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06/16/13
953 LESSON 17-06-2013 MONDAY-FREE ONLINE eN─Бl─Бnd─Б Research and Practice UNIVERSITY родрооро┐ро┤ро┐ро▓рпН родро┐ро░ро┐рокро┐роЯроХ роорпВройрпНро▒рпБ родрпЖро╛роХрпБрокрпНрокрпБроХро│рпН рооро▒рпНро▒рпБроорпН рокройрпНройро┐ро░рогрпНроЯро╛роХро╡рпБро│рпНро│ роорогрпНроЯро▓роЩрпНроХро│рпН роЪрпБро░рпБроХрпНроХрооро╛рой ро╡ро░ро▓ро╛ро▒рпНро▒рпБ роорпБройрпН ро╡ро░ро▓ро╛ро▒рпБ ро╕рпБродрпНродрокро┐роЯроХ рокрпБродрпНродроЪроороп роирпЖро▒ро┐ роорпБро▒рпИроХро│ро┐ройрпН рокройрпНройро┐ро░рогрпНроЯро╛роХро╡рпБро│рпНро│ роорогрпНроЯро▓роЩрпНроХро│рпН рокрпБродрпНродроЪроороп роирпЖро▒ро┐ роорпБро▒рпИроХро│ро┐ройрпН роТройрпНрокродрпБ роорогрпНроЯро▓роЩрпНроХро│рпН TIPITAKA-ро╕рпБродрпНродрокро┐роЯроХ-рокрпЗро╛родро┐роЪродрпНродро╛ роорпЗройрпНроорпИ рокрпЖро╛ро░рпБроирпНродро┐роп роирпЗро░рпНродрпНродро┐ ро╡ро╛ропрпНроирпНрод рооройро┐родро░рпН ро╕рпБродрпНрод роирпАродро┐ ро╡ро╛роХрпНроХро┐ропроорпН- Majjhima роородрпНродро┐роо Nik─Бya роироЯрпБродрпНродро░рооро╛рой роирпАро│ роЕро│ро╡рпБ родро┐ро░роЯрпНроЯрпБроХро│рпН-роОро▓рпНро▓ро╛ роХро│роЩрпНроХроЩрпНроХро│ро┐ройрпН роирпЖро▒ро┐ роорпБро▒рпИроХрпН роХроЯрпНроЯро│рпИ роЖрогрпИ-Sabb─Бsava Sutta-рокро╛ро░рпНро╡рпИропро╛ро▓рпН роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐роп роирпКродро┐родрпНродро▓рпНроХро│рпН-родро╕рпНро╕ройро╛ рокро╣ро╛родрокрпНрокро╛ро╕ро╡ро╛-(Fermentations to be abandoned by seeing) http://www.metta.lk/tipitaka/ http://www.metta.lk/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/index.html 16 Mah├а Parinibb├аna Sutta through http://sarvajan.ambedkar.org
Filed under: General
Posted by: site admin @ 9:55 pm


953 LESSON 17-06-2013 MONDAY-FREE ONLINE  eN─Бl─Бnd─Б Research and Practice UNIVERSITY

родрооро┐ро┤ро┐ро▓рпН родро┐ро░ро┐рокро┐роЯроХ  роорпВройрпНро▒рпБ родрпЖро╛роХрпБрокрпНрокрпБроХро│рпН
рооро▒рпНро▒рпБроорпН
рокройрпНройро┐ро░рогрпНроЯро╛роХро╡рпБро│рпНро│ роорогрпНроЯро▓роЩрпНроХро│рпН
роЪрпБро░рпБроХрпНроХрооро╛рой ро╡ро░ро▓ро╛ро▒рпНро▒рпБ роорпБройрпН ро╡ро░ро▓ро╛ро▒рпБ
ро╕рпБродрпНродрокро┐роЯроХ
рокрпБродрпНродроЪроороп роирпЖро▒ро┐ роорпБро▒рпИроХро│ро┐ройрпН рокройрпНройро┐ро░рогрпНроЯро╛роХро╡рпБро│рпНро│ роорогрпНроЯро▓роЩрпНроХро│рпН
рокрпБродрпНродроЪроороп роирпЖро▒ро┐ роорпБро▒рпИроХро│ро┐ройрпН роТройрпНрокродрпБ роорогрпНроЯро▓роЩрпНроХро│рпН 
TIPITAKA-ро╕рпБродрпНродрокро┐роЯроХ-рокрпЗро╛родро┐роЪродрпНродро╛ роорпЗройрпНроорпИ рокрпЖро╛ро░рпБроирпНродро┐роп роирпЗро░рпНродрпНродро┐ ро╡ро╛ропрпНроирпНрод рооройро┐родро░рпН ро╕рпБродрпНрод роирпАродро┐ ро╡ро╛роХрпНроХро┐ропроорпН- 
Majjhima роородрпНродро┐роо Nik─Бya роироЯрпБродрпНродро░рооро╛рой роирпАро│ роЕро│ро╡рпБ родро┐ро░роЯрпНроЯрпБроХро│рпН-роОро▓рпНро▓ро╛ роХро│роЩрпНроХроЩрпНроХро│ро┐ройрпН роирпЖро▒ро┐ роорпБро▒рпИроХрпН роХроЯрпНроЯро│рпИ роЖрогрпИ-Sabb─Бsava Sutta-
рокро╛ро░рпНро╡рпИропро╛ро▓рпН роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐роп роирпКродро┐родрпНродро▓рпНроХро│рпН-родро╕рпНро╕ройро╛ рокро╣ро╛родрокрпНрокро╛ро╕ро╡ро╛-(Fermentations to be abandoned by seeing)




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

16

Mah├а
Parinibb├аna 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 


рокро╛ро░рпНро╡рпИропро╛ро▓рпН роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐роп роирпКродро┐родрпНродро▓рпНроХро│рпН

рооро▒рпНро▒рпБроорпН роОроирпНрод роирпКродро┐родрпНродро▓рпНроХро│рпИ
рокро╛ро░рпНро╡рпИропро╛ро▓рпН роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐ роЗро░рпБроХрпНроХро┐ро▒родрпБ?роЗродрпБ роУро░рпН роЕро▒ро┐ро╡рпБро▒рпБродрпНродрокрпНрокроЯро╛род  роирокро░ро┐ройрпН
роирпЗро░рпНро╡рпБ - роорпЗродроХрпНроХро╡ро░рпНроХро│рпБроХрпНроХрпБ роЕрокро┐рооро╛ройроорпН роЗро▓рпНро▓ро╛родро╡ро░рпН, роирпЗро░рпНроорпИропро╛рой рооройро┐родро░рпНро│ро┐роЯродрпНродрпБ
роЕрокро┐рооро╛ройроорпН роЗро▓рпНро▓ро╛родро╡ро░рпН, роОроирпНрод роОрогрпНрогродрпНродрпИропрпБроорпН  роирпБрогрпБроХро┐роХрпН роХро╛рог роХро╡ройроорпН роЪрпЖро▓рпБродрпНрод роЕро░рпБроХродрпИ
роЗро░рпБрокрпНрокродрпБ роЕро▓рпНро▓родрпБ роОроирпНрод роОрогрпНрогродрпНродрпИропрпБроорпН  роирпБрогрпБроХро┐роХрпН роХро╛рог роХро╡ройроорпН роЪрпЖро▓рпБродрпНрод роЕро░рпБроХродрпИ
роЗро▓рпНро▓ро╛родродрпБ роОрой роЕро╡ро░рпНроХро│ро┐ройрпН родроорпНрооро╛ро╡рпИ роиройрпНроХрпБрогро░ро╛род роЕро▓рпНро▓родрпБ роХроЯрпНроЯрпБрокрпНрокро╛роЯро╛роЯро▒рпНро▒ро╡ро░рпН.  роЗродрпБ
роЕрокрпНрокроЯро┐ роЗро░рпБродрпНродро▓рпН, роЕро╡ро░рпН роОроирпНрод роОрогрпНрогродрпНродрпИропрпБроорпН  роирпБрогрпБроХро┐роХрпН роХро╛рог роХро╡ройроорпН роЪрпЖро▓рпБродрпНрод
роЕро░рпБроХродрпИ роЗро░рпБрокрпНрокродрпИ роХро╡ройро┐рокрпНрокродро┐ро▓рпНро▓рпИ, рооро▒рпНро▒рпБроорпН роОроирпНрод роОрогрпНрогродрпНродрпИропрпБроорпН  роирпБрогрпБроХро┐роХрпН роХро╛рог
роХро╡ройроорпН роЪрпЖро▓рпБродрпНрод роЕро░рпБроХродрпИ роЗро▓рпНро▓ро╛родродро┐ро▓рпН роХро╡ройроорпН роЪрпЖро▓рпБродрпНродрпБроХро┐ро▒ро╛ро░рпН.

рооро▒рпНро▒рпБроорпН
роОроирпНрод родроорпНроороЩрпНроХро│рпИ, рокро┐роХрпНроХрпБроХрокро┐роХрпНроХрпБроХро│рпЗ, рооро╛ройро╕ро┐роХро╛ро░рогрпНропрооро▒рпНро▒ (родроХрпБродро┐ропро▒рпНро▒ роХро╡ройроорпН),
роЕро╡ро░рпН роЕродрпНродроорпНроороЩрпНроХро│рпИ рооро╛ройро╕ро┐роХрпНроХро┐ро▒ро╛ро░рпН (роХро╡ройроорпН) роЪрпЖропрпНроХро┐ро▒ро╛ро░рпН? роПродро╛роХро┐ро▓рпБроорпН рокро┐ро▒роХрпНроХро╛род
роОродрпНродроорпНроороЩрпНроХро│рпИ рокро┐роХрпНроХрпБроХрокро┐роХрпНроХрпБроХро│рпЗ, рооро╛ройро╕ро┐роХрпНроХро┐ро▒ро╛ро░рпЛ, (роХро╡ройроорпН) роЪрпЖропрпНроХро┐ро▒ро╛ро░рпЛ.роОро┤рпБроорпНрокро╛род роХро╛роо роирпКродро┐родрпНродро▓рпНроХро│рпН рооро┐роХрпБродро┐ропро╛роХрпБроорпН;
роОро┤рпБроорпНрокро╛род ро╡рпЖро╡рпНро╡рпЗро▒ро╛рой рокро┐ро▒рокрпНрокрпБ роЕро▒ро┐ропро╛роорпИ роирпКродро┐родрпНродро▓рпНроХро│рпН роЕро╡ро░рпБроХрпНроХрпБ роОро┤рпБроорпН,
рооро▒рпНро▒рпБроорпН  роОро┤рпБроорпНрокро┐роп роЕро▒ро┐ропро╛роорпИ роирпКродро┐родрпНродро▓рпНроХро│рпН роЕро╡ро░рпБроХрпНроХрпБ роОро┤рпБроорпН. роЗродрпНродроорпНроороЩрпНроХро│рпН родро╛ройрпН
роЕро╡ро░рпН роХро╡ройро┐роХрпНроХ ро╡рпЗрогрпНроЯро┐роп  родроХрпБродро┐ропро▒рпНро▒ роХро╡ройро┐рокрпНрокрпБ.

рооро▒рпНро▒рпБроорпН
роОроирпНрод родроорпНроороЩрпНроХро│рпИ, рокро┐роХрпНроХрпБроХрокро┐роХрпНроХрпБроХро│рпЗ, рооро╛ройро╕ро┐роХро╛ро░рогрпНропрооро▒рпНро▒ (родроХрпБродро┐ропро▒рпНро▒ роХро╡ройроорпН),
роЕро╡ро░рпН роЕродрпНродроорпНроороЩрпНроХро│рпИ рооро╛ройро╕ро┐роХрпНроХро┐ро▒ро╛ро░рпН (роХро╡ройроорпН) роЪрпЖропрпНроХро┐ро▒ро╛ро░рпН? роПродро╛роХро┐ро▓рпБроорпН рокро┐ро▒роХрпНроХро╛род
роОродрпНродроорпНроороЩрпНроХро│рпИ рокро┐роХрпНроХрпБроХрокро┐роХрпНроХрпБроХро│рпЗ, рооро╛ройро╕ро┐роХрпНроХро┐ро▒ро╛ро░рпЛ, (роХро╡ройроорпН)
роЪрпЖропрпНроХро┐ро▒ро╛ро░рпЛ.роОро┤рпБроорпНрокро╛род роХро╛роо роирпКродро┐родрпНродро▓рпНроХро│рпН рооро┐роХрпБродро┐ропро╛роХрпБроорпН;
роОро┤рпБроорпНрокро╛род ро╡рпЖро╡рпНро╡рпЗро▒ро╛рой рокро┐ро▒рокрпНрокрпБ роЕро▒ро┐ропро╛роорпИ роирпКродро┐родрпНродро▓рпНроХро│рпН роХрпИро╡ро┐роЯрокрпНрокроЯрпБроХро┐ро▒родрпБ,
рооро▒рпНро▒рпБроорпН  роОро┤рпБроорпНрокро┐роп роЕро▒ро┐ропро╛роорпИ роирпКродро┐родрпНродро▓рпНроХро│рпН рооро┐роХрпБродро┐ропро╛роХрпБроорпН. роЗродрпНродроорпНроороЩрпНроХро│рпН родро╛ройрпН
роЕро╡ро░рпН роХро╡ройро┐роХрпНроХ ро╡рпЗрогрпНроЯро┐роп  родроХрпБродро┐ропро▒рпНро▒ роХро╡ройро┐рокрпНрокрпБ.

роЕро╡ро░рпБроЯрпИроп 
рооро╛ройро╕ро┐роХро╛ро░рогрпНропрооро▒рпНро▒ (родроХрпБродро┐ропро▒рпНро▒ роХро╡ройроорпН) родроорпНроороЩрпНроХро│рпИ, рооро╛ройро╕ро┐родрпНродро▓рпН, (роХро╡ройроорпН)
роЪрпЖро▓рпБродрпНродрпБродро▓рпН рооро▒рпНро▒рпБроорпН родроХрпБродро┐ропрпБро│рпНро│ родроорпНроороЩрпНроХро│рпИ рооро╛ройро╕ро┐роХрпНроХро╛родродрпБ (роХро╡ройроорпН)
роЪрпЖро▓рпБродрпНродро╛родродро┐ройрпН ро╡ро┤ро┐ропро╛роХ роОро┤рпБроорпНрокро╛род роирпКродро┐родрпНродро▓рпНроХро│рпН роОро┤рпБроорпН, роОро┤рпБроорпНрокро┐роп роирпКродро┐родрпНродро▓рпНроХро│рпН
рооро┐роХрпБродро┐ропро╛роХрпБроорпН.

роЗрокрпНрокроЯро┐родрпН родро╛ройрпН роЕро╡ро░рпН роТро╡рпНро╡ро╛род ро╡роХрпИропро┐ро▓рпН роХро╡ройроорпН
роЪрпЖро▓рпБродрпНродрпБроХро┐ро▒ро╛ро░рпН: ‘роиро╛ройрпН роХроЯроирпНрод роХро╛ро▓родрпНродро┐ро▓рпН роЗро░рпБроирпНродрпЗройро╛? роиро╛ройрпН роХроЯроирпНрод роХро╛ро▓родрпНродро┐ро▓рпН
роЗро░рпБроирпНродро┐ро░рпБроХрпНроХро╡ро┐ро▓рпНро▓рпИропро╛?  роиро╛ройрпН роХроЯроирпНрод роХро╛ро▓родрпНродро┐ро▓рпН  роОройрпНрой ро╡ро╛роХ роЗро░рпБроирпНродрпЗройрпН? роиро╛ройрпН
роХроЯроирпНрод роХро╛ро▓родрпНродро┐ро▓рпН  роОрокрпНрокроЯро┐ роЗро░рпБроирпНродрпЗройрпН? роОройрпНрой роЙроЯрпИропро╡ро░ро╛ропро┐ро░рпБродрпНродрпБ, роиро╛ройрпН роХроЯроирпНрод
роХро╛ро▓родрпНродро┐ро▓рпН роОройрпНрой ро╡ро╛роХ роЗро░рпБроирпНродрпЗройрпН ? роОродро┐ро░рпНроХро╛ро▓родрпНродро┐ро▓рпН роиро╛ройрпН роЗро░рпБрокрпНрокрпЗройро╛?
роОродро┐ро░рпНроХро╛ро▓родрпНродро┐ро▓рпН роиро╛ройрпН роОройрпНрой ро╡ро╛роХ роЗро░рпБрокрпНрокрпЗройрпН? роОродро┐ро░рпНроХро╛ро▓родрпНродро┐ро▓рпН роиро╛ройрпН роОрокрпНрокроЯро┐
роЗро░рпБрокрпНрокрпЗройрпН ? роОройрпНрой ро╡ро╛роХропро┐ро░рпБродрпНродрпБ, роиро╛ройрпН роОродро┐ро░рпНроХро╛ро▓родрпНродро┐ро▓рпН роОройрпНрой ро╡ро╛роХ роЗро░рпБрокрпНрокрпЗройрпН?’
роЗро▓рпНро▓ро╛ро╡ро┐роЯро┐ро▓рпН роЕро╡ро░рпН родройроХрпНроХрпБро│рпНро│ро╛роХ роЙроЯройроЯро┐ропро╛рой родро▒рпНроХро╛ро▓роорпН рокро▒рпНро▒ро┐ роХрпБро┤роорпНрокро┐рой рооройродрпБроЯройрпН:
‘роиро╛ройрпН роЗро░рпБроХрпНроХро┐ро▒рпЗройро╛? роиро╛ройрпН роЗро▓рпНро▓рпИропро╛? роиро╛ройрпН роОройрпНрой? роиро╛ройрпН роОрокрпНрокроЯро┐? роОроЩрпНроХро┐ро░рпБроирпНродрпБ
роЗроирпНрод роЙропро┐ро░рпБро░рпБ ро╡роирпНродродрпБ? роОроЩрпНроХрпБ роЕродрпБ рокрпЛроХ роЗро░рпБроХрпНроХро┐ро▒родрпБ ?

роЕро╡ро░рпН
роЗро╡рпНро╡ро┤ро┐ропро┐ро▓рпН  роТро╡рпНро╡ро╛род ро╡роХрпИропро┐ро▓рпН роХро╡ройроорпН роЪрпЖро▓рпБродрпНродрпБроорпН рокрпЗро╛родрпБ, роЕро╡ро░рпБроХрпНроХрпБ роЖро▒рпБ
ро╡роХрпИроХро│ро┐ро▓рпН роТро░рпБ роирпЛроХрпНроХрпБ роОро┤рпБроорпНрокрпБроХро┐ро▒родрпБ:”роОройроХрпНроХрпБ родро╛ройрпН роОройрпБроирпН родройрпНроорпИ роЗро░рпБроХрпНроХро┐ро▒родрпБ”
роОройрпНроХро┐ройрпНро▒ роирпЛроХрпНроХрпБ роЙрогрпНроорпИропро╛родрпБ рооро▒рпНро▒рпБроорпН роиро┐ро▓рпИроиро╛роЯрпНроЯрокрпНрокроЯрпНроЯродрпБ роОрой роЕро╡ро░рпБроХрпНроХрпБ
роОро┤рпБроорпНрокрпБроХро┐ро▒родрпБ, роЕро▓рпНро▓родрпБ “роОройроХрпНроХрпБ родро╛ройрпН роОройрпБроирпН родройрпНроорпИ роЗро▓рпНро▓рпИ” роОройрпНроХро┐ройрпНро▒ роирпЛроХрпНроХрпБ
роЙрогрпНроорпИропро╛родрпБ рооро▒рпНро▒рпБроорпН роиро┐ро▓рпИроиро╛роЯрпНроЯрокрпНрокроЯрпНроЯродрпБ роОрой роЕро╡ро░рпБроХрпНроХрпБ роОро┤рпБроорпНрокрпБроХро┐ро▒родрпБ, роЕро▓рпНро▓родрпБ
“родро╛ройрпН роОройрпБроирпН родройрпНроорпИропро╛ро▓рпН родрпБро▓рпНро▓ро┐ропрооро╛ройродро╛роХроХрпНроХрпКрогрпНроЯрпБ родро╛ройрпН роОройрпБроирпН родройрпНроорпИропрпИ
роЙрогрпНроорпИропро╛родрпБ рооро▒рпНро▒рпБроорпН роиро┐ро▓рпИроиро╛роЯрпНроЯрокрпНрокроЯрпНроЯродрпБ роОрой роЕро╡ро░рпН роЙрогро░рпНроХро┐ро▒ро╛ро░рпН, роЕро▓рпНро▓родрпБ “родро╛ройрпН
роОройрпБроирпН родройрпНроорпИропро╛ро▓рпН родрпБро▓рпНро▓ро┐ропрооро╛ройродро╛роХроХрпНроХрпКрогрпНроЯрпБ родро╛ройрпН роОройрпБроирпН родройрпНроорпИ роЗро▓рпНро▓ро╛родродрпИ
роЙрогрпНроорпИропро╛родрпБ рооро▒рпНро▒рпБроорпН роиро┐ро▓рпИроиро╛роЯрпНроЯрокрпНрокроЯрпНроЯродрпБ роОрой роЕро╡ро░рпН роЙрогро░рпНроХро┐ро▒ро╛ро░рпН, роЕро▓рпНро▓родрпБ “родро╛ройрпН
роОройрпБроирпН родройрпНроорпИ роЗро▓рпНро▓ро╛родродрпИ родрпБро▓рпНро▓ро┐ропрооро╛ройродро╛роХроХрпНроХрпКрогрпНроЯрпБ родро╛ройрпН роОройрпБроирпН родройрпНроорпИропрпИ роЙрогрпНроорпИропро╛родрпБ
рооро▒рпНро▒рпБроорпН роиро┐ро▓рпИроиро╛роЯрпНроЯрокрпНрокроЯрпНроЯродрпБ роОрой роЕро╡ро░рпН роЙрогро░рпНроХро┐ро▒ро╛ро░рпН, роЗро▓рпНро▓ро╛ро╡ро┐роЯро┐ро▓рпН роЗрокрпНрокроЯро┐
роЕро╡ро░рпБроХрпНроХрпБ роУро░рпН роирпЗро╛роХрпНроХрпБ роЙро│рпНро│родрпБ: ” роЗроирпНрод родро╛ройрпН роОройрпБроирпН родройрпНроорпИродро╛ройрпН роОройрпНройрпБроЯрпИропродрпБ, 
роЕро╡рпНро╡ро│ро╡рпБ роХрпВро░рпН роЙрогро░рпНро╡рпБроЯрпИроп роЗроЩрпНроХрпБроорпН роЕроЩрпНроХрпБрооро╛роХ роиро▓рпНро▓ роЕро▓рпНро▓родрпБ роХрпЖроЯрпНроЯ родрпКро▓рпНро╡ро┐ройрпИ
рокро┤рпБродрпНродродрпБ роОрой роЕро▒ро┐роирпНродро┐ро░рпБрокрпНрокро╡ро░рпБроХрпНроХрпБ, родро╛ройрпН роОройрпБроирпН родройрпНроорпИродро╛ройрпН роОройрпНройрпБроЯрпИропродрпБ роОройрпНрокродрпБ
роиро┐ро░роирпНродро░рооро╛ройродрпБ, роОроХрпНроХро╛ро▓родрпНродрпБроорпН роЙро│рпНро│родрпБ. роЪро╛роЪрпБро╡родрооро╛ройродрпБ, рооро╛ро▒рпНро▒ роЕроЯро┐рокрпНрокроЯрпИропро╛ройродрпБ
роЗро▓рпНро▓ро╛родродрпБ рооро▒рпНро▒рпБроорпН роорпБроЯро┐ро╡ро▒рпНро▒ роХро╛ро▓родрпНродро┐ро▒рпНроХрпЖрой родроЩрпНроХро┐ро╡ро┐роЯрпБроорпН”. роЗродрпБ роТро░рпБ рокрпБродро░рпНроХрпНроХро╛роЯрпБ
роирпЛроХрпНроХроЩрпНроХро│рпН роОрой роЕро┤рпИроХрпНроХрокрпНрокроЯрпБроХро┐ро▒родрпБ. роТро░рпБ ро╡ро╛ро┤рпНроХрпНроХрпИ роЕро▓рпБрокрпНрокрпБ роиро┐ро▓рпИ роирпЛроХрпНроХроЩрпНроХро│рпН .
роТро░рпБ роЙро░рпБроХрпНроХрпБро▓рпИродрпНродро▓рпН роирпЛроХрпНроХроЩрпНроХро│рпН . роТро░рпБ роЪрпБро░рпБрогрпНроЯрпБ роирпМро┐ропроЪрпН роЪрпЖропрпНроХро┐ро▒ роиро┐ро▓рпИ
роирпЛроХрпНроХроЩрпНроХро│рпН.роТро░рпБ роХро╛ро▓рпН ро╡ро┐ро▓роЩрпНроХрпБроХро│ро╛ро▒рпН рокро┐рогрпИроирпНрод роирпЛроХрпНроХроЩрпНроХро│рпН, роХроЯрпНроЯрпБрокрпНрокроЯрпБродрпНродрокрпНрокроЯрпНроЯ
роТро░рпБ роХро╛ро▓рпН ро╡ро┐ро▓роЩрпНроХрпБроХро│ро╛ро▒рпН рокро┐рогрпИроирпНрод роирпЛроХрпНроХроЩрпНроХро│рпН, рокро┐ро▒рокрпНрокрпБ, роорпВрокрпНрокроЯрпИродро▓рпН рооро▒рпНро▒рпБроорпН
рооро░рогроорпН, рооройродрпНродрпБропро░роорпН, родрпБроХрпНроХроХро░рооро╛рой, ро╡ро▓ро┐, роХроЯрпБроирпНродрпБройрпНрокроорпН рооро▒рпНро▒рпБроорпН рооройроХрпНроХроЪрокрпНрокрпБ роЖроХро┐роп
роЗройрпНрокроорпН, роирпЛро╡рпБ, роЗро░рогрпНроЯрпБрооро▒рпНро▒ роЗройрпНрокроорпН роирпЛро╡рпБ роЗро▓рпНро▓ро╛род роЙро│рпНро│рпБрогро░рпНроЪрпНроЪро┐роХро│ро┐ро▓ро┐ро░рпБроирпНродрпБ
ро╡ро┐роЯрпБродро▓рпИрокрпН рокрпЖро▒рпБро╡родро┐ро▓рпНро▓рпИ. роиро╛ройрпН роЙроЩрпНроХро│рпБроХрпНроХрпБ роЪрпЖро╛ро▓рпНроХро┐ро▒рпЗройрпН родрпБройрпНрокроорпН рооро▒рпНро▒рпБроорпН
роЙро│ро╡ро┤рпБродрпНродродрпНродро┐ро▓ро┐ро░рпБроирпНродрпБ роЕро╡ро░рпН ро╡ро┐роЯрпБрокроЯро╡ро┐ро▓рпНро▓рпИ.

The well-instructed disciple of the noble ones тАФ 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 тАФ 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.



Sutav─Б ca kho, bhikkhave, ariyas─Бvako тАУ ariy─Бnaс╣Г dass─Бv─л ariyadhammassa
kovido ariyadhamme suvin─лto, sappuris─Бnaс╣Г dass─Бv─л sappurisadhammassa
kovido sappurisadhamme suvin─лto тАУ manasikaraс╣З─лye dhamme paj─Бn─Бti
amanasikaraс╣З─лye dhamme paj─Бn─Бti. So manasikaraс╣З─лye dhamme paj─Бnanto
amanasikaraс╣З─лye dhamme paj─Бnanto ye dhamm─Б na manasikaraс╣З─лy─Б te dhamme
na manasi karoti, ye dhamm─Б manasikaraс╣З─лy─Б te dhamme manasi karoti.

родро╕рпНро╕ройро╛ рокро╣ро╛родрокрпНрокро╛ро╕ро╡ро╛
(Dassan─Б pah─Бtabb─Бsav─Б)

Bold

роХродроорпЗ роЪро╛ рокро┐роХрпНроХро╛ро╡рпЗ, роЖро╕ро╡ро╛
родро╕рпНро╕ройро╛ рокро╣ро╛родрокрпНрокро╛? роЗрод рокро┐роХрпНроХро╛ро╡рпЗ, роЕро╕рпБродрпНродро╡ро╛ рокрпБродрпБроЬрпНроЬройрпЛ - роЕро░ро┐ропро╛ройроорпН роЕродро╕рпНро╕ро╛ро╡ро┐
роЖро░ро┐ропродроорпНрооро╕рпНро╕ро╛ роЕроХрпЛро╡ро┐родрпЛ роЖро░ро┐ропродроорпНроорпЗ роЕро╡ро┐ройро┐родрпЛ, ро╕рокрпНрокрпБро░ро┐ро╕ро╛ройроорпН роЕродро╕рпНро╕ро╛ро╡ро┐
ро╕рокрпНрокрпБро░ро┐ро╕родроорпНрооро╕рпНро╕ро╛ роЕроХрпЛро╡ро┐родрпЛ ро╕рокрпНрокрпБро░ро┐ро╕родроорпНроорпЗ роЕро╡ро┐ройро┐родрпЛ- рооро╛ройро╕ро┐роХрпНроХро╛ро░рогрпНропрпЗ родроорпНроорпЗ
роирокрпНрокроЬро╛ройродро┐, роЕрооро╛ройро┐ро╕ро┐роХрпНроХро╛ро░рогрпНропрпЗ родроорпНроорпЗ роЕрокрпНрокроЬро╛ройродрпЛ, роП родроорпНрооро╛ роиро╛ рооро╛ройро╕ро┐роХрпНроХро╛ро░рогрпНропро╛,
родрпЗ родроорпНроорпЗ рооро╛ройро╕ро┐ роХро░рпЛродро┐, роП родроорпНрооро╛ рооро╛ройро╕ро┐роХрпНроХро╛ро░рогрпНропро╛ родрпЗ родроорпНроорпЗ рооро╛ройро╕ро┐ роХро░рпЛродро┐.

Katame
ca, bhikkhave, ─Бsav─Б dassan─Б pah─Бtabb─Б? Idha, bhikkhave, assutav─Б
puthujjano тАУ ariy─Бnaс╣Г adass─Бv─л ariyadhammassa akovido ariyadhamme
avin─лto, sappuris─Бnaс╣Г adass─Бv─л sappurisadhammassa akovido
sappurisadhamme avin─лto тАУ manasikaraс╣З─лye dhamme nappaj─Бn─Бti,
amanasikaraс╣З─лye dhamme nappaj─Бn─Бti. So manasikaraс╣З─лye dhamme appaj─Бnanto
amanasikaraс╣З─лye dhamme appaj─Бnanto, ye dhamm─Б na manasikaraс╣З─лy─Б, te
dhamme manasi karoti, ye dhamm─Б manasikaraс╣З─лy─Б te dhamme na manasi
karoti.

роХродроорпЗ роЪро╛ рокро┐роХрпНроХро╛ро╡рпЗ родроорпНрооро╛ роиро╛ рооро╛ройро╕ро┐роХро╛ро░рогрпНропро╛ ропрпЗ родроорпНроорпЗ рооро╛ройро╕ро┐
роХро░рпЛродро┐ ? ропро╕рпНро╕ро╛, рокро┐роХрпНроХро╛ро╡рпЗ, родроорпНроорпЗ рооройро╛ройро╕ро┐роХро░рпЛродрпЛ роЕройрпБрокрпНрокройрпНройрпЛ ро╡ро╛ роХро╛рооро╕ро╡рпЛ
роЙрокрпНрокроЬрпНроЬро╛родро┐, роЙрокройрпНройрпЛ ро╡ро╛ роХро╛рооро╕ро╡рпЛ рокро╡родрпНродродро┐; роЕройрпБрокрпНрокройрпНройрпЛ ро╡ро╛ рокро╡ро╛ро╕ро╡рпЛ роЙрокрпНрокроЬрпНроЬро╛родро┐,
роЙрокройрпНройрпЛ ро╡ро╛ рокро╡ро╛ро╕ро╡рпЛ
рокро╡родрпНродродро┐; роЕройрпБрокрпНрокройрпНройрпЛ ро╡ро╛ роЕро╡ро┐роЬрпНроЬро╛ро╕ро╡рпЛ роЙрокрпНрокроЬрпНроЬро╛родро┐, роЙрокройрпНройрпЛ ро╡ро╛ роЕро╡ро┐роЬрпНроЬро╛ро╕ро╡рпЛ рокро╡родрпНродродро┐. роЗроорпЗ родроорпНрооро╛ роиро╛ рооро╛ройро╕ро┐роХро╛ро░рогрпНропро╛ ропрпЗ родроорпНроорпЗ рооро╛ройро╕ро┐ роХро░рпЛродро┐.
Katame
ca, bhikkhave, dhamm─Б namanasikaraс╣З─лy─Б ye dhamme manasi karoti? Yassa,
bhikkhave, dhammemanasikaroto anuppanno v─Б k─Бm─Бsavo uppajjati, uppanno
v─Б k─Бm─Бsavo pavaс╕Нс╕Нhati; anuppanno v─Б bhav─Бsavo uppajjati, uppanno v─Б
bhav─Бsavo pavaс╕Нс╕Нhati; anuppanno v─Б avijj─Бsavo uppajjati, uppanno v─Б
avijj─Бsavo pavaс╕Нс╕Нhati. Ime dhamm─Б na manasikaraс╣З─лy─Б ye dhamme manasi
karoti.

роХродроорпЗ
роЪро╛ рокро┐роХрпНроХро╛ро╡рпЗ родроорпНрооро╛ роиро╛ рооро╛ройро╕ро┐роХро╛ро░рогрпНропро╛ ропрпЗ родроорпНроорпЗ рооро╛ройро╕ро┐ роХро░рпЛродро┐ ?
ропро╕рпНро╕ро╛,рокро┐роХрпНроХро╛ро╡рпЗ, родроорпНроорпЗ рооройро╛ройро╕ро┐роХро░рпЛродрпЛ роЕройрпБрокрпНрокройрпНройрпЛ ро╡ро╛ роХро╛рооро╕ро╡рпЛ роЙрокрпНрокроЬрпНроЬро╛родро┐,
роЙрокройрпНройрпЛ ро╡ро╛роХро╛рооро╕ро╡рпЛ рокро╛ро╣ро┐ропродро┐; роЕройрпБрокрпНрокройрпНройрпЛ ро╡ро╛ рокро╡ро╛ро╕ро╡рпЖро╛ рои роЙрокрпНрокроЬрпНроЬро╛родро┐, роЙрокройрпНройрпЛ ро╡ро╛ рокро╡ро╛ро╕ро╡рпЖро╛ рокро╛ро╣ро┐ропродро┐; роЕройрпБрокрпНрокройрпНройрпЛ ро╡ро╛ роЕро╡ро┐роЬрпНроЬро╛ро╕ро╡рпЛ рои роЙрокрпНрокроЬрпНроЬро╛родро┐, роЙрокройрпНройрпЛ ро╡ро╛ роЕро╡ро┐роЬрпНроЬро╛ро╕ро╡рпЛрокро╛ро╣ро┐ропродро┐;
рокро╡родрпНродродро┐. роЗроорпЗ родроорпНрооро╛  рооро╛ройро╕ро┐роХро╛ро░рогрпНропро╛ ропрпЗ родроорпНроорпЗ роиро╛ рооро╛ройро╕ро┐ роХро░рпЛродро┐.

Katame ca, bhikkhave, dhamm─Б manasikaraс╣З─лy─Б ye dhamme na manasi karoti?
Yassa, bhikkhave, dhamme manasikaroto anuppanno v─Б k─Бm─Бsavo na
uppajjati, uppanno v─Б k─Бm─Бsavo pah─лyati; anuppanno v─Б bhav─Бsavo na
uppajjati, uppanno v─Б bhav─Бsavo pah─лyati; anuppanno v─Б avijj─Бsavo na
uppajjati, uppanno v─Б avijj─Бsavo pah─лyati. Ime dhamm─Б manasikaraс╣З─лy─Б ye
dhamme na manasi karoti.

родро╕рпНро╕ро╛ роЖрооройро╕ро┐роХро╛ро░рогро┐ропро╛ропройроЩрпН родроорпНрооро╛ройроЩрпН рооройро╕ро┐роХро╛ро░ро╛ рооройро╕ро┐роХро╛ро░рогро┐ропро╛ропройроЩрпН родроорпНрооро╛ройроЩрпН  роЖрооройро╕ро┐роХро╛ро░ро╛  роЕройрпБрокрпНрокройрпНройро╛ роЪрпЖро╡ роЖро╕ро╡ро╛  роЙрокрпНрокро╛роЬрпНроЬроирпНродро┐ роЙрокрпНрокройрпНройро╛ роЪ роЖро╕ро╡ро╛ рокро╡родрпНродроирпНродро┐.

Tassa amanasikaraс╣З─лy─Бnaс╣Г dhamm─Бnaс╣Г manasik─Бr─Б manasikaraс╣З─лy─Бnaс╣Г
dhamm─Бnaс╣Г amanasik─Бr─Б anuppann─Б ceva ─Бsav─Б uppajjanti uppann─Б ca ─Бsav─Б
pavaс╕Нс╕Нhanti.

ро╕рпЖро╛
роПро╡роЩрпН роЕропрпЖро╛ройро┐ро╕рпЖро╛ рооройро╕ро┐ роХро░рпЖро╛родро┐: ‘роЕро╣рпЖро╛ро╕ро┐роЩрпН роирпБ роХрпЖро╛ роЕро╣роЩрпН роЕродрпНродро┐родрпНродроорпНроородрпНродро╛ройроЩрпН
?рои  роирпБ роХрпЖро╛ роЕро╣рпЖро╛ро╕ро┐роЩрпН роЕродрпНродро┐родрпНродроорпНроородрпНродро╛ройроЩрпН ?роХро┐роЩрпН роирпБ роХрпЖро╛ роЕро╣рпЖро╛ро╕ро┐роЩрпН
роЕродрпНродро┐родрпНродроорпНроородрпНродро╛ройроЩрпН ? роХродроЩрпН роирпБ роХрпЖро╛ роЕро╣рпЖро╛ро╕ро┐роЩрпН роЕродрпНродро┐родрпНродроорпНроородрпНродро╛ройроЩрпН ? роХро┐роЩрпН
ро╣рпБродрпНро╡ро╛ роХро┐роЩрпН роЕро╣рпЖро╛ро╕ро┐роЩрпН роирпБ роХрпЖро╛ роЕро╣рпЖро╛ро╕ро┐роЩрпН роЕродрпНродро┐родрпНродроорпНроородрпНродро╛ройроЩрпН ? рокро╡ро┐ро╕рпНро╕ро╛рооро┐
роирпБ роХрпЖро╛ роЕро╣роЩрпН роЕродрпНродро┐родрпНродроорпНроородрпНродро╛ройроЩрпН ? рои  роирпБ роХрпЖро╛ рокро╡ро┐ро╕рпНро╕ро╛рооро┐ роЕродрпНродро┐родрпНродроорпНроородрпНродро╛ройроЩрпН ?
роХро┐роЩрпН  роирпБ роХрпЖро╛ рокро╡ро┐ро╕рпНро╕ро╛рооро┐ роЕродрпНродро┐родрпНродроорпНроородрпНродро╛ройроЩрпН ? роХродроЩрпН роирпБ роХрпЖро╛ рокро╡ро┐ро╕рпНро╕ро╛рооро┐
роЕродрпНродро┐родрпНродроорпНроородрпНродро╛ройроЩрпН ?роХро┐роЩрпН ро╣рпБродрпНро╡ро╛ роХро┐роЩрпН рокро╡ро┐ро╕рпНро╕ро╛рооро┐ роирпБ роХрпЖро╛ роЕро╣роЩрпН
роЕродрпНродро┐родрпНродроорпНроородрпНродро╛рой’роирпНродро┐ ?роОродрпНро░ро╣ро┐ ро╡ро╛ рокроЪрпНроЪрпБрокрпНрокройрпНройроородрпНродро╛ройроЩрпН роЕроЬрпНроЬродрпНродроЩрпН роХродрпНродроЩрпНроХродро┐
ро╣рпЗро╛родро┐: ‘роЕро╣роЩрпН роирпБ роХрпЖро╛ро╕рпНрооро┐? роирпЖро╛ роирпБ роХрпЖро╛ро╕рпНрооро┐? роХро┐роЩрпН роирпБ роХрпЖро╛ро╕рпНрооро┐? роХродроЩрпН роирпБ
роХрпЖро╛ро╕рпНрооро┐? роЕропроЩрпН роирпБ роХрпЖро╛ роЪродрпНродрпЖро╛ роХрпБродрпЖро╛ роЖроХродрпЖро╛ ? ро╕рпЖро╛ роХрпБро╣ро┐роЩрпН роХро╛рооро┐ рокро╡ро┐ро╕рпНро╕родро┐’родро┐?
So evaс╣Г ayoniso manasi karoti: тАШahosiс╣Г nu kho ahaс╣Г at─лtamaddh─Бnaс╣Г? Na nu
kho ahosiс╣Г at─лtamaddh─Бnaс╣Г? Kiс╣Г nu kho ahosiс╣Г at─лtamaddh─Бnaс╣Г? Kathaс╣Г nu
kho ahosiс╣Г at─лtamaddh─Бnaс╣Г? Kiс╣Г hutv─Б kiс╣Г ahosiс╣Г nu kho ahaс╣Г
at─лtamaddh─Бnaс╣Г? Bhaviss─Бmi nu kho ahaс╣Г an─Бgatamaddh─Бnaс╣Г? Na nu kho
bhaviss─Бmi an─Бgatamaddh─Бnaс╣Г? Kiс╣Г nu kho bhaviss─Бmi an─Бgatamaddh─Бnaс╣Г?
Kathaс╣Г nu kho bhaviss─Бmi an─Бgatamaddh─Бnaс╣Г? Kiс╣Г hutv─Б kiс╣Г bhaviss─Бmi nu
kho ahaс╣Г an─Бgatamaddh─БnaтАЩnti? Etarahi v─Б paccuppannamaddh─Бnaс╣Г ajjhattaс╣Г
kathaс╣Гkath─л hoti: тАШahaс╣Г nu khosmi? No nu khosmi? Kiс╣Г nu khosmi? Kathaс╣Г
nu khosmi? Ayaс╣Г nu kho satto kuto ─Бgato? So kuhiс╣Г g─Бm─л bhavissat─лтАЩti?

родро╕рпНро╕ро╛
роПро╡роЩрпН роЕропрпЖро╛ройро┐ро╕рпЖро╛ рооройро╕ро┐ роХро░рпЖро╛родрпЖро╛ роЪройрпНройроЩрпН родро┐родрпНродро┐ройроЩрпН роЕроЮрпНропро╛родро░ро╛ родро┐родрпНродро┐ роЙрокрпНрокроЬрпНроЬродро┐.
‘роЕродрпНродро┐ роорпЖ роЕродрпНродро╛’родро┐ ро╡ роЕро╕рпНро╕ ро╕роЪрпНроЪродрпЖро╛ родрпЖродрпНродродрпЖро╛ родро┐родрпНродро┐ роЙрокрпНрокроЬрпНроЬродро┐; ‘роиродрпНродро┐ роорпЖ
роЕродрпНродро╛’родро┐ ро╡ро╛ роЕро╕рпНро╕ ро╕роЪрпНроЪродрпЖро╛ родрпЖродрпНродродрпЖро╛ родро┐родрпНродро┐ роЙрокрпНрокроЬрпНроЬродро┐; ‘роЕродрпНродройро╛ро╡ роЕродрпНродро╛ройроЩрпН
ро╕ройрпНроЩро╛ройро╛рооро┐’родро┐ ро╡ро╛ роЕро╕рпНро╕ ро╕роЪрпНроЪродрпЖро╛ родрпЖродрпНродродрпЖро╛ родро┐родрпНродро┐ роЙрокрпНрокроЬрпНроЬродро┐;’роЕродрпНродройро╛ро╡
роЕройродрпНродро╛ройроЩрпН ро╕ройрпНроЩро╛ройро╛рооро┐’родро┐ ро╡ро╛ роЕро╕рпНро╕ ро╕роЪрпНроЪродрпЖро╛ родрпЖродрпНродродрпЖро╛ родро┐родрпНродро┐
роЙрокрпНрокроЬрпНроЬродро┐;’роЕродрпНродройро╛ро╡ роЕройродрпНродро╛ройроЩрпН ро╕ройрпНроЩро╛ройро╛рооро┐’родро┐ ро╡ро╛ роЕро╕рпНро╕ ро╕роЪрпНроЪродрпЖро╛ родрпЖродрпНродродрпЖро╛
родро┐родрпНродро┐ роЙрокрпНрокроЬрпНроЬродро┐;роЕрод ро╡ро╛ рокройро╕рпНро╕ роПро╡роЩрпН родро┐родрпНродро┐ ро╣рпЗро╛родро┐: ‘ропрпЖро╛ роорпЖ роЕродрпНродро╛ ро╡родрпЖро╛
ро╡родрпЖропрпНропрпЖро╛ родродрпНро░ родродрпНро░ роХро▓рпНропро╛рогрокро╛рокроХро╛рогроЩрпН роХроорпНрооро╛рогроЩрпН ро╡ро┐рокро╛роХроЩрпН рокродро┐ро╕роЩрпНро╡рпЗродрпЖродро┐ ро╕рпЖро╛ роХрпЖро╛
рокрой роорпЖ роЕропроЩрпН роЕродро╛ роиро┐роЪрпНроЪрпЖро╛ родрпБро╡рпЖро╛ ро╕ро╕рпНро╕родрпЖро╛ роЕро╡ро┐рокро░ро┐рогро╛роородроорпНроорпЖро╛ ро╕ро╕рпНро╕родро┐ро╕роорпНроороЩрпН родродрпЖро╡
родро╕рпНро╕родро┐’родро┐. роЗродроЩрпН роЙроЪрпНроЪродро┐, рокро┐роХрпНроХро╛ро╡рпЖ,  родро┐родрпНродро┐роХродроЩрпН родро┐родрпНродро┐роХро╣ройроЩрпН
родро┐родрпНродро┐роХроирпНродрпНродро╛ро░роЩрпН родро┐родрпНродро┐ро╡ро┐ро╕рпБроХрпНроХроЩрпН родро┐родрпНродро┐ро╡ро┐рокрпНрокро╛роирпНродро┐родроЩрпН родро┐родрпНродро┐ро╕роорпНропрпЗро╛роЬройроЩрпН.
родро┐родрпНродро┐роЪроорпНропрпЗро╛роЬройроЩрпНропрпБродрпНродрпЖро╛, рокро┐роХрпНроХро╛ро╡рпЗ,роЕро╕рпНро╕рпБродро╡ро╛ рокрпБродрпБроЬрпНроЬройрпЖро╛ рои рокро░ро┐роорпБроЪрпНроЪродро┐
роЬро╛родро┐ропро╛ роЬро░ро╛роп рооро░рогрпЗрой ро╕рпЗро╛роХрпЗро╣ро┐ рокро░ро┐родрпЖро╡рпЖро╣ро┐ родрпБроХрпНроХрпЖро╣ро┐ родрпЖро╛роорпНрооройро╕рпНро╕рпЖро╣ро┐ роЙрокро╛ропро╛ро╕рпЗро╣ро┐; ‘рои
рокро░ро┐роорпБроЪрпНроЪродро┐ родрпБроХрпНроХро╕рпНрооро╛’родро┐ ро╡родро╛рооро┐.

Tassa evaс╣Г ayoniso manasikaroto channaс╣Г diс╣нс╣нh─лnaс╣Г a├▒├▒atar─Б diс╣нс╣нhi
uppajjati. тАШAtthi me att─БтАЩti v─Б assa saccato thetato diс╣нс╣нhi uppajjati;
тАШnatthi me att─БтАЩti v─Б assa saccato thetato diс╣нс╣нhi uppajjati; тАШattan─Бva
att─Бnaс╣Г sa├▒j─Бn─Бm─лтАЩti v─Б assa saccato thetato diс╣нс╣нhi uppajjati; тАШattan─Бva
anatt─Бnaс╣Г sa├▒j─Бn─Бm─лтАЩti v─Б assa saccato thetato diс╣нс╣нhi uppajjati;
тАШanattan─Бva att─Бnaс╣Г sa├▒j─Бn─Бm─лтАЩti v─Б assa saccato thetato diс╣нс╣нhi
uppajjati; atha v─Б panassa evaс╣Г diс╣нс╣нhi hoti: тАШyo me ayaс╣Г att─Б vado
vedeyyo tatra tatra kaly─Бс╣Зap─Бpak─Бnaс╣Г kamm─Бnaс╣Г vip─Бkaс╣Г paс╣нisaс╣Гvedeti so
kho pana me ayaс╣Г att─Б nicco dhuvo sassato avipariс╣З─Бmadhammo sassatisamaс╣Г
tatheva с╣нhassat─лтАЩti. Idaс╣Г vuccati, bhikkhave, diс╣нс╣нhigataс╣Г diс╣нс╣нhigahanaс╣Г
diс╣нс╣нhikant─Бraс╣Г diс╣нс╣нhivis┼лkaс╣Г diс╣нс╣нhivipphanditaс╣Г diс╣нс╣нhisaс╣Гyojanaс╣Г.
Diс╣нс╣нhisaс╣Гyojanasaс╣Гyutto, bhikkhave, assutav─Б puthujjano na parimuccati
j─Бtiy─Б jar─Бya maraс╣Зena sokehi paridevehi dukkhehi domanassehi up─Бy─Бsehi;
тАШna parimuccati dukkhasm─БтАЩti vad─Бmi.

ро╕рпБродро╡ро╛
роЪ роХрпЖро╛,рокро┐роХрпНроХро╛ро╡рпЗ, роЖро░рпНропро╕ро╛ро╡роХрпЖро╛ - роЖро░ро┐ропро╛ройроЩрпН родро╕рпНро╕ро╛ро╡ро┐ роЖро░рпНропродроорпНрооро╕рпНро╕ роХрпЖро╛ро╡ро┐родрпЖро╛
роЖро░рпНропродроорпНроорпЖ роЪрпБро╡ро┐ройро┐родрпЖро╛, ро╕рокрпНрокрпБро░ро┐ро╕ро╛ройроЩрпН родро╕рпНро╕ро╛ро╡ро┐ ро╕рокрпНрокрпБро░ро┐ро╕родроорпНрооро╕рпНро╕ роХрпЖро╛ро╡ро┐родрпЖро╛
ро╕рокрпНрокрпБро░ро┐ро╕родроорпНроорпЖ роЪрпБро╡ро┐ройро┐родрпЖро╛ - рооройро╕ро┐роХро░рогрпНропрпЖ родроорпНроорпЖ рокроЬро╛ройродро┐ роЕрооройро╕ро┐роХро░рогрпНропрпЖ родроорпНроорпЖ
рокроЬро╛ройродро┐. ро╕рпЖро╛ рооройро╕ро┐роХро░рогрпНропрпЖ родроорпНроорпЖ рокроЬройродрпЖро╛ роЕрооройро╕ро┐роХро░рогрпНропрпЖ родроорпНроорпЖ рокроЬройродрпЖро╛ ропрпЖ родроорпНрооро╛ рои
рооройро╕ро┐роХро░рогрпНропрпЖ родрпЖ родроорпНроорпЖ рои рооройро╕ро┐ роХро░рпЖро╛родро┐. ропрпЖ родроорпНрооро╛ рооройро╕ро┐роХро░рогро┐ропро╛ родрпЖ родроорпНроорпЖ рооройро╕ро┐
роХро░рпЖро╛родро┐.

Sutav─Б ca kho, bhikkhave, ariyas─Бvako тАУ ariy─Бnaс╣Г dass─Бv─л ariyadhammassa
kovido ariyadhamme suvin─лto,
sappuris─Бnaс╣Г dass─Бv─л sappurisadhammassa
kovido
sappurisadhamme suvin─лto тАУ manasikaraс╣З─лye dhamme paj─Бn─Бti
amanasikaraс╣З─лye
dhamme paj─Бn─Бti. So manasikaraс╣З─лye dhamme paj─Бnanto
amanasikaraс╣З─лye dhamme paj─Бnanto
ye dhamm─Б na manasikaraс╣З─лy─Б te dhamme
na manasi karoti, ye dhamm─Б manasikaraс╣З─лy─Б 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 тАФ 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 тАФ 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 тАФ 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 тАФ 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.


(Dassan─Б pah─Бtabb─Бsav─Б)



Katame ca, bhikkhave, ─Бsav─Б dassan─Б pah─Бtabb─Б? Idha, bhikkhave, assutav─Б
puthujjano тАУ ariy─Бnaс╣Г adass─Бv─л ariyadhammassa akovido ariyadhamme
avin─лto, sappuris─Бnaс╣Г adass─Бv─л sappurisadhammassa akovido
sappurisadhamme avin─лto тАУ manasikaraс╣З─лye dhamme nappaj─Бn─Бti,
amanasikaraс╣З─лye dhamme nappaj─Бn─Бti. So manasikaraс╣З─лye dhamme appaj─Бnanto
amanasikaraс╣З─лye dhamme appaj─Бnanto, ye dhamm─Б na manasikaraс╣З─лy─Б, te
dhamme manasi karoti, ye dhamm─Б manasikaraс╣З─лy─Б 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 тАФ 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 тАФ 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, dhamm─Б na manasikaraс╣З─лy─Б ye dhamme manasi karoti?
Yassa, bhikkhave, dhamme manasikaroto anuppanno v─Б k─Бm─Бsavo uppajjati,
uppanno v─Б k─Бm─Бsavo pavaс╕Нс╕Нhati; anuppanno v─Б bhav─Бsavo uppajjati,
uppanno v─Б bhav─Бsavo pavaс╕Нс╕Нhati; anuppanno v─Б avijj─Бsavo uppajjati,
uppanno v─Б avijj─Бsavo pavaс╕Нс╕Нhati. Ime dhamm─Б na manasikaraс╣З─лy─Б 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, dhamm─Б manasikaraс╣З─лy─Б ye dhamme na manasi karoti?
Yassa, bhikkhave, dhamme manasikaroto anuppanno v─Б k─Бm─Бsavo na
uppajjati, uppanno v─Б k─Бm─Бsavo pah─лyati; anuppanno v─Б bhav─Бsavo na
uppajjati, uppanno v─Б bhav─Бsavo pah─лyati; anuppanno v─Б avijj─Бsavo na
uppajjati, uppanno v─Б avijj─Бsavo pah─лyati. Ime dhamm─Б manasikaraс╣З─лy─Б 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 amanasikaraс╣З─лy─Бnaс╣Г dhamm─Бnaс╣Г manasik─Бr─Б manasikaraс╣З─лy─Бnaс╣Г
dhamm─Бnaс╣Г amanasik─Бr─Б anuppann─Б ceva ─Бsav─Б uppajjanti uppann─Б ca ─Бsav─Б
pavaс╕Нс╕Нhanti.

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 evaс╣Г ayoniso manasi karoti: тАШahosiс╣Г nu kho ahaс╣Г at─лtamaddh─Бnaс╣Г? Na nu
kho ahosiс╣Г at─лtamaddh─Бnaс╣Г? Kiс╣Г nu kho ahosiс╣Г at─лtamaddh─Бnaс╣Г? Kathaс╣Г nu
kho ahosiс╣Г at─лtamaddh─Бnaс╣Г? Kiс╣Г hutv─Б kiс╣Г ahosiс╣Г nu kho ahaс╣Г
at─лtamaddh─Бnaс╣Г? Bhaviss─Бmi nu kho ahaс╣Г an─Бgatamaddh─Бnaс╣Г? Na nu kho
bhaviss─Бmi an─Бgatamaddh─Бnaс╣Г? Kiс╣Г nu kho bhaviss─Бmi an─Бgatamaddh─Бnaс╣Г?
Kathaс╣Г nu kho bhaviss─Бmi an─Бgatamaddh─Бnaс╣Г? Kiс╣Г hutv─Б kiс╣Г bhaviss─Бmi nu
kho ahaс╣Г an─Бgatamaddh─БnaтАЩnti? Etarahi v─Б paccuppannamaddh─Бnaс╣Г ajjhattaс╣Г
kathaс╣Гkath─л hoti: тАШahaс╣Г nu khosmi? No nu khosmi? Kiс╣Г nu khosmi? Kathaс╣Г
nu khosmi? Ayaс╣Г nu kho satto kuto ─Бgato? So kuhiс╣Г g─Бm─л bhavissat─лтАЩti?

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 evaс╣Г ayoniso manasikaroto channaс╣Г diс╣нс╣нh─лnaс╣Г a├▒├▒atar─Б diс╣нс╣нhi
uppajjati. тАШAtthi me att─БтАЩti v─Б assa saccato thetato diс╣нс╣нhi uppajjati;
тАШnatthi me att─БтАЩti v─Б assa saccato thetato diс╣нс╣нhi uppajjati; тАШattan─Бva
att─Бnaс╣Г sa├▒j─Бn─Бm─лтАЩti v─Б assa saccato thetato diс╣нс╣нhi uppajjati; тАШattan─Бva
anatt─Бnaс╣Г sa├▒j─Бn─Бm─лтАЩti v─Б assa saccato thetato diс╣нс╣нhi uppajjati;
тАШanattan─Бva att─Бnaс╣Г sa├▒j─Бn─Бm─лтАЩti v─Б assa saccato thetato diс╣нс╣нhi
uppajjati; atha v─Б panassa evaс╣Г diс╣нс╣нhi hoti: тАШyo me ayaс╣Г att─Б vado
vedeyyo tatra tatra kaly─Бс╣Зap─Бpak─Бnaс╣Г kamm─Бnaс╣Г vip─Бkaс╣Г paс╣нisaс╣Гvedeti so
kho pana me ayaс╣Г att─Б nicco dhuvo sassato avipariс╣З─Бmadhammo sassatisamaс╣Г
tatheva с╣нhassat─лтАЩti. Idaс╣Г vuccati, bhikkhave, diс╣нс╣нhigataс╣Г diс╣нс╣нhigahanaс╣Г
diс╣нс╣нhikant─Бraс╣Г diс╣нс╣нhivis┼лkaс╣Г diс╣нс╣нhivipphanditaс╣Г diс╣нс╣нhisaс╣Гyojanaс╣Г.
Diс╣нс╣нhisaс╣Гyojanasaс╣Гyutto, bhikkhave, assutav─Б puthujjano na parimuccati
j─Бtiy─Б jar─Бya maraс╣Зena sokehi paridevehi dukkhehi domanassehi up─Бy─Бsehi;
тАШna parimuccati dukkhasm─БтАЩti vad─Бmi.

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.


Sutav─Б ca kho, bhikkhave, ariyas─Бvako тАУ ariy─Бnaс╣Г dass─Бv─л ariyadhammassa
kovido ariyadhamme suvin─лto, sappuris─Бnaс╣Г dass─Бv─л sappurisadhammassa
kovido sappurisadhamme suvin─лto тАУ manasikaraс╣З─лye dhamme paj─Бn─Бti
amanasikaraс╣З─лye dhamme paj─Бn─Бti. So manasikaraс╣З─лye dhamme paj─Бnanto
amanasikaraс╣З─лye dhamme paj─Бnanto ye dhamm─Б na manasikaraс╣З─лy─Б te dhamme
na manasi karoti, ye dhamm─Б manasikaraс╣З─лy─Б te dhamme manasi karoti.


The well-instructed disciple of the noble ones тАФ 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 тАФ 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, dhamm─Б na manasikaraс╣З─лy─Б ye dhamme na manasi
karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno v─Б k─Бm─Бsavo
uppajjati, uppanno v─Б k─Бm─Бsavo pavaс╕Нс╕Нhati; anuppanno v─Б bhav─Бsavo
uppajjati, uppanno v─Б bhav─Бsavo pavaс╕Нс╕Нhati; anuppanno v─Б avijj─Бsavo
uppajjati, uppanno v─Б avijj─Бsavo pavaс╕Нс╕Нhati. Ime dhamm─Б na
manasikaraс╣З─лy─Б, 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, dhamm─Б manasikaraс╣З─лy─Б ye dhamme manasi karoti?
Yassa, bhikkhave, dhamme manasikaroto anuppanno v─Б k─Бm─Бsavo na
uppajjati, uppanno v─Б k─Бm─Бsavo pah─лyati; anuppanno v─Б bhav─Бsavo na
uppajjati, uppanno v─Б bhav─Бsavo pah─лyati; anuppanno v─Б avijj─Бsavo na
uppajjati, uppanno v─Б avijj─Бsavo pah─лyati. Ime dhamm─Б manasikaraс╣З─лy─Б 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 amanasikaraс╣З─лy─Бnaс╣Г dhamm─Бnaс╣Г amanasik─Бr─Б manasikaraс╣З─лy─Бnaс╣Г
dhamm─Бnaс╣Г manasik─Бr─Б anuppann─Б ceva ─Бsav─Б na uppajjanti, uppann─Б ca
─Бsav─Б pah─лyanti.


