api
nu kho chandaràgo pa¤¤àyethà?”Ti.

[PTS Page 061] [\q 61/] “no hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo chandaràgassa, yadidaü vinicchayo. “

16. “Làbhaü pañicca vinicchayo’ti iti kho panetaü vuttaü tadànanda
iminàpetaü pariyàyena veditabbaü. Yathà làbhaü pañicca vinicchayo: làbho
ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassaci kimhici,
sabbaso làbhe asati làbhanirodhà api nu kho vinicchayo pa¤¤àyethà?Ti.

“No hetaü bhante”

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo vinicchayassa yadidaü làbho. “

17. “Pariyesanaü pañicca làbho’ti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü. Yathà pariyesanaü pañicca làbho:
pariyesanà ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü
kassaci kimhici, sabbaso pariyesanàya asati pariyesanànirodhà api nu kho
làbho pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo làbhassa yadidaü pariyesanà. “

[BJT Page 090] [\x 90/]

18. Taõhaü pañicca pariyesanà’ti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü. Yathà taõhaü pañicca pariyesanà: taõhà
ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassaci kimhici,
seyyathãdaü kàmataõhà bhavataõhà vibhavataõhà, sabbaso taõhà nirodhà
api nu kho pariyesanà pa¤¤àyethà?Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo pariyesanàya yadidaü taõhà.

Iti kho ànanda ime dve dhammà dvayena vedanàya ekasamosaraõà bhavanti. “

19. [PTS Page 062] [\q 62/] “phassapaccayà vedanà’ti iti kho panetaü
vuttaü. Tadànanda iminà petaü pariyàyena veditabbaü yathà phassapaccayà
vedanà: phasso ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü
kassaci kimhici, seyyathãdaü - cakkhusamphasso sotasamphasso
ghànasamphasso jivhàsamphasso kàyasamphasso manosamphasso, sabbaso
phasse asati phassanirodhà api nu kho vedanà pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo vedanàya yadidaü phasso. “

20. “Nàmaråpapaccayà phasso’ti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü yathà nàmaråpapaccayà phasso: yehi
ànanda àkàrehi yehi liïgehi yehi nimittehi yehi uddesehi nàmakàyassa
pa¤¤atti hoti, tesu àkàresu tesu liïgesu tesu nimittesu tesu uddesesu
asati api nu kho råpakàye adhivacanasamphasso pa¤¤àyethàti

“No hetaü bhante. “

“Yehi ànanda àkàrehi yehi liïgehi yehi nimittehi yehi uddesehi
råpakàyassa pa¤¤atti hoti, tesu àkàresu tesu liïgesu tesu nimittesu tesu
uddesesu asati api nu kho nàmakàye pañighasamphasso pa¤¤àyethà?”Ti.

“No hetaü bhante. “

[BJT Page 092] [\x 92/]

“Yehi ànanda àkàrehi yehi liïgehi yehi nimittehi yehi uddesehi
nàmakàyassa ca råpakàyassa ca pa¤¤atti hoti, tesu àkàresu tesu liïgesu
tesu nimittesu tesu uddesesu asati api nu kho adhivacanasamphasso và
pañighasamphasso và pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Yehi ànanda àkàrehi yehi liïgehi yehi nimittehi yehi uddesehi
nàmaråpassa pa¤¤atti hoti, tesu àkàresu tesu liïgesu tesu nimittesu tesu
uddesesu asati api nu kho phasso pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo phassassa yadidaü nàmaråpaü.

21. “Vi¤¤àõapaccayà nàmaråpanti iti kho panetaü [PTS Page 063] [\q
63/] vuttaü. Tadànanda iminà petaü pariyàyena veditabbaü. Yathà
vi¤¤àõapaccayà nàmaråpaü. Vi¤¤àõaü ca hi ànanda màtukucchismiü na
okkamissatha, api nu kho nàmaråpaü màtukucchismiü samuccissathàti”?

“No hetaü bhante. “

“Vi¤¤àõaü ca hi ànanda màtukucchiü okkamitvà vokkamissatha, api nu kho nàmaråpaü itthattàya abhinibbattissathàti”?

“No hetaü bhante”.

“Vi¤¤àõaü ca hi ànanda daharasseva sato vocchijjissatha kumàrakassa
và kumàrikàya và, api nu kho nàmaråpaü vuddhiü viråëhiü vepullaü
àpajjissathàti’?

“No hetaü bhante. “

‘Tasmàtihànanda eseva hetu etaü nidànaü. Esa samudayo esa paccayo nàmaråpassa yadidaü vi¤¤àõaü. “

22. “Nàmaråpapaccayà vi¤¤àõanti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü. Yathà nàmaråpapaccayà vi¤¤àõaü:
vi¤¤àõaü ca hi ànanda nàmaråpe patiññhaü na labhissatha, api nu kho
àyatiü jàtijaràmaraõaü dukkhasamudayasambhavo pa¤¤àyethàti”?

“No hetaü bhante. “

“Tasmàtihànanda, eseva hetu etaü nidànaü esa samudayo esa paccayo vi¤¤àõassa yadidaü nàmaråpaü. “

[BJT Page 094] [\x 94/]

“Ettàvatà kho ànanda jàyetha và jãyetha và mãyetha và cavetha và
upapajjetha và, ettàvatà adhivacanapatho, ettàvatà niruttipatho,
ettàvatà vi¤¤attipatho, ettàvatà pa¤¤àvacaraü ettàvatà vaññaü vattati,
(ettàvatà) [PTS Page 064] [\q 64/] itthattaü pa¤¤apanàya, yadidaü
nàmaråpaü saha vi¤¤àõena a¤¤ama¤¤apaccayatàya pavattati. “

23. “Kittàvatà ca ànanda attànaü pa¤¤apento pa¤¤apeti: råpiü và hi
ànanda parittaü attànaü pa¤¤apento pa¤¤apeti ‘råpã me paritto attàti’ti,
råpiü và hi ànanda anantaü attànaü pa¤¤apento pa¤¤apeti ‘råpã me ananto
attà’ti, ‘aråpiü và hi ànanda parittaü attànaü pa¤¤apento pa¤¤apeti
‘aråpã me paritto attà’ti, aråpiü và hi ànanda anantaü attànaü
pa¤¤apento pa¤¤apeti ‘aråpã me ananto attà’ti.

24. “Tatrànanda yo so råpiü parittaü attànaü pa¤¤apento pa¤¤apeti1,
etarahi và so råpiü parittaü attànaü pa¤¤apento pa¤¤apeti. Tattha bhàviü
và so råpiü parittaü attànaü pa¤¤apento pa¤¤apeti. Atathaü và pana
santaü tathattàya upakappessàmã ti iti và panassa hoti. Evaü santaü kho
ànanda råpiü parittattànudiññhi anusetãti iccàlaü vacanàya.

25. “Tatrànanda yo so råpiü anantaü attànaü pa¤¤apento pa¤¤apeti,
etarahi và so råpiü anantaü attànaü pa¤¤apento pa¤¤apeti, tattha bhàviü
và so råpiü anantaü attànaü pa¤¤apento pa¤¤apeti. Atathaü và pana santaü
tathattàya upakappessàmãti iti và panassa hoti. Evaü santaü kho ànanda
råpiü anattattànudiññhi anusetãti iccàlaü vacanàya.

- - - - - - - - - - - - - - - - - - - - - - -

1. Pa¤¤àpetto pa¤¤àpeti, katthaci.

[BJT Page 096] [\x 96/]

26. “Tatrànanda yo so aråpiü parittaü attànaü pa¤¤apento pa¤¤apeti,
etarahi và so aråpiü parittaü attànaü pa¤¤apento pa¤¤apeti, tattha
bhàviü và so aråpiü parittaü attànaü pa¤¤apento pa¤¤apeti. Atathaü và
pana santaü tathattàya upakappessàmãti iti và panassa hoti. Evaü santaü
kho ànanda aråpiü parittattànudiññhi anusetãti iccàlaü vacanàya.

27. “Tatrànanda yo so aråpiü anantaü attànaü pa¤¤apento pa¤¤apeti,
etarahi và so aråpiü anantaü attànaü pa¤¤apento pa¤¤apeti. Tattha bhàviü
và so aråpiü anantaü attànaü pa¤¤apento pa¤¤apeti. Atathaü và pana
santaü tathattàya upakappessàmãti iti và [PTS Page 065] [\q 65/] panassa
hoti. Evaü santaü kho ànanda aråpiü anattattànudiññhi anusetãti iccàlaü
vacanàya. Ettàvatà kho ànanda attànaü pa¤¤apento pa¤¤apeti.

28. “Kittàvatà cànanda attànaü na pa¤¤apento na pa¤¤apeti:

Råpiü và hi ànanda parittaü attànaü na pa¤¤apento na pa¤¤apeti ‘råpã
me paritto attà’ti. Råpiü và hi ànanda anantaü attànaü na pa¤¤apento na
pa¤¤apeti. ‘Råpã me ananto attà’ti. Aråpiü và hi ànanda parittaü attànaü
na pa¤¤apento na pa¤¤apeti ‘aråpã me paritto attà’ti. Aråpiü và hi
ànanda anantaü attànaü na pa¤¤apento na pa¤¤apeti ‘aråpã me ananto
attà’ti.

29. “Tatrànanda yo so råpiü parittaü attànaü na pa¤¤apento, na
pa¤¤apeti, etarahi và so råpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti. Tattha bhàviü và so råpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti. Atathaü và pana santaü tathattàya upakappessàmã ti iti và
panassa na hoti, evaü santaü kho ànanda råpiü parittattànudiññhi
nànusetãti iccàlaü vacanàya.

[BJT Page 098] [\x 98/]

30. “Tatrànanda, yo so råpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti, etarahi và so råpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti. Tattha bhàviü và so råpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti. ‘Atathaü và pana santaü tathattàya upakappessàmã’ti iti và
panassa na hoti. Evaü santaü kho ànanda råpiü anattattànudiññhi
nànusetãti iccàlaü vacanàya.

31. “Tatrànanda, yo so aråpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti, etarahi và so aråpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti. Tattha bhàviü và so aråpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti. ‘Atathaü và pana santaü tathattàya upakappessàmã’ti iti và
panassa na hoti. Evaü santaü kho ànanda aråpiü parittattànudiññhi
nànusetãti iccàlaü vacanàya.

