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

Archives:
Meta:
June 2013
M T W T F S S
« May   Jul »
 12
3456789
10111213141516
17181920212223
24252627282930
06/22/13
959 LESSON 23-06-2013 SUNDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY 21 Sakka Pa¤ha Sutta TODAY FULL MOON DAY SPECIAL POOJA AT MAHABODHI, GANDHINAGAR, BANGALORE WITH CHANTING OF Pali Chanting Bojjhanga sutta FOR BADA BHANTE AT 9.30AM. PLEASE PARTICIPATE, EARN MERITS AND SHARE METTA TO BADA BHANTE - MAY BADA BHANTE BE WELL AND SECURE Please visit: http://www.youtube.com/watch?v=RK5EHFWUMrA for Pali Chanting Bojjhanga sutta We look forward to meeting you! Regards, Amazon Web Services Marketing Team
Filed under: General
Posted by: site admin @ 5:52 pm

959 LESSON 23-06-2013 SUNDAY-FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
 

21

Sakka
Pa¤ha Sutta







TODAY FULL MOON DAY SPECIAL POOJA AT MAHABODHI, GANDHINAGAR, BANGALORE WITH CHANTING OF Pali Chanting Bojjhanga sutta
FOR BADA BHANTE AT 9.30AM. PLEASE PARTICIPATE, EARN MERITS AND SHARE METTA TO BADA BHANTE -

We look forward to meeting you!

Regards,
Amazon Web Services Marketing Team





VOICE OF SARVA SAMAJ

அம்மா’ மலிவு விலை திட்டம் சரியா?

Good Governance is supplying healthy seeds for the farmers with land to the tillers and sufficient irrigation. 2. Government loans for all youths who attain 18 years of age for them to start their own business. 3. Corrupt free government servants to be effective for good governance. Ban intoxicant consuming that leads to killing, telling lies, stealing and indulging in sexual misconducts with all kinds of defilement of the mind through equal distribution of wealth as enshrined in the Constitution to SC/ST/OBC/Minorities and poor upper castes.


Dear Brothers and Sisters,
Namo Buddhay!

Please read the below mail. This is good lecture worth to read.

Bauddhacharya DP Bauddha

—– Forwarded Message —–
From: Desappriya jayasuriya
To: dalit ; ari
Sent: Saturday, 22 June 2013 5:33 AM
Subject: [The Buddhist Circle] FOOD

 

Physical and spiritual health

By Dr. Upul Wijayawardhana

(Based on the lecture delivered during Vesak Celebrations at the London Buddhist Vihara on 26 May 2013)

.

My last lecture was around fifteen years ago and it was on “Buddhism and
science”. During question time when someone asked ‘Can one be a good
Buddhist without going to a temple?’ my answer was an emphatic ‘yes’. It
was my son, who was an undergraduate studying Genetics at University
College, London, who told me on our way back ‘Dad, perhaps you should
have been a bit diplomatic and added that we need to go to Temple for
other reasons like cultural’. Well, I learned a lesson from him.

;


8. (21) Sakkapa¤ha suttaü

Evaü me sutaü ekaü samayaü bhagavà
magadhesu viharati, pàcãnato ràjagahassa ambasaõóà nàma bràhmaõagàmo,
tassuttarato vediyake pabbate indasàlaguhàyaü. Tena kho pana samayena
sakkassa devànamindassa ussukkaü udapàdi bhagavantaü dassanàya. Atha kho
sakkassa devànamindassa etadahosi: kahaü nu kho bhagavà etarahi
viharati ahaü sammàsambuddhoti. Addasà kho sakko devànamindo bhagavantaü
magadhesu viharantaü, pàcãnato ràjagahassa ambasaõóà nàma bràhmaõagàmo,
tassuttarato vediyake pabbate indasàlaguhàyaü. Disvàna deve tàvatiüse
àmantesi: ayaü màrisà bhagavà magadhesu viharati pàcãnato ràjagahassa
ambasaõóà nàma bràhmaõagàmo tassuttarato vediyake pabbate
indasàlaguhàyaü. Yadi pana màrisà mayaü taü bhagavantaü dassanàya
upasaïkameyyàma arahantaü sammàsambuddhanti. Evaü bhaddantavàti kho devà
tàvatiüsà sakkassa devànamindassa paccassosuü.

2. Atha kho sakko devànamindo pa¤casikhaü gandhabbadevaputtaü1
àmantesi: [PTS Page 264] [\q 264/] ayaütàna pa¤casikha bhagavà magadhesu
viharati, pàcãnato ràjagahassa ambasaõóà nàma bràhmaõagàmo,
tassuttarato vediyake pabbate indasàlaguhàyaü. Yadi pana tàta pa¤casikha
mayaü taü bhagavantaü dassanàya upasaïkameyyàma arahantaü
sammàsambuddhanti”. “Evaü bhaddantavà’ti kho pa¤casikho
gandhabbadevaputto sakkassa devànamindassa pañissutvà beluvapaõóuü vãõaü
àdàya sakkassa devànamindassa anucariyaü upàgami. Atha kho sakko
devànamindo devehi tàvatisehi parivuto pa¤casikhena gandhabbadevaputtena
purakkhato. Seyyathàpi nàma balavà puriso sami¤jitaü và bàhaü pasàreyya
pasàritaü và bàhaü sami¤jeyya, evameva devesu tàvatiüsesu antarahito
magadhesu pàcãnato ràjagahassa. Ambasaõóà nàma bràhmaõagàmo,
tassuttarato vediyake pabbate paccuññhàsi.

—————-

1. Gandhabbaputtaü - syà.

[BJT Page 398] [\x 398/]

3. Tena kho pana samayena vediyako pabbato atiriva obhàsajàto hoti
ambasaõóà ca bràhmaõagàmo, yathà taü devànaü devànubhàvena. Apissudaü
parito gàmesu manussà evamàhaüsu: àdittassu nàmajja vediyako pabbato
jhàyatissu1 nàmajja vediyako pabbato, jalatissu 2 nàmajja vediyako
pabbato, kiüsu nàmajja vediyako pabbato atiriva obhàsajàto ambasaõóà ca
bràhmaõagàmo”ti saüviggà lomahaññhajàtà ahesuü. Atha kho sakko
devànamindo pa¤casikhaü gandhabbadevaputtaü àmantesi: [PTS Page 265] [\q
265/] durupasaïkamà kho tàta pa¤casikha tathàgatà màdisena, jhàyi
jhànaratà, tadantarapañisallãnà3. Yadi pana tvaü tàta pa¤casikha
bhagavantaü pañhamaü pasàdeyyàsi, tayà tàta pañhamaü pasàditaü pacchà
mayaü taü bhagavantaü dassanàya upasaïkameyyàma arahantaü
sammàsambuddhanti. ” “Evaü bhaddantavà”ti kho pa¤casikho
gandhabbadevaputto sakkassa devànamindassa pañissutvà beluvapaõóuvãõaü4
àdàya yena indasàlaguhà tenupasaïkami. Upasaïkamitvà ettàvatà me bhagavà
neva atidåre bhavissati na accàsanena sadda¤ca me sossatã’ti ekamantaü
aññhàsi. Ekamantaü ñhito kho pa¤casikho gandhabbadeva putto
beluvapaõóuvãõaü assàvesi. Imà ca gàthà abhàsi buddhupasaühità
dhammupasaühità saïghupasaühità arahantupasaühità kàmåpasaühità:


4. Vande te pitaraü bhadde timbaruü suriyavaccase,
Yena jàtà’si kalyàõã ànandajananã mama.
Vàto’va sedataü5 kanto pànãyaü’ca pipàsato,
Aïgãrasã piyàme’si dhammo arahatàmiva.
[PTS Page 266] [\q 266/] àturasseva bhesajjaü bhojanaü’va jighacchato,
Parinibbàpaya maü bhadde jalannamãva càrinà.