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 тАШidaс╣Г dukkhaтАЩnti yoniso manasi karoti, тАШayaс╣Г dukkha┬╖samudayoтАЩti
yoniso manasi karoti, тАШayaс╣Г dukkha┬╖nirodhoтАЩti yoniso manasi karoti,
тАШayaс╣Г dukkha┬╖nirodha┬╖g─Бmin─л paс╣нipad─БтАЩti yoniso manasi karoti. Tassa evaс╣Г
yoniso manasikaroto t─лс╣Зi saс╣Гyojan─Бni pah─лyanti: sakk─Бyadiс╣нс╣нhi,
vicikicch─Б, s─лlabbatapar─Бm─Бso.


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, ─Бsav─Б dassan─Б pah─Бtabb─Б.


These are called the fermentations to be abandoned by seeing.

Respected Sir,

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16

Mah├а
Parinibb├аna Sutta

Pali

English  (2)  (3)

Sinhala


Pali

Suttantapi├▒ake
D├гghanik├аyo
(Dutiyo bh├аgo)
Mah├аvaggo



Namo tassa bhagavato arahato samm├а sambuddhassa.


3. (16) Mah├аparinibb├аnasutta├╝

Eva├╝ me suta├╝: eka├╝ sama├╝ bhagav├а
r├аjagahe viharati gijjhak├е├▒e pabbate. Tena kho pana samayena r├аj├а
m├аgadho aj├аtasattu vedeh├гputto vajj├г abhiy├аtuk├аmo hoti. So evam├аha:
‘aha├╝ hi ime vajj├г eva├╝mahiddhike eva├╝mah├аnubh├аve ucchecch├аmi, 1
vin├аsess├аmi vajj├г, anayabyasana├╝ ├аp├аdess├аmi vajj├г’ti.

2. Atha kho r├аj├а m├аgadho aj├аtasattu vedehiputto vassak├аra├╝ br├аhma├╡a├╝ magadhamah├аmatta├╝ ├аmantesi:

“Ehi tva├╝ br├аhma├╡a, yena bhagav├а tenupasa├пkama. Upasa├пkamitv├а mama
vacanena bhagavato p├аde siras├а vand├аhi. App├аb├аdha├╝ app├аta├пka├╝
lahu├▒├▒h├аna├╝ bala├╝ ph├аsuvih├аra├╝ puccha: ‘r├аj├а bhante, m├аgadho aj├аtasattu
vedehiputto bhagavato p├аde siras├а vandati. App├аb├аdha├╝ app├аta├пka├╝
lahu├▒├▒h├аna├╝ bala├╝ ph├аsuvih├аra├╝ pucchat├г’ti.

Eva├╝ ca vadehi: ‘r├аj├а bhante, m├аgadho aj├аtasattu vedehiputto vajj├г
abhiy├аtuk├аmo hoti. So evam├аha: aha├╝ hi ime vajj├г eva├╝mahiddhike
eva├╝mah├аnubh├аve ucchecch├аmi, vin├аsess├аm├г vajj├г, [PTS Page 073] [\q 73/]
anayabyasana├╝ ├аp├аdess├аm├г vajj├г’ti. Yath├а ca te bhagav├а by├аkaroti, ta├╝
s├аdhuna├╝ uggahetv├а mama ├аroceyy├аsi. Na hi tath├аgat├а vitatha├╝
bha├╡ant├г”ti.

3. ‘Eva├╝ ho’ti kho vassak├аro br├аhma├╡o magadhamah├аmatto ra┬д┬дo
m├аgadhassa aj├аtasattussa vedehiputtassa pa├▒issutv├а, bhadd├аni bhadd├аni
y├аn├аni yoj├аpetv├а, 2 bhadda├╝ y├аna├╝ abhir├еhitv├а, bhaddehi bhaddehi y├аnehi
r├аjagahamh├а niyy├аsi. Yena gijjhak├е├▒o pabbato tena p├аy├аsi. Y├аvatik├а
y├аnassa bh├еmi y├аnena gantv├а y├аn├а paccorohitv├а pattiko’va yena bhagav├а
tenupasa├пkami. Upasa├пkamitv├а bhagavat├а saddhi├╝ sammodi. Sammodan├гya├╝
katha├╝ s├аr├аn├гya├╝ v├гtis├аretv├а ekamanta├╝ nis├гdi. Ekamanta├╝ nisinno kho
vassak├аro br├аhma├╡o magadhamah├аmatto bhagavanta├╝ etadavoca:

—————-

1. Ucchejj├аmi - a├▒├▒hakath├а, sy├а, [PTS] 2. Yojetv├а - ma cha sa├╝,

[BJT Page 112] [\x 112/]

“R├аj├а bho gotama, m├аgadho aj├аtasattu vedehiputto bhoto gotamassa p├аde
siras├а vandati. App├аb├аdha├╝ app├аta├пka├╝ lahu├▒├▒h├аna├╝ bala├╝ ph├аsuvih├аra├╝
pucchati. R├аj├а bho gotama, m├аgadho aj├аtasattu vedehiputto vajj├г
abhiy├аtuk├аmo. So evam├аha: aha├╝ hi ime vajj├г eva├╝mahiddhike
eva├╝mah├аnubh├аve ucchecch├аmi, vin├аsess├аmi vajj├г anayabyasana├╝ ├аp├аdess├аmi
vajj├г”ti.

(Vajj├гna├╝ satta aparih├аniy├а dhamm├а:)

4. Tena kho pana samayena ├аyasm├а ├аnando bhagavato pi├▒├▒hito ├▒hito
hoti. Bhagavanta├╝ v├гjayam├аno1. Atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝
├аmantesi:

“Kinti te ├аnanda, suta├╝: vajj├г abhi├╡hasannip├аt├а sannip├аtabahul├аti?

“Sutammeta├╝ bhante, vajj├г abhi├╡hasannip├аt├а sannip├аtabahul├а”ti.

“Y├аvak├гva┬дca ├аnanda, vajj├г abhi├╡hasannip├аt├а sannip├аtabahul├а
bhavissanti vuddhiyeva 2 ├аnanda, vajj├гna├╝ p├а├▒ika├пkh├а no parih├аni.”(1)

“Kinti te ├аnanda, [PTS Page 074] [\q 74/] suta├╝: vajj├г samagg├а
sannip├аtanti, samagg├а vu├▒├▒hahanti, samagg├а vajj├гkaraka├╡├гy├аni karont├гti?”

“Sutammeta├╝ bhante,vajj├г samagg├а sannipatanti,samagg├а vu├▒├▒hahanti,samagg├а vajj├гkara├╡├гy├аni karont├г”ti.

“Y├аvak├гva┬дca ├аnanda, vajj├г samagg├а sannipatissanti, samagg├а
vu├▒├▒hahissanti, samagg├а vajjikara├╡├гy├аni karissanti, vuddhiyeva ├аnanda
vajj├гna├╝ p├а├▒ika├пkh├а, no parih├аni. ” (2)

“Kinti te ├аnanda suta├╝: vajj├г apa┬д┬дatta├╝ na pa┬д┬дapenti, pa┬д┬дatta├╝ na
samucchindanti, yath├аpa┬д┬дatte por├а├╡e vajjidhamme sam├аd├аya vattant├гti?”

“Sutammeta├╝ bhante, vajj├г apa┬д┬дatta├╝ na pa┬д┬дapenti, pa┬д┬дatta├╝ na
samucchindanti, yath├аpa┬д┬дatte por├а├╡e vajjidhamme sam├аd├аya vattanti”ti.

—————-

1. Vij├гyam├аno, sy├а. 2. Vu├│├│hiyepha - sy├а. Vijayam├аno - ma cha sa├╝.

[BJT Page 114] [\x 114/]

“Y├аvak├гva┬дca ├аnanda vajj├г apa┬д┬дatta├╝ na pa┬д┬дapessanti, pa┬д┬дatta├╝ na
samucchindissanti, yath├аpa┬д┬дatte por├а├╡e vajjidhamme sam├аd├аya
vattissanti, vuddhiyeva ├аnanda vajj├гna├╝ p├а├▒ika├пkh├а, no parih├аni. (3)

Kinti te ├аnanda suta├╝: vajj├г ye te vajj├гna├╝ vajjimahallak├а, te
sakkaronti garukaronti1 m├аnenti p├еjenti, tesa┬дca sotabba├╝ ma┬д┬дant├гti?”

“Sutammeta├╝ bhante, vajj├г ye te vajj├гna├╝ vajjimahallak├а, te
sakkaronti garukaronti m├аnenti p├еjenti, tesa┬дca sotabba├╝ ma┬д┬дant├г”ti.

“Y├аvak├гva┬дca ├аnanda vajji ye te vajj├гna├╝ vajjimahallak├а, te
sakkarissanti garukarissanti m├аnessanti p├еjessanti, tesa┬дca sotabba├╝
ma┬д┬дissanti, vuddhiyeva ├аnanda vajj├гna├╝ p├а├▒ika├пkh├а, no parih├аni. ” (4)

“Kinti te ├аnanda suta├╝: vajj├г y├а t├а kulitthiyo kulakum├аriyo t├а na okkassa pasayha v├аsent├г?”Ti.

“Sutammeta├╝ bhante, vajj├г y├а t├а kulitthiyo kulakum├аriyo, t├а na okkassa pasayha v├аsenti” ti.

“Y├аvak├гva┬дca ├аnanda vajj├г y├а t├а kulitthiyo kulakum├аriyo, t├а na
okkassa pasayha v├аsessanti, vuddhiyeva ├аnanda vajj├гna├╝ p├а├▒ika├пkh├а, no
parih├аni. ” (5)

“Kinti te ├аnanda suta├╝: vajj├г y├аni t├аni vajj├гna├╝ vajjicetiy├аni
abbhantar├аni ceva b├аhir├аni ca, t├аni sakkaronti garukaronti m├аnenti
p├еjenti, tesa┬дca dinnapubba├╝ katapubba├╝ dhammika├╝ bali├╝ no
parih├аpent├гti?. “

[PTS Page 075] [\q 75/] “sutammeta├╝ bhante, vajj├г y├аni t├аni vajj├гna├╝
vajjicetiy├аni abbhantar├аni ceva b├аhir├аni ca, t├аni sakkaronti garukaronti
m├аnenti p├еjenti, tesa┬дca dinnapubba├╝ katapubba├╝ dhammika├╝ bali├╝ no
parih├аpenti”ti.

—————-

1. Garu├╝ karonti, - ma cha sa├╝.

[BJT Page 116] [\x 116/]

“Y├аvak├гva┬дca ├аnanda vajj├г y├аni t├аni vajj├гna├╝ vajjicetiy├аni
abbhantar├аni ceva b├аhir├аnica, t├аni sakkarissanti garukarussanti
m├аnessanti p├еjessanti, tesa┬дca dinnapubba├╝ katapubba├╝ dhammika├╝ bali├╝ no
parih├аpessanti, vuddhiyeva ├аnanda vajj├гna├╝ p├а├▒ika├пkh├а, no parih├аni. ”
(6)

“Kinti te ├аnanda suta├╝: vajj├гna├╝ arahantesu dhammik├а
rakkh├аvara├╡agutti susa├╝vihit├а: kinni an├аgat├а ca arahanto vijita├╝
├аgaccheyyu├╝, ├аgat├а ca arahanto vijite ph├аsu├╝1 vihareyyunti?”

“Sutammeta├╝ bhante vajj├гna├╝ arahantesu dhammik├а rakkh├аvara├╡agutti
susa├╝vihit├а: kinti an├аgat├а ca arahanto vijita├╝ ├аgaccheyyu├╝, ├аgat├а ca
arahanto vijite ph├аsu├╝ vihareyyunti. “

“Y├аvak├гva┬дca ├аnanda vajj├гna├╝ arahantesu dhammik├а rakkh├аvara├╡atutti
susa├╝vihit├а bhavissanti: kinti an├аgat├а ca arahanto vijita├╝ ├аgaccheyyu├╝,
├аgat├а ca arahanto vijite ph├аsu├╝ vihareyyunti, vuddhiyeva ├аnanda vajj├гna├╝
p├а├▒ika├пkh├а, no parih├аn├г’ti. ” (7)

5. Atha kho bhagav├а vassak├аra├╝ br├аhma├╡a├╝ magadhamah├аmatta├╝ ├аmantesi:
“ekamid├аha├╝ br├аhma├╡a samaya├╝ ves├аliya├╝ vihar├аmi s├аrandade cetiye.
Tatr├аha├╝ vajj├гna├╝ ime satta aparih├аniye dhamme desesi├╝. Y├аvak├гva┬дca
br├аhma├╡a ime satta aparih├аniy├а dhamm├а vajj├гsu ├▒hassanti, imesu ca
sattasu aparih├аniyesu dhammesu vajj├г sandississanti, vuddhiyeva br├аhma├╡a
vajj├гna├╝ p├а├▒ika├пkh├а, no parih├аn├г”ti.

(Iti vajj├гna├╝ satta aparih├аniy├а dhamm├а. )

6. Eva├╝ vutte vassak├аro br├аhma├╡o magadhamah├аmatto bhagavanta├╝
etadavoca: ekameken├аpi bho gotama aparih├аniyena dhammena samann├аgat├аna├╝
vajj├гna├╝ vuddhiyeva p├а├▒ika├пkh├а no [PTS Page 076] [\q 76/] parih├аni, ko
pana v├аdo sattahi aparih├аniyehi dhammehi, akara├╡├гy├а’ca, bho gotama vajj├г
ra┬д┬д├а m├аgadhena aj├аtasattun├а vedehiputtena yadida├╝ yuddhassa, a┬д┬дatra
upal├аpan├аya a┬д┬дatra mithubhed├а2.

“Bhanda ca’d├аni maya├╝ bho gotama gacch├аma, bahukicc├а maya├╝ bahukara├╡├гy├а”ti.

“Yassa’d├аni tva├╝ br├аhma├╡a k├аla├╝ ma┬д┬дas├г”ti.

—————-

1. Ph├аsu vihareyyu├╝, - ma cha sa├╝. 2. Mithubhed├аya, - ma cha sa├╝.

[BJT Page 118] [\x 118/]

Atha kho vassak├аro br├аhma├╡o magadhamah├аmatto bhagavato bh├аsita├╝ abhinanditv├а anumoditv├а u├▒├▒h├аy├аsan├а pakk├аmi.

7. Atha kho bhagav├а acirapakkante vassak├аre br├аhma├╡e magadhamah├аmatte
├аyasmanta├╝ ├аnanda├╝ ├аmantesi: “gaccha tva├╝ ├аnanda, y├аvatik├а bhikkh├е
r├аjagaha├╝ upaniss├аya viharanti, te sabbe upa├▒├▒h├аnas├аl├аya├╝
sannip├аteh├г”ti.

‘Eva├╝ bhante’ti kho ├аyasm├а ├аnando bhagavato pa├▒issutv├а y├аvatik├а
bhikkh├е r├аjagaha├╝ upaniss├аya viharanti, te sabbe upa├▒├▒h├аnas├аl├аya├╝
sannip├аtetv├а yena bhagav├а tenupasa├пkami. Upasa├пkamitv├а bhagavanta├╝
abhiv├аdetv├а ekamanta├╝ a├▒├▒h├аsi. Ekamanta├╝ ├▒hito kho ├аyasm├а ├аnando
bhagavanta├╝ etadavoca: “sannip├аtito1 bhante bhikkhusa├пgho. Yassa’d├аni
bhante bhagav├а k├аla├╝ ma┬д┬дat├г”ti.

(1. Bhikkh├еna├╝ satta aparih├аniy├а dhamm├а:)

8. Atha kho bhagav├а u├▒├▒h├аy├аsan├а yena upa├▒├▒h├аnas├аl├а tenupasa├пkami.
Upasa├пkamitv├а pa┬д┬дatte ├аsane nis├гdi. Nisajja kho bhagav├а bhikkh├е
├аmantesi “satta vo bhikkhave aparih├аniye dhamme desess├аmi. Ta├╝ su├╡├аtha,
s├аdhuka├╝ manasikarotha, bh├аsiss├аm├г”ti. ‘Eva├╝ bhante’ti kho te bhikkh├е
bhagavato paccassosu├╝. Bhagav├а etadavoca:

“Y├аvak├гva┬дca bhikkhave bhikkhu abhi├╡hasannip├аt├а sannip├аtabahul├а bhavissanti, vuddhiyeva bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni. (1)

Y├аvak├гva┬дca bhikkhave bhikkh├е samagg├а sannipatissanti samagg├а
vu├▒├▒hahissanti samagg├а sa├пghakara├╡├гy├аni [PTS Page 077] [\q 77/]
karissanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni. (2)

Y├аvak├гva┬дca bhikkhave bhikkhu apa┬д┬дatta├╝ na pa┬д┬дapessanti 2,
pa┬д┬дatta├╝ na samucchindissanti, yath├аpa┬д┬дattesu sikkh├аpadesu sam├аd├аya
vattissanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni. (3)

Y├аvak├гva┬дca bhikkhave bhikkh├е ye te bhikkh├е ther├а ratta┬д┬д├е
cirapabbajit├а sa├пghapitaro sa├пghaparin├аyak├а3, te sakkarissanti
garukarissanti 4 m├аnessanti p├еjessanti, tesa┬дca sotabba├╝ ma┬д┬дissanti,
vuddhiyeva bhikkhu bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni. (4)

—————-

1. Sannip├аtito, s├гmu. 2. Pa┬д┬д├аpessanti, [PTS] 3. Sa├пghapari├╡├аyak├а, machasa├╝. 4. Garu├╝karissanti, machasa├╝.

[BJT Page 120] [\x 120/]

Y├аvak├гva┬дca bhikkhave bhikkh├е uppann├аya ta├╡h├аya ponobhavik├аya na
vasa├╝ gacchanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni.
(5)

Y├аvak├гva┬дca bhikkhave bhikkh├е ├аra┬д┬дakesu sen├аsanesu s├аpekkh├а
bhavissanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni. (6)

Y├аvak├гva┬дca bhikkhave bhikkh├е paccatta┬д┬дeva sati├╝ upa├▒├▒hapessanti1,
‘kinti an├аgat├а ca pesal├а sabrahmac├аr├г ├аgaccheyyu├╝, ├аgat├а ca pesal├а
sabrahmac├аr├г ph├аsu├╝ vihareyyunti, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а no parih├аni. (7)

Y├аvak├гva┬дca bhikkhave ime satta aparih├аniy├а dhamm├а bhikkh├еsu
├▒hassanti, imesu ca sattasu aparih├аniyesu dhammesu bhikkh├е sandissanti,
vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni.

(2. Aparepi bhikkh├еna├╝ sattaaparih├аniy├а dhamm├а:)

19. Apare pi vo bhikkhave satta aparih├аniye dhamme desess├аmi. Ta├╝
su├╡├аtha, s├аdhuka├╝ manasikarotha, bh├аsiss├аm├гti. Eva├╝ bhanteti kho te
bhikkh├е bhagavato paccassosu├╝. Bhagav├а etadavoca:

Y├аvak├гva┬дca bhikkhave bhikkh├е na kamm├аr├аm├а [PTS Page 078] [\q 78/]
bhavissanti na kammarat├а na kamm├аr├аmata├╝ anuyutt├а, vuddhiyeva bhikkhave
bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni. (1)

Y├аvak├гva┬дca bhikkhave bhikkh├е na bhass├аr├аm├а bhavissanti na bhassarat├а
na bhass├аr├аmata├╝ anuyutt├а, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а
no parih├аni. (2)

Y├аvak├гva┬дca bhikkhave bhikkh├е na nidd├аr├аm├а bhavissanti na nidd├аrat├а10
na nidd├аr├аmata├╝ anuyutt├а, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no
parih├аni. (3)

Y├аvak├гva┬дca bhikkhave bhikkh├е na sa├пga├╡ik├аr├аm├а bhavissanti na
sa├пga├╡ik├аrat├а na sa├пga├╡ik├аr├аmata├╝ anuyutt├а, vuddhiyeva bhikkhave
bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni. (4)

Y├аvak├гva┬дca bhikkhave bhikkh├е na p├аpicch├а bhavissanti na p├аpik├аna├╝
icch├аna├╝ vasa├╝ gat├а, vuddhiyeva bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni. (5)

—————-

1. Upa├▒├▒h├аpessanti, [PTS]

10 [BJT] niradd├аt├а [PTS] nidd├а - rat├а

[BJT Page 122] [\x 122/]

Y├аvak├гva┬дca bhikkhave bhikkh├е na p├аpamitt├а bhavissanti na p├аpasah├аy├а
na p├аsampava├пk├а, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni.
(6)

Y├аvak├гva┬дca bhikkhave bhikkh├е na oramattakena vises├аdhigamena antar├а
vos├аna├╝ ├аpajjissanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no
parih├аni. (7)

Y├аvak├гva┬дca bhikkhave ime satta aparih├аniy├а dhamm├а bhikkh├еsu
├▒hassanti, imesu ca sattasu aparih├аniyesu dhammesu bhikkhu sandissanti,
vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no parih├аni.

3. Aparepi satta aparih├аniy├а dhamm├а

10. Apare pi vo bhikkhave satta aparih├аniye dhamme desess├аmi. Ta├╝
su├╡├аtha, s├аdhuka├╝ manasi karotha, bh├аsiss├аm├г ti. ‘Eva├╝ bhante’ti kho te
bhikkh├е bhagavato paccassosu├╝. Bhagav├а etadavoca:

Y├аvak├гva┬дca bhikkhave bhikkh├е saddh├а bhavissanti, vuddhiyeva
bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave
bhikkh├е hirim├а bhavissanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а,
no parih├аni. Y├аvak├гva┬дca bhikkhave bhikkh├е ottapp├г bhavissanti,
vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca
bhikkhave bhikkh├е bahussut├а [PTS Page 079] [\q 79/] bhavissanti,
vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca
bhikkhave bhikkh├е ├аraddhaviriy├а bhavissanti, vuddhiyeva bhikkhave
bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave bhikkh├е
upa├▒├▒hitasat├г bhavissanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а,
no parih├аni. Y├аvak├гva┬дca bhikkhave bhikkh├е pa┬д┬дavanto bhavissanti,
vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni.

Y├аvak├гva┬дca bhikkhave ime satta aparih├аniy├а dhamm├а bhikkh├еsu
├▒hassanti, imesu sattasu aparih├аniyesu dhammesu bhikkh├е sandissanti,
vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni.

4. Apare pi satta aparih├аniy├а dhamm├а

11. Apare pi vo bhikkhave satta aparih├аniye dhamme desess├аmi. Ta├╝
su├╡├аtha, s├аdhuka├╝ manasikarotha, bh├аsiss├аm├гti. ‘Eva├╝ bhante’ti kho te
bhikkh├е bhagavato paccassosu├╝. Bhagav├а etadavoca:

Y├аvak├гva┬дca bhikkhave bhikkh├е satisambojjha├пga├╝ bh├аvessanti,
vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca
bhikkhave bhikkh├е dhammavicayasambojjha├пga├╝ bh├аvessanti, vuddhiyeva
bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave
bhikkh├е viriyasambojjha├пga├╝ bh├аvessanti, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave bhikkh├е
p├гtisambojjha├пga├╝ bh├аvessanti, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave bhikkh├е
passaddhisambojjha├пga├╝ bh├аvessanti, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave
bhikkh├еsam├аdhisambojjha├пga├╝ bh├аvessanti, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а no parih├аni. Y├аvak├гva┬дca bhikkhave bhikkh├е
upekkh├аsambojjha├пga├╝ bh├аvessanti, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni.

[BJT Page 124] [\x 124/]

Y├аvak├гva┬дca bhikkhave ime satta aparih├аniy├а dhamm├а bhikkh├еsu
├▒hassanti, imesu ca aparih├аniyesu dhammesu bhikkh├е sandissanti,
vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni.

(5. Apare pi satta aparih├аniy├а dhamm├а:)

12. Apare pi vo bhikkhave satta aparih├аniye dhamme desess├аmi. Ta├╝
su├╡├аtha, s├аdhuka├╝ manasikarotha, bh├аsiss├аm├г ti. ‘Eva├╝ bhante’ti kho te
bhikkh├е bhagavato paccassosu├╝. Bhagav├а etadavoca:

Y├аvak├гva┬дca bhikkhave bhikkh├е aniccasa┬д┬дa├╝ bh├аvessanti, vuddhiyeva
bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave
bhikkh├е anattasa┬д┬дa├╝ bh├аvessanti, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave bhikkh├е asubhasa┬д┬дa├╝
bh├аvessanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni.
Y├аvak├гva┬дca bhikkhave bhikkh├е ├аd├гnavasa┬д┬дa├╝ bh├аvessanti, vuddhiyeva
bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave
bhikkh├е pah├аnasa┬д┬дa├╝ bh├аvessanti, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni. Y├аvak├гva┬дca bhikkhave bhikkh├е vir├аgasa┬д┬дa├╝
bh├аvessanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni.
Y├аvak├гva┬дca bhikkhave bhikkh├е nirodhasa┬д┬дa├╝ bh├аvessanti, vuddhiyeva
bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni.

[PTS Page 080] [\q 80/] y├аvak├гva┬дca bhikkhave ime satta aparih├аniy├а
dhamm├а bhikkh├еsu ├▒hassanti, imesu ca sattasu aparih├аniyesu dhammesu
bhikkh├е sandissanti vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а no
parih├аni.

(6. Apare cha aparih├аniy├а dhamm├а:)

13. Apare bhikkhave cha aparih├аniye dhamme desess├аmi. Ta├╝ su├╡├аtha,
s├аdhuka├╝ manasikarotha, bh├аsiss├аm├г’ti. ‘Eva├╝ bhante’ti kho te bhikkh├е
bhagavato paccassosu├╝. Bhagav├а etadavoca:

Y├аvak├гva┬дca bhikkhave bhikkh├е metata├╝ k├аyakamma├╝ paccupa├▒├▒h├аpessanti
sabrahmac├аr├гsu ├аv├г ceva raho ca, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni. (1)

Y├аvak├гva┬дca bhikkhave bhikkh├е metta├╝ vac├гkamma├╝ paccupa├▒├▒h├аpessanti
sabrahmac├аr├гsu ├аv├г ceva raho ca, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni. (2)

Y├аvak├гva┬дca bhikkhave bhikkh├е metta├╝ manokamma├╝ paccupa├▒├▒h├аpessanti
sabrahmac├аr├гsu ├аv├г ceva raho ca, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni. (3)

Y├аvak├гva┬дca bhikkhave bhikkh├е ye te l├аbh├а dhammik├а dhammaladdh├а
antamaso pattapariy├аpannamattampi, tath├аr├еpehi l├аbhehi
appa├▒ivibhattabhog├г1 bhavissanti s├гlavantehi sabrahmac├аr├гhi
s├аdh├аra├╡abhog├г, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni.
(4)

—————-

1. Na appa├▒ivibhattabhogi, sy├а.

[BJT Page 126] [\x 126/]

Y├аvak├гva┬дca bhikkhave bhikkh├е y├аni t├аni s├гl├аni akha├╡├│├аni acchidd├аni
asabal├аni akamm├аs├аni bhujiss├аni vi┬д┬д├еppasatth├аni1 apar├аma├▒├▒h├аni
sam├аdhisa├╝vattanik├аni, tath├аr├еpesu s├гlesu s├гlas├аma┬д┬дagat├а viharissanti
sabrahmac├аr├гhi ├аv├г ceva raho ca, vuddhiyeva bhikkhave bhikkh├еna├╝
p├а├▒ika├пkh├а, no parih├аni, (5)

Y├аvak├гva┬дca bhikkhave bhikkh├еna├╝ y├аya├╝ di├▒├▒hi ariy├а niyy├аnik├а niyy├аti
takkarassa samm├аdukkhakkhay├аya, tath├аr├еp├аya di├▒├▒hiy├а di├▒├▒his├аma┬д┬дagat├а
viharissanti sabrahmac├аr├гhi ├аv├г ceva raho ca bhikkhave vuddhiyeva
bhikkh├еna├╝ p├а├▒ika├пkh├а, no parih├аni. (6)

[PTS Page 081] [\q 81/] y├аvak├гva┬дca bhikkhave ime cha aparih├аniy├а
dhamm├а bhikkh├еsu ├▒hassanti, imesu ca chasu aparih├аniyesu dhammesu
bhikkh├е sandissanti, vuddhiyeva bhikkhave bhikkh├еna├╝ p├а├▒ika├пkh├а, no
parih├аn├гti.

(Bhikkh├еna├╝ dhamm├гkath├а:)

14. Tatra suda├╝ bhagav├а r├аjagahe viharanto gijjhak├е├▒e pabbate etadeva
bahula├╝ bhikkh├еna├╝ dhammi├╝ katha├╝ karoti: “iti s├гla├╝, iti sam├аdhi, iti
pa┬д┬д├а. S├гlaparibh├аvito sam├аdhi mahapphalo hoti mah├аnisa├╝so.
Sam├аdhiparibh├аvit├а pa┬д┬д├а mahapphal├а hoti mah├аnisa├╝s├а. Pa┬д┬д├аparibh├аvita├╝
citta├╝ sammadeva ├аsavehi vimuccati, seyyath├гda├╝2: k├аm├аsav├а bhav├аsav├а3
avijj├аsav├а”ti.

15. Atha kho bhagav├а r├аjagahe yath├аbhiratta├╝ viharitv├а ├аyasmanta├╝
├аnanda├╝ ├аmantesi: ├аy├аm├аnanda yena ambala├▒├▒hik├а tenupasa├пkamiss├аm├аti.
‘Eva├╝ bhante’ti kho ├аyasm├а ├аnando bhagavato paccassosi. Atha kho bhagav├а
mahat├а bhikkhusa├пghena saddhi├╝ yena ambala├▒├▒hik├а tadavasari tatra suda├╝
bhagav├а ambala├▒├▒hik├аya├╝ viharati r├аj├аg├аrake. Tatrapi suda├╝4 bhagav├а
ambala├▒├▒hik├аya├╝ viharanto r├аj├аg├аrake etadeva bahula├╝ bhikkh├еna├╝ dhammi├╝
katha├╝ karoti: “iti s├гla├╝, iti sam├аdhi, iti pa┬д┬д├а s├гlaparibh├аvito
sam├аdhi mahapphalo hoti mah├аnisa├╝so. Sam├аdhiparibh├аvit├а pa┬д┬д├а mahapphal├а
hoti mah├аnisa├╝s├а. Pa┬д┬д├аparibh├аvita├╝ citta├╝ sammadeva ├аsavehi vimuccati,
seyyath├гda├╝: k├аm├аsav├а bhav├аsav├а avijj├аsav├а”ti.

—————-

1. Vi┬д┬дapasatth├аni, ma cha sa├╝. 2. Seyyath├гda├╝, ma cha sa├╝. 3.Bhav├аsav├а di├▒├▒h├аsav├а, s├гmu. 4. Tatr├аpi suda├╝, machasa├╝.

[BJT Page 128] [\x 128/]

16. Atha kho bhagav├а ambala├▒├▒hik├аya├╝ yath├аbhiratta├╝ viharitv├а
├аyasmanta├╝ ├аnanda├╝ ├аmantesi ‘├аyam├аnanda, yena n├аland├а
tenupasa├пkamiss├аm├а’ti. ‘Eva├╝ bhante’ti kho ├аyasm├а ├аnando bhagavato
paccassosi. Atha kho bhagav├а bhikkhusa├пghena saddhi├╝ yena n├аland├а
tadavasari. Tatra suda├╝ bhagav├а n├аland├аya├╝ viharati p├аv├аrikambavane.

(S├аriputta s├гhan├аdo. )

17. Atha kho ├аyasm├а s├аriputto yena bhagav├а tenusapasa├пkami.
Upasa├пkamitv├а bhagavanta├╝ abhiv├аdetv├а [PTS Page 082] [\q 82/] ekamanta├╝
nis├гdi. Ekamanta├╝ nisinno kho ├аyasm├а s├аriputto bhagavanta├╝ etadavoca:
‘eva├╝ pasanno aha├╝ bhante bhagavat├г: na c├аhu na ca bhavissati na
cetarahi vijjati a┬д┬дo sama├╡o v├а br├аhma├╡o bhagavat├а bhiyyo’bhi┬д┬дataro1
yadida├╝ sambodhiyanti. ” U├л├аr├а kho te aya├╝ s├аriputta ├аsabh├г v├аc├а2
bh├аsit├а, eka├╝so gahito, s├гhan├аdo nadito: “eva├╝ pasanno ahambhante
bhagavati: na c├аhu na ca bhavissati na cetarahi vijjati a┬д┬дo sama├╡o v├а
br├аhma├╡o v├а bhagavat├а bhiyyo’bhi┬д┬дataro yadida├╝ sambodhiyanti. “

Ninte 3 s├аriputta ye te ahesu├╝. At├гtamaddh├аna├╝ arahanto
samm├аsambuddh├а, sabbe te bhagavanto cetas├а ceto paricca vidit├а: eva├╝s├гl├а
te bhagavanto ahesu├╝ itipi, eva├╝dhamm├а - eva├╝pa┬д┬д├а - eva├╝ vih├аr├г - eva├╝
vimutt├а te bhagavanto ahesu├╝ iti p├г ti?

“No heta├╝ bhante. “

Kimpana te s├аriputta ye te bhavissanti an├аgatamaddh├аna├╝ arahanto
samm├аsambuddh├а, sabbe te bhagavanto cetas├а ceto paricca vidit├а: eva├╝s├гl├а
te bhagavanto bhavissanti itipi, eva├╝dhamm├а - eva├╝pa┬д┬д├а - eva├╝vih├аr├г -
eva├╝vimutt├а te bhagavanto bhavissanti iti p├г ti?

“No heta├╝ bhante”.

—————-

1. Bhiyyobhi┬д┬д├аtaro, sy├а. 2. ├вsabhiv├аc├а, sy├а. 3. Kinn├е, sy├а, [PTS]

[BJT Page 130] [\x 130/]

Kimpana te1 s├аriputta aha├╝ etarahi araha├╝ samm├аsambuddho cetas├а ceto
paricca vidito: eva├╝s├гlo bhagav├а iti pi, eva├╝dhammo - eva├╝pa┬д┬дo -
eva├╝vih├аr├г - eva├╝vimutto bhagav├а iti p├г ti?

“No heta├╝ bhante”.

Ettha hi 2 te s├аriputta at├гt├аn├аgatapaccuppannesu arahantesu
samm├аsambuddhesu cetopariya┬д├а├╡a├╝3 natthi. Atha ki┬дcarahi te aya├╝
s├аriputta u├л├аr├а [PTS Page 083] [\q 83/] ├аsah├г v├аc├а bh├аsit├а, eka├╝so
gahito, s├гhan├аdo nadito: ‘eva├╝ pasanno aha├╝ bhante bhagavati na c├аhu na
ca bhavissati na cetarahi vijjati a┬д┬дo sama├╡o v├а br├аhma├╡o v├а bhagavat├а4
bhiyye’bhi┬д┬дataro yadida├╝ sambodhiyanti?”

18. Na kho paneta├╝ bhante at├гt├аn├аgatapaccuppannesu arahantesu
samm├аsambuddhesu cetopariya┬д├а├╡a├╝ atthi. Api ca kho me bhante dhammanvayo
vidito:

Seyyath├аpi bhante ra┬д┬дo paccantima├╝ nagara├╝ da├лhudd├аpa├╝5
da├лhap├аk├аratora├╡a├╝ ekadv├аra├╝, tatrassa dov├аriko pa├╡├│ito byatto medh├аv├г
a┬д┬д├аt├аna├╝6 niv├аret├а ┬д├аt├аna├╝ paveset├а, so tassa s├аmant├а7
anupariy├аyapatha├╝8 anukkamam├аno na passeyya p├аk├аrasandhi├╝ v├а
p├аk├аravivara├╝ v├а antamaso bi├л├аranissakkanamattampi, 9 tassa evamassa: ye
keci o├л├аrik├а p├а├╡├а ima├╝ nagara├╝ pavisanti v├а nikkhamanti v├а sabbe te
imin├а’va dv├аrena pavisanti v├а nikkhamanti v├а’ti, evameva kho me bhante
dhammanvayo vidito: ye te bhante ahesu├╝ at├гtamaddh├аna├╝ arahanto
samm├аsambuddh├а, sabbe te bhagavanto pa┬дcan├гvara├╡e pah├аya cetaso
upakkilese pa┬д┬д├аya dubbal├гkara├╡e, catusu satipa├▒├▒h├аnesu
suppati├▒├▒hitacitt├а, sattasambojjha├пge10 yath├аbh├еta├╝ bh├аvetv├а anuttara├╝
samm├аsambodhi├╝ abhisambujjhi├╝su, ye pi te bhante bhavissanti
an├аgatamaddh├аna├╝ arahanto samm├аsambuddho, sabbe te bhagavanto
pa┬дcan├гvara├╡e pah├аya cetaso upakkilese pa┬д┬д├аya dubbal├гkara├╡e, cat├еsu
satipa├▒├▒h├аnesu suppati├▒├▒hitacitt├а, sattasambojjha├пge yath├аbh├еta├╝
bh├аvetv├а anuttara├╝ samm├аsambodhi├╝ abhisambujjhissanti, bhagav├а’pi bhante
etarahi araha├╝ samm├аsambuddho pa┬дca n├гvara├╡e pah├аya cetaso upakkilese
pa┬д┬д├аya dubbal├гkara├╡e, catusu satipa├▒├▒h├аnesu suppati├▒├▒hitacitto,
sattasambojjha├пge yath├аbh├еta├╝

Bh├аvetv├а anuttara├╝ samm├аsambodhi├╝ abhisambuddho’ti,

—————-

1. Ki├╝ pana, sy├а, [PTS] 2. Ettha ca hi machasa├╝.
3.Cetopari┬д┬д├аya┬д├а├╡a├╝, sy├а. 4. Bhagavato, sy├а. 5.Da├лhuddh├аpa├╝ machasa├╝
da├лhadv├аra├╝, sy├а. 6. A┬д├аt├аna├╝, sy├а. 7. Samant├а, sy├а. 8.
Anucariy├аyapatha├╝, sy├а. 9.Bi├л├аranikkhamatanamatta├╝, s├гmu. 10. Bojjha├пge,
machasa├╝.

[BJT Page 132] [\x 132/]

19.Tatra pi suda├╝ bhagav├а n├аland├аya├╝ viharanto [PTS Page 084] [\q
84/] p├аv├аrikambavane etadeva bahula├╝ bhikkhuna├╝ dhammi├╝ katha├╝ karoti:
“iti s├гla├╝, iti sam├аdhi, iti pa┬д┬д├а, s├гlaparibh├аvito sam├аdhi mahapphalo
hoti mah├аnisa├╝so: sam├аdhiparibh├аvit├а pa┬д┬д├а mahapphal├а hoti mah├аnisa├╝s├а.
Pa┬д┬д├аparibh├аvita├╝ citta├╝ sammadeva ├аsavehi vimuccati seyyath├гda├╝:
k├аm├аsav├а bhav├аsav├а avijj├аsav├а”ti,

20. Atha kho bhagav├а n├аland├аya├╝ yath├аbhiratta├╝ viharitv├а ├аyasmanta├╝
├аnanda├╝ ├аmantesi: ├аy├аm├аnanda yena p├а├▒alig├аmo tenupasa├пkamiss├аm├аti. ‘Eva├╝
bhanteti’ kho ├аyasm├а ├аnando bhagavato paccassosi. Atha kho bhagav├а
mahat├а bhikkhusa├пghena saddhi├╝ yena p├а├▒alig├аmo tadavasari. Assosu├╝ kho
p├а├▒alig├аmiy├а up├аsak├а ‘bhagav├а kira p├а├▒alig├аma├╝ anuppatto ti, atha kho
p├а├▒alig├аmiy├а up├аsak├а yena bhagav├а tenupasa├пkami├╝su, upasa├пkamitv├а
bhagavanta├╝ abhiv├аdetv├а ekamanta├╝ nis├гdi├╝su. Ekamanta├╝ nisinn├а kho
p├а├▒alig├аmiy├а up├аsak├а bhagavanta├╝ etadavocu├╝: adhiv├аsetu no bhante
bhagav├а ├аvasath├аg├аranti. Adhiv├аsesi bhagav├а tu├╡h├гbh├аvena,

21. Atha kho p├а├▒alig├аmiy├а up├аsak├а bhagavato adhiv├аsana├╝ viditv├а
u├▒├▒h├аy├аsan├а bhagavanta├╝ abhiv├аdetv├а padakkh├г├╡a├╝ katv├а yena ├аvasath├аg├аra├╝
tenupasa├пkami├╝su. Upasa├пkamitv├а sabbasanthari├╝ ├аvasath├аg├аra├╝
santharitv├а ├аsan├аni pa┬д┬д├аpetv├а udakama├╡ika├╝ pati├▒├▒hapetv├а telappad├гpa├╝
├аropetv├а yena bhagav├а tenupasa├пkami├╝su. Upasa├пkamitv├а bhagavanta├╝
abhiv├аdetv├а ekamanta├╝ a├▒├▒ha├╝su. Ekamanta├╝ ├▒hit├а kho p├а├▒alig├аmiy├а up├аsak├а
bhagavanta├╝ etadavocu├╝: sabbasattharisanthata├╝ bhante ├аvasath├аg├аra├╝,
├аsan├аni pa┬д┬дatt├аni, udakama├╡iko pati├▒├▒h├аpito, telappad├гpo ├аropito,
yassa’d├аni bhante bhagav├а k├аla├╝ ma┬д┬дat├г ti.

22. [PTS Page 085] [\q 85/] atha kho bhagav├а s├аya├╡hasamaya├╝ niv├аsetv├а
pattac├гvaram├аd├аya saddhi├╝ bhikkhusa├пghena yena ├аvasath├аg├аra├╝
tenupasa├пkami. Upasa├пkamitv├а p├аde pakkh├аletv├а ├аvasath├аg├аra├╝ pavisitv├а
majjhima├╝ thambha├╝ niss├аya puratth├аbhimukho nis├гdi. Bhikkhusa├пgho pi kho
p├аde pakkh├аletv├а - ├аvasath├аg├аra├╝ pavisitv├а pacchima├╝ bhitti├╝ niss├аya
puratth├аbhimukho nis├гdi bhagavanta├╝ yeva purakkhatv├а. 2 P├а├▒alig├аmiy├а pi
kho up├аsak├а p├аde pakkh├аletv├а ├аvasath├аg├аra├╝ pivisitv├а puratthima├╝ bhitti├╝
niss├аya pacchim├аbhimukh├а nis├гdi├╝su bhagavanta├╝ yeva purakkhatv├а2.

—————-

1. Sabbasantharita├╝ santhata├╝, sy├а. Sabbasanthari├╝ santhata├╝, s├гmu. 2. Purekkhitv├а, s├гmu.

[BJT Page 134] [\x 134/]

(P├а├▒alig├аmiy├аna├╝ up├аsak├аna├╝ ov├аdo:)

23. Atha kho bhagav├а p├а├▒alig├аmiye up├аsake ├аmantesi. Pa┬дcime gahapatayo ├аd├гnav├а duss├гlassa s├гlavipattiy├а. Katame pa┬дca:

Idha gahapatayo duss├гlo s├гlavipanno pam├аd├аdhikara├╡a├╝ mahati├╝
bhogaj├аni├╝ nigacchati. Aya├╝ pa├▒hamo ├аd├гnavo duss├гlassa s├гla├╝ vipattiy├а.

Puna ca para├╝ gahapatayo duss├гlassa s├гlavipannassa p├аpako kittisaddo
abbhuggacchati. Aya├╝ dutiyo ├аd├гnavo duss├гlassa s├гlavipattiy├а.

Puna ca para├╝ gahapatayo duss├гlo s├гlavipanno ya┬д┬дadeva parisa├╝
upasa├пkamati yadi khattiyaparisa├╝ yadi br├аhma├╡aparisa├╝ yadi
gahapatiparisa├╝ yadi sama├╡aparisa├╝, avis├аrado upasa├пkamati ma├пkubh├еto.
Aya├╝ tatiyo ├аd├гnavo duss├гlassa s├гlavipattiy├а.

Puna ca para├╝ gahapatayo duss├гlo s├гlavipanno samm├е├лho k├аla├╝ karoti. Aya├╝ catuttho ├аd├гnavo duss├гlassa s├гlavipattiy├а.

Puna ca para├╝ gahapatayo duss├гlo s├гlavipanno k├аyassa bhed├а
parammara├╡├а ap├аya├╝ duggati├╝ vinip├аta├╝ niraya├╝ upapajjati. Aya├╝ pa┬дcamo
├аd├гnavo duss├гlassa s├гlavipattiy├а.

Ime kho gahapatayo pa┬дca ├аd├гnav├а duss├гlassa s├гlavipattiy├а.

24. [PTS Page 086] [\q 86/] pa┬дcime gahapatayo ├аnisa├╝s├а s├гlavato s├гlasampad├аya. Katame pa┬дca?

Idha gahapatayo s├гlav├а s├гlasampanno appam├аd├аdhikara├╡a├╝ mahanta├╝
bhogakkhandha├╝ adhigacchati. Aya├╝ pa├▒hamo ├аnisa├╝so s├гlavato
s├гlasampad├аya.

Puna ca para├╝ gahapatayo s├гlavato s├гlasampannassa kaly├а├╡o kittisaddo
abbhuggacchati. Aya├╝ dutiyo ├аnisa├╝so s├гlavato s├гlasampad├аya.

Puna ca para├╝ gahapatayo s├гlav├а s├гlasampann├а ya┬д┬дadeva parisa├╝
upasa├пkamati yadi khattiyaparisa├╝ yadi br├аhma├╡aparisa├╝ yadi
gahapatiparisa├╝ yadi sama├╡aparisa├╝, vis├аrado upasa├пkamati ama├пkubh├еto.
Aya├╝ tatiyo ├аnisa├╝so s├гlavato s├гlasampad├аya.

Puna ca para├╝ gahapatayo s├гlasampanno asammu├лho k├аla├╝ karoti. Aya├╝ catuttho ├аnisa├╝so s├гlavato s├гlasampad├аya.

[BJT Page 136] [\x 136/]

Puna ca para├╝ gahapatayo s├гlav├а s├гlasampanno k├аyassa bhed├а
parammara├╡├а sugati├╝ sagga├╝ loka├╝ upapajjati. Aya├╝ pa┬дcamo ├аnisa├╝so
s├гlavato s├гlasampad├аya.

“Ime kho gahapatayo pa┬дca ├аnisa├╝so s├гlavato s├гlasampad├аy├а”ti.

25. Atha kho bhagav├а p├а├▒alig├аmiye up├аsake bahudeva ratti├╝ dhammiy├а
kath├аya sandassetv├а sam├аdapetv├а samuttejetv├а sampaha├╝setv├а uyyojesi
“abhikkant├а kho gahapatayo ratti yassa’d├аni tumhe k├аla├╝ ma┬д┬дath├а”ti.
‘Eva├╝ bhante’ti kho p├а├▒alig├аmiy├а up├аsak├а bhagavato pa├▒issutv├а
u├▒├▒h├аy├аsan├а bhagavanta├╝ abhiv├аdetv├а padakkhi├╡a├╝ katv├а pakkami├╝su. Atha
kho bhagav├а acirapakkantesu p├а├▒alig├аmiyesu up├аsakesu su┬д┬д├аg├аra├╝ p├аvisi.

(P├а├▒al├гnagaram├аpana├╝)

26. Tena kho pana samayena sun├гdhavassak├аr├а1 magadhamah├аmatt├а
p├а├▒alig├аme nagara├╝ m├аpenti vajj├гna├╝ pa├▒ib├аh├аya. Tena kho pana samayena
sambahul├а [PTS Page 087] [\q 87/] devat├аyo sahassasahasseva p├а├▒alig├аme
vatth├еni pariga├╡hanti. Yasmi├╝ padese mahesakkh├а devat├а vatth├еni
pariga├╡hanti, mahesakkh├аna├╝ tattha ra┬д┬дa├╝ r├аjamah├аmatt├аna├╝ citt├аni
namanti nivesan├аni m├аpetu├╝. Yasmi├╝ padese majjhim├а devat├а vatth├еni
pariga├╡hanti, majjhim├аna├╝ tattha ra┬д┬дa├╝ r├аjamah├аmatt├аna├╝ citt├аni namanti
nivesan├аni m├аpetu├╝. Yasmi├╝ padese n├гc├а devat├а vatth├еni pariga├╡hanti,
n├гc├аna├╝ tattha ra┬д┬дa├╝ r├аjamah├аmatt├аna├╝ citt├аni namanti nivesan├аni
m├аpetu├╝.

27. Addas├а kho bhagav├а dibbena cakkhun├а visuddhena
atikkantam├аnusakena t├а devat├аye sahassasahasseva 2 p├а├▒alig├аme vatth├еni
pariga├╡hantiyo. Atha kho bhagav├а rattiy├а pacc├еsasamaya├╝ paccu├▒├▒h├аya
├аyasmanta├╝ ├аnanda├╝ ├аmantesi: konu kho3 ├аnanda p├а├▒alig├аme nagara├╝
m├аpent├г? Ti 4. “Sun├гdhavassak├аr├а bhante magadhamah├аmatt├а p├а├▒alig├аme
nagara├╝ m├аpenti vajj├гna├╝ pa├▒ib├аh├аy├а”ti.

—————-

1. Sun├гdha vassak├аr├а, machasa├╝. 2. Sahasasasseva, s├гmu. [PTS] Sahasseva, machasa├╝. 3. Konukho, s├гmu. 4. M├аpet├г, s├гmu.

[BJT Page 138] [\x 138/]

28. Seyyath├аpi ├аnanda devehi t├аvati├╝sehi saddhi├╝ mantetv├а evameva kho
├аnanda sun├гdhavassak├аr├а magadhamah├аmatt├а p├а├▒alig├аme nagara├╝ m├аpenti
vajj├гna├╝ pa├▒ib├аh├аya. Idh├аha├╝ ├аnanda addasa├╝ dibbena cakkhun├а visuddhena
atikkantam├аnusakena sambahul├а devat├аyo sahassasahasseva p├а├▒alig├аme
vatth├еni pariga├╡hantiyo. Yasmi├╝ ├аnanda padese mahesakkh├а devat├а vatth├еni
pariga├╡hanti, mahesakkh├аna├╝ tattha ra┬д┬дa├╝ r├аjamah├аmatt├аna├╝ citt├аni
namanti nivesan├аni m├аpetu├╝. Yasmi├╝ padese majjhim├а devat├а vatth├еni
pariga├╡hanti, majjhim├аna├╝ tattha ra┬д┬дa├╝ r├аjamah├аmatt├аna├╝ citt├аni namanti
nivesan├аni m├аpetu├╝. Yasmi├╝ pades├а n├гc├а devat├а vatth├еni pariga├╡hanti,
n├гc├аna├╝ tattha ra┬д┬дa├╝ r├аjamah├аmatt├аna├╝ citt├аni namanti nivesan├аni
m├аpetu├╝. Y├аvat├а ├аnanda ariya├╝ ├аyatana├╝ y├аvat├а va├╡ippatho1 ida├╝
agganagara├╝ bhavissati p├а├▒aliputta├╝ pu├▒abhedana├╝. [PTS Page 088] [\q
88/] p├а├▒aliputtassa kho ├аnanda tayo antar├аy├а bhavissanti: aggito v├а
udakato v├а mithubhed├а v├аti.

29. Atha kho sun├гdhavassak├аr├а magadhamah├аmatt├а yena bhagav├а
tenupasa├пkami├╝su. Upasa├пkamitv├а bhagavat├а saddhi├╝ sammodi├╝su.
Sammodan├гya├╝ katha├╝ s├аr├аn├гya├╝ v├гtis├аretv├а ekamanta├╝ a├▒├▒ha├╝su. Ekamanta├╝
├▒hit├а kho sun├гdhavassak├аr├а magadhamah├аmatt├а bhagavanta├╝ etadavocu├╝:
“adhiv├аsetu no bhava├╝ gotamo ajjatan├аya bhatta├╝ saddhi├╝
bhikkhusa├пghen├а”ti. Adhiv├аsesi bhagav├а tu├╡h├гbh├аvena.

30. Atha kho sun├гdhavassak├аr├а magadhamah├аmatt├а bhagavato adhiv├аsana├╝
viditv├а yena sako ├аvasatho tenupasa├пkami├╝su. Upasa├пkamitv├а sake ├аvasathe
pa├╡├гta├╝ kh├аdan├гya├╝ bhojan├гya├╝ pa├▒iy├аd├аpetv├а bhagavato k├аla├╝ ├аroc├аpesu├╝.
‘K├аlo bho gotama ni├▒├▒hita├╝ bhattanti’.

31. Atha kho bhagav├а pubbanhasamaya├╝ niv├аsetv├а pattac├гvaram├аd├аya
saddhi├╝ bhikkhusa├пghena yena sun├гdhavassak├аr├аna├╝ magadhamah├аmatt├аna├╝
├аvasatho tenupasa├пkami. Upasa├пkamitv├а pa┬д┬дatte ├аsane nis├гdi. Atha kho
sun├гdhavassak├аr├а magadhamah├аmatt├а buddhapamukha├╝ bhikkhusa├пgha├╝ pa├╡├гtena
kh├аdan├гyena bhojan├гyena sahatth├а santappesu├╝ sampav├аresu├╝.

32. Atha kho sun├гdhavassak├аr├а magadhamah├аmatt├а bhagavanta├╝ bhutt├аvi├╝
on├гtapattap├а├╡i├╝ a┬д┬дatara├╝ n├гca├╝ ├аsana├╝ gahetv├а ekamanta├╝ nisidi├╝su.
Ekamanta├╝ nisinne kho sun├гdhavassak├аre magadhamah├аmatte bhagav├а im├аhi
g├аth├аhi anumodi:

—————-

1. Va├╡ipap├аtho, sy├а.

[BJT Page 140] [\x 140/]


Yasmi├╝ padese kappeti v├аsa├╝ pa├╡├│itaj├аtiyo, 1 s├гlavantettha bhojetv├а sa┬д┬дate brahmac├аrayo, 2
Y├а tattha devat├а ├аsu├╝3 t├аsa├╝ dakkhi├╡am├аdise.
T├а p├еjit├а p├еjayanti m├аnit├а m├аnayanti na├╝,
[PTS Page 089] [\q 89/] tato na├╝ anukampanti 4 m├аt├а putta├╝’ca orasa├╝
Devat├аnukampito poso sad├а bhadr├аni passat├г’ti.

Atha kho bhagav├а sun├гdhavassak├аre magadhamah├аmatte im├аhi g├аth├аhi anumoditv├а u├▒├▒h├аy├аsan├а pakk├аmi.

33. Tena kho pana samayena sun├гdhavassak├аr├а magadhamah├аmatt├а
bhagavanta├╝ pi├▒├▒h├гto pi├▒├▒hito anubandh├а honti. ‘Yenajja sama├╡o gotamo
dv├аrena nikkhamissati, ta├╝ gotamadv├аra├╝ n├аma bhavissati. Yena titthena
ga├пga├╝ nadi├╝5 tarissati, ta├╝ gotamatittha├╝ n├аma bhavissat├г’ti.

Atha kho bhagav├а yena dv├аrena nikkhakami, ta├╝ gotamadv├аra├╝ n├аma
ahosi. Atha kho bhagav├а yena ga├пg├а nad├г tenupasa├пkami. Tena kho pana
samayena ga├пg├а nad├г p├еr├а hoti sam├аtittik├а k├аkapeyy├а. Appekacce manuss├а
n├аva├╝ pariyesanti, appekacce u├лumpa├╝ pariyesanti, appekacce kulla├╝
bandhanti or├а p├аra├╝6 gantuk├аm├а atha kho bhagav├а seyyath├аpi n├аma balav├а
puriso sammi┬дjita├╝7 v├а b├аha├╝ pas├аreyya, pas├аrita├╝ v├а b├аha├╝ sammi┬дjeyya, 8
evameva ga├пg├аya nadiy├а orimat├гre antarahito p├аrimat├гre paccu├▒├▒h├аsi
saddhi├╝ bhikkhusa├пghena.

Addas├а kho bhagav├а te manusse appekacce n├аva├╝ pariyesante appekacce
u├лumpa├╝ pariyesante, appekacce kulla├╝ bandhante or├а p├аra├╝ gantuk├аme.
Atha kho bhagav├а etamattha├╝ viditv├а t├аya├╝ vel├аya├╝ ima├╝ ud├аn├а├╝ ud├аnesi:


“Ye taranti a├╡├╡ava├╝ sara├╝
Setu├╝ katv├аna visajja pallal├аni,
Kulla├╝ hi jano pabandhati 9
Ti├╡├╡├а medh├аvino jan├а’ti. “

Pa├▒hamabh├а├╡av├аra├╝

—————-

1. Pa├╡├│itaj├аtiko, [PTS] 2. Brahmac├аrino, machasa├╝. 3.Asasu, [PTS] 4.
Anukampenti, s├гmu. 5. Ga├пg├аnadi├╝, sy├а. 6.P├аr├аp├аra├╝, s├гmu. Ap├аr├аp├аra├╝,
ma cha sa├╝, [PTS] 7. Sami┬дjita├╝, machasa├╝. 8. Sami┬дjeyya, machasa├╝. 9.
Kulla├╝ jano cabandhati, sy├а. * “Gotamatittha├╝ n├аma ahos├г”ti p├а├лiya├╝ na
dissati. Tath├аpa “gotamatitth├аvidure” iti mah├аbodhiva├╝s├аdisu dissate.

[BJT Page 142] [\x 142/]

(Ariyasacca pa├▒ivedhakath├а)

34. [PTS Page 090] [\q 90/] atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝
├аmantesi: ‘├аyam├аnanda yena ko├▒ig├аmo tenupasa├пkamiss├аm├а’ti. ‘Eva├╝
bhante’ti. Kho ├аyasm├а ├аnando bhagavato paccassosi. Atha kho bhagav├а
mahat├а bhikkhusa├пghena saddhi├╝ yena ko├▒ig├аmo tadavasari. Tatrasuda├╝
bhagav├а ko├▒ig├аme viharati. Tatra kho bhagav├а bhikkh├е ├аmantesi:

Catunna├╝ bhikkhave ariyasacc├аna├╝ ananubodh├а appa├▒ivedh├а evamida├╝
d├гghamaddh├аna├╝ sandh├аvita├╝ sa├╝sarita├╝ mama┬дceva tumh├аka┬дca. Katamesa├╝
catunna├╝:

Dukkhassa bhikkhave ariyasaccassa ananubodh├а appa├▒ivedh├а evamida├╝
d├гghamaddh├аna├╝ sandh├аvita├╝ sa├╝sarita├╝ mama┬дceva tumh├аka┬дca.
Dukkhasamudayassa bhikkhave ariyasaccassa ananubodh├а appa├▒ivedh├а
evamida├╝ d├гghamaddh├аna├╝ sandh├аvita├╝ sa├╝sarita├╝ mama┬дceva tumh├аka┬дca.
Dukkhanirodhassa bhikkhave ariyasaccassa ananubodh├а appa├▒ivedh├а evamida├╝
d├гghamaddh├аna├╝ sandh├аvita├╝ sa├╝sarita├╝ mama┬дceva tumh├аka┬дca.
Dukkhanirodhag├аminiy├а pa├▒ipad├аya bhikkhave ariyasaccassa ananubodh├а
appa├▒ivedh├а evamida├╝ d├гghamaddh├аna├╝ sandh├аvita├╝ sa├╝sarita├╝ mama┬дceva
tumh├аka┬дca.

Tayida├╝ bhikkhave dukkha├╝ ariyasacca├╝ anubuddha├╝ pa├▒ividdha├╝
dukkhasamudayo1 ariyasacca├╝ anubuddha├╝ pa├▒ividdha├╝. Dukkhanirodho2
ariyasacca├╝ anubuddha├╝ pa├▒ividdha├╝. Dukkhanirodhag├аmin├г pa├▒ipad├а
ariyasacca├╝ anubuddha├╝ pa├▒ividdha├╝. Ucchinn├а bhavata├╡h├а, kh├г├╡├а
bhavanetti. Natthid├аni punabbhavo’ti.

Idamavoca bhagav├а. Ida├╝ vatth├а sugato ath├аpara├╝ etadavoca satth├а:


[PTS Page 091] [\q 91/] catunna├╝ ariyasacc├аna├╝ yath├аbh├еta├╝ adassan├а
Sa├╝sita├╝3 d├гghamaddh├аna├╝ t├аsu t├аsveva 4 j├аtisu
T├аni et├аni di├▒├▒h├аni bhavanetti sam├еhat├а,
Ucchinna├╝ m├еla├╝ dukkhassa natthid├аni punabbhavo’ti.