32. “Tatrànanda, yo so aråpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti, etarahi mà so aråpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti. Tattha bhàviü và so aråpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti. ‘Atathaü và pana santaü tathattàya upakappessàmã’ti iti và
panassa [PTS Page 066] [\q 66/] na hoti. Evaü santaü kho ànanda, aråpiü
anattattànudiññhi nànusetãti iccàlaü vacanàya. Ettàvatà kho ànanda
attànaü na pa¤¤apento na pa¤¤apeti.

33. “Kittàvatà ca ànanda attànaü samanupassamàno samanupassati.

Vedanaü vàhi ànanda, attànaü samanupassamàno samanupassati: ‘vedanà
me attà’ti. ‘Na heva kho me vedanà attà, appañisaüvedano me attà’ti iti
và hi ànanda, attànaü samanupassamàno samanupassati. ‘Na heva kho me
vedanà attà, no’pi appañisaüvedano me attà, attà me vedayati
vedanàdhammo hi me attà’ti iti và hi ànanda, attànaü samanupassamàno
samanupassati.

[BJT Page 100] [\x 100/]

34. Tatrànanda, yo so evamàha: ‘vedanà, me attà’ti, so evamassa
vacanãyo: ’tisso kho imà àvuso vedanà: sukhà vedanà dukkhà vedanà
adukkhamasukhà vedanà. Imàsaü kho tvaü tissannaü vedanànaü katamaü
attato samanupassasã ti’. Yasmiü ànanda, samaye sukhaü vedanaü vedeti,
neva tasmiü samaye dukkhaü vedanaü vedeti, na adukkhamasukhaü vedanaü
vedeti, sukhaü yeva tasmiü samaye vedanaü vedeti. Yasmiü ànanda, samaye
dukkhaü vedanaü vedeti, neva tasmiü samaye sukhaü vedanaü vedeti, na
adukkhamasukhaü vedanaü vedeti, dukkhaü yeva tasmiü samaye vedanaü
vedeti. Yasmiü ànanda, samaye adukkhamasukhaü vedanaü vedeti, neva
tasmiü samaye sukhaü vedanaü vedeti, na dukkhaü vedanaü vedeti,
adukkhamasukhaü yeva tasmiü samaye vedanaü vedeti.

35. “Sukhà pi kho ànanda, vedanà aniccà saïkhatà pañiccasamuppannà
khayadhammà vayadhammà viràgadhammà nirodhadhammà. Dukkhàpi kho ànanda
vedanà aniccà saïkhatà pañiccasamuppannà khayadhammà [PTS Page 067] [\q
67/] vayadhammà viràgadhammà nirodhadhammà. Adukkhamasukhà pi kho ànanda
vedanà aniccà saïkhatà pañiccasamuppannà khayadhammà vayadhammà
viràgadhammà. Tassa sukhaü vedanaü vedayamànassa1 ‘eso me attà’ti hoti.
Tassà yeva sukhàya vedanàya nirodhà ‘vyaggo me attà’ti hoti. Dukkhaü
vedanaü vedayamànassa ‘eso me attà’ti hoti. Tassà yeva dukkhàya vedanàya
nirodhà ‘vyaggo me attà’ti hoti. Adukkhamasukhaü vedanaü vedayamànassa
‘eso me attà’ti hoti. Tassà yeva adukkhamasukhàya vedanàya nirodhà
‘vyaggo me attà’ti hoti. Iti so diññheva dhamme aniccaü sukhaü dukkhaü
vokiõõaü2 uppàdavayadhammaü attànaü samanupassamàno samanupassati. Yo so
evamàha ‘vedanà me attà’ti. Tasmàtihànanda, etenapetaü nakkhamati
‘vedanà me attà’ti samanupassituü.

36. “Tatrànanda, yo so evamàha ‘naheva kho me vedanà attà,
appañisaüvedano me attà’ti, so evamassa vacanãyo ‘yattha panàvuso
sabbaso vedayitaü natthi, api nu kho tattha ayamahamasmã’ti 3 siyà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda, etenapetaü nakkhamati ‘naheva kho me vedanà attà, appañisaüvedano me attà’ti samanupassituü.

1. Vediyamànassa - katthaci. 2. Aniccasukhadukkhavokiõõaü - katthaci 3. Ahamasmãti, sãmu.

[BJT Page 102] [\x 102/]

37. Tatrànanda, yo so evamàha ‘naheva kho me vedanà attà, no’pi
appañisaüvedano me attà, attà me vedeti, vedanàdhammo hi me attà’ti, so
evamassa vacanãyo: ‘vedanà ca hi àvuso sabbena sabbaü sabbathà sabbaü
aparisesà nirujjheyyuü, sabbaso vedanàya asati vedanànirodhà api nu kho
tattha ayamahamasmiti siyà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda, etenapetaü nakkhamati ‘ naheva [PTS Page 068] [\q
68/] kho me vedanà attà, no pi appañisaüvedano me attà, attà me
vedayati, vedanàdhammo hi me attà’ti samanupassituü. “

38. “Yato kho panànanda, bhikkhu neva vedanaü attànaü samanupassati,
no pi appañisaüvedanaü attànaü samanupassati, no pi ‘attà me vedayati
vedanàdhammo hi me attà’ti samanupassati, so evaü asamanupassanto na ca
ki¤ci loke upàdiyati, anupàdiyaü na paritassati, aparitassaü paccattaü
yeva parinibbàyissati. Khãõà jàti, vusitaü brahmacariyaü, kataü
karaõãyaü, nàparaü itthattàyà’ti pajànàti.

39. “Evaü vimuttacittaü kho ànanda, bhikkhuü yo evaü vadeyya” hoti
tathàgato parammaraõà iti’ssa diññhi”ti tadakallaü. “Na hoti tathàgato
parammaraõà iti’ssa diññhiti tadakallaü. “Hoti ca na ca hoti tathàgato
parammaraõà iti’ssa diññhi”ti tadakallaü. “Neva hoti, na na hoti
tathàgato parammaraõà iti’ssa diññhi”ti tadakallaü. Taü kissa hetu:
yàvatà ànanda adhivacanaü, yàvataü adhivacanapatho, yàvatà nirutti,
yàvatà niruttipatho, yàvatà pa¤¤atti, yàvatà pa¤¤attipatho, yàvatà
pa¤¤à, yàvatà pa¤¤àvacaraü yàvatà vaññaü vaññati, 1 tadabhi¤¤à vimutto
bhikkhu “tadabhi¤¤à vimutto bhikkhu 2 na jànàti na passati iti’ssa
diññhi”ti tadakallaü.

40. “Satta kho imà ànanda, vi¤¤àõaññhitiyo, dve àyatanàni, katamà satta:

Santànanda sattà nànàttakàyà [PTS Page 069] [\q 69/] nànattasa¤¤ino
seyyathàpi manussà ekacce ca devà ekacce ca vinipàtikà. Ayaü pañhamà
vi¤¤àõaññhiti.

1. Yàcanà vaññaü yàcanà vaññati - machasaü. 2. Vimuttaü bhikkhuü - machasaü.

[BJT Page 104] [\x 104/]

“Santànanda, sattà nànattakàyà ekattasa¤¤ino seyyathàpi devà brahmakàyikà pañhamàbhinibbattà. Ayaü dutiyà vi¤¤àõaññhiti.

Santànanda, sattà ekattakàyà nànattasa¤¤ino seyyathàpi devà subhakiõhà. Ayaü catutthà1 vi¤¤àõaññhiti.

“Santànanda, sattà sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü
atthaïgamà nànattasa¤¤ànaü amanasikàrà ‘ananto àkàso’ti
àkàsàna¤càyatanåpagà. Ayaü pa¤camà2 vi¤¤àõaññhiti.

“Sattànanda, sattà sabbaso àkàsàna¤càyatanaü samatikkamma ‘anantaü
vi¤¤àõa’nti vi¤¤àõa¤càyatanåpagà. Ayaü chaññhà3 vi¤¤àõaññhiti.

“Sattànanda, sattà sabbaso vi¤¤àõa¤càyatanaü samatikkamma ‘natthi ki¤cã’ti àki¤ca¤¤àyatanåpagà. Ayaü sattamà4 vi¤¤àõaññhiti.

Asa¤¤asattàyatanaü, nevasa¤¤ànàsa¤¤àyatanameva dutiyaü.

41. Tatrànanda, yàyaü pañhamà vi¤¤àõaññhiti nànattakàyà
nànattasa¤¤ino seyyathàpi manussà ekacce ca devà ekacce ca vinipàtikà,
yo nu kho ànanda, ta¤ca pajànàti, tassà ca samudayaü pajànàti, tassà ca
atthaïgamaü pajànàti, tassà ca assàdaü pajànàti, tassà ca àdãnavaü
pajànàti, tassà ca nissaraõaü pajànàti, kallaü nu tena
tadabhinanditunti?”

[PTS Page 070] [\q 70/] “no hetaü bhante. “

“Tatrànanda, yàyaü dutiyà vi¤¤àõaññhiti nànattakàyà ekattasa¤¤ino
seyyathàpi devà brahmakàyikà pañhamàbhinibbattà, yo nu kho ànanda, ta¤ca
pajànàti, tassà ca samudayaü pajànàti, tassà ca atthaïgamaü pajànàti,
tassà ca assàdaü pajànàti, tassà ca àdãnavaü pajànàti, tassà ca
nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“Tatrànanda, yàyaü tatiyà vi¤¤àõaññhiti ekattakàyà nànattasa¤¤ino
seyyathàpi devà àbhassarà, yo nu kho ànanda, ta¤ca pajànàti, tassà ca
samudayaü pajànàti, tassà ca atthaïgamaü pajànàti, tassà ca assàdaü
pajànàti, tassà ca àdãnavaü pajànàti, tassà ca nissaraõaü pajànàti,
kallaü nu tena tadabhinanditunti?”

“Tatrànanda, yàyaü catutthà vi¤¤àõaññhiti ekattakàyà ekattasa¤¤ino
seyyathàpi devà subhakiõõà, yo nu kho ànanda, ta¤ca pajànàti, tassà ca
samudayaü pajànàti, tassà ca atthaïgamaü pajànàti, tassà ca assàdaü
pajànàti, tassà ca àdãnavaü pajànàti, tassà ca nissaraõaü pajànàti,
kallaü nu tena tadabhinanditunti?” “Tatrànanda, yàyaü pa¤camà
vi¤¤àõaññhiti sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü
atthaïgamà nànattasa¤¤ànaü amanasikàrà ‘ananto àkàso’ti
àkàsàna¤càyatanåpagà. Yo nu kho ànanda, ta¤ca pajànàti, tassà ca
samudayaü pajànàti, tassà ca atthaïgamaü pajànàti, tassà ca assàdaü
pajànàti, tassà ca àdãnavaü pajànàti, tassà ca nissaraõaü pajànàti,
kallaü nu tena tadabhinanditunti?”