—————-

1. Jhàyatãså (machasaü), jhàyatassu (syà). 2. Jalatãsu (machasaü),
jalatassu (syà) jalitassu [PTS]. 3. Tadantarà pañisallãnà(machasaü),
tadantaraü (syà, kà, [PTS]. 4.Veëuvapaõóuvãõà - (syà). 5. Sedanaü, [PTS]

[BJT Page 400] [\x 400/]


Sãtodakaü1 pokkharaõiü yuttaü2 ki¤jakkhareõunà,
Nàgo ghammàbhitatto’va ogàhe te thanådaraü.
Accaïkusoca nàgo’va jitamme tuttatomaraü,
Kàraõaü nappajànàmi sammatto lakkhaõåruyà.
Tayi gedhitacitto’smi cittaü vipariõàmitaü,
Pañigantuü na sakkomi vaïkaghasto’va ambujo.
Vàmuru saja maü bhadde saja maü mandalocane,
Palissaja maü kalyàõi etamme abhipatthitaü.
Appako vata me santo kàmo vellitakesiyà,
Anekabhàvo3 samapàdi4 arahante’va dakkhiõà.
Yamme atthi kataü pu¤¤aü arahantesu tàdisu, tamme sabbaïgakalyàõi tayà saddhiü vipaccitaü.
[PTS Page 267] [\q 267/] yamme atthi kataü pu¤¤aü asmiü pañhavimaõóale,
Tamme sabbaïgakalyàõi tayà saddhiü vipaccataü.
Sakyaputto’va jhànena ekodi nipako sato,
Amataü muni jigiüsàno tamahaü suriyavaccase.
Yathàpi muni nandeyya patvà sambodhimuttamaü.
Evaü nandeyyaü kalyàõi missãbhàvaïgato tayà.
Sakko ce me varaü dajjà tàvatiüsànamissaro, [a]
Tàhaü bhadde vareyyàhe evaü kàmo daëho mama.
Sàlaü’ca na ciraü phullaü pitaraü te sumedhase,
Vandamàno namassà’mi yassàsetàdisã pajà ti.

—————-

1. Sãtodakiü - sãmu, [PTS], 2. Yutaü - sãmu, [PTS], 3. Anekabhàgo,
[PTS] 4. Samapàda, [PTS]. [A] ÷atra÷va (÷akra÷ ca) me varaü dadyàt
trayastriü÷ànamã÷varaþ (mahàvastu)

[BJT Page 402] [\x 402/]

5. Evaü vutte bhagavà pa¤casikhaü gandhabbadevaputtaü etadavoca:
’saüsandati kho te pa¤casikha tantissaro gãtassarena gãtassaro ca
tantissarena. Na ca pana te pa¤casikha tantissaro gãtassaraü ativattati.
Gãtassaro ca tantissaraü. Kadà saüyåëha pana te pa¤casikha imà gàthà
buddhupasaühità dhammupasaühità, saïghupasaühità arahantupasaühità
kàmåpapasaühità’ti.

Ekamidàhaü bhante samayaü bhagavà uruvelàyaü viharati najjà
nera¤jaràya tãre ajapàlanigrodhamåle [PTS Page 268] [\q 268/]
pañhamàbhisambuddho. Tena kho panàhaü bhante samayena bhaddànàma
suriyavaccasà timbaruno gandhabbara¤¤o dhãtà tambhikaïkhàmi, sà kho pana
bhante bhaginã parakàminã hoti. Sikhaõóã nàma màtalissa saïgàhakassa
putto tamabhikaïkhati. Yato kho ahaü bhante taü bhaginiü nàlatthaü
kenaci parayàyena, athàhaü beluvapaõóuvãõaü àdàya yena timbaruno
gandhabbara¤¤o nivesanaü tenupasaïkamiü. Upasaïkamitvà beluvapaõóuvãõaü
assàvesiü, imà ca gàthàyo abhàsiü buddhupasaühità dhammupasaühità
saïghupasaühità arahantupasaühità kàmåpasaühità.

Vande te pitaraü bhadde timbaruü suriyavaccase, yena jàtàsi kalyàõi
ànanda jananã mama. Vàto’va sedataü kanto pànãyaü’ca pipàsato,


Aïgãrasã piyàme’si dhammo arahatàmica.
âturasseva bhesajjaü bhojanaü’va jighacchato,
Parinibbàpaya maü bhadde jalannamãva càrinà.
Sãtodakaü pokkharaõiü yuttaü ki¤jakkhareõunà,
Nàgo ghammàbhitatto’va ogàhe te thanådaraü.
Accaïkusoca nàgo’va jitamme tuttatomaraü,
Kàraõaü nappajànàmi sammatto lakkhaõåruyà.
Tayi gedhitacitto’smi cittaü vipariõàmitaü,
Pañigantuü na sakkomi vaïkaghasto’va ambujo.
Vàmuru saja maü bhadde saja maü mandalocane,
Palissaja maü kalyàõi etamme abhipatthitaü.
Appako vata me santo kàmo vellitakesiyà,
Anekabhàvo samapàdi arahante’va dakkhiõà.

Yamme atthi kataü pu¤¤aü arahantesu tàdisu, tamme sabbaïgakalyàõã tayà saddhiü vipaccataü


Yamme atthi kataü pu¤¤aü asmiü pañhavimaõóale,

Tamme sabbaïgakalyàõi tayà saddhiü vipaccataü.

Sakyaputto’va jhànena ekodi nipako sato,

Amataü muni jigiüsàno tamahaü suriyavaccase.

Yathàpi muni nandeyya patvà sambodhimuttamaü.

Evaü nandeyyaü kalyàõi missãbhàvaïgato tayà.

Sakko ce me varaü dajjà tàvatiüsànamissaro, [a]

Tàhaü bhadde vareyyàhe evaü kàmo daëho mama.

Sàlaü’ca na ciraü phullaü pitaraü te sumedhase,

Vandamàno namassà’mi yassàsetàdisã pajà ti.

6. Evaü vutte bhante bhaddà suriyavaccasà maü etadavoca: na kho me
màrisa so bhagavà sammukhà diññho. Api ca suto yeva me so bhagavà
devànaü tàvatiüsànaü sudhammàyaü sabhàyaü upanaccantiyà, yato kho tvaü
màrisa taü bhagavantaü kittesi hotu no ajja samàgamoti. [PTS Page 269
[\q 269/] ‘@]sà yeva no bhante tassà bhaginiyà saddhiü samàgamo ahosi,
na ca dàni tato pacchà”ti.

Atha kho sakkassa devànamindassa etadahosi: pañisammodati kho
pa¤casikho gandhabbadevaputto bhagavatà, bhagavà ca pa¤casikhenà”ti.

[BJT Page 404] [\x 404/]

7. Atha kho sakko devànamindo pa¤casikhaü gandhabbadevaputtaü
àmantesi: abhivàdehi metthaü tàta pa¤casikha bhagavantaü: sakko bhante
devànamindo sàmacco saparijano bhagavato pàde sirasà vandatã’ti.

‘Evaü bhaddantavà’ti kho pa¤casikho gandhabbadevaputto sakkassa
devànamindassa pañissutvà bhagavantaü abhivàdesi: ’sakko bhante
devànamindo sàmacco saparijano bhagavato pàde sirasà vandatã’ti.

‘Evaü sukhã hotu pa¤casikha sakko devànamindo sàmacco saparijano,
sukhakàmà hi devà manussà asurà nàgà gandhabbà, ye ca¤¤e santi
puthukàyà’ti.

Eva¤ca pana tathàgatà evaråpe mahesakkhe yakkhe abhivadanti.

8. Abhivadito sakko devànamindo bhagavatà indasàlaguhaü pavisitvà
bhagavantaü abhivàdetvà ekamantaü aññhàsi. Devà pi tàvatiüsà
indasàlaguhaü pavisitvà bhagavantaü abhivàdetvà ekamantaü aññhaüsu.
Pa¤casikhopi gandhabbadevaputto indasàlaguhaü pavisitvà bhagavantaü
abhivàdetvà ekamantaü aññhàsi.

Tena kho pana samayena indasàlaguhà visamà santã samà samapàdi,
sambàdhà santã urundàsamapàdã. Andhakàro guhàyaü antaradhàyã, àloko
udapàdi yathà taü [PTS Page 270] [\q 270/] devànaü devànubhàvena.

Atha kho bhagavà sakkaü devànamindaü etadavoca: ‘acchariyamidaü
àyasmato kosiyassa abbhutamidaü àyasmato [C1] kosiyassa tàva
bahukiccassa bahukaraõãyassa yadidaü idhàü gamananti. ‘

Cirappatikàhaü bhante bhagavantaü dassanàya upasaïkamitukàmo. Api ca
devànaü tàvatiüsànaü kehici kehici kiccakaraõãyehi byàvaño evàhaü
nàsakkhiü bhagavantaü dassanàya upasaïkamituü. Ekamidaü bhante samayaü
bhagavà sàvatthiyaü viharati saëalàgàrake. Atha khvàhaü bhante sàvatthiü
agamàsiü bhagavantaü dassanàya. Tena kho pana bhante samayena bhagavà
a¤¤atarena samàdhinà nisinno hoti.