35. Tatra pi suda├╝ bhagav├а ko├▒ig├аme viharanto etadeva bahula├╝
bhikkh├еna├╝ dhammi├╝ katha├╝ karoti: “iti s├гla├╝, iti sam├аdhi, iti pa┬д┬д├а
s├гlaparibh├аvito sam├аdhi mahapphalo hoti mah├аnisa├╝so. Sam├аdhiparibh├аvit├а
pa┬д┬д├а mahapphal├аhoti mah├аnisa├╝s├а. Pa┬д┬д├аparibh├аvita├╝ citta├╝ sammadeva
├аsavehi vimuccati, seyyath├гda├╝: k├аm├аsav├а bhav├аsav├а avijj├аsav├а”ti

1. Dukkhasamudaya├╝ s├гmu. Machasa├╝, [PTS] 2. Dukkhanirodha├╝, s├гmu,
machasa├╝, [PTS] 3. Sa├╝sarita├╝ s├гmu. 4. T├аyeva, [PTS] 5. K├аm├аsav├а
bhav├аsav├а di├▒├▒h├аsav├а avijj├аsav├а, [PTS]

[BJT Page 144] [\x 144/]

Dhamm├аd├аsa dhammapariy├аyo

36. Atha kho bhagav├а ko├▒ig├аme yath├аbhiratta├╝ viharitv├а ├аyasmanta├╝
├аnanda├╝ ├аmantesi “├аy├аm├аnanda yena n├аdik├а1 tenupasa├пkamiss├аm├а”ti. ‘Eva├╝
bhante’ti kho ├аyasm├а ├аnando bhagavato paccassosi. Atha kho bhagav├а
mahat├а bhikkhusa├пghena saddhi├╝ yena n├аdik├а tadavasari. Tatrapi suda├╝
bhagav├а n├аdike viharati gi┬дjak├аvasathe. Atha kho ├аyasm├а ├аnando yena
bhagav├а tenupasa├пkami. Upasa├пkamitv├а bhagavanta├╝ abhiv├аdetv├а ekamanta├╝
nis├гdi. Ekamanta├╝ nisinno kho ├аyasm├а ├аnando bhagavanta├╝ etadavoca:

S├а├лho n├аma bhante bhikkhu n├аdike k├аlakato. 2 Tassa k├а gati, ko
abhisampar├аyo? Nand├а n├аma bhante bhikkhun├г n├аdike k├аlakat├а. Tass├а k├а
gati, ko abhisampar├аyo? [PTS Page 092] [\q 92/] sudatto n├аma bhante
up├аsako n├аdike k├аlakato. Tassa k├а gati, ko abhisampar├аyo? Suj├аt├а n├аma
bhante up├аsik├а n├аdike k├аlakat├а. Tass├а k├а gati, ko abhisampar├аyo?
Kakudho3 n├аma bhante up├аsako n├аdike k├аlakato, tassa k├а gati, ko
abhisampar├аyo? K├аli├пgo4 n├аma bhante up├аsako n├аdike k├аlakato. Tassa k├а
gati, ko abhisampar├аyo. Nika├▒o n├аma bhante up├аsako n├аdike k├аlakato.
Tassa k├а gati, ko abhisampar├аyo? Ka├▒issabho n├аma bhante up├аsako n├аdike
k├аlakato. Tassa k├а gati. Ko abhisampar├аyo? Tu├▒├▒ho n├аma bhante up├аsako
n├аdike k├аlakato. Tassa k├а gati. Ko abhisampar├аyo? Santu├▒├▒ho n├аma bhante
up├аsako n├аdike k├аlakato. Tassa k├а gati. Ko abhisampar├аyo? Bhaddo n├аma
bhante up├аsako n├аdike k├аlakato. Tassa k├а gati, ko abhisampar├аyo?
Subhaddo n├аma bhante up├аsako n├аdike k├аlakato. Tassa k├а gati, ko
abhisampar├аyo? Ti.

37. S├а├лho ├аnanda bhikkhu ├аsav├аna├╝ khay├а an├аsava├╝ cotovimutti├╝
pa┬д┬д├аvimutti├╝ di├▒├▒hevadhammesaya├╝abhi┬д┬д├а sacchikatv├а upasampajja vih├аsi.
Nand├а ├аnanda bhikkhun├г pa┬дcanna├╝ orambh├аgiy├аna├╝ sa┬д┬дojan├аna├╝ parikkhay├а
opap├аtik├а tattha parinibb├аyin├г an├аvattidhamm├а tasm├а lok├а. Sudatto
├аnanda up├аsako ti├╡├╡a├╝ sa┬д┬дojan├аna├╝ parikkhay├а r├аgadosamoh├аna├╝ tanutt├а
sakad├аg├аmi sakideva ima├╝ loka├╝ ├аganatv├а dukkhassanta├╝ karissati. Suj├аt├а
├аnanda up├аsik├а ti├╡├╡a├╝ sa┬д┬дojan├аna├╝ parikkhay├а sot├аpann├а avinip├аtadhamm├а
niyat├а sambodhipar├аya├╡├а.

—————-

1. N├аtika, ma cha sa├╝. 2. K├аlakato, machasa├╝. 3. Kukku├▒o machasa├╝. 4. K├а├лimbe, machasa├╝ k├аra├лimbo, sy├а.

[BJT Page 146] [\x 146/]

Kakudho n├аma ├аnanda up├аsako pa┬дcanna├╝ orambh├аgiy├аna├╝ sa┬д┬дojan├аna├╝
parikkhay├а opap├аtiko tattha parinibb├аy├г an├аvattidhammo tasm├а lok├а.
K├аli├пgo ├аnanda up├аsako pa┬дcanna├╝ orambh├аgiy├аna├╝ sa┬д┬дojan├аna├╝ parikkhay├а
opap├аtiko tattha parinibb├аy├г an├аvattidhammo tasm├а lok├а. Nika├▒o ├аnanda
up├аsako pa┬дcanna├╝ orambh├аgiy├аna├╝ sa┬д┬дojan├аna├╝ parikkhay├а opap├аtiko
tattha parinibb├аy├г an├аvattidhammo tasm├а lok├а. Ka├▒issabho ├аnanda up├аsako
pa┬дcanna├╝ orambh├аgiy├аna├╝ sa┬д┬дojan├аna├╝ parikkhay├а opap├аtiko tattha
parinibb├аy├г an├аvattidhammo tasm├а lok├а. Tu├▒├▒ho ├аnanda up├аsako pa┬дcanna├╝
orambh├аgiy├аna├╝ sa┬д┬дojan├аna├╝ parikkhay├а opap├аtiko tattha parinibb├аy├г
an├аvattidhammo tasm├а lok├а. Santu├▒├▒ho ├аnanda up├аsako pa┬дcanna├╝
orambh├аgiy├аna├╝ sa┬д┬дojan├аna├╝ parikkhay├а opap├аtiko tattha parinibb├аy├г
an├аvattidhammo tasm├а lok├а. Bhaddo ├аnanda up├аsako pa┬дcanna├╝
orambh├аgiy├аna├╝ sa┬д┬дojan├аna├╝ parikkhay├а opap├аtiko tattha parinibb├аy├г
an├аvattidhammo tasm├а lok├а. Subhaddo ├аnanda up├аsako pa┬дcanna├╝
orambh├аgiy├аna├╝ sa┬д┬дojan├аna├╝ parikkhay├а opap├аtiko tattha parinibb├аy├г
an├аvattidhammo tasm├а [PTS Page 093] [\q 93/] lok├а.

Paropa┬д┬д├аsa├╝ ├аnanda n├аdike up├аsak├а k├аlakat├а pa┬дcanna├╝ orambh├аgiy├аna├╝
sa┬д┬дojan├аna├╝ parikkhay├а opap├аtik├а tattha parinibb├аyino an├аvattidhamm├а
tasm├а lok├а.

S├аdhik├а navuti ├аnanda n├аdike up├аsak├а k├аlakat├а ti├╡├╡a├╝ sa┬д┬дojan├аna├╝
parikkhay├а r├аgadosamoh├аna├╝ tanutt├а sakad├аg├аmino sakideva ima├╝ loka├╝
├аgantv├а dukkhassanta├╝ karissanti.

S├аtirek├аni ├аnanda pa┬дca sat├аni n├аdike up├аsak├а k├аlakat├а ti├╡├╡a├╝
sa┬д┬дojan├аna├╝ parikkhay├а sot├аpann├а avinip├аtadhamm├а niyat├а
sambodhipar├аya├╡├а.

38. Anacchariya├╝ kho paneta├╝ ├аnanda ya├╝ manussabh├еto k├аla├╝ kareyya,
tasmi┬дce k├аlakate tath├аgata├╝ upasa├пkamitv├а etamattha├╝ pucchissatha,
vihes├а ces├а ├аnanda tath├аgatassa. Tasm├аtih├аnanda dhamm├аd├аsa├╝ n├аma
dhammapariy├аya├╝ desess├аmi yena samann├аgato ariyas├аvako ├аka├пkham├аno
attan├а’va att├аna├╝ by├аkareyya: ‘kh├г├╡anirayomhi kh├г├╡atiracch├аnayoni
kh├г├╡apettivisayo kh├г├╡├аp├аyaduggativinip├аto, sot├аpannohamasmi
avinip├аtadhammo niyato sambodhipar├аya├╡o’ti.

Katamo ca so ├аnanda dhamm├аd├аso dhammapariy├аyo yena samann├аgato
ariyas├аvako ├аka├пkham├аno attan├а va att├аna├╝ by├аkareyya: kh├г├╡anireyomhi
kh├г├╡atiracch├аnayoni kh├г├╡apettivisayo kh├г├╡├аp├аyaduggativinip├аto,
sot├аpanno’hamasmi avinip├аtadhammo niyato sambodhipar├аya├╡o’ti:

[BJT Page 148] [\x 148/]

Idh├аnanda ariyas├аvako buddhe aveccappas├аdena samann├аgato hoti: “itipi
so bhagav├а araha├╝ samm├аsambuddho vijj├аcara├╡asampanno sugato lokavid├е
anuttaro purisadammas├аrath├г satth├а devamanuss├аna├╝ buddho bhagav├а”ti.

Dhamme aveccappas├аdena samann├аgato hoti: “sv├аkkh├аto bhagavat├а dhammo
sandi├▒├▒hiko ak├аliko ehipassiko opanayiko1 paccatta├╝ veditabbo
vi┬д┬д├еh├г”ti.

Sa├пghe aveccappas├аdena samann├аgato hoti: “supa├▒ipanno bhagavato
s├аvakasa├пgho, ujupa├▒ipanno bhagavato s├аvakasa├пgho, ┬д├аyapa├▒ipanno [PTS
Page 094] [\q 94/] bhagavato s├аvakasa├пgho, s├аm├гcipa├▒ipanno bhagavato
s├аvakasa├пgho. Yadida├╝ catt├аri purisayug├аni, a├▒├▒ha purisapuggal├а. Esa
bhagavato s├аvakasa├пgho ├аhuneyyo, p├аhuneyyo, dakkhi├╡eyyo, a┬дjalikaran├гyo,
anuttara├╝ pu┬д┬дakkhetta├╝ lokass├а”ti.

Ariyakantehi s├гlehi samann├аgato hoti akha├╡├│ehi acchiddehi asabalehi
akamm├аsehi bhujissehi vi┬д┬д├еppasatthehi apar├аma├▒├▒hehi
sam├аdhisa├╝vattanikehi.

Aya├╝ kho so ├аnanda dhamm├аd├аso dhammapariy├аyo yena samann├аgato
ariyas├аvako ├аka├пkham├аno attan├а’va att├аna├╝ by├аkareyya ‘kh├г├╡anirayo’mbhi
kh├г├╡atiracch├аnayoni kh├г├╡apettivisayo kh├г├╡├аp├аyaduggativinip├аto.
Sot├аpannohamasmi avinip├аtadhammo niyato sambodhipar├аya├╡o’ti.

39. Tatra pi suda├╝ bhagav├а n├аdike viharanto gi┬дjak├аvasathe etadeva
bahula├╝ bhikkh├еna├╝ dhammi├╝ katha├╝ karoti: “iti s├гla├╝, iti sam├аdhi, iti
pa┬д┬д├а s├гlaparibh├аvito sam├аdhi mahapphalo hoti mah├аnisa├╝so.
Sam├аdhiparibh├аvit├а pa┬д┬д├а mahapphal├а hoti mah├аnisa├╝s├а. Pa┬д┬д├аparibh├аvita├╝
citta├╝ sammadeva ├аsavehi vimuccati - seyyath├гda├╝: k├аm├аsav├а bhav├аsav├а
avijj├аsav├а”ti.

—————-

1. Opaneyyako, machasa├╝.

[BJT Page 150] [\x 150/]

(Ambap├аlivane satipa├▒├▒h├аna desan├а)

40. Atha kho bhagav├а n├аdike yath├аbhiratta├╝ viharitv├а ├аyasmanta├╝
├аnanda├╝ ├аmantesi: ‘├аy├аm├аnanda, yena ves├аli tenupasa├пkamiss├аm├а’ti. ‘Eva├╝
bhante’ti kho ├аyasm├а ├аnando bhagavato paccassosi. Atha kho bhagav├а
mahat├а bhikkhusa├пghena saddhi├╝ yena ves├аl├г tadavasari. Tatra suda├╝
bhagav├а ves├аliya├╝ viharati ambap├аlivane. Tatra kho bhagav├а bhikkh├е
├аmantesi:

“Sato bhikkhave bhikkh├е vihareyya sampaj├аno. Aya├╝ vo amh├аka├╝ anus├аsan├г.

Katha┬дca bhikkhave, bhikkhu sato hoti: idha bhikkhave, bhikkhu k├аye
k├аy├аnupass├г viharati ├аt├аp├гsampaj├аno [PTS Page 095] [\q 95/] satim├а
vineyya loke abhijjh├аdomanassa├╝, vedan├аsu vedan├аnupass├г viharati ├аt├аp├г
sampaj├аno satim├а vineyya loke abhijjh├аdomanassa├╝, citte citt├аnupass├г
viharati ├аt├аp├г sampaj├аno satim├а vineyya loke abhijjh├аdomanassa├╝ dhammesu
dhamm├аnupass├г viharati ├аt├аp├г sampaj├аno satim├а vineyya loke
abhijjh├аdomanassa├╝. Eva├╝ kho bhikkhave, bhikkhu sato hoti.

Katha┬дca bhikkhave, bhikkhu sampaj├аno hoti: idha bhikkhave, bhikkhu
abhikkante pa├▒ikkante sampaj├аnak├аr├г hoti. ├вlokite vilokite sampaj├аnak├аr├г
hoti. Sammi┬дjite pas├аrite sampaj├аnak├аr├г hoti.
Sa├пgh├а├▒ipattac├гvaradh├аra├╡e sampaj├аnak├аr├г hoti. Asite p├гte kh├аyite s├аyite
sampaj├аnak├аr├г hoti. Ucc├аrapass├аvakamme sampaj├аnak├аr├г hoti. Gate ├▒hite
nisinne sutte j├аgarite bh├аsite tu├╡h├гbh├аve sampaj├аnak├аr├г hoti. Eva├╝ kho
bhikkhave, bhikkhu sampaj├аno hoti.

Sato bhikkhave, bhikkhu vihareyya sampaj├аno. Aya├╝ vo amh├аka├╝ anus├аsan├г”ti.

[BJT Page 152] [\x 152/]

(Ambap├аl├г ├аr├аmapa├▒iggahana├╝)

41. Assosi kho ambap├аl├г ga├╡ik├а ‘bhagav├а kira ves├аli├╝ anuppatto
ves├аliya├╝ viharati mayha├╝ ambavane’ti. Atha kho ambap├аl├г ga├╡ik├а bhadd├аni
bhadd├аni y├аn├аni yoj├аpetv├а, bhadda├╝ y├аna├╝ abhir├еhitv├а, bhaddehi bhaddehi
y├аnehi ves├аliy├а niyy├аsi. Yena sako ├аr├аmo tena p├аy├аsi. Y├аvatik├а y├аnassa
bh├еmi y├аnena gantv├а y├аn├а paccorohitv├а pattik├а’va yena bhagav├а
tenupasa├пkami. Upasa├пkamitv├а bhagavanta├╝ abhiv├аdetv├а ekamanta├╝ nis├гdi.
Ekamanta├╝ nisinna├╝ kho ambap├аli├╝ ga├╡ika├╝ bhagav├а dhammiy├а kath├аya
sandassesi sam├аdapesi samuttejesi sampaha├╝sesi. Atha kho ambap├аl├г ga├╡ik├а
bhagavat├а dhammiy├а kath├аya sandassit├а sam├аdapit├а samuttejit├а
sampaha├╝sit├а bhagavanta├╝ etadavoca: ‘adhiv├аsetu me bhante bhagav├а
sv├аtan├аya bhatta├╝ saddhi├╝ bhikkhusa├пghen├а’ti. Adhiv├аsesi bhagav├а
tu├╡h├гbh├аvena. Atha kho ambap├аl├г ga├╡ik├а bhagavato adhiv├аsana├╝ viditv├а
u├▒├▒h├аy├аsan├а bhagavanta├╝ abhiv├аdetv├а padakkhi├╡a├╝ katv├а pakk├аmi.

42. Assosu├╝ kho ves├аlik├а licchav├г ‘bhagav├а kira [PTS Page 096] [\q
96/] ves├аli├╝ anuppatto ves├аliya├╝ viharati ambap├аlivane’ti. Atha kho te
licchav├г bhadd├аni bhadd├аni y├аn├аni yoj├аpetv├а, bhadda├╝ bhadda├╝ y├аna├╝
abhir├еhitv├а, bhaddehi bhaddehi y├аnehi ves├аliy├а n├гya├╝su. 1 Tatra ekacce
licchav├г n├гl├а honti n├гlava├╡├╡├а n├гlavatth├а n├гl├аla├пk├аr├а, ekacce licchav├г
p├гt├а honti p├гtava├╡├╡├а p├гtavatth├а p├гt├аla├пk├аr├а, ekacce licchav├г lohit├а2
honti lohitava├╡├╡├а lohitavatth├а lohit├аla├пk├аr├а, ekacce licchav├г od├аt├а
honti od├аtava├╡├╡├а od├аtavatth├а od├аt├аla├пk├аr├а.

43. Atha kho ambap├аl├г ga├╡ik├а dahar├аna├╝ dahar├аna├╝ licchav├гna├╝ akkhena
akkha├╝ cakkena cakka├╝ yugena yuga├╝ pativa├▒├▒esi. 3 Atha kho te licchav├г
ambap├аli├╝ ga├╡ika├╝ etadavocu├╝: ‘ki┬дje, ambap├аli, dahar├аna├╝ dahar├аna├╝
licchav├гna├╝ akkhena akkha├╝ cakkena cakka├╝ yugena yuga├╝ pativa├▒├▒es├г?Ti.
‘Tath├а hi pana me ayyaputt├а, bhagav├а nimantino sv├аtan├аya bhatta├╝ saddhi├╝
bhikkhusa├пghen├а’ti. ‘Dehi je, ambap├аli, eta├╝ bhatta├╝ satasahassen├а’ti.
‘Sace’pi me ayyaputt├а ves├аli├╝ s├аh├аra├╝ dassatha, evamaha├╝ ta├╝ bhatta├╝ 4
na dass├аm├г’ti. Atha kho te licchav├г a├пguli├╝5 po├▒hesu├╝. ‘Jitamh├а vata bho
ambak├аya, 6 jitamh├а7 vata bho ambak├аy├а’ti.

1. N├гy├аyi├╝su - [PTS] N├гyya├╝su, machasa├╝, sy├а. 2.Lohitak├а - [PTS] 3.
Pa├▒iva├▒├▒esi, machasa├╝ - [PTS] sy├а. 4.Es├гmpi mahatta├╝ - sy├а. 5. A├пgul├г
s├гmu. [PTS] 6. Ambap├аlik├аya - sy├а. 7. Va┬дcitamh├а - [PTS]

[BJT Page 154] [\x 154/]

44. Atha kho te licchav├г yena ambap├аlivana├╝ tena p├аyi├╝su. Addas├а kho
bhagav├а te licchav├г d├еrato’va ├аgacchante. Disv├а bhikkh├е ├аmantesi: ‘yesa├╝
bhikkhave bhikkh├еna├╝ dev├а t├аvati├╝s├а adi├▒├▒h├а, 1 oloketha bhikkhave,
licchav├гparisa├╝, avaloketha 2 [PTS Page 097] [\q 97/] bhikkhave,
licchav├гparisa├╝, upasa├╝haratha bhikkhave licchav├гparisa├╝
t├аvati├╝sasadisanti 3.

45. Atha kho te licchav├г y├аvatik├а y├аnassa bh├еmi y├аnena ganatv├а y├аn├а
paccorohitv├а, pattik├а’va yena bhagav├а tenupasa├пkami├╝su. Upasa├пkamitv├а
bhagavanta├╝ abhiv├аdetv├а ekamanta├╝ nis├гdi├╝su. Ekamanta├╝ nisinne kho te
licchav├г bhagav├а dhammiy├а kath├аya sandassesi sam├аdapesi samuttejesi
sampaha├╝sesi. Atha kho te licchav├г bhagavat├а dhammiy├а kath├аya sandassit├а
sam├аdapit├а samuttejit├а sampaha├╝sit├а bhagavanta├╝ etadavocu├╝: ‘adhiv├аsetu
no bhagav├а sv├аtan├аya bhatta├╝ saddhi├╝ bhikkhusa├пghen├а’ti. Atha kho
bhagav├а te licchav├г etadavoca. ‘Adhivuttha├╝ kho me licchav├г sv├аtan├аya
ambap├аliy├а ga├╡ik├аya 4 bhattanti. ‘ Atha kho te licchav├г a├пguli├╝
po├▒hesu├╝: ‘jitambh├а vata bho ambak├аya. Jitambh├а vata bho ambak├аy├а’ti.
Atha kho te licchav├г bhagavato bh├аsita├╝ abhinanditv├а anumoditv├а
u├▒├▒h├аy├аsan├а bhagavanta├╝ abhiv├аdetv├а padakkhi├╡a├╝ katv├а pakkami├╝su.

46. Atha kho ambap├аl├г ga├╡ik├а tass├а ettiy├а accayena sake ├аr├аme pa├╡├гta├╝
kh├аdan├гya├╝ bhojan├гya├╝ pa├▒iy├аd├аpetv├а bhagavato k├аla├╝ ├аroc├аpesi: ‘k├аlo
bhante, ni├▒├▒hita├╝ bhattanti’. Atha kho bhagav├а pubba├╡hasamaya├╝ niv├аsetv├а
pattac├гvaram├аd├аya saddhi├╝ bhikkhusa├пghena yena ambap├аliy├а ga├╡ik├аya
nivesana├╝ tenupasa├пkami. Upasa├пkamitv├а pa┬д┬дatte ├аsane nis├гdi. Atha kho
ambap├аl├г ga├╡ik├а buddhapamukha├╝ bhikkhusa├пgha├╝ pa├╡├гtena kh├аdan├гyena
bhojan├гyena sahatth├а santappesi sampav├аresi. Atha kho ambap├аl├г ga├╡ik├а
bhagavanta├╝ bhutt├аvi├╝ on├гtapattap├а├╡i├╝ a┬д┬дatara├╝ n├гca├╝ ├аsana├╝ gahetv├а
[PTS Page 098] [\q 98/] ekamanta├╝ nis├гdi. Ekamanta├╝ nisinn├а kho ambap├аl├г
ga├╡ik├а bhagavanta├╝ etadavoca: “im├аha├╝ bhante, ├аr├аma├╝ buddhapamukhassa
bhikkhusa├пghassa damm├г”ti. Pa├▒iggahesi bhagav├а ├аr├аma├╝. Atha kho bhagav├а
ambap├аli├╝ ga├╡ika├╝ dhammiy├а kath├аya sandassetv├а sam├аdapetv├а samuttejetv├а
sampaha├╝setv├а u├▒├▒h├аy├аsan├а pakk├аmi.

47. Tatra pi suda├╝ bhagav├а ves├аliya├╝ viharanto ambap├аlivane etadeva
bahula├╝ bhikkh├еna├╝ dhammi├╝ katha├╝ karoti: ‘iti s├гla├╝, iti sam├аdhi, iti
pa┬д┬д├а. S├гlaparibh├аvito sam├аdhi mahapphalo hoti mah├аnisa├╝so.
Sam├аdhiparibh├аvit├а pa┬д┬д├а mahapphal├а hoti mah├аnisa├╝s├а pa┬д┬д├аparibh├аvita├╝
citta├╝ sammadeva ├аsavehi vimuccati - seyyath├гda├╝: k├аm├аsav├а bhav├аsav├а
avijj├аsav├а”ti.

1. Adi├▒├▒hapubb├а - katthavi. 2. Apaloketha - s├гmu. 3. T├аvati├╝s├а
sadisa├╝ - s├гmu t├аvati├╝saparisa├╝ - [PTS] 4. Ambap├аliga├╡ik├аya - s├гmu -
[PTS]

[BJT Page 156] [\x 156/]

(Beluvag├аme j├гvitasa├пkh├аra - adhi├▒├▒h├аna├╝)

48. Atha kho bhagav├а ambap├аlivane yath├аbhiratta├╝ viharitv├а ├аyasmanta├╝
├аnanda├╝ ├аmantesi: ‘├аy├аm├аnanda, yena beluvag├аmako2
tenupasa├пkamiss├аm├а’ti. ‘Eva├╝ bhante’ti kho ├аyasm├а ├аnando bhagavato
paccassosi. Atha kho bhagav├а mahat├а bhikkhusa├пghena saddhi├╝ yena
beluvag├аmako tadavasari. Tatra suda├╝ bhagav├а beluvag├аmake viharati.
Tatra kho bhagav├а bhikkh├е ├аmantesi: ‘etha tumhe bhikkhave samant├а
ves├аli├╝ yath├аmitta├╝ yath├аsandi├▒├▒ha├╝ yath├аsambhatta├╝ vassa├╝ upetha. 3
Aha├╝ pana idheva beluvag├аmake vassa├╝ upagacch├аm├г’ti. ‘Eva├╝ bhante’ti kho
te bhikkh├е bhagavato pa├▒issutv├а samant├а ves├аli├╝ yath├аmitta├╝
yath├аsandi├▒├▒ha├╝ [PTS Page 099] [\q 99/] yath├аsambhatta├╝ vassa├╝
upagacchi├╝su. 4 Bhagav├а pana tatve beluvag├аmake vassa├╝ upaga┬дchi. 5

49. Atha kho bhagavato vass├еpagatassa kharo ├аb├аdho uppajji. B├а├лh├а6
vedan├а vattanti m├аra├╡antik├а. T├а suda├╝7 bhagav├а sato sampaj├аno adhiv├аseti
8 aviha┬д┬дam├аno. Atha kho bhagavato etadahosi: ‘na kho meta├╝ patir├еpa├╝
yo’ha├╝9 an├аmantetv├а upa├▒├▒h├аke anapaloketv├а bhikkhusa├пgha├╝
parinibb├аyeyya├╝. Yann├еn├аha├╝ ima├╝ ├аb├аdha├╝ viriyena10 pa├▒ippan├аmetv├а
j├гvitasa├пkh├аra├╝ adhi├▒├▒h├аya vihareyya’nti. Atha kho bhagav├а ta├╝ ├аb├аdha├╝
viriyena pa├▒ippan├аmetv├а j├гvitasa├пkh├аra├╝ adhi├▒├▒h├аya vih├аsi. Atha kho
bhagavato so ├аb├аdho pa├▒ippassamhi. Atha kho bhagav├а gil├аn├а vu├▒├▒hito
aciravu├▒├▒hito gela┬д┬д├а vih├аr├а nikkhamma vih├аrapacch├аy├аya├╝11 pa┬д┬дatte
├аsane nis├гdi.

50. Atha kho ├аyasm├а ├аnando yena bhagav├а tenupasa├пkami. Upasa├пkamitv├а
bhagavanta├╝ abhiv├аdetv├а ekamanta├╝ nis├гdi. Ekamanta├╝ nisinno kho ├аyasm├а
├аnando bhagavanta├╝ etadavoca: “di├▒├▒ho12 me bhante bhagavato ph├аsu.
Di├▒a├▒ha├╝ me bhante bhagavato khaman├гya├╝. Api ca me bhante madhurakaj├аto
viya k├аyo. Dis├а’pi me na pakkh├аyanti, dhamm├а’pi ma├╝ nappa├▒ibhanti
bhagavato gela┬д┬дena. Api ca me bhante ahosi k├аci deva ass├аsamatt├а ‘na
t├аva bhagav├а parinibb├аyissati na y├аva bhagav├а bhikkhusa├пgha├╝ ├аrabbha
ki┬дcideva ud├аharat├г”ti.

—————-

1. Parivesan├а. [PTS] 2. Ve├лuvag├аmako - machasa├╝, 3.Upagacchatha -
sy├а. 4. Upaga┬дju├╝ - [PTS] 5. Upagacchi - machasa├╝. 6.Pab├а├лabh├а -
katthaci. 7. Tatra suda├╝ - machasa├╝. 8. Adhiv├аsesi - machasa├╝. 9.
Yav├аha├╝ - machasa├╝. 10. Viriyena - machasa├╝. 11.Vih├аrapapacach├аy├аya├╝ -
sy├а. 12. Di├▒├▒h├а - katthaci.

[BJT Page 158] [\x 158/]

51. [PTS Page 100] [\q 100/] kimpan├аnanda bhikkhusa├пgho mayi
pacc├аsi├╝sati:1 desito ├аnanda, may├а dhammo anantara├╝ ab├аhira├╝ karitv├а
natth├аnanda 2 tath├аgatassa dhammesu ├аcariyamu├▒├▒hi. Yassa n├еna ├аnanda
evamassa: ‘aha├╝ bhikkhusa├пgha├╝ parihariss├аm├г’ti v├а, mamuddesiko
bhikkhusa├пgho’ti v├а, so n├еna ├аnanda, bhikkhusa├пgha├╝ ├аrabbha ki┬дcideva
ud├аhareyya. Tath├аgatassa kho ├аnanda na eva├╝ hoti: ‘aha├╝ bhikkhusa├пgha├╝
parihariss├аm├г’ti v├а mamuddesiko bhikkhusa├пgho’ti v├а. Sa ki├╝3 ├аnanda
tath├аgato bhikkhusa├пgha├╝ ├аrabbha ki┬дcideva ud├аharissati?

52. Aha├╝ kho pan├аnanda, etarahi ji├╡├╡o vuddho mahallako addhagato vayo
anuppatto. ├вs├гtiko me vayo vattati. Seyyath├аpi ├аnanda, jajjarasaka├▒a├╝
vekkhamissakena 4 y├аpeti, evameva kho ├аnanda vekkhamissakena ma┬д┬дe
tath├аgatassa k├аyo y├аpeti. Yasmi├╝ ├аnanda, samaye tath├аgato
sabbanimitt├аna├╝ amanasik├аr├а ekacc├аna├╝ vedan├аna├╝ nirodh├а animitta├╝
cetosam├аdhi├╝ upasampajja viharati, ph├аsutaro5 ├аnanda, tasmi├╝ samaye
tath├аgatassa k├аyo hoti. Tasm├аtih├аnanda, attad├гp├а viharatha attasara├╡├а
ana┬д┬дasara├╡├а, dhammad├гp├а dhammasara├╡├а ana┬д┬дasara├╡├а.

53. Katha┬дca ├аnanda, bhikkhu attad├гpo viharati attasara├╡o
ana┬д┬дasara├╡o, dhammad├гpo dhammasara├╡o ana┬д┬дasara├╡o: idh├аnanda bhikkhu
k├аye k├аy├аnupass├г viharati ├аt├аp├г sampaj├аno satim├а vineyya loke
abhijjh├аdomanassa├╝, vedan├аsu vedan├аnupass├г viharati ├аt├аp├г sampaj├аno
satim├а vineyya loke abhijjh├аdomanassa├╝, citte citt├аnupass├г viharati
├аt├аp├г sampaj├аno satim├а vineyya loke abhijjh├аdomanassa├╝, dhammesu
dhamm├аnupass├г viharati ├аt├аp├г sampaj├аno satim├а vineyya loke
abhijjh├аdomanassa├╝.

54. Eva├╝ kho ├аnanda, bhikkhu attad├гpo viharati attasara├╡o
ana┬д┬дasara├╡o, dhammad├гpo dhammasara├╡o ana┬д┬дasara├╡o. [PTS Page 101] [\q
101/] ye hi keci ├аnanda, etarahi v├а mama├╝ v├а accayena attad├гp├а
viharissanti attasara├╡├а ana┬д┬дasara├╡├а. Dhammad├гp├а dhammasara├╡├а
ana┬д┬дasara├╡├а, tamatagge me te ├аnanda, bhikkhu bhavissanti ye keci
sikkh├аk├аm├а’ti.

Dutiyabh├а├╡av├аra├╝.

—————-

1. Pacc├аs├гsati, machasa├╝. 2. Na natth├аnanda, [PTS] 3. Ki├╝, [PTS] 4.
Vedhamissakena, s├гmu: n├а: ve├▒hamisasakena, katthaci. Ve├лumissakena,
sy├а. Veghamissakena, [PTS] vekhamissakena, di a; machasa├╝. 5. Ph├аsukato,
[PTS]

[BJT Page 160] [\x 160/]

(C├аp├аlacetiye ├аyusa├пkh├аrossajana├╝)

55. [PTS Page 102] [\q 102/] atha kho bhagav├а pubbanhasamaya├╝
niv├аsetv├а pattac├гvaram├аd├аya ves├аli├╝ pi├╡├│├аya p├аvisi. Ves├аliya├╝ pi├╡├│├аya
caritv├а pacch├аbhatta├╝ pi├╡├│ap├аtapa├▒ikkanto ├аyasmanta├╝ ├аnanda├╝ ├аmantesi:
“ga├╡h├аhi ├аnanda nis├гdana├╝, yena c├аp├аla├╝ cetiya├╝1 tenupasa├пkamiss├аma
div├аvih├аr├аy├а”ti. ‘Eva├╝ bhante’ti kho ├аyasm├а ├аnando bhagavato pa├▒issutv├а
nis├гdana├╝ ├аd├аya bhagavanta├╝ pi├▒├▒hito pi├▒├▒hito anubandhi. Atha kho
bhagav├а yena c├аp├аla├╝ cetiya├╝ tenupasa├пkami. Upasa├пkamitv├а pa┬д┬дatte ├аsane
nis├гdi. ├вyasm├а pi kho ├аnando bhagavanta├╝ abhiv├аdetv├а ekamanta├╝ nis├гdi.
Ekamanta├╝ nisinna├╝ kho ├аyasmanta├╝ ├аnanda├╝ bhagav├а etadavoca:

56. “Rama├╡├гy├а ├аnanda ves├аl├г, rama├╡├гya├╝ udena├╝ cetiya├╝, rama├╡├гya├╝
gotamaka├╝ cetiya├╝, rama├╡├гya├╝ sattamba 2 cetiya├╝, rama├╡├гya├╝ bahuputta├╝
cetiya├╝, rama├╡├гya├╝ s├аrandada├╝ cetiya├╝3 rama├╡├гya├╝ c├аp├аla├╝ cetiya├╝. [PTS
Page 103] [\q 103/] yassa kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а
bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а, so
├аka├пkham├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а. Tath├аgatassa kho pana
├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а
anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkham├аno ├аnanda tath├аgato kappa├╝
v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а”ti.

57. Eva├╝ kho4 ├аyasm├а ├аnando bhagavat├а o├л├аrike nimitte kayiram├аne
o├л├аrike obh├аse kayiram├аne n├аsakkhi pa├▒ivijjhitu├╝. Na bhagavanta├╝ y├аci
“ti├▒├▒hatu bhante bhagav├а kappa├╝, ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya
bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аnanti”
yath├а ta├╝ m├аrena pariyu├▒├▒hitacitto.

58. Dutiyampi kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi: “rama├╡├гy├а
├аnanda ves├аl├г, rama├╡├гya├╝ udena├╝ cetiya├╝, rama├╡├гya├╝ gotamaka├╝ cetiya├╝,
rama├╡├гya├╝ sattamba 2 cetiya├╝, rama├╡├гya├╝ bahuputta├╝ cetiya├╝, rama├╡├гya├╝
s├аrandada├╝ cetiya├╝3 rama├╡├гya├╝ c├аp├аla├╝ cetiya├╝.

—————-

1. C├аp├аlacetiya├╝, s├гmu p├аvala├╝ cetiya├╝, sy├а. 2. Sattambaka├╝ cetiya. [PTS] 3. ├вnandacetiya├╝, s├гmu. 4. Evampi. Sata

[BJT Page 162] [\x 162/]

Yassa kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а
vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а, so ├аka├пkham├аno kappa├╝ v├а
ti├▒├▒heyya kapp├аvasesa├╝ v├а. Tath├аgatassa kho pana ├аnanda catt├аro
iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а
susam├аraddh├а. So ├аka├пkham├аno ├аnanda tath├аgato kappa├╝ v├а ti├▒├▒heyya
kapp├аvasesa├╝ v├а”ti.

Tatiyampi kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi: “rama├╡├гy├а ├аnanda
ves├аl├г, rama├╡├гya├╝ udena├╝ cetiya├╝, rama├╡├гya├╝ gotamaka├╝ cetiya├╝, rama├╡├гya├╝
sattamba 2 cetiya├╝, rama├╡├гya├╝ bahuputta├╝ cetiya├╝, rama├╡├гya├╝ s├аrandada├╝
cetiya├╝3 rama├╡├гya├╝ c├аp├аla├╝ cetiya├╝. Yassa kassaci ├аnanda catt├аro
iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а
susam├аraddh├а, so ├аka├пkham├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а.
Tath├аgatassa kho pana ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а
y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkham├аno
├аnanda tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а”ti.

59. Evampi kho ├аyasm├а ├аnando bhagavat├а o├л├аrike nimitte kayiram├аne
o├л├аrike obh├аse kayiram├аne n├аsakkhi pa├▒ivijjhitu├╝. [PTS Page 104] [\q
104/] na bhagavanta├╝ y├аci “ti├▒├▒hatu bhante bhagav├а kappa├╝, ti├▒├▒hatu
sugato kappa├╝ bahujanahit├аya bahujanasukh├аya lok├аnukamp├аya atth├аya
hit├аya sukh├аya devamanuss├аnanti” yath├а ta├╝ m├аrena pariyu├▒├▒hitacitto.

60. Atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi: “gaccha tva├╝
├аnanda, yassa’d├аni k├аla├╝ ma┬д┬дas├г” ti. ‘Eva├╝ bhante’ti kho ├аyasm├а ├аnando
bhagavato pa├▒issutv├а u├▒├▒h├аy├аsan├а bhagavanta├╝ abhiv├аdetv├а padakkhi├╡a├╝
katv├а avid├еre a┬д┬дatarasmi├╝ rukkham├еle nis├гdi. Atha kho m├аro p├аpim├а
acirapakkante ├аyasmante ├аnande yena bhagav├а tenupasa├пkami. Upasa├пkamitv├а
ekamanta├╝ a├▒├▒h├аsi. Ekamanta├╝ ├▒hito kho m├аro p├аpim├а bhagavanta├╝
etadavoca:

61. “Parinibb├аtu’d├аni bhante bhagav├а. Parinibb├аtu sugato
parinibb├аnak├аlo’d├аni bhante bhagavato. “Bh├аsit├а kho panes├а bhante
bhagavat├а v├аc├а: ‘na t├аv├аha├╝ p├аpima parinibb├аyiss├аmi y├аva me bhikkh├е na
s├аvak├а bhavissanti viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а
dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а anudhammac├аrino, saka├╝
├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti pa┬д┬дapessanti
pa├▒├▒hapessanti vivarissanti vibhajissanti utt├аn├гkarissanti, uppanna├╝
parappav├аda├╝ sahadhammena suniggah├гta├╝ niggahetv├а sapp├а├▒ih├аriya├╝ dhamma├╝
desessant├г ti. Etarahi kho pana bhante bhikkhu bhagavato s├аvaka├╝
viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а dhamm├аnudhammapa├▒ipann├а
[PTS Page 105] [\q 105/] s├аm├гcipa├▒ipann├а anudhammac├аrino saka├╝
├аcariyaka├╝ uggahetv├а ├аcikkhanti desenti pa┬д┬дapenti pa├▒├▒hapenti vivaranti
vibhajanti utt├аn├гkaronti, uppanna├╝ parappav├аda├╝ sahadhammena
suniggah├гta├╝ niggahetv├а sapp├а├▒ih├аriya├╝ dhamma├╝ desenti. Parinibb├аtu’d├аni
bhante bhagav├а. Parinibb├аtu sugato. Parinibb├аnak├аlo’ d├аni bhante
bhagavato. “

[BJT Page 164] [\x 164/]

62. “Bh├аsit├а kho panes├а bhante bhagavat├а v├аc├а: ‘na t├аv├аha├╝ p├аpima
parinibb├аyiss├аmi y├аva me bhikkhuniyo na s├аvik├а bhavissanti viyatt├а
vin├гt├а vis├аrad├а bahussut├а dhammadhar├а dhamm├аnudhammapa├▒ipann├а
s├аm├гcipa├▒ipann├а anudhammac├аriniyo, saka├╝ ├аcariyaka├╝ uggahetv├а
├аcikkhissanti desessanti pa┬д┬дapessanti pa├▒├▒hapessanti vivarissanti
vibhajissanti utt├аni karissanti, uppanna├╝ parappav├аda├╝ sahadhammena
suniggah├гta├╝ niggahetv├а sapp├а├▒ih├аriya├╝ dhamma├╝ desessanti’ti. Etarahi
kho pana bhante bhikkhuniyo bhagavato s├аvik├а viyatt├а vin├гt├а vis├аrad├а
bahussut├а dhammadhar├а dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а
anudhammac├аriniyo, saka├╝ ├аcariyaka├╝ uggahetv├а ├аcikkhanti desenti
pa┬д┬дapenti pa├▒├▒hapenti vivaranti vibhajanti utt├аn├гkaronti, uppanna├╝
parappav├аda├╝ sahadhammena suniggah├гta├╝ niggahetv├а sapp├а├▒ih├аriya├╝ dhamma├╝
desenti. Parinibb├аtu’d├аni bhante bhagav├а. Parinibb├аtu sugato.
Parinibb├аnak├аlo’d├аni bhante bhagavato. 63.”Bh├аsit├а kho panes├а bhante
bhagavat├а v├аc├а: ‘na t├аv├аha├╝ p├аpima parinibb├аyiss├аmi y├аva me up├аsak├а na
s├аvak├а bhavissanti viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а
dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а anudhammac├аrino, saka├╝
├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti pa┬д┬дapessanti
pa├▒├▒hapessanti vivarissanti vibhajissanti utt├аni karissanti, uppanna├╝
parappav├аda├╝ sahadhammena suniggah├гta├╝ niggahetv├а sapp├а├▒ih├аriya├╝ dhamma├╝
desessanti’ti. Etarahi kho pana bhante up├аsak├а bhagavato s├аvak├а viyatt├а
vin├гt├а vis├аrad├а bahussut├а dhammadhar├а dhamm├аnudhammapa├▒ipann├а
s├аm├гcipa├▒ipann├а anudhammac├аrino, saka├╝ ├аcariyaka├╝ uggahetv├а ├аcikkhinti
desenti pa┬д┬дapenti pa├▒├▒hapenti vivaranti vibhajanti utt├аn├гkaronti,
uppanna├╝ parappav├аda├╝ sahadhammena suniggah├гta├╝ niggahetv├а
sapp├а├▒ih├аriya├╝ dhamma├╝ desenti. Parinibb├аtu’d├аni bhante bhagav├а.
Parinibb├аtu sugato. Parinibb├аnak├аlo’d├аni bhante bhagavato. “

64. “Bh├аsit├а kho panes├а bhante bhagavat├а v├аc├а: ‘na t├аv├аha├╝ p├аpima
parinibb├аyiss├аmi y├аva me up├аsik├а na s├аvik├а bhavissanti viyatt├а vin├гt├а
vis├аrad├а bahussut├а dhammadhar├а dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а
anudhammac├аriniyo, saka├╝ ├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti
pa┬д┬дapessanti pa├▒├▒hapessanti vivarissanti vibhajissanti utt├аni
karissanti, uppanna├╝ parappav├аda├╝ sahadhammena suniggah├гta├╝ niggahetv├а
sapp├а├▒ih├аriya├╝ dhamma├╝ desessanti’ti.

[BJT Page 166] [\x 166/] etarahi kho pana bhante up├аsik├а bhagavato
s├аvik├а viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а
dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а anudhammac├аriniyo, saka├╝ [PTS
Page 106] [\q 106/] ├аcariyaka├╝ uggahetv├а ├аcikkhanti desenti pa┬д┬дapenti
pa├▒├▒hapenti vivaranti vibhajanti utt├аn├гkaronti, uppanna├╝ parappav├аda├╝
sahadhammena suniggah├гta├╝ niggahetv├а sapp├а├▒ih├аriya├╝ dhamma├╝ desenti.
Parinibb├аtu’d├аni bhante bhagav├а. Parinibb├аtu sugato.
Parinibb├аnak├аlo’d├аni bhante bhagavato.

65. Bh├аsit├а kho panes├а bhante bhagavat├а v├аc├а: ‘na t├аv├аha├╝ p├аpima
parinibb├аyiss├аmi y├аva me ida├╝ brahmacariya├╝ na iddha├╝ ceva bhavissati
phita┬дca vitth├аrika├╝1 b├аhuja┬д┬дa├╝ puthubh├еta├╝, y├аva devamanussehi
suppak├аsitanti’, etarahi kho pana bhante bhagavato brahmacariya├╝
iddha┬дceva phita┬дca vitth├аrika├╝ b├аhuja┬д┬дa├╝ puthubh├еta├╝ y├аva
demamanussehi suppak├аsita├╝. Parinibb├аtu’d├аni bhante bhagav├а. Parinibb├аtu
sugato. Parinibb├аnak├аlo’d├аni bhante bhagavato”ti.

66. Eva├╝ vutte bhagav├а m├аra├╝ p├аpimanta├╝ etadavoca: appossukke tva├╝
p├аpima hohi. Na cira├╝ tath├аgatassa parinibb├аna├╝ bhavissati. Ite ti├╡├╡a├╝
m├аs├аna├╝ accayena tath├аgato parinibb├аyissat├г”ti.

67. Atha kho bhagav├а c├аp├аle cetiye sato sampaj├аno ├аyusa├пkh├аra├╝
ossaji. Ossa├▒├▒he ca bhagavat├а ├аyusa├пkh├аre mah├аbh├еmic├аlo ahosi hi├╝sanako
salomaha├╝so2. Devadundubhiyo3 ca phali├╝su. Atha kho bhagav├а [PTS Page
107] [\q 107/] etamattha├╝ viditv├а t├аya├╝ vel├аya├╝ ima├╝ ud├аna├╝ ud├аnesi:


Tulamatula┬дca sambhava├╝
Bhavasa├пkh├аramavassaj├г muni,
Ajjhattarato sam├аhito
Abhindi kavacamivattasambhavanti.

(Bh├еmic├аlassa a├▒├▒ha hetu)

68. Atha kho ├аyasmato ├аnandassa etadahosi: acchariya├╝ vata bho,
abbhuta├╝ vata bho. Mah├а vat├аya├╝ bh├еmic├аlo, sumah├а vat├аya├╝ bh├еmic├аlo,
hi├╝sanako salomaha├╝so. Devadundubhiyo ca eli├╝su. Ko nu kho hetu ko
paccayo mahato bh├еmic├аlassa p├аtubh├аv├аy├а ti. Atha kho ├аyasm├а ├аnando yena
bhagav├а tenupasa├пkami. Upasa├пkamitv├а bhagavanta├╝ abhiv├аdetv├а ekamanta├╝
nis├гdi. Ekamanta├╝ nisinno kho ├аyasm├а ├аnando bhagavanta├╝ etadavoca:
acchariya├╝ bhante, abbhuta├╝ bhante. Mah├а vat├аya├╝ bhante bh├еmic├аlo,
sumah├а vat├аya├╝ bhante bh├еmic├аlo hi├╝sanako salomaha├╝so. Devadundubhiyo ca
eli├╝su. Ko nu kho bhante hetu ko paccayo mahato bh├еmic├аlassa
p├аtubh├аv├аy├а?”Ti.

—————-

1. Vitth├аrita├╝, s├гmu. 2. Lomaha├╝so, machasa├╝. 3. Devaduhiyo, s├гmu

[BJT Page 168] [\x 168/]

69. A├▒├▒ha kho ime ├аnanda hetu a├▒├▒ha paccay├а mahato bh├еmic├аlassa p├аtubh├аv├аya. Katame a├▒├▒ha?

Aya├╝ ├аnanda mah├аpa├▒havi udake pati├▒├▒hit├а. Udaka├╝ v├аte pati├▒├▒hita├╝.
V├аto ├аk├аsa├▒├▒ho hoti. Hoti kho so ├аnanda samayo ya├╝ mah├аv├аt├а v├аyanti,
mah├аv├аt├а v├аyant├а udaka├╝ kampenti, udaka├╝ kampita├╝ pa├▒havi├╝ kampeti. Aya├╝
[PTS Page 108] [\q 108/] pa├▒hamo hetu pa├▒hamo paccayo mahato
bh├еmic├аlassa p├аtubh├аv├аya. (1)

Puna ca para├╝ ├аnanda sama├╡o v├а hoti br├аhma├╡o v├а ididhim├а
cetovasippatto, devo v├а mahiddhiko mah├аnubh├аvo, tassa paritt├а
pa├▒havisa┬д┬д├а bh├аvit├а hoti, appam├а├╡├а ├аposa┬д┬д├а. So ima├╝ pa├▒havi├╝ kampeti
sa├╝kampeti sampakampeti sampavedheti. Aya├╝ dutiyo hetu dutiyo paccayo
mahato bh├еmic├аlassa p├аtubh├аv├аya. (2)

Puna ca para├╝ ├аnanda yad├а bodhisatto tusit├а k├аy├а cavitv├а sato
sampaj├аno m├аtukucchi├╝ okkamati, tad├а’ya├╝ pa├▒hav├г kampati sa├╝kampati
sampakampati sampavedhati. Aya├╝ tatiyo hetu tatiyo paccayo mahato
bh├еmic├аlassa p├аtubh├аv├аya. (3)

Puna ca para├╝ ├аnanda yad├а bodhisatto sato sampaj├аno m├аtukucchismi├╝
nikkhamati, tad├аya├╝ pa├▒hav├г kampati sa├╝kampati sampakampati
sampavedhati. Aya├╝ catuttho hetu catuttho paccayo mahato bh├еmic├аlassa
p├аtubh├аv├аya. (4)

Puna ca para├╝ ├аnanda yad├а tath├аgato anuttara├╝ samm├аsambodhi├╝
abhisambujjhati, tad├аya├╝ pa├▒hav├г kampati sa├пkampati sampakampati
sampavedhati. Aya├╝ pa┬дcamo hetu pa┬дcamo paccayo mahato bh├еmic├аlassa
p├аtubh├аv├аya. (5)

Puna ca para├╝ ├аnanda yad├а tath├аgato anuttara├╝ dhammacakka├╝ pavatteti,
tad├аya├╝ pa├▒hav├г kampati sa├╝kampati sampakampati sampavedhati. Aya├╝
cha├▒├▒ho hetu cha├▒├▒ho paccayo mahato bh├еmic├аlassa p├аtubh├аv├аya. (6)

Puna ca para├╝ ├аnanda yad├а tath├аgato sato sampaj├аno ├аyusa├пkh├аra├╝
ossajati, tad├аya├╝ pa├▒hav├г kampati sa├╝kampati sampakampati sampavedhati.
Aya├╝ sattamo hetu sattamo paccayo mahato bh├еmic├аlassa p├аtubh├аv├аya. (7)

1. Mah├аpathavi machasa├╝.

[BJT Page 170] [\x 170/]

Puna ca para├╝ ├аnanda yad├а tath├аgato anup├аdises├аya [PTS Page 109] [\q
109/] nibb├аnadh├аtuy├а parinibb├аyati, tad├а’ya├╝ pa├▒hav├г kampati sa├╝kampati
sampakampati sampavedhati. Aya├╝ a├▒├▒hamo hetu a├▒├▒hamo paccayo mahato
bh├еmic├аlassa p├аtubh├аv├аya. (8)

Ime kho ├аnanda a├▒├▒ha hetu a├▒├▒ha paccay├а mahato bh├еmic├аlassa p├аtubh├аv├аy├а ti.

(A├▒├▒haparis├а)

70. A├▒├▒ha kho im├а ├аnanda paris├а. Katam├а a├▒├▒ha? Khattiyaparis├а
br├аhma├╡aparis├а gahapatiparis├а sama├╡aparis├а c├аtummah├аr├аjikaparis├а
t├аvati├╝saparis├а m├аraparis├а brahmaparis├а.

Abhij├аn├аmi kho pan├аha├╝ ├аnanda anekasata├╝ khattiyarisa├╝ upasa├пkamit├а1.
Tatr├аpi may├а sannisinnapubba┬дceva sallapitapubba┬дca s├аkacch├а ca
sam├аpajjitapubb├а. Tattha y├аdisako tesa├╝ va├╡├╡o hoti, t├аdisako mayha├╝
va├╡├╡o hoti. Y├аdisako tesa├╝ saro hoti, t├аdisako mayha├╝ saro hoti.
Dhammiy├а ca 2 kath├аya sandassemi. Sam├аdapemi samuttejemi. Sampaha├╝semi.
Bh├аsam├аna┬дca ma├╝ na j├аnanti ‘ko nu kho aya├╝ bh├аsati devo v├а manusso
v├а’ti. Dhammiy├а kath├аya sandassetv├а sam├аdapetv├а samuttejetv├а
sampaha├╝setv├а antaradh├аy├аmi. Antarahita┬дca ma├╝ na j├аnanti ‘ko nu kho
aya├╝ antarahito devo v├а manusso v├а’ti.

Abhij├аn├аmi kho pan├аha├╝ ├аnanda anekasata├╝ br├аhma├╡aparisa├╝
upasa├пkamit├а. Tatr├аpi may├а sannisinnapubba┬дceva sallapitapubba┬дca
s├аkacch├а ca sam├аpajjitapubb├а. Tattha y├аdisako tesa├╝ va├╡├╡o hoti, t├аdisako
mayha├╝ va├╡├╡o hoti. Y├аdisako tesa├╝ saro hoti, t├аdisako mayha├╝ saro hoti.
Dhammiy├а ca 2 kath├аya sandassemi. Sam├аdapemi samuttejemi. Sampaha├╝semi.
Bh├аsam├аna┬дca ma├╝ na j├аnanti ‘ko nu kho aya├╝ bh├аsati devo v├а manusso
v├а’ti. Dhammiy├а kath├аya sandassetv├а sam├аdapetv├а samuttejetv├а
sampaha├╝setv├а antaradh├аy├аmi. Antarahita┬дca ma├╝ na j├аnanti ‘ko nu kho
aya├╝ antarahito devo v├а manusso v├а’ti. Abhij├аn├аmi kho pan├аha├╝ ├аnanda
anekasata├╝ gahapatiparisa├╝ upasa├пkamit├а. Tatr├аpi may├а
sannisinnapubba┬дceva sallapitapubba┬дca s├аkacch├а ca sam├аpajjitapubb├а.
Tattha y├аdisako tesa├╝ va├╡├╡o hoti, t├аdisako mayha├╝ va├╡├╡o hoti. Y├аdisako
tesa├╝ saro hoti, t├аdisako mayha├╝ saro hoti. Dhammiy├а ca 2 kath├аya
sandassemi. Sam├аdapemi samuttejemi. Sampaha├╝semi. Bh├аsam├аna┬дca ma├╝ na
j├аnanti ‘ko nu kho aya├╝ bh├аsati devo v├а manusso v├а’ti. Dhammiy├а kath├аya
sandassetv├а sam├аdapetv├а samuttejetv├а sampaha├╝setv├а antaradh├аy├аmi.
Antarahita┬дca ma├╝ na j├аnanti ‘ko nu kho aya├╝ antarahito devo v├а manusso
v├а’ti.

Abhij├аn├аmi kho pan├аha├╝ ├аnanda anekasata├╝ sama├╡aparisa├╝ upasa├пkamit├а.
Tatr├аpi may├а sannisinnapubba┬дceva sallapitapubba┬дca s├аkacch├а ca
sam├аpajjitapubb├а. Tattha y├аdisako tesa├╝ va├╡├╡o hoti, t├аdisako mayha├╝
va├╡├╡o hoti. Y├аdisako tesa├╝ saro hoti, t├аdisako mayha├╝ saro hoti.
Dhammiy├а ca 2 kath├аya sandassemi. Sam├аdapemi samuttejemi. Sampaha├╝semi.
Bh├аsam├аna┬дca ma├╝ na j├аnanti ‘ko nu kho aya├╝ bh├аsati devo v├а manusso
v├а’ti. Dhammiy├а kath├аya sandassetv├а sam├аdapetv├а samuttejetv├а
sampaha├╝setv├а antaradh├аy├аmi. Antarahita┬дca ma├╝ na j├аnanti ‘ko nu kho
aya├╝ antarahito devo v├а manusso v├а’ti.

Abhij├аn├аmi kho pan├аha├╝ ├аnanda anekasata├╝ c├аtummah├аr├аjikaparisa├╝
upasa├пkamit├а. Tatr├аpi may├а sannisinnapubba┬дceva sallapitapubba┬дca
s├аkacch├а ca sam├аpajjitapubb├а. Tattha y├аdisako tesa├╝ va├╡├╡o hoti, t├аdisako
mayha├╝ va├╡├╡o hoti. Y├аdisako tesa├╝ saro hoti, t├аdisako mayha├╝ saro hoti.
Dhammiy├а ca 2 kath├аya sandassemi. Sam├аdapemi samuttejemi. Sampaha├╝semi.
Bh├аsam├аna┬дca ma├╝ na j├аnanti ‘ko nu kho aya├╝ bh├аsati devo v├а manusso
v├а’ti. Dhammiy├а kath├аya sandassetv├а sam├аdapetv├а samuttejetv├а
sampaha├╝setv├а antaradh├аy├аmi. Antarahita┬дca ma├╝ na j├аnanti ‘ko nu kho
aya├╝ antarahito devo v├а manusso v├а’ti.

Abhij├аn├аmi kho pan├аha├╝ ├аnanda anekasata├╝ t├аvati├╝saparisa├╝
upasa├пkamit├а. Tatr├аpi may├а sannisinnapubba┬дceva sallapitapubba┬дca
s├аkacch├а ca sam├аpajjitapubb├а. Tattha y├аdisako tesa├╝ va├╡├╡o hoti, t├аdisako
mayha├╝ va├╡├╡o hoti. Y├аdisako tesa├╝ saro hoti, t├аdisako mayha├╝ saro hoti.
Dhammiy├а ca 2 kath├аya sandassemi. Sam├аdapemi samuttejemi. Sampaha├╝semi.
Bh├аsam├аna┬дca ma├╝ na j├аnanti ‘ko nu kho aya├╝ bh├аsati devo v├а manusso
v├а’ti. Dhammiy├а kath├аya sandassetv├а sam├аdapetv├а samuttejetv├а
sampaha├╝setv├а antaradh├аy├аmi. Antarahita┬дca ma├╝ na j├аnanti ‘ko nu kho
aya├╝ antarahito devo v├а manusso v├а’ti.

Abhij├аn├аmi kho pan├аha├╝ ├аnanda anekasata├╝ m├аraparisa├╝ upasa├пkamit├а.
Tatr├аpi may├а sannisinnapubba┬дceva sallapitapubba┬дca s├аkacch├а ca
sam├аpajjitapubb├а. Tattha y├аdisako tesa├╝ va├╡├╡o hoti, t├аdisako mayha├╝
va├╡├╡o hoti. Y├аdisako tesa├╝ saro hoti, t├аdisako mayha├╝ saro hoti.
Dhammiy├а ca 2 kath├аya sandassemi. Sam├аdapemi samuttejemi. Sampaha├╝semi.
Bh├аsam├аna┬дca ma├╝ na j├аnanti ‘ko nu kho aya├╝ bh├аsati devo v├а manusso
v├а’ti. Dhammiy├а kath├аya sandassetv├а sam├аdapetv├а samuttejetv├а
sampaha├╝setv├а antaradh├аy├аmi. Antarahita┬дca ma├╝ na j├аnanti ‘ko nu kho
aya├╝ antarahito devo v├а manusso v├а’ti.