“Tatrànanda, yàyaü chaññhà vi¤¤àõaññhiti sabbaso àkàsàna¤càyatanaü
samatikkamma anantaü vi¤¤àõa’nti vi¤¤àõa¤càyatanåpagà, yo nu kho ànanda,
ta¤ca pajànàti, tassà ca samudayaü pajànàti, tassà ca atthaïgamaü
pajànàti, tassà ca assàdaü pajànàti, tassà ca àdãnavaü pajànàti, tassà
ca nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“Tatrànanda, yàyaü sattamà vi¤¤àõaññhiti sabbaso vi¤¤àõa¤càyatanaü
samatikkamma ‘natthi ki¤ci’ti àki¤ca¤¤àyatanåpagà, yo nu kho ànanda,
ta¤ca pajànàti, tassà ca samudayaü pajànàti, tassà ca atthaïgamaü
pajànàti, tassà ca assàdaü pajànàti, tassà ca àdãnavaü pajànàti, tassà
ca nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“No hetaü bhante. “

——————

1. Catutthi - sãmu, machasaü, syà, [PTS] 2. Pa¤camã - sãmu, machasaü,
syà. [PTS] 3. Chaññhã, sãmu - machasaü, syà, [PTS] 4. Sattamã - sãmu,
machasaü, syà, [PTS]

[BJT Page 106] [\x 106/]

“Tatrànanda, yadidaü asa¤¤asattàyatanaü, yo nu kho ànanda, ta¤ca
pajànàti, tassa ca samudayaü pajànàti, tassa ca atthaïgamaü pajànàti,
tassa ca assàdaü pajànàti, tassa ca àdãnavaü pajànàti, tassa ca
nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“No hetaü bhante. “

“Tatrànanda, yadidaü nevasa¤¤ànàsa¤¤àyatanaü, yo nu kho ànanda, ta¤ca
pajànàti, tassa ca samudayaü pajànàti, tassa ca atthaïgamaü pajànàti,
tassa ca assàdaü pajànàti, tassa ca àdãnavaü pajànàti. Tassa ca
nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“No hetaü bhante. “

“Yato kho ànanda, bhikkhu imàsa¤ca sattannaü vi¤¤àõaññhitinaü,
imesa¤ca dvinnaü àyatanànaü samudaya¤ca atthaïgama¤ca assàda¤ca
àdãnava¤ca nissaraõa¤ca yathàbhåtaü viditvà anupàdà vimutto hoti. Ayaü
vuccatànanda, bhikkhu pa¤¤àvimutto.

42. “Aññha kho ime ànanda vimokkhà. Katame aññha:

Råpã råpàni passati. Ayaü pañhamo vimokkho.

Ajjhattaü aråpasa¤¤ãbahiddhà råpàni passati. Ayaü dutiyo vimokkho.

[PTS Page 071] [\q 71/] subhanteva adhimutto hoti. Ayaü tatiyo vimokkho.

Sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü atthaïgamà
nànattasa¤¤ànaü amanasikàrà ‘ananto àkàso’ti àkàsàna¤càyatanaü
upasampajja viharati. Ayaü catuttho vimokkho.

Sabbaso àkàsàna¤càyatanaü samatikkamma ‘anantaü vi¤¤àõa’nti vi¤¤àõa¤càyatanaü upasampajja viharati. Ayaü pa¤camo vimokkho.

Sabbaso vi¤¤àõa¤càyatanaü samatikkamma ‘natthi ki¤cã’ti àki¤ca¤¤àyatanaü upasampajja viharati. Ayaü chaññho vimokkho,

Sabbaso àki¤ca¤¤àyatanaü samatikkamma nevasa¤¤ànàsa¤¤àyatanaü upasampajja viharati. Ayaü sattamo vimokkho.

Sabbaso nevasa¤¤ànàsa¤¤àyatanaü samatikkamma sa¤¤àvedayitanirodhaü upasampajja viharati. Ayaü aññhamo vimokkho.

Ime kho ànanda, aññha vimokkhà.

[BJT Page 108] [\x 108/]

“Yato kho ànanda, bhikkhu ime aññha vimokkhe anulomampi samàpajjati,
pañilomampi samàpajjati, anulomapañilomampi samàpajjati, yatthicchakaü
yadicchakaü yàvadicchakaü samàpajjati pi vuññhàti pi, àsavàna¤ca khayà
anàsavaü cetovimuttiü pa¤¤àvimuttiü diññheva dhamme sayaü abhi¤¤à
sacchikatvà upasampajja viharati, ayaü vuccatànanda, bhikkhu
ubhatobhàgavimutto. Imàya ca ànanda ubhatobhàgavimuttiyà a¤¤à
ubhatobhàgavimutti uttarãtarà và paõãtatarà và natthi”ti.

Idamavoca bhagavà attamano àyasmà ànando bhagavato bhàsitaü abhinandãti.

Mahànidànasuttaüniññhitaü dutiyaü.

Maha-Nidana Sutta

The Great Causes Discourse

For free distribution only, as a gift of Dhamma



Translator’s Introduction

This is one of the most profound discourses in the Pali Canon. It
gives an extended treatment of the teachings of dependent co-arising
(paticca samuppada) and not-self (anatta) in an outlined context of how
these teachings function in practice.

The first part of the discourse takes the factors of dependent
co-arising in sequence from effect to cause, tracing them down to the
mutual dependency of name-and-form (mental and physical activity) on the
one hand, and consciousness on the other. In connection with this
point, it is worth noting that the word “great” in the title of the
discourse may have a double meaning: modifying the word “discourse” —
it’s a long discourse — and modifying “causes,” referring to the fact
that name-and-form and consciousness as causal factors can account for
everything describable in the cosmos.

After tracing the basic sequence of factors in the causal pattern,
the discourse then reviews their inter-relationships, showing how they
can explain stress and suffering both on the individual and on the
social level.

The second part of the discourse, taking up the teaching of not-self,
shows how dependent co-arising gives focus to this teaching in
practice. It begins with a section on Delineations of a Self,
classifying the various ways in which a sense of “self” might be defined
in terms of form. The scheme of analysis introduced in this section —
classifying views of the self according to the variables of form and
formless; finite and infinite; already existing, naturally developing in
the future, and alterable through human effort — covers all the
theories of the self proposed in the classical Upanisads, as well as all
theories of self or soul proposed in more recent times. The inclusion
of an infinite self in this list gives the lie to the belief that the
Buddha’s teachings on not-self were denying nothing more than a sense of
“separate” or “limited” self. The discourse points out that even a
limitless, infinite, all-embracing sense of self is based on an
underlying tendency in the mind that has to be abandoned.

The following section, on Non-delineations of a Self, shows that it
is possible for the mind to function without reading a “self” into
experience. The remaining sections focus on ways in which this can be
done by treating the sense of self as it relates to different aspects of
name-and-form. The first of these sections — Assumptions of a Self —
focuses on the sense of self as it relates to feeling, one of the “name”
factors in name-and-form. The next section — Seven Stations of
Consciousness — focuses on form, formlessness, and perception, which is
another one of the “name” factors that allows a place for consciousness
to land and grow on the “macro” level in the cycle of death and
rebirth. The last section — Eight Emancipations — focuses on form,
formlessness, and perception on the “micro” level in the practice of
meditative absorption (jhana).

In each of these cases, once the sense of attachment and
identification with name-and-form can be broken, the mutual dependency
between consciousness and name-and-form is broken as well. This brings
about total freedom from the limits of “the extent to which there are
means of designation, expression, and delineation…the extent to which
the sphere of discernment extends, the extent to which the cycle
revolves for the manifesting (discernibility) of this world — i.e.,
name-and-form together with consciousness.” This is the release at which
the Buddha’s teachings are aimed.



(Dependent Co-arising)

I have heard that on one occasion the Blessed One was living among the Kurus. Now, the Kurus have a town named Kammasadhamma. There Ven. ânanda
approached the Blessed One and, on arrival, having bowed down to the
Blessed One, sat to one side. As he was sitting there he said to the
Blessed One: “It’s amazing, lord, it’s astounding, how deep this
dependent co-arising is, and how deep its appearance, and yet to me it
seems as clear as clear can be.”

[The Buddha:] “Don’t say that, ânanda. Don’t say that. Deep is this
dependent co-arising, and deep its appearance. It’s because of not
understanding and not penetrating this Dhamma that this generation is
like a tangled skein, a knotted ball of string, like matted rushes and
reeds, and does not go beyond transmigration, beyond the planes of
deprivation, woe, and bad destinations.

“If one is asked, ‘Is there a demonstrable requisite condition for aging and death?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition do aging and death
come?’ one should say, ‘Aging and death come from birth as their
requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for birth?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does birth come?’
one should say, ‘Birth comes from becoming as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for becoming?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does becoming come?’
one should say, ‘Becoming comes from clinging as its requisite
condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for clinging?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does clinging come?’
one should say, ‘Clinging comes from craving as its requisite
condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for craving?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does craving come?’
one should say, ‘Craving comes from feeling as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for feeling?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does feeling come?’
one should say, ‘Feeling comes from contact as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for contact?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does contact come?’
one should say, ‘Contact comes from name-and-form as its requisite
condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for name-and-form?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does name-and-form
come?’ one should say, ‘Name-and-form comes from consciousness as its
requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for consciousness?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does consciousness
come?’ one should say, ‘Consciousness comes from name-and-form as its
requisite condition.’

“Thus, ânanda, from name-and-form as a requisite condition comes
consciousness. From consciousness as a requisite condition comes
name-and-form. From name-and-form as a requisite condition comes
contact. From contact as a requisite condition comes feeling. From
feeling as a requisite condition comes craving. From craving as a
requisite condition comes clinging. From clinging as a requisite
condition comes becoming. From becoming as a requisite condition comes
birth. From birth as a requisite condition, aging, death, sorrow,
lamentation, pain, distress, and despair come into play. Such is the
origination of this entire mass of stress.