[BJT Page 406] [\x 406/]

Bhu¤jatã nàma vessavaõassa mahàràjassa paricàrikà bhagavantaü
paccupaññhità hoti pa¤jalikà namassamànà athakhvàhaü bhante bhu¤jatiü
etadavocaü: “abhivàdehi me tvaü bhagini bhagavantaü, sakko bhante
devànamindo sàmacco saparijano bhagavato pàde sirasà vandatã”ti. Evaü
vutte bhante sà bhu¤jatã maü etadavoca: ‘akàlo kho màrisa bhagavantaü
dassanàya, pañisallãno bhagavà’ti. [PTS Page 271] [\q 271/] “tena hi
bhagini yadà bhagavà tamhà samàdhimhà vuññhito hoti atha mama vacanena
bhagavantaü abhivàdehi. Sakko bhante devànamindo sàmacco saparijano
bhagavato pàde sirasà vandatã”ti.

“Kaccã me sà bhante bhaganã bhagavantaü abhivàdesi, sarati bhagavà
tassà bhaginiyà vacananti?” “Abhivàdesi maü sà devànaminda bhaginã,
saràmahaü tassà bhaginiyà vacanaü. Api càhaü àyasmato ca nemisaddena
tamhà samàdhimhà vuññhito”ti.

“Ye te bhante devà amhehi pañhamataraü tàvatiüsakàyaü upapannà, tesaü
me sammukhà sutaü sammukhà pañiggahãtaü: “yadà tathàgatà loke
uppajjanti arahanto sammàsambuddhà, dibbà kàyà paripåranti hàyanti
asurakàyà’ti. Taü me idaü bhante sakkhidiññhaü yato tathàgato loke
uppanno arahaü sammà sambuddho, dibbà kàyà paripåranti, hàyanti
asurakàyà ti. Idheva bhante kapilavatthusmiü gopikà nàma sakyadhità
ahosi buddhe pasannà dhamme pasannà saïghe pasannà sãlesu
paripårakàrãni. Yà itthittaü viràjetvà purisattaü bhàvetvà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapannà devànaü tàvatiüsànaü
sahabyataü amhàkaü puttattaü ajjhupagatà. Tatrapi naü evaü jànantã
‘gopako devaputto gopako devaputto’ti.

9. A¤¤e pi bhante tayo bhikkhu bhagavati brahmacariyaü caritvà hãnaü
gandhabbakàyaü upapannà. Te pa¤cahi kàmaguõehi samappità samaïgibhåtà
paricàrayamànà amhàkaü upaññhànamàgacchanti amhàkaü pàricariyaü. Te
amhàkaü upaññhànamàgate amhàkaü pàricàriyaü gopako nàma devaputto [PTS
Page 272] [\q 272/] pañicodesi: “kutomukhà nàma tumhe màrisà tassa
bhagavato dhammaü assutthà ahaü hi nàma itthikà samàna buddhe pasannà
dhamme pasananà saïghe pasannà sãlesu paripårakàrinã itthittaü viràjetvà
purisattaü bhàvetvà kàyassa bhedà parammaraõà sugatiü saggaü lokaü
upapannà devànaü tàvatiüsànaü sahabyatà. Sakkassa devànamindassa
puttattaü ajjhupagatà.

[BJT Page 408] [\x 408/]

Idhàpi maü evaü jànanti gopako devaputto gopako devaputtoti. Tumhe
pana màrisà bhagavatã brahmacariyaü caritvà hãnaü gandhabbakàyaü
upapannà duddiññharåpaü vata bho addasàma ye mayaü addasàma sahadhammike
hãnaü gandhabbakàyaü upapanne’ti”. Tesaü bhante gopakena devaputtena
pañicoditànaü dve devà diññheva dhamme satiü pañilabhiüsu kàyaü
brahmapurohitaü, eko pana devo kàme ajjhàvasi.


10. “Upàsikà cakkhumato ahosiü nàmampi mayhaü ahu gopikà ti,
Buddhe ca dhamme abhippasannà saïgha¤cupaññhàsiü pasannacittà.
Tasseva buddhassa sudhammatàya sakkassa puttomhi mahànubhàvo,
Mahàjutãko tidivåpapanto jànanti maü idhàpi gopako ti.

Athaddasaü bhikkhavo diññhapubbe gandhabbakàyåpagate’ vahãne. Imehi te gotamasàvakà se ye ca mayaü pubbe manussabhåtà.


Annena pànena upaññhahimhà pàdåpasaügayha sake nivesane,
[PTS Page 273] [\q 273/] kutomukhà nàma ime bhavanto buddhassa dhammàni pañiggahesuü.
Paccattaü veditabbo hi dhammo sudesito cakkhumatànubuddho,
Ahaü hi tumheva upàsamàno sutvà ariyànaü subhàsitàni.
Sakkassa putto’mhi mahànubhàvo mahàjutãko tidivåpapanno,
Tumhe pana seññhamupàsamànà anuttaraü brahmacariyaü caritvà.
Hãnaü kàyaü upapannà bhavanto anànulomà bhavatopapatti,
Duddiññharåpaü vata addasàma sahadhammike hãnakàyåpapanne.
Gandhabbakàyupagatà bhavanto devànamàgacchatha pàricariyaü,
Agàre vasako mayhaü imaü passa visesataü.
[BJT Page 410] [\x 410/]
Iti hutvà svajja påmà’mhi devo dibbehi kàmehi samaïgibhåto,
Te codità gotamasàvakena saüvegamàpàduü samecca gopakaü,
“Handa byàyamàma viyàyamàma mà no mayaü parapessà ahumha, “

[PTS Page 274] [\q 274/] tesaü duve viriyaü àrabhiüsu anussaraü gotamasàsanàni,
Idhe va cittàni viràjayitvà kàmesu àdãnavamaddasaüsu,
Te kàmasaüyojanabandhanàni pàpimayogàni duraccayàni

Nàgoca sandànaguõàni chetvà deve tàvatiüse atikkamiüsu, saindà devà sapajàpatikà sabbe sudhammàya sabhàyupaviññhà -


Te saünisinnànaü atikkamiüsu vãrà viràgà virajaü karontà,
Te disvà saüvegamakàsi vàsavo devàbhibhå devagaõassa majjhe.
Ime hi te hãnakàyåpapannà devetàvatiüse atikkamanti,
Saüvegajàtassa vaco nisamma so gopako vàsavamajjhabhàsi.
“Buddho janindatthi manussaloke kàmàbhibhå sakyamunãti ¤àyati,
Tassete puttà satiyà vihãnà codità mayà te satimajjhalatthuü.
[PTS Page 275] [\q 275/] tiõõaü tesaü vasãnettha eko gandhabbakàyåpagato ‘vahãno
Dve ceva sambodhipathànusàrino devepi hãëenti samàhitattà.
Etàdisã dhammappakàsanettha na tathe kiü kaïkhati koci sàvako,
Nitthiõõaoghaü vicikicchàjinnaü buddhaü namassàma jinaü janindaü.
Yante dhammaü idha¤¤àya visesaü ajjhagaüsu te,
Kàyaü brahmapurohitaü duve tesaü visesagå.
Tassa dhammassa pattiyà àgatamhàsi màrisa,
Katàvakàsà bhagavatà pa¤haü pucchemu màrisàti.

[BJT Page 412] [\x 412/]

11. Atha kho bhagavato etadahosi: dãgharattaü visuddho kho ayaü sakko
yaü ki¤ci maü pa¤haü pucchissati. Sabbaü taü atthasaühitaü yeva
pucchissati, no anatthasaühitaü. Yaü cassàhaü puññho byàkarissàmi. Taü
khippameva àjànissatã”ti. Atha kho bhagavà sakkaü devànamindaü gàthàya
ajjhabhàsi:


“Puccha vàsava maü pa¤haü yaü ki¤ci manasicchasi,
Tassa tasseva pa¤hassa ahaü antaü karomi te” ti.

Pañhamabhàõavàraü niññhitaü.

[BJT Page 414] [\x 414/]

12. [PTS Page 276] [\q 276/] katàvakàso sakko devànamindo bhagavatà
imaü bhagavantaü pañhamaü pa¤haü apucchi: kiüsa¤¤ojanà nu kho màrisa
devà manussà asurà nàgà gandhabbà ye ca¤¤e santi puthukàyà te ‘averà
adaõóà asapattà abyàpajjà1 viharemu averino’ti iti ce nesaü hoti. Atha
ca pana saverà sadaõóà sasapattà sabyàpajjà viharanti saverino”ti itthaü
sakko devànamindo bhagavantaü pa¤haü apucchi.