Abhij├аn├аmi kho pan├аha├╝ ├аnanda anekasata├╝ brahmaparisa├╝ upasa├пkamit├а.
Tatr├аpi may├а sannisinnapubba┬дceva sallapitapubba┬дca s├аkacch├а ca
sam├аpajjitapubb├а. Tattha y├аdisako tesa├╝ va├╡├╡o hoti, t├аdisako mayha├╝
va├╡├╡o hoti. Y├аdisako tesa├╝ saro hoti, t├аdisako mayha├╝ saro hoti.
Dhammiy├а ca 2 kath├аya sandassemi. Sam├аdapemi samuttejemi. Sampaha├╝semi.
Bh├аsam├аna┬дca ma├╝ na j├аnanti ‘ko nu kho aya├╝ bh├аsati devo v├а manusso
v├а’ti. [PTS Page 110] [\q 110/] dhammiy├а kath├аya sandassetv├а sam├аdapetv├а
samuttejetv├а sampaha├╝setv├а antaradh├аy├аmi. Antarahita┬дca ma├╝ na j├аnanti
‘ko nu kho aya├╝ antarahito devo v├а manusso v├а’ti.

Im├а kho ├аnanda a├▒├▒ha paris├а.

—————-

1. Upasa├пkamitv├а, sy├а [PTS] 2. Dhammiy├а, machasa├╝.

[BJT Page 172] [\x 172/]

(A├▒├▒ha abhibh├аyatan├аni)

71. A├▒├▒ha kho im├аni ├аnanda abhibh├аyatan├аni. Katam├аni a├▒├▒ha?

Ajjhatta├╝ r├еpasa┬д┬д├г eko bahiddh├а r├еp├аni passati paritt├аni
suva├╡├╡adubba├╡├╡├аni, t├аni abhibhuyya ‘j├аn├аmi pass├аm├г’ti eva├╝sa┬д┬д├г hoti.
Ida├╝ pa├▒hama├╝ abhibh├аyatana├╝. (1)

Ajjhatta├╝ r├еpasa┬д┬д├г eko bahiddh├а r├еp├аni passati appam├а├╡├аni
suva├╡├╡adubba├╡├╡├аni, t├аni abhibhuyya ‘j├аn├аmi pass├аm├г’ti eva├╝sa┬д┬д├г hoti.
Ida├╝ dutiya├╝ abhibh├аyatana├╝. (2)

Ajjhatta├╝ ar├еpasa┬д┬д├г eko bahiddh├а r├еp├аni passati paritt├аni
suva├╡├╡adubba├╡├╡├аni, t├аni abhibhuyya ‘j├аn├аmi pass├аm├г’ti eva├╝sa┬д┬д├г hoti.
Ida├╝ tatiya├╝ abhibh├аyatana├╝. (3)

Ajjhatta├╝ ar├еpasa┬д┬д├г eko bahiddh├а r├еp├аni passati appam├а├╡├аni
suva├╡├╡adubba├╡├╡├аni, t├аni abhibhuyya ‘j├аn├аmi pass├аm├г’ti eva├╝sa┬д┬д├г hoti,
ida├╝ catuttha├╝ abhibh├аyatana├╝. (4)

Ajjhatta├╝ ar├еpasa┬д┬д├г eko bahiddh├а r├еp├аni passati n├гl├аni n├гlava├╡├╡├аni
n├гladassan├аni n├гlanibh├аs├аni. Seyyath├аpi n├аma umm├аpuppha├╝1 n├гla├╝
n├гlava├╡├╡a├╝ n├гlanidassana├╝ n├гlanibh├аsa├╝, seyyath├аpi v├а pana ta├╝ vattha├╝
b├аr├а├╡aseyyaka├╝ ubhatobh├аgavima├▒├▒ha├╝ n├гla├╝ n├гlava├╡├╡a├╝ n├гlanidassana├╝
n├гlanibh├аsa├╝, evameva ajjhatta├╝ ar├еpasa┬д┬д├г eko bahiddh├а r├еp├аni passati
n├гl├аni n├гlava├╡├╡├аni n├гlanidassan├аni n├гlanibh├аs├аni. T├аni abhibhuyya j├аn├аmi
pass├аm├г’ti eva├╝sa┬д┬д├г hoti. Ida├╝ pa┬дcama├╝ abhibh├аyatana├╝. (5)

[PTS Page 111] [\q 111/] ajjhatta├╝ ar├еpasa┬д┬д├г eko bahiddh├а r├еp├аni
passati p├гt├аni p├гtava├╡├╡├аni p├гtanidassan├аni p├гtanibh├аs├аni. Seyyath├аpi
n├аma ka├╡ik├аrapuppha├╝ p├гta├╝ p├гtava├╡├╡a├╝ p├гtanidassana├╝ p├гtanibh├аsa├╝,
seyyath├аpi v├а pana ta├╝ vattha├╝ b├аr├а├╡aseyyaka├╝ ubhatobh├аgavima├▒├▒ha├╝ p├гta├╝
p├гtava├╡├╡a├╝ p├гtanidassana├╝ p├гtanibh├аsa├╝, evameva ajjhatta├╝ ar├еpasa┬д┬д├г
eko bahiddh├а r├еp├аni passati p├гt├аni p├гtava├╡├╡├аni p├гtanidassan├аni
p├гtanibh├аs├аni. T├аni abhibhuyya ‘j├аn├аmi pass├аm├г’ti eva├╝sa┬д┬д├г hoti. Ida├╝
cha├▒├▒ha├╝ abhibh├аyatana├╝. (6)

—————-

1. Um├аpupapha├╝ machasa├╝

[BJT Page 174] [\x 174/]

Ajjhatta├╝ ar├еpasa┬д┬д├г eko bahiddh├а r├еp├аni passati lohitak├аni
lohitakava├╡├╡├аni lohitak├аnidassan├аni lohitakanibh├аs├аni. Seyyath├аpi n├аma
bandhuj├гvakapuppha├╝ lohitaka├╝ lohitakava├╡├╡a├╝ lohitakanidassana├╝
lohitakanibh├аsa├╝, seyyath├аpi v├а pana na├╝ vattha├╝ b├аr├а├╡aseyyaka├╝
ubhatobh├аgavima├▒├▒ha├╝ lohitaka├╝ lohitakava├╡├╡a├╝ lohitakanidassana├╝
lohitakanibh├аsa├╝, evameva ajjhatta├╝ ar├еpasa┬д┬д├г eko bahiddh├а r├еp├аni
passati lohitak├аni lohitakava├╡├╡├аni lohitakanidassan├аni
lohitakanibh├аs├аni. T├аni abhibhuyya ‘j├аn├аmi pass├аm├г’ti eva├╝ sa┬д┬д├г hoti
ida├╝ sattama├╝ abhibh├аyatana├╝. (7)

Ajjhatta├╝ ar├еpasa┬д┬д├г eko bahiddh├а r├еp├аni passati od├аt├аni od├аtava├╡├╡├аni
od├аtanidassan├аni od├аtanibh├аs├аni. Seyyath├аpi n├аma osadh├г t├аrak├а
od├аtava├╡├╡├а od├аtanidassan├а od├аtanibh├аs├а seyyath├аpi v├а pana ta├╝ vattha├╝
b├аr├а├╡aseyyaka├╝ ubhatobh├аgavima├▒├▒ha├╝ od├аta├╝ od├аtava├╡├╡a├╝ od├аtanidassana├╝
od├аtanibh├аsa├╝, evameva ajjhatta├╝ ar├еpasa┬д┬д├г eko bahiddh├а r├еp├аni passati
od├аt├аni od├аtava├╡├╡├аni od├аtanidassan├аni od├аtanibh├аs├аni. T├аni abhibhuyya
‘j├аn├аmi pass├аm├г’ti eva├╝sa┬д┬д├г hoti. Ida├╝ a├▒├▒hama├╝ abhibh├аyatana├╝.

Im├аni kho a├▒├▒ha ├аnanda abhibh├аyatan├аni.

(A├▒├▒ha vimokkh├а)

72. A├▒├▒ha kho ime ├аnanda vimokkho. Katame a├▒├▒ha?

R├еp├г r├еp├аni passati. Aya├╝ pa├▒hamo vimokkho (1)

[PTS Page 112] [\q 112/] ajjhatta├╝ ar├еpasa┬д┬д├г bahiddh├а r├еp├аni passati. Aya├╝ dutiyo vimokkho. (2)

Subhanteva adhimutto hoti. Aya├╝ tatiyo vimokkho. (3)

Sabbaso r├еpasa┬д┬д├аna├╝ samatikkam├а pa├▒ighasa┬д┬д├аna├╝ attha├пgam├а
n├аnattasa┬д┬д├аna├╝ amanasik├аr├а ‘ananto ├аk├аso’ti ├аk├аs├аna┬дc├аyatana├╝
upasampajja viharati. Aya├╝ catuttho vimokkho. (4)

Sabbaso ├аk├аs├аna┬дc├аyatana├╝ samatikkamma ‘ananta├╝ vi┬д┬д├а├╡anti’ vi┬д┬д├а├╡a┬дc├аyatana├╝ upasampajja viharati. Aya├╝ pa┬дcamo vimokkho. (5)

[BJT Page 176] [\x 176/]

Sabbaso vi┬д┬д├а├╡a┬дc├аyatana├╝ samatikkamma ‘natthi ki┬дc├г’ti ├аki┬дca┬д┬д├аyatana├╝ upasampajja viharati. Aya├╝ cha├▒├▒ho vimokkho. (6)

Sabbaso ├аki┬дca┬д┬д├аyatana├╝ samatikkamma nevasa┬д┬д├аn├аsa┬д┬д├аyatana├╝ upasampajja viharati. Aya├╝ sattamo vimokkho. (7)

Sabbaso nevasa┬д┬д├аn├аsa┬д┬д├аyatana├╝ samatikkamma sa┬д┬д├аvedayitanirodha├╝ upasampajja viharati. Aya├╝ a├▒├▒hamo vimokkho. (8)

Ime kho ├аnanda a├▒├▒ha vimokkh├а.

(M├аr├аy├аcan├а)

73. Ekamid├аha├╝ ├аnanda samaya├╝ uruvel├аya├╝ vihar├аmi najj├а nera┬дjar├аya
t├гre ajap├аlanigrodham├еle pa├▒ham├аbhisambuddho. Atha kho ├аnanda m├аro
p├аpim├а yen├аha├╝ tenupasa├пkami. Upasa├пkamitv├а ekamanta├╝ a├▒├▒h├аsi. Ekamanta├╝
├▒hito kho ├аnanda m├аro p├аpim├а ma├╝ etadavoca: parinibb├аtu’d├аni bhante
bhagav├а, parinibb├аtu sugato. Parinibb├аnak├аlo’d├аni bhante bhagavato’ti.

Eva├╝ vutto’ha├╝ ├аnanda m├аra├╝ p├аpimanta├╝ etadavoca├╝: “na t├аv├аha├╝ p├аpima
parinibb├аyiss├аmi y├аva me bhikkhu na s├аvak├а bhavissanti viyatt├а vin├гt├а
vis├аrad├а bahussut├а dhammadhar├а dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а
anudhammac├аrino, saka├╝ ├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti
pa┬д┬д├аpessanti1 pa├▒├▒hapessanti [PTS Page 113] [\q 113/] vivarissanti
vibhajissanti utt├аn├гkarissanti, 2 uppanna├╝ parappav├аda├╝ saha dhammena
suniggahita├╝3 niggahetv├а sapp├а├▒ih├аriya├╝ dhamma├╝ desessanti.

“Na t├аv├аha├╝ p├аpima parinibb├аyiss├аmi y├аva me bhikkhuniyo na s├аvik├а
bhavissanti viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а
dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а anudhammac├аriniyo, saka├╝
├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti pa┬д┬д├аpessanti1
pa├▒├▒hapessanti vivarissanti vibhajissanti utt├аn├гkarissanti, uppanna├╝
parappav├аda├╝ saha dhammena suniggahita├╝3 niggahetv├а sapp├а├▒ih├аriya├╝
dhamma├╝ desessanti.

1. Pa┬д┬дapessanti machasa├╝. 2. Utt├аni├╝ karissanti, s├г katthavi utt├аnikarissanti, [PTS] 3. Suniggah├гta├╝, [PTS]

[BJT Page 178] [\x 178/]

“Na t├аv├аha├╝ p├аpima parinibb├аyiss├аmi - y├аva me up├аsak├а na s├аvak├а
bhavissanti viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а
dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а anudhammac├аrino, saka├╝
├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti pa┬д┬д├аpessanti1
pa├▒├▒hapessanti vivarissanti vibhajissanti utt├аn├гkarissanti, uppanna├╝
parappav├аda├╝ saha dhammena suniggahita├╝3 niggahetv├а sapp├а├▒ih├аriya├╝
dhamma├╝ desessanti.

“Na t├аv├аha├╝ p├аpima parinibb├аyiss├аmi - y├аva me up├аsik├а na s├аvik├а
bhavissanti viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а
dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а anudhammac├аriniyo, saka├╝
├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti pa┬д┬д├аpessanti1
pa├▒├▒hapessanti vivarissanti vibhajissanti utt├аn├гkarissanti, uppanna├╝
parappav├аda├╝ saha dhammena suniggahita├╝3 niggahetv├а sapp├а├▒ih├аriya├╝
dhamma├╝ desessanti.

Na t├аv├аha├╝ p├аpima parinibb├аyiss├аmi - y├аva me ida├╝ brahmacariya├╝ na
iddha┬дceva bhavissati phita┬дca vitth├аrika├╝ b├аhuja┬д┬дa├╝1 puthubh├еta├╝ y├аva
devamanussehi suppak├аsitanti. ‘

74. Id├аneva kho ├аnanda ajja c├аp├аle 2 cetiye m├аro p├аpim├а yen├аha├╝
tenupasa├пkami. Upasa├пkamitv├а ekamanta├╝ a├▒├▒h├аsi. Ekamanta├╝ ├▒hito kho
├аnanda m├аro p├аpim├а ma├╝ etadavoca: “parinibb├аtu’d├аni bhante bhagav├а,
parinibb├аtu sugato. Parinibb├аnak├аlo’d├аni bhante bhagavato. Bh├аsit├а kho
panes├а bhante bhagavat├а v├аc├а: “na t├аv├аha├╝ [PTS Page 114] [\q 114/]
p├аpima parinibb├аyiss├аmi y├аva me bhikkhu na s├аvak├а bhavissanti viyatt├а
vin├гt├а vis├аrad├а bahussut├а dhammadhar├а dhamm├аnudhammapa├▒ipann├а
s├аm├гcipa├▒ipann├а anudhammac├аrino, saka├╝ ├аcariyaka├╝ uggahetv├а
├аcikkhissanti desessanti pa┬д┬д├аpessanti1 pa├▒├▒hapessanti vivarissanti
vibhajissanti utt├аn├гkarissanti, 2 uppanna├╝ parappav├аda├╝ saha dhammena
suniggahita├╝3 niggahetv├а sapp├а├▒ih├аriya├╝ dhamma├╝ desessanti.

“Na t├аv├аha├╝ p├аpima parinibb├аyiss├аmi y├аva me bhikkhuniyo na s├аvik├а
bhavissanti viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а
dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а anudhammac├аriniyo, saka├╝
├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti pa┬д┬д├аpessanti1
pa├▒├▒hapessanti vivarissanti vibhajissanti utt├аn├гkarissanti, uppanna├╝
parappav├аda├╝ saha dhammena suniggahita├╝ niggahetv├а sapp├а├▒ih├аriya├╝
dhamma├╝ desessanti.

“Na t├аv├аha├╝ p├аpima parinibb├аyiss├аmi - y├аva me up├аsak├а na s├аvak├а
bhavissanti viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а
dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а anudhammac├аrino, saka├╝
├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti pa┬д┬д├аpessanti1
pa├▒├▒hapessanti vivarissanti vibhajissanti utt├аn├гkarissanti, uppanna├╝
parappav├аda├╝ saha dhammena suniggahita├╝3 niggahetv├а sapp├а├▒ih├аriya├╝
dhamma├╝ desessanti.

“Na t├аv├аha├╝ p├аpima parinibb├аyiss├аmi - y├аva me up├аsik├а na s├аvik├а
bhavissanti viyatt├а vin├гt├а vis├аrad├а bahussut├а dhammadhar├а
dhamm├аnudhammapa├▒ipann├а s├аm├гcipa├▒ipann├а anudhammac├аriniyo, saka├╝
├аcariyaka├╝ uggahetv├а ├аcikkhissanti desessanti pa┬д┬д├аpessanti1
pa├▒├▒hapessanti vivarissanti vibhajissanti utt├аn├гkarissanti, uppanna├╝
parappav├аda├╝ saha dhammena suniggahita├╝3 niggahetv├а sapp├а├▒ih├аriya├╝
dhamma├╝ desessanti.

Y├аva me ida├╝ brahmacariya├╝ na iddha┬дceva bhavissati phita┬дca
vitth├аrika├╝ b├аhuja┬д┬дa├╝ puthubh├еta├╝ y├аva devamanussehi suppak├аsitanti.

Etarahi kho pana bhante bhagavato brahmacariya├╝ iddha┬дceva ph├гta┬дca
vitth├аrika├╝ b├аhuja┬д┬дa├╝ puthubh├еta├╝ y├аva devamanussehi suppak├аsita├╝.
Parinibb├аtu’d├аni bhante bhagav├а, parinibb├аtu sugato parinibb├аnak├аlo’d├аni
bhante bhagavato”ti.

—————-

1. Bahuja┬д┬дa├╝, sy├а. 2. P├аv├аle, sy├а.

[BJT Page 180] [\x 180/]

Eva├╝ vutte aha├╝ ├аnanda m├аra├╝ p├аpimanta├╝ etadavoca├╝: ‘appossukko tva├╝
p├аpima hohi. Na cira├╝ tath├аgatassa parinibb├аna├╝ bhavissati. Ito ti├╡├╡a├╝
m├аs├аna├╝ accayena tath├аgato parinibb├аyissat├г”ti. Id├аneva kho ├аnanda ajja
c├аp├аle cetiye tath├аgatena satena sampaj├аnena ├аyusa├пkh├аro ossa├▒├▒ho”ti.

(├вnand├аy├аcan├а)

75. [PTS Page 115] [\q 115/] eva├╝ vutte ├аyasm├а ├аnando bhagavanta├╝
etadavoca: “ti├▒├▒hatu bhante bhagav├а kappa├╝, ti├▒├▒hatu sugato kappa├╝,
bahujanahit├аya bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya
devamanuss├аna”nti.

Ala├╝ ├аnanda, m├а tath├аgata├╝ y├аci. Ak├аlo’d├аni ├аnanda tath├аgata├╝ y├аcan├аy├а’ti.

Dutiyampi kho ├аyasm├а ├аnando bhagavanta├╝ etadavoca: “ti├▒├▒hatu bhante
bhagav├а kappa├╝, ti├▒├▒hatu sugato kappa├╝, bahujanahit├аya bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna”nti. Tatiyampi kho
├аyasm├а ├аnando bhagavanta├╝ etadavoca: “ti├▒├▒hatu bhante bhagav├а kappa├╝,
ti├▒├▒hatu sugato kappa├╝, bahujanahit├аya bahujanasukh├аya lok├аnukamp├аya
atth├аya hit├аya sukh├аya devamanuss├аna”nti.

Saddahasi tva├╝ ├аnanda tath├аgatassa bodhinti? “Evambhante”. Atha
ki┬дcarahi tva├╝ ├аnanda tath├аgata├╝ y├аvatatiyaka├╝ abhinipp├г├лes├г? Ti.

Sammukh├а meta├╝ bhante bhagavato suta├╝ sammukh├а pa├▒iggahita├╝: “yassa
kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а
anu├▒├▒hit├а paricit├а susam├аraddh├а, so ├аka├пkham├аno kappa├╝ v├а ti├▒├▒heyya
kakapp├аvasesa├╝ v├а. Tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а
bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So
├аka├пkham├аno ├аnanda tath├аgatokappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а”ti.

Saddahasi tva├╝ ├аnand├а?Ti. “Evambhante”.

[BJT Page 182] [\x 182/]

Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝ aparaddha├╝, ya├╝ tva├╝
tath├аgatena eva├╝ o├л├аrike nimitte kayiram├аne, 1 o├л├аrike obh├аse kayiram├аne
n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci ‘ti├▒├▒hatu bhante bhagav├а
kappa├╝, ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda
tath├аgata├╝ y├аceyy├аsi, dve va te v├аc├а tath├аgato pa├▒ikkhipeyya, atha
tatiyaka├╝ adhiv├аseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝
aparaddha├╝.

76. Ekamid├аha├╝ ├аnanda samaya├╝ r├аjagahe vihar├аmi gijjhak├е├▒e pabbate.
Tatra pi kho t├аha├╝ ├аnanda ├аmantesi├╝: [PTS Page 116] [\q 116/] rama├╡├гya├╝
├аnanda r├аjagaha├╝ rama├╡├гyo gijjhak├е├▒o pabbato yassa kassaci ├аnanda
catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а
paricit├а susam├аraddh├а. So ├аka├пkam├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝v├а.
Tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а
vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkam├аno ├аnanda
tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda
tath├аgatena o├л├аrikena nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne
n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а
kappa├╝ ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya, bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda
tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а tath├аgato pa├▒ikkhipeyya, atha
tatiyaka├╝ adhivaseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝
aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ tattheva r├аjagahe vihar├аmi gotama nigrodhe.
Tatra pi kho t├аha├╝ ├аnanda ├аmantesi├╝: rama├╡├гya├╝ ├аnanda r├аjagaha├╝
rama├╡├гyo gotamanigrodho. Yassa kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а
bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So
├аka├пkam├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝v├а. Tath├аgatassa kho ├аnanda
catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а
paricit├а susam├аraddh├а. So ├аka├пkam├аno ├аnanda tath├аgato kappa├╝ v├а
ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda tath├аgatena
o├л├аrikena nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne n├аsakkhi
pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а kappa├╝
ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya, bahujanasukh├аya lok├аnukamp├аya
atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda tath├аgata├╝
y├аceyy├аsi, dveva te v├аc├а tath├аgato pa├▒ikkhipeyya, atha tatiyaka├╝
adhivaseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝ aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ tattheva r├аjagahe vihar├аmi corapap├аte.
Tatra pi kho t├аha├╝ ├аnanda ├аmantesi├╝: rama├╡├гya├╝ ├аnanda r├аjagaha├╝ rama├╡├гyo
corapap├аto. Yassa kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а
y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkam├аno
kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝v├а. Tath├аgatassa kho ├аnanda catt├аro
iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а
susam├аraddh├а. So ├аka├пkam├аno ├аnanda tath├аgato kappa├╝ v├а ti├▒├▒heyya
kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda tath├аgatena o├л├аrikena nimitte
kayiram├аne o├л├аrike obh├аse kayiram├аne n├аsakkhi pa├▒ivijjhitu├╝. Na
tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а kappa├╝ ti├▒├▒hatu sugato kappa├╝
bahujanahit├аya, bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya
devamanuss├аna’nti. Sace tva├╝ ├аnanda tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а
tath├аgato pa├▒ikkhipeyya, atha tatiyaka├╝ adhivaseyya. Tasm├аtih├аnanda
tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝ aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ tattheva r├аjagahe vihar├аmi vebh├аrapasse
sattapa├╡├╡iguh├аya├╝. Tatra pi kho t├аha├╝ ├аnanda ├аmantesi├╝: rama├╡├гya├╝ ├аnanda
r├аjagaha├╝ rama├╡├гy├а vebh├аrapasse sattapa├╡├╡iguh├а. Yassa kassaci ├аnanda
catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а
paricit├а susam├аraddh├а. So ├аka├пkam├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝v├а.
Tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а
vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkam├аno ├аnanda
tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda
tath├аgatena o├л├аrikena nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne
n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а
kappa├╝ ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya, bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda
tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а tath├аgato pa├▒ikkhipeyya, atha
tatiyaka├╝ adhivaseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝
aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ tattheva r├аjagahe vihar├аmi isigilipasse
k├а├лasil├аya├╝. Tatra pi kho t├аha├╝ ├аnanda ├аmantesi├╝: rama├╡├гya├╝ ├аnanda
r├аjagaha├╝ rama├╡├гy├а isigilipasse k├а├лasil├а. Yassa kassaci ├аnanda catt├аro
iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а
susam├аraddh├а. So ├аka├пkam├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝v├а.
Tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а
vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkam├аno ├аnanda
tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda
tath├аgatena o├л├аrikena nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne
n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а
kappa├╝ ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya, bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda
tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а tath├аgato pa├▒ikkhipeyya, atha
tatiyaka├╝ adhivaseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝
aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ tattheva r├аjagahe vihar├аmi s├гtavane
sappaso├╡├│ikapabbh├аre. Tatra pi kho t├аha├╝ ├аnanda ├аmantesi├╝: rama├╡├гya├╝
├аnanda r├аjagaha├╝ rama├╡├гyo s├гtavane sappaso├╡├│ikapabbh├аro. Yassa kassaci
├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а
anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkam├аno kappa├╝ v├а ti├▒├▒heyya
kapp├аvasesa├╝v├а. Tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а
bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So
├аka├пkam├аno ├аnanda tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti.
Evampi kho tva├╝ ├аnanda tath├аgatena o├л├аrikena nimitte kayiram├аne o├л├аrike
obh├аse kayiram├аne n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu
bhante bhagav├а kappa├╝ ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya,
bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti.
Sace tva├╝ ├аnanda tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а tath├аgato
pa├▒ikkhipeyya, atha tatiyaka├╝ adhivaseyya. Tasm├аtih├аnanda tuyheveta├╝
dukka├▒a├╝, tuyheveta├╝ aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ tattheva r├аjagahe vihar├аmi tapod├аr├аme.
Tatra pi kho t├аha├╝ ├аnanda ├аmantesi├╝: rama├╡├гya├╝ ├аnanda r├аjagaha├╝ [PTS
Page 117] [\q 117/] rama├╡├гyo tapod├аr├аmo. Yassa kassaci ├аnanda catt├аro
iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а
susam├аraddh├а. So ├аka├пkam├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝v├а.
Tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а
vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkam├аno ├аnanda
tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda
tath├аgatena o├л├аrikena nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne
n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а
kappa├╝ ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya, bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda
tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а tath├аgato pa├▒ikkhipeyya, atha
tatiyaka├╝ adhivaseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝
aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ tattheva r├аjagahe vihar├аmi ve├лuvane
kalandakaniv├аpe. Tatra pi kho t├аha├╝ ├аnanda ├аmantesi├╝: rama├╡├гya├╝ ├аnanda
r├аjagaha├╝ rama├╡├гyo ve├лuvane kalandaka niv├аpo. Yassa kassaci ├аnanda
catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а
paricit├а susam├аraddh├а. So ├аka├пkam├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝v├а.
Tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а
vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkam├аno ├аnanda
tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda
tath├аgatena o├л├аrikena nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne
n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а
kappa├╝ ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya, bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda
tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а tath├аgato pa├▒ikkhipeyya, atha
tatiyaka├╝ adhivaseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝
aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ tattheva r├аjagahe vihar├аmi j├гvakambavane .
Tatra pi kho t├аha├╝ ├аnanda ├аmantesi├╝: rama├╡├гya├╝ ├аnanda r├аjagaha├╝
rama├╡├гya├╝ j├гvakambavana├╝. Yassa kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а
bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So
├аka├пkam├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝v├а. Tath├аgatassa kho ├аnanda
catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а
paricit├а susam├аraddh├а. So ├аka├пkam├аno ├аnanda tath├аgato kappa├╝ v├а
ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda tath├аgatena
o├л├аrikena nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne n├аsakkhi
pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а kappa├╝
ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya, bahujanasukh├аya lok├аnukamp├аya
atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda tath├аgata├╝
y├аceyy├аsi, dveva te v├аc├а tath├аgato pa├▒ikkhipeyya, atha tatiyaka├╝
adhivaseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝ aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ tattheva r├аjagahe vihar├аmi maddakucchismi├╝
migad├аye. Tatr├а pi kho t├аha├╝ ├аnanda ├аmantesi├╝: rama├╡├гya├╝ ├аnanda
r├аjagaha├╝ rama├╡├гyo gotamanigrodho. Yassa kassaci ├аnanda catt├аro
iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а
susam├аraddh├а. So ├аka├пkam├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝v├а.
Tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а
vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkam├аno ├аnanda
tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti.

—————-

1. Kariyam├аne, s├гmu. 2. Nigrodh├аr├аme, [PTS] 3. Tatra, [PTS]

[BJT Page 184] [\x 184/]

Evampi kho tva├╝ ├аnanda tath├аgatena, o├л├аrikena nimitte kayiram├аne
o├л├аrike obh├аse kayiram├аne n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci:
‘ti├▒├▒hatu bhante bhagav├а kappa├╝ ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya,
bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti.
Sace tva├╝ ├аnanda tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а tath├аgato
pa├▒ikkhipeyya, atha tatiyaka├╝ adhivaseyya. Tasm├аtih├аnanda tuyheveta├╝
dukka├▒a├╝, tuyheveta├╝ aparaddha├╝.

77. Ekamid├аha├╝ ├аnanda samaya├╝ idheva ves├аliya├╝ vihar├аmi udenacetiye.
Tatrapi kho t├аha├╝ ├аnanda ├аmantesi: rama├╡├гy├а ├аnanda ves├аl├г, rama├╡├гya├╝
udena├╝ cetiya├╝. Yassa kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а
bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So
├аka├пkham├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а tath├аgatassa kho ├аnanda
catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а
paricit├а susam├аraddh├а. So ├аka├пkham├аno ├аnanda tath├аgato kappa├╝ v├а
ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda tath├аgatena o├л├аrike
nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne n├аsakkhi pa├▒ivijjhitu├╝. Na
tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а kappa├╝ ti├▒├▒hatu sugato kappa├╝
bahujanahit├аya, bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya
devamanuss├аna’nti. Sace tva├╝ ├аnanda tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а
tath├аgato pa├▒ikkhipeyya, atha tatiyaka├╝ adhiv├аseyya. Tasm├аtih├аnanda
tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝ aparaddha├╝.

[PTS Page 118] [\q 118/] ekamid├аha├╝ ├аnanda samaya├╝ idheva ves├аliya├╝
vihar├аmi gotamakecetiye. Tatrapi kho t├аha├╝ ├аnanda ├аmantesi: rama├╡├гy├а
├аnanda ves├аl├г, rama├╡├гya├╝ gotamatecetiya├╝. Yassa kassaci ├аnanda catt├аro
iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а
susam├аraddh├а. So ├аka├пkham├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а
tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а
vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkham├аno ├аnanda
tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda
tath├аgatena o├л├аrike nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne
n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а
kappa├╝ ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya, bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda
tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а tath├аgato pa├▒ikkhipeyya, atha
tatiyaka├╝ adhiv├аseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝
aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ idheva ves├аliya├╝ vihar├аmi sattambecetiye.
Tatrapi kho t├аha├╝ ├аnanda ├аmantesi: rama├╡├гy├а ├аnanda ves├аl├г, rama├╡├гya├╝
sattambecetiya├╝. Yassa kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а
bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So
├аka├пkham├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а tath├аgatassa kho ├аnanda
catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а
paricit├а susam├аraddh├а. So ├аka├пkham├аno ├аnanda tath├аgato kappa├╝ v├а
ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda tath├аgatena o├л├аrike
nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne n├аsakkhi pa├▒ivijjhitu├╝. Na
tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а kappa├╝ ti├▒├▒hatu sugato kappa├╝
bahujanahit├аya, bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya
devamanuss├аna’nti. Sace tva├╝ ├аnanda tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а
tath├аgato pa├▒ikkhipeyya, atha tatiyaka├╝ adhiv├аseyya. Tasm├аtih├аnanda
tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝ aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ idheva ves├аliya├╝ vihar├аmi bahuputtecetiye.
Tatrapi kho t├аha├╝ ├аnanda ├аmantesi: rama├╡├гy├а ├аnanda ves├аl├г, rama├╡├гya├╝
bahuputtecetiya├╝. Yassa kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а
bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So
├аka├пkham├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а tath├аgatassa kho ├аnanda
catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а
paricit├а susam├аraddh├а. So ├аka├пkham├аno ├аnanda tath├аgato kappa├╝ v├а
ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda tath├аgatena o├л├аrike
nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne n├аsakkhi pa├▒ivijjhitu├╝. Na
tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а kappa├╝ ti├▒├▒hatu sugato kappa├╝
bahujanahit├аya, bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya
devamanuss├аna’nti. Sace tva├╝ ├аnanda tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а
tath├аgato pa├▒ikkhipeyya, atha tatiyaka├╝ adhiv├аseyya. Tasm├аtih├аnanda
tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝ aparaddha├╝.

Ekamid├аha├╝ ├аnanda samaya├╝ idheva ves├аliya├╝ vihar├аmi s├аrandadecetiye.
Tatrapi kho t├аha├╝ ├аnanda ├аmantesi: rama├╡├гy├а ├аnanda ves├аl├г, rama├╡├гya├╝
s├аrandadecetiya├╝. Yassa kassaci ├аnanda catt├аro iddhip├аd├а bh├аvit├а
bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So
├аka├пkham├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а tath├аgatassa kho ├аnanda
catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а
paricit├а susam├аraddh├а. So ├аka├пkham├аno ├аnanda tath├аgato kappa├╝ v├а
ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda tath├аgatena o├л├аrike
nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne n├аsakkhi pa├▒ivijjhitu├╝. Na
tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а kappa├╝ ti├▒├▒hatu sugato kappa├╝
bahujanahit├аya, bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya
devamanuss├аna’nti. Sace tva├╝ ├аnanda tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а
tath├аgato pa├▒ikkhipeyya, atha tatiyaka├╝ adhiv├аseyya. Tasm├аtih├аnanda
tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝ aparaddha├╝.

Id├аneva kho t├аha├╝ ├аnanda ajja c├аp├аle cetiye ├аmantesi: rama├╡├гy├а ├аnanda
ves├аl├г, rama├╡├гya├╝ c├аp├аla├╝ cetiya├╝. Yassa kassaci ├аnanda catt├аro
iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а vatthukat├а anu├▒├▒hit├а paricit├а
susam├аraddh├а. So ├аka├пkham├аno kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а
tath├аgatassa kho ├аnanda catt├аro iddhip├аd├а bh├аvit├а bahul├гkat├а y├аn├гkat├а
vatthukat├а anu├▒├▒hit├а paricit├а susam├аraddh├а. So ├аka├пkham├аno ├аnanda
tath├аgato kappa├╝ v├а ti├▒├▒heyya kapp├аvasesa├╝ v├а’ti. Evampi kho tva├╝ ├аnanda
tath├аgatena o├л├аrike nimitte kayiram├аne o├л├аrike obh├аse kayiram├аne
n├аsakkhi pa├▒ivijjhitu├╝. Na tath├аgata├╝ y├аci: ‘ti├▒├▒hatu bhante bhagav├а
kappa├╝ ti├▒├▒hatu sugato kappa├╝ bahujanahit├аya, bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna’nti. Sace tva├╝ ├аnanda
tath├аgata├╝ y├аceyy├аsi, dveva te v├аc├а tath├аgato pa├▒ikkhipeyya, atha
tatiyaka├╝ adhiv├аseyya. Tasm├аtih├аnanda tuyheveta├╝ dukka├▒a├╝, tuyheveta├╝
aparaddha├╝.

[BJT Page 186] [\x 186/]

78. Nanveta├╝ ├аnanda may├а pa├▒igacceva akkh├аta├╝: sabbeheva piyehi
man├аpehi n├аn├аbh├аvo vin├аbh├аvo a┬д┬дath├аbh├аvo. Ta├╝ kutettha ├аnanda labbh├а
ya├╝ ta├╝ j├аta├╝ bh├еta├╝ sa├пkhata├╝ palokadhamma├╝. Ta├╝ vata m├а palujjit├г.
Neta├╝ ├▒h├аna├╝ vijjati. Ya├╝ kho paneta├╝ ├аnanda tath├аgatena catta├╝ vanta├╝
mutta├╝ pah├г├╡a├╝ pa├▒inissa├▒├▒ha├╝, ossa├▒├▒ho ├аyusa├пkh├аro, eka├╝sena v├аc├а
tath├аgatena bh├аsit├а ‘na cira├╝ tath├аgatassa parinibb├аna├╝ [PTS Page 119]
[\q 119/] bhavissati. Ito ti├╡├╡a├╝ m├аs├аna├╝ accayena tath├аgato
parinibb├аyissat├г’ti. Ta┬дcena├╝1 kath├аgato j├гvitahetu puna pacc├аmissat├г’ti
neta├╝ ├▒h├аna├╝ vijjati.

79. ├вy├аm├аnanda yena mah├аvana├╝ k├е├▒├аg├аras├аl├а tenupasa├пkamiss├аm├а’ti.
“Eva├╝ bhante”ti kho ├аyasm├а ├аnando bhagavato paccassosi. Atha kho bhagav├а
├аyasmat├а ├аnandena saddhi├╝ yena mah├аvana├╝ k├е├▒├аg├аras├аl├а tenupasa├пkami.
Upasa├пkamitv├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi; gaccha tva├╝ ├аnanda, y├аvatik├а
bhikkhu ves├аli├╝ upaniss├аya viharanti, te sabbe upa├▒├▒h├аnas├аl├аya├╝
sannip├аteh├г”ti. “Eva├╝ bhante’ ti kho ├аyasm├а ├аnando bhagavato pa├▒issutv├а,
y├аvatik├а bhikkhu ves├аli├╝ upaniss├аya viharanti, te sabbe
upa├▒├▒h├аnas├аl├аya├╝ sannip├аtetv├а yena bhagav├а tenupasa├пkami. Upasa├пkamitv├а
bhagavanta├╝ abhiv├аdetv├а ekamanta├╝ a├▒├▒h├аsi. Ekamanta├╝ ├▒hito kho ├аyasm├а
├аnando bhagavanta├╝ etadavoca; “sannip├аtito bhante bhikkhusa├пgho,
yassa’d├аni bhante bhagav├а k├аla├╝ ma┬д┬дat├г”ti.

(Brahmacariyacira├▒├▒hitika - dhammadesan├а)

80. Atha kho bhagav├а yena upa├▒├▒h├аnas├аl├а tenupasa├пkami. Upasa├пkamitv├а
pa┬д┬дatte ├аsane nis├гdi. Nisajja kho bhagav├а bhikkhu ├аmantesi: “tasm├аtiha
bhikkhave ye te 2 may├а dhamm├а abhi┬д┬д├а desit├а, te vo s├аdhuka├╝ uggahetv├а
├аsevitabb├а bh├аvetabb├а bahul├гk├аtabb├а yathayida├╝ [PTS Page 120] [\q 120/]
brahmacariya├╝ addhaniya├╝ assa cira├▒├▒hitika├╝. Tadassa bahujanahit├аya
bahujanasukh├аya lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna├╝
katame ca te bhikkhave dhamm├а may├а abhi┬д┬д├а3 desit├а, ye vo4 s├аdhuka├╝
uggahetv├а ├аsevitabb├а bh├аvetabb├а bahul├гk├аtabb├а yathayida├╝ brahmacariya├╝
addhaniya├╝ assa cira├▒├▒hitika├╝. Tadassa bahujanahit├аya bahujanasukh├аya
lok├аnukamp├аya atth├аya hit├аya sukh├аya devamanuss├аna├╝. Seyyath├гda├╝,
catt├аro satipa├▒├▒h├аn├а, catt├аro sammappadh├аn├а, catt├аro iddhip├аd├а
pa┬дcindriy├аni, pa┬дcabal├аni. Satta bojjha├пg├а, ariyo a├▒├▒ha├пgiko maggo.

—————-

1. Ta├╝vena├╝, sy├а ta├╝ vacana├╝, [PTS] s├гmu. 2. Ye co, [PTS] 3. Abhi┬д┬д├аya, [PTS] 4. Te vo, s├гmu.

[BJT Page 188] [\x 188/]

Ime kho bhikkhave dhamm├а may├а abhi┬д┬д├а desit├а. Te vo s├аdhuka├╝
uggahetv├а ├аsevitabb├а bahul├гk├аtabb├а yath├аyida├╝ brahmacariya├╝ addhaniya├╝
assa cira├▒├▒hitika├╝, tadassa bahujanahit├аya bahujanasukh├аya lok├аnukamp├аya
atth├аya hit├аya sukh├аya devamanuss├аnanti. “

81. Atha kho bhagav├а bhikkhu ├аmantesi: “bhanda’d├аni bhikkhave
├аmantay├аmi vo. Vayadhamm├а sa├пkh├аr├а. Appam├аdena samp├аdetha. Nacira├╝
tath├аgatassa parinibb├аna├╝ bhavissati. Ito ti├╡├╡a├╝ m├аs├аna├╝ accayena
tath├аgato parinibb├аyissat├г”ti. Idamavoca bhagav├а. Ida├╝ vatv├а sugato
ath├аpara├╝ etadavoca satth├а1;


Paripakko vayo mayha├╝ paritta├╝ mama j├гvita├╝
Pah├аya vo gamiss├аmi katamme sara├╡amattano.
Appamatt├а satimanto sus├гl├а hotha bhikkhavo, *
Susam├аhitasa├пkapp├а sacittamanurakkhatha.
[PTS Page 121] [\q 121/] yo imasmi├╝ dhammavinaye appamatto vihassati 2,
Pah├аya j├аtisa├╝s├аra├╝ dukkhassanta├╝ karissat├г ti.

Tatiyabh├а├╡av├аro.

—————-

1. Ito para├╝ sy├аmapotthake aya├╝ adhito p├а├▒ho’pi dissate;


“Dahar├а pi ca ye vu├│├│h├а ye b├аl├а ye ca pa├╡├│it├а
A├│├│h├а ceva da├лidd├а ca sabbe maccupar├аya├╡├а
Yath├а pi kumbhak├аrassa kata├╝ mattikabh├аjata├╝
Khuddaka├╝ ca mahanta├╝ vaya┬дca pakka┬дca├аmaka├╝
Sabba├╝ bhedanapariyanta├╝ eva├╝ macc├аna j├гvita├╝
Ath├аpara├╝ etadavoca” satth├а

2. Viharissati sy├а, vihessati s├гmu. Saddan├гtiya├╝ 1038 - “viharassa ha
- vipubbassa hara dh├аtussa ‘ha’ icc├аdeso hoti v├а sasatimbhi vibhattiya├╝
- appamatto vihassati”

[BJT Page 190] [\x 190/]

(Catt├аro ariyadhamm├а)

82. [PTS Page 122] [\q 122/] atha kho bhagav├а pubbanhasamaya├╝
niv├аsetv├а pattac├гvaram├аd├аya ves├аli├╝ pi├╡├│├аya p├аvisi. Ves├аliya├╝ caritv├а
pacch├аbhatta├╝ pi├╡├│ap├аtapa├▒ikkanto n├аg├аpalokita├╝1 ves├аli├╝ apaloketv├а
├аyasmanta├╝ ├аnanda├╝ ├аmantesi: ida├╝ pacchimaka├╝ ├аnanda tath├аgatassa
ves├аliy├а dassana├╝ bhavissati. ├вy├аm├аnanda yena bha├╡├│ag├аmo2
tenupasa├пkamiss├аm├а’ti. ‘Evambhante’ti kho ├аyasm├а ├аnando bhagavato
paccassosi. Atha kho bhagav├а mahat├а bhikkhusa├пghena saddhi├╝ yena
bha├╡├│ag├аmo tadavasari. Tatra suda├╝ bhagav├а bha├╡├│ag├аme viharati.

Tatra kho bhagav├а bhikkhu ├аmantesi: “catunna├╝ bhikkhave dhamm├аna├╝
ananubodh├а appa├▒ivedh├а evamida├╝ d├гghamaddh├аna├╝ sandh├аvita├╝ sa├╝sarita├╝
mama┬дceva tumh├аka┬дca. Katamesa├╝ catunna├╝? Ariyassa bhikkhave s├гlassa
ananubodh├а appa├▒ivedh├а evamida├╝ d├гghamaddh├аna├╝ sandh├аvita├╝ sa├╝sarita├╝
mama┬дceva tumh├аka┬дca. Ariyassa bhikkhave sam├аdhissa ananubodh├а
appa├▒ivedh├а evamida├╝ d├гghamaddh├аna├╝ sandh├аvita├╝ sa├╝sarita├╝ mama┬дceva
tumh├аka┬дca - ariy├аya bhikkhave pa┬д┬д├аya ananubodh├а appa├▒ivedh├а evamida├╝
d├гghamaddh├аna├╝ sandh├аvita├╝ sa├╝sarita├╝ mama┬дceva tumh├аka┬дca. Ariy├аya
bhikkhave vimuttiy├а ananubodh├а appa├▒ivedh├а evamida├╝ d├гghamaddh├аna├╝
sandh├аvita├╝ sa├╝sarita├╝ mama┬дceva tumh├аka┬дca.

Tayida├╝ bhikkhave ariya├╝ s├гla├╝ anubuddha├╝. [PTS Page 123] [\q 123/]
pa├▒ividdha├╝. Ariyo sam├аdhi anubuddho pa├▒ividdho. Ariy├а pa┬д┬д├а anubuddh├а
pa├▒ividdh├а. Ucchinn├а bhavata├╡h├а kh├г├╡├а bhavanetti. Natthid├аni
punabbhavo”ti. Idamavoca bhagav├а ida├╝ vatv├а sugato ath├аpara├╝ etadavoca
satth├а:


“S├гla├╝ sam├аdhi pa┬д┬д├а ca vimutti ca anuttar├а
Anubuddh├а ime dhamm├а gotamena yasassin├а,
Iti buddho abhi┬д┬д├аya dhammamakkh├аsi bhikkh├еna├╝
Dukkhassantakaro satth├а cakkhum├а parinibbuto”ti.

—————-

1. N├аg├аvalokita├╝, sy├а. 2. Bha├╡├│ug├аmo, machasa├╝.

[BJT Page 192] [\x 192/]

Tatr├аpi suda├╝ bhagav├а bha├╡├│ag├аme viharanto etadeva bahula├╝ bhikkh├еna├╝
dhammi├╝ katha├╝ karoti: “iti s├гla├╝, iti sam├аdhi, iti pa┬д┬д├а.
S├гlaparibh├аvito sam├аdhi mahapphalo hoti mah├аnisa├╝so. Sam├аdhiparibh├аvit├а
pa┬д┬д├а mahapphal├а hoti mah├аnisa├╝s├а. Pa┬д┬д├аparibh├аvita├╝ citta├╝ sammadeva
├аsavehi vimuccati seyyath├гda├╝ k├аm├аsav├а bhav├аsav├а avijj├аsav├а’ti.

(Catt├аro mah├аpades├а)

83. Atha kho bhagav├а bha├╡├│ag├аme yath├аbhiratta├╝ viharitv├а ├аyasmanta├╝
├аnanda├╝ ├аmantesi: ├аy├аm├аnanda yena hatthig├аmo, yena ambag├аmo, yena
jambug├аmo. Yena bhoganagara├╝ tenupasa├пkamiss├аm├а”ti. “Evambhante”ti kho
├аyasm├а ├аnando bhagavato paccassosi. Atha kho bhagav├а mahat├а
bhikkhusa├пghena saddhi├╝ yena bhoganagara├╝ tadavasari. Tatrasuda├╝ bhagav├а
bhoganagare viharati ├аnande cetiye.

Tatra kho bhagav├а bhikkh├е ├аmantesi: “catt├аro’ me bhikkhave mah├аpadese
desiss├аmi. Ta├╝ su├╡├аtha s├аdhuka├╝ manasi karotha, bh├аsiss├аm├г”ti. [PTS
Page 124] [\q 124/] “evambhante”ti kho te bhikkh├е bhagavato paccassosu├╝.
Bhagav├а etadavoca:

Idha bhikkhave bhikkh├е eva├╝ vadeyya: “sammukh├а meta├╝ ├аvuso bhagavato
suta├╝, sammukh├а pa├▒iggahita├╝, aya├╝ dhammo aya├╝ vinayo ida├╝
satthus├аsananti” tassa bhikkhave bhikkhuno bh├аsita├╝ neva abhinanditabba├╝
na pa├▒ikkositabba├╝. Anabhinanditv├а appa├▒ikkositv├а t├аni padabya┬дjan├аni
s├аdhuna├╝ uggahetv├а sutte ot├аretabb├аni1 vinaye sandassetabb├аni. T├аni ce
sutte ot├аriyam├аn├аni 2 vinaye sandassiyam├аn├аni na ceva sutte otaranti 3
na ca vinaye sandissanti, ni├▒├▒hamettha gantabba├╝: addh├а ida├╝ na ceva
tassa bhagavato vacana├╝. Imassa ca bhikkhuno duggahitanti. Iti heta├╝
bhikkhave cha├│├│eyy├аtha. T├аni ce sutte ot├аriyam├аn├аni vinaye
sandassiyam├аn├аni sutte ceva otaranti vinaye ca sandissanti, ni├▒├▒hamettha
gantabba├╝: ‘addh├а ida├╝ tassa bhagavato vacana├╝. Imassa ca bhikkhuno
suggahita’nti. Ima├╝ bhikkhave pa├▒hama├╝ mah├аpadesa├╝ dh├аreyy├аtha. (1)

—————-

1. Os├аretabb├аhi, machasa├╝. 2. Os├аriy├аm├аn├аni. 3. Osaranti,

[BJT Page 194] [\x 194/]

Idha pana bhikkhave bhikkhu eva├╝ vadeyya: amukasmi├╝ n├аma ├аv├аse sa├пgho
viharati sathero sap├аmokkho. Tassa me sa├пghassa sammukh├а suta├╝ sammukh├а
pa├▒iggahita├╝ ‘aya├╝ dhammo aya├╝ vinayo ida├╝ satthus├аsana’nti tassa
bhikkhave bhikkhuno bh├аsita├╝ neva abhinanditabba├╝ nappa├▒ikkositabba├╝.
Anabhinanditv├а appa├▒ikkositv├а t├аni padabya┬дjan├аni s├аdhuka├╝ uggahetv├а
sutte ot├аretabb├аni 1 vinaye sandassetabb├аni t├аni ce sutte ot├аriyam├аn├аni 2
vinaye sandassiyam├аn├аni na ceva sutte otaranti 3 na ca vinaye
sandissanti, ni├▒├▒hamettha gantabba├╝: ‘addh├а ida├╝ na ceva tassa bhagavato
vacana├╝, tassa ca sa├пghassa duggahita’nti. Iti heta├╝ bhikkhave
cha├│├│eyy├аtha. T├аni ce sutte ot├аriyam├аn├аni vinaye sandassiyam├аn├аni sutte
ceva otaranti vinaye ca sandissanti, ni├▒├▒hamettha gantabba├╝: [PTS Page
125 [\q 125/] ‘]addh├а ida├╝ tassa bhagavato vacana├╝, tassa ca sa├пghassa
suggahita’nti. Ida├╝ bhikkhave dutiya├╝ mah├аpadesa├╝ dh├аreyy├аtha. (2)

Idha pana bhikkhave bhikkhu eva├╝ vadeya: amukasmi├╝ n├аma ├аv├аse
sambahul├а ther├а bhikkhu viharanti bahussut├а ├аgat├аgam├а dhammadhar├а
vinayadhar├а m├аtik├аdhar├а. Tesa├╝ me ther├аna├╝ sammukh├а suta├╝ sammukh├а
pa├▒iggahita├╝ ‘aya├╝ dhammo aya├╝ vinayo ida├╝ satthus├аsana’nti. Tassa
bhikkhave bhikkhuno bh├аsita├╝ neva abhinanditabba├╝ nappa├▒ikkositabba├╝.
Anabhinanditv├а appa├▒ikkositv├а t├аni padabya┬дjan├аni s├аdhuka├╝ uggahetv├а
sutte ot├аretabb├аni vinaye sandassetabb├аni. T├аni ce sutte ot├аriyam├аn├аni
vinaye sandassiyam├аn├аni na ceva sutte otaranti na ca vinaye sandissanti,
ni├▒├▒hamettha gantabba├╝: “addh├а ida├╝ na ceva tassa bhagavato vacana├╝,
tesa┬дca ther├аna├╝ duggahita’nti. Iti heta├╝ bhikkhave cha├│├│eyy├аtha t├аni ce
sutte ot├аr├гyam├аn├аni vinaye sandassiyam├аn├аni sutte ceva otaranti vinaye
ca sandissanti, ni├▒├▒hamettha gantabba├╝: ‘addh├а ida├╝ tassa bhagavato
vacana├╝, tesa┬дca ther├аna├╝ suggahita’nti. Ida├╝ bhikkhave tatiya├╝
mah├аpadesa├╝ dh├аreyy├аtha. (3)

—————-

1. Os├аretabb├аni machasa├╝. 2. Os├аriyam├аn├аti, machasa├╝. 3. Osaranati, machasa├╝.

[BJT Page 196] [\x 196/]

Idha pana bhikkhave bhikkhu eva├╝ vadeyya: ‘amukasmi├╝ n├аma ├аv├аse eko
thero bhikkhu viharati bahussuto ├аgat├аgamo dhammadharo vinayadharo
m├аtik├аdharo. Tassa me therassa sammukh├а suta├╝ sammukh├а pa├▒iggahita├╝
‘aya├╝ dhammo aya├╝ vinayo ida├╝ satthus├аsana’nti. Tassa bhikkhave
bhikkhuno bh├аsita├╝ neva abhinanditabba├╝ nappa├▒ikkositabba├╝.
Anabhinanditv├а appa├▒ikkositv├а t├аni padabya┬дjan├аni s├аdhuka├╝ uggahetv├а
sutte ot├аretabb├аni. Vinaye sandassetabb├аni. T├аni ce sutte ot├аr├гyam├аn├аni
vinaye sandass├гyam├аn├аni na ceva sutte otaranti na ca vinaye sandissanti,
ni├▒├▒hamettha gantabba├╝: ‘addh├а ida├╝ na ceva tassa bhagavato vacana├╝,
tassa ca therassa duggahita’nti. Iti heta├╝ bhikkhave cha├│├│eyy├аtha. T├аni
ce sutte ot├аr├гyam├аn├аni vinaye sandass├гyam├аn├аni sutte ceva otaranti
vinaye ca sandissanti, ni├▒├▒hamettha gantabba├╝: [PTS Page 126 [\q 126/]
‘]addh├а ida├╝ tassa bhagavato vacana├╝, tassa ca therassa suggahita’nti.
Ida├╝ bhikkhave catuttha├╝ mah├аpadesa├╝ dh├аreyy├аtha. (4) Ime kho bhikkhave
catt├аro mah├аpadese dh├аreyy├аth├а”ti.

Tatrapi suda├╝ bhagav├а bhoganagare viharanto ├аnande cetiye etadeva
bahula├╝ bhikkhuna├╝ dhammi├╝ katha├╝ karoti: ‘iti s├гla├╝, iti sam├аdhi, iti
pa┬д┬д├а. S├гlaparibh├аvito sam├аdhi mahapphalo hoti mah├аnisa├╝so.
Sam├аdhiparibh├аvit├а pa┬д┬д├а mahapphal├а hoti mah├аnisa├╝s├а. Pa┬д┬д├аparibh├аvita├╝
citta├╝ sammadeva ├аsavehi vimuccati. Seyyath├гda├╝ k├аm├аsav├а bhav├аsav├а
avijj├аsav├а’ti.

(Cunda - kamm├аraputtakath├а)

84. Atha kho bhagav├а bhoganagare yath├аbhiratta├╝ viharitv├а ├аyasmanta├╝
├аnanda├╝ ├аmantesi: “├аy├аm├аnanda yena p├аv├а, tenupasa├пkamiss├аm├а”ti.
“Evambhante”ti kho ├аyasm├а ├аnando bhagavato paccassosi. Atha kho bhagav├а
mahat├а bhikkhusa├пghena saddhi├╝ yena p├аv├а tadavasari. Tatra suda├╝ bhagav├а
p├аv├аya├╝ viharati cundassa kamm├аraputtassa ambavane. Assosi kho cundo
kamm├аraputto ‘bhagav├а kira p├аva├╝ anuppatto p├аv├аya├╝ viharati mayha├╝
ambavane’ti. Atha kho cundo kamm├аraputto yena bhagav├а tenupasa├пkami
upasa├пkamitv├а bhagavanta├╝ abhiv├аdetv├а ekamanta├╝ nis├гdi. Ekamanta├╝
nisinna├╝ kho cunda├╝ kamm├аraputta├╝ bhagav├а dhammiy├а kath├аya sandassesi
sam├аdapesi samuttejesi sampaha├╝sesi. Atha kho cundo kamm├аraputto
bhagavat├а dhammiy├а kath├аya sandassito sam├аdapito samuttejito
sampaha├╝sito bhagavanta├╝ etadavoca: ‘adhiv├аsetu me bhante bhagav├а
c├аtan├аya bhatta├╝ saddhi├╝ bhikkhu sa├пghen├а’ti. Adhiv├аsesi bhagav├а
tu├╡h├гbh├аvena. Atha kho cundo kamm├аraputto bhagavato adhiv├аsana├╝ [PTS
Page 127] [\q 127/] viditv├а u├▒├▒h├аy├аsan├а bhagavanta├╝ abhiv├аdetv├а
padakkh├г├╡a├╝ katv├а pakk├аmi.

[BJT Page 198] [\x 198/]

Atha kho cundo kamm├аraputto tass├а rattiy├а accayena sake nivesane
pa├╡├гta├╝ kh├аdan├гya├╝ bhojan├гya├╝ pa├▒iy├аd├аpetv├а pah├еta┬дca s├еkaramaddava├╝,
bhagavato k├аla├╝ ├аroc├аpesi: k├аlo bhante, ni├▒├▒hita├╝ bhattanti. Atha kho
bhagav├а pubbanhasamaya├╝ niv├аsetv├а pattac├гvaram├аd├аya saddhi├╝
bhikkhusa├пghena yena cundassa kamm├аraputtassa nivesana├╝ tenupasa├пkami
upasa├пkamitv├а pa┬д┬дatte ├аsane nis├гdi. Nisajja kho bhagav├а cunda├╝
kamm├аraputta├╝ ├аmantesi: ‘yante cunda s├еkaramaddava├╝ pa├▒iyatta├╝, tena ma├╝
parivisa. Ya├╝ pana┬д┬дa├╝ kh├аdan├гya├╝ bhojan├гya├╝ ya├▒iyatta├╝, tena
bhikkhusa├пgha├╝ parivis├а’ti. ‘Evambhante’ti kho cundo kamm├аraputto
bhagavato pa├▒issutv├а ya├╝ ahosi s├еkaramaddava├╝ pa├▒iyatta├╝, tena
bhagavanta├╝ parivisi. Ya├╝ pana┬д┬дa├╝ kh├аdan├гya├╝ bhojan├гya├╝ pa├▒iyatta├╝,
tena bhikkhusa├пgha├╝ parivisi.

Atha kho bhagav├а cunda├╝ kamm├аraputta├╝ ├аmantesi: yante cunda
s├еkaramaddava├╝ avasi├▒├▒ha├╝, ta├╝ sobbhe nikhan├аhi. N├аha├╝ ta├╝ cunda pass├аmi
sadevake loke sam├аrake, sabrahmake, sassama├╡abr├аhma├╡iy├а paj├аya
sadevamanuss├аya yassa ta├╝ paribhutta├╝ samm├а pari├╡├аma├╝ gaccheyya a┬д┬дatra
tath├аgatass├а’ti. ‘Evambhante’ti kho cundo kamm├аraputto bhagavato
pa├▒issutv├а, ya├╝ ahosi s├еkaramaddava├╝ avasi├▒├▒ha├╝ ta├╝ sobbhe nikha├╡itv├а,
yena bhagav├а tenupasa├пkami: upasa├пkamitv├а bhagavanta├╝ abhiv├аdetv├а
ekamanta├╝ nis├гdi. Ekamanta├╝ nisinna├╝ kho cunda├╝ kamm├аraputta├╝ bhagav├а
dhammiy├а kath├аya sandassetv├а sam├аdapetv├а samuttejetv├а sampaha├╝setv├а
u├▒├▒h├аy├аsan├а pakk├аmi.

(Lohitapakkhandik├а ├аb├аdho)

85. Atha kho bhagavato cundasasa kamm├аraputtassa bhatta├╝ bhutt├аvissa
kharo ├аb├аdho uppajji lohitapakkhandik├а. Pab├а├лh├а vedan├а vattanti
m├аra├╡antik├а. T├а [PTS Page 128] [\q 128/] suda├╝ bhagav├а sato sampaj├аno
adhiv├аsesi aviha┬д┬дam├аno.

Atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi: “├аy├аm├аnanda yena
kusin├аr├а tenupasa├пkamiss├аm├а”ti. ‘Evambhante’ti kho ├аyasm├а ├аnando
bhagavato paccassosi.