(Aging and Death)

“‘From birth as a requisite condition come aging and death.’ Thus it
has been said. And this is the way to understand how from birth as a
requisite condition come aging and death. If there were no birth at all,
in any way, of anything anywhere — i.e., of devas in the state of
devas, of celestials in the state of celestials, of spirits in the state
of spirits, of demons in the state of demons, of human beings in the
human state, of quadripeds in the state of quadripeds, of birds in the
state of birds, of snakes in the state of snakes, or of any being in its
own state — in the utter absence of birth, from the cessation of
birth, would aging and death be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for aging and death, i.e., birth.

(Birth)

“‘From becoming as a requisite condition comes birth.’ Thus it has
been said. And this is the way to understand how from becoming as a
requisite condition comes birth. If there were no becoming at all, in
any way, of anything anywhere — i.e., sensual becoming, form becoming,
or formless becoming — in the utter absence of becoming, from the
cessation of becoming, would birth be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming.

(Becoming)

“‘From clinging as a requisite condition comes becoming.’ Thus it has
been said. And this is the way to understand how from clinging as a
requisite condition comes becoming. If there were no clinging at all, in
any way, of anything anywhere — i.e., clinging to sensuality, clinging
to precepts and practices, clinging to views, or clinging to doctrines
of the self — in the utter absence of clinging, from the cessation of
clinging, would becoming be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging.

(Clinging)

“‘From craving as a requisite condition comes clinging.’ Thus it has
been said. And this is the way to understand how from craving as a
requisite condition comes clinging. If there were no craving at all, in
any way, of anything anywhere — i.e., craving for sensuality, craving
for becoming, craving for no becoming — in the utter absence of
craving, from the cessation of craving, would clinging be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving.

(Craving)

“‘From feeling as a requisite condition comes craving.’ Thus it has
been said. And this is the way to understand how from feeling as a
requisite condition comes craving. If there were no feeling at all, in
any way, of anything anywhere — i.e., feeling born of contact at the
eye, feeling born of contact at the ear, feeling born of contact at the
nose, feeling born of contact at the tongue, feeling born of contact at
the body, or feeling born of contact at the intellect — in the utter
absence of feeling, from the cessation of feeling, would craving be
discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling.

(Dependent on Craving)

“Now, craving is dependent on feeling,
seeking is dependent on craving,
acquisition is dependent on seeking,
ascertainment is dependent on acquisition,
desire and passion is dependent on ascertainment,
attachment is dependent on desire and passion,
possessiveness is dependent on attachment,
stinginess is dependent on attachment,
defensiveness is dependent on stinginess,
and because of defensiveness, dependent on defensiveness, various evil,
unskillful phenomena come into play: the taking up of sticks and knives;
conflicts, quarrels, and disputes; accusations, divisive speech, and
lies.

“And this is the way to understand how it is that because of
defensiveness various evil, unskillful phenomena come into play: the
taking up of sticks and knives; conflicts, quarrels, and disputes;
accusations, divisive speech, and lies. If there were no defensiveness
at all, in any way, of anything anywhere, in the utter absence of
defensiveness, from the cessation of defensiveness, would various evil,
unskillful phenomena — the taking up of sticks and knives; conflicts,
quarrels, and disputes; accusations, divisive speech, and lies — come
into play?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for the coming-into-play of various evil,
unskillful phenomena — the taking up of sticks and knives; conflicts,
quarrels, and disputes; accusations, divisive speech, and lies — i.e.,
defensiveness.

“‘Defensiveness is dependent on stinginess.’ Thus it has been said.
And this is the way to understand how defensiveness is dependent on
stinginess. If there were no stinginess at all, in any way, of anything
anywhere, in the utter absence of stinginess, from the cessation of
stinginess, would defensiveness be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for defensiveness, i.e., stinginess.

(Similarly back through the chain of conditions: stinginess,
attachment, possessiveness, desire and passion, ascertainment,
acquisition, and seeking.)

“‘Seeking is dependent on craving.’ Thus it has been said. And this
is the way to understand how seeing is dependent on craving. If there
were no craving at all, in any way, of anything anywhere — i.e.,
craving for sensuality, craving for becoming, craving for no becoming –
in the utter absence of craving, from the cessation of craving, would
seeking be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for seeking, i.e., craving. Thus, ânanda,
these two phenomena [the chain of conditions leading from craving to
birth, aging, and death, and the chain of conditions leading from
craving to quarrels, etc.], as a duality, flow back into one place at
feeling.

(Feeling)

“‘From contact as a requisite condition comes feeling.’ Thus it has
been said. And this is the way to understand how from contact as a
requisite condition comes feeling. If there were no contact at all, in
any way, of anything anywhere — i.e., contact at the eye, contact at
the ear, contact at the nose, contact at the tongue, contact at the
body, or contact at the intellect — in the utter absence of contact,
from the cessation of contact, would feeling be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact.

(Contact)

“‘From name-and-form as a requisite condition comes contact.’ Thus it
has been said. And this is the way to understand how, from
name-and-form as a requisite condition comes contact. If the qualities,
traits, themes, and indicators by which there is a description of
name-group (mental activity) were all absent, would designation-contact
with regard to the form-group (the physical body) be discerned?”

“No, lord.”

“If the permutations, signs, themes, and indicators by which there is
a description of form-group were all absent, would resistance-contact
with regard to the name-group be discerned?”

“No, lord.”

“If the permutations, signs, themes, and indicators by which there is
a description of name-group and form-group were all absent, would
designation-contact or resistance-contact be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for contact, i.e., name-and-form.

(Name-and-form)

“‘From consciousness as a requisite condition comes name-and-form.’
Thus it has been said. And this is the way to understand how from
consciousness as a requisite condition comes name-and-form. If
consciousness were not to descend into the mother’s womb, would
name-and-form take shape in the womb?”

“No, lord.”

“If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?”

“No, lord.”

“If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for name-and-form, i.e., consciousness.”

(Consciousness)

“‘From name-and-form as a requisite condition comes consciousness.’
Thus it has been said. And this is the way to understand how from
name-and-form as a requisite condition comes consciousness. If
consciousness were not to gain a foothold in name-and-form, would a
coming-into-play of the origination of birth, aging, death, and stress
in the future be discerned?

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for consciousness, i.e., name-and-form.

“This is the extent to which there is birth, aging, death, passing
away, and re-arising. This is the extent to which there are means of
designation, expression, and delineation. This is the extent to which
the sphere of discernment extends, the extent to which the cycle
revolves for the manifesting (discernibility) of this world — i.e.,
name-and-form together with consciousness.

(Delineations of a Self)

“To what extent, ânanda, does one delineate when delineating a self?
Either delineating a self possessed of form and finite, one delineates
that ‘My self is possessed of form and finite.’ Or, delineating a self
possessed of form and infinite, one delineates that ‘My self is
possessed of form and infinite.’ Or, delineating a self formless and
finite, one delineates that ‘My self is formless and finite.’ Or,
delineating a self formless and infinite, one delineates that ‘My self
is formless and infinite.’

“Now, the one who, when delineating a self, delineates it as
possessed of form and finite, either delineates it as possessed of form
and finite in the present, or of such a nature that it will [naturally]
become possessed of form and finite [in the future/after death], or he
believes that ‘Although it is not yet that way, I will convert it into
being that way.’ This being the case, it is proper to say that a fixed
view of a self possessed of form and finite lies latent [within that
person].

“The one who, when delineating a self, delineates it as possessed of
form and infinite, either delineates it as possessed of form and
infinite in the present, or of such a nature that it will [naturally]
become possessed of form and infinite [in the future/after death], or he
believes that ‘Although it is not yet that way, I will convert it into
being that way.’ This being the case, it is proper to say that a fixed
view of a self possessed of form and infinite lies latent [within that
person].

“The one who, when delineating a self, delineates it as formless and
finite, either delineates it as formless and finite in the present, or
of such a nature that it will [naturally] become formless and finite [in
the future/after death], or he believes that ‘Although it is not yet
that way, I will convert it into being that way.’ This being the case,
it is proper to say that a fixed view of a self formless and finite lies
latent [within that person].

“The one who, when delineating a self, delineates it as formless and
infinite, either delineates it as formless and infinite in the present,
or of such a nature that it will [naturally] become formless and
infinite [in the future/after death], or he believes that ‘Although it
is not yet that way, I will convert it into being that way.’ This being
the case, it is proper to say that a fixed view of a self formless and
infinite lies latent [within that person].

(Non-Delineations of a Self)

“To what extent, ânanda, does one not delineate when not delineating a
self? Either not delineating a self possessed of form and finite, one
does not delineate that ‘My self is possessed of form and finite.’ Or,
not delineating a self possessed of form and infinite, one does not
delineate that ‘My self is possessed of form and infinite.’ Or, not
delineating a self formless and finite, one does not delineate that ‘My
self is formless and finite.’ Or, not delineating a self formless and
infinite, one does not delineate that ‘My self is formless and
infinite.’

“Now, the one who, when not delineating a self, does not delineate it
as possessed of form and finite, does not delineate it as possessed of
form and finite in the present, nor does he delineate it as of such a
nature that it will [naturally] become possessed of form and finite [in
the future/after death], nor does he believe that ‘Although it is not
yet that way, I will convert it into being that way.’ This being the
case, it is proper to say that a fixed view of a self possessed of form
and finite does not lie latent [within that person].

“The one who, when not delineating a self, does not delineate it as
possessed of form and infinite, does not delineate it as possessed of
form and infinite in the present, nor does he delineate it as of such a
nature that it will [naturally] become possessed of form and infinite
[in the future/after death], nor does he believe that ‘Although it is
not yet that way, I will convert it into being that way.’ This being the
case, it is proper to say that a fixed view of a self possessed of form
and infinite does not lie latent [within that person].

“The one who, when not delineating a self, does not delineate it as
formless and finite, does not delineate it as formless and finite in the
present, nor does he delineate it as of such a nature that it will
[naturally] become formless and finite [in the future/after death], nor
does he believe that ‘Although it is not yet that way, I will convert it
into being that way.’ This being the case, it is proper to say that a
fixed view of a self formless and finite does not lie latent [within
that person].