Tassa bhagavà pa¤haü puññho byàkàsi:

“Issàmacchariyasa¤¤ojanà kho devànaminda devà manussà asurà nàgà
gandhabbà, ye ca¤¤e santi puthukàyà, te ‘averà adaõóà asapattà abyàpajjà
viharemu averino’ti iti ce nesaü hoti. Atha ca pana saverà sadaõóà
sasapattà sabyapajjà viharanti saverino ti. Itthaü bhagavà sakkassa
devànamindassa pa¤haü puññho byàkàsi. Attamano sakko devànamindo
bhagavato bhàsitaü abhinandi anumodi: evametaü bhagavà, evametaü sugata,
tiõõà me’ttha kaïkhà vigatà kathaükathà bhagavato pa¤hassa veyyàkaraõaü
sutvà”ti.

13. Itiha sakko devànamindo bhagavato bhàsitaü [PTS Page 277] [\q
277/] abhinanditvà anumoditvà bhagavantaü uttariü pa¤hamapucchi:

“Issàmacchariyaü pana màrisa kiünidànaü kiüsamudayaü kiüjàtikaü
kiüpabhavaü, kismiü sati issàmacchariyaü hoti, kismiü asati
issàmacchariyaü na hotã?”Ti.

—————-

1. Avyàpajjha, [PTS]

[BJT Page 416] [\x 416/]

Issàmacchariyaü kho devànaminda piyàppiyasidànaü piyàppiyasamudayaü
piyàppiyajàtikaü piyàppiyapabhayaü, piyàppiye sati issàmacchariyaü hoti.
Piyàppiye asati issàmacchariyaü na hotã”ti.

14. “Piyàppiyaü kho pana màrisa kiünidànaü kiüsamudayaü kiüjàtikaü
kiüpabhavaü. Kismiü sati piyàppiyaü hoti, kismã asati piyàppiyaü na
hotã”ti.

“Piyàppiyaü kho devànaminda chandanidànaü chandasamudayaü
chandajàtikaü chandappabhavaü chande sati piyàppiyaü hoti, chande’ asati
piyàppiyaü na hotã”ti.

15. “Chando kho pana màrisa kiünidàno kiüsamudayo kiüjàtiko kiüpabhavo, kismiü sati chando hoti kismiü asati chando na hotã’ti.

Chando kho devànaminda vitakkanidàno vitakkasamudayo vitakkajàtiko
vitakkapabhavo. Vitakke sati chande hoti, vitakke asati chando na
hotã”ti.

16. Vitakko kho pana màrisa kiünidàno kiüsamudayo kiüjàtiko
kiüpabhavo kismiü sati vitakko hoti, kismiü asati vitakko na hotã’ti.

Vitakko kho devànaminda papa¤casa¤¤àsaïkhànidàno
papa¤casa¤¤àsaïkhàsamudayo papa¤casa¤¤àsaïkhàjàtiko
papa¤casa¤¤àsaïkhàpabhavo, papa¤casa¤¤àsaïkhàya sati vitakko hoti,
papa¤casa¤¤àsaïkhàya asati vitakko na hotã”ti,

[BJT Page 418] [\x 418/]

17. Kathaü pañipanno pana màrisa bhikkhu papa¤casa¤¤àsaïkhànirodhasàruppagàminãpañipadaü pañipanno hotã’ti.

[PTS Page 278] [\q 278/] somanassampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampi. Domanassampàhaü devànaminda duvidhena
vadàmi. Sevitabbampi asevitabbampi, upekkhampàhaü devànaminda duvidhena
vadàmi sevitabbampi asevitabbampi.

Somanassampàhaü devànaminda duvidhena vadàmi. Sevitabbampi
asevitabbampi iti kho panetaü vuttaü ki¤cetaü pañicca vuttaü. Tattha yaü
ja¤¤à somanassaü ‘imaü kho me somanassaü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã’ti. Evaråpaü somanassaü na
sevitabbaü. Tattha yaü ja¤¤à somanassaü ‘imaü kho me somanassaü sevato
akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti evaråpaü
somanassaü sevitabbaü. Tattha ya¤ce savitakkaü savicàraü ya¤ce avitakkaü
avicàraü ye avitakkaavicàre te paõãtatare. Somanassampàhaü devànaminda
duvidhena vadàmi sevitabbampi asevitabbampãti. Iti yantaü vuttaü
idametaü pañicca vuttaü. Domanassampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampã ti iti kho panetaü vuttaü ki¤cetaü
pañiccavuttaü. Tattha yaü ja¤¤à domanassaü ‘imaü kho me domanassaü
sevato akusalà dhammà abhivaóóhanti kusalà dhammà parihàyantã’ti,
evaråpaü domanassaü na sevitabbaü. Tattha yaü ja¤¤à domanasasaü ‘imaü
kho me domanassaü sevato akusalà dhammà parihàyanni kusalà dhammà
abhivaóóhantã’ti, evaråpaü domanassaü sevitabbaü. Tattha ya¤ce
savitakkaü savicàraü ya¤ce avitakkaü avicàraü ye avitakkaavicàre te
paõãtatare. Domanassampàhaü devànaminda duvidhena vadàmi [PTS Page 279]
[\q 279/] sevitabbampi asevitabbampã ti. Iti yantaü vuttaü idametaü
pañiccavuttaü.

[BJT Page 420] [\x 420/]

Upekkhampàhaü devànaminda duvidhena vadàmi sevitabbampi asevitabbampã
ti iti kho panetaü vuttaü. Ti¤cetaü pañicca vuttaü tattha yaü
ja¤¤àupekkhaü imaü kho me upekkhaü sevato akusalà dhammà abhivaóóhanti.
Kusalà dhammà parihàyanti ti evaråpà upekkhà na sevitabbà. Tattha yaü
ja¤¤à upekkhà imaü kho me upekkhaü sevato akusalà dhammà parihàyanti
kusalà dhammà abhivaóóhantãti evaråpà upekkhà sevitabbà. Tattha ya¤ce
savitakkaü savicàraü ya¤ce avitakkaü avicàraü ye avitakkaavicàre te
paõãtatare. Upekkhampàhaü devànaminda duvidhena vadàmi. Sevitabbampi
asevitabbampã ti. Iti yantaü vuttaü idametaü pañicca vuttaü.

Evaü pañipanno kho devànaminda bhikkhu
papa¤casa¤¤àsaïkhànirodhasàruppagàminãpañipadaü pañipanno hotã ti.
Itthaü bhagavà sakkassa devànamindassa pa¤haü puññho byàkàsi. Attamano
sakko devànamindo bhagavato bhàsitaü abhinandi anumodi. Evametaü”bhagavà
evametaü sugata tiõõà me’ttha kaïkhà vigatà kathaükathà bhagavato
pa¤haveyyàkaraõaü sutvà”ti.

18. Itiha sakko devànamindo bhagavato bhàsitaü abhinanditvà
anumoditvà bhagavantaü uttariü pa¤haü apucchi: “kathaü pañipanno pana
màrisa bhikkhu pàtimokkhasaüvaràya pañipanno hotã? Ti”.

Kàyasamàcàrampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampãti. Vacãsamàcàrampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampãti. Pariyesanampàhaü devànaminda duvidhena
vadàmi sevitabbampi asevitabbampã ti. [PTS Page 280] [\q 280/]
kàyasamàcàrampàhaü devànaminda duvidhena vadàmi. Sevitabbampi
asevitabbampã ti. Iti kho panetaü vuttaü ki¤cetaü pañicca vuttaü. Tattha
yaü ja¤¤à kàyasamàcàraü imaü kho me kàyasamàcàraü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpo kàyasamàcàro na
sevitabbo. Tattha yaü ja¤¤à kàyasamàcàraü imaü kho me kàyasamàcàraü
sevato akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti,
evaråpo kàyasamàcàro sevitabbo. Kàyasamàcàrampàhaü devànaminda duvidhena
vadàmi. Sevitabbampi asevitabbampã ti. Iti yantaü vuttaü, idametaü
pañicca vuttaü,

[BJT Page 422] [\x 422/]

Vacãsamàcàrampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampãti. Iti kho panetaü vuttaü. Ki¤cetaü pañicca vuttaü. Tattha
yaü ja¤¤à vacãsamàcàraü imaü kho me vacãsamàcàraü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpo vacãsamàcàro na
sevitabbo. Tattha yaü ja¤¤à vacãsamàcàraü imaü kho me vacãsamàcàraü
sevato akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti,
evaråpo vacãsamàcàro sevitabbo. Vacãsamàcàrampàhaü devànaminda duvidhena
vadàmi. Sevitabbampi asevitabbampãti iti yantaü vuttaü idametaü pañicca
vuttaü.

Pariyesanampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampã ti. Iti kho panetaü vuttaü. Ki¤cetaü pañicca vuttaü.
Tattha yaü ja¤¤à pariyesanaü imaü kho me pariyesanaü sevato akusalà
dhammà abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpà pariyesanà na
sevitabbà. Tattha yaü ja¤¤à pariyesanaü imaü kho me pariyesanaü sevato
akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti, evaråpà
pariyesanà sevitabbà. Pariyesanampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampã ti iti yantaü vuttaü idametaü pañicca vuttaü.
[PTS Page 281] [\q 281/] evaü pañipanno kho devànaminda bhikkhu
pàtimokkhasaüvaràya pañipanno hotã ti.

Itthaü bhagavà sakkassa devànamindassa pa¤haü puññho byàkàsi attamano
sakko devànamindo bhagavato bhàsitaü abhinandi anumodi: “evametaü
bhagavà evametaü sugata. Tiõõà me’ttha kaïkhà vigatà kathaükathà
bhagavato pa¤haveyyàkaraõaü sutvà”ti.

19. Itiha sakko devànamindo bhagavato bhàsitaü abhinanditvà
anumoditvà bhagavantaü uttariü pa¤haü apucchi: “kathaü pañipanno pana
màrisa bhikkhu indriyasaüvaràya pañipanno hotã?”Ti.

“Cakkhuvi¤¤eyyaü råpampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampãti. Sotavi¤¤eyyaü saddampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampãti. Ghànavi¤¤eyyaü gandhampàhaü devànaminda
duvidhena vadàmi sevitabbampã asevitabbampã ti. Jivhàvi¤¤eyyaü
rasampàhaü devànaminda duvidhena vadàmi sevitabbampi asevitabbampã ti.
Kàyavi¤¤eyyaü phoññhabbampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampi ti. Manovi¤¤eyyaü dhammampàhaü devànaminda duvidhena
vadàmi sevitabbampi asevitabbampã’ti.

[BJT Page 424] [\x 424/]

Evaü vutte sakko devànamindo bhagavantaü etadavoca: imassa kho ahaü
bhante bhagavatà saïkhittena bhàsitassa evaü vitthàrena atthaü àjànàmi.
Yathàråpaü bhante cakkhuvi¤¤eyyaü råpaü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpaü cakkhuvi¤¤eyyaü
råpaü na sevitabbaü, yathàråpa¤ca kho bhante cakkhuvi¤¤eyyaü råpaü
sevato akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti,
evaråpaü cakkhuvi¤¤eyyaü råpaü [PTS Page 282] [\q 282/] sevitabbaü.
Yathàråpa¤ca kho bhante sotavi¤¤eyyaü saddaü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpaü sotavi¤¤eyyaü
saddaü na sevitabbaü, yathàråpa¤ca kho bhante sotavi¤¤eyyaü saddaü
sevato akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti,
evaråpaü sotavi¤¤eyyaü saddaü sevitabbaü. Yathàråpa¤ca kho bhante
ghànavi¤¤eyyaü gandhaü sevato akusalà dhammà abhivaóóhanti kusalà dhammà
parihàyantã ti, evaråpaü ghànavi¤¤eyyaü gandhaü na sevitabbaü,
yathàråpa¤ca kho bhante ghànavi¤¤eyyaü gandhaü sevato akusalà dhammà
parihàyanti kusalà dhammà abhivaóóhantã’ti, evaråpaü ghànavi¤¤eyyaü
gandhaü sevitabbaü. Yathàråpa¤ca kho bhante jivhàvi¤¤eyyaü rasaü sevato
akusalà dhammà abhivaóóhanti kusalà dhammà parihàyanti ti, evaråpaü
jivhàvi¤¤eyyaü rasaü na sevitabbaü, yathàråpa¤ca kho bhante
jivhàvi¤¤eyyaü rasaü sevato akusalà dhammà parihàyanti kusalà dhammà
abhivaóóhantã’ti evaråpaü jivhàvi¤¤eyyaü rasaü sevitabbaü. Yathàråpa¤ca
kho bhante kàyavi¤¤eyyaü phoññhabbaü sevato akusalà dhammà abhivaóóhanti
kusalà dhammà parihàyanti ti, evaråpaü kàyavi¤¤eyyaü phoññhabbaü na
sevitabbaü, yathàråpa¤ca kho bhante kàyavi¤¤eyyaü phoññhabbaü sevato
akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti evaråpaü
kàyavi¤¤eyyaü phoññhabbaü sevitabbaü. Yathàråpa¤ca kho bhante
manovi¤¤eyyaü dhammà sevato akusalà dhammà abhivaóóhanti kusalà dhammà
parihàyanti ti evaråpo manovi¤¤eyyo dhammo na sevitabbo. Yathàråpa¤ca
kho bhante manovi¤¤eyyaü dhammaü sevato akusalà dhammà parihàyanti
kusalà dhammà abhivaóóhantã’ti evaråpo manovi¤¤eyyo dhammo sevitabbo.
Imassa kho me bhante bhagavatà saïkhittena bhàsitassa evaü vitthàrena
atthaü àjànato tiõõaü me’ttha kaïkhà vigatà kathaükathà bhagavato
pa¤haveyyàkaraõaü sutvà”ti.

20. Itiha sakkà devànamindo bhagavato bhàsitaü abhinanditvà
anumoditvà bhagavantaü uttariü pa¤haü apucchi: “sabbeva nu kho màrisa
samaõabràhmaõà ekantavàdà ekantasãlà ekantachandà ekantaajjhosànà”ti.

“Na kho devànaminda sabbe samaõabràhmaõà ekantavàdà ekantasãlà ekantachandà ekantaajjhosànà”ti.

“Kasmà pana màrisa na sabbe samaõabràhmaõà ekantavàdà ekantasãlà ekantachandà ekantaajjhosànà?”Ti.

[BJT Page 426] [\x 426/]

“Anekadhàtunànàdhàtu kho devànaminda loko. Tasmiü
anekadhàtunànàdhàtusmiü loke yaü yadeva sattà dhàtuü abhinivisanti taü
tadeva thàmasà paràmassa abhinivissa voharanti ‘idameva saccaü
moghama¤¤anti. ‘ Tasmà na sabbe samaõabràhmaõà ekantavàdà ekantasãlà
ekantachandà ekantaajjhosànà”ti.

“Sabbeva nu kho màrisa samaõabràhmaõà [PTS Page 283] [\q 283/]
accantaniññhà accantayogakkhemã accantabrahmacàrã accantapariyosànà?”Ti.

“Na kho devànaminda sabbe samaõabràhmaõà accantaniññhà accantayogakkhemã accantabrahmacàrã accantapariyosànà”ti.

“Kasmà pana màrisa na sabbe samaõabràhmaõà accantaniññhà accantayogakkhemã accantabrahmacàrã accantapariyosànà”ti.

“Ye kho devànaminda bhikkhu taõhàsaïkhayavimuttà te accantaniññhà
accantayogakkhemã accantabrahmacàrã accantapariyosànà. Tasmà na sabbe
samaõabràhmaõà accantaniññhà accantayogakkhemã accantabrahmacàrã
accantapariyosànà”ti.

Itthaü bhagavà sakkassa devànamindassa pa¤haü puññho byàkàsi.
Attamano sakko devànamindo bhagavato bhàsitaü abhinandi anumodi. Eva
metaü bhagavà evametaü sugata tiõõà me’ttha kaïkhà vigatà kathaü kathà
bhagavato pa¤haveyyàkaraõaü sutvà”ti.

[BJT Page 428] [\x 428/]

21. Itiha sakko devànamindo bhagavato bhàsitaü abhinanditvà
anumoditvà bhagavantaü etadavoca: ejà bhante rogo ejà gaõóo ejà sallaü
ejà imaü purisaü parikaóóhati tassa tasseva bhavassa abhinibbattiyà.
Tasmà ayaü puriso uccàvacamàpajjati. Yesvàhaü bhante pa¤hànaü ito
bahiddhà a¤¤esu samaõabràhmaõesu okàsakammampi nàlatthaü. Te me
bhagavatà byàkatà dãgharattànusayita¤ca pana me vicikicchà -
kathaükathàsallaü, ta¤ca bhagavatà abbåëhanti.