[BJT Page 200] [\x 200/]


“Cundassa bhatta├╝ bhu┬дjitv├а kamm├аrass├аti me suta├╝,
├вb├аdha├╝ samphus├г dh├гro pab├а├лha├╝1 m├аra├╡antika├╝.
Bhuttassa ca s├еkaramaddavena
By├аdhippab├а├лho udap├аdi satthuno
Viri┬дcam├аno2 bhagav├а avoca
Gacch├аmaha├╝ kusin├аra├╝ nagaranti. “

(├вnandena p├аn├гy├аhara├╡a├╝)

86. Atha kho bhagav├а magg├а okkamma yena┬д┬дatara├╝ rukkham├еla├╝
tenupasa├пkami. Upasa├пkamitv├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi: “i├пgha me tva├╝
├аnanda catuggu├╡a├╝ sa├пgh├а├▒i pa┬д┬дapehi. Kilanto’smi ├аnanda,
nis├гdiss├аm├г”ti. ‘Evambhante’ti kho ├аyasm├а ├аnando bhagavato pa├▒issutv├а
catuggu├╡a├╝ sa├пgh├а├▒i├╝ pa┬д┬дapesi. Nis├гdi bhagav├а pa┬д┬дatte ├аsane. Nisajja
kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi: “i├пgha me tva├╝ ├аnanda p├аn├гya├╝
├аhara, pip├аsito’mhi ├аnanda piviss├аm├г’ti eva├╝ vutte ├аyasm├а ├аnando
bhagavanta├╝ etadavoca: “id├аni bhante pa┬дcamatt├аni saka├▒asat├аni
atikkant├аni. Ta├╝ cakkacchinna├╝ udaka├╝ paritta├╝ lu├лita├╝ ├аvila├╝ sandati.
Aya├╝ bhante kakutth├а nad├г avid├еre acchodak├а3 [PTS Page 129] [\q 129/]
s├аtodak├а s├гtodak├а setak├а4 supatitth├а rama├╡├гy├а. Ettha bhagav├а p├аn├гya┬дca
pivissati, gatt├аni ca s├гtikarissat├гti”. Dutiyampi kho bhagav├а ├аyasmanta├╝
├аnanda├╝ ├аmantesi: ‘i├пgha me tva├╝ ├аnanda p├аn├гya├╝ ├аhara, pip├аsito’smi
├аnanda piviss├аm├г’ti dutiyampi kho ├аyasm├а ├аnando bhagavanta├╝ etadavoca:
“id├аni bhante pa┬дcamatt├аni saka├▒asat├аni atikkant├аni. Ta├╝ cakkacchinna├╝
udaka├╝ paritta├╝ lu├лita├╝ ├аvila├╝ sandati. Aya├╝ bhante kakutth├а nad├г
avid├еre acchodak├а s├аtodak├а s├гtodak├а setak├а4 suppatitth├а rama├╡├гy├а. Ettha
bhagav├а p├аn├гya┬дca pivissati, gatt├аni ca s├гtikarissat├г” ti.

Tatiyampi kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi: ‘i├пgha me tva├╝
├аnanda p├аn├гya├╝ ├аhara, pip├аsito’smi ├аnanda piviss├аm├г”ti. ‘Evambhante’ti
kho ├аyasm├а ├аnando bhagavato pa├▒issutv├а patta├╝ gahetv├а yena s├а nadik├а
tenupasa├пkami.

—————-

1. Sab├а├лha├╝, sy├а. 2. Virecam├аno machasa├╝, s├гmu. Viricavam├аno, d├г a.
3. Acchodik├а - machasa├╝. 4. Setodak├а, machasa├╝. 5. Supappatitth├а,
machasa├╝.

[BJT Page 202] [\x 202/]

Atha kho s├а nadik├а cakkacchinn├а paritt├а lu├лit├а ├аvil├а sandam├аn├а
├аyasmante ├аnande upasa├пkamante acch├а vippasant├а an├аvil├а sandittha. Atha
kho ├аyasmate, ├аnandassa etadahosi: ‘acchariya├╝ vata bho, abbhuta├╝ vata
bho, tath├аgatassa mahiddhikat├а mah├аnubh├аvat├а. Aya├╝ hi s├а nadik├а
cakkacchinn├а paritt├а lu├лit├а ├аvil├а sandam├аn├а mayi upasa├пkamante acch├а
vippasann├а an├аvil├а sandat├г”ti. Pattena p├аn├гya├╝ ├аd├аya yena bhagav├а
tenupasa├пkami, upasa├пkamitv├а bhagavanta├╝ etadavoca: “acchariya├╝ bhante,
abbhuta├╝ bhante, tath├аgatassa mahiddhikat├а mah├аnubh├аvat├а. Id├аni s├а
bhante nadik├а cakkacchinn├а paritt├а lu├лit├а ├аvil├а sandam├аn├а mayi
upasa├пkamante acch├а vippasann├а an├аvil├а sandittha. Pivatu bhagav├а
p├аn├гya├╝, pivatu sugato p├аn├гyanti”. Atha kho bhagav├а p├аn├гya├╝ ap├аsi.

(Pukkusamallaputtakath├а)

87. [PTS Page 130] [\q 130/] tena kho pana samayena pukkuso
mallaputto ├а├л├аrassa k├аl├аmassa s├аvako kusin├аr├аya p├аva├╝
addh├аnamaggapa├▒ipanno hoti. Addas├а kho pukkuso mallaputto bhagavanta├╝
a┬д┬дatarasmi├╝ rukkham├еle nisinna├╝. Disv├а yena bhagav├а tenupasa├пkami.
Upasa├пkamitv├а bhagavanta├╝ abhiv├аdetv├а ekamanta├╝ nis├гdi├╝. Ekamanta├╝
nisinno kho pukkuso mallaputto bhagavanta├╝ etadavoca: “acchariya├╝
bhante, abbhuta├╝ bhante, santena vata bhante pabbajit├а vih├аrena
viharanti. Bh├еtapubba├╝ bhante, ├а├л├аro k├аl├аmo addh├аnamaggapa├▒ipanno magg├а
okkamma avid├еre a┬д┬дatarasmi├╝ rukkham├еle div├аvih├аra├╝ nis├гdi. Atha kho
bhante pa┬дcamatt├аni saka├▒asat├аni ├а├л├аra├╝ k├аl├аma├╝ niss├аya niss├аya
atikkami├╝su. Atha kho bhante a┬д┬дataro puriso tassa saka├▒asatthassa
pi├▒├▒hito pi├▒├▒hito ├аgacchanto yena ├а├л├аro k├аl├аmo tenupasa├пkami.
Upasa├пkamitv├а ├а├л├аra├╝ k├аl├аma├╝ etadavoca: “api bhante pa┬дcamatt├аni
saka├▒asat├аni atikkamant├аni addas├а?’Ti ‘na kho aha├╝ ├аvuso addasanti. ‘
‘Kimpana bhante sadda├╝ assosi?’Ti. ‘Na kho aha├╝ ├аvuso sadda├╝ assosi’nti.
‘Kimpana bhante sutto ahos├г?’Ti. Na kho aha├╝ ├аvuso sutto ahosi’nti
‘kimpana bhante sa┬д┬д├г ahos├г ?’Ti ‘evam├аvuso’ti. ‘So tva├╝ bhante sa┬д┬д├г
sam├аno j├аgaro ma┬дcamatt├аni saka├▒asat├аni niss├аya niss├аya atikkamant├аni
neva addasa na pana sadda├╝ assosi apissu te bhante sa├пgh├а├▒i rajena
oki├╡├╡├а?Ti. ‘Evam├аvuso’ti. Atha kho bhante tassa purisassa etadahosi:
acchariya├╝ vata bho, abbhuta├╝ vata bho, santena vata bho pabbajit├а
vih├аrena viharanti, yatra hi n├аma sa┬д┬д├г [PTS Page 131] [\q 131/] sam├аno
j├аgaro pa┬дcamatt├аni saka├▒asat├аni niss├аya niss├аya atikkamant├аni neva
dakkhiti, na pana sadda├╝ sossat├г’ti ├а├л├аre k├аl├аme u├л├аra├╝ pas├аda├╝
paveditv├а pakk├аm├г”ti.

[BJT Page 204] [\x 204/]

Ta├╝ kimma┬д┬дasi pukkusa, katamannu kho dukkaratara├╝ v├а
durabhisambhavatara├╝ v├а yo sa┬д┬д├г sam├аno j├аgaro pa┬дcamatt├аni saka├▒asat├аni
niss├аya niss├аya atikkamant├аni neva passeyya, na pana sadda├╝ su├╡eyya, yo
v├а sa┬д┬д├г sam├аno j├аgaro deve vassante deve galagal├аyante vijjut├аsu1
niccharantisu asa├╡iy├а phalantiy├а neva passeyya na pana sadda├╝
su├╡eyy├а?Ti.

“Ki┬дhi bhante karissanti pa┬дca v├а saka├▒asat├аni cha v├а saka├▒asat├аni
satta v├а sata├▒asat├аni a├▒├▒ha v├а saka├▒asat├аni nava v├а saka├▒asat├аni
saka├▒asahassa├╝ v├а saka├▒asatasahassa├╝ v├а. Atha kho etadeva dukkaratara├╝
ceva durabhisambhavatara┬дca yo sa┬д┬д├г sam├аno j├аgaro deve vassante deve
galagal├аyante vijjut├аsu niccharant├гsu asa├╡iy├а phalantiy├а neva passeyya
na pana sadda├╝ su├╡eyy├а”ti.

Ekamid├аha├╝ pukkusa samaya├╝ ├аtum├аya├╝ vihar├аmi bh├еs├аg├аre. Tena kho pana
samayena deve vassante deve galagal├аyante vijjut├аsu niccharant├гsu
asa├╡iy├а phalantiy├а avid├еre. Bh├еs├аg├аrassa dve kassak├а bh├аtaro hat├а
catt├аro ca balivadd├а. Atha kho pukkusa ├аtum├аya mah├аjanak├аyo nikkhamitv├а
yena te dve kassak├а bh├аtaro hat├а catt├аr├а ca balivadd├а, tenupasa├пkami.
Tena kho pan├аha├╝ pukkusa samayena bhus├аg├аr├а nikkhamitv├а bhus├аg├аradv├аre
abbhok├аse ca├пkam├аmi. Atha kho pukkusa a┬д┬дataro puriso tamh├а mah├аjanak├аy├а
yen├аha├╝ tenupasa├пkami. Upasa├пkamitv├а ma├╝ abhiv├аdetv├а ekamanta├╝ a├▒├▒h├аsi.
Ekamanta├╝ ├▒hita├╝ kho aha├╝ pukkusa ta├╝ purisa├╝ etadavoca├╝ ‘kinnukho so
├аvuso mah├аjanak├аyo sannipatito?Ti. [PTS Page 132] [\q 132/] id├аni bhante
deve vassante deve galagal├аyante vijjut├аsu niccharant├гsu asa├╡iy├а
phalantiy├а dve kassak├а bh├аtaro hat├а catt├аro ca balivadd├а. Ettheso
mah├аjanak├аyo sannipatito. Tvampana bhante kuhi├╝ ahos├г?Ti. ‘Idheva kho
aha├╝ ├аvuso ahosi’nti. ‘Kimpana bhante na addas├а?Ti. ‘Na kho aha├╝ ├аvuso
addasanti’. ‘Kimpana bhante sadda├╝ assos├г?’Ti. ‘Na kho aha├╝ ├аvuso sadda├╝
assosinti’. ‘Kimpana bhante sutto ahos├г?Ti. ‘Na kho aha├╝ ├аvuso sutto
ahosinti’. ‘Kimpana bhante sa┬д┬д├г ahos├г?Ti. ‘Evam├аvuso’ti. ‘So tva├╝
bhante sa┬д┬д├г sam├аno j├аgaro deve vassante deve galagal├аyante vijjut├аsu
niccharant├гsu asa├╡iy├а phalantiy├а neva addasa, na pana sadda├╝ assos├г?’Ti.
‘Evam├аvuso’ti.

—————-

1. Vijjullat├аsu, machasa├╝.

[BJT Page 206] [\x 206/]

Atha kho pukkusa, tassa purisassa etadahosi. ‘Acchariya├╝ vata bho
abbhuta├╝ vata bho, santena vata bho pabbajit├а vih├аrena viharanti. Yatra
hi n├аma sa┬д┬д├г sam├аno j├аgaro deve vassante deve galagal├аyante vijjut├аsu
niccharant├гsu asa├╡iy├а phalantiy├а neva dakkh├гti na pana sadda├╝ sossat├г’ti
mayi u├л├аra├╝ pas├аda├╝ pavedetv├а ma├╝ abhiv├аdetv├а padakkhi├╡a├╝ katv├а
pakk├аm├гti.

Eva├╝ vutte pukkuso mallaputto bhagavanta├╝ etadavoca: ‘es├аha├╝ bhante
yo me ├а├л├аre k├аlame pas├аdo, ta├╝ mah├аv├аte v├а opun├аmi, s├гghasot├аya v├а
nadiy├а pav├аhemi. Abhikkanta├╝ bhante, abhikkanta├╝ bhante. Seyyath├аpi
bhante nikkujjita├╝ v├а ukkujjeyya, pa├▒icchanna├╝ v├а vivareyya, m├е├лhassa v├а
magga├╝ ├аcikkheyya, andhak├аre v├а telapajjota├╝ dh├аreyya cakkhumanto
r├еp├аni dakkhant├гti, evameva bhagavat├а anekapariy├аyena dhammo pak├аsito.
Es├аha├╝ bhante bhagavanta├╝ sara├╡a├╝ gacch├аmi [PTS Page 133] [\q 133/]
dhamma┬дca bhikkhusa├пgha┬дca. Up├аsaka├╝ ma├╝ bhagav├а dh├аretu ajjatagge
p├а├╡upeta├╝ sara├╡a├╝ gatanti. Atha kho pukkuso mallaputto a┬д┬дatara├╝ purisa├╝
├аmantesi. ‘I├пgha me tva├╝ bha├╡e si├пgiva├╡├╡a├╝ yuga├╝ ma├▒├▒ha├╝ dh├аra├╡iya├╝
├аh├аra’ti.Eva├╝ bhante’ti so puriso pukkusassa mallaputtassa pa├▒issutv├а
ta├╝ si├пg├гva├╡├╡a├╝ yuga├╝ ma├▒├▒ha├╝ dh├аra├╡iya├╝ ├аhari. Atha kho pukkuso
mallaputto ta├╝ si├пgiva├╡├╡a├╝ yuga├╝ ma├▒├▒ha├╝ dh├аra├╡├гya├╝ bhagavato upan├аmesi
‘idambhante si├пgiva├╡├╡a├╝ yuga├╝ ma├▒├▒ha├╝ dh├аra├╡├гya├╝. Tamme bhante bhagav├а
patiga├╡h├аtu anukampa├╝ up├аd├аy├а’ti. ‘Tena hi pukkusa ekena ma├╝ acch├аdehi
ekena ├аnandanti’. ‘Evambhante’ti kho pukkuso mallaputto bhagavato
pa├▒issutv├а ekena bhagavanta├╝ acch├аdesi ekena ├аyasmanta├╝ ├аnanda├╝. Atha
kho bhagav├а pukkusa├╝ mallaputta├╝ dhammiy├а kath├аya sandassesi,
sam├аdapesi, samuttejesi, sampaha├╝sesi. Atha kho pukkuso mallaputto
bhagavat├а dhammiy├а kath├аya sandassito sam├аdapito samuttejito
sampaha├╝sito u├▒├▒h├аy├аsan├а bhagavanta├╝ abhiv├аdetv├а padakkhi├╡a├╝ katv├а
pakk├аmi.

88. Atha kho ├аyasm├а ├аnando acirapakkante pukkuse mallaputte ta├╝
si├пgiva├╡├╡a├╝ yuga├╝ ma├▒├▒ha├╝ dh├аra├╡├гya├╝ bhagavato k├аya├╝ upan├аmesi ta├╝
bhagavato k├аya├╝ upan├аmita├╝ v├гtaccika├╝ viya kh├аyati.

[BJT Page 208] [\x 208/]

Atha kho ├аyasm├а ├аnando bhagavanta├╝ etadavoca: ‘acchariyambhante,
abbhutambhante, y├аvaparisuddho bhante tath├аgatassa chaviva├╡├╡o
pariyod├аto. Idambhante si├пgiva├╡├╡a├╝ yuga├╝ ma├▒├▒ha├╝ dh├аra├╡├гya├╝ bhagavato
[PTS Page 134] [\q 134/] upan├аmita├╝ v├гtaccika├╝ ciya kh├аyat├г’ti.

“Evameta├╝ ├аnanda, dv├гsu kho ├аnanda k├аlesu ativiya tath├аgatassa k├аyo
parisuddho hoti chaviva├╡├╡o pariyod├аto. Katamesu dv├гsu? Ya┬дca ├аnanda
ratti├╝ tath├аgato anuttara├╝ samm├аsambodhi├╝ abhisambujjhati, ya┬дca ratti├╝
tath├аgato anup├аdises├аya nibb├аnadh├аtuy├а parinibb├аyati imesu kho ├аnanda
dv├гsu k├аlesu ativiya tath├аgatassa k├аyo parisuddho hoti chaviva├╡├╡o
pariyod├аto. Ajja kho pan├аnanda rattiy├а pacchime y├аme kusin├аr├аya├╝
upavattane mall├аna├╝ s├аlavane antarena yamakas├аl├аna├╝ tath├аgatassa
parinibb├аna├╝ bhavissati. ├вy├аm├аnanda yena kakutth├а nad├г
tenupasa├пkamiss├аm├а”ti. “Evambhante”ti kho ├аyasm├а ├аnando bhagavato
paccassosi.


“Si├пgiva├╡├╡a├╝ yuga├╝ ma├▒├▒ha├╝ pukkuso abhih├аrayi,
Tena acch├аdito satth├а hemava├╡├╡o asobhath├а”ti.

(Ambavan├еpagamana├╝)

89. Atha kho bhagav├а mahat├а bhikkhusa├пghena saddhi├╝ yena kakutth├а
nad├г tenupasa├пkami. Upasa├пkamitv├а kakuttha├╝ nadi├╝ ajjhog├аhetv├а nah├аtv├а
ca pivitv├а ca paccuttaritv├а yena ambavana├╝ tenupasa├пkami. Upasa├пkamitv├а
├аyasmanta├╝ cundaka├╝ ├аmantesi. ‘I├пgha me cundaka catuggu├╡a├╝ sa├пgh├а├▒i├╝
pa┬д┬д├аpehi. Kilanto’smi cundaka nipajjiss├аm├г’ti. ‘Evambhante’ti kho
├аyasm├а cundako bhagavato pa├▒issutv├а catuggu├╡a├╝ sa├пgh├а├▒i├╝ pa┬д┬д├аpesi. Atha
kho bhagav├а dakkhi├╡ena passena s├гhaseyya├╝ kappesi p├аde p├аda├╝ acc├аdh├аya
sato sampaj├аno u├▒├▒h├аnasa┬д┬дa├╝ [PTS Page 135] [\q 135/] manasikaritv├а.
├вyasm├а pana cundako tattheva bhagavato purato nis├гdi.

[BJT Page 210] [\x 210/]


“Ganatv├аna buddho nadiya├╝ kakuttha├╝ acchodaka├╝ s├аtodaka├╝ vippasanna├╝, 1
Og├аhi satth├а sukilantar├еpo tath├аgato appa├▒imo’dha loke.
Nah├аtv├а ca p├гtv├а cudat├аri satth├а purakkhato bhikkhuga├╡assa majjhe.
Satth├а pavatt├а bhagav├а’dha dhamme up├аgam├г ambavana├╝ mahes├г.
├вmantay├г vundaka├╝ n├аma bhikkhu├╝ catuggu├╡a├╝ patthara me nipaccha├╝2
So vodito3 bh├аvitattena vundo catuggu├╡a├╝ patthari khippameva
Nipajji satth├а sukilantar├еpo cundo’pi tattha pamukhe nis├гd├г”ti.

(Dve pi├╡├│ap├аt├а samaphal├а)

90. Atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi. “Siy├а kho pan├аnanda
cundassa kamm├аraputtassa koci vippa├▒is├аra├╝ upadaheyya” ‘tassa te ├аvuso
cunda, al├аbh├а, tassa te dulladdha├╝, yassa te tath├аgato pacchima├╝
pi├╡├│ap├аta├╝ bhu┬дjitv├а parinibbuto’ti. Cundass├аnanda kamm├аraputtassa eva├╝
vippa├▒is├аro vinetabbo.

Tassa te ├аvuso l├аbh├а, tassa te suladdha├╝, yassa te tath├аgato
pacchima├╝ pi├╡├│ap├аta├╝ bhu┬дjitv├а parinibbuto. Sammukh├а meta├╝ ├аvuso cunda
bhagavato suta├╝ sammukh├а pa├▒iggah├гta├╝ ‘dve’ me pi├╡├│ap├аt├а samaphal├а [PTS
Page 136] [\q 136/] samavip├аk├а ativiya a┬д┬дehi pi├╡├│ap├аtehi mahapphalatar├а
ca mah├аnisa├╝satar├а ca. Katame dve? Ya┬дca pi├╡├│ap├аta├╝ bhu┬дjitv├а tath├аgato
anuttara├╝ samm├аsambodhi├╝ abhisambujjhati, ya┬дca pi├╡├│ap├аta├╝ bhu┬дjitv├а
tath├аgato anup├аdises├аya nibb├аnadh├аtuya├╝ parinibb├аyati, ime dve pi├╡├│ap├аt├а
samaphal├а samavip├аk├а ativiya a┬д┬дehi pi├╡├│ap├аtehi mahapphalatar├а ca
mah├аnisa├╝satar├а ca.

—————-

1. Acchodaka├╝, s├аtudak├а, vippasanna├╝ machasa├╝. 2. Nipajja├╝ (bahusu).

3. Modito (machasa├╝)

[BJT Page 212] [\x 212/]

├вyusa├╝vattanika├╝ pan├аyasmat├а cundena kamm├аraputtena kamma├╝ upacita├╝
sukhasa├╝vattanika├╝ pan├аyasmat├а cundena kamm├аraputtena kamma├╝ upacita├╝.
Va├╡├╡asa├╝vattanika├╝ pan├аyasmat├а cundena kamm├аraputtena kamma├╝ upacita├╝.
Yasasa├╝vattanika├╝ pan├аyasmat├а cundena kamm├аraputtena kamma├╝ upacita├╝.
├вdhipateyyasa├╝vattanika├╝ pan├аyasmat├а cundena kamm├аraputtena kamma├╝
upacitanti’. Cundassa ├аnanda kamm├аraputtassa eva├╝ vippa├▒is├аro
pa├▒ivinetabbo”ti.

Atha kho bhagav├а etamattha├╝ viditv├а t├аya├╝ vel├аya├╝ ima├╝ ud├аna├╝ ud├аnesi:


“Dadato pu┬д┬дa├╝ pava├│├│hati sa┬д┬дamato vera├╝ na v├гyati,
Kusalo ca jah├аti p├аpaka├╝ r├аgadosamohakkhay├а sa nibbuto’ti.

A├л├аr├аvedallabh├а├╡av├аro catuttho.

[BJT Page 214] [\x 214/]

(Kusin├аr├а gamana├╝)

[PTS Page 137] [\q 137/]

91. Atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi ├аy├аm├аnanda yena
hira┬д┬дavatiy├а nadiy├а p├аrima├╝ t├гra├╝, yena kusin├аr├а, yena upavattana├╝
mall├аna├╝ s├аlavana├╝, tenupasa├пkamiss├аm├а’ti. ‘Evambhante’ti kho ├аyasm├а
├аnando bhagavato paccassosi. Atha kho bhagav├а mahat├а bhikkhusa├пghena
saddhi├╝ yena hira┬д┬дavatiy├а nadiy├а p├аrima├╝ t├гra├╝, yena kusin├аr├а, yena
upavattana├╝ mall├аna├╝ s├аlavana├╝, tenupasa├пkami. Upasa├пkamitv├а ├аyasmanta├╝
├аnanda├╝ ├аmantesi. “I├пgha me tva├╝ ├аnanda antarena yamakas├аl├аna├╝
uttaras├гsaka├╝ ma┬дcaka├╝ pa┬д┬д├аpehi. Kilanto’smi ├аnanda nipajjiss├аm├г’ti.
‘Evambhante’ti kho ├аyasm├а ├аnando bhagavato pa├▒issutv├а antarena
yamakas├аl├аna├╝ uttaras├гsaka├╝ ma┬дcaka├╝ pa┬д┬д├аpesi. Atha kho bhagav├а
dakkhi├╡ena passena s├гhaseyya├╝ kappesi p├аde p├аda├╝ acc├аdh├аya sato
sampaj├аno.

92. Tena kho pana samayena yamakas├аl├а sabbaph├аliphull├а honti
ak├аlapupphehi. Te tath├аgatassa sar├гra├╝ okiranti ajjhokiranti
abhippakiranti tath├аgatassa p├еj├аya. Dibb├аni pi mand├аravapupph├аni
anta├лikkh├а papatanti, y├аni tath├аgatassa sar├гra├╝ okiranti ajjhokiranti
abhippakiranti tath├аgatassa p├еj├аya dibb├аni pi candanacu├╡├╡├аni anta├лikkh├а
papatanti. T├аni tath├аgatassa sar├гra├╝ [PTS Page 138] [\q 138/] okiranti
ajjhokiranti abhippakiranti tath├аgatassa p├еj├аya. Dibb├аni pi turiy├аni
anta├лikkhe vajjanti. Tath├аgatassa p├еj├аya.Dibb├аni pi sa├пg├гt├аni anta├лikkhe
vattanti tath├аgatassa p├еj├аya. Atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝
├аmantesi: sabbaph├аliphull├а kho ├аnanda yamakas├аl├а ak├аlapupphehi te
tath├аgatassa sar├гra├╝ okiranti ajjhokiranti abhippakiranti tath├аgatassa
p├еj├аya. Dibb├аnipi mand├аravapupph├аni anta├лikkh├а papatanti, t├аni
tath├аgatassa sar├гra├╝ okiranti ajjhokiranti abhippakiranti tath├аgatassa
p├еj├аya. Dibb├аnipi candanacu├╡├╡├аni anta├лikkh├а papatanti, t├аni tath├аgatassa
sar├гra├╝ okiranti ajjhokiranti abhippakiranti tath├аgatassa p├еj├аya.
Dibb├аni pi turiy├аni anta├лikkhe vajjanti tath├аgatassa p├еj├аya. Dibb├аnipi
sa├пgit├аni anta├лikkhe vattanti tath├аgatassa p├еj├аya. Na kho ├аnanda
ett├аvat├а tath├аgato sakkato v├а hoti garukato v├а m├аnito v├а p├еjito v├а
apacito v├а, yo kho ├аnanda bhikkhu v├а bhikkhun├г v├а up├аsako v├а up├аsik├а v├а
dhamm├аnudhammapa├▒ipanno viharati s├аm├гcipa├▒ipanno anudhammac├аr├г, so
tath├аgata├╝ sakkaroti garukaroti m├аneti p├еjeti apaciyati param├аya p├еj├аya.
Tasm├аtih├аnanda dhamm├аnudhammapa├▒ipann├а vihariss├аma s├аm├гcipa├▒ipann├а
anudhammac├аrino ti, eva├╝ hi vo ├аnanda sikkhitabbanti.

[BJT Page 216] [\x 216/]

Upav├а├╡a thero

93. Tena kho pana samayena ├аyasm├а upav├а├╡o bhagavato purato ├▒hito hoti
bhagavanta├╝ v├гjam├аno. Atha kho bhagav├а ├аyasmanta├╝ upav├а├╡a├╝ apas├аdesi:
‘apehi bhikkhu. M├а me purato a├▒├▒h├аs├г’ti. Atha kho ├аyasmato ├аnandassa
etadahosi: ‘aya├╝ kho [PTS Page 139] [\q 139/] ├аyasm├а upav├а├╡o d├гgharatta├╝
bhagavato upa├▒├▒h├аko santik├аvacaro sam├гpac├аr├г. Atha ca pana bhagav├а
pacchime k├аle ├аyasmanta├╝ upav├а├╡a├╝ apas├аdesi: apehi bhikkhu, m├а me purato
a├▒├▒h├аs├гti. Ko nu kho hetu ko paccayo ya├╝ bhagav├а ├аyasmanta├╝ upav├а├╡a├╝
apas├аresi. 1 Apehi bhikkhu m├а me purato a├▒h├аs├г’ti. Atha kho ├аyasm├а
├аnando bhagavanta├╝ etadavoca: aya├╝ bhante ├аyasm├а upav├а├╡o d├гgharatta├╝
bhagavato upa├▒├▒h├аko santik├аvacaro sam├гpac├аr├г, atha ca pana bhagav├а
pacchime k├аle ├аyasmanta├╝ upav├а├╡a├╝ apas├аdeti: apehi bhikkhu, m├а me purato
a├▒├▒h├аs├гti. Ko nu kho bhante hetu ko paccayo ya├╝ bhagav├а ├аyasmanta├╝
upav├а├╡a├╝ apas├аdeti apehi bhikkhu m├а me purato a├▒├▒h├аs├г’ti? Yebhuyyena
├аnanda dasasu sahass├гsu lokadh├аtusu devat├а sannipatit├а tath├аgata├╝
dassan├аya, y├аvat├а ├аnanda kusin├аr├а upavattana├╝ mall├аna├╝ s├аlavana├╝
samannato dv├аdasayojan├аni natthi so padeso v├а├лagga ko├▒inittudana mattopi
mahesakkh├аhi devat├аhi apathu├▒o. Devat├а ├аnanda ujjh├аyanti d├еr├а ca vata
mah├а ├аgat├а tath├аgata├╝ dassan├аya. Kad├аci karahaci tath├аgat├а loke
uppajjanti arahanto samm├аsambuddh├а ajjeva rattiy├а pacchime y├аme
tath├аgatassa parinibb├аna├╝ bhavissati, aya┬дca mahesakkho bhikkhu
bhagavato purato ├▒hito ov├аrento, na maya├╝ labh├аma pacchime k├аle
tath├аgata├╝ dassan├аy├а’ti.

94. Katha├╝ bh├еt├а pana bhante bhagav├а devat├а manasi karot├г’ti.

“Sant├аnanda devat├а ├аk├аse pathavisa┬д┬дiniyo, kese pakiriya kandanti,
b├аh├а paggayha kandanti, chinnap├аta├╝ [PTS Page 140] [\q 140/] papatanti
├аva├▒├▒anti viva├▒├▒anti atikhippa├╝ bhagav├а parinibb├аyissati, atikhippa├╝
sugato parinibb├аyissati, atikhippa├╝ cakkhu loke antaradh├аyissat├г’ti
sant├аnanda devat├а pa├▒haviya├╝ pa├▒havisa┬д┬дiniyo, kesepakiriya kandanti,
b├аh├а paggayha kandanti, chinnap├аta├╝ papatanti ├аva├▒├▒anti viva├▒├▒anti:

—————-

1. Apas├аresi. Kesuci.

[BJT Page 218] [\x 218/]

Atikhippa├╝ bhagav├а parinibb├аyissati, atikhippa├╝ sugato parinibb├аyissati, atikhippa├╝ cakkhu1 loke antaradh├аyissat├гti!

Y├а pana t├а devat├а v├гtar├аg├а, t├а sat├а sampaj├аnad├а adhiv├аsenti: anicc├а sa├пkh├аr├а ta├╝ kutettha labbh├а?Ti,

95. “Pubbe bhante dis├аsu vassa├╝ vutth├а bhikkh├е ├аgacchanti tath├аgata├╝
dassan├аya. Te maya├╝ labh├аma manobh├аvan├гye bhikkh├е dassan├аya labh├аma
payirup├аs├аn├аya, bhagavato pana maya├╝ bhante accayena na labhiss├аma
manobh├аvan├гye bhikkhu dassan├аya na labhiss├аma payirup├аsan├аy├а”ti.

“Catt├аrim├аni ├аnanda saddhassa kulaputtassa dassan├гy├аni sa├╝vejan├гy├аni ├▒h├аn├аni. Katam├аni catt├аri:

‘Idha tath├аgato j├аto’ti ├аnanda saddhassa kulaputtassa dassan├гya├╝ sa├╝vejan├гya├╝ ├▒h├аna├╝.

‘Idha tath├аgato anuttara├╝ samm├аsambodhi├╝ abhisambuddho’ti ├аnanda saddhassa kulaputtassa dassan├гya├╝ sa├╝vejan├гya├╝ ├▒h├аna├╝.

‘Idha tath├аgatena anuttara├╝ dhammacakka├╝ pavattitanti’ ├аnanda saddhassa kulaputtassa dassan├гya├╝ sa├╝vejan├гya├╝ ├▒h├аna├╝.

‘Idha tath├аgato anup├аdises├аya nibb├аnadh├аtuy├а’ parinibbutoti ├аnanda saddhassa kulaputtassa dassan├гya├╝ sa├╝vejan├гya├╝ ├▒h├аna├╝.

[PTS Page 141] [\q 141/] im├аni kho ├аnanda catt├аri saddhassa kulaputtassa dassan├гy├аni sa├╝vejan├гy├аni ├▒h├аn├аni.

├вgamissanti kho ├аnanda saddh├а bhikkh├е bhikkhuniyo up├аsak├а up├аsik├аyo
idha tath├аgato j├аto ti pi, idha tath├аgato anuttara├╝ samm├аsambodhi├╝
abhisambuddhoti pi, idha tath├аgatena anuttara├╝ dhammacakka├╝
pavattitantipi, idha tath├аgato anup├аdises├аya nibb├аnadh├аtuy├а parinibbuto
ti pi. Ye hi keci ├аnanda cetiyac├аrika├╝ ├аhi├╡├│ant├а pasannacitt├а k├аla├╝
karissanti, sabbe te k├аyassa bhed├а parammara├╡├а sugati├╝ sagga├╝ loka├╝
upapajjissantiti.

—————-

1. Cakkhuma├╝ - s├г. Mu. Cakkhu├╝ - i.

[BJT Page 220] [\x 220/]

├вnanda pucch├а kath├а

96. “Katha├╝ maya├╝ bhante m├аtug├аme pa├▒ipajj├аm├а?” Ti.

“Adassana├╝ ├аnand├а”ti.

“Dassane bhagav├а sati katha├╝ pa├▒ipajjitabbanti?”

“An├аl├аpo ├аnand├а”ti.

“Alapattena pana bhante katha├╝ pa├▒ipajjitabbanti?”

“Sati ├аnanda upa├▒├▒hapetabb├а”ti.

Katha├╝ maya├╝ bhante tath├аgatassa sar├гre pa├▒ipajj├аm├а?”Ti.

“Aby├аva├▒├а tumhe ├аnanda hotha tath├аgatassa sar├гrap├еj├аya. I├пgha tumhe
├аnanda sadatthe, gha├▒atha1 sadatthamanuyujjatha, sadatthe 2 appamatt├а
├аt├аpino pahitatt├а viharatha, sant├аnanda khattiyapa├╡├│it├а pi
br├аhma├╡apa├╡├│it├а pi gahapatipa├╡├│it├а pi tath├аgate ahippasann├а te
tath├аgatassa sar├гrap├еja├╝ karissant├г”ti.

“Katha├╝ pana bhante tath├аgatassa sar├гre pa├▒ipajjitabbant├г?”

“Yath├а kho ├аnanda ra┬д┬дo cakkavattissa sar├гre pa├▒ipajjanti, eva├╝
tath├аgatassa sar├гre pa├▒ipajjitabbanti” “katha├╝ pana bhante ra┬д┬дo
cakkavattissa sar├гre pa├▒ipajjanti?”Ti “ra┬д┬дo ├аnanda cakkavattissa
sar├гra├╝ ahatena vatthena ve├▒henti. Ahatena vatthena ve├▒hetv├а vihatena
kapp├аsena ve├▒henti. Vihatena kapp├аsena ve├▒hetv├а ahatena vatthena [PTS
Page 142] [\q 142/] ve├▒henti.

—————-

1. Cakkhum├а, (machasa├╝) cak├╣urantardhayati (sabbatthiv├аd├гna├╝
mah├аparinibb├аnasutte). 2. S├аratthe gha├▒hatha anuyu┬дapatha (machasa├╝. )
3. S├аratthe (machasa├╝)

[BJT Page 222] [\x 222/]

Eten├еp├аyena pa┬дcahi yugasatehi ra┬д┬дo cakkavattissa sar├гra├╝1 ve├▒hetv├а
├аyas├аya telado├╡iy├а pakkhipitv├а a┬д┬дiss├а ├аyas├аya do├╡iy├а pa├▒ikujjitv├а
sabbagandh├аna├╝ citaka├╝ karitv├а ra┬д┬дo cakkavattissa sar├гra├╝ jh├аpenti.
C├аtummah├аpathe 2 ra┬д┬дo cakakavattissa th├еpa├╝ karonti. Eva├╝ kho ├аnanda
ra┬д┬дo cakkavattissa sar├гre pa├▒ipajjanti. Yath├а kho ├аnanda ra┬д┬дo
cakkavattissa sar├гre pa├▒ipajjanti eva├╝ tath├аgatassa sar├гre
pa├▒ipajjitabba├╝ c├аtummah├аpathe tath├аgatassa th├еpo k├аtabbo. Tattha ye
m├аla├╝ v├а gandha├╝ v├а cu├╡├╡aka├╝3 v├а ├аropessanti v├а abhiv├аdessanti v├а,
citta├╝ v├а pas├аdessanti, tesanta├╝ bhavissati d├гgharatta├╝ hit├аya
sukh├аy├а”ti.

Th├еp├аrah├а puggal├а.

97. “Catt├аro’me ├аnanda th├еp├аrah├а. Katame catt├аro? Tath├аgato araha├╝
samm├аsambuddho th├еp├аraho. Paccekasambuddho th├еp├аraho, tath├аgatassa
s├аvako th├еp├аraho, r├аj├а cakkavatt├г th├еp├аraho’ti.

Ki┬дc├аnanda atthavasa├╝ pa├▒icca tath├аgato araha├╝ samm├аsambuddho
th├еp├аraho? Aya├╝ tassa bhagavato arahato samm├аsambuddhassa th├еpo ti
├аnanda bah├е jan├а citta├╝ pas├аdenti, te tatthacitta├╝ pas├аdetv├а k├аyassa
bhed├а parammara├╡├а sugati├╝ sagga├╝ loka├╝ upapajjanti. Ida├╝ kho ├аnanda
atthavasa├╝ pa├▒icca tath├аgato araha├╝ samm├аsambuddho th├еp├аraho.

Ki┬дc├аnanda atthavasa├╝ pa├▒icca paccekasambuddho th├еp├аraho? Aya├╝ tassa
bhagavato paccekasambuddhassa [PTS Page 143] [\q 143/] th├еpo ti ├аnanda
bah├еjan├а citta├╝ pas├аdenti. Te tattha citta├╝ pas├аdetv├а k├аyassa bhed├а
parammara├╡├а sugati├╝ sagga├╝ loka├╝ upapajjanti. Ida├╝ kho ├аnanda atthavasa├╝
pa├▒icca paccekasambuddho th├еp├аraho.

—————-

1. Sar├гre (sy├а, ka├╝). 2. C├аtumah├аpattha (machasa├╝). 3. Va├╡├╡aka├╝ [PTS]

[BJT Page 224] [\x 224/]

Ki┬дc├аnanda atthavasa├╝ pa├▒icca tath├аgatassa s├аvako th├еp├аraho? Aya├╝
tassa bhagavato arahato samm├аsambuddhassa s├аvakassa th├еpo ti ├аnanda bah├е
jan├а citta├╝ pas├аdenti. 1 Te tattha citta├╝ pas├аdetv├а k├аyassa bhed├а
parammara├╡├а sugati├╝ sagga├╝ loka├╝ upapajjanti. Ida├╝ kho ├аnanda atthavasa├╝
pa├▒icca tath├аgatassa s├аvako th├еp├аraho, 2

Ki┬дc├аnanda atthavasa├╝ pa├▒icca r├аj├а cakkavatt├г th├еp├аraho? Aya├╝
dhammikassa dhammara┬д┬дo th├еpo ti ├аnanda bah├е jan├а citta├╝ pas├аdenti, te
tattha citta├╝ pas├аdetv├а k├аyassa bhed├а parammara├╡├а sugati├╝ sagga├╝ loka├╝
upapajjanti.

Ida├╝ kho ├аnanda atthavasa├╝ pa├▒icca r├аj├а cakkavatti th├еp├аraho. Ime kho ├аnanda catt├аro th├еp├аrah├а”ti.

├вnandattherassa acchariyadhamm├а.

98. Atha kho ├аyasm├а ├аnando vih├аra├╝ pavisitv├а kapis├гsa├╝ ├аlambitv├а
rodam├аno a├▒├▒h├аsi: “aha┬дca vatamhi sekho sakara├╡├гyo, satthu ca me
parinibb├аna├╝ bhavissati yo mama├╝3 ├аnukampako”ti, atha kho bhagav├а
bhikkh├е ├аmantesi: “kahannu kho bhikkhave ├аnando”ti “eso bhante ├аyasm├а
├аnando vih├аra├╝ pavisitv├а kapis├гsa├╝ ├аlambitv├а rodam├аno ├▒hito: ‘aha┬дca
vatamhi sekho sakara├╡├гyo satthu ca me parinibb├аna├╝ bhavissati yo mama├╝
├аnukampako”ti. Atha kho bhagav├а a┬д┬дatara├╝ bhikkhu├╝ ├аmantesi: “ehi tva├╝
bhikkhu, mama vacanena ├аnanda├╝ ├аmantehi: satth├а ta├╝ ├аvuso ├аnanda
├аmanteti”ti [PTS Page 144] [\q 144/] “evambhante’ti kho so bhikkhu
bhagavato pa├▒issutv├а yen├аyasm├а ├аnando tenupasa├пkami, upasa├пkamitv├а
├аyasmanta├╝ ├аnanda├╝ etadavoca: satth├а ta├╝ ├аvuso ├аnanda ├аmantet├г”ti.
‘Evam├аvuso’ti kho ├аyasm├а ├аnando tassa bhikkhuno pa├▒issutv├а yena bhagav├а
tenupasa├пkami. Upasa├пkamitv├а bhagavanta├╝ abhiv├аdetv├а ekamanta├╝ nis├гdi,
ekamanta├╝ nisinna├╝ kho ├аyasmanta├╝ ├аnanda├╝ bhagav├а etadavoca:

1. Bahujano citta├╝ pas├аdeti [PTS]. 2. S├аvakath├еpo. [PTS]. 3. Mama (machasa├╝).

[BJT Page 226] [\x 226/]

“Ala├╝ ├аnanda m├а soci, m├а paridevi - nanu eta├╝ ├аnanda may├а pa├▒ikacceva
akkh├аta├╝ sabbeheva piyehi man├аpehi n├аn├аbh├аvo vin├аbh├аvo a┬д┬дath├аbh├аvo.
Ta├╝ kutettha ├аnanda labbh├а ‘yanta├╝ j├аta├╝ bh├еta├╝ sa├пkhata├╝ palokadhamma├╝,
ta├╝ vata tath├аgatass├аpi sar├гra├╝’ m├аpalujjiti. Neta├╝ ├▒h├аna├╝ vijjati.
D├гgharatta├╝ kho te ├аnanda tath├аgato paccupa├▒├▒hito mettena k├аyakammena
hitena sukhena advayena appam├а├╡ena, mettena vac├гkammena hitena sukhena
advayena appam├а├╡ena, mettena manokammena hitena sukhena advayena
appam├а├╡ena. Katapu┬д┬дo’si tva├╝ ├аnanda padh├аnamanuyu┬дja , khippa├╝ hehisi1
an├аsavo”ti.

99. Atha kho bhagav├а bhikkh├е ├аmantesi: ” ye pi te bhikkhave ahesu├╝
at├гtamaddh├аna├╝ arahanto samm├аsambuddh├а, tesampi bhagavanta├╝
etaparam├аyeva upa├▒├▒h├аk├а ahesu├╝ seyyath├аpi mayha├╝ ├аnando. Ye pi te
bhikkhave bhavissanti an├аgatamaddh├аna├╝ arahanto samm├аsambuddh├а, tesampi
bhagavant├аna├╝ etaparam├аyeva upa├▒├▒h├аk├а bhavissanti seyyath├аpi mayha├╝
├аnando, pa├╡├│ito bhikkhave ├аnando, medh├аv├г bhikkhave ├аnando, j├аn├аti ‘aya├╝
k├аlo tath├аgata├╝ dassan├аya upasa├пkamitu├╝ bhikkh├еna├╝, aya├╝ k├аlo
bhikkhun├гna├╝ aya├╝ k├аlo up├аsak├аna├╝, [PTS Page 145] [\q 145/] aya├╝ k├аlo
up├аsik├аna├╝, aya├╝ k├аlo ra┬д┬дo r├аjamah├аmatt├аna├╝ titthiy├аna├╝
titthiyas├аvak├аnanti. ‘

100. Catt├аro’me bhikkhave acchariy├а abbhut├а dhamm├а ├аnande katame
catt├аro? Sace bhikkhave bhikkhuparis├а ├аnanda├╝ dassan├аya upasa├пkamati,
dassanena s├а attaman├а hoti. Tatra ce ├аnando dhamma├╝ bh├аsati, bh├аsitena
pi s├а attaman├а hoti, atitt├а’va bhikkhave bhikkhuparis├а hoti. Atha kho
├аnando tu├╡h├г hoti. Sace bhikkhave bhikkhun├гparis├а, up├аsakaparis├а,
up├аsik├аparis├а ├аnanda├╝ dassan├аya upasa├пkamati, dassanena s├а attaman├а
hoti. Tatra ce ├аnando dhamma├╝ bh├аsati bh├аsitenapi s├а attaman├а hoti.
Atitt├а’va bhikkhave up├аsik├аparis├а hoti. Atha kho ├аnando tu├╡h├г hoti. Ime
kho bhikkhave catt├аro acchariy├а abbhut├а dhamm├а ├аnande.

—————-

1. Hohisi (machasa├╝)

[BJT Page 228] [\x 228/]

Catt├аro’me bhikkhave acchariy├а abbhut├а dhamm├а ra┬д┬дe cakkavattimhi.
Katame catt├аro? Sace bhikkhave khattiyaparis├а r├аj├аna├╝ cakkavatti├╝
dassan├аya upasa├пkamati, dassanena s├а attaman├а hoti. Tatra ce r├аj├а
cakkavatt├г bh├аsati bh├аsitenapi s├а attaman├а hoti atitt├а’va bhikkhave
khattiyaparis├а hoti. Atha kho r├аj├а cakkavatt├г tu├╡h├г hoti. Sace bhikkhave
br├аhma├╡aparis├а, gahapatiparis├а, sama├╡aparis├а r├аj├аna├╝ cakkavatti├╝
dassan├аya upasa├пkamati, dassanena s├а attaman├а hoti. Tatra ce r├аj├а
cakkavatt├г bh├аsati ├╖├аsitena pi s├а attaman├а hoti, atitt├а’va bhikkhave
sama├╡aparis├а hoti. Atha kho r├аj├а cakkavatti tu├╡h├г hoti. [PTS Page 146]
[\q 146/] evameva kho bhikkhave catt├аro ‘me acchariy├а abbhut├а dhamm├а
├аnande. Sace bhikkhave bhikkhuparis├а ├аnanda├╝ dassan├аya upasa├пkamati,
dassanena s├а attaman├а hoti, tatra ce ├аnando dhamma├╝ bh├аsati, bh├аsitena
pi s├а attaman├а hoti, tatu ce ├аnando dhamma├╝ bh├аsati, bh├аsitena pi s├а
attaman├а hoti, atitt├а’va bhikkhave bhikkhuparis├а hoti. Atha kho ├аnando
tu├╡h├г hoti. Sace bhikkhun├гparis├а, up├аsakaparis├а, up├аsik├аparis├а ├аnanda├╝
dassan├аya upasa├пkamati, dassanena s├а attaman├а hoti, tatra ce ├аnando
dhamma├╝ bh├аsati bh├аsitenapi s├а attaman├а hoti atitt├а’va bhikkhave
up├аsik├аparis├а hoti. Atha kho ├аnando tu├╡h├г hoti. Ime kho bhikkhave
catt├аro acchariy├а abbhut├а dhamm├а ├аnande’ti.

(Mah├аsudassana sutta desan├а. )

101. Eva├╝ vutte ├аyasm├а ├аnando bhagavanta├╝ etadavoca: “m├а bhante
bhagav├а imasmi├╝ ku├│├│anagarake1 ujja├пgalanagarake s├аkh├аnagarake
parinibb├аy├г. 2 Santi bhante a┬д┬д├аni mah├аnagar├аni, seyyath├гda├╝ camp├а
r├аjagaha├╝ s├аvatthi s├аketa├╝ kosamb├г b├аr├а├╡as├г. Ettha bhagav├а parinibb├аtu.
Ettha bah├е khattiyamah├аs├аl├а br├аhma├╡amah├аs├аl├а gahapatimah├аs├аl├а tath├аgate
abhippasann├а. Te tath├аgatassa sar├гrap├еja├╝ karissanti”ti. “M├аheva├╝ ├аnanda
avaca, m├аheva├╝ ├аnanda avaca ku├│├│anagaraka├╝ ujja├пgalanagaraka├╝
s├аkh├аnagarakanti. “

‘Bh├еtapubba├╝ ├аnanda r├аj├а mah├аsudassano n├аma ahosi cakkavatt├г dhammiko
dhammar├аj├а c├аturanto vijit├аv├г janapadatth├аcariyappatto
sattaratanasamann├аgato.

—————-

1. Khuddanagarake (machasa├╝). 2. Kusin├аr├аya├╝ (machasa├╝).

[BJT Page 230] [\x 230/]

Ra┬д┬дo ├аnanda mah├аsudassanassa aya├╝ kusin├аr├а kus├аvat├г n├аma r├аjadh├аn├г
ahosi. Puratthimena ca pacchimena ca dv├аdasayojan├аni ├аy├аmena, uttarena
ca dakkhi├╡ena ca sattayojan├аni vitth├аrena, kus├аvat├г ├аnanda r├аjadh├аn├г
iddh├а ceva ahosi ph├гt├а [PTS Page 147] [\q 147/] ca bahujan├а ca
├аki├╡├╡amanuss├а ca subhikkh├а va. Seyyath├аpi ├аnanda dev├аna├╝ ├а├лakamand├а n├аma
r├аjadh├аni iddh├а ceva phit├а ca bahujan├а ca ├аki├╡├╡ayakkh├а ca subhikkh├а ca,
evameva kho ├аnanda kus├аvat├г r├аjadh├аn├г iddh├а ceva ahosi ph├гt├а ca
bahujan├а ca ├аki├╡├╡amanuss├а ca subhikkh├а ca. Kus├аvat├г ├аnanda r├аjadh├аn├г
dasahi saddehi av├гvitt├а ahosi div├а ceva ratti┬дca: seyyath├гda├╝
hatthisaddena assasaddena rathasaddena bherisaddena mudi├пgasaddena
v├г├╡├аsaddena g├гtasaddena sa├пkhasaddena, sammasaddena t├аlasaddena asn├аtha
pivatha kh├аdath├аti dasamena saddena. Gaccha tva├╝ ├аnanda, kusin├аra├╝
pavisitv├а kosin├аrak├аna├╝ mall├аna├╝ ├аrocehi: ajja kho v├аse├▒├▒h├а rattiy├а
pacchime y├аme tath├аgatassa parinibb├аna├╝ bhavissati. Abhikkamatha
v├аse├▒├▒h├а abhikkamatha v├аse├▒├▒h├а, m├а pacch├а vippa├▒is├аrino ahuvattha:
amh├аka┬дca no g├аmakkhette tath├аgatassa parinibb├аna├╝ ahosi, na maya├╝
labhimh├а pacchime k├аle tath├аgata├╝ dassan├аy├а”ti.

“Evambhante” ti kho ├аyasm├а ├аnando bhagavato pa├▒issutv├а niv├аsetv├а pattac├гvaram├аd├аya attadutiyo kusin├аra├╝ p├аvisi.

Mall├аna├╝ vandan├а

102. Tena kho pana samayena kosin├аrak├а mall├а santh├аg├аre sannipatit├а
honti kenacideva kara├╡├гyena. Atha kho ├аyasm├а ├аnando yena kosin├аrak├аna├╝
mall├аna├╝ santh├аg├аra├╝ tenupasa├пkami. Upasa├пkamitv├а kosin├аrak├аna├╝ mall├аna├╝
├аrocesi “ajja kho v├аse├▒├▒h├а rattiy├а pacchime y├аme tath├аgatassa
parinibb├аna├╝ bhavissati. Abhikkamatha v├аse├▒├▒h├а, abhikkamatha v├аse├▒├▒h├а.
M├а pacch├а vippa├▒is├аrino ahuvattha! ‘Amh├аka┬дca no g├аmakkhette
tath├аgatassa [PTS Page 148] [\q 148/] parinibb├аna├╝ ahosi, na├╝ maya├╝
labhimh├а pacchime k├аle tath├аgata├╝ dassan├аy├а”ti.

[BJT Page 232] [\x 232/]

Idam├аyasmato ├аnandassa sutv├а mall├а ca mallaputt├а ca mallasu├╡is├а ca
mallapaj├аpatiyo ca agh├аvino dumman├а cetodukkhasamappit├а appekacce kese
pakiriya kandanti, b├аh├а paggayha kandanti, chinnap├аta├╝ patanti ├аva├▒├▒anti
viva├▒├▒anti “atikhippa├╝ bhagav├а parinibb├аyissati, atikhippa├╝ sugato
parinibb├аyissati, atikhippa├╝ cakkhu 1 loke antaradh├аyissat├г”ti.

Atha kho mall├а ca mallaputt├а ca mallasu├╡is├а ca mallapaj├аpatiyo ca
agh├аvino dumman├а cetodukkhasamappit├а yena upavatta├╝ mall├аna├╝ s├аlavana├╝
yen├аyasm├а ├аnando tenupasa├пkami├╝su. Atha kho ├аyasmato ├аnandassa
etadahosi: sace kho aha├╝ kosin├аrake malle ekameka├╝ bhagavanta├╝
vand├аpessami├╝, avandito’va bhagav├а kosin├аrakehi mallehi bhavissati.
Ath├аya├╝ ratti vibh├аyissati. Yann├еn├аha├╝ kosin├аrake malle kulaparivattaso
kulaparivattaso ├▒hapetv├а bhagavanta├╝ vand├аpeyya├╝ ‘itthann├аmo bhante
mallo saputto sahariyo sapariso s├аmacco bhagavato p├аde siras├а
vandat├г’ti.

Atha kho ├аyasm├а ├аnando kosin├аrake malle kulaparivattaso
kulaparivattaso ├▒hapetv├а bhagavanta├╝ vand├аpesi: ‘itthann├аmo bhante mallo
saputto sabhariyo sapariso s├аmacco bhagavato p├аde siras├а vandat├г’ti.
Atha kho ├аyasm├а ├аnando etena up├аyena pa├▒hameneva y├аmena kosin├аrake malle
bhagavanta├╝ vand├аpesi.

Subhadda paribb├аjaka vatthu

103. Subhadda paribb├аjaka vatthu

103. Tena kho pana samayena subhaddo n├аma paribb├аjako kusin├аr├аya├╝
pa├▒ivasati. Assosi kho subhaddo paribb├аjako: ‘ajja kira rattiy├а pacchime
y├аme sama├╡assa gotamassa parinibb├аna├╝ bhavissat├г’ti. [PTS Page 149] [\q
149/] atha kho subhaddassa paribb├аjakassa etadahosi: “suta├╝ kho pana
me’ta├╝ paribb├аjak├аna├╝ vuddh├аna├╝ mahallak├аna├╝ ├аcariyap├аcariy├аna├╝
bh├аsam├аn├аna├╝ kad├аci karahaci tath├аgat├а loke uppajjanti arahanto
samm├аsambuddh├аti. Ajjeva rattiy├а pacchime y├аme sama├╡assa gotamassa
parinibb├аna├╝ bhavissati.

—————-

1. Cakkhum├а (machasa├╝)

[BJT Page 234] [\x 234/]

Atthi ca me aya├╝ ka├пkh├аdhammo uppanno. Eva├╝ pasanno aha├╝ sama├╡e
gotame ‘pahoti me sama├╡o gotamo tath├а dhamma├╝ desetu├╝ yath├аha├╝ ima├╝
ka├пkh├аdhamma├╝ pajaheyyanti’. Atha kho subhaddo paribb├аjako yena
upavattana├╝ mall├аna├╝ s├аlavana├╝ yena ├аyasm├а ├аnando tenupasa├пkami.
Upasa├пkamitv├а ├аyasmanta├╝ ├аnanda├╝ etadavoca: suta├╝ meta├╝ bho
├аnandaparibb├аjak├аna├╝ vuddh├аna├╝ mahallak├аna├╝ ├аcariyap├аcariy├аna├╝
bh├аsam├аn├аna├╝: “kad├аvi karahaci tath├аgat├а loke uppajjanti arahanto
samm├аsambuddh├а”ti. Ajjeva rattiy├а pacchime y├аme sama├╡assa gotamassa
parinibb├аna├╝ bhavissati. Atthi ca me aya├╝ ka├пkh├аdhammo uppanno, “eva├╝
pasanno aha├╝ sama├╡e gotame, pahoti me sama├╡o gotamo tath├а dhama├╝ desetu├╝
yath├аha├╝ ima├╝ ka├пkh├аdhamma├╝ pajaheyya├╝. S├аdh├аha├╝ bho ├аnanda labheyya├╝
sama├╡a├╝ gotama├╝ dassan├аy├а”ti.

Eva├╝ vutte ├аyasm├а ├аnando subhadda├╝ paribb├аjaka├╝ etadavoca: ‘ala├╝
├аvuso subhadda, m├а tath├аgata├╝ vihe├▒hesi. Kilanto bhagav├а”ti. Dutiyampi
kho subhaddo paribb├аjako ├аyasmanta├╝ ├аnanda├╝ etadavoca: “suta├╝ meta├╝ bho
├аnanda paribb├аjak├аna├╝ vuddh├аna├╝ mahallak├аna├╝ ├аcariyap├аcariy├аna├╝
bh├аsam├аn├аna├╝: kad├аci karahaci tath├аgat├а loke uppajjanti arahanto
samm├аsambuddh├аti. Ajjeva rattiy├а pacchime y├аme [PTS Page 150] [\q 150/]
sama├╡assa gotamassa parinibb├аna├╝ bhavissati. Atthi ca me aya├╝
ka├пkh├аdhammo uppanno, eva├╝ pasanno aha├╝ sama├╡e gotame, ‘pahoti me sama├╡o
gotamo tath├а dhamm├а desetu├╝ yath├аha├╝ ima├╝ ka├пkh├а dhamma├╝ pajaheyya├╝’.
S├аdh├аha├╝ bho ├аnanda labheyya├╝ sama├╡a├╝ gotama├╝ dassan├аy├а”ti. Dutiyampi
kho ├аyasm├а ├аnando subhadda├╝ paribb├аjaka├╝ etadavoca: “ala├╝ ├аvuso
subhadda, m├а tath├аgata├╝ vihe├▒hesi kilanto bhagav├а”ti. Tatiyampi kho
subhaddo paribb├аjako ├аyasmanta├╝ ├аnanda├╝ etadavoca: “suta├╝ meta├╝ bho
├аnanda paribb├аjak├аna├╝ vuddh├аna├╝ mahallak├аna├╝ ├аcariyap├аcariy├аna├╝
bh├аsam├аn├аna├╝: kad├аci karahaci tath├аgat├а loke uppajjanti arahanto
samm├аsambuddh├аti. Ajjeva rattiy├а pacchime y├аme sama├╡assa gotamassa
parinibb├аna├╝ bhavissati. Atthi ca me aya├╝ ka├пkh├аdhammo uppanno, eva├╝
pasanno aha├╝ sama├╡e gotame, ‘pahoti me sama├╡o gotamo tath├а dhamm├а
desetu├╝ yath├аha├╝ ima├╝ ka├пkh├а dhamma├╝ pajaheyya├╝’. S├аdh├аha├╝ bho ├аnanda
labheyya├╝ sama├╡a├╝ gotama├╝ dassan├аy├а”ti. Tatiyampi kho ├аyasm├а ├аnando
subhadda├╝ paribb├аjaka├╝ etadavoca: “ala├╝ ├аvuso subhadda, m├а tath├аgata├╝
vihe├▒hesi kilanto bhagav├а”ti.