“The one who, when not delineating a self, does not delineate it as
formless and infinite, does not delineate it as formless and infinite in
the present, nor does he delineate it as of such a nature that it will
[naturally] become formless and infinite [in the future/after death],
nor does he believe that ‘Although it is not yet that way, I will
convert it into being that way.’ This being the case, it is proper to
say that a fixed view of a self formless and infinite does not lie
latent [within that person].

(Assumptions of a Self)

“To what extent, ânanda, does one assume when assuming a self?
Assuming feeling to be the self, one assumes that ‘Feeling is my self’
[or] ‘Feeling is not my self: My self is oblivious [to feeling]’ [or]
‘Neither is feeling my self, nor is my self oblivious to feeling, but
rather my self feels, in that my self is subject to feeling.’

“Now, one who says, ‘Feeling is my self,’ should be addressed as follows: ‘There are these
three feelings, my friend — feelings of pleasure, feelings of pain,
and feelings of neither pleasure nor pain. Which of these three feelings
do you assume to be the self?’ At a moment when a feeling of pleasure
is sensed, no feeling of pain or of neither pleasure nor pain is sensed.
Only a feeling of pleasure is sensed at that moment. At a moment when a
feeling of pain is sensed, no feeling of pleasure or of neither
pleasure nor pain is sensed. Only a feeling of pain is sensed at that
moment. At a moment when a feeling of neither pleasure nor pain is
sensed, no feeling of pleasure or of pain is sensed. Only a feeling of
neither pleasure nor pain is sensed at that moment.

“Now, a feeling of pleasure is inconstant, fabricated, dependent on
conditions, subject to passing away, dissolution, fading, and cessation.
A feeling of pain is inconstant, fabricated, dependent on conditions,
subject to passing away, dissolution, fading, and cessation. A feeling
of neither pleasure nor pain is inconstant, fabricated, dependent on
conditions, subject to passing away, dissolution, fading, and cessation.
Having sensed a feeling of pleasure as ‘my self,’ then with the
cessation of one’s very own feeling of pleasure, ‘my self’ has perished.
Having sensed a feeling of pain as ‘my self,’ then with the cessation
of one’s very own feeling of pain, ‘my self’ has perished. Having sensed
a feeling of neither pleasure nor pain as ‘my self,’ then with the
cessation of one’s very own feeling of neither pleasure nor pain, ‘my
self’ has perished.

“Thus he assumes, assuming in the immediate present a self
inconstant, entangled in pleasure and pain, subject to arising and
passing away, he who says, ‘Feeling is my self.’ Thus in this manner,
ânanda, one does not see fit to assume feeling to be the self.

“As for the person who says, ‘Feeling is not the self: My self is
oblivious [to feeling],’ he should be addressed as follows: ‘My friend,
where nothing whatsoever is sensed (experienced) at all, would there be
the thought, “I am”?’”

“No, lord.”

“Thus in this manner, ânanda, one does not see fit to assume that ‘Feeling is not my self: My self is oblivious [to feeling].’

“As for the person who says, ‘Neither is feeling my self, nor is my
self oblivious [to feeling], but rather my self feels, in that my self
is subject to feeling,’ he should be addressed as follows: ‘My friend,
should feelings altogether and every way stop without remainder, then
with feeling completely not existing, owing to the cessation of feeling,
would there be the thought, “I am”?’”

“No, lord.”

“Thus in this manner, ânanda, one does not see fit to assume that
‘Neither is feeling my self, nor is my self oblivious [to feeling], but
rather my self feels, in that my self is subject to feeling.’

“Now, ânanda, in as far as a monk does not assume feeling to be the
self, nor the self as oblivious, nor that ‘My self feels, in that my
self is subject to feeling,’ then, not assuming in this way, he is not
sustained by anything (does not cling to anything) in the world.
Unsustained, he is not agitated. Unagitated, he is totally unbound right
within. He discerns that ‘Birth is ended, the holy life fulfilled, the
task done. There is nothing further for this world.’

“If anyone were to say with regard to a monk whose mind is thus
released that ‘The Tathagata exists after death,’ is his view, that
would be mistaken; that ‘The Tathagata does not exist after
death’…that ‘The Tathagata both exists and does not exist after
death’…that ‘The Tathagata neither exists nor does not exist after
death’ is his view, that would be mistaken. Why? Having directly known
the extent of designation and the extent of the objects of designation,
the extent of expression and the extent of the objects of expression,
the extent of description and the extent of the objects of description,
the extent of discernment and the extent of the objects of discernment,
the extent to which the cycle revolves: Having directly known that, the
monk is released. [To say that,] ‘The monk released, having directly known that, does not see, does not know is his opinion,’ that would be mistaken.

(Seven Stations of Consciousness)

“ânanda, there are these seven stations of consciousness and two spheres. Which seven?

“There are beings with diversity of body and diversity of perception,
such as human beings, some devas, and some beings in the lower realms.
This is the first station of consciousness.

“There are beings with diversity of body and singularity of
perception, such as the devas of the Brahma hosts generated by the first
[jhana]. This is the second station of consciousness.

“There are beings with singularity of body and diversity of
perception, such as the Radiant Devas. This is the third station of
consciousness.

“There are beings with singularity of body and singularity of
perception, such as the Beautifully Lustrous Devas. This is the fourth
station of consciousness.

“There are beings who,with the complete transcending of perceptions
of [physical] form, with the disappearance of perceptions of resistance,
and not heeding perceptions of diversity, thinking, ‘Infinite space,’
arrive at the sphere of the infinitude of space. This is the fifth
station of consciousness.

“There are beings who, with the complete transcending of the sphere
of the infinitude of space, thinking, ‘Infinite consciousness,’ arrive
at the sphere of the infinitude of consciousness. This is the sixth
station of consciousness.

“There are beings who, with the complete transcending of the sphere
of the infinitude of consciousness, thinking, ‘There is nothing,’ arrive
at the sphere of nothingness. This is the seventh station of
consciousness.

“The sphere of non-percipient beings and, second, the sphere of
neither perception nor non-perception. [These are the two spheres.]

“Now, as for the first station of consciousness — beings with
diversity of body and diversity of perception, such as human beings,
some devas, and some beings in the lower realms: If one discerns that
[station of consciousness], discerns its origination, discerns its
passing away, discerns its allure, discerns its drawbacks, discerns the
escape from it, would it be proper, by means of that [discernment] to
take delight there?”

“No, lord.”

(Similarly with each of the remaining stations of consciousness and two spheres.)

“ânanda, when knowing — as they actually are
— the origination, passing away, allure, drawbacks of — and escape
from — these seven stations of consciousness and two spheres, a monk is
release through lack of clinging, he is said to be a monk released
through discernment.

(Eight Emancipations)

“ânanda, there are these eight emancipations. Which eight?

“Possessed of form, one sees forms. This is the first emancipation.

“Not percipient of form internally, one sees forms externally. This is the second emancipation.

“One is intent only on the beautiful. This is the third emancipation.

“With the complete transcending of perceptions of [physical] form,
with the disappearance of perceptions of resistance, and not heeding
perceptions of diversity, thinking, ‘Infinite space,’ one enters and
remains in the sphere of the infinitude of space. This is the fourth
emancipation.

“With the complete transcending of the sphere of the infinitude of
space, thinking, ‘Infinite consciousness,’ one enters and remains in the
sphere of the infinitude of consciousness. This is the fifth
emancipation.

“With the complete transcending of the sphere of the infinitude of
consciousness, thinking, ‘There is nothing,’ one enters and remains in
the sphere of nothingness. This is the sixth emancipation.

“With the complete transcending of the sphere of nothingness, one
enters and remains in the sphere of neither perception nor
non-perception. This is the seventh emancipation.

“With the complete transcending of the sphere of neither perception
nor non-perception, one enters and remains in the cessation of
perception and feeling. This is the eighth emancipation.

“Now, when a monk attains these eight emancipations in forward order,
in reverse order, in forward and reverse order, when he attains them
and emerges from them wherever he wants, however he wants, and for as
long as he wants, when through the ending of the mental fermentations he
enters and remains in the fermentation-free release of awareness and
release of discernment, having directly known it and realized it in the
here and now, he is said to be a monk released in both ways. And as for
another release in both ways, higher or more sublime than this, there is
none.”

That is what the Blessed One said. Gratified, Ven. ânanda delighted in the Blessed One’s words.


See also:

  • Bodhi, Bhikkhu, trans., The Great Discourse on Causation: The Maha-Nidana Sutta and its Commentaries (Kandy, Sri Lanka: Buddhist Publication Society, 1984).
  • Warder, A. K., Indian Buddhism (Delhi: Motilal Banarsidass, 1980), Chapter 5.

Revised: Fri 3 December 1999

http://www.accesstoinsight.org/canon/digha/dn15.html

oS> ksldh


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


[\q 215/]


37″ uyd ksodk iQ;1h

3′ ud jsiska fufia wik
,os’ tla lf,l Nd.Hj;2ka jykafia l2re rg luzudiouH kuzjQ kshuz .fuys
jdih lf

))wdkkaoh” tfia fkdlshj’ fuz *mgspzp iuqmamdoh( fya;2M, OrAuh .eUqre
fjhs’ .eUqre oel2uz w;af;ao fjhs’ wdkkaoh fuz OrAuh fkdoekSu fya;2fldg
f.k” fydZoska wjfndaO fkdlsrSu fya;2fldg f.k” fuz i;aj iuQyhd uShka
jsiska lmd wjq,alr ouk ,o frosjshkakkaf.a kQ,a legshla fuka wjQ,ajS”
l2reZM l@vqjla fuka f.;S ;K nsiaila fuka meg,S” iemfhka myjQ nejska wmdh
kuzjQ kmqre .;s we;a;djQ Èla we;a;djQ iir fkdhslaujhs))’

4′ ))wdkkaoh” hula fya;2 fldg f.k crd urK fol fjz kuz ta m1;Hh *wjYH
lreK( ljfrAoehs lshkafkuz kuz cd;sh m1;Hh fldg f.k crd urk fol fjzhhs
lsh hq;2hs’))

))wdkkaoh” hula lreKq *m1;Hh( fldgf.k cd;sh fjz kuz ta m1;Hh
ljfrAoehs fufia lshkafka kuz Njh m1;Hh fldg f.k cd;sh fjz hhs lsh
hq;2hs’))

))wdkkaoh” hula m1;H fldg f.k Njh fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz Wmdodkh*oevsfldg w,ajd .ekSu( m1;Hh fldg f.k Njh fjzhhs lsh
hq;2hs’))