22. [PTS Page 284] [\q 284/] abhijànàsi. No tvaü devànaminda ime pa¤he a¤¤e samaõabràhmaõe pucchità”ti.

“Abhijànàmahaü bhante ime pa¤he a¤¤e samaõabràhmaõe pucchità”ti.

“Yathàkathaü pana te devànaminda byàkaüsu, sace te agaru bhàsasså”ti.

“Na kho me bhante garu yatthassa bhagavà nisinno bhagavantaråpo và”ti.

“Tena hi devànaminda bhàsasså”ti.

“Ye svàhaü bhante ma¤¤àmi samaõabràhmaõà àra¤¤akà panta senàsanà’ti.
Tyàhaü upasaïkamitvà. Ime pa¤he pucchàmi. Te mayà puññhà na sampàyanti,
asampàyantà mamaü yeva pañipucchanti’ ko nàmo àyasmà?’Ti. Tesàhaü puññho
byàkaromi: “ahaü kho màrisa, sakko devànamindo’ti. Te mamaü yeva
uttariü pañipucchanti ‘kiü panàyasmà devànaminda kammaü katvà imaü
ñhànaü patto’ti. Tesàhaü yathàsutaü yathàpariyattaü dhammaü desemi. Te
tàvatakeneva attamanà honti ’sakko ca no devànamindo diññho ya¤ca no
apucchimha ta¤ca no byàkàsã’ti. Te a¤¤adatthu mama yeva sàvakà
sampajjanti, na càhaü tesaü. Ahaü kho pana bhante bhagavato sàvako
sotàpanno avinipàtadhammo niyato sambodhiparàyaõo”ti.

—————-

1. Yesvàhaü (sãmu)

[BJT Page 430] [\x 430/]

23. “Abhijànàsi no tvaja devànaminda ito pubbe evaråpaü veda pañilàbhaü somanassapañilàbhanti?”

[PTS Page 285] [\q 285/] “abhijànàmahaü bhante ito pubbe evaråpaü vedapañilàbhaü somanassapañilàbhanti. “

“Yathàkathaü pana tvaü devànaminda abhijànàsi ito pubbe evaråpaü vedapañilàbhaü somanassapañilàbhanti?”

“Bhåtapubbaü bhante devàsurasaïgàmo samupabyuëho ahosi, tasmiü kho
pana bhante saïgàme devà jiniüsu, asurà paràjiyiüsu. Tassa mayhaü bhante
taü saïgàmaü abhivijinitvà vijitasaïgàmassa etadahosi: ‘yà ceva dàni
dibbà ojà yà ca asurà ojà ubhayamettha devà paribhu¤jissantantã ti. So
kho me bhante vedapañilàbho somanassapañilàbho sadaõóàvacaro
sasatthàvacaro na nibbidàya na viràgàya na nirodhàya na upasamàya na
abhi¤¤àya na sambodhàya na nibbànàya saüvattati. Yo kho pana me ayaü
bhante bhagavato dhammaü sutvà vedapañilàbho somanassapañilàbho, so
adaõóàvacaro asatthàvacaro ekantanibbidàya viràgàya nirodhàya upasamàya
abhi¤¤àya sambodhàya nibbànàya saüvattatã”ti.

24. “Kiü pana tvaü devànaminda atthavasaü sampassamàno evaråpaü vedapañilàbhaü somanassa pañilàbhaü pavedesã?” Ti.

“Cha kho ahaü bhante atthavase sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemã”ti.

“Idheva tiññhamànassa devabhåtassa me sato,

Punaràyu ca me laddho evaü jànàhi màrisà”ti.

Imaü kho ahaü bhante pañhamaü atthavasaü [PTS Page 286] [\q 286/]
sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.


Cuto’haü diviyà kàyà àyuü hitvà amànusaü,
Amåëho gabbhamessàmi yattha me ramatã mano.

[BJT Page 432] [\x 432/]

Imaü kho ahaü bhante dutiyaü atthavasaü sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.


Svàhaü amåëhapa¤¤assa viharaü sàsane rato,
¥àyena viharissàmi sampajàno patissato.

Imaü kho ahaü bhanne tatiyaü atthavasaü sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.


¥àyena me carato ca sambodhi ce bhavissati,
A¤¤àtà viharissàmi sveva manto bhavissati.

Imaü kho ahaü bhante catutthaü atthavasaü sampassamàno eva råpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.

Cuto’haü mànusà kàyà àyuü hitvàna mànusaü,

Puna deva bhavissàmi devalokamhi uttamo.

Imaü kho ahaü bhante pa¤camaü atthavasaü sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.

Te paõãtatarà devà akaniññhà yasassino,

Antime vattamànamhi so nivàso bhavissati.

[PTS Page 287] [\q 287/] imaü kho ahaü bhante chaññhaü atthavasaü
sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.

Ime kho ahaü bhante cha atthavase sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.


25. “Apariyositasaïkappo vicikicchi kathaükathi,
Vicariü1 dãghamaddhànaü anvesanto tathàgataü.
Yyàssu ma¤¤àmi samaõe pavivittavihàrino,
Samabuddhà2 iti ma¤¤àno gacchàmi te upàsituü.
Kathaü àràdhanà hoti kathaü hoti viràdhanà,
Iti puññhà na sambhonti 3 magge pañipadàsu ca.

—————-

1. Vivarã [PTS] 2. Sambuddho [PTS] 3. Sampàyanti sã mu. [BJT Page 434] [\x 434/]


Tyàssu yadà maü jànanti sakko devànamàgato.
Tyàssu mameva pucchanti kiü katvà pàpuõã idaü.
Tesaü yathà sutaü dhammaü desayàmi janesuta,
Tena attamanà honti1 diññho no vàsavo’ti ca.
Yadà ca buddhamaddakkhiü vicikicchàvitàraõaü,
So’mbhi vãtabhayo ajja sambuddhaü payirupàsiya. 2

Taõhàsallassa hantàraü buddhamappañipuggalaü, ahaü vande mahàvãraü buddhamàdiccabandhunaü3


[PTS Page 288] [\q 288/] yaü karomasi 4 brahmuno samaü devehi màrisa,
Tadajja tuyhaü kassàma handa sàmaü karoma te.
Tvameva asi sambuddho tuvaü satthà anuttaro,
Sadevakasmiü lokasmiü natthi te pañipuggalo”ti.

26. Atha kho sakko devànamindo pa¤casikhaü gandhabbaputtaü àmantesi.
Bahåpakàro kho me’si tvaü tàta pa¤casikhaü yaü tvaü bhagavantaü pañhamaü
pasàdesi tayà tàta pañhamaü pasàditaü pacchà mayaü taü bhagavantaü
dassanàya upasaïkamimha arahantaü sammàsambuddhaü. Pettike ca ñhàne
ñhapayissàmi, gandhabbaràjà bhavissasi, bhadda¤ca te suriyavaccasaü
dammi, sà hi te abhipatthità”ti. Atha kho sakko devànamindo pàõinà
pañhaviü paràmasitvà tikkhattuü udànaü udànesi: “namo tassa bhagavato
arahato sammàsambuddhassa, namo tassa bhagavato arahato
sammàsambuddhassa, namo tassa bhagavato arahato sammàsambuddhassà”ti.

Imasmi¤ca pana veyyàkaraõasmiü bha¤¤amàne sakkassa devànamindassa
virajaü vãtamalaü dhammacakkhuü udapàdi “yaü ki¤ci samudayadhammaü
sabbantaü nirodhadhammanti, ” a¤¤esa¤ca asãtiyà [PTS Page 289] [\q 289/]
devatàsahassànaü. Iti ye sakkena devànamindena ajjhiññhapa¤hà puññhà,
te bhagavatà byàkatà. Tasmà imassa veyyàkaraõassa sakkapa¤ho’tveva
adhivacananti.

Sakkapa¤hasuttaüniññhitaü aññhamaü.

—————-

1. Te nassatatamanà [PTS] 2. Payirupàsasiü machasaü. 3. Candamàdiccabandhunaü [PTS] 4. Yaü karomaso [PTS]

ENGLISH


21

Sakka
Pa¤ha Sutta

Pali

English  (2)  (3) 

Sinhala


Pali



Suttantapiñake
Dãghanikàyo
(Dutiyo bhàgo)
Mahàvaggo



Namo tassa bhagavato arahato sammà sambuddhassa.