104. Assosi kho bhagav├а ├аyasmato ├аnandassa subhaddena paribb├аjakena
saddhi├╝ ima├╝ kath├аsall├аpa├╝. Atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝
├аmantesi: “ala├╝ ├аnanda m├а subhadda├╝ v├аresi, labhata├╝ ├аnanda subhaddo
tath├аgata├╝ dassan├аya. Ya├╝ ki┬дci ma├╝ subhaddo pucchissati, sabbanta├╝
a┬д┬д├аpekkho’va pucchissati no vihes├аpekkho. Ya┬дcass├аha├╝ pu├▒├▒ho
by├аkariss├аmi, ta├╝ khippameva ├аj├аnissat├г”ti.

[BJT Page 236] [\x 236/]

Atha kho ├аyasm├а ├аnando subhadda├╝ paribb├аjaka├╝ etadavoca: gacch├аvuso
subhadda, karoti te bhagav├а ok├аsanti. Atha kho subhaddo paribb├аjako yena
bhagav├а tenupasa├пkami. Upasa├пkamitv├а bhagavat├а saddhi├╝ sammodi.
Sammodan├гya├╝ katha├╝ s├аr├а├╡├гya├╝ v├гtis├аretv├а ekamanta├╝ nis├гdi. Ekamanta├╝
nisinno kho subhaddo paribb├аjako bhagavanta├╝ etadavoca: ‘ye’ me bho
gotama sama├╡abr├аhma├╡├а sa├пghino ga├╡ino ga├╡├аcariy├а ┬д├аt├а yasassino
titthakar├а s├аdhusammat├а bahujanassa, seyyath├гda├╝ p├еra├╡o kassapo,
makkhali gos├аlo, ajito kesakambalo, pakudho kacc├аyano, sa┬дjayo
bela├▒├▒haputto. Niga├╡├▒hon├аtaputto, sabbe te sak├аya pa├▒i┬д┬д├аya abbha┬д┬дi├╝su.
Sabbeva na [PTS Page 151] [\q 151/] abbha┬д┬дi├╝su, ud├аhu ekacce
abbha┬д┬дi├╝su ekacce n├аbbha┬д┬дi├╝s├е ?”Ti.

“Ala├╝ subhadda├╝ ti├▒hateta├╝ sabbe te sak├аya pa├▒i┬д┬д├аya abbha┬д┬дi├╝su,
sabbeva na abbha┬д┬дi├╝su, ud├аhu ekacce abbha┬д┬дi├╝su ekacce n├аbbha┬д┬дi├╝s├е”ti.
Dhamma├╝ te subhadda desiss├аmi. Ta├╝ su├╡├аhi, s├аdhuka├╝ manasi karohi,
bh├аsiss├аm├г”ti. ‘Eva├╝ bhante’ti kho subhaddo paribb├аjako bhagavato
paccassosi, bhagav├а etadavoca:

105. “Yasmi├╝ kho subhadda dhammavinaye ariyo a├▒├▒ha├пgiko maggo na
upalabbhati, sama├╡o pi na upalabbhati, dutiyo pi tattha sama├╡o na
upalabbhati, tatiyo pi tattha sama├╡o na upalabbhati, catuttho pi tattha
sama├╡o na upalabbhati. Yasmi┬дca kho subhadda dhammavinaye ariyo
a├▒├▒ha├пgiko maggo upalabbhati, sama├╡o pi tattha upalabbhati, dutiyo pi
tattha sama├╡o upalabbhati, tatiyo pi tattha sama├╡o upalabbhati, catuttho
pi tattha sama├╡o upalabbhati. Imasmi├╝ kho subhadda dhammavinaye ariyo
a├▒├▒ha├пgiko maggo upalabbhati. Idhe va subhadda sama├╡o, idha dutiyo
sama├╡o, idha tatiyo sama├╡o idha catuttho sama├╡o. Su┬д┬д├а parappav├аd├а
sama├╡ehi a┬д┬дe. Ime ca1 subhadda bhikkh├е samm├а vihareyyu├╝ asu┬д┬дo loko
arahantehi ass├а”ti.

—————-

1. Ime (ka├╝)

[BJT Page 238] [\x 238/]


“Ek├еnati├╝so vayas├а subhadda
Ya├╝ pabbaji├╝ ki├╝ kusal├аnues├г
Vass├аni pa┬д┬д├аsa sam├аdhik├аni
Yato aha├╝ pabbajito subhadda
┬е├аyassa dhammassa padesavatti
Ito bahiddh├а sama├╡o pi natthi. 4

[PTS Page 152] [\q 152/]


Dutiyo pi sama├╡o natthi,
Tatiyo pi sama├╡o natthi,
Catuttho pi sama├╡o natthi.
Su┬д┬д├а parappav├аd├а sama├╡ehi a┬д┬дe
Ime ca subhadda bhikkh├е samm├а vihareyyu├╝
Asu┬д┬дo loko arahanteh├г”ti 3

106. Eva├╝ vutte subhaddo paribb├аjako bhagavanta├╝ etadavoca:
abhikkanta├╝ bhante, abhikkanta├╝ bhante seyyath├а pi bhante nikkujjita├╝ v├а
ukkujjeyya, pa├▒icchanna├╝ v├а vivareyya, m├е├лhassa v├а magga├╝ ├аcikkheyya,
andhak├аre v├а telapajjota├╝ dh├аreyya cakkhumanto r├еp├аni dakkhint├г ti.
Evameva bhagavat├а anekapariy├аyena dhammo pak├аsito. Es├аha├╝ bhante
bhagavanta├╝ sara├╡a├╝ gacch├аmi dhamma┬дca bhikkhusa├пgha┬дca. Labheyy├аha├╝
bhante bhagavato santike pabbajja├╝, labheyya├╝ upasampadanti.

“Yo kho subhadda a┬д┬дatitthiyapubbo imasmi├╝ dhammavinaye ├аka├пkhati,
pabbajja├╝, ├аka├пkhati upasampada├╝, so catt├аro m├аse parivasati. Catunna├╝
m├аs├аna├╝ accayena ├аraddhacitt├а bhikkh├е pabb├аjenti upasamp├аdenti
bhikkhubh├аv├аya. Api ca mettha puggalavemattat├а vidit├а”ti. “Sace bhante
a┬д┬дatitthiyapubb├а imasmi├╝ dhammavinaye, ├аka├пkhant├а pabbajja├╝, ├аka├пkhant├а
upasampada├╝, catt├аro m├аse parivasanti, catunna├╝ m├аs├аna├╝ accayena
├аraddhacitt├а bhikkh├е pabb├аjenti upasamp├аdenti bhikkhubh├аv├аya, aha├╝
catt├аri vass├аni parivasiss├аmi, catunna├╝ vass├аna├╝ accayena ├аraddhacitt├а
bhikkh├е pabb├аjentu upasamp├аdentu bhikkhubh├аv├аy├а”ti.

—————-

3. Asu┬д┬дo loko, arahantehi ass├аti ( [PTS] machasa├╝)

4. Ek├еnatri├╝├╖o vayas├аnupr├аpto (mah├аvastu) ekona tri├╝├╖atko vasay├а
subhadra yat pr├аvraja├╝ ki├╝ ku├╖ala├╝ gave├╣├г, pa├╝c├а├╖ad var├╣├а├╡i sam├аdhik├аni,
yasm├аdaha├╝ pravrajita├╛ subhadra, ├аryasya dharmasya, prade├╖avartat├г ito
bahir vai ├╖rama├╡o’sti n├аnya├╛ (avad├аna├╖ataka)

[BJT Page 240] [\x 240/]

Atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi: tena h├аnanda subhadda├╝
pabb├аjeth├а ti. ‘Evambhante’ti kho ├аyasm├а ├аnando bhagavato paccassosi.
Atha kho subhaddo paribb├аjako ├аyasmanta├╝ ├аnanda├╝ etadavoca: “l├аbh├а vo
├аvuso ├аnanda, suladdha├╝ vo ├аvuso ├аnanda, ye1 ettha satthu sammukh├а
antev├аs├аbhisekena abhisitt├а ti. 2

[PTS Page 153] [\q 153/] alattha kho subhaddo paribb├аjako bhagavato
santike pabbajja├╝, alattha upasampada├╝. Acir├еpasampanno kho pan├аyasm├а
subhaddo eko v├еpaka├▒├▒ho appamatto ├аt├аp├г pahitatto viharanto, nacirasseva
yassatth├аya kulaputt├а sammadeva ag├аrasm├а anag├аriya├╝ pabbajanti,
tadanuttara├╝ brahmacariyapariyos├аna├╝ di├▒├▒heva dhamme saya├╝ abhi┬д┬д├а
sacchikatv├а upasampajja vih├аsi, ‘kh├г├╡├а j├аti, vusita├╝ brahmacariya├╝,
kata├╝ kara├╡├гya├╝, n├аpara├╝ itthatt├аy├а’ti abbha┬д┬д├аsi. A┬д┬дataro kho
pan├аyasm├а subhaddo arahata├╝ ahosi. So ca 3 bhagavato pacchime
sakkhis├аvako ahos├г ti.

Pa┬дcamo bh├а├╡av├аro.

—————-

1. Yo, [PTS] 2. Abhisitte [PTS] 3. So (machasa├╝)

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

Tath├аgatassa pacchim├а v├аc├а

107. Atha kho bhagav├а ├аyasmanta├╝ ├аnanda├╝ ├аmantesi.

“Siy├а kho pan├аnanda tumh├аka├╝ evamassa, at├гtasatthuka├╝ p├аvacana├╝,
natthi no satth├аti. Na kho paneta├╝ ├аnanda eva├╝ da├▒├▒habba├╝. Yo kho ├аnanda
may├а dhammo ca vinayo ca desito pa┬д┬дatto so vo mamaccayena satth├а ti.
Yath├а kho pan├аnanda etarahi bhikkh├е a┬д┬дama┬д┬дa├╝ ├аvusov├аdena
samud├аcaranti, na kho mamaccayena eva├╝ samud├аcaritabba├╝. Theratarena
├аnanda bhikkhun├а navakataro bhikkhu n├аmena v├а gottena v├а ├аvusov├аdena v├а
samud├аcaritabbo, navakatarena bhikkhun├а therataro bhikkhu bhanteti v├а
├аyasm├аti v├а samud├аcaritabbo.

├вka├пkham├аno ├аnanda sa├пgho mamaccayena khudd├аnukhuddak├аni sikkh├аpad├аni
sam├еhanatu. 1 Channassa ├аnanda bhikkhuno mamaccayena brahmada├╡├│o
d├аtabbo”ti. “Katamo pana bhante brahmada├╡├│o?”Ti. “Channo ├аnanda bhikkhu
ya├╝ iccheyya ta├╝ vadeyya, so bhikkh├еhi neva vattabbo na ovaditabbo na
anus├аsitabbo”ti.

108. Atha kho bhagav├а bhikkh├е ├аmantesi: siy├а kho pana bhikkhave
ekabhikkhuss├аpi ka├пkh├а v├а vimati v├а buddhe v├а dhamme v├а sa├пghe v├а magge
v├а pa├▒ipad├аya v├а, pucchatha bhikkhave, m├а pacch├а [PTS Page 155] [\q
155/] vippa├▒is├аrino ahuvattha: sammukh├гbh├еto no satth├а ahosi, na maya├╝
sakkh├гmha bhagavanta├╝ sammukh├а pa├▒ipucchitunti. Eva├╝ vutte te bhikkhu
tu├╡h├г ahesu├╝. Dutiyampi kho bhagav├а bhikkh├е ├аmantesi: siy├а kho pana
bhikkhave ekabhikkhuss├аpi ka├пkh├а v├а vimati v├а buddhe v├а dhamme v├а sa├пghe
v├а magge v├а pa├▒ipad├аya v├а, pucchatha bhikkhave, m├а pacch├а vippa├▒is├аrino
ahuvattha: sammukh├гbh├еto no satth├а ahosi, na maya├╝ sakkh├гmha
bhagavanta├╝ sammukh├а pa├▒ipucchitunti. Dutiyampi kho te bhikkh├е tu├╡h├г
ahesu├╝. Tatiyampi kho bhagav├а bhikkh├е ├аmantesi: siy├а kho pana bhikkhave
ekabhikkhuss├аpi ka├пkh├а v├а vimati v├а buddhe v├а dhammev├а sa├пghe v├а magge
v├а pa├▒ipad├аya v├а pucchatha bhikkhave m├а pacch├а vippa├▒is├аrino ahuvattha,
sammukh├гbh├еto no satth├а ahosi, na maya├╝ sakkhimha bhagavanta├╝ sammukh├а
pa├▒ipucchitunti. Tatiyampi kho te bhikkh├е tu├╡h├г ahesu├╝. Atha kho bhagav├а
bhikkh├е ├аmantesi ’siy├а kho pana bhikkhave satthug├аraven├аpi na
puccheyy├аtha. Sah├аyako pi bhikkhave sah├аyakassa ├аrocet├е’ti. Eva├╝ vutte
te bhikkh├е tu├╡h├г ahesu├╝.

—————-

1. Sam├еhanatu [PTS]

[BJT Page 244] [\x 244/]

108. Atha kho ├аyasm├а ├аnando bhagavanta├╝ etadavoca: “acchariya├╝
bhante, abbhuta├╝ bhante, eva├╝ pasanno aha├╝ bhante imasmi├╝ bhikkhusa├пghe
‘natthi ekabhikkhuss├аpi ka├пkh├а v├а vimati v├а buddhe v├а dhamme v├а sa├пghe
v├а magge v├а pa├▒ipad├аya v├а’ti. “Pas├аd├а kho tva├╝ ├аnanda vadesi. ┬е├а├╡ameva
hettha ├аnanda tath├аgatassa natthi imasmi├╝ bhikkhu sa├пghe ekabhikkhuss├аpi
ka├пkh├а v├а vimati v├а buddhe v├а dhamme v├а sa├пghe v├а magge v├а pa├▒ipad├аya
v├а. Imesa├╝ hi ├аnanda pa┬дcanna├╝ bhikkhusat├аna├╝ yo pacchimako bhikkhu so
sot├аpanno avinip├аtadhammo niyato sambodhipar├аya├╡o’ti.

Atha kho bhagav├а bhikkh├е ├аmantesi: [PTS Page 156] [\q 156/]
“handa’d├аni bhikkhave ├аmantay├аmi vo, vayadhamm├а sa├пkh├аr├а appam├аdena
samp├аdeth├а”ti.

Aya├╝ tath├аgatassa pacchim├а v├аc├а2.

Bhagavato parinibb├аna├╝.

109. Atha kho bhagav├а pa├▒hama├╝ jh├аna├╝ sam├аpajji. Pa├▒hamajjh├аn├а
vu├▒├▒hahitv├а dutiya├╝ jh├аna├╝ sam├аpajji. Dutiyajjh├аn├а vu├▒├▒hahitv├а tatiya├╝
jh├аna├╝ sam├аpajji. Tatiyajjh├аn├а vu├▒├▒hahitvay├а catuttha├╝ jh├аna├╝ sam├аpajji.
Catutthajjh├аn├а vu├▒├▒hahitv├а ├аk├аs├аna┬дc├аyatana├╝ sam├аpajji.
├вk├аs├аna┬дc├аyatanasam├аpattiy├а vu├▒├▒hahitv├а vi┬д┬д├а├╡a┬дc├аyatana├╝ sam├аpajji.
Vi┬д┬д├а├╡a┬дc├аyatanasam├аpattiy├а vu├▒├▒hahitv├а ├аki┬дca┬д┬д├аyatana├╝ sam├аpajji.
├вki┬дca┬д┬д├аyatanasam├аpattiy├а vu├▒├▒hahitv├а nevasa┬д┬д├аn├аsa┬д┬д├аyatana├╝
sam├аpajji. Nevasa┬д┬д├аn├аsa┬д┬д├аyatanasam├аpattiy├а vu├▒├▒hahitv├а
sa┬д┬д├аvedayitanirodha├╝ sam├аpajji.

Atha kho ├аyasm├а ├аnando ├аyasmanta├╝ anuruddha├╝ etadavoca, “parinibbuto
bhante anuruddha bhagav├а’ti. “Na ├аvuso ├аnanda bhagav├а parinibbuto
sa┬д┬д├аvedayitanirodha├╝ sam├аpanno”ti.

—————-

2. Sabbatthikav├аd├гna├╝, mah├аparinibb├аnasutte, eva├╝ dissate:

Atha bhagav├аnutatar├аsa├╝gata├╛ suvar├╡avar├╡a├╝ b├аhu├╝ niss├аryya t├аn
bhik├╣├еnavocat: tath├аgatasya dar├╖ana├╝ loke kad├аcideva bhavati yath├а
udumbarapu├╣pa├╝ kad├аcideva pr├аdurbhavati aru├╡avar├╡a - b├аhu├╝ n├гss├аryya
buddha├╛ pr├аdurakarot adbh├еta├╝ nimittam ├аgantuk├а sa├╝sk├аr├а├╛ anity├а utpadya
vina├╖yanti m├а pram├аdeth├а├╛ iti. Tasm├аd bhik├╣ava├╛ apram├аdena samp├аdayata.
N├аha├╝ pr├аmadam tena samyaksambuddha├╛ asa├╝khyeyagu├╡o j├аta├╛ vyayadharm├а├╛
sa├╝sk├аr├а├╛ apram├аdena samp├аdeth├а├╛. Iyamasti tath├аgatasya pa├╖cim├а v├аk.

[BJT Page 246] [\x 246/]

Atha kho bhagav├а sa┬д┬д├аvedayitanirodhasam├аpattiy├а vu├▒├▒hahitv├а
nesavasa┬д┬д├аn├аsa┬д┬д├аyatana├╝ sam├аpajji. Nevasa┬д┬д├аn├аsa┬д┬д├аyatanasam├аpattiy├а
vu├▒├▒hahitv├а ├аki┬дca┬д┬д├аyatana├╝ sam├аpajji. ├вki┬дca┬д┬д├аyatanasam├аpattiy├а
vu├▒├▒hahitv├а vi┬д┬д├а├╡a┬дc├аyatana├╝ sam├аpajji. Vi┬д┬д├а├╡a┬дc├аyatanasam├аpattiy├а
vu├▒├▒hahitv├а ├аk├аs├аna┬дc├аyatana├╝ sam├аpajji. ├вk├аs├аna┬дc├аyatanasam├аpattiy├а
vu├▒├▒hahitv├а catuttha├╝ jh├аna├╝ sam├аpajji. Catutthajjh├аn├а vu├▒├▒hahitv├а
tatiya├╝ jh├аna├╝ sam├аpajji. Tatiyajjh├аn├а vu├▒├▒hahitv├а dutiya├╝ jh├аna├╝
sam├аpajji. Dutiyajjh├аn├а vu├▒├▒hahitv├а pa├▒hama├╝jjh├аna├╝ sam├аpajji.
Pa├▒hamajjh├аn├а vu├▒├▒hahitv├а dutiya├╝jjh├аna├╝ sam├аpajji. Dutiyajjh├аn├а
vu├▒├▒hahitv├а tatiyajjh├аna├╝ sam├аpajji. Tatiyajjh├аn├а vu├▒├▒hahitv├а
catutthajjh├аna├╝ sam├аpajji. Catutthajjh├аn├а vu├▒├▒hahitv├а ta├╝ samanantar├а
bhagav├а parinibb├аyi.

110. Parinibbute bhagavati saha parinibb├аn├а mah├аbh├еmic├аlo ahosi,
mahi├╝sanako salomaha├╝so devadundubhiyo ca phali├╝su. [PTS Page 157] [\q
157/] parinibbute bhagavati saha parinibb├аn├а brahm├а sahampati ima├╝
g├аtha├╝ abh├аsi:


“Sabbeva nikkhipissanti bh├еt├а loke samussaya├╝1
Yath├а et├аdiso satth├а loke appa├▒ipuggalo
Tath├аgato balappatto sambuddho parinibbuto”ti.

Parinibbute bhagavati saha parinibb├аn├а sakko dev├аnamindo ima├╝ g├аtha├╝ abh├аsi:


“Anicc├а vata sa├пkh├аr├а upp├аdavayadhammino,
Uppajjitv├а nirujjhanti tesa├╝ v├еpasamo sukho”ti.

Parinibbute bhagavati saha parinibb├аn├а ├аyasm├а anuruddho im├а g├аth├аyo abh├аsi:


“N├аhu ass├аsapass├аso ├▒hitacittassa t├аdino,
Anejo santim├аrabbha ya├╝ k├аlamakar├г muni.
Asall├гnena cittena vedana├╝ ajjhav├аsay├г,
Pajjotasseva nibb├аna├╝ vimokkho cetaso ah├е”ti. 2

—————-

1. Cakkhum├а loke antarahito ti (machasa├╝). 2. Asa├╝l├гnena k├аyena
vedan├аmadhiv├аsayan pradyotasyeva vimok├╣as tasya cetasa├╛
(madhyamik├аv├аnti)

[BJT Page 248] [\x 248/]

Parinibbute bhagavati saha parinibb├аn├а ├аyasm├а ├аnando ima├╝ g├аtha├╝ abh├аsi:


“Tad├аsi ya├╝ bhi├╝sanaka├╝ tad├аsi lomaha├╝sana├╝
Sabb├аk├аravar├еpete sambuddhe parinibbute”ti.

111. “Parinibbute bhagavati ye te tattha bhikkh├е av├гtar├аg├а appekacce
b├аh├а paggayha kandanti chinnap├аta├╝ patanti ├аva├▒├▒anti viva├▒├▒anti:’
atikhippa├╝ bhagav├а [PTS Page 158] [\q 158/] parinibbuto, atikhippa├╝
sugato parinibbuto atikhippa├╝ cakkhu loke antarahitanti. Ye pana te
bhikkh├е v├гtar├аg├а te sat├а sampaj├аn├а ‘adhiv├аsenti anicc├а sa├пkh├аr├а, ta├╝
kutettha labbh├а’ti.

112. Atha kho ├аyasm├а anuruddho bhikkh├е ├аmantesi; ala├╝ ├аvuso m├а
sovittha m├а paridevittha. Nanu eta├╝ ├аvuso bhagavat├а pa├▒igacceva
akkh├аta├╝, sabbeheva piyehi man├аpehi n├аn├аbh├аvo vin├аbh├аvo a┬д┬дath├аbh├аvo,
ta├╝ kutettha ├аvuso labbh├а yanta├╝ j├аta├╝ bh├еta├╝ sa├пkhata├╝ palokadhamma├╝
ta├╝ vata m├а palujjiti neta├╝ ├▒h├аna├╝ vijjati. Devat├а ├аvuso ujjh├аyant├г”ti.

“Kathambh├еt├а pana bhante anuruddha devat├а manasikaroti? Sant├аvuso
├аnanda devat├а ├аk├аse pa├▒havisa┬д┬дiniyo kese pakiriya kandanti b├аh├а
paggayha kandanti chinnap├аta├╝ patanti, ├аva├▒├▒anti: viva├▒├▒anti atikhippa├╝
bhagav├а parinibbuto, atikhippa├╝ sugato parinibbuto, atikhippa├╝ cakkhu
loke antarahitanti. Sant├аvuso ├аnanda devat├а pa├▒haviy├а pa├▒havisa┬д┬дiniyo
kese pakiriya kandanti b├аh├а paggayha kandanti chinnap├аta├╝ patanti,
├аva├▒├▒anti: viva├▒├▒anti atikhippa├╝ bhagav├а parinibbuto, atikhippa├╝ sugato
parinibbuto, atikhippa├╝ cakkhu loke antarahito ti. Y├а pana devat├а
v├гtar├аg├а t├а sat├а sampaj├аn├а adhiv├аsenti ‘anicc├а sa├пkh├аr├а ta├╝ kutettha
labbh├а’ti.

[BJT Page 250] [\x 250/]

113. Atha kho ├аyasm├а ca anuruddho ├аyasm├а ca ├аnando ta├╝ ratt├аvasesa├╝
dhammiy├а kath├аya v├гtin├аmesu├╝. Atha kho ├аyasm├а anuruddho ├аyasmanta├╝
├аnanda├╝ ├аmantesi: gacch├аvuso ├аnanda kusin├аra├╝. Kusin├аra├╝ pavisitv├а
kosin├аrak├аna├╝ mall├аna├╝ ├аrocehi: ‘parinibbuto v├аsi├▒├▒h├а bhagav├а,
yassa’d├аni k├аla├╝ ma┬д┬дath├а’ti. Evambhante ti kho ├аyasm├а ├аnando ├аyasmato
anuruddhassa pa├▒issutv├а pubba├╡hasamaya├╝ niv├аsetv├а pattac├гvaram├аd├аya
attadutiyo kusin├аra├╝ p├аvisi. [PTS Page 159] [\q 159/] tena kho pana
samayena kosin├аrak├а mall├а santh├аg├аre sannipatit├а honti teneva
kara├╡├гyena. Atha kho ├аyasm├а ├аnando yena kosin├аrak├аna├╝ mall├аna├╝
santh├аg├аra├╝ tenupasa├пkami. Upasa├пkamitv├а kosin├аrak├аna├╝ mall├аna├╝ ├аrocesi:
“parinibbuto v├аsi├▒├▒h├а bhagav├а, yassa’d├аni k├аla├╝ ma┬д┬дath├а”ti.
Idam├аyasmato ├аnandassa vacana├╝ sutv├а mall├а ca mallaputt├а ca mallasu├╡is├а
ca mallapaj├аpatiyo ca agh├аvino dumman├а ceto dukkhasamappit├а appekacce
kese pakiriya kandanti, b├аh├а paggayha kandanti, chinnap├аta├╝ patanti
├аva├▒├▒anti viva├▒├▒anti atikhippa├╝ bhagav├а parinibbuto, atikhippa├╝ sugato
parinibbuto, atikhippa├╝ cakkhu loke antarahitanti. “

114. Atha kho kosin├аrak├а mall├а purise ├а├╡├аpesu├╝ “tenahi bha├╡e
kusin├аr├аya├╝ gandham├аla┬дca sabba┬дca t├а├л├аvacara├╝ sannip├аteth├а”ti. Atha kho
kosin├аrak├а mall├а gandham├аla┬дca sabba┬дca t├а├л├аvacara├╝ pa┬дca ca
dussayugasat├аni ├аd├аya yena upavattana├╝ mall├аna├╝ s├аlavana├╝ yena bhagavato
sar├гra├╝ tenupasa├пkami├╝su. Upasa├пkamitv├а bhagavato sar├гra├╝ naccehi
g├гtehi v├аditehi m├аlehi gandhehi sakkaront├а garukaront├а m├аnent├а p├еjent├а
celavit├аn├аni karont├а ma├╡├│alam├а├лe pa├▒iy├аdent├а ‘ekadivasa├╝ v├гtin├аmesu├╝.
Atha kho kosin├аrak├аna├╝ mall├аna├╝ etadahosi. ‘Ativik├аlo kho ajja bhagavato
sar├гra├╝ jh├аpetu├╝, sved├аni maya├╝ bhagavato sar├гra├╝ naccehi g├гtehi
v├аditehi m├аlehi gandhehi sakkaront├а garukaront├а m├аnent├а p├еjent├а
celavit├аn├аni karont├а ma├╡├│alam├а├лe pa├▒iy├аdent├а dutiyampi divasa├╝
v├гtin├аmesu├╝, tatiyampi divasa├╝ v├гtin├аmesu├╝, catutthampi divasa├╝
v├гtin├аmesu, pa┬дcamampi divasa├╝ v├гtin├аmesu, cha├▒├▒hampi divasa├╝
v├гtin├аmesu├╝ atha kho sattama├╝ divasa├╝ kosin├аrak├аna├╝ mall├аna├╝ [PTS Page
160] [\q 160/] etadahosi: maya├╝ bhagavato sar├гra├╝ naccehi g├гtehi
v├аditehi m├аlehi gandhehi sakkaront├а garukaront├а m├аnent├а p├еjent├а,
dakkhi├╡ena dakkhi├╡a├╝ nagarassa haritv├а b├аhirena b├аhira├╝ dakkhi├╡ato
nagarassa bhagavato sar├гra├╝ jh├аpess├аm├а’ti.

[BJT Page 252] [\x 252/]

Tena kho pana samayena a├▒├▒ha mallap├аmokkh├а s├гsa├╝ nah├аt├а ahat├аni
vatth├аni nivatth├а ‘maya├╝ bhagavato sar├гra├╝ ucc├аress├аm├а’ti nasakkonti
ucc├аretu├╝. Atha kho kosin├аrak├а mall├а ├аyasmanta├╝ anuruddha├╝ etadavocu├╝:
ko nu kho bhante anuruddha hetu ko paccayo yenime a├▒├▒ha mallap├аmokkh├а
s├гsa├╝ nah├аt├а ahat├аni vatth├аni nivatth├а ‘maya├╝ bhagavato sar├гra├╝
ucc├аress├аm├а’ti na sakkonti ucc├аretunti ?” “A┬д┬дath├а kho v├аsi├▒├▒h├а tumh├аka├╝
adhipp├аyo, a┬д┬дath├а devat├аna├╝ adhipp├аyo”ti. “Kath├а pana bhante devat├аna├╝
adhipp├аyo”ti. “Tumh├аka├╝ kho v├аsi├▒├▒h├а adhipp├аyo: “maya├╝ bhagavato
sar├гra├╝ naccehi g├гtehi v├аditehi m├аlehi gandhehi sakkaront├а garukaront├а
m├аnent├а p├еjent├а dakkhi├╡ena dakkhi├╡a├╝ nagarassa haritv├а, b├аhirena b├аhira├╝
dakkhi├╡ato nagarassa bhagavato sar├гra├╝ jh├аpess├аm├а”ti. Devat├аna├╝ kho
v├аsi├▒├▒h├а adhipp├аyo “maya├╝ bhagavato sar├гra├╝ dibbehi naccehi g├гtehi
v├аditehi m├аlehi gandhehi sakkaront├а garukaront├а m├аnent├а p├еjent├а,
uttarena uttara├╝ nagarassa haritv├а, uttarena dv├аrena nagara├╝ pavesetv├а,
majjhena majjha├╝ nagarassa haritv├а, puratthimena dv├аrena nikkh├аmetv├а,
puratthimato nagarassa maku├▒abandhana├╝ n├аma mall├аna├╝ cetiya├╝, ettha
bhagavato sar├гra├╝ jh├аpess├аm├а”ti. “Yath├а bhante devat├аna├╝ adhipp├аyo,
tath├а hotu”ti.

116. Tena kho pana samayena kusin├аr├а y├аva sandhisamalasa├╝ka├▒├гr├а
ja├╡├╡umattena odhin├а mand├аravapupphehi satthat├а hoti atha kho devat├а ca
kosin├аrak├а ca mall├а bhagavato sar├гra├╝ dibbehi ca m├аnusakehi ca [PTS Page
161] [\q 161/] naccehi g├гtehi v├аditehi m├аlehi gandhehi sakkaront├а
garukaront├а m├аnent├а p├еjent├а, uttarena uttara├╝ nagarassa haritv├а uttarena
dv├аrena nagara├╝ pavesetv├а, majjhena majjha├╝ nagarassa haritv├а,
puratthimena dv├аrena nikkhamitv├а, puratthimato nagarassa maku├▒abandhana├╝
n├аma mall├аna├╝ cetiya├╝, 1 tattha bhagavato sar├гra├╝ nikkhipi├╝su.

—————-

1. Uttare├╡a dv├аre├╡a nagar├аt ni├╣akramya nad├г├╝ hira├╡yavat├г├╝
upasa├пkramya muku├▒abandhane caitye(sabbatthiv├аdita├╝
mah├аparinibb├а├╡asutta)

[BJT Page 254] [\x 254/]

117. Atha kho kosin├аrak├а mall├а ├аyasmanta├╝ ├аnanda├╝ etadavocu├╝: “katha├╝
maya├╝ bhante ├аnanda tath├аgatassa sar├гre pa├▒ipajj├аm├а?”Ti. “Yath├а kho
v├аsi├▒├▒h├а ra┬д┬дo cakkavattissa sar├гre pa├▒ipajjatti, eva├╝ tath├аgatassa
sar├гre pa├▒ipajjitabbanti. ” “Katha├╝ pana bhante ├аnanda ra┬д┬дo
cakkavattissa sar├гre pa├▒ipajjint├г”ti. “Ra┬д┬дe v├аsi├▒├▒h├а cakkavattissa
sar├гra├╝ ahatena vatthena ve├▒henti, ahatena vatthena ve├▒hetv├а vihatena
kapp├аsena ve├▒henti. Vihatena kapp├аsena ve├▒hetv├а ahatena vatthena
ve├▒henti. Etena up├аyena pa┬дcahi yugasatehi ra┬д┬дo cakkavattissa sar├гra├╝
ve├▒hetv├а ├аyas├аya telado├╡iy├а pakkhipitv├а a┬д┬дiss├а ├аyas├аya do├╡iy├а
pa├▒ikujjetv├а, sabbagandh├аna├╝ citaka├╝ karitv├а ra┬д┬дo cakkavattissa sar├гra├╝
jh├аpenti. C├аtummah├аpathe ra┬д┬дo cakkavattissa th├еpa├╝ karonti. Eva├╝ kho
v├аsi├▒├▒h├а ra┬д┬дo cakkavattissa sar├гre pa├▒ipajjanti. Yath├а kho v├аsi├▒├▒h├а
ra┬д┬дo cakkavattissa sar├гre pa├▒ipajjanti, eva├╝ tath├аgatassa sar├гre
pa├▒ipajjitabba├╝. C├аtummah├аpathe tath├аgatassa th├еpo k├аtabbo. Tattha ye
m├аla├╝ v├а gandha├╝ v├а cu├╡├╡aka├╝ v├а ├аropessanti v├а abhiv├аdessanti v├а citta├╝
v├а pas├аdessanti, tesanta├╝ bhavissati d├гgharatta├╝ hit├аya sukh├аy├а”ti.

Atha kho kosin├аrak├а mall├а purise ├а├╡├аpesu├╝ “tena hi bha├╡e mall├аna├╝
vihata├╝ kapp├аsa├╝ sannip├аteth├а”ti. Atha kho kosin├аrak├а mall├а bhagavato
sar├гra├╝ ahatena vatthena ve├▒hesu├╝. Ahatena vatthena ve├▒hetv├а vihatena
kapp├аsena ve├▒hesu├╝. Vihatena kapp├аsena ve├▒hetv├а ahatena [PTS Page 162]
[\q 162/] vatthena ve├▒hesu├╝. Etena up├аyena pa┬дcahi yugasatehi bhagavato
sar├гra├╝ ve├▒hetv├а ├аyas├аya telado├╡iy├а pakkhipitv├а1 a┬д┬дiss├а ├аyas├аya do├╡iy├а
pa├▒ikujjetv├а sabbagandh├аna├╝ citaka├╝ karitv├а bhagavato sar├гra├╝ citaka├╝
├аropesu├╝.

Mah├аkassap├аgamana├╝.

118. Tena kho pana samayena ├аyasm├а mah├аkassapo p├аv├аya kusin├аra├╝
addh├аnamaggapa├▒ipanno hoti mahat├а bhikkhusa├пghena saddhi├╝ pa┬дcamattehi
bhikkhusatehi. Atha kho ├аyasm├а mah├аkassapo magg├а okkamma a┬д┬дatarasmi├╝
rukkham├еle nis├гdi. Tena kho pana samayena a┬д┬дataro ├аj├гvako2 kusin├аr├аya
mand├аravapuppha├╝ gahetv├а p├аva├╝ addh├аnamaggapa├▒ipanno hoti. Addas├а kho
├аyasm├а mah├аkassapo ta├╝ ├аj├гvaka├╝ d├еrato’va ├аgacchanta├╝. Disv├а ta├╝
├аj├гvaka├╝ etadavoca: ‘ap├аvuso amh├аka├╝ satth├аra├╝ j├аn├аs├г ?Ti. ├вma ├аvuso
j├аn├аmi.

1. Suvar├╡adro├╡y├а├╝ nidh├аya telena p├еrayitv├а t├а├╝ suvar├╡adro├╡├г├╝ utth├аpya
dvit├гyasy├а├╝ mah├аdro├╡y├а├╝ prak├╣ipya (sabbatthiv├аdita├╝
mah├аparinibb├аnasutte)

[BJT Page 256] [\x 256/]

Ajja satt├аhaparinibbuto sama├╡o gotamo. Tato me ida├╝ mand├аravapuppha├╝
gahitanti”. Tattha ye te bhikkhu av├гtar├аg├а appekacce b├аh├а paggayha
kandanti, chinnap├аta├╝ patanti, ├аva├▒├▒anti viva├▒├▒anti: atikhippa├╝ bhagav├а
parinibbuto, atikhippa├╝ sugato parinibbuto, atikhippa├╝ cakkhu loke 3
antarahitanti, ye pana te bhikkhu v├гtar├аg├а, te sat├а sampaj├аn├а
adhiv├аsenti: anicc├а sa├пkh├аr├а, ta├╝ kutettha labbh├а’ti.

119. Tena kho pana samayena subhaddo n├аma bu├│├│hapabbajito’ tassa├╝
paris├аya├╝ nisinno hoti. Atha kho subhaddo, bu├│├│hapabbajito te bhikkhu
etadavoca:” ala├╝ ├аvuso m├а sovittha, m├а paridevittha. Sumutt├а maya├╝ tena
mah├аsama├╡ena. Upaddut├а ca homa ida├╝ vo kappati, ida├╝ vo na kappat├г ti.
Id├аni pana maya├╝ ya├╝ icchiss├аma ta├╝ kariss├аma, ya├╝ na icchiss├аma na ta├╝
kariss├аm├а”ti. Atha kho ├аyasm├а mah├аkassapo bhikkh├е ├аmantesi: ‘ala├╝ ├аvuso
m├а sovittha, m├а paridevittha. Nanu [PTS Page 163] [\q 163/] eta├╝ ├аvuso
bhagavat├а pa├▒igacce va akkh├аta├╝: sabbeheva piyehi man├аpehi n├аn├аbh├аvo
vin├аbh├аvo a┬д┬дath├аbh├аvo. Ta├╝ kutettha ├аvuso labbh├а yanta├╝ j├аta├╝ bh├еta├╝
sa├пkhata├╝ palokadhamma├╝, ta├╝ tath├аgatass├аpi sar├гra├╝ m├а palujj├гti neta├╝
├▒h├аna├╝ vijjat├г”ti.

120. Tena kho pana samayena catt├аro mallap├аmokkh├а s├гsa├╝ nah├аt├а
ahat├аni vatth├аni nivatth├а maya├╝ bhagavato citaka├╝ ├аlimpess├аm├аti na
sakkonti ├аlimpetu├╝. Atha kho kosin├аrak├а mall├а ├аyasmanta├╝ anuruddha├╝
etadavocu├╝: ko nu kho bhante anuruddha hetu, ko paccayo, yenime catt├аro
mallap├аmokkh├а s├гsa├╝ nah├аt├а ahat├аni vatth├аni nivatth├а maya├╝ bhagavato
citaka├╝ ├аlimpess├аm├аti na sakkonti ├аlimpetunti”? “A┬д┬дath├а kho v├аsi├▒├▒h├а
devat├аna├╝ adhipp├аyo”ti. “Katha├╝ pana bhante devat├аna├╝ adhipp├аyo?”Ti.
“Devat├аna├╝ kho v├аsi├▒├▒h├а adhipp├аyo: aya├╝ ├аyasm├а mah├аkassapo p├аv├аya
kusin├аra├╝ addh├аnamaggapa├▒ipanno mahat├а bhikkhusa├пghena saddhi├╝
pa┬дcamattehi bhikkhusatehi. Na t├аva bhagavato citako pajjalissati
y├аv├аyasm├а mah├аkassapo bhagavato p├аde siras├а na vandissat├г”ti. “Yath├а
bhante devat├аna├╝ adhipp├аyo tath├а hotu”ti.

2. Atha khalu m├аrge nyataro nirgrantha ├╖r├аvaka├╛ mand├аra pu├╣pa├╝├аd├аya
(sabbatthiv├аd├гna├╝ mah├аparinibb├аnasutte). 4. Cakkhum├а loke antarahito
(machasa├╝) loke cak├╣urantarhitam (sabbatthiv├аd├гna├╝ mah├аparinibb├аnasutte)
1. Buddhapabbajito(machasa├╝)

[BJT Page 258] [\x 258/]

121. Atha kho ├аyasm├а mah├аkassapo yena kusin├аr├а maku├▒abandhana├╝ n├аma
mall├аna├╝ cetiya├╝ yena bhagavato citako tenupasa├пkami. Upasa├пkamitv├а eka├╝
sa├╝ c├гvara├╝ katv├а a┬дjalimpa├╡├аmetv├а tikkhattu├╝ citaka├╝ padakkhi├╡a├╝
katv├а, p├аdato vivaritv├а bhagavato p├аde siras├а vandi. T├аni pi kho pa┬дca
bhikkhusat├аni eka├╝sa├╝ c├гvara├╝ katv├а a┬дjalimpa├╡├аmetv├а tikkhattu├╝ citaka├╝
padakkhi├╡a├╝ katv├а bhagavato p├аde siras├а vandi├╝su. [PTS Page 164] [\q
164/] vanditesu1 ca pan├аyasmat├а mah├аkassapena tehi pi pa┬дcahi
bhikkhusatehi, sayameva bhagavato citako pajjali.

122. Jh├аyam├аnassa kho pana bhagavato sar├гrassa, ya├╝ ahosi chav├гti v├а
cammanti m├а ma├╝santi v├а nahar├е ti v├а lasik├а ti v├а tassa neva ch├аrik├а
pa┬д┬д├аyittha, na masi. S├аr├гr├аneca avasissi├╝su. Seyyath├аpi n├аma sapissa v├а
telassa v├а jh├аyam├аnassa neva ch├аrik├а pa┬д┬д├аyati na masi, evameva
bhagavato sarirassa jh├аyam├аnassa ya├╝ ahosi chav├гti v├а cammanti v├а
ma├╝santi v├а nah├аr├еti v├а lasik├аti v├а tassa neva ch├аrik├а pa┬д┬д├аyittha’na
masi, s├аr├гr├аneva avasissi├╝su. Tesa┬дca pa┬дcanna├╝ dussayugasat├аna├╝ dveva
duss├аni na ├│ayhi├╝su ya┬дca sabbabbhantarima├╝2 ya┬дca b├аhira├╝. Da├│├│he ca
kho pana bhagavato sar├гre anta├лikkh├а udakadh├аr├а p├аtubhavitv├а bhagavato
citaka├╝ nibb├аpesi. Udaka├╝ s├аlato pi abbhunnamitv├а bhagavato citaka├╝
nibb├аpesi. Kosin├аrak├а pi mall├а sabbagandhodakena bhagavato citaka├╝
nibb├аpesu├╝.

Atha kho kosin├аrak├а mall├а bhagavato s├аr├гr├аni satt├аha├╝ santh├аg├аre
sattipa┬дjara├╝ karitv├а dhanup├аk├аra├╝ parikkhip├аpetv├а naccehi g├гtehi
v├аditehi m├аlehi gandhehi sakkari├╝su garukari├╝su m├аnesu├╝ p├еjesu├╝.

S├аr├гrikadh├аtuvibhajan├а

122. Assosi kho r├аj├а m├аgadho aj├аtasattu vedehiputto: “bhagav├а kira
kusin├аr├аya├╝ parinibbuto”ti. Atha kho r├аj├а m├аgadho: aj├аtasattu
vedehiputto kosin├аrak├аna├╝ mall├аna├╝ d├еta├╝ p├аhesi “bhagav├а pi khattiyo
ahampi khattiyo. Ahampi arah├аmi bhagavato s├аr├гr├аna├╝ bh├аga├╝, ahampi
bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca kariss├аm├г”ti.

—————-

1. Vandite va (machasa├╝ [PTS] 2. Sabbabbhantarima├╝ (machasa├╝) sabba├╝ abbhantarima├╝ [PTS]

[BJT Page 260] [\x 260/]

Assosu├╝ kho ves├аlik├а licchav├г: ‘bhagav├а kira kusin├аr├аya├╝
parinibbuto’ti. Atha kho ves├аlik├а licchav├г kosin├аrak├аna├╝ mall├аna├╝ d├еta├╝
p├аhesu├╝: “bhagav├а pi khattiyo mayampi khattiy├а. Mayampi arah├аma
bhagavato [PTS Page 165] [\q 165/] s├аr├гr├аna├╝ bh├аga├╝. Mayampi bhagavato
s├аr├гr├аna├╝ th├еpa┬дca maha┬дca kariss├аm├а”ti.

Assosu├╝ kho k├аpilavatthav├а saky├а: “bhagav├а kira kusin├аr├аya├╝
parinibbuto”ti. Atha kho k├аpilavatthav├а saky├а kosin├аrak├аna├╝ mall├аna├╝
d├еta├╝ p├аhesu├╝: “bhagav├а amh├аka├╝ ┬д├аtise├▒├▒ho. Mayampi arah├аma bhagavato
s├аr├гr├аna├╝ bh├аga├╝. Mayampi bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca
kariss├аm├а”ti.

Assosu├╝ kho allakappak├а bulayo “bhagav├а kira kusin├аr├аya├╝
parinibbuto”ti. Atha kho allakappak├а bulayo kosin├аrak├аna├╝ mall├аna├╝ d├еta├╝
p├аhesu├╝: “bhagav├а pi khattiyo mayampi khattiy├а mayampi arah├аma
bhagavato s├аr├гr├аna├╝ bh├аga├╝. Mayampi bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca
kariss├аm├а”ti.

Assosu├╝ kho r├аmag├аmak├а koliy├а “bhagav├а kira kusin├аr├аya├╝
parinibbuto”ti. Atha kho r├аmag├аmak├а koliy├а kosin├аrak├аna├╝ mall├аna├╝ d├еta├╝
p├аhesu├╝: “bhagav├а pi khattiyo, mayampi khattiy├а. Mayampi arah├аma
bhagavato s├аr├гr├аna├╝ bh├аga├╝. Mayampi bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca
kariss├аm├а”ti.

Assosi kho ve├▒had├гpako br├аhma├╡o: “bhagav├а kira kusin├аr├аya├╝
parinibbuto”ti. Atha kho ve├▒had├гpako br├аhma├╡o kosin├аrak├аna├╝ mall├аna├╝
d├еta├╝ p├аhesi: “bhagav├а tu1 khattiyo. Ahamasmi br├аhma├╡o, ahampi arah├аmi
bhagavato s├аr├гr├аna├╝ bh├аga├╝. Ahampi bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca
kariss├аm├г”ti.

————–

1. Bhagav├аpi (machasa├╝)

[BJT Page 262] [\x 262/]

Assosu├╝ kho p├аveyyak├а mall├а “bhagav├а kira kusin├аr├аya├╝ parinibbuto”ti.
Atha kho p├аveyyak├а mall├а kosin├аrak├аna├╝ mall├аna├╝ d├еta├╝ p├аhesu├╝. Bhagav├а
pi khattiyo mayampi khattiy├а. Mayampi arah├аma bhagavato s├аr├гr├аna├╝
bh├аga├╝, mayampi bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca kariss├аm├аti.

Eva├╝ vutte kosin├аrak├а mall├а te sa├пghe ga├╡e etadavocu├╝, [PTS Page 166]
[\q 166/] bhagav├а amh├аka├╝ g├аmakkhette parinibbuto, na maya├╝ dass├аma
bhagavato s├аr├гr├аna├╝ bh├аganti.

123. Eva├╝ vutte do├╡o br├аhma├╡o te sa├пghe ga├╡e etadavoca:


Su├╡antu bhonto mama ekav├аkya├╝1
Amh├аka├╝ buddho ahu khantiv├аdo.
Na hi s├аdhu’ya├╝ uttamapuggalassa
Sar├гrabh├аge siy├а sampah├аro.
Sabbeva bhonto sahit├а samagg├а
Sammodam├аn├а karoma├▒├▒habh├аge.
Vitth├аrik├а hontu dis├аsu th├еp├а
Bah├е jan├а cakkhumato pasann├а”ti.

124. “Tena hi br├аhma├╡a tva┬д┬дeva bhagavato s├аr├гr├аni a├▒├▒hadh├а sama├╝
suvibhatta├╝ vibhaj├аh├г”ti. “Eva├╝ ho’ti kho do├╡o br├аhma├╡o tesa├╝ sa├пgh├аna├╝
ga├╡├аna├╝ pa├▒issutv├а bhagavato s├аr├гr├аni a├▒├▒hadh├а sama├╝ suvibhatta├╝
vibhajitv├а te sa├пghe ga├╡e etadavoca: “ima├╝ me bhonto tumba├╝ dadantu,
ahampi tumbassa th├еpa┬дca maha┬дca kariss├аm├г”ti. Ada├╝su kho te do├╡assa
br├аhma├╡assa tumba├╝.

Assosu├╝ kho pippalivaniy├а2 moriy├а: “bhagav├а kira kusin├аr├аya├╝
parinibbuto’ti. Atha kho pippalivaniy├а moriy├а kosin├аrak├аna├╝ mall├аna├╝
d├еta├╝ p├аhesu├╝: bhagav├а pi khattiyo mayampi khattiy├а. Mayampi arah├аma
bhagavato s├аr├гr├аna├╝ bh├аga├╝, mayampi bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca
kariss├аm├а’ti. “Natthi bhagavato s├аr├гr├аna├╝ bh├аgo, vibhatt├аna bhagavato
s├аr├гr├аni, ito a├пg├аra├╝ harath├а”ti. Te tato a├пg├аra├╝ hari├╝su:2

1. V├аca├╝. Machasa├╝. 2. Pipphal├гvaniy├а. Sy├а. 3. ├вhari├╝su sy├а. K├а

[BJT Page 264] [\x 264/]

Dh├аtucetiya p├еj├а

124. Atha kho r├аj├а m├аgadho aj├аtasattu vedehiputto r├аjagahe bhagavato
s├аr├гr├аna├╝ th├еpa┬дca maha┬дca ak├аsi. [PTS Page 167] [\q 167/] ves├аlik├а pi
licchav├г ves├аliya├╝ bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca aka├╝su.
K├аpilavatthav├а pi saky├а kapilavatthusmi├╝ bhagavato s├аr├гr├аna├╝ th├еpa┬дca
maha┬дca aka├╝su. Allakappak├а pi bulayo allakappe bhagavato s├аr├гr├аna├╝
th├еpa┬дca maha┬дca aka├╝su. R├аmag├аmak├а pi koliy├а r├аmag├аme bhagavato
s├аr├гr├аna├╝ th├еpa┬дca maha┬дca aka├╝su. Ve├▒had├гpako pi br├аhma├╡o ve├▒had├гpe
bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca ak├аsi. P├аveyyak├а pi mall├а p├аv├аya├╝
bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca aka├╝su. Kosin├аrak├а pi mall├а
kusin├аr├аya├╝ bhagavato s├аr├гr├аna├╝ th├еpa┬дca maha┬дca aka├╝su. Do├╡o pi
br├аhma├╡o tumbassa th├еpa┬дca maha┬дca ak├аsi. Pippalivaniy├а pi moriy├а
pippalivane a├пg├аr├аna├╝ th├еpa┬дca maha┬дca aka├╝su. Iti a├▒├▒ha sar├гrath├еp├а
navamo tumbath├еpo dasamo a├пg├аrath├еpo. Evameta├╝ bh├еtapubbanti.


125. “A├▒├▒ha do├╡├а1 cakkhumato sar├гr├а,
Sattado├╡a├╝ jambud├гpe mahenti,
Eka┬дca do├╡a├╝ purisavaruttamassa
R├аmag├аme n├аgar├аj├а mahenti.
Ek├а hi d├а├▒h├а tidivehi p├еjit├а ek├а pana gandh├аrapure mah├гyati,
K├аli├пgara┬д┬дo vijite puneka├╝ eka├╝ puna n├аgar├аj├а mahenti.
Tasseva tejena aya├╝ vasundhar├а
├вy├аgase├▒├▒hehi mah├г ala├╝kat├а
Eva├╝ ima├╝ cakkhumato sar├гra├╝
Susakkata├╝ sakkatasakkatehi.
[PTS Page 168] [\q 168/] devindan├аgindanarinda p├еjito
Manussase├▒├▒hehi tatheva p├еjito,
Ta├╝2 vandatha pa┬дjalik├а bhavitv├а
Buddho bhave kappasatehi dullabho’ti.
Catt├а├л├гsa sam├а dant├а kes├а lom├а ca sabbaso,
Dev├а hari├╝su ekeka├╝ cakkav├аlaparampar├а”ti.
Mah├аparinibb├аnasutta├╝tatiya├╝.

————

1. A├▒├▒hado├╡a├╝ cakkhumato sar├гra├╝ (machasa├╝). 2. Ta├╝ ta├╝ (sy├а)



Digha Nikaya 16

Maha-Parinibbana Sutta

Last Days of the Buddha

Translated from the Pali by Sister Vajira & Francis Story

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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 ┬й 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 ├вnanda. 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 ├вnanda, and again ├вnanda, whom the Master addresses, having tested
for twenty-five years his sure grasp and brilliant memory and also his
indefatigable personal devotion. But ├вnanda 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,
├вnanda, 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 ├вnanda), 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, Aj├аtasattu, 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 Aj├аtasattu, 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, Aj├аtasattu, 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
Aj├аtasattu, 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, Aj├аtasattu, 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 ├вnanda [n4]
was standing behind the Blessed One, fanning him, and the Blessed One
addressed the Venerable ├вnanda thus: “What have you heard, ├вnanda: do
the Vajjis have frequent gatherings, and are their meetings well
attended?”

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

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

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

“I have heard, Lord, that they do.”

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

“What have you heard, ├вnanda: 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, ├вnanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ├вnanda: 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, ├вnanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ├вnanda: 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, ├вnanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ├вnanda: 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, ├вnanda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

“What have you heard, ├вnanda: 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, ├вnanda, 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,
Aj├аtasattu, 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 ├вnanda thus: “Go now, ├вnanda, and assemble in the hall of
audience as many bhikkhus as live around Rajagaha.”

“Very well, Lord.” And the Venerable ├вnanda 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 ├вnanda thus: “Come, ├вnanda, 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 ├вnanda thus: “Come, ├вnanda, 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.

S├аriputta’s Lion’s Roar >[n11]

16. Then the Venerable S├аriputta 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, S├аriputta, and lordly! A bold
utterance, a veritable sounding of the lion’s roar! But how is this,
S├аriputta? 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, S├аriputta? 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, S├аriputta? 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, S├аriputta, 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 ├вnanda thus:

“Come, ├вnanda, 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 ├вnanda thus: “Who is it, ├вnanda, 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, ├вnanda, as if Sunidha and Vassakara had taken counsel
with the gods of the Thirty-three. For I beheld, ├вnanda, 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, ├вnanda, as far as
the Aryan race extends and trade routes spread, this will be the
foremost city Pataliputta, a trade-centre. [n16] But Pataliputta, ├вnanda, 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 ├вnanda, saying: “Come, ├вnanda, 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 ├вnanda, saying: “Come, ├вnanda, 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 ├вnanda 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 Suj├аta; 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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 Suj├аta, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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,
├вnanda, 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, is that teaching called the Mirror of Dhamma,
possessing which the noble disciple may thus declare of himself?

“In this case, ├вnanda, 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, ├вnanda, 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 ├вnanda, saying: “Come, ├вnanda, 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 ├вnanda, saying: “Come, ├вnanda, 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
├вnanda 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 ├вnanda, but the Blessed One answered
him, saying: “What more does the community of bhikkhus expect from me,
├вnanda? I have set forth the Dhamma without making any distinction of
esoteric and exoteric doctrine; there is nothing, ├вnanda, 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, ├вnanda, 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, ├вnanda, old, aged, far gone in years. This is my
eightieth year, and my life is spent. Even as an old cart, ├вnanda, is
held together with much difficulty, so the body of the Tathagata is kept
going only with supports. It is, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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 ├вnanda, saying: “Take up a mat,
├вnanda, and let us spend the day at the Capala shrine.”

“So be it, Lord.” And the Venerable ├вnanda 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 ├вnanda had seated himself
at one side after he had respectfully saluted the Blessed One, the Lord
said to him: “Pleasant, ├вnanda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala.”

3. And the Blessed One said: “Whosoever, ├вnanda, 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, ├вnanda, 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 ├вnanda 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 ├вnanda remained silent.

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

“Even so, O Lord.” And the Venerable ├вnanda, 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 ├вnanda 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 ├вnanda: “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 ├вnanda 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, ├вnanda,
eight causes for a mighty earthquake to arise. What are those eight?

14. “This great earth, ├вnanda, is established upon liquid, the liquid
upon the atmosphere, and the atmosphere upon space. And when, ├вnanda,
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, ├вnanda, 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, ├вnanda, 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, ├вnanda, this great earth trembles, quivers, and
shakes.

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

Eight Assemblies

22. “Now there are eight kinds of assemblies, ├вnanda, 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, ├вnanda, 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, ├вnanda, are the eight kinds of assemblies.

Eight Fields of Mastery

24. “Now there are eight fields of mastery, [n29] ├вnanda. 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, ├вnanda, are the eight fields of mastery.

Eight Liberations

33. “Now there are eight liberations, ├вnanda. 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, ├вnanda, are the eight liberations.

Mara’s Former Temptation

42. “There was a time, ├вnanda, when I dwelt at Uruvela, on the bank
of the Nera├▒jara 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, today at the Capala shrine the Tathagata has renounced his will to live on.”

├вnanda’s Appeal

48. At these words the Venerable ├вnanda 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, ├вnanda. Do not
entreat the Tathagata, for the time is past, ├вnanda, for such an
entreaty.”

50-51. But for a second and a third time, the Venerable ├вnanda 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, ├вnanda, in the
Enlightenment of the Tathagata?” And the Venerable ├вnanda replied: “Yes,
O Lord, I do.”

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

53. Then the Venerable ├вnanda said: “This, O Lord, I have heard and
learned from the Blessed One himself when the Blessed One said to me:
‘Whosoever, ├вnanda, 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, ├вnanda, 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, ├вnanda?”

“Yes, O Lord, I did.”

“Then, ├вnanda, 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, ├вnanda, twice the Tathagata
might have declined, but the third time he would have consented.
Therefore, ├вnanda, the fault is yours; herein have you failed.

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

“But you, ├вnanda, 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, ├вnanda, twice
the Tathagata might have declined, but the third time he would have
consented. Therefore, ├вnanda, the fault is yours; herein you have
failed.

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

“But you, ├вnanda, 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, ├вnanda, twice
the Tathagata might have declined, but the third time he would have
consented. Therefore, ├вnanda, the fault is yours; herein you have
failed.

58. “Yet, ├вnanda, 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, ├вnanda, 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, ├вnanda, let us go to the hall of the Gabled House, in
the Great Forest.” And the Venerable ├вnanda replied: “So be it, Lord.”

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

“So be it, Lord.” And the Venerable ├вnanda 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 ├вnanda: “This, ├вnanda, is the last time that
the Tathagata will look upon Vesali. Come, ├вnanda, 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 ├вnanda: “Come, ├вnanda, 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 ├вnanda: “Come, ├вnanda, 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 ├вnanda 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 ├вnanda 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 ├вnanda, saying: “Come, ├вnanda, 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 ├вnanda, saying: “Come, ├вnanda, let us go to Kusinara.” And the Venerable ├вnanda 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 ├вnanda:
“Please fold my upper robe in four, ├вnanda, and lay it down. I am weary
and want to rest awhile.”

“So be it, Lord.” And the Venerable ├вnanda 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 ├вnanda: “Please bring me some water, ├вnanda. I am
thirsty and want to drink.”

26. And the Venerable ├вnanda 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 ├вnanda answered him as before. And then for a third time the
Blessed One said: “Please bring me some water, ├вnanda. I am thirsty and
want to drink.”

30. Then the Venerable ├вnanda 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 ├вnanda
drew near.

31. Then the Venerable ├вnanda 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 ├вnanda.”

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

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 ├вnanda 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 ├вnanda 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, ├вnanda. There are two occasions, ├вnanda, when the skin
of the Tathagata appears exceedingly clear and radiant. Which are these
two? The night, ├вnanda, 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, ├вnanda, 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, ├вnanda, in
the Mallas’ Sala Grove, in the vicinity of Kusinara, between two sala
trees, the Tathagata will come to his Parinibbana. So now, ├вnanda, 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 ├вnanda, saying: “It
may come to pass, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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 ├вnanda, saying: “Come, ├вnanda, let us cross to the farther bank of the Hira├▒├▒avati, 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 Hira├▒├▒avati, to the Sala Grove of
the Mallas, in the vicinity of Kusinara. And there he spoke to the
Venerable ├вnanda, saying:

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

“So be it, Lord.” And the Venerable ├вnanda 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 ├вnanda, saying:
“├вnanda, 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, ├вnanda, that the Tathagata is respected,
venerated, esteemed, worshipped, and honoured in the highest degree.
But, ├вnanda, 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,
├вnanda, 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 ├вnanda 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 ├вnanda told his thought to the Blessed One.
The Blessed One said: “Throughout the tenfold world-system, ├вnanda,
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, ├вnanda, 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, ├вnanda, the deities
complain.”