[\q 216/]

))wdkkaoh hula m1;H
fldgf.k Wmdodkh fjz kuz ta m1;Hh l2ulaoehs fufia lshkfka kuz f,daNh
m1;Hh fldgf.k Wmdodkh fjzhhs lshhq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k f,daNh fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz fjzokdj m1;Hh fldgf.k f,daNh fjzhhs lsh hq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k fjzokdj fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz iamrAYh m1;Hh fldgf.k fjzokdj fjzhhs lsh hq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k iamrAYh fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz kdu rEm fol m1;Hh fldgf.k iamrAYh fjzhhs lsh hq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k kdu rEm fol fjz kuz ta m1;Hh l2ulaoehs
fufia lshkafka kuz js{dkh m1;Hh fldgf.k kdu rEm fol fjzhhs lsh hq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k js{dkh fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz kdu rEm fol m1;Hh fldgf.k js{dkh fjzhhs lsh hq;2hs’))

5′ ))wdkkaoh” fufia we;s l, kdu rEm m1;Hh fldg f.k js{dkh fjhs”
js{dkh m1;Hh fldg f.k kdu rEm fol fjhs” kdu rEm m1;Hh fldg f.k iamrAYh
fjhs” iamrAYh m1;Hh fldg f.k fjzokd fjhs” fjzokdj m1;Hh fldg f.k f,daNh
*;KAydj( fjhs” ;KAydj m1;Hh fldg f.k Wmdodkh *oevsj w,ajd .ekSu( fjhs”
Wmdodkh m1;Hh fldg f.k Njh fjhs” Njh m1;Hh fldg f.k cd;sh fjhs” cd;sh
m1;Hh fldg f.k crdj yd urKh fjhs” crd urK m1;Hh fldg f.k fYdal lsrSuh”
je,mSuh” ldhsl Èlh” foduzkih” oevs fjfyih hk fudjqyq my< fj;a’ fufia
fuz ish,q Èla rdYSyqf.a my

[\q 217/]

6′ ))wdkkaoh” cd;sh
m1;Hh fldg f.k crd urK fjzh’ fufia lshk ,oafoah’ wdkkaoh” foaj Ndjh
msKsi fyda .dkaOrAj Ndjh msKsi fyda hCI Ndjh msKsi fyda N@; Ndjh msKsi
fyda ukqIH Ndjh msKsi fyda mCIs Ndjh msKsi fyda isjqmd Ndjh msKsi fyda
irAm Ndjh msKsi fyda cd;shla bmoSula uqZMuKska fkdjkafka kuz wdkkaoh” ta
i;a;ajhkaf.a we;sjSula fkdjkafkah’ ish,q m1ldrfhkau Wmam;a;sh ke;s l,
cd;s ksfrdaOh *Wmam;a;sfhka je

))iajduSka jykai” fkdfmfkahhs)) lsh’

))wdkkaoh” tnejska fufia fuz fya;2M, OrAufhys huz ta cd;shla fjzo”
crd urK fol we;sjSug thu fya;2fjhs’ fuz bmoSu fya;2fldg f.k crd urK
jkafkahhs)) lSfjdah’

7′ ))Njh m1;H fldgf.k cd;sh fjzhhs fufia fuh lshk ,os’ wdkkaoh” Njh
ish,q wdldrfhka lsisjl2 iuznkaOj lsis Njhlays” tkuz+ ldu Njh” rEm Njh”
wrEm Njh hkqfjka fkdjkafka kuz ish,q wdldrfhka Njh ke;s l, Njh ksreoaO
lsrSu fya;2 fldgf.k cd;sh *Wmam;a;sh( fmfkkafkaoehs)) weiqfjdah’

))iajduSka jykai” fuz ldrKh fkfjzuh))’

))wdkkaoh” tnejska fuys Njh fya;2fldg f.k huz cd;shla fjzkuz fuz Njhu
Bg fya;2jhs’ fuhu uQ, ldrKh fjhs’ fuhu cd;sh yg .kakd fya;2j fjzhhs))
lSfjdah’

8′ ))Wmdodkh *oevs fldg w,a,d .ekSu( fya;2fldg f.k Njh fjzhhs fufia
fuh lshk ,os’ wdkkaoh” ish,q wdldrfhka Wmdodkh *oevs fldg w,a,d .ekSu(
lsisfjl2 iuznkaOj lsis ;efklays fkdfjzo” tkuz ldu wdYdfjka oevs fia
w,ajd .ekSuh” jrojd .ekSfuka oevs fia w,ajd .ekSuh” YS,jD; jYfhka oevs
fia w,ajd .ekSuh” wd;auh oevs fia w,ajd .ekSuh hk fudjqyqh’


[\q 218/]

yeu wdldrfhka Wmdodkh ke;s l, Wmdodkh ke;s lsrSu fya;2fldg f.k Njh fmfkkafkaoehs)) weiqfjdah’

))iajduSka jykai” tfia fkdfmfkahhs)) lSh’

))wdkkaoh” tnejska fufia fuys huz fuz Wmdodkhla *oevs fia w,ajd
.ekSula( fjzo Njh ,enSug fuhu fya;2fjhs” fuhu uQ, ldrKh fjhs” fuhu yg
.kakd fya;2j fjhs” fuhu m1;Hh fjzhhs)) mejiqfjdah’

9′ ));KAydj fya;2fldg f.k Wmdodkh fjzhhs fufia fuh lshk ,os’ wdkkaoh”
lsisfjl2g lsis ;efkl ish,q wdldrfhka uqZMukska tkuz + rEm” Ynzo” .kaO”
ri” iamrAY flfrys wdYdjh” rEm Ynzodosfhka wkH fofhys wdYdjh hk
;KAydjh”ish,q wdldrfhka ;KAydj ke;s l, ;KAyd ksfrdaOh fya;2fldg f.k
oevsfldg w,ajd .ekSuh *Wmdodkh( fmfkkafkaoehs)) weiqfjdah’

))iajduSka jykai” tfia fkdfmfkauhhs)) lSh’

))wdkkaoh” fufia fuys huz ta ;KAydjla fjzo Wmdodkhg fuhu fya;2fjz”
fuhu uQ, ldrKh fjz” fuhu yg .ekSfuz fya;2j fjz” fuhu m1;Hh fjzhhs))
lSfjdah’

0′ ))fjzokdj fya;2fldg f.k ;KAydj fjz hhs fufia fuh lshk ,os’
wdkkaoh” lsisfjl2g lsis ;efklays ish,q wdldrfhka uqZMuKska tkuz” wefia
lfka kdifha osfjz YrSrfha iamrAYfhaka yg.kakd fjzokdj hk fudjqyqh’ boska
fjzokdj fkdjkafka kuz iEu wdldrfhka fjzokdj ke;s l, fjzokd ksfrdaOh
fya;2fldg f.k ;KAydj fmfkkafkaoehs)) weiqfjdah’

))iajduSka jykai” tfia fkdjkafkauhhs)) lSh’


[\q 219/]

))wdkkaoh” tnejska
fuys huz ta fjzokdjla fjzo” ;KAydj we;sjSu msKsi fjzokdju fya;2 fjhs”
fuhu uQ, ldrKh fjhs” fuhu fya;2j *iuqoh( fjhs” fuhu m1;Hh *wjYH lreK(
fjzhhs)) lSfjdah’

-’ ))wdkkaoh” fufia we;s l, fjzokdj m1;Hh fldg f.k ;KAydj fjz’ ;KAydj
m1;Hh fldg f.k rEm wdoS wruqKq fijSu we;s jkafkah’ *mrsfhikd( fijSu
we;s l, rEm wdoS wruqKq ,enSu fjz’ remdoS wruqKq ,enSu we;s l, fydZo krl
jsksYaph lrhs’ jsksYaph we;s l, *Pkao rd.h( ÈrAj, rd.h yd n,j;a rd.h
WmoS’ Pkao rd.h we;s l, uuh udf.ah hk woyi WmoS’ uuh udf.ah hk woyi we;s
l, oevs fldg oelSu *;KAydj jYfhka oelSu( fjhs’ ;KAyd jYfhka oelSu we;s
l, uiqre nj fjz’ uiqre nj we;s l, wdrCId we;s lSrSu fjz’ wdrCId we;s
lsrSu we;s l, oZvq .ekau” wdhqO .ekau” flda,dy,h” jsreoaOluz” jsjdo”
)f;da)” );d) hk jpk lSu” fndre lSu hkdoS fkdfhla ,dul wl2Y, OrAu my<
fj;a))’

))fuz wdoSjQ fkdfhla ,dul wl2i, lreKQ we;sjSug fya;2fjz” fuhu Bg uQ, ldrKh fjz” fuhu Bg fya;2j fjz” fuhu Bg m1;Hh fjz’))

))wdkkaoh” huz fuz uiqre njla fjz kuz wdrCIdjg fuhu fya;2j fjhs” fuhu
uQ, ldrKh fjhs” fuhu my

))wdkkaoh” fuys huz fuz whs;slr .ekSula fjz kuz uiqre njg fy;2j fjhs’
fuhu uQ, ldrKh fjhs” fuhu my

[\q 220/]

))wdkkaoh” fuys uuh”
udf.ah hhs oevs fldg .ekSu hk hula fjzo” whs;slr .ekSug fuhu
fya;2fjz’fuhu uQ, ldrKh fjhs” fuhu my

))wdkkaoh” tfyhska uuh udf.a hhs oevsfldg .ekSug huz fuz ÈrAj, rd.hla
yd n,j;a rd.hla fjz kuz fuhu fya;2j fjhs’ fuhu uQ, ldrKh fjhs” fuhu
we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” Pkao rd.hg huz fuz m1sh wm1sh hk jsksYaphla fjz kuz fuhu
fya;2j fjhs’ fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh
fjz’))

))wdkkaoh” m1sh wm1sh jsksYaphg huz fuz ,enSula fjz kuz fuhu fya;2j
fjhs’ fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” fuys ,enSug huz fuz fijSula fjz kuz fuhu fuhu fya;2j fjhs’
fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” fuys fijSug huz fuz ;KAydjla fjz kuz fuhu fya;2j fjhs’
fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” huz fuz iamrAYhla fjz kuz fuhu jsZoSug fya;2fjhs’ fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” tnejska fuys iamrAYhg huz fuz kdurEmhla fjz kuz” th
iamrAYhgu fya;2fjhs’ thu uQ, ldrKh fjhs” thu we;sjSfuz fya;2j fjhs” thu
m1;Hh fjz’))