Digha Nikaya 21

Sakka-pañha Sutta

Sakka’s Questions

(excerpt)

For free distribution only, as a gift of Dhamma


Having been given leave by the Blessed One, Sakka the deva-king asked
him his first question: “Fettered with what, dear sir — though they
think, ‘May we live free from hostility, free from violence, free from
rivalry, free from ill will, free from those who are hostile’ — do
devas, human beings, asuras, nagas, gandhabbas, & whatever other
many kinds of beings there are, nevertheless live in hostility,
violence, rivalry, ill will, with those who are hostile?”

Thus Sakka asked his first question of the Blessed One, and the
Blessed One, when asked, replied: “Devas, human beings, asuras, nagas,
gandhabbas, & whatever other many kinds of beings there are, are
fettered with envy & stinginess, which is why — even though they
think, ‘May we live free from hostility, free from violence, free from
rivalry, free from ill will, free from those who are hostile — they
nevertheless live in hostility, violence, rivalry, ill will, with those
who are hostile.”

Thus the Blessed One answered, having been asked by Sakka the
deva-king. Gratified, Sakka was delighted in & expressed his
approval of the Blessed One’s words: “So it is, O Blessed One. So it is,
O One Well-gone. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed his approval of the
Blessed One’s words, asked him a further question: “But what, dear sir,
is the cause of envy & stinginess, what is their origination, what
gives them birth, what is their source? When what exists do they come
into being? When what doesn’t exist do they not?”

“Envy & stinginess have dear-&-not-dear as their cause, have
dear-&-not-dear as their origination, have dear-&-not-dear as
what gives them birth, have dear-&-not-dear as their source. When
dear-&-not-dear exist, they come into being. When
dear-&-not-dear are not, they don’t.”

“But what, dear sir, is the cause of dear-&-not-dear, what is
their origination, what gives them birth, what is their source? When
what exists do they come into being? When what doesn’t exist do they
not?”

“Dear-&-not-dear have desire as their cause, have desire as their
origination, have desire as what gives them birth, have desire as their
source. When desire exists, they come into being. When desire is not,
they don’t.”

“But what, dear sir, is the cause of desire, what is its origination,
what gives it birth, what is its source? When what exists does it come
into being? When what doesn’t exist does it not?”

“Desire has thinking as its cause, has thinking as its origination,
has thinking as what gives it birth, has thinking as its source. When
thinking exists, desire comes into being. When thinking is not, it
doesn’t.”

“But what, dear sir, is the cause of thinking, what is its
origination, what gives it birth, what is its source? When what exists
does it come into being? When what doesn’t exist does it not?”

Thinking has the perceptions & categories of complication [n1]
as its cause, has the perceptions & categories of complication as
its origination, has the perceptions & categories of complication as
what gives it birth, has the perceptions & categories of
complication as its source. When the perceptions & categories of
complication exists, thinking comes into being. When the perceptions
& categories of complication are not, it doesn’t.”

“And how has he practiced, dear sir: the monk who has practiced the
practice leading to the right cessation of the perceptions &
categories of complication?”

Joy is of two sorts, I tell you, deva-king: to be
pursued & not to be pursued. Grief is of two sorts: to be pursued
& not to be pursued. Equanimity is of two sorts: to be pursued &
not to be pursued.

“‘Joy is of two sorts, I tell you, deva-king: to be pursued & not
to be pursued.’ Thus was it said. And in reference to what was it said?
When one knows of a feeling of joy, ‘As I pursue this joy, unskillful
mental qualities increase, and skillful mental qualities decline,’ that
sort of joy is not to be pursued. When one knows of a feeling of joy,
‘As I pursue this joy, unskillful mental qualities decline, and skillful
mental qualities increase,’ that sort of joy is to be pursued. And this
sort of joy may be accompanied by directed thought & evaluation or
free of directed thought & evaluation. Of the two, the latter is the
more refined. ‘Joy is of two sorts, I tell you, deva-king: to be
pursued & not to be pursued.’ Thus was it said. And in reference to
this was it said.

“‘Grief is of two sorts, I tell you: to be
pursued & not to be pursued.’ Thus was it said. And in reference to
what was it said? When one knows of a feeling of grief, ‘As I pursue
this grief, unskillful mental qualities increase, and skillful mental
qualities decline,’ that sort of grief is not to be pursued. When one
knows of a feeling of grief, ‘As I pursue this grief, unskillful mental
qualities decline, and skillful mental qualities increase,’ that sort of
grief is to be pursued. And this sort of grief may be accompanied by
directed thought & evaluation or free of directed thought &
evaluation. Of the two, the latter is the more refined. ‘Grief is of two
sorts, I tell you: to be pursued & not to be pursued.’ Thus was it
said. And in reference to this was it said.

“‘Equanimity is of two sorts, I tell you: to
be pursued & not to be pursued.’ Thus was it said. And in reference
to what was it said? When one knows of a feeling of equanimity, ‘As I
pursue this equanimity, unskillful mental qualities increase, and
skillful mental qualities decline,’ that sort of equanimity is not to be
pursued. When one knows of a feeling of equanimity, ‘As I pursue this
equanimity, unskillful mental qualities decline, and skillful mental
qualities increase,’ that sort of equanimity is to be pursued. And this
sort of equanimity may be accompanied by directed thought &
evaluation or free of directed thought & evaluation. Of the two, the
latter is the more refined. ‘Equanimity is of two sorts, I tell you: to
be pursued & not to be pursued.’ Thus was it said. And in reference
to this was it said.

“This is how he has practiced, deva-king: the monk who has practiced
the practice leading to the right cessation of the perceptions &
categories of complication.”

Thus the Blessed One answered, having been asked by Sakka the
deva-king. Gratified, Sakka was delighted in & expressed his
approval of the Blessed One’s words: “So it is, O Blessed One. So it is,
O One Well-gone. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed his approval of the
Blessed One’s words, asked him a further question: “But how has he
practiced, dear sir: the monk who has practiced for restraint in the
Patimokkha?”

Bodily conduct is of two sorts, I tell you,
deva-king: to be pursued & not to be pursued. Verbal conduct is of
two sorts: to be pursued & not to be pursued. Searching is of two
sorts: to be pursued & not to be pursued.

“‘Bodily conduct is of two sorts, I tell you, deva-king: to be
pursued & not to be pursued.’ Thus was it said. And in reference to
what was it said? When one knows of bodily conduct, ‘As I pursue this
bodily conduct, unskillful mental qualities increase, and skillful
mental qualities decline,’ that sort of bodily conduct is not to be
pursued. When one knows of bodily conduct, ‘As I pursue this bodily
conduct, unskillful mental qualities decline, and skillful mental
qualities increase,’ that sort of bodily conduct is to be pursued.
‘Bodily conduct is of two sorts, I tell you, deva-king: to be pursued
& not to be pursued.’ Thus was it said. And in reference to this was
it said.

“‘Verbal conduct is of two sorts, I tell you,
deva-king: to be pursued & not to be pursued.’ Thus was it said. And
in reference to what was it said? When one knows of verbal conduct, ‘As
I pursue this verbal conduct, unskillful mental qualities increase, and
skillful mental qualities decline,’ that sort of verbal conduct is not
to be pursued. When one knows of verbal conduct, ‘As I pursue this
verbal conduct, unskillful mental qualities decline, and skillful mental
qualities increase,’ that sort of verbal conduct is to be pursued.
‘Verbal conduct is of two sorts, I tell you, deva-king: to be pursued
& not to be pursued.’ Thus was it said. And in reference to this was
it said.

“‘Searching is of two sorts, I tell you,
deva-king: to be pursued & not to be pursued.’ Thus was it said. And
in reference to what was it said? When one knows of a search, ‘As I
pursue this search, unskillful mental qualities increase, and skillful
mental qualities decline,’ that sort of search is not to be pursued.
When one knows of a search, ‘As I pursue this search, unskillful mental
qualities decline, and skillful mental qualities increase,’ that sort of
search is to be pursued. ‘Searching is of two sorts, I tell you,
deva-king: to be pursued & not to be pursued.’ Thus was it said. And
in reference to this was it said.

“This is how has he practiced, deva-king: the monk who has practiced the practice for restraint in the Patimokkha.”

Thus the Blessed One answered, having been asked by Sakka the
deva-king. Gratified, Sakka was delighted in & expressed his
approval of the Blessed One’s words: “So it is, O Blessed One. So it is,
O One Well-gone. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed his approval of the
Blessed One’s words, asked him a further question: “But how has he
practiced, dear sir: the monk who has practiced for restraint with
regard to the sense faculties?”