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

12-13. “There are deities, ├вnanda, 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?’”

├вnanda’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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, is a place that a
pious person should visit and look upon with feelings of reverence.

21. “These, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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 ├вnanda said to the Blessed One: “How, Lord, should we conduct ourselves towards women?”

“Do not see them, ├вnanda.”

“But, Lord, if we do see them?”

“Do not speak, ├вnanda.”

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

“Then, ├вnanda, you should establish mindfulness.”

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

“Do not hinder yourselves, ├вnanda, to honour the body of the
Tathagata. Rather you should strive, ├вnanda, 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, ├вnanda, 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 ├вnanda said: “But how, Lord, should they act respecting the body of the Tathagata?”

“After the same manner, ├вnanda, 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, ├вnanda, 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, ├вnanda, with the body of a universal
monarch. And even, ├вnanda, 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, ├вnanda, 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, ├вnanda, is a Tathagata, an Arahat, a Fully
Enlightened One worthy of a stupa? Because, ├вnanda, 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,
├вnanda, that these four persons are worthy of a stupa.”

├вnanda’s Grief

32. Then the Venerable ├вnanda 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 ├вnanda?”

“The Venerable ├вnanda, 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 ├вnanda to him, saying: “Go, bhikkhu, and say to ├вnanda,
‘Friend ├вnanda, the Master calls you.’”

“So be it, Lord.” And that bhikkhu went and spoke to the Venerable
├вnanda as the Blessed One had asked him to. And the Venerable ├вnanda
went to the Blessed One, bowed down to him, and sat down on one side.

35. Then the Blessed One spoke to the Venerable ├вnanda, saying:
“Enough, ├вnanda! 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, ├вnanda, 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, ├вnanda! Now you should
put forth energy, and soon you too will be free from the taints.”[n52]

Praise of ├вnanda

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 ├вnanda. And
so also, bhikkhus, will the Blessed Ones, Arahats, Fully Enlightened
Ones of times to come.

37. “Capable and judicious is ├вnanda, 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 ├вnanda, bhikkhus, are to be found
four rare and superlative qualities. What are the four? If, bhikkhus, a
company of bhikkhus should go to see ├вnanda, 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 ├вnanda: 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 ├вnanda are to be found these four rare and superlative qualities.”

The Past Glory of Kusinara

41. When this had been said, the Venerable ├вnanda 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, S├аvatthi, 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, ├вnanda! 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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 ├вnanda 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 ├вnanda 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 ├вnanda 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
├вnanda was.

49. And the thought arose in the Venerable ├вnanda: “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 ├вnanda 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 ├вnanda 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 ├вnanda,
and told the Venerable ├вnanda his thought. And he spoke to the Venerable
├вnanda, saying: “Friend ├вnanda, it would be good if I could be allowed
into the presence of the ascetic Gotama.”

54. But the Venerable ├вnanda 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 ├вnanda
refused him.

57. And the Blessed One heard the talk between them, and he called
the Venerable ├вnanda and said: “Stop, ├вnanda! Do not refuse Subhadda.
Subhadda, ├вnanda, 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 ├вnanda 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, Sa├▒jaya 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 ├вnanda and said to him:
“├вnanda, let Subhadda be given admission into the Order.” And the
Venerable ├вnanda replied: “So be it, Lord.”

67. Then the wandering ascetic Subhadda said to the Venerable ├вnanda:
“It is a gain to you, friend ├вnanda, 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 ├вnanda, saying: “It may
be, ├вnanda, 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,
├вnanda, 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, ├вnanda, whereas now the bhikkhus address one another as
‘friend,’ let it not be so when I am gone. The senior bhikkhus, ├вnanda,
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, ├вnanda, the Sangha may, when I am gone, abolish the lesser and minor rules.[n56]

4. “├вnanda, 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, ├вnanda, 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 ├вnanda 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, ├вnanda, you speak thus. But here, ├вnanda, 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, ├вnanda, 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 ├вnanda spoke to the Venerable Anuruddha, saying: “Venerable Anuruddha, the Blessed One has passed away.”

“No, friend ├вnanda, 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 ├вnanda 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 ├вnanda, 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 ├вnanda spent the
rest of the night in talking on the Dhamma. Then the Venerable Anuruddha
spoke to the Venerable ├вnanda, saying: “Go now, friend ├вnanda, 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 ├вnanda 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 ├вnanda approached
them and announced: “The Blessed One, Vasetthas, has passed away. Do now
as seems fitting to you.”

And when they heard the Venerable ├вnanda 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 ├вnanda,
saying: “How should we act, Venerable ├вnanda, respecting the body of the
Tathagata?”

“After the same manner, Vasetthas, as towards the body of a universal monarch.”

“But how, venerable ├вnanda, 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, Aj├аtasattu, 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, Aj├аtasattu, 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. Aj├аtasattu Vedehiputta. Comy. says that Aj├аtasattu’s mother was a Kosala princess and not the daughter of the Vedehi king. Hence Comy. explains vedehiputta
as “son of a wise mother.” Aj├аtasattu 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. ├вnanda 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 (pa├▒├▒a)
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. S├аriputta 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 S├аriputta (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., ├вnanda’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 atula├▒ca 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 ├вnanda 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 ├вnanda 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 ├вnanda 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, ├вnanda, 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 ├вnanda 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. ├вnanda, 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 ├вnanda, 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
├вnanda, 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. ├вnanda: “├вnanda, let’s go to the far shore of the Hira├▒├▒avati River. We’ll head for Upavattana, the Mallans‘ sal-grove near Kusinara.”

“As you say, lord,” Ven. ├вnanda responded to the Blessed One.

Then the Blessed One with a large community of
monks went to the far shore of the Hira├▒├▒avati River and headed for
Upavattana, the Mallans’ sal-grove near Kusinara. On arrival, he said to
Ven. ├вnanda, “├вnanda, 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. ├вnanda 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. ├вnanda, “├вnanda, 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. ├вnanda, “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. ├вnanda 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’?”

“├вnanda, 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, ├вnanda, 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?”

“├вnanda, 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.”

├вnanda, 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, ├вnanda — 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, ├вnanda”

“But when there is seeing, lord, what course should be followed?”

“Not-addressing, ├вnanda.”

“But when we are addressed, what course should be followed?”

“Mindfulness should be established, ├вnanda.”

“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,
├вnanda, 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, ├вnanda, 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?”

“├вnanda, 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, ├вnanda, 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. ├вnanda, 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 ├вnanda?”

“Lord, Ven. ├вnanda, 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 ├вnanda, saying, ‘The Teacher calls you, my friend.’”

“As you say, lord,” the monk answered and, having gone to Ven. ├вnanda, on arrival he said, “The Teacher calls you, my friend.”

“As you say, my friend,” Ven. ├вnanda 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, ├вnanda.
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, ├вnanda, 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 ├вnanda. Those who, in the future, will be worthy
ones, rightly self-awakened, will have foremost attendants, just as I
have had ├вnanda. ├вnanda 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 ├вnanda. If a group of monks approaches to see
├вnanda, 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 ├вnanda…If a group
of male lay followers approaches to see ├вnanda…If a group of female
lay followers approaches to see ├вnanda, 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 ├вnanda. 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 ├вnanda. If a group of monks…a group of nuns…a group of
male lay followers…a group of female lay followers approaches to see
├вnanda, 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
├вnanda.”

When this was said, Ven. ├вnanda 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, S├аvatthi, 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, ├вnanda. Don’t say that: ‘this little town, this
dusty town, this branch township.’ In the past, ├вnanda, 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, ├вnanda, 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. ├вnanda 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. ├вnanda 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. ├вnanda,
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.
├вnanda at Upavattana, the Mallans’ sal-grove near Kusinara. The thought
occurred to Ven. ├вnanda, “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. ├вnanda, 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. ├вnanda 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. ├вnanda, “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. ├вnanda, if you would
let me see him.”

When this was said, Ven. ├вnanda 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. ├вnanda, “…It would be good, Ven. ├вnanda, if you would let me see
him.”

For a third time, Ven. ├вnanda 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. ├вnanda &
Subhadda the Wanderer, and so he said to Ven. ├вnanda, “Enough, ├вnanda.
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. ├вnanda 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, Sa├▒jaya 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. ├вnanda, “Very well then, ├вnanda, give Subhadda the going forth.”

“Yes, lord,” ├вnanda answered.

Then Subhadda said to Ven. ├вnanda, “It is a gain for you, ├вnanda, 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. ├вnanda, “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, ├вnanda, 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. ├вnanda 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, ├вnanda, 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. ├вnanda said to Ven. Anuruddha, “Ven. Anuruddha,[8] the Blessed One is totally unbound.”

“No, friend ├вnanda. 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. ├вnanda 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.”

[├вnanda:] “But, Ven. Anuruddha, what is the state of the devatas the Blessed One is referring to?”

“Friend ├вnanda, 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. ├вnanda spent the remainder of the night in Dhamma talk.

Then Ven. Anuruddha said to Ven. ├вnanda, “Go, friend ├вnanda. 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. ├вnanda 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. ├вnanda 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. ├вnanda, 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. ├вnanda, “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, ├вnanda, 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 Aj├аtasattu 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 Aj├аtasattu 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. ├вnanda 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. ├вnanda 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. ├вnanda then explains
in that discourse, the brahma-penalty was automatically lifted at the
moment of Ven. Channa’s final attainment. [Go back]

8. Ven. ├вnanda, 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 mejs├ИjQ 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
fh├Иkdyq fkdfj;ao” fndfyda fldg ksod.ekSuz we;af;da fkdfjkakdyqo”
kskafoys we,qfkda fkdfjkakdyqo” kskafoys fkdfh├Иfkda jkakdyqo” iuQyhd
mrsjrdf.k *rxpq .eiS( jdih lsrSula ke;af;da jkadkyqo” iuQyhd flfrys
we,qfkda fkdjkakdyqo” ck iuQyhd flfrys we,Suz jYfhka fkdfh├Иkdyqo” ;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 mqre├И lrk ,o iudOsh
uy;a M, we;af;ah’ uy;a wkqiiao we;af;ah’ iudOsfhka msysgd mqre├И 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 ├Иkafkah’

))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 nq├Иrcdkka jykafia flfrys fufia meye├ИfKushs 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 iuznq├И 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
iuznq├Иjrhka 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
meye├Иfkus” hk ksrANS; jpkh flfia lshk ,oafoao$))

37′ ))iajduSka jykai” w;S;” wkd.;” jrA;udk ld,fhysjQ wrAy;a iuHla
iuznq├Иka 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 iuznq├Иjrhka jykafia,d jQjdyqo”
ta ish,q Nd.Hj;2ka jykafia,d is; ls,qgq lrkakdjQ m1{dj ├ИrAj, lrkakdjQ
iajrA. fudaCIh uqjy lrkd m[apkSjrK OrAuhka ├Иrefldg 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 mqre├И 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
ye├Л 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 whn├И je

46′ Nd.Hj;2ka jykafia msrsis├ИjQ ukqIH weig Wiiaj mj;sk osjeiska tla
tla jrA.fhka oyi oyi ne.ska mdg,S .fuys N@uSkag wrlaf.k isgskakdjQ
foaj;djka ├Иgqfjzh’ 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 n├И 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<├Мka 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 ye├Л 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 nq├Иka m1Odk fldg we;s NsCIq ixhd usysrs
wdydrmdk wdosfhka ish w;ska je

tjsg iqkSOh” jiaildr hk u.O rg uyd weu;sfhda j<├Лd 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<├Лjd 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 ├Иka 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 n├Лskakdyqh”{dkjka;fhda wdrAh udrA. myqre ne├Л
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 ├Иflys 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 *mqre├И lrk( ,o iudOsh uy;a M, uydksixY jkafkah’ iudOsfhys isg jvk ,o
kqjK uy;a M, uydksixY jkafkah’ kqjKska mqre├И 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 ├Иla 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 N├К 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 mq├Иuhla 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
├Иla ;srsika fhdaksfhys ├Иl” fm1a; ├Иla kmqre .;s we;s wmdh ├Иl 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” is├Иre 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 ├Иlska ;srsika ├Иlska fm1a; ├Иlska kmqre .;s we;s wmdh
├Иlska us├Иfkus’ 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 ├Иre fldg fuz lfhys lh wkqj
n,uska jdih lrkafkah”

f,dNho fkdi;2gq njo ixis├Мjf.k js├ЛSu wkqj n,uska jdih lrkafkah” f,dNho
fkdi;2gq njo ixis├Мjf.k is; wkqj n,uska jdih lrkafkah’ f,dNho fkdi;2gq
njo ixis├Мjf.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<├ЛSfuyso” ri js├ЛSfuyso” u< uQ;1 mylsrSfuyso”
kqjKska hqla;j tfia lrkafkah’ hEuz” igSuz” ys├ЛSuz” 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 fyd├Л fyd├Л hdkdjka fhdojd jsis;2re
hdkdjlgke.Sfyd├Л fyd├Л 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 fyd├Лska je├Л 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 fyd├Л fyd├Л 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 ├Иrskau tkakdjQ fta ,pzcjSka ├Иgy’ 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 ,├Иuzy))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 fyd├Лska je├Л *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 nq├Иka 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 ├Иlska 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 u├Лla 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 fun├М 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 fyd├Л kqjK we;sj
isysfhka hqla;j m[apialkaO f,dalfhys f,daNh yd wi;2g ├Иrelr 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 *ys├Л.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 je├Л 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; i├Лyka 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,ays├И
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 kq├ИrejQ 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 ├Иkafkah’ ))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 nq├Иrc 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 js├И,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” uQkSJ├Кhka jykafia udrA. {dkfhka ├Иrel, fial’
jsorAYkdfjys we,qkdjQ iudOsfhka hq;a irAj{ uQkSJ├Кhka 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 tn├Мu fjhs’ Tjqkaf.a huzn├МjQ NdIdjla fjzo”
udf.a NdIdjo tn├Мu 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 isks├Мj *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 n├Мjo 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( iq├ИjQ *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” iq├И 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
fun├М 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 nq├ИjQ 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 ├Иkay’

))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’ nq├ИrcdKka 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 fun├МjQ uy;a ksus;a;hka lr jodrK l,ays├И uy;a ,l2Kqlr jodrK
l,ays├И 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 fun├МjQ T#Odrsl*$$uy;a(
ksus;a;hka lr jodrK l,ays├И uy;a ,l2Kq olajk l,ays├И 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
ixis├МkdjQ 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
├ИlaLhdf.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 uD├И iQlr udxYo *miaf.da ri fh├Й 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 tn├М 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 ,├Иj Wka wdikfhka keysg .sfhah’

0-’tjsg pqkao kuz lrAudr mq;1hdf.a n; je<├Й Nd.Hj;2ka jykafiag
f,dys; mlaLkaosld *rla; w;sidrh( kuzjQ l1Er jQ wikSmhla yg.;af;ah’ urKh

tjsg Nd.Hj;a nq├Иrcdkka 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 mq├Иu jkafkah’ taldka;fhka b;d mq├Иu jkafkauh’ .e,a frdaoj,ska
lemS .shdjQ le

-3′tl, wd

-4′))iajduSka jykai mq├Иuhls” 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 js├И,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
├ИIalr 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 ├ИIalr 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 js├И,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 js├И,sfldguska fyk
mqmqrk l,ays ta js├И,s flgSu wdosh fkdau├Иgqfjzo$ 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
nq├ИrcdKka 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 iq├ИiqjQ rkajkajQ ishquzjQ isks├М
jia;1fol f.k tjhs)) lSfhah’ ))tfiah” jykaiehs)) lshd ta mqreIf;u ta
rkajka jia;1fol f.kjq;a ├Иkafkah’ tjsg mqlal2i kuz u,a,rdc mq;1f;uta
rkajkajQ ishquzjQ isks├МjQ 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 n├МjQ ;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 ├Иre 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 ,├Иj ;: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 i├Мka l2vqo wyiska jefgkakdyqh’ ta osjH i├Мka 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 iq├ИiqjQ 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 iq├ИiqjQ 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 meye├ИkdjQ 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 iq├ИiqjQ
mqoa.,fhda fudyq i;r fofkla fj;a” wrAy;a iuHla iuznqXjQ ;:d.; f;u”
mfianq├И rcf;u” irAj{ Y1djl f;u” ilajs;src f;u ffp;Hhg iq├Иiq jkafkdah’

))wdkkaoh” ljr kuz wrA: isZvshla msKsi wrAy;a iuHla iuznqXjQ ;:d.;
f;u ffp;Hhg iq├Иiq 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 nq├Иrcf;u yd ;:d.; Y1djlf;u pl1jrA;s rcf;u ffp;Hhg iq├Иiq 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 lrj├Ш 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 mq├Иu 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 meye├ИKdjQ 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 ├Иkafkah’

))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 i├Лyd /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
├Иla we;sj ├Иlska hqla;j isf;a yg.;a n,j;a ├Иlska hqla;j )Nd.Hj;2ka jykafia
b;d jydu msrsksjka mdkafkdah)hhs iuyr flfkla flia jsiqrejd yZv;a” ysi
w;a ne├Лf.k wZv;a” ueoska levqkdla fuka weojefg;a” fmrf<;a” jsfYaIfhka
fmrf<;a’ Tjqyq isf;a ├Иlska 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, iqN├К kuzjQ mrsn1dclfhla )wo rd;1sfhys mYapsu hdufhys Y1uK
Nj;a f.#;uhdKka jykafiaf.a mrsksrAjdKh jkafkahhs) lshd weiqfhah’


[\q 292/]

346′ tjsg iqN├К 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
├Иre flfruzo tfia OrAu foaYkd lrkag Y1uK Nj;a f.#;uf;u fmdfydi;a
jkafkahhs lshd Y1uK Nj;a f.#;uhka jykafia flfrys meye├Иfkus’ 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 iqN├Кh” 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 iqN├К
kuz mrsn1dclhd yd iu. l

))wdhqIau;a wdkkao ia:jsrf;u” )weje;aks iqN├Кh” hj’ ;g Nd.Hj;2ka jykafia wjir ├Иkafkdahhs) lSfhah’


[\q 293/]

348′ tjsg iqN├К 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 iqN├К 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

))iqN├Кh” Tjqkaf.a oek .ekSu .ek ;df.a ta jpkh ;sfnzjd’ iqN├Кh” ;g OrAu
foaYkd lrkafkus’ ta OrAuh ukdfldg wij” hym;a fldg is;ays orj” foaYkd
lrkafkushs)) lSfjdah’ ))tfiah” iajduSka jykaiehs)) lshd iqN├К kuz
mrsn1dcl f;u Nd.Hj;2ka jykafiaf.a jpkhg W;a;r ├Иkafkah’ Nd.Hj;2ka jykafia
fufia foaYkd l

349′ ))iqN├Кh” huz OrAu jskfhlays jkdys W;2uz wIagdx.sl udrA.h
fkd,efnkafka fjzo” ta OrAu jskfhys Y1uKfhl2├И fofjks ;2kfjks i;rfjks Y1uK
f;fuzo fkd,efnkafkah’ iqN├Кh” 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’ iqN├Кh” udf.a fuz OrAu jskfhys W;2uz wIagdx.sl
udrA.h we;af;ah’ tuznd iqN├Кh” 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’ iqN├Кh”
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, iqN├К 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’

))iqN├Кh” 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” iqN├К mejsos lrjhs)) lS fial’
))tfiah” iajduSka jykaihehs)) lshd wdhqIau;ajQ wdkkao ia:jsr f;u W;a;r
├Иkafkah’

iqN├К kuz mrsn1dcl f;u Nd.Hj;2ka jykafiaf.a iuSmfhka m1j1cHdj yd
Wmiuzmodjo ,nk ,oafoah’ WmiuzmodjQ fkdfnda l,lskau wdhqIau;ajQ iqN├К
ia:jsrf;u ;ksj jsfjzl ia:dkhlg meusK wm1udK Ndjfhka hqla;j ldhsl ffp;isl
jSrAhh we;sj ├Иrelrk ,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 nq├Иka 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” mq├Иuhlah’ 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 meye├Иfkus)) 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 iuje├ИKq fial’ m1:u
OHdkfhka ke.S fofjks OHdkhg iuje├ИfKdah’ fofjks OHdk iudm;a;sfhka ke.S
;2kafjks OHdkhg iuje├ИfKdah’ ;2kafjks OHdk iudm;a;sfhka ke.S y;rfjks OHdk
iudm;a;shg iuje├ИfKdah’ y;rfjks OHdk iudm;a;sfhka ke.S wdldidk[apdh;k
iudm;a;shg iuje├ИfKdah’ wdldidk[apdh;k iudm;a;sfhka ke.S js[a[dK[apdh;k
iudm;a;shg iuje├ИfKdah’ js[a[dK[apdh;k iudm;a;sfhka ke.S wdls[ap[a[dh;k
iudm;a;shg iuje├ИfKdah’ wdls[ap[a[dh;k iudm;a;sfhka ke.S
fkji[a[dkdi[a[dh;k iudm;a;shg iuje├ИfKdah’

fkji[a[dkdi[a[dh;k iudm;a;sfhka ke.S i[a[dfjohs; ksfrdO iudm;a;shg
iuje├ИfKdah’ 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 iuje├ИfKdahhs)) 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 iuje├ИfKdah’ fkji[a[dkdi[a[dh;k
iudm;a;sfhka ke.S wdls[ap[a[dh;k iudm;a;shg iuje├ИfKdah’ wdls[ap[a[dh;k
iudm;a;sfhka ke.S js[a[dK[apdh;k iudm;a;shg iuje├ИfKdah’


[\q 298/]

js[a[dK[apdh;k iudm;a;sfhka ke.S
wdldidk[apdh;k iudm;a;shg iuje├ИfKdah’ wdldidk[apdh;k iudm;a;sfhka ke.S
y;rfjks OHdk iudm;a;shg iuje├ИfKdah’ y;rfjks OHdk iudm;a;sfhka ke.S
;2kafjks OHdk iudm;a;shg iuje├ИfKdah’ ;2kafjks OHdk iudm;a;sfhka ke.S
fofjks OHdk iudm;a;shg iuje├ИfKdah’ 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 ixis├ЛSuhhs 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 nq├Иrcdkka jykafiaf.a
wdYajdi m1Yajdih fkdmj;afkah’ ;KAydj ke;sl

))ukdfldg m1fndaOjQ ps;a;fhka *fyd├Л 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 nq├Иrcdkka jykafia b;d
blaukskau msrsksjka mEfjdahhs) lshuska iuyr NsCIQyq ysi w;a ne├Лf.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 *nsf├Лk( 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 ├ИrejQ 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 fyd├Лska ye├Л 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 ├Иla we;sj
├Иflka hqla;j isf;ys yg.;a ├Иflka mSvs;j )Nd.Hj;2ka jykafia b;d jydu
msrsksjka mEfjdahhs) lshd ysi w;a ne├Лf.k yX;a” nsu weojeg;a” fmrf<;a’
huzmuK rd.fhka ├ИrejQ 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.├Л 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” .├Лskao i;aldr .reldr
jkaokdudkdoS jYfhka mQcd flfruska Wvqjshka n├Лsuska uKAvm ms

tjsg l2iskdrd u,a, rcorefjda Nd.Hj;2k jykafiaf.a Y1S Yrsrh kD;Hfhkao”
.S;fhkao” jdos;fhkao” u,skao” .├Лskao 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 iqj├Л mekska bia
fidaod kdydf.k w,q;ajQ jia;1hka we├Лf.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” iqj├Лj,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 ├ИroSu 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 iqN├К kuz nqvzV
mnzncs;fhla *uy,qjQ miq uyKjQfjla( ta NsCIq msrsfiys Wkafkah’ iqN├Кf;u ta
NsCIQkag fufia lSh’ ))weje;aks” f;dm yeZXSfuka luz ke;” fYdal fkdlrjz’
js,dm fkdlshjz’ ta uyd Y1uKhdflfrka wms fyd├Лska us├Иfkda 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 ye├Лf.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 nq├ИrcdKka 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 iqj├Л 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 ├Иkq 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 iq├Иiq 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 ├Й;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
iq├Иiq 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 ├Й;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 iq├Иiafila fjus’ Od;2ka jykafia,dg uuo ffp;Hhla
lrjd mQcd i;aldr lrkq leue;af;us)) lshd l2iskdrd jeis u,a, rc orejkag
├Й;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 f├КdaK 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 nq├ИrcdKka 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 nq├ИrcdKka jykafiag
meye├Иk 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 f├Кdak kuz n1dyaukhdg Od;2 fn├И ke,sh ├Иkakdyqh’

369′ Bgmiq msmaM,sjksh kuz fudrsh rc orefjdao ))Nd.Hj;2ka jykafiaf.a
Ydrsrsl Od;2 Nd.hla ,nkakg wmso iq├Иiafida juzy’ wmso ffp;Hhla lrjd
mqcdi;aldr lrkq leue;af;uzyhs)) lshd l2iskdrd jeis u,a,rc orejkag ├Й;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/]

f├КdaK kuz n1dyauK f;fuzo Od;2 uek fnok
,o ke,sh ;nd ffp;Hhla lrjd mQcd i;aldr lf

360′ mieia we;a;djQ nq├ИrcdKka jykafiaf.a YdrSrsl Od;2 wg f├КdaKhla
jQy’ thska i;a f├КdaKhla oUosj jdisyq mqo;a’ mqrefId;a;u jQ nq├ИrcdKka
jykafiaf.a tla Od;2 f├КdaKhla 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’ (


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952 LESSON 16-06-2013 SUNDAY-FREE ONLINE eN─Бl─Бnd─Б Research and Practice UNIVERSITY родрооро┐ро┤ро┐ро▓рпН родро┐ро░ро┐рокро┐роЯроХ роорпВройрпНро▒рпБ родрпЖро╛роХрпБрокрпНрокрпБроХро│рпН рооро▒рпНро▒рпБроорпН рокройрпНройро┐ро░рогрпНроЯро╛роХро╡рпБро│рпНро│ роорогрпНроЯро▓роЩрпНроХро│рпН роЪрпБро░рпБроХрпНроХрооро╛рой ро╡ро░ро▓ро╛ро▒рпНро▒рпБ роорпБройрпН ро╡ро░ро▓ро╛ро▒рпБ ро╕рпБродрпНродрокро┐роЯроХ рокрпБродрпНродроЪроороп роирпЖро▒ро┐ роорпБро▒рпИроХро│ро┐ройрпН рокройрпНройро┐ро░рогрпНроЯро╛роХро╡рпБро│рпНро│ роорогрпНроЯро▓роЩрпНроХро│рпН рокрпБродрпНродроЪроороп роирпЖро▒ро┐ роорпБро▒рпИроХро│ро┐ройрпН роТройрпНрокродрпБ роорогрпНроЯро▓роЩрпНроХро│рпН TIPITAKA-ро╕рпБродрпНродрокро┐роЯроХ-рокрпЗро╛родро┐роЪродрпНродро╛ роорпЗройрпНроорпИ рокрпЖро╛ро░рпБроирпНродро┐роп роирпЗро░рпНродрпНродро┐ ро╡ро╛ропрпНроирпНрод рооройро┐родро░рпН ро╕рпБродрпНрод роирпАродро┐ ро╡ро╛роХрпНроХро┐ропроорпН- Majjhima роородрпНродро┐роо Nik─Бya роироЯрпБродрпНродро░рооро╛рой роирпАро│ роЕро│ро╡рпБ родро┐ро░роЯрпНроЯрпБроХро│рпН-роОро▓рпНро▓ро╛ роХро│роЩрпНроХроЩрпНроХро│ро┐ройрпН роирпЖро▒ро┐ роорпБро▒рпИроХрпН роХроЯрпНроЯро│рпИ роЖрогрпИ-Sabb─Бsava Sutta 15 Mah├аnid├аna Sutta through http://sarvajan.ambedkar.org
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952 LESSON 16-06-2013 SUNDAY-FREE ONLINE  eN─Бl─Бnd─Б Research and Practice UNIVERSITY

родрооро┐ро┤ро┐ро▓рпН родро┐ро░ро┐рокро┐роЯроХ  роорпВройрпНро▒рпБ родрпЖро╛роХрпБрокрпНрокрпБроХро│рпН
рооро▒рпНро▒рпБроорпН
рокройрпНройро┐ро░рогрпНроЯро╛роХро╡рпБро│рпНро│ роорогрпНроЯро▓роЩрпНроХро│рпН
роЪрпБро░рпБроХрпНроХрооро╛рой ро╡ро░ро▓ро╛ро▒рпНро▒рпБ роорпБройрпН ро╡ро░ро▓ро╛ро▒рпБ
ро╕рпБродрпНродрокро┐роЯроХ
рокрпБродрпНродроЪроороп роирпЖро▒ро┐ роорпБро▒рпИроХро│ро┐ройрпН рокройрпНройро┐ро░рогрпНроЯро╛роХро╡рпБро│рпНро│ роорогрпНроЯро▓роЩрпНроХро│рпН
рокрпБродрпНродроЪроороп роирпЖро▒ро┐ роорпБро▒рпИроХро│ро┐ройрпН роТройрпНрокродрпБ роорогрпНроЯро▓роЩрпНроХро│рпН 
TIPITAKA-ро╕рпБродрпНродрокро┐роЯроХ-рокрпЗро╛родро┐роЪродрпНродро╛ роорпЗройрпНроорпИ рокрпЖро╛ро░рпБроирпНродро┐роп роирпЗро░рпНродрпНродро┐ ро╡ро╛ропрпНроирпНрод рооройро┐родро░рпН ро╕рпБродрпНрод роирпАродро┐ ро╡ро╛роХрпНроХро┐ропроорпН- 
Majjhima роородрпНродро┐роо Nik─Бya роироЯрпБродрпНродро░рооро╛рой роирпАро│ роЕро│ро╡рпБ родро┐ро░роЯрпНроЯрпБроХро│рпН-роОро▓рпНро▓ро╛ роХро│роЩрпНроХроЩрпНроХро│ро┐ройрпН роирпЖро▒ро┐ роорпБро▒рпИроХрпН роХроЯрпНроЯро│рпИ роЖрогрпИ-Sabb─Бsava Sutta



15

Mah├аnid├аna
Sutta




through http://sarvajan.ambedkar.org


Respected Sir,

Greetings from KUSHINARA VIHAR, headquarters and home of FREE ONLINE  eN─Бl─Бnd─Б 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


роородро┐роп родро┐ро░ро│рпН  роороЬрпНроЬро┐роо роиро┐роХро╛роп
Majjhima Nik─Бya

тАФ The discourses of medium length тАФ
[ majjhima: medium ]

рокрпБродрпНродро░ро╛ро▓рпН
роХрпКроЯрпБроХрпНроХрокрпНрокроЯрпНроЯ 152 роородрпНродро┐роо ( роироЯрпБродрпНродро░рооро╛рой роирпАроЯрпНроЪро┐ ) рокро▓рпНро╡рпЗро▒рпБ ро╡роХрпИрокрпНрокроЯрпНроЯ
ро╡ро┐ро╖ропроЩрпНроХро│рпН роЪрпЖропро▓рпН родрпКроЯро░рпНрокрпБроЯройрпН рокрпЛродройрпИропрпБро░рпИроХро│рпН роХрпКропрпНроЪроХрооро╛роХрпНроХрокрпНрокроЯрпНроЯродрпБ.

The Majjhima Nik─Бya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.

роорпБро┤рпБ роЪро░роорпН (рокрпБродрпНродроЪроороп рокрпБройро┐род роирпВ ро▓ро┐ройрпН роТро░рпБ рокро╛роХроорпН) ро╕рокрпНрокро╛ро╕ро╡ ро╕рпБродрпНродро╛

рооро┐роХ роЪрпБро╡ро╛ро░роЪро┐ропрооро╛рой роЪро░роорпН, роорой родрпИ роирпБро░рпИроХрпКро│рпНро╡ро┐роХрпНроХро┐ро▒ ро╡рпЗро▒рпБрооро╛родро┐ро░ро┐ропро╛рой ро╡ро┤ро┐ро╡роХрпИ роЖроЪрпВроЪ(рокрпБройро┐родродрпНродрпНройроорпИропрпИроХрпН роХрпЖроЯрпБродрпНродро▓рпН) роиро┐ро╡ро╛ро░рогроорпН.
Sabb─Бsava Sutta (MN 2) - enhanced ATI
Very interesting sutta, where the different ways by which the ─Бsavas, fermentating defilements of the mind, are dispelled.

рокроп
роЪро░роорпН (рокрпБродрпНродроЪроороп рокрпБройро┐род роирпВ ро▓ро┐ройрпН роТро░рпБ рокро╛роХроорпН) рокропрокрпЗро░ро╡ ро╕рпБродрпНродро╛ роЗроЪрпНроЪро░родрпНродро┐ро▓рпН,
роЗродро░рокродро╛ро░рпНродрпНродроЩрпНроХро│рпБроЯройрпН, рокрпБродрпНродро░рпН роорпВройрпНро▒рпБ ро╡ро┐роЮрпНроЮро╛рой роЮро╛рой роЩрпНроХро│рпИ, роЕро╡ро░рпН роЗро░ро╛родрпНродро┐ро░ро┐
рокрпКро┤рпБродро┐ро▓рпН роЕро╡ро░рпБроЯрпИроп роорпБропро▒рпНроЪро┐ропро┐ройро╛ро▓рпН роЕроЯрпИ роЮро╛ройрпЛродропроЩрпНроХро│рпИ  ро╡ро┐ро╡ро░ро┐роХрпНроХро┐ро▒ро╛ро░рпН.
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 vijj─Бs he attained during the night of his awakenment.
роЙроЯрпБрокрпНрокрпБ
(рокрпЛро░рпНро╡рпИроХро│рпН) роЪро░роорпН ро╡родрпНродро┐ро░ ро╕рпБродрпНродро╛ роЗроЪрпНроЪро░родрпНродро┐ро▓рпН, роЗродро░рокродро╛ро░рпНродрпНродроЩрпНроХро│рпБроЯройрпН,
рокрпБродрпНродро░рпН рокродро┐ройро╛ро▒рпБ роЙрокроХрпНроХро┐ро▓рпЗро╕ро╕рпН роТро┤рпБроХрпНроХроЪрпН роЪрпАро░рпНроХрпНроХрпЗроЯрпБроХро│рпИ ро╡ро░рпИропро▒рпИ роЪрпЖропрпНроХро┐ро▒ро╛ро░рпН.
Vattha Sutta (MN 7) {excerpt} - enhanced ATIIn this sutta, the Buddha, among other things, defines sixteen upakkilesas.
рооро╛рокрпЖро░рпБроорпН роЕро░роЪ рооро░рокрпБ роЪро░роорпН (рокрпБродрпНродроЪроороп рокрпБройро┐род роирпВ ро▓ро┐ройрпН роТро░рпБ рокро╛роХроорпН)

роТро░рпБ
рокрпБроХро┤рпНрокрпЖро▒рпНро▒ роЗро▓роЩрпНроХрпИропрпИроЪрпН роЪро╛ро░рпНроирпНрод ро╡ро░ро▓ро╛ро▒рпНро▒рпБ рокрпБроХро┤рпН, рокро╛ро│ро┐ропро┐ро▓рпН, роРроирпНродро╛ро╡родрпБ
роирпВро▒рпНро▒ро╛рогрпНроЯро┐ро▓рпН, рооро╣ро╛роиро╛рооро╛ роОройрпНро▒ рокрпЖропро░рпБроЯрпИроп рокро┐роХрпНроХрпБро╡ро╛ро▓рпН роОро┤рпБродро┐
ро╡рпИроХрпНроХрокрпНрокроЯрпНроЯро┐ро░рпБроХрпНроХро┐ро▒родрпБ. - рокройрпНройро┐рокрпНрокройрпНройро┐роЪрпН роЪрпКройрпНройродрпБ.

ро╕ро╛ро░ро┐рокрпБродрпНрод, роЖропро╕роо
рооро╣ро╛роХрпКродрпНродро┐роХ роХрпЗроЯрпНроЯ рокро▒рпНрокро▓ро╡ро┐родрооро╛рой роЪрпБро╡ро╛ро░роЪро┐ропрооро╛рой ро╡ро┐ройро╛роХрпНроХро│рпБроХрпНроХрпБ ро╡ро┐роЯрпИроХрпВ ро▒ро┐ рооро▒рпНро▒рпБроорпН
роЗроирпНрод роирпБро▓ро┐ро▓ро┐ро░рпБроирпНродрпБ роОроЯрпБродрпНрод рокроХрпБродро┐ропро┐ро▓рпН, роЕро╡ро░рпН,  ро╡рпЗродройро╛(роЙро▒рпБродро▓рпБрогро░рпНроЪрпНроЪро┐,
рокрпБро▓ройрпНро▒ро┐ро╡рпБ, рокрпБро░ро┐ро╡рпБ, ро╡ро▓ро┐, родрпБройрпНрокроорпН , ро╕ройрпНропро╛, (рокрпБро▓ройрпБрогро░рпНро╡рпБ , ро╡ро┐ро┤ро┐рокрпНрокрпБрогро░рпНро╡рпБроиро┐ро▓рпИ
, рооройродрпНродро┐ройрпН роЕро▒ро┐ро╡рпБродрпНродро┐ро▒роорпН , роОрогрпНрогроорпН , роХрпБро▒ро┐ , роХрпБро▒ро┐рокрпНрокрпБрогро░рпНродрпНродрпБроорпН роЙроЯро▓рпБро▒рпБрокрпНрокроЪрпИ
ро╡ро┐ропроХрпНроХроорпН , ро╡ро┐роЮрпНроЮро╛ройро╡рпИ (роЕро▒ро┐ро╡ро╛ро▒рпНро▒ро▓рпН, роЕро▒ро┐ро╡рпБ , роЙро│рпНро│роорпН ) родрпЖро│ро┐ро╡ро╛роХ ро╡ро┐ро│роХрпНроХро┐
ро╡ро┐ро░ро┐родрпНродрпБро░рпИроХрпНро╡ро┐ро▓рпНро▓рпИ роЖройро╛ро▓рпН роЖро┤рпНроирпНродрпБ роЪрпЖро▒ро┐роХрпНроХрокрпНрокроЯрпНроЯро┐ро░рпБроХрпНроХро┐ро▒родрпБ.
Mah─Бvedalla Sutta (MN 43) {excerpt} - word by word
S─Бriputta
answers various interesting questions asked by ─Бyasm─Б Mah─Бkoс╣нс╣нhika, and
in this excerpt, he explains that Vedan─Б, Sa├▒├▒─Б and Vi├▒├▒─Бс╣Зa are not
clearly delineated but deeply interwoven.
роТро▒рпНро▒рпИ роЙроЯро▓рпН роЙроЪрпНроЪро┐ роЪро╡ро░родрпН родро▓рпИ роорпЗро▓ро╛рой роХрпБроЯрпБрооро┐ роЙро░рпЛроороорпН,
роТро░рпБ роорогрпНроЯро╡ро░ро┐ роорпЗроЯрпБ, родро┤рпИроорпБроЯро┐ роЪро░роорпН (рокрпБродрпНродроЪроороп рокрпБройро┐род роирпВ ро▓ро┐ройрпН роТро░рпБ рокро╛роХроорпН)- роОро│ро┐роп роорпБродрпБрокрпНрокро╛роЯроорпН

рокро┐роХрпНроХрпБройро┐
родроорпНрооро╛родро┐ройрпНройро╛, ро╡ро┐ро╕ро╛роХро╛ роХрпЗроЯрпНроЯ роТро░рпБ родрпКроЯро░рпН роЪрпБро╡ро╛ро░роЪро┐ропрооро╛рой ро╡ро┐ройро╛роХрпНроХро│рпБроХрпНроХрпБ ро╡ро┐роЯрпИроХрпВ
ро▒ро┐, роЕро╡ро░рпН,  роЗродро░рокродро╛ро░рпНродрпНродроЩрпНроХро│рпБроЯройрпН, 20-роороЯроХрпНроХрпБ роЪрпКро▒рпНрокрпКро░рпБро│рпН ро╡ро┐ро│роХрпНроХроорпН
роХрпКроЯрпБроХро┐ро▒ро╛ро░рпН.
C┼лс╕╖avedalla Sutta (MN 44) {excerpt} - plain texts
The
bhikkhuni Dhammadinn─Б answers a series of interesting questions asked by
Vis─Бkha. Among other things, she gives the 20-fold definition of
sakk─Бyadiс╣нс╣нhi.
ро╕рпЖроХрпНроХро╛ роиро╛ропрпБро░рпБро╡ро┐ роЪрпЖроЯро┐ роЪро░роорпН (рокрпБродрпНродроЪроороп рокрпБройро┐род роирпВ ро▓ро┐ройрпН роТро░рпБ рокро╛роХроорпН)- роЪрпЖро┤рпБроорпИрокрпНрокроЯрпБродрпНродро┐роп  ATI
 
рокрпБродрпНродро░рпН
роЖройроирпНродро╛ро╡рпИ ро╕рпЖроХрпНроХро╛ роиро╛ропрпБро░рпБро╡ро┐ роЪрпЖроЯро┐ рокродрпНродро┐рокрпНрокродро╛ роЙроЯрпНрокрпБроХрпБродро▓рпН роЕро░рпНродрпНродроЪро╛ро░роорпН роЪрпКро▓рпНро▓
ро╡ро┐ройро╡рпБроХро┐ро▒ро╛ро░рпН, роЕро╡ро░рпН роТро░рпБ родро┐роЯрпАро░роЯро┐ропро╛рой роЕро▒ро┐роп роЖро░рпНро╡ роорпБро│рпНро│родрпИ родрпЗроЯро┐ роТро░рпБ рооро╛ро▒рпНро▒рпБ родрпКроЯро░рпИ
роорпЗро▒рпНрокро╛роЯрооро╛роХроХрпНроХрпКрогрпНроЯрпБ роПро┤рпБ роиро▓рпНро▓родро╛рой родройрпНроорпИроХро│рпИ рокродро┐рокрпНрокрпБро░рпБ роЮро╛рокроХроЪроХрпНродро┐ родроЯроЩрпНроХ
ро▓рпНроХро│рпИ  роХрпИро╡ро┐роЯрпБродро▓рпБроХрпНроХрпБ рооро▒рпНро▒рпБ роЙродро╛ро░рогроЩрпНроХро│рпН роорпБродро▓ро┐ропро╡рпИроХро│ро╛ро▓рпН родрпЖро│ро┐ро╡ро╛роХрпНроХрокрпНрокроЯрпНроЯ
роЙро╡роорпИроХро│рпБроЯройрпН роЪрпКро▓рпНроХро┐ро▒ро╛ро░рпН.
Sekha Sutta (MN 53) - enhanced ATI
The
Buddha asks ─Аnanda to expound the Sekha Paс╣нipad─Б, of which he gives a
surprising version, from which Satisampaja├▒├▒a and N─лvaraс╣З─Бnaс╣Г Pah─Бna are
curiously replaced by a series of seven ‘good qualities’, and which is
illustrated  by a telling simile.
рокрпБро╡рпЗродро╛ройро┐роп роЪро░роорпН (рокрпБродрпНродроЪроороп рокрпБройро┐род роирпВ ро▓ро┐ройрпН роТро░рпБ рокро╛роХроорпН)- рокройрпНройро┐рокрпНрокройрпНройро┐роЪрпН роЪрпКройрпНройродрпБ.

роЗроирпНрод
роирпВро▓ро┐ро▓ро┐ро░рпБроирпНродрпБ роТро░рпБ роЪрпБро░рпБроХрпНроХ рокроХрпБродро┐ропрпИ, рокрпБродрпНродро░рпН роРроирпНродрпБ родро░роорпН роЕро▓рпНро▓родрпБ роЖроХрпНроХроХрпН роХрпВро▒рпБ
рокрпБро▓ройрпБрогро░рпНро╡рпБроХрпНроХрпБ роЖроЯрпНрокроЯрпНроЯ роЗройрпНрокроирпБроХро░рпНро╡рпБ рооро▒рпНро▒рпБроорпН роУро░рпН роорпБроХрпНроХро┐ропрооро╛рой роЗройрпНройрпКро░рпБ ро╡роХрпИ
роЗройрпНрокроирпБроХро░рпНро╡рпБроЯройрпН роТрокрпНрокрпАроЯрпБ роЪрпЖропрпНродрпБ ро╡ро░рпИропро▒рпБроХрпНроХро┐ро▒ро╛ро░рпН.
Bahuvedan─лya Sutta (MN 59) {excerpt} - word by word
In this short excerpt, the Buddha defines the five k─Бmaguс╣З─Бs and makes an important comparison with another type of pleasure.
роЪрпБро╡ро╛роЪроорпН роЙро│рпНро│рпБропро┐ро░рпНрокрпНрокрпБ рооро▒рпНро▒рпБроорпН роорпВроЪрпНроЪрпБро╡ро┐роЯро▓рпН (роорпВроЪрпНроЪрпБ роЙроЯрпНроЪрпБро╡ро╛роЪро┐ рооро▒рпНро▒рпБроорпН ро╡рпЖро│ро┐ропро┐роЯрпБ) роЪро░роорпН (
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 роородрпНродро┐роо (роироЯрпБродрпНродро░рооро╛рой) роиро┐роХро╛роп (родро┐ро░роЯрпНроЯрпБроХро│рпН)

рокрпБродрпНродро░ро╛ро▓рпН роХрпКроЯрпБроХрпНроХрокрпНрокроЯрпНроЯ 152 роородрпНродро┐роо ( роироЯрпБродрпНродро░рооро╛рой роирпАроЯрпНроЪро┐ ) рокро▓рпНро╡рпЗро▒рпБ ро╡роХрпИрокрпНрокроЯрпНроЯ
ро╡ро┐ро╖ропроЩрпНроХро│рпН роЪрпЖропро▓рпН родрпКроЯро░рпНрокрпБ роЙроЯройрпН рокрпЛродройрпИропрпБро░рпИроХро│рпН роХрпКропрпНроЪроХрооро╛роХрпНроХрокрпНрокроЯрпНроЯродрпБ.

Majjhima роородрпНродро┐роо Nik─Бya роироЯрпБродрпНродро░рооро╛рой роирпАро│ роЕро│ро╡рпБ родро┐ро░роЯрпНроЯрпБроХро│рпН рокрпБродрпНродро░ро┐ройрпН рокро▓рпНро╡рпЗро▒рпБ
ро╡роХрпИрокрпНрокроЯрпНроЯ ро╡ро┐ро╖ропроЩрпНроХро│ро┐ройрпН роЪрпЖропро▓рпН родрпКроЯро░рпНрокрпБ роЙроЯройрпН 152 роХрпКропрпНроЪроХрооро╛роХрпНроХрокрпНрокроЯрпНроЯ роородрпНродро┐роороирпАро│
роЕро│ро╡рпБ родро┐ро░роЯрпНроЯрпБроХро│рпН


 >> Tipiс╣нaka >> Sutta Piс╣нaka >>
Majjhima Nik─Бya-роорпВройрпНро▒рпБ роХрпВроЯрпИроХро│рпНтАФ The words of the Buddha рокрпБродрпНродро░ро┐ройрпН
ро╡ро╛ро░рпНродрпНродрпИроХро│рпНтАФMajjhima роородрпНродро┐роо Nik─Бya роироЯрпБродрпНродро░рооро╛рой роирпАро│ роЕро│ро╡рпБ родро┐ро░роЯрпНроЯрпБроХро│рпН


MN 2 - (M i 6)
Sabb─Бsava Sutta
роОро▓рпНро▓ро╛ роХро│роЩрпНроХроЩрпНроХро│ро┐ройрпН роирпЖро▒ро┐ роорпБро▒рпИроХрпН роХроЯрпНроЯро│рпИ роЖрогрпИ

рокрпБродрпНродро░рпН роЗроЩрпНроХрпБ рооройродрпИ роирпБро░рпИродрпНродрпЖро┤роЪрпНроЪрпЖропрпНродрпБ роХро▒рпИрокрпНрокроЯрпБродрпНродрпБроорпН asavas рокрпБро▓ройрпБрогро░рпНро╡рпИ роЖроЯрпНроХрпКрогрпНроЯ 
рооро▒рпНро▒рпБроорпН роороЯрпНроЯрпБроорпАро▒ро┐роп роЪро┐ро▒рпНро▒ро┐ройрпНрок роИроЯрпБрокро╛роЯрпБ,  ро╡ро╛ро┤рпНроХрпНроХрпИ рокроЪро┐ ро╡рпЗроЯрпНроХрпИ, роХройро╡рпБроХро│рпН
роиро┐ро▒рпИроирпНрод роКроХроХрпН роХрпЛроЯрпНроЯрпИ рооро▒рпНро▒рпБроорпН роЕро▒ро┐ро╡ро┐ройрпНроорпИ рокрпЛройрпНро▒ роЗроХро┤родрпНродроХрпНроХ роЪрпЖропрпНродро┐роХро│рпИ  ро╡ро┐ро░роЯрпНроЯ
ро╡рпЗро▒рпБрокроЯрпНроЯ ро╡ро┤ро┐ро╡роХрпИроХро│рпН роОро╡рпИ роОрой ро╡рпЖро│ро┐рокрпНрокроЯрпБродрпНродро▓рпН. роЗроирпНрод роирпБро▓ро┐ро▓ро┐ро░рпБроирпНродрпБ роОроЯрпБродрпНрод рокроХрпБродро┐
роТро░рпБ роЪрпКро▒рпНрокрпКро░рпБро│рпН ро╡ро┐ро│роХрпНроХроорпН ропро╛ро╡рпИропрпБроорпН роЙроЯрпНроХрпКрогрпНроЯрпБ
рокро╛рогрпНроЯро┐ропродрпНродро┐ропроорпБро│рпНро│,роорпЖропрпНропро╛роХ,ро╡ро┐ройро╛ро╡рпБро│рпНро│,родроХрпБродро┐ропро╛роХ, роХро░рпБродрпБродро▓рпН.

рооро┐роХ роЪрпБро╡ро╛ро░роЪро┐ропрооро╛рой роирпЖро▒ро┐ роорпБро▒рпИроХрпН роХроЯрпНроЯро│рпИ роЖрогрпИ.роЗроЩрпНроХрпБ рооройродрпИ роирпБро░рпИродрпНродрпЖро┤роЪрпНроЪрпЖропрпНродрпБ
роХро▒рпИрокрпНрокроЯрпБродрпНродрпБроорпН asavas рокрпБро▓ройрпБрогро░рпНро╡рпИ роЖроЯрпНроХрпКрогрпНроЯ  рооро▒рпНро▒рпБроорпН роороЯрпНроЯрпБроорпАро▒ро┐роп роЪро┐ро▒рпНро▒ро┐ройрпНрок
роИроЯрпБрокро╛роЯрпБ,  ро╡ро╛ро┤рпНроХрпНроХрпИ рокроЪро┐ ро╡рпЗроЯрпНроХрпИ, роХройро╡рпБроХро│рпН роиро┐ро▒рпИроирпНрод роКроХроХрпН роХрпЛроЯрпНроЯрпИ рооро▒рпНро▒рпБроорпН
роЕро▒ро┐ро╡ро┐ройрпНроорпИ рокрпЛройрпНро▒ роЗроХро┤родрпНродроХрпНроХ роЪрпЖропрпНродро┐роХро│рпИ  ро╡ро┐ро░роЯрпНроЯ ро╡рпЗро▒рпБрокроЯрпНроЯ ро╡ро┤ро┐ро╡роХрпИроХро│рпН роОро╡рпИ роОрой
ро╡рпЖро│ро┐рокрпНрокроЯрпБродрпНродро▓рпН. роЗроирпНрод роирпБро▓ро┐ро▓ро┐ро░рпБроирпНродрпБ роОроЯрпБродрпНрод рокроХрпБродро┐ роТро░рпБ роЪрпКро▒рпНрокрпКро░рпБро│рпН ро╡ро┐ро│роХрпНроХроорпН
ропро╛ро╡рпИропрпБроорпН роЙроЯрпНроХрпКрогрпНроЯрпБ рокро╛рогрпНроЯро┐ропродрпНродро┐ропроорпБро│рпНро│, роорпЖропрпНропро╛роХ, ро╡ро┐ройро╛ро╡рпБро│рпНро│, родроХрпБродро┐ропро╛роХ,
роХро░рпБродрпБродро▓рпН.

роиро╛ройрпН роЗроирпНрод роирпЖро▒ро┐ роорпБро▒рпИроХрпН роХроЯрпНроЯро│рпИ роЖрогрпИропрпИ роХрпЗроЯрпНроЯрпЗройрпН:

роТро░рпБ роЪрооропродрпНродро┐ро▓рпН рокроХро╡ро╛, роЪро╛ро╡родрпНродро┐ ро╡ро┐ро▒ро╛ро░роорпН, роЬрпЗродро╡роорпН, роЕройро╛родрокро┐ройрпНроЯро┐роХро╛ро╡ро┐ройрпН родрпБро▒ро╡ро┐роороЯродрпНродро┐ро▓рпН
родроЩрпНроХро┐ропро┐ро░рпБроирпНродро╛ро░рпН. роЕроЩрпНроХрпЗ роЕро╡ро░рпН рокро┐роХрпНроХрпБроХро│рпБроХрпНроХрпБ рокрпЗро░рпБро░рпИропро╛ро▒рпНро▒ро┐ройро╛ро░рпН.

рокро┐роХрпНроХрпБроХрокро┐роХрпНроХрпБроХро│рпЗ

- роЖрооро╛роорпН, рокродроирпНродрпЗ, рокро┐роХрпНроХрпБроХрокро┐роХрпНроХрпБроХро│рпН рокро┐ро░родро┐рокро▓ро┐родрпНродройро░рпН.
рокроХро╡ро╛ роЪрпКро▒рпНро▒ро╛ро░рпН:

роиро╛ройрпН роЙроЩрпНроХро│рпБроХрпНроХрпБ роОро▓рпНро▓ро╛ роирпКродро┐родрпНродро▓рпНроХро│рпИропрпБроорпН роХроЯрпНроЯрпБрокрпНрокроЯрпБродрпНродрпБроорпН роТро┤рпБроЩрпНроХрпБрокроЯрпНроЯ
ро╡ро┤роХрпНроХроЩрпНроХро│рпИ  роХро▒рпНро▒рпБроХрпНроХрпКроЯрпБроХрпНроХро┐ро▒рпЗройрпН,рокро┐роХрпНроХрпБроХрокро┐роХрпНроХрпБроХро│рпЗ, роХро╡ройрооро╛роХ роЙройрпНройро┐родрпНродрпБ
роХрпЗро│рпНро│рпБроЩрпНроХро│рпН.роиро╛ройрпН рокрпЗроЪрпБро╡рпЗройрпН.

- роЙроЩрпНроХро│рпН роХрпВро▒рпНро▒рпБрокроЯро┐ропрпЗ, рокроирпНродрпЗ, роОрой рокро┐роХрпНроХрпБроХрокро┐роХрпНроХрпБроХро│рпН рокро┐ро░родро┐рокро▓ро┐родрпНродройро░рпН.рокроХро╡ро╛ роЪрпКро▒рпНро▒ро╛ро░рпН:

- роиро╛ройрпН роЙроЩрпНроХро│рпБроХрпНроХрпБ роХрпВро▒рпБро╡рпЗройрпН,
рокро┐роХрпНроХрпБроХрокро┐роХрпНроХрпБроХро│рпЗ, роОро╡ро░рпН роТро░рпБро╡ро░рпН роЕро▒ро┐роирпНродрпБроорпН рооро▒рпНро▒рпБроорпН роЮро╛родрпБроХро┐ро▒ро╛ро░рпЛ роирпКродро┐родрпНродро▓рпНроХро│рпН
роорпБроЯро┐ро╡рпБро▒рпБроорпН, роЕро▒ро┐ропро╛род рооро▒рпНро▒рпБроорпН роЮро╛родрпБроХро┐ро▒ро╛родро╡ро░рпБроХрпНроХро▓рпНро▓. роОро╡ро▒рпНро▒рпИ роЕро▒ро┐роирпНродрпБ рооро▒рпНро▒рпБроорпН
роЮро╛родрпБроХро┐ро▒родрпБ? рокрпКро░рпБродрпНродрооро╛рой роХро╡ройроорпН рооро▒рпНро▒рпБроорпН рокрпКро░рпБродрпНродрооро▒рпНро▒ роХро╡ройроорпН. роТро░рпБ рокро┐роХрпНроХрпБ
рокрпКро░рпБродрпНродрооро▒рпНро▒ роХро╡ройроорпН роЪрпЖро▓рпБродрпНродро┐ройро╛ро▓рпН роОро┤рпБроорпНрокро╛род роирпКродро┐родрпНродро▓рпНроХро│рпН роОро┤рпБроорпН, рооро▒рпНро▒рпБроорпН
роОро┤рпБроорпНрокро┐роп роирпКродро┐родрпНродро▓рпНроХро│рпН роЕродро┐роХрооро╛роХрпБроорпН. роТро░рпБ рокро┐роХрпНроХрпБ рокрпКро░рпБродрпНродрооро╛рой роХро╡ройроорпН
роЪрпЖро▓рпБродрпНродро┐ройро╛ро▓рпН роОро┤рпБроорпНрокро╛род роирпКродро┐родрпНродро▓рпНроХро│рпН роОро┤рпБроорпНрокро╛родрпБ, рооро▒рпНро▒рпБроорпН роОро┤рпБроорпНрокро┐роп
роирпКродро┐родрпНродро▓рпНроХро│рпН роХрпИро╡ро┐роЯрокрпНрокроЯрпБроХро┐ро▒родрпБ.

рокро┐роХрпНроХрпБроХро│рпЗ, роирпКродро┐родрпНродро▓рпНроХро│рпИ рокро╛ро░рпНро╡рпИропро╛ро▓рпН
роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐ роЗро░рпБроХрпНроХро┐ро▒родрпБ, роЪро┐ро▓родрпИ роЕроЯроХрпНроХро┐ ро╡рпИродрпНродрпБ роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐
роЗро░рпБроХрпНроХро┐ро▒родрпБ, роЪро┐ро▓родрпИ роХрпИропро╛ро│рпБродро▓ро╛ро▓рпН роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐ роЗро░рпБроХрпНроХро┐ро▒родрпБ, роЪро┐ро▓родрпИ
рокрпКро▒рпБродрпНродрпБроХрпНроХрпКрогрпНроЯрпБ роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐ роЗро░рпБроХрпНроХро┐ро▒родрпБ, роЪро┐ро▓родрпИ роЕро┤ро┐рокрпНрокро╛ро▓рпН
роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐ роЗро░рпБроХрпНроХро┐ро▒родрпБ, рооро▒рпНро▒рпБроорпН роЪро┐ро▓родрпИ ро╡ро│ро░рпНроЪрпНроЪро┐ропро╛ро▓рпН роХрпИро╡ро┐роЯрокрпНрокроЯро╡рпЗрогрпНроЯро┐
роЗро░рпБроХрпНроХро┐ро▒родрпБ.



P─Бс╕╖i

роПро╡роЩрпН роорпЗ роЪрпБродрпНродроЩрпН: роПро╡роЩрпН роЪрооропроЩрпН рокроХро╡ро╛
роЪро╛ро╡родрпНродро┐ропроЩрпН ро╡ро┐ро▒ро╛ро░родрпНродро┐ роЬрпЗродро╡ройрпЗ роЕройро╛родрокро┐ройрпНроЯро┐роХро╕рпНро╕ро╛ роЖро░ро╛роорпЗ. родродрпНро░ро╛ роХрпЛ рокроХро╡ро╛ рокро┐роХрпНроХрпБ (роЪрпАро╡роХро░рпН) роЖрооройрпНродрпЗроЪро┐
Evaс╣Г me sutaс╣Г: ekaс╣Г samayaс╣Г bhagav─Б s─Бvatthiyaс╣Г viharati jetavane an─Бthapiс╣Зс╕Нikassa ─Бr─Бme. Tatra kho bhagav─Б bhikkh┼л ─Бmantesi:

рокро┐роХрпНроХрпБроХро╛ро╡рпЛтАЩродро┐
тАУ тАШbhikkhavoтАЩti.