))wdkkaoh” fuys huz fuz js{dkhla fjz kuz kdurEmhg fuhu fya;2fjhs’
fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))


[\q 221/]

3=’ ))wdkkaoh” fuys
huz fuz kdurEmhla fjz kuz js{dkhg fuhu fya;2 fjhs’ fuhu uQ, ldrKh fjhs”
fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” js{dkh kdurEmhg m1;Hh jSu” kdurEmh js{dkhg m1;Hh jSu hk
fumuKlska Wmoskafka fyda osrkafka fyda uefrkafka fyda pq; jkafka fyda
kej; Wmoskafka fyda fjhs’ fumuKlska isrsjvzVl” OkjvzVl hkdoS kdu ud;1h
muKla we;s jHjydrhg fya;2 fjz’ fumuKlska ta ta wrA: m1ldY lrk jpkhkag
fya;2 fjhs’ fumuKlska ta ta woyia wZ.jk kuzj,g fya;2 fjhs’ fumuKlska
m1{dfjka o; hq;2 fjhs’ fumuKlska js{dk iys;jQ kdurEm fol fuz Njh meKjSu
msKsi mj;S’

33′ ))wdkkaoh” fldmuKlska wd;auh mKjk ;efk;af;a mKjdo h;a” wdkkaoh”
hfula fkdjvk ,o lisK ksus;a; wd;auhhs .kSo” Tyq rEm iys; iaj,am wd;auhla
mKjkafka rEm iys;jQ uf.a iaj,am wd;auhhs m1ldY lrhs’ wdkkaoh hfula jvk
,o lisK ksus;a; wd;auhhs .kSo” Tyq rEm iys;jQ fl

34′ ))wdkkaoh” ta i;r fokdf.ka huz flfkla rEm iys;jQ iaj,am wd;auhla
m1ldY lruska mKjdo Tyq fuf,dj muKla we;s mrf,djg fkdhk fyda mrf,djg
hkakdjQ rEm iys;jQ iaj,am wd;auhla fyda mKjhs’ flfiao h;a” Tjqfkdjqka
Tjqfkdjqkaf.a *jsoHudk( i;H fkdjQjla i;H njg muqKqjkafkushs lshdh))’


[\q 222/]

))wdkkaoh” fujeksjQ fuz rEm lisK ,dNS mqoa.,hd flfrys iaj,amjQ wd;auhla we; hk oDIagsh ika;dk.;j we;af;ahhs lSug iqÈiqh))’

35′ ))wdkkaoh” ta oDIagslhka i;rfokd w;2frka huz flfkla rEm ke;a;djQ
iaj,am wd;auhla m1ldY lrkafka mKjdo” Tyq fuf,dj muKla we;s rEm ke;a;djQ
iaj,am wd;auhla fyda m1ldY lrkafka mKjhso” mrf,djg hkakdjQ rEm ke;a;djQ
iaj,amjQ wd;auhla fyda m1ldY lrkafka mKjhso” flfiao h;a” Tjqfkdjqka
Tjqfkdjqkaf.a wi;Hhla i;H njg muqKqjkafkushs)) lshdh’

))wdkkaoh” funÌjQ fuz wrEm OHdk,dNS mqoa.,hd flfrys iaj,amjQ wrEm
wd;auhla we; hk fuz weoySu *oelSu( ika;dk.;j fkdkeiS mj;Sh hk fuh lSug
iqÈiqh))’

36′ ))wdkkaoh” ta weoySuz we;a;ka w;2frka huz ta flfkla rEm rys;jQ
fl

))wdkkaoh” funÌjQ fuz wrEm OHdk,dNS ;eke;a;d *$$mqoa.,hd( flfrys
fl

))wdkkaoh” fumuKlska wd;auhla mKjk ;eke;af;a mKjhs))’


[\q 223/]

37′ ))wdkkaoh”
fldmuKlska kuz wd;auh fkdmKjkafka fkdmKjdo h;fyd;a” wdkkaoh” rEm iys;jQ
iaj,am wd;auhla fyda fkdmKjkafka )rEm we;a;djQ udf. iaj,amjQ wd;auhhs)
m1ldY fkdlrhs’))

))wdkkaoh” rEm iys;jQ fl

))wdkkaoh” rEm ke;a;djQ iaj,amjQ wd;auhla fyda m1ldY fkdlrkafka )rEm ke;a;djQ udf.a iaj,amjQ wd;auhhs) m1ldY fkdlrhs’))

))wdkkaoh” rEm ke;a;djQ fl

38′ ))wdkkaoh” huz wfhla rEmj;ajQ iaj,amjQ wd;auhla fyda m1ldY
fkdlrkafkam1ldY fkdlrhso” Tyq fuf,dj muKla we;s rEmj;ajQ iaj,amjQ
wd;auhla fyda m1ldY fkdlrkafka m1ldY fkdlrhso” mrf,djg hkakdjQ rEmj;ajQ
iaj,amjQ wd;auhla m1ldY fkdlrkafka m1ldY fkdlrhs’ wi;Hhla i;H njg
muQKQjkafkushs hk woyila Tyqg ke;af;ah’))

))wdkkaoh” fujeksjQ rEm lisK,dNS wh flfrys iaj,amjQ wd;auhla we; hk weoySu ika;dk.;j fkdmj;Shhs lSug iqÈiqh’))

))wdkkaoh” ta weoySuz we;a;ka w;2frka huz flfkla rEmj;ajq fl

))wdkkaoh” fujeksjQu fuz rEm OHdk,dNS mqoa.,hd flfrys fl

[\q 224/]

))wdkkaoh” ta weoySuz
we;a;ka w;2frka huz wfhla wrEmj;ajQ iaj,am wd;auhla m1ldY fkdlrkafka
m1ldY fkdlrhso” Tyq fuf

))wdkkaoh” fujeksjQu fuz wrEm OHdk,dNS mqoa.,hd flfrys iaj,amjQ
wd;auh hk weoySu *wkqihkh( ika;dk.;j meje;au fkdflfrAhhs ta weoySu
iuznkaOj fuz jpkh lSug iqÈiqhs))

))wdkkaoh” tys huz wfhla wrEmj;a wd;auhla m1ldY fkdlrkafka m1ldY
fkdlrhso” fuf,dj muKla we;a;djQ fyda mrf,djg hkakdjQ fyda ta wrEmj;ajQ
fl,jrla ke;s wd;auhla m1ldY fkdlrkafka m1ldY fkdlrhs’TjQfkdjqka
Tjqfkdjqkaf.a wi;H i;H njg muQKQjkafkus hk woyila Tyqg ke;’))

))wdkkaoh” fujeksjQu fuz wrEm OHdk,dNS mqoa.,hd flfrys fl

39′ ))wdkkaoh” fldmuKlska kuz wd;auh oDIags jYfhka olskakd olSo h;
fyd;a” wdkkaoh” fjzokdj fyda wd;auhhs olskakd )fjzokdj uf.a wd;auhhs)
olS’ wdkkaoh”)fjzokdj uf.a wd;auh fkdfjhs’ udf.a wd;auh fkdjsZosk iajNdj
we;af;a)hhs fufia;a wd;auhhs olskakd olS’ wdkkaoh” )fjzokdj uf.a wd;auh
fkdfjzuh’ fkdjsZosk iajNdjho uf.a wd;auh fkdfjz’ uf.a wd;auh jsZoskq
,nhs’ uf.a wd;auh jsZoSu iajNdj fldg we;af;a)hhs fufia wd;auhhs olskakd
olS’


[\q 225/]

30′ ))wdkkaoh” tys
hfula fjzokdj uf.a wd;auhhs lshdo” Tyqg fufia lsh hq;2 jkafkah’weje;aks”
fuz fuz fjzokd ;2kla fj;a’ iem fjzokdjh”Èla fjzokdjh WfmCId *iem fyda
Èl kqjQ( fjzokdjh hk fudjzyqhs’fuz ;2ka fjzokd w;2frka ljr kuz fjzokdjla
wd;au jYfhka olSoehs weish hq;2h’ wdkkaoh” huz l,l iem jsËSula ,ndo tl,
Èla jsËSula fkd,nhs’WfmCId fjzokdjla fkd,nhs’ta ld,fhys iem jsËSulau
jsËS” huz l,l Èla jsËSula jsËSo” tl, iem jsËSula fkdjsËSuh’ Èla jsËSulau
jsËS’ wdkkaoh” huz l,l WfmCId fjzokdjla jsËSo” tl, iem jsËSula
fkdjsoS”Èla jsËSulao fkdjsoS ta ld,fhys WfmaCId fjzokdjlau jsËS’

3-’ ))wdkkaoh”iem jsoSuo fyda Èla jsoSu fyda Èlao fkdjq iemo fkdjq
jsoSu fyda wks;Hhs’ta ta ldrKhkaf.ka /iajk ,oafoah’m1;Hh fya;2fjka
WmkakSh’f.jShdu iajNdjfldg we;a;Sh’jekiSu iajNdjfldg we;a;Sh’fkdwe,Su
iajNdjfldg we;a;Sh’ksfrdOh *ke;sjSu( iajNdjfldg we;a;Sh’ta iem fjzokdj
jsoskakdyg fuh uf.a wd;auhhs isf;hs’ta iem jsoSu ke;sjSfukau uf.a wd;auh
myj .sfhahhs woyia fjhs’Èla jsoSula jsoskakdgo tfiauh’Èlao fkdjq iemo
fkdjq jsoSula jsoskakdygo tfiauh’fufia ta mqoa.,hd fuz wd;aufhaoSu
wks;HjQ iem Èla jkakdjQo ta ta folskau usY1jqo”bmoSu yd jekiSu
iajNdjfldg we;sjQjla wd;auhhs fufia lshhso”wdkkaoh”tfyhska fuz oelajQ
ldrKfhkao fjzokdj uf.a wd;auhhs oelSug iqÈiq fkdfjz’

4=’ ))wdkkaoh”huz ta flfkla fjzokdj uf.a wd;auh fkdfjzuh’uf.a wd;auh
jsosk iajNdjhla ke;af;ahhs fufia lshhso”Tyq fufia lshhq;2 jkafkah’


[\q 226/]

))weje;aks”huz ;ekl ish,q wdldrfhka jsoSula ke;af;ao lsfulao$ tys uu fjushs hk fuz woyi jkafkaoehs)) lshdhs’