Forms cognizable by the eye are of two sorts, I
tell you, deva-king: to be pursued & not to be pursued. Sounds
cognizable by the ear …. Aromas cognizable by the nose …. Flavors
cognizable by the tongue …. Tactile sensations cognizable by the body
…. Ideas cognizable by the intellect are of two sorts: to be pursued
& not to be pursued.”

When this was said, Sakka the deva-king said to the Blessed One,
“Dear sir, I understand the detailed meaning of the Blessed One’s brief
statement. If, as one pursues a certain type of form cognizable by the
eye, unskillful mental qualities increase, and skillful mental qualities
decline, that sort of form cognizable by the eye is not to be pursued.
But if, as one pursues a certain type of form cognizable by the eye,
unskillful mental qualities decline, and skillful mental qualities
increase, that sort of form cognizable by the eye is to be pursued.

“If, as one pursues a certain type of sound cognizable by the ear ….

“If, as one pursues a certain type of aroma cognizable by the nose ….

“If, as one pursues a certain type of flavor cognizable by the tongue ….

“If, as one pursues a certain type of tactile sensation cognizable by the body ….

“If, as one pursues a certain type of idea cognizable by the
intellect, unskillful mental qualities increase, and skillful mental
qualities decline, that sort of idea cognizable by the intellect is not
to be pursued. But if, as one pursues a certain type of idea cognizable
by the intellect, unskillful mental qualities decline, and skillful
mental qualities increase, that sort of idea cognizable by the intellect
is to be pursued.

“This is how I understand the detailed meaning of the Blessed One’s
brief statement. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed
his approval of the Blessed One’s words, asked him a further question:
“Dear sir, do all priests & contemplatives teach the same doctrine,
adhere to the same precepts, desire the same thing, aim at the same
goal?”

“No, deva-king, not all priests & contemplatives teach the same
doctrine, adhere to the same precepts, desire the same thing, aim at the
same goal.”

“Why, dear sir, don’t all priests & contemplatives teach the same
doctrine, adhere to the same precepts, desire the same thing, aim at
the same goal?”

“The world is made up of many properties, various properties. Because
of the many & various properties in the world, then whichever
property living beings get fixated on, they become entrenched &
latch onto it, saying, ‘Only this is true; anything else is worthless.’
This is why not all priests & contemplatives teach the same
doctrine, adhere to the same precepts, desire the same thing, aim at the
same goal.”

“But, dear sir, are all priests & contemplatives utterly
complete, utterly free from bonds, followers of the utterly holy life,
utterly consummate?”

“No, deva-king, not all priests & contemplatives are utterly
complete, utterly free from bonds, followers of the utterly holy life,
utterly consummate.”

“But why, dear sir, are not all priests & contemplatives utterly
complete, utterly free from bonds, followers of the utterly holy life,
utterly consummate?”

“Those monks who are released through the total ending of craving are
the ones who are utterly complete, utterly free from bonds, followers
of the utterly holy life, utterly consummate. This is why not all
priests & contemplatives are utterly complete, utterly free from
bonds, followers of the utterly holy life, utterly consummate.”

Thus the Blessed One answered, having been asked by Sakka the
deva-king. Gratified, Sakka was delighted in & expressed his
approval of the Blessed One’s words: “So it is, O Blessed One. So it is,
O One Well-gone. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed his approval of the
Blessed One’s words, said to him: “Obsession is a disease, obsession is a
boil, obsession is an arrow. It seduces one, drawing one into this or
that state of being, which is why one is reborn in high states &
low. Whereas other outside priests & contemplatives gave me no
chance to ask them these questions, the Blessed One has answered at
length, so that he has removed the arrow of my uncertainty &
perplexity.”

“Deva-king, do you recall having asked other priests & contemplatives these questions?”

“Yes, lord, I recall having asked other priests & contemplatives these questions.”

“If it’s no inconvenience, could you tell me how they answered?”

“It’s no inconvenience when sitting with the Blessed One or one who is like him.”

“Then tell me, deva-king.”

“Having gone to those whom I considered to be priests &
contemplatives living in isolated dwellings in the wilderness, I asked
them these questions. But when asked by me, they were at a loss. Being
at a loss, they asked me in return, ‘What is your name?’

“Being asked, I responded, ‘I, dear sir, am Sakka, the deva-king.’

“So they questioned me further, ‘But what kamma did you do to attain to this state?’

“So I taught them the Dhamma as far as I had heard & mastered it.
And they were gratified with just this much: ‘We have seen Sakka, the
deva-king, and he has answered our questions!’ So, instead of my
becoming their disciple, they simply became mine. But I, lord, am the
Blessed One’s disciple, a stream-winner, steadfast, never again destined
for states of woe, headed for self-awakening.”

“Deva-king, do you recall ever having previously experienced such happiness & joy?”

“Yes, lord, I do.”

“And how do you recall ever having previously experienced such happiness & joy?”

“Once, lord, the devas & asuras were arrayed in battle. And in
that battle the devas won, while the asuras lost. Having won the battle,
as the victor in the battle, this thought occurred to me: ‘Whatever has
been the divine nourishment of the asuras, whatever has been the divine
nourishment of the devas, the devas will now enjoy both of them.’ But
my attainment of happiness & joy of mine was in the sphere of
violence & weapons. It didn’t lead to disenchantment, to dispassion,
to cessation, to calm, to direct knowledge to self-awakening, to
Unbinding. But my attainment of happiness & joy on hearing the
Blessed One’s Dhamma is in the sphere of no violence, the sphere of no
weapons. It leads to disenchantment, to dispassion, to cessation, to
calm, to direct knowledge to self-awakening, to Unbinding.” ….

Then Sakka, the deva-king, touched the earth
with his hand and said three times, “Homage to the Worthy One, the
Blessed One, the Rightly Self-awakened One! Homage to the Worthy One,
the Blessed One, the Rightly Self-awakened One! Homage to the Worthy
One, the Blessed One, the Rightly Self-awakened One!”

While this explanation was being given, there arose to Sakka the
dustless, stainless Dhamma eye — “Whatever is subject to origination is
all subject to cessation” — as it also did to [his following of]
80,000 other devas.

Such were the questions that the Blessed One answered at Sakka’s bidding. And so this discourse is called “Sakka’s Questions.”



Note

1. Complication = papañca. The
tendency of the mind to proliferate issues from the sense of “self.”
This term can also be translated as self-reflexive thinking,
reification, falsification, distortion, elaboration, or exaggeration. In
the discourses, it is frequently used in analyses of the psychology of
conflict. The categories of complication stem from the self-reflexive
thought, “I am the thinker,” (see Sn IV.14), and include the categories
of inappropriate attention (see MN 2): being/not-being, me/not-me,
mine/not-mine, doer/done-to. The perceptions of complication include
such thoughts as “This is me. This is mine. This is my self.” These
perceptions and categories turn back on the person who allows them to
proliferate, giving rise to internal conflict & strife, which then
expand outward. For more on these terms, see MN 18. [Go back]


Revised: Tue 11 January 2000

http://www.accesstoinsight.org/canon/digha/dn21.html

SINHALA

 oS ksldh


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


43′ilalm[ay iQ;1h

3′ ud jsiska fufia wik ,oS
‘tla lf,l u.O ckmofhys rc.y kqjrg ngysrosYdfjys wuznikav kuz nuqKQ .ula
we;’ Bg W;2re osYdfjys fjosl kuz mrAj;h iuSmfhys jQ bkaoid, .2ydfjys
Nd.Hj;2ka jykafia jdih l

4′ ila fojsÌ ;jq;sid jeis fojshkag l:d lf,ah’

))ksÈldfKks” u.O ckmofhys rc.y kqjrg ngysrosYdfjys bkaoid, .2ydfjys
Nd.Hj;2ka jykafia jev fjfi;s’ ta Nd.Hj;2ka jykafia oel.ekSu msKsi
hkafkuq kuz hym; fkdfjzoehs)) weiqfjzh’ ))mskaj;2ka jykai” tfia
fjzjdhs)) ;jz;sid jeis fojsfhda ila fojsÌg W;a;r Èkay’

tjsg ila fojsÌ ;jz;sid jeis fojshka jsiska msrsjrk ,Èj” mxpisL kuz
.kaOrAj mq;1hd fmrgqfldg f.k” fjzosl kuz mrAj;fhys my< jsh’

5′ tl,ays fjzosl kuz mrAj;ho” wuzniKAv kuz nuqKq .uo fojshkaf.a
wdkqNdjfhka jevshla wdf,dalj;a jsh’ tl, wjg .