- рокродроирпНродрпЗтАЩродро┐ родрпЗ рокро┐роХрпНроХрпБ рокроХро╡родрпЛ
рокроЪрпНроЪро╛ро╕рпЛро╕рпБроорпН. рокроХро╡ро╛ роОроЯродро╛ро╡рпЛроЪро╛:
 тАУ тАШBhadanteтАЩti te bhikkh┼л bhagavato paccassosuс╣Г. Bhagav─Б etadavoca:


- ро╕рокрпНрокро╛ро╕ро╡ро╕роЩрпНро╡ро░рокрпНрокро░ро┐ропро╛ропроЩрпН ро╡рпЛ,
рокро┐роХрпНроХрпБроХро╛ро╡рпЗ, родрпЖро╕ро╕рпНро╕ро╛рооро┐. родроЩрпН ро╕рпБройро╛род,
ро╕ро╛родрпБродроЩрпН рооройро╕ро┐ роХро░рпЛрод, рокро╛ро╕ро┐ро╕рпНро╕ро╛рооро┐тАЩродро┐
тАУ тАШSabb─Бsavasaс╣Гvarapariy─Бyaс╣Г vo, bhikkhave, desess─Бmi. Taс╣Г suс╣З─Бtha, s─Бdhukaс╣Г manasi karotha, bh─Бsiss─Бm─лтАЩti.

-роПро╡роЩрпН, рокроирпНродрпЗтАЩродро┐  роХрпЛ родрпЗ рокро┐роХрпНроХрпБ рокроХро╡родрпЛ
рокроЪрпНроЪро╛ро╕рпЛро╕рпБроорпН. рокроХро╡ро╛ роОроЯродро╛ро╡рпЛроЪро╛:
тАУ тАШEvaс╣Г, bhanteтАЩti kho te bhikkh┼л bhagavato paccassosuс╣Г. Bhagav─Б etadavoca:

- роЬро╛ройродрпЛ роЕроХроорпН, рокро┐роХрпНроХро╛ро╡рпЗ,
рокро╕рпНро╕родрпЛ, роЖро╕ро╡ро╛ройроЩрпН роХро╛ропроЩрпН ро╡родро╛рооро┐, роирпЛ роЕрокро╕родрпЛ.роХро┐ройрпНроЪро╛ рокро┐роХрпНроХро╛ро╡рпЗ, роЬро╛ройродрпЛ роХро┐ройрпНроЪро╛
рокро╕рпНро╕родрпЛ роЖро╕ро╡ро╛ройроЩрпН роХро╛ропроЩрпН ро╡родро╛рооро┐? ропрпЛройро┐ро╕рпЛ роЪро╛ рооро╛ройро╕ро┐роХро╛ро░роЩрпН роЕропрпЛройро┐ро╕рпЛ роЪро╛ рооро╛ройро╕ро┐роХро╛ро░роЩрпН. 
роЕропрпЛройро┐ро╕рпЛ, рокро┐роХрпНроХро╛ро╡рпЗ, рооро╛ройро╕ро┐роХро░рпЛродрпЛ роЕройрпБрокрпНрокройрпНройро╛ роЪрпЗро╡ роЖро╕ро╡ро╛ роЙрокрпНрокроЬрпНроЬройрпНродро┐, роЙрокрпНрокройрпНройро╛
роЪро╛ роЖро╕ро╡ро╛ рокро╡родрпНродроирпНродро┐; ропрпЛройро┐ро╕рпЛ роЪро╛ роХрпЛ, рокро┐роХрпНроХро╛ро╡рпЗ, рооро╛ройро╕ро┐роХро░рпЛродрпЛ роЕройрпБрокрпНрокройрпНройро╛ роЪрпЗро╡
роЖро╕ро╡ро╛ роиро╛ роЙрокрпНрокроЬрпНроЬройрпНродро┐, роЙрокрпНрокройрпНройро╛ роЪро╛ роЖро╕ро╡ро╛ рокро╛роХро┐ропроирпНродро┐.
тАУ
J─Бnato ahaс╣Г, bhikkhave, passato ─Бsav─Бnaс╣Г khayaс╣Г vad─Бmi, no aj─Бnato no
apassato. Ki├▒ca, bhikkhave, j─Бnato ki├▒ca passato ─Бsav─Бnaс╣Г khayaс╣Г vad─Бmi?
Yoniso ca manasik─Бraс╣Г ayoniso ca manasik─Бraс╣Г. Ayoniso, bhikkhave,
manasikaroto anuppann─Б ceva ─Бsav─Б uppajjanti, uppann─Б ca ─Бsav─Б
pavaс╕Нс╕Нhanti; yoniso ca kho, bhikkhave, manasikaroto anuppann─Б ceva ─Бsav─Б
na uppajjanti, uppann─Б ca ─Бsav─Б pah─лyanti.

роЕродрпНродро┐, рокро┐роХрпНроХро╛ро╡рпЗ, роЖро╕ро╡ро╛ родро╕рпНро╕ройро╛ рокро╣ро╛родрокрпНрокро╛, 
роЕродрпНродро┐ роЖро╕ро╡ро╛ ро╕роорпНро╡ро░ро╛ рокро╣ро╛родрокрпНрокро╛, роЕродрпНродро┐ роЖро╕ро╡ро╛ рокроЯрпНроЯро┐ро╕рпЗро╡ройро╛ рокро╣ро╛родрокрпНрокро╛, роЕродрпНродро┐ роЖро╕ро╡ро╛
роЕродро┐ро╡ро╛ро╕ройро╛ рокро╣ро╛родрокрпНрокро╛, роЕродрпНродро┐ роЖро╕ро╡ро╛ рокро░ро┐ро╡роЬрпНроЬройро╛ рокро╣ро╛родрокрпНрокро╛, роЕродрпНродро┐ роЖро╕ро╡ро╛ ро╡ро┐ройрпЛродройро╛
рокро╣ро╛родрокрпНрокро╛, роЕродрпНродро┐ роЖро╕ро╡ро╛ рокро╛ро╡ройро╛ рокро╣ро╛родрокрпНрокро╛.
Atthi,
bhikkhave, ─Бsav─Б dassan─Б pah─Бtabb─Б, atthi ─Бsav─Б saс╣Гvar─Б pah─Бtabb─Б, atthi
─Бsav─Б paс╣нisevan─Б pah─Бtabb─Б, atthi ─Бsav─Б adhiv─Бsan─Б pah─Бtabb─Б, atthi
─Бsav─Б parivajjan─Б pah─Бtabb─Б, atthi ─Бsav─Б vinodan─Б pah─Бtabb─Б, atthi ─Бsav─Б
bh─Бvan─Б pah─Бtabb─Б.

тАФ All fermentations тАФ
[sabba+─Бsava]
Sabb─Бsava Sutta (MN 2) {excerpt} - plain texts

The Buddha exposes here the different ways by which the ─Бsavas,
fermentating defilements of the mind, are dispelled. This excerpt
contains a definition of what is yoniso and a-yoniso manasik─Бra.

Note: infobubbles on English words in italic

Very interesting sutta, where the different ways by which the ─Бsavas, 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 JetaтАЩs Grove, AnathapindikaтАЩs monastery. There he addressed
the monks:

тАУ Monks!

тАУ Yes, lord, the monks responded. The Blessed One said:

тАУ Monks, I will teach you the method for the restraint of all fermentations. Listen & pay close attention. I will speak.

тАУ As you say, sir, the monks replied. The Blessed One said:

тАУ
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 SariputtaтАЩs Stupa.


.

The Sariputta Stupa

Back side view of Sariputta Stupa

Front view of Sariputta Stupa






Nalanda University

Nalanda StupaNalanda monastary sitesNalanda

 

 

 

 

 

 

 

Approaching the ruins тЦТ

Monastery #4 тЦТ

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)

MonksтАЩ rooms

Shrine across Monastery #4

Across each monastery was a chaitya, or temple, with an image of the Buddha.

A monkтАЩs 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) тЦТ

Temple #12 steps etc.

Brickwork sample

View from temple #12

Monastery #8 (more) тЦТ

Monastery #9 тЦТ

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 monksтАЩ quarters

University corridor (1, 2)

Area near Monastery #4

Temple #13

 




Temple #2  тЦТ

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

Mah├аnid├аna
Sutta

Pali

English

Sinhala


Pali


Suttantapi├▒ake
D├гghanik├аyo
(Dutiyo bh├аgo)
Mah├аvaggo



Namo tassa bhagavato arahato samm├а sambuddhassa.


2. (15) Mah├аnid├аnasutta├╝

1. Eva├╝ me suta├╝: eka├╝ samaya├╝ bhagav├а
kur├еsu viharati kamm├аsadamma├╝1 n├аma kur├еna├╝ nigamo. Atha kho ├аyasm├а
├аnando. Yena bhagav├а tenupasa├пkami. Upasa├пkamitv├а bhagavanta├╝
abhiv├аdetv├а ekamanta├╝ nis├гdi. Ekamanta├╝ nisinno kho ├аyasm├а ├аnando
bhagavanta├╝ etadavoca: “acchariya├╝ bhante, abbhuta├╝ bhante, y├аvagambh├гro
c├аya├╝ bhante, pa├▒iccasamupp├аdo gambh├гravabh├аso ca. Atha ca pana me
utt├аnakutt├аnako viya kh├аyat├г”ti.

2. M├а heva├╝ ├аnanda avaca, m├а heva├╝ ├аnanda avaca, gambh├гro c├аya├╝
├аnanda pa├▒iccasamupp├аdo gambh├гr├аvabh├аso ca. Etassa ├аnanda, dhammassa
ananubodh├а appa├▒ivedh├а evamaya├╝ paj├а tant├аkulakaj├аt├а gu├л├аgu├╡├│ikaj├аt├а2
mu┬дjababbajabh├еt├а3 ap├аya├╝ duggati├╝ vinip├аta├╝ sa├╝s├аra├╝ n├аtivattati.

3. Atthi idappaccay├а jar├аmara├╡anti iti pu├▒├▒hena sat├а ├аnanda,
atth├гti’ssa vacan├гya├╝. Kimpaccay├а jar├аmara├╡anti iti ce. Vadeyya,
j├аtipaccay├а jar├аmara├╡anti iccassa vacan├гya├╝.

Atthi idappaccay├а j├аt├гti iti pu├▒├▒hena sat├а ├аnanda, [PTS Page 056] [\q
56/] atth├гti’ssa vacan├гya├╝. Kimpaccay├а j├аt├гti iti ce vadeyya,
bhavapaccay├а j├аt├гti iccassa vacan├гya├╝.

Atthi idappaccay├а bhavo’ti iti pu├▒├▒hena sat├а ├аnanda, atth├гti’ssa
vacan├гya├╝. Kimpaccay├а bhavo’ti iti ce vadeyya, up├аd├аnapaccay├а bhavo’ti
iccassa vacan├гya├╝.

Atthi idappaccay├а up├аd├аnanti iti pu├▒├▒hena sat├а ├аnanda, atth├гti’ssa
vacan├гya├╝. Kimpaccay├а up├аd├аnanti iti ce vadeyya, ta├╡h├аpaccay├а up├аd├аnanti
iccassa vacan├гya├╝.

1. Kamm├аsadhamma├╝ - machasa├╝. 2. Gu├л├аgu├╡├│hikaj├аta - s├гmu
gulaga├╡├│hikaj├аt├а - di a├▒├▒hakath├а kulaga├╡├│hikaj├аt├а - gu├╡aga├╡├│hikaj├аt├а -
sy├а. 3. Mu┬дjapabbajabh├еt├а - machasa├╝, sy├а.

[BJT Page 082] [\x 82/]

Atthi idappaccay├а ta├╡h├а’ti iti pu├▒├▒hena sat├а ├аnanda atth├гti’ssa
vacan├гya├╝. Kimpaccay├а ta├╡h├а’ti iti ce vadeyya, vedan├аpaccay├а ta├╡h├а’ti
iccassa vacan├гya├╝.

Atthi idappaccay├а vedan├а’ti iti pu├▒├▒hena sat├а ├аnanda atth├гti’ssa
vacan├гya├╝. Kimpaccay├а vedan├а’ti iti ce vadeyya, phassapaccay├а vedan├а’ti
iccassa vacan├гya├╝.

Atthi idappaccay├а phasso’ti iti pu├▒├▒hena sat├а ├аnanda atth├гti’ssa
vacan├гya├╝. Kimpaccay├а phasso’ti iti ce vadeyya, n├аmar├еpaccay├а phasso’ti
iccassa vacan├гya├╝.

Atthi idappaccay├а n├аmar├еpanti iti pu├▒├▒hena sat├а ├аnanda atthi’ssa
vacan├гya├╝. Kimpaccay├а n├аmar├еpanti iti ce vadeyya, vi┬д┬д├а├╡apaccay├а
n├аmar├еpanti iccassa vacan├гya├╝.

Atthi idappaccay├а vi┬д┬д├а├╡anti iti pu├▒├▒hena sat├а ├аnanda atth├гti’ssa
vacan├гya├╝. Kimpaccay├а vi┬д┬д├а├╡anti iti ce vadeyya, n├аmar├еpapaccay├а
vi┬д┬д├а├╡anti iccassa vacan├гya├╝.

Iti kho ├аnanda n├аmar├еpapaccay├а vi┬д┬д├а├╡a├╝, vi┬д┬д├а├╡apaccay├а n├аmar├еpa├╝,
n├аmar├еpapaccay├а phasso, phassapaccay├а vedan├а, vedan├аpaccay├а ta├╡h├а,
ta├╡h├аpaccay├а up├аd├аna├╝, up├аd├аnapaccay├а bhavo, bhavapaccay├а j├аti,
j├аtipaccay├а jar├аmara├╡a├╝ sokaparidevadukkhadomanass├еp├аy├аs├а [PTS Page 057]
[\q 57/] sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo
hoti.

4. “J├аtipaccay├а jar├аmara├╡anti iti kho paneta├╝ vutta├╝. Tad├аnanda
imin├аpeta├╝ pariy├аyena veditabba├╝ yath├а j├аtipaccay├а jar├аmara├╡a├╝: j├аti ca
hi ├аnanda n├аbhavissa sabbena sababa├╝ sabbath├а sabba├╝ kassaci kimhivi
seyyath├гda├╝: dev├аna├╝ v├а devatt├аya, gandhabb├аna├╝ v├а gandhabbatt├аya,
yakkh├аna├╝ v├а yakkhatt├аya, bh├еt├аna├╝ v├а bh├еtatt├аya, manuss├аna├╝ v├а
manussatt├аya, catuppad├аna├╝ v├а catuppadatt├аya. Pakkhina├╝ v├а pakkhitt├аya,
siri├╝sap├аna├╝ v├а siri├╝sapatt├аya1, tesa├╝ tesa┬дca ├аnanda satt├аna├╝
tathatt├аya 2 j├аti n├аbhavissa, sabbaso j├аtiy├а asati j├аtinirodh├а api nu
kho jar├аmara├╡a├╝ pa┬д┬д├аyeth├а?”Ti.

“No heta├╝ bhante”.

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo jar├аmara├╡assa yadida├╝ j├аti”.

1. Sar├гsap├аna├╝ v├а machasa├╝. 2. Tadatadatt├аya - machasa├╝.

[BJT Page 084] [\x 84/]

5. “Bhavapaccay├а j├аt├гti iti kho paneta├╝ vutta├╝. Tad├аnanda imin├аpeta├╝
pariy├аyena veditabba├╝ yath├а bhavapaccay├а j├аti: bhavo ca hi ├аnanda
n├аbhavissa sabbena sabba├╝ sabbath├а sabba├╝ kassavi kimhivi seyyath├гda├╝:
k├аmabhavo r├еpabhavo ar├еpabhavo, sabbaso bhave asati bhavanirodh├а api nu
kho j├аti pa┬д┬д├аyeth├а?”Ti.

“Noheta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo j├аtiy├а yadida├╝ bhavo. “

6. “Up├аd├аnapaccay├а bhavo’ti iti kho paneta├╝ vutta├╝. Tad├аnanda
imin├аpeta├╝ pariy├аyena veditabba├╝: yath├а up├аd├аnapaccay├а bhavo: up├аd├аna├╝
ca hi ├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а sabba├╝ kassavi [PTS Page
058] [\q 58/] kimhivi seyyath├гda├╝: k├аm├еpad├аna├╝ v├а di├▒├▒h├еpad├аna├╝ v├а
s├гlabbat├еp├аd├аna├╝ v├а attav├аd├еp├аd├аna├╝ v├а - sabbaso up├аd├аne asati
up├аd├аnanirodh├а api nu kho bhavo papa┬д┬д├аyeth├а?Ti.

“Noheta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo bhavassa yadida├╝ up├аd├аna├╝. “

7. Ta├╡h├аpaccay├а up├аd├аnanti iti kho paneta├╝ vutta├╝. Tad├аnanda
imin├аpeta├╝ pariy├аyena veditabba├╝: yath├а ta├╡h├аpaccay├а up├аd├аna├╝: ta├╡h├а ca
hi ├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а sabba├╝ kassaci kimhici -
seyyath├гda├╝: r├еpata├╡h├а saddata├╡h├а gandhata├╡h├а rasata├╡h├а pho├▒├▒habbata├╡h├а
dhammata├╡h├а - sabbaso ta├╡h├аya asati ta├╡h├аnirodh├а api nu kho up├аd├аna├╝
pa┬д┬д├аyeth├а?”Ti.

“Noheta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo up├аd├аnassa yadida├╝ ta├╡h├а. “

8. “Vedan├аpaccay├а ta├╡h├а’ti iti kho paneta├╝ vutta├╝. Tad├аnanda imin├а
peta├╝ pariy├аyena veditabba├╝ yath├а vedan├аpaccay├а ta├╡h├а: vedan├а ca hi
├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а sabba├╝ kassaci kimhici -
seyyath├гda├╝: cakkhusamphassaj├а vedan├а sotasamphassaj├а vedan├а
gh├аnasampassaj├а vedan├а k├аyasamphassaj├а vedan├а manosamphassaj├а vedan├а, -
sabbaso vedan├аya asati vedan├аnirodh├а api nu kho ta├╡h├а pa┬д┬д├аyeth├а?”Ti.

“No heta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo ta├╡h├аya yadida├╝ vedan├а. “

[BJT Page 086] [\x 86/]

9. Iti kho paneta├╝ ├аnanda vedana├╝ pa├▒icca ta├╡h├а, ta├╡ha├╝ pa├▒icca
pariyesan├а, pariyesana├╝ pa├▒icca l├аbho, l├аbha├╝ pa├▒icca vinicchayo,
vinicchaya├╝ pa├▒iccachandar├аgo, chandar├аga├╝ pa├▒icca ajjhos├аna├╝,
ajjhos├аna├╝ pa├▒icca pariggaho, pariggaha├╝ pa├▒icca macchariya├╝,
macchariya├╝ [PTS Page 059] [\q 59/] pa├▒icca ├аrakkho, ├аrakkh├аdhikara├╡a├╝1
pa├▒icca da├╡├│├аd├аna satth├аd├аnakalahaviggahaviv├аdatuva├╝tuva├╝
pesu┬д┬дamus├аv├аd├а aneke p├аpak├а akusal├а dhamm├а sambhavanti.

10. ├вrakkh├аdhikara├╡a├╝ da├╡a├│├аd├аnasatth├аd├аnakalaha - viggaha -
viv├аdatuvantuva├╝ - pesu┬д┬дamus├аv├аd├а aneke p├аpak├а akusal├а dhamm├а
sambhavant├гti iti kho paneta├╝ vutta├╝. Tad├аnanda imin├аpeta├╝ pariy├аyena
veditabba├╝ yath├а ├аrakkh├аdhikara├╡a├╝ da├╡├│├аd├аna - satth├аd├аna - kalaha -
viggaha - viv├аda - tuvantuva├╝ - pesu┬д┬дa - mus├а - v├аd├а aneke p├аpak├а
akusal├а dhamm├а sambhavanti: ├аrakkho ca hi ├аnanda n├аbhavissa sabbena
sabba├╝ sabbath├а sabba├╝ kassaci kimhici, sabbaso ├аrakkhe asati
├аrakkhanirodh├а api nu kho da├╡├│├аd├аna - satth├аd├аna - kalaha - viggaha -
viv├аda - tuvantuva├╝ - pesu┬д┬дa - mus├а - v├аd├а aneke p├аpak├а akusal├а dhamm├а
sambhaveyyunti?.

“No heta├╝ bhante. “

Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo
da├╡├│ad├аnasatth├аd├аnakalahaviggahaviv├аdatuvantuva├╝pesu┬д┬дamus├аv├аd├аna├╝
anekesa├╝ p├аpak├аna├╝ akusal├аna├╝ dhamm├аna├╝ sambhav├аya yadida├╝ ├аrakkho.

11. Macchariya├╝ pa├▒icca ├аrakkho’ti iti kho paneta├╝ vutta├╝ tad├аnanda
imin├аpeta├╝ pariy├аyena veditabba├╝ yath├а macchariya├╝ pa├▒icca ├аrakkho:
macchariya├╝ ca hi ├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а sabba├╝
kassaci kimhici, sabbaso macchariye asati macchariyanirodh├а api nu kho
├аrakkho pa┬д┬д├аyeth├аti?

“No heta├╝ bhante. “

Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo ├аrakkhassa yadida├╝ macchariya├╝.

12. Pariggaha├╝ pa├▒icca macchariyanti iti kho paneta├╝ vutta├╝.
Tad├аnanda imin├аpeta├╝ pariy├аyena veditabba├╝. Yath├а pariggaha├╝ pa├▒icca
macchariya├╝: [PTS Page 060] [\q 60/] pariggaho ca hi ├аnanda n├аbhavissa
sabbena sabba├╝ sabbath├а sabba├╝ kassaci kimhici, sabbaso pariggahe asati
pariggahanirodh├а api nu kho macchariya├╝ pa┬д┬д├аyeth├а ti?

“No heta├╝ bhante. “

Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo macchariyassa yadida├╝ pariggaho.

1. ├вrakkha├╝ pa├▒icca ├аrakkh├аdhikara├╡a├╝ - sy├а.

[BJT Page 088] [\x 88/]

13. “Ajjhos├аna├╝ pa├▒icca pariggaho’ti iti kho paneta├╝ vutta├╝.
Tad├аnanda imin├аpeta├╝ pariy├аyena veditabba├╝. Yath├а ajjhos├аna├╝ pa├▒icca
pa├▒iggaho: ajjhos├аna├╝ ca hi ├аnanda n├аbhavissa sabbesa sabba├╝ sabbath├а
sabba├╝ kassaci kimhici. Sabbaso ajjhos├аne asati ajjhos├аnanirodh├а nirodh├а
api nu kho pariggaho pa┬д┬д├аyeth├а?”Ti.

“No heta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo pariggahassa yadidi├╝ ajjhos├аna├╝. “

14. “Chandar├аga├╝ pa├▒icca ajjhos├аnanti iti kho paneta├╝ vutta├╝.
Tad├аnanda imin├аpeta├╝ pariy├аyena veditabba├╝. Yath├а chandar├аga├╝ pa├▒icca
ajjhos├аna├╝: chandar├аgo ca hi ├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а
sabba├╝ kassaci kimhici, sabbaso chandar├аge asati chandar├аganirodh├а api
nu kho ajjhos├аna├╝ pa┬д┬д├аyeth├а?Ti. “

“No heta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo ajjhos├аnassa yadida├╝ chandar├аgo. “

15. “Vinicchaya├╝ pa├▒icca chandar├аgo’ti iti kho paneta├╝ vutta├╝.
Tad├аnanda imin├аpeta├╝ pariy├аyena veditabba├╝ yath├а vinicchaya├╝ pa├▒icca
chandar├аgo: vinicchayo ca hi ├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а
sabba├╝ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodh├а api
nu kho chandar├аgo pa┬д┬д├аyeth├а?”Ti.

[PTS Page 061] [\q 61/] “no heta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo chandar├аgassa, yadida├╝ vinicchayo. “

16. “L├аbha├╝ pa├▒icca vinicchayo’ti iti kho paneta├╝ vutta├╝ tad├аnanda
imin├аpeta├╝ pariy├аyena veditabba├╝. Yath├а l├аbha├╝ pa├▒icca vinicchayo: l├аbho
ca hi ├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а sabba├╝ kassaci kimhici,
sabbaso l├аbhe asati l├аbhanirodh├а api nu kho vinicchayo pa┬д┬д├аyeth├а?Ti.

“No heta├╝ bhante”

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo vinicchayassa yadida├╝ l├аbho. “

17. “Pariyesana├╝ pa├▒icca l├аbho’ti iti kho paneta├╝ vutta├╝. Tad├аnanda
imin├аpeta├╝ pariy├аyena veditabba├╝. Yath├а pariyesana├╝ pa├▒icca l├аbho:
pariyesan├а ca hi ├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а sabba├╝
kassaci kimhici, sabbaso pariyesan├аya asati pariyesan├аnirodh├а api nu kho
l├аbho pa┬д┬д├аyeth├а?”Ti.

“No heta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo l├аbhassa yadida├╝ pariyesan├а. “

[BJT Page 090] [\x 90/]

18. Ta├╡ha├╝ pa├▒icca pariyesan├а’ti iti kho paneta├╝ vutta├╝. Tad├аnanda
imin├аpeta├╝ pariy├аyena veditabba├╝. Yath├а ta├╡ha├╝ pa├▒icca pariyesan├а: ta├╡h├а
ca hi ├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а sabba├╝ kassaci kimhici,
seyyath├гda├╝ k├аmata├╡h├а bhavata├╡h├а vibhavata├╡h├а, sabbaso ta├╡h├а nirodh├а
api nu kho pariyesan├а pa┬д┬д├аyeth├а?Ti.

“No heta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo pariyesan├аya yadida├╝ ta├╡h├а.

Iti kho ├аnanda ime dve dhamm├а dvayena vedan├аya ekasamosara├╡├а bhavanti. “

19. [PTS Page 062] [\q 62/] “phassapaccay├а vedan├а’ti iti kho paneta├╝
vutta├╝. Tad├аnanda imin├а peta├╝ pariy├аyena veditabba├╝ yath├а phassapaccay├а
vedan├а: phasso ca hi ├аnanda n├аbhavissa sabbena sabba├╝ sabbath├а sabba├╝
kassaci kimhici, seyyath├гda├╝ - cakkhusamphasso sotasamphasso
gh├аnasamphasso jivh├аsamphasso k├аyasamphasso manosamphasso, sabbaso
phasse asati phassanirodh├а api nu kho vedan├а pa┬д┬д├аyeth├а?”Ti.

“No heta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo vedan├аya yadida├╝ phasso. “

20. “N├аmar├еpapaccay├а phasso’ti iti kho paneta├╝ vutta├╝. Tad├аnanda
imin├аpeta├╝ pariy├аyena veditabba├╝ yath├а n├аmar├еpapaccay├а phasso: yehi
├аnanda ├аk├аrehi yehi li├пgehi yehi nimittehi yehi uddesehi n├аmak├аyassa
pa┬д┬дatti hoti, tesu ├аk├аresu tesu li├пgesu tesu nimittesu tesu uddesesu
asati api nu kho r├еpak├аye adhivacanasamphasso pa┬д┬д├аyeth├аti

“No heta├╝ bhante. “

“Yehi ├аnanda ├аk├аrehi yehi li├пgehi yehi nimittehi yehi uddesehi
r├еpak├аyassa pa┬д┬дatti hoti, tesu ├аk├аresu tesu li├пgesu tesu nimittesu tesu
uddesesu asati api nu kho n├аmak├аye pa├▒ighasamphasso pa┬д┬д├аyeth├а?”Ti.

“No heta├╝ bhante. “

[BJT Page 092] [\x 92/]

“Yehi ├аnanda ├аk├аrehi yehi li├пgehi yehi nimittehi yehi uddesehi
n├аmak├аyassa ca r├еpak├аyassa ca pa┬д┬дatti hoti, tesu ├аk├аresu tesu li├пgesu
tesu nimittesu tesu uddesesu asati api nu kho adhivacanasamphasso v├а
pa├▒ighasamphasso v├а pa┬д┬д├аyeth├а?”Ti.

“No heta├╝ bhante. “

“Yehi ├аnanda ├аk├аrehi yehi li├пgehi yehi nimittehi yehi uddesehi
n├аmar├еpassa pa┬д┬дatti hoti, tesu ├аk├аresu tesu li├пgesu tesu nimittesu tesu
uddesesu asati api nu kho phasso pa┬д┬д├аyeth├а?”Ti.

“No heta├╝ bhante. “

“Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo phassassa yadida├╝ n├аmar├еpa├╝.

21. “Vi┬д┬д├а├╡apaccay├а n├аmar├еpanti iti kho paneta├╝ [PTS Page 063] [\q
63/] vutta├╝. Tad├аnanda imin├а peta├╝ pariy├аyena veditabba├╝. Yath├а
vi┬д┬д├а├╡apaccay├а n├аmar├еpa├╝. Vi┬д┬д├а├╡a├╝ ca hi ├аnanda m├аtukucchismi├╝ na
okkamissatha, api nu kho n├аmar├еpa├╝ m├аtukucchismi├╝ samuccissath├аti”?

“No heta├╝ bhante. “

“Vi┬д┬д├а├╡a├╝ ca hi ├аnanda m├аtukucchi├╝ okkamitv├а vokkamissatha, api nu kho n├аmar├еpa├╝ itthatt├аya abhinibbattissath├аti”?

“No heta├╝ bhante”.

“Vi┬д┬д├а├╡a├╝ ca hi ├аnanda daharasseva sato vocchijjissatha kum├аrakassa
v├а kum├аrik├аya v├а, api nu kho n├аmar├еpa├╝ vuddhi├╝ vir├е├лhi├╝ vepulla├╝
├аpajjissath├аti’?

“No heta├╝ bhante. “

‘Tasm├аtih├аnanda eseva hetu eta├╝ nid├аna├╝. Esa samudayo esa paccayo n├аmar├еpassa yadida├╝ vi┬д┬д├а├╡a├╝. “

22. “N├аmar├еpapaccay├а vi┬д┬д├а├╡anti iti kho paneta├╝ vutta├╝. Tad├аnanda
imin├аpeta├╝ pariy├аyena veditabba├╝. Yath├а n├аmar├еpapaccay├а vi┬д┬д├а├╡a├╝:
vi┬д┬д├а├╡a├╝ ca hi ├аnanda n├аmar├еpe pati├▒├▒ha├╝ na labhissatha, api nu kho
├аyati├╝ j├аtijar├аmara├╡a├╝ dukkhasamudayasambhavo pa┬д┬д├аyeth├аti”?

“No heta├╝ bhante. “

“Tasm├аtih├аnanda, eseva hetu eta├╝ nid├аna├╝ esa samudayo esa paccayo vi┬д┬д├а├╡assa yadida├╝ n├аmar├еpa├╝. “

[BJT Page 094] [\x 94/]

“Ett├аvat├а kho ├аnanda j├аyetha v├а j├гyetha v├а m├гyetha v├а cavetha v├а
upapajjetha v├а, ett├аvat├а adhivacanapatho, ett├аvat├а niruttipatho,
ett├аvat├а vi┬д┬дattipatho, ett├аvat├а pa┬д┬д├аvacara├╝ ett├аvat├а va├▒├▒a├╝ vattati,
(ett├аvat├а) [PTS Page 064] [\q 64/] itthatta├╝ pa┬д┬дapan├аya, yadida├╝
n├аmar├еpa├╝ saha vi┬д┬д├а├╡ena a┬д┬дama┬д┬дapaccayat├аya pavattati. “

23. “Kitt├аvat├а ca ├аnanda att├аna├╝ pa┬д┬дapento pa┬д┬дapeti: r├еpi├╝ v├а hi
├аnanda paritta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti ‘r├еp├г me paritto att├аti’ti,
r├еpi├╝ v├а hi ├аnanda ananta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti ‘r├еp├г me ananto
att├а’ti, ‘ar├еpi├╝ v├а hi ├аnanda paritta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti
‘ar├еp├г me paritto att├а’ti, ar├еpi├╝ v├а hi ├аnanda ananta├╝ att├аna├╝
pa┬д┬дapento pa┬д┬дapeti ‘ar├еp├г me ananto att├а’ti.

24. “Tatr├аnanda yo so r├еpi├╝ paritta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti1,
etarahi v├а so r├еpi├╝ paritta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti. Tattha bh├аvi├╝
v├а so r├еpi├╝ paritta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti. Atatha├╝ v├а pana
santa├╝ tathatt├аya upakappess├аm├г ti iti v├а panassa hoti. Eva├╝ santa├╝ kho
├аnanda r├еpi├╝ parittatt├аnudi├▒├▒hi anuset├гti icc├аla├╝ vacan├аya.

25. “Tatr├аnanda yo so r├еpi├╝ ananta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti,
etarahi v├а so r├еpi├╝ ananta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti, tattha bh├аvi├╝
v├а so r├еpi├╝ ananta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti. Atatha├╝ v├а pana santa├╝
tathatt├аya upakappess├аm├гti iti v├а panassa hoti. Eva├╝ santa├╝ kho ├аnanda
r├еpi├╝ anattatt├аnudi├▒├▒hi anuset├гti icc├аla├╝ vacan├аya.

- - - - - - - - - - - - - - - - - - - - - - -

1. Pa┬д┬д├аpetto pa┬д┬д├аpeti, katthaci.

[BJT Page 096] [\x 96/]

26. “Tatr├аnanda yo so ar├еpi├╝ paritta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti,
etarahi v├а so ar├еpi├╝ paritta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti, tattha
bh├аvi├╝ v├а so ar├еpi├╝ paritta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti. Atatha├╝ v├а
pana santa├╝ tathatt├аya upakappess├аm├гti iti v├а panassa hoti. Eva├╝ santa├╝
kho ├аnanda ar├еpi├╝ parittatt├аnudi├▒├▒hi anuset├гti icc├аla├╝ vacan├аya.

27. “Tatr├аnanda yo so ar├еpi├╝ ananta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti,
etarahi v├а so ar├еpi├╝ ananta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti. Tattha bh├аvi├╝
v├а so ar├еpi├╝ ananta├╝ att├аna├╝ pa┬д┬дapento pa┬д┬дapeti. Atatha├╝ v├а pana
santa├╝ tathatt├аya upakappess├аm├гti iti v├а [PTS Page 065] [\q 65/] panassa
hoti. Eva├╝ santa├╝ kho ├аnanda ar├еpi├╝ anattatt├аnudi├▒├▒hi anuset├гti icc├аla├╝
vacan├аya. Ett├аvat├а kho ├аnanda att├аna├╝ pa┬д┬дapento pa┬д┬дapeti.

28. “Kitt├аvat├а c├аnanda att├аna├╝ na pa┬д┬дapento na pa┬д┬дapeti:

R├еpi├╝ v├а hi ├аnanda paritta├╝ att├аna├╝ na pa┬д┬дapento na pa┬д┬дapeti ‘r├еp├г
me paritto att├а’ti. R├еpi├╝ v├а hi ├аnanda ananta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti. ‘R├еp├г me ananto att├а’ti. Ar├еpi├╝ v├а hi ├аnanda paritta├╝ att├аna├╝
na pa┬д┬дapento na pa┬д┬дapeti ‘ar├еp├г me paritto att├а’ti. Ar├еpi├╝ v├а hi
├аnanda ananta├╝ att├аna├╝ na pa┬д┬дapento na pa┬д┬дapeti ‘ar├еp├г me ananto
att├а’ti.

29. “Tatr├аnanda yo so r├еpi├╝ paritta├╝ att├аna├╝ na pa┬д┬дapento, na
pa┬д┬дapeti, etarahi v├а so r├еpi├╝ paritta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti. Tattha bh├аvi├╝ v├а so r├еpi├╝ paritta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti. Atatha├╝ v├а pana santa├╝ tathatt├аya upakappess├аm├г ti iti v├а
panassa na hoti, eva├╝ santa├╝ kho ├аnanda r├еpi├╝ parittatt├аnudi├▒├▒hi
n├аnuset├гti icc├аla├╝ vacan├аya.

[BJT Page 098] [\x 98/]

30. “Tatr├аnanda, yo so r├еpi├╝ ananta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti, etarahi v├а so r├еpi├╝ ananta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti. Tattha bh├аvi├╝ v├а so r├еpi├╝ ananta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti. ‘Atatha├╝ v├а pana santa├╝ tathatt├аya upakappess├аm├г’ti iti v├а
panassa na hoti. Eva├╝ santa├╝ kho ├аnanda r├еpi├╝ anattatt├аnudi├▒├▒hi
n├аnuset├гti icc├аla├╝ vacan├аya.

31. “Tatr├аnanda, yo so ar├еpi├╝ paritta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti, etarahi v├а so ar├еpi├╝ paritta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti. Tattha bh├аvi├╝ v├а so ar├еpi├╝ paritta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti. ‘Atatha├╝ v├а pana santa├╝ tathatt├аya upakappess├аm├г’ti iti v├а
panassa na hoti. Eva├╝ santa├╝ kho ├аnanda ar├еpi├╝ parittatt├аnudi├▒├▒hi
n├аnuset├гti icc├аla├╝ vacan├аya.

32. “Tatr├аnanda, yo so ar├еpi├╝ ananta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti, etarahi m├а so ar├еpi├╝ ananta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti. Tattha bh├аvi├╝ v├а so ar├еpi├╝ ananta├╝ att├аna├╝ na pa┬д┬дapento na
pa┬д┬дapeti. ‘Atatha├╝ v├а pana santa├╝ tathatt├аya upakappess├аm├г’ti iti v├а
panassa [PTS Page 066] [\q 66/] na hoti. Eva├╝ santa├╝ kho ├аnanda, ar├еpi├╝
anattatt├аnudi├▒├▒hi n├аnuset├гti icc├аla├╝ vacan├аya. Ett├аvat├а kho ├аnanda
att├аna├╝ na pa┬д┬дapento na pa┬д┬дapeti.

33. “Kitt├аvat├а ca ├аnanda att├аna├╝ samanupassam├аno samanupassati.

Vedana├╝ v├аhi ├аnanda, att├аna├╝ samanupassam├аno samanupassati: ‘vedan├а
me att├а’ti. ‘Na heva kho me vedan├а att├а, appa├▒isa├╝vedano me att├а’ti iti
v├а hi ├аnanda, att├аna├╝ samanupassam├аno samanupassati. ‘Na heva kho me
vedan├а att├а, no’pi appa├▒isa├╝vedano me att├а, att├а me vedayati
vedan├аdhammo hi me att├а’ti iti v├а hi ├аnanda, att├аna├╝ samanupassam├аno
samanupassati.

[BJT Page 100] [\x 100/]

34. Tatr├аnanda, yo so evam├аha: ‘vedan├а, me att├а’ti, so evamassa
vacan├гyo: ’tisso kho im├а ├аvuso vedan├а: sukh├а vedan├а dukkh├а vedan├а
adukkhamasukh├а vedan├а. Im├аsa├╝ kho tva├╝ tissanna├╝ vedan├аna├╝ katama├╝
attato samanupassas├г ti’. Yasmi├╝ ├аnanda, samaye sukha├╝ vedana├╝ vedeti,
neva tasmi├╝ samaye dukkha├╝ vedana├╝ vedeti, na adukkhamasukha├╝ vedana├╝
vedeti, sukha├╝ yeva tasmi├╝ samaye vedana├╝ vedeti. Yasmi├╝ ├аnanda, samaye
dukkha├╝ vedana├╝ vedeti, neva tasmi├╝ samaye sukha├╝ vedana├╝ vedeti, na
adukkhamasukha├╝ vedana├╝ vedeti, dukkha├╝ yeva tasmi├╝ samaye vedana├╝
vedeti. Yasmi├╝ ├аnanda, samaye adukkhamasukha├╝ vedana├╝ vedeti, neva
tasmi├╝ samaye sukha├╝ vedana├╝ vedeti, na dukkha├╝ vedana├╝ vedeti,
adukkhamasukha├╝ yeva tasmi├╝ samaye vedana├╝ vedeti.

35. “Sukh├а pi kho ├аnanda, vedan├а anicc├а sa├пkhat├а pa├▒iccasamuppann├а
khayadhamm├а vayadhamm├а vir├аgadhamm├а nirodhadhamm├а. Dukkh├аpi kho ├аnanda
vedan├а anicc├а sa├пkhat├а pa├▒iccasamuppann├а khayadhamm├а [PTS Page 067] [\q
67/] vayadhamm├а vir├аgadhamm├а nirodhadhamm├а. Adukkhamasukh├а pi kho ├аnanda
vedan├а anicc├а sa├пkhat├а pa├▒iccasamuppann├а khayadhamm├а vayadhamm├а
vir├аgadhamm├а. Tassa sukha├╝ vedana├╝ vedayam├аnassa1 ‘eso me att├а’ti hoti.
Tass├а yeva sukh├аya vedan├аya nirodh├а ‘vyaggo me att├а’ti hoti. Dukkha├╝
vedana├╝ vedayam├аnassa ‘eso me att├а’ti hoti. Tass├а yeva dukkh├аya vedan├аya
nirodh├а ‘vyaggo me att├а’ti hoti. Adukkhamasukha├╝ vedana├╝ vedayam├аnassa
‘eso me att├а’ti hoti. Tass├а yeva adukkhamasukh├аya vedan├аya nirodh├а
‘vyaggo me att├а’ti hoti. Iti so di├▒├▒heva dhamme anicca├╝ sukha├╝ dukkha├╝
voki├╡├╡a├╝2 upp├аdavayadhamma├╝ att├аna├╝ samanupassam├аno samanupassati. Yo so
evam├аha ‘vedan├а me att├а’ti. Tasm├аtih├аnanda, etenapeta├╝ nakkhamati
‘vedan├а me att├а’ti samanupassitu├╝.

36. “Tatr├аnanda, yo so evam├аha ‘naheva kho me vedan├а att├а,
appa├▒isa├╝vedano me att├а’ti, so evamassa vacan├гyo ‘yattha pan├аvuso
sabbaso vedayita├╝ natthi, api nu kho tattha ayamahamasm├г’ti 3 siy├а?”Ti.

“No heta├╝ bhante. “

“Tasm├аtih├аnanda, etenapeta├╝ nakkhamati ‘naheva kho me vedan├а att├а, appa├▒isa├╝vedano me att├а’ti samanupassitu├╝.

1. Vediyam├аnassa - katthaci. 2. Aniccasukhadukkhavoki├╡├╡a├╝ - katthaci 3. Ahamasm├гti, s├гmu.

[BJT Page 102] [\x 102/]

37. Tatr├аnanda, yo so evam├аha ‘naheva kho me vedan├а att├а, no’pi
appa├▒isa├╝vedano me att├а, att├а me vedeti, vedan├аdhammo hi me att├а’ti, so
evamassa vacan├гyo: ‘vedan├а ca hi ├аvuso sabbena sabba├╝ sabbath├а sabba├╝
aparises├а nirujjheyyu├╝, sabbaso vedan├аya asati vedan├аnirodh├а api nu kho
tattha ayamahamasmiti siy├а?”Ti.

“No heta├╝ bhante. “

“Tasm├аtih├аnanda, etenapeta├╝ nakkhamati ‘ naheva [PTS Page 068] [\q
68/] kho me vedan├а att├а, no pi appa├▒isa├╝vedano me att├а, att├а me
vedayati, vedan├аdhammo hi me att├а’ti samanupassitu├╝. “

38. “Yato kho pan├аnanda, bhikkhu neva vedana├╝ att├аna├╝ samanupassati,
no pi appa├▒isa├╝vedana├╝ att├аna├╝ samanupassati, no pi ‘att├а me vedayati
vedan├аdhammo hi me att├а’ti samanupassati, so eva├╝ asamanupassanto na ca
ki┬дci loke up├аdiyati, anup├аdiya├╝ na paritassati, aparitassa├╝ paccatta├╝
yeva parinibb├аyissati. Kh├г├╡├а j├аti, vusita├╝ brahmacariya├╝, kata├╝
kara├╡├гya├╝, n├аpara├╝ itthatt├аy├а’ti paj├аn├аti.

39. “Eva├╝ vimuttacitta├╝ kho ├аnanda, bhikkhu├╝ yo eva├╝ vadeyya” hoti
tath├аgato parammara├╡├а iti’ssa di├▒├▒hi”ti tadakalla├╝. “Na hoti tath├аgato
parammara├╡├а iti’ssa di├▒├▒hiti tadakalla├╝. “Hoti ca na ca hoti tath├аgato
parammara├╡├а iti’ssa di├▒├▒hi”ti tadakalla├╝. “Neva hoti, na na hoti
tath├аgato parammara├╡├а iti’ssa di├▒├▒hi”ti tadakalla├╝. Ta├╝ kissa hetu:
y├аvat├а ├аnanda adhivacana├╝, y├аvata├╝ adhivacanapatho, y├аvat├а nirutti,
y├аvat├а niruttipatho, y├аvat├а pa┬д┬дatti, y├аvat├а pa┬д┬дattipatho, y├аvat├а
pa┬д┬д├а, y├аvat├а pa┬д┬д├аvacara├╝ y├аvat├а va├▒├▒a├╝ va├▒├▒ati, 1 tadabhi┬д┬д├а vimutto
bhikkhu “tadabhi┬д┬д├а vimutto bhikkhu 2 na j├аn├аti na passati iti’ssa
di├▒├▒hi”ti tadakalla├╝.

40. “Satta kho im├а ├аnanda, vi┬д┬д├а├╡a├▒├▒hitiyo, dve ├аyatan├аni, katam├а satta:

Sant├аnanda satt├а n├аn├аttak├аy├а [PTS Page 069] [\q 69/] n├аnattasa┬д┬дino
seyyath├аpi manuss├а ekacce ca dev├а ekacce ca vinip├аtik├а. Aya├╝ pa├▒ham├а
vi┬д┬д├а├╡a├▒├▒hiti.

1. Y├аcan├а va├▒├▒a├╝ y├аcan├а va├▒├▒ati - machasa├╝. 2. Vimutta├╝ bhikkhu├╝ - machasa├╝.

[BJT Page 104] [\x 104/]

“Sant├аnanda, satt├а n├аnattak├аy├а ekattasa┬д┬дino seyyath├аpi dev├а brahmak├аyik├а pa├▒ham├аbhinibbatt├а. Aya├╝ dutiy├а vi┬д┬д├а├╡a├▒├▒hiti.

Sant├аnanda, satt├а ekattak├аy├а n├аnattasa┬д┬дino seyyath├аpi dev├а subhaki├╡h├а. Aya├╝ catutth├а1 vi┬д┬д├а├╡a├▒├▒hiti.

“Sant├аnanda, satt├а sabbaso r├еpasa┬д┬д├аna├╝ samatikkam├а pa├▒ighasa┬д┬д├аna├╝
attha├пgam├а n├аnattasa┬д┬д├аna├╝ amanasik├аr├а ‘ananto ├аk├аso’ti
├аk├аs├аna┬дc├аyatan├еpag├а. Aya├╝ pa┬дcam├а2 vi┬д┬д├а├╡a├▒├▒hiti.

“Satt├аnanda, satt├а sabbaso ├аk├аs├аna┬дc├аyatana├╝ samatikkamma ‘ananta├╝
vi┬д┬д├а├╡a’nti vi┬д┬д├а├╡a┬дc├аyatan├еpag├а. Aya├╝ cha├▒├▒h├а3 vi┬д┬д├а├╡a├▒├▒hiti.

“Satt├аnanda, satt├а sabbaso vi┬д┬д├а├╡a┬дc├аyatana├╝ samatikkamma ‘natthi ki┬дc├г’ti ├аki┬дca┬д┬д├аyatan├еpag├а. Aya├╝ sattam├а4 vi┬д┬д├а├╡a├▒├▒hiti.

Asa┬д┬дasatt├аyatana├╝, nevasa┬д┬д├аn├аsa┬д┬д├аyatanameva dutiya├╝.

41. Tatr├аnanda, y├аya├╝ pa├▒ham├а vi┬д┬д├а├╡a├▒├▒hiti n├аnattak├аy├а
n├аnattasa┬д┬дino seyyath├аpi manuss├а ekacce ca dev├а ekacce ca vinip├аtik├а,
yo nu kho ├аnanda, ta┬дca paj├аn├аti, tass├а ca samudaya├╝ paj├аn├аti, tass├а ca
attha├пgama├╝ paj├аn├аti, tass├а ca ass├аda├╝ paj├аn├аti, tass├а ca ├аd├гnava├╝
paj├аn├аti, tass├а ca nissara├╡a├╝ paj├аn├аti, kalla├╝ nu tena
tadabhinanditunti?”

[PTS Page 070] [\q 70/] “no heta├╝ bhante. “

“Tatr├аnanda, y├аya├╝ dutiy├а vi┬д┬д├а├╡a├▒├▒hiti n├аnattak├аy├а ekattasa┬д┬дino
seyyath├аpi dev├а brahmak├аyik├а pa├▒ham├аbhinibbatt├а, yo nu kho ├аnanda, ta┬дca
paj├аn├аti, tass├а ca samudaya├╝ paj├аn├аti, tass├а ca attha├пgama├╝ paj├аn├аti,
tass├а ca ass├аda├╝ paj├аn├аti, tass├а ca ├аd├гnava├╝ paj├аn├аti, tass├а ca
nissara├╡a├╝ paj├аn├аti, kalla├╝ nu tena tadabhinanditunti?”

“Tatr├аnanda, y├аya├╝ tatiy├а vi┬д┬д├а├╡a├▒├▒hiti ekattak├аy├а n├аnattasa┬д┬дino
seyyath├аpi dev├а ├аbhassar├а, yo nu kho ├аnanda, ta┬дca paj├аn├аti, tass├а ca
samudaya├╝ paj├аn├аti, tass├а ca attha├пgama├╝ paj├аn├аti, tass├а ca ass├аda├╝
paj├аn├аti, tass├а ca ├аd├гnava├╝ paj├аn├аti, tass├а ca nissara├╡a├╝ paj├аn├аti,
kalla├╝ nu tena tadabhinanditunti?”

“Tatr├аnanda, y├аya├╝ catutth├а vi┬д┬д├а├╡a├▒├▒hiti ekattak├аy├а ekattasa┬д┬дino
seyyath├аpi dev├а subhaki├╡├╡├а, yo nu kho ├аnanda, ta┬дca paj├аn├аti, tass├а ca
samudaya├╝ paj├аn├аti, tass├а ca attha├пgama├╝ paj├аn├аti, tass├а ca ass├аda├╝
paj├аn├аti, tass├а ca ├аd├гnava├╝ paj├аn├аti, tass├а ca nissara├╡a├╝ paj├аn├аti,
kalla├╝ nu tena tadabhinanditunti?” “Tatr├аnanda, y├аya├╝ pa┬дcam├а
vi┬д┬д├а├╡a├▒├▒hiti sabbaso r├еpasa┬д┬д├аna├╝ samatikkam├а pa├▒ighasa┬д┬д├аna├╝
attha├пgam├а n├аnattasa┬д┬д├аna├╝ amanasik├аr├а ‘ananto ├аk├аso’ti
├аk├аs├аna┬дc├аyatan├еpag├а. Yo nu kho ├аnanda, ta┬дca paj├аn├аti, tass├а ca
samudaya├╝ paj├аn├аti, tass├а ca attha├пgama├╝ paj├аn├аti, tass├а ca ass├аda├╝
paj├аn├аti, tass├а ca ├аd├гnava├╝ paj├аn├аti, tass├а ca nissara├╡a├╝ paj├аn├аti,
kalla├╝ nu tena tadabhinanditunti?”

“Tatr├аnanda, y├аya├╝ cha├▒├▒h├а vi┬д┬д├а├╡a├▒├▒hiti sabbaso ├аk├аs├аna┬дc├аyatana├╝
samatikkamma ananta├╝ vi┬д┬д├а├╡a’nti vi┬д┬д├а├╡a┬дc├аyatan├еpag├а, yo nu kho ├аnanda,
ta┬дca paj├аn├аti, tass├а ca samudaya├╝ paj├аn├аti, tass├а ca attha├пgama├╝
paj├аn├аti, tass├а ca ass├аda├╝ paj├аn├аti, tass├а ca ├аd├гnava├╝ paj├аn├аti, tass├а
ca nissara├╡a├╝ paj├аn├аti, kalla├╝ nu tena tadabhinanditunti?”

“Tatr├аnanda, y├аya├╝ sattam├а vi┬д┬д├а├╡a├▒├▒hiti sabbaso vi┬д┬д├а├╡a┬дc├аyatana├╝
samatikkamma ‘natthi ki┬дci’ti ├аki┬дca┬д┬д├аyatan├еpag├а, yo nu kho ├аnanda,
ta┬дca paj├аn├аti, tass├а ca samudaya├╝ paj├аn├аti, tass├а ca attha├пgama├╝
paj├аn├аti, tass├а ca ass├аda├╝ paj├аn├аti, tass├а ca ├аd├гnava├╝ paj├аn├аti, tass├а
ca nissara├╡a├╝ paj├аn├аti, kalla├╝ nu tena tadabhinanditunti?”

“No heta├╝ bhante. “

——————

1. Catutthi - s├гmu, machasa├╝, sy├а, [PTS] 2. Pa┬дcam├г - s├гmu, machasa├╝,
sy├а. [PTS] 3. Cha├▒├▒h├г, s├гmu - machasa├╝, sy├а, [PTS] 4. Sattam├г - s├гmu,
machasa├╝, sy├а, [PTS]

[BJT Page 106] [\x 106/]

“Tatr├аnanda, yadida├╝ asa┬д┬дasatt├аyatana├╝, yo nu kho ├аnanda, ta┬дca
paj├аn├аti, tassa ca samudaya├╝ paj├аn├аti, tassa ca attha├пgama├╝ paj├аn├аti,
tassa ca ass├аda├╝ paj├аn├аti, tassa ca ├аd├гnava├╝ paj├аn├аti, tassa ca
nissara├╡a├╝ paj├аn├аti, kalla├╝ nu tena tadabhinanditunti?”

“No heta├╝ bhante. “

“Tatr├аnanda, yadida├╝ nevasa┬д┬д├аn├аsa┬д┬д├аyatana├╝, yo nu kho ├аnanda, ta┬дca
paj├аn├аti, tassa ca samudaya├╝ paj├аn├аti, tassa ca attha├пgama├╝ paj├аn├аti,
tassa ca ass├аda├╝ paj├аn├аti, tassa ca ├аd├гnava├╝ paj├аn├аti. Tassa ca
nissara├╡a├╝ paj├аn├аti, kalla├╝ nu tena tadabhinanditunti?”

“No heta├╝ bhante. “

“Yato kho ├аnanda, bhikkhu im├аsa┬дca sattanna├╝ vi┬д┬д├а├╡a├▒├▒hitina├╝,
imesa┬дca dvinna├╝ ├аyatan├аna├╝ samudaya┬дca attha├пgama┬дca ass├аda┬дca
├аd├гnava┬дca nissara├╡a┬дca yath├аbh├еta├╝ viditv├а anup├аd├а vimutto hoti. Aya├╝
vuccat├аnanda, bhikkhu pa┬д┬д├аvimutto.

42. “A├▒├▒ha kho ime ├аnanda vimokkh├а. Katame a├▒├▒ha:

R├еp├г r├еp├аni passati. Aya├╝ pa├▒hamo vimokkho.

Ajjhatta├╝ ar├еpasa┬д┬д├гbahiddh├а r├еp├аni passati. Aya├╝ dutiyo vimokkho.

[PTS Page 071] [\q 71/] subhanteva adhimutto hoti. Aya├╝ tatiyo vimokkho.

Sabbaso r├еpasa┬д┬д├аna├╝ samatikkam├а pa├▒ighasa┬д┬д├аna├╝ attha├пgam├а
n├аnattasa┬д┬д├аna├╝ amanasik├аr├а ‘ananto ├аk├аso’ti ├аk├аs├аna┬дc├аyatana├╝
upasampajja viharati. Aya├╝ catuttho vimokkho.

Sabbaso ├аk├аs├аna┬дc├аyatana├╝ samatikkamma ‘ananta├╝ vi┬д┬д├а├╡a’nti vi┬д┬д├а├╡a┬дc├аyatana├╝ upasampajja viharati. Aya├╝ pa┬дcamo vimokkho.

Sabbaso vi┬д┬д├а├╡a┬дc├аyatana├╝ samatikkamma ‘natthi ki┬дc├г’ti ├аki┬дca┬д┬д├аyatana├╝ upasampajja viharati. Aya├╝ cha├▒├▒ho vimokkho,

Sabbaso ├аki┬дca┬д┬д├аyatana├╝ samatikkamma nevasa┬д┬д├аn├аsa┬д┬д├аyatana├╝ upasampajja viharati. Aya├╝ sattamo vimokkho.

Sabbaso nevasa┬д┬д├аn├аsa┬д┬д├аyatana├╝ samatikkamma sa┬д┬д├аvedayitanirodha├╝ upasampajja viharati. Aya├╝ a├▒├▒hamo vimokkho.

Ime kho ├аnanda, a├▒├▒ha vimokkh├а.

[BJT Page 108] [\x 108/]

“Yato kho ├аnanda, bhikkhu ime a├▒├▒ha vimokkhe anulomampi sam├аpajjati,
pa├▒ilomampi sam├аpajjati, anulomapa├▒ilomampi sam├аpajjati, yatthicchaka├╝
yadicchaka├╝ y├аvadicchaka├╝ sam├аpajjati pi vu├▒├▒h├аti pi, ├аsav├аna┬дca khay├а
an├аsava├╝ cetovimutti├╝ pa┬д┬д├аvimutti├╝ di├▒├▒heva dhamme saya├╝ abhi┬д┬д├а
sacchikatv├а upasampajja viharati, aya├╝ vuccat├аnanda, bhikkhu
ubhatobh├аgavimutto. Im├аya ca ├аnanda ubhatobh├аgavimuttiy├а a┬д┬д├а
ubhatobh├аgavimutti uttar├гtar├а v├а pa├╡├гtatar├а v├а natthi”ti.

Idamavoca bhagav├а attamano ├аyasm├а ├аnando bhagavato bh├аsita├╝ abhinand├гti.

Mah├аnid├аnasutta├╝ni├▒├▒hita├╝ dutiya├╝.

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. ├вnanda
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, ├вnanda. 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, ├вnanda, 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, ├вnanda,
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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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,
├вnanda, 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, ├вnanda, 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, ├вnanda, 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, ├вnanda, 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)

“├вnanda, 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.)

“├вnanda, 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)

“├вnanda, 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. ├вnanda 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 ├Иla 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 ├Иlh” foduzkih” oevs fjfyih hk fudjqyq my< fj;a’ fufia
fuz ish,q ├Иla 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( ├ИrAj, 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 ├ИrAj, 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 iq├Иiqh))’

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” fun├МjQ 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
iq├Иiqh))’

36′ ))wdkkaoh” ta weoySuz we;a;ka w;2frka huz ta flfkla rEm rys;jQ
fl

))wdkkaoh” fun├МjQ 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 iq├Иiqh’))

))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 iq├Иiqhs))

))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”├Иla fjzokdjh WfmCId *iem fyda
├Иl kqjQ( fjzokdjh hk fudjzyqhs’fuz ;2ka fjzokd w;2frka ljr kuz fjzokdjla
wd;au jYfhka olSoehs weish hq;2h’ wdkkaoh” huz l,l iem js├ЛSula ,ndo tl,
├Иla js├ЛSula fkd,nhs’WfmCId fjzokdjla fkd,nhs’ta ld,fhys iem js├ЛSulau
js├ЛS” huz l,l ├Иla js├ЛSula js├ЛSo” tl, iem js├ЛSula fkdjs├ЛSuh’ ├Иla js├ЛSulau
js├ЛS’ wdkkaoh” huz l,l WfmCId fjzokdjla js├ЛSo” tl, iem js├ЛSula
fkdjsoS”├Иla js├ЛSulao fkdjsoS ta ld,fhys WfmaCId fjzokdjlau js├ЛS’

3-’ ))wdkkaoh”iem jsoSuo fyda ├Иla jsoSu fyda ├Иlao 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’├Иla jsoSula jsoskakdgo tfiauh’├Иlao fkdjq iemo
fkdjq jsoSula jsoskakdygo tfiauh’fufia ta mqoa.,hd fuz wd;aufhaoSu
wks;HjQ iem ├Иla 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 iq├Иiq 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 iq├Иiq 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 iq├Иiq 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 us├Иkq is;a we;a;djQ NsCIqjg hfula i;ajhd urKska u;2
fjzhhs fufia lshkafkao” tfia laf,aYhka flfrka us├Иkdjq huz wry;a flfkla
fjzo”Wkajykafiag fujeks weoys,a,la *oelSula( fjzhhs lshkakg iq├Иiq
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 iq├Иiq 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 us├Иfkao”tfyhska ta ish,a, Wiia
{dkfhka oekf.k flf,iqka flfrka us├Иkq NsCIqf;u fkdokS”fkdolS’ry;ka
jykafiag fujeks weoySula *oelSula( fjzhhs lshkakg iq├Иiq 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
├Иr,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 kqiq├Иiquh”

))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 iq├Иiqoehs” 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 kqiq├Иiquh”

))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 js├ЛSuo 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 us├ИKq *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














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