))iajduSks”fuz ldrKh fkdfjzuh’))

))wdkkaoh”tfyhska fuys fuz ldrKfhkao fjzokdj uf.a wd;auh fkdfjzuh’uf.a wd;auh jsosk iajNdj ke;af;ahhs oelSug iqÈiq fkdfjz’

43′ ))wdkkaoh”huz ta flfkla fufia lshhso” )jsoSu uf.a wd;auh
fkdfjhs’uf.a wd;auh fkdjsosk iajNdjho fkdfjz’uf.a wd;auh jzoskq
,nhs’uf.a wd;auh jsoSu iajNdjfldg we;af;ah) lshdhs’Tyq fufia lshhq;2
jkafkah’

))weje;aks”jsoSu ish,q iajNdjfhka”ish,q wdldrfhka iauzmQrAKfhka
ksreO*ke;s( jkafka kuz ish,q wdldrfhka jsoSu ke;s l,ays fjzokd
ksfrdOfhka ta jsoSu flfrys uu fjushs hk oelSula lsfulao jkafkaoehs
jspdf

))iajduSks”fuz ldrKh fkdfjzuh))

))wdkkaoh”tfyhska fuz ldrKfhkao fuys jsoSu uf.a wd;auh fkdfjhs’jsosk
iajNdjho uf.a wd;auh fkdfjhs’uf.a w;auh jsoskq ,nhs’uf.a wd;auh jsoSu
iajNdjfldg we;af;ahhs oelSug iqÈiq fkdfjz’

44′ ))wdkkaoh”huz fyhlska NsCIqf;u fjzokdj wd;auhhs fkdolSo” fkdjsosk
iajNdj wd;auhhs fkdolSo”wd;auh jsoskq ,nhs”udf.a wd;auh jsoSu
iajNdjfldg we;af;ah)) lshd fkdolSo”fufia fkdolakdjq fyf;fuz ialkaO
iuQyhla jq;a fuz f,dalfhys rEmdoS lsisjla wd;auhhs jrojd fkd.kS”tfia
fkd.kakd ;eke;af;a lsisjl fkdwef,hs’ fkdwef,kafka ;ukau laf,aYhkaf.ka
usoSu flfrA’cd;sh *W;am;a;sh( ke;sjsh’W;2uz yeisrSu jei ksujk
,oafoah”lghq;2 fldg ksujk ,oafoah’fuz ioyd fuhska u;2 l< hq;a;la
ke;ehs oek.kS’


[\q 227/]

))wdkkaoh”fufia
laf,aYhka flfrka usÈkq is;a we;a;djQ NsCIqjg hfula i;ajhd urKska u;2
fjzhhs fufia lshkafkao” tfia laf,aYhka flfrka usÈkdjq huz wry;a flfkla
fjzo”Wkajykafiag fujeks weoys,a,la *oelSula( fjzhhs lshkakg iqÈiq
fkdfjhs)) lSfjdah’ i;ajhd urKska u;2 fkdfjzhhs” i;ajhd urKska u;2
jkafkao fkdjkafkao fkdfjzhhs” i;ajhd urKska u;2 fkdfjzuh”fkdjkafka;a
fkdfjzhhs”ta ry;ka jykafiag fujeks weoySuz fjzhhs lshkag iqÈiq fkdfjhs
lSfjdah’Bg fya;2j ljfrAo h;a$ wdkkaoh”jHjydr huz muK we;af;ao huz muK
jHjydrhg fya;2 we;af;ao”huz muK wrA:j;a jpk we;af;ao”huz muK *wrA:j;a
jpk j,g( fya;2 we;af;ao”huz muK mekjSuz we;af;ao huz muK mekjSuz j,g
fya;2 we;af;ao”huz muK kqjK we;af;ao”kqjKska nei.;hq;2 lreKq huz muK
we;af;ao huz muK ixidrh fjzo huz muK ixidr pl1h mj;So ta ish,a, Wiia
{kfhka oekf.k NsCIqf;u laf,aYhka flfrka usÈfkao”tfyhska ta ish,a, Wiia
{dkfhka oekf.k flf,iqka flfrka usÈkq NsCIqf;u fkdokS”fkdolS’ry;ka
jykafiag fujeks weoySula *oelSula( fjzhhs lshkakg iqÈiq fkdfjhs))
lSfjdah’

45 ))wdkkaoh”js{dk msysgk ;eka y;la fj;a’wdh;k *i;aj jdiia:dk( folla
fj;a’ta js{dk msysgk ;eka y; kuz” wdkkaoh” fkdfhla YrSr we;a;djqo
fkdfhla m1;sikaOs js{dk we;a;djQo i;ajfhda we;a;dy’tkuz ukqIHfhdao iuyr
fojsfhdao iuyr *jsksmd;sl( iemfhka wvqjQ fm1a;fhdao hk fudjzyqh’ fuz
m

[\q 228/]

))wdkkaoh” iudk YrSr
we;a;djq fkdfhla ix{*m1;sikaOs js{dk( we;a;djq i;ajfhda we;a;dy’ tkuz
oajS;ShOHdk ;, jdiSjq wdNdYajr fojsfhdah” fuz ;2kafjksjq js{dk msysgk
;ekhs’))wdkkaoh iudk YrSr we;a;djQo tllajq ix{d *m1;sikaOs js{dk(
we;a;djQo i;ajfhda we;a;dy’ tkuz ;D;Sh OHdk ;,jdiS mrs;a; iqN” iqNlsKAKl
hk YqNlSrAKl fojsfhdahs’ fuz y;rfjks js{dk msysgk ;ekhs’ wdkkaoh” ish,q
wdldrfhka rEm ix{djkaf.a blaujSfuka *m1;s>( .egSuz iys; ix{djkaf.a
Èr,Sfuka fkdfhla wdldr ix{djkaf.aisys fkdlsrSfuka wdldYh wkka;hhs f.k
wdldYdk[apdh;k N2ushg meusKshdjq i;ajfhda we;a;dy’ fuz miafjks js{dk
msysgk ;ekhs’ wdkkaoh” ish,q wdldYdk[apdh;kh blaujd js[a[dKh wkka;hhs
jvd js[a[dK[apdh;k N2ushg meusKs i;ajfhda we;a;dy’ fuz yhfjksjQ js{dk
msysgk ;ekhs’ wdkkaoh” ish,q wdldrfhka js[a[dk[apdh;kh blaujd lsisjla
ke;ehs Ndjkd jvd wdls[ap[a[dh;khg meusKshdjq i;ajfhda we;a;dy’ fuz
i;afjks js{dk msysgk ;ekhs” wix{i;aj n1yau f,dalh m

46′ ))wdkkaoh” ta js{dk msysgk ;eka y; w;2frka fkdfhla YrSr yd
fkdfhla ix{d we;a;djqo huz fuz m1:u js{dk msysgk ;ekla fjzo ta kuz
ukqIHfhdao iuyr fojsfhdao iuyr *jsksmd;sl( iemfhka wvq fm1;fhdao hk
fudjzyqhs’))

))wdkkaoh” hfula ta m

[\q 229/]

))iajduSka jykai” fuz ldrKh kqiqÈiquh”

))wdkkaoh” ta js{dk msysgk ;eka y; w;2frka huz fuz i;afjks js{dk
msysgk ;ekla fjzo”tkuz ish,q wdldrfhka js[a[dK[apdh;k OHdkh blaujd
lsisjla ke;ehs kdia;sNdj m1{ma;sh jvd wdls[ap[a[dh;k f,dalhg meusKshdjQ
fojsfhda fj;ao”

))wdkkaoh” hfula th okSo” Bg fya;2j;a okSo” tys jskdYh;a okSo” tys
iemh;a okSo” tys fodaIh;a okSo” thska usoSula okSo” Tyq jsiska th uuh
udf.ahhs f.k i;2gqjSu lsul iqÈiqoehs” weiqfjdah’

))wdkkaoh” ta i;ajdjdi w;2frka wi[a[i;a;dh;k kuz jQ huz is; ke;s
nUf,djla fjzo” fkji[a[dkdi[a[dh;k kuz is; we;ehso fkdlshhq;2 ke;ehso
fkdlshhq;2 nUf,djla we;af;ao wdkkaoh” hfula th okSo Bg fya;2j;a okSo tys
jskdYh;a okSo” tys iemh;a okSo” tys fodaIh;a okSo” thska usoSu;a okSo
Tyq jsiska th fuh udf.ahhs f.k i;2gqjSu lSful hq;2oehs” weiqfjdah’

))iajduSka jykai” fuz ldrKh kqiqÈiquh”

))wdkkaoh” hla l,l NsCIqf;u fuz js{dk jsysgs ;eka yf;ao” fuz follajQ
wdh;khkaf.ao my

[\q 230/]

47′ ))wdkkaoh” fuz jsfudaCI OrAu *i;2re OrAu flfrka usoSu( wgla fj;a’ ljr kuz wglao h;a+

;udf.a ysifliaj, jrAKdosfhka ,nk ,o kS, liskdosfhka Wmojd.;a rEm OHdk
we;af;laj ndysr rEmhka olSo” fuz m

48′ ))wdkkaoh” NsCIqf;fuz fuz jsfudaCI wjg uq, isg w. olajdo iujoshs
*meusK jdih lrhs(’ w.isg uq, olajdo iujoshs’ uq, isg w. olajdo w.isg uq,
olajdo iujoshs’ leu;s ;eku leu;s iudm;a;shlg leu;s;dla l,a iujoskafkao
fjhs’ ke.sgskafkao fjhs’ wdY1j OrAuhka CIh lsrSfuka wdY1j ke;s iudOs
is;ska jsËSuo m1{dfjka usoSujk wrAy;aM,h fuz wd;aufhysu ;u jsfYaI
{dkfhka wjfndaO fldg Bg meusK jdih lrhs’


[\q 231/]

wdkkaoh” fuz NsCIqj
wrEm iudm;a;sh lrKfldg f.k rEm lhskao” udrA.h lrKfldg f.k ld

a usÈKq *WNf;dNd. jsuq;a;( mqoa.,hd hhs lshkq ,efnz’ fuz kdu
rEm fomiska usoSug jvd W;2uzjQo m1KS;jQo wka usoSula kuz ke;af;ah))’

Nd.Hj;2ka jykafia fuz OrAuh foaYkd l

*mif














comments (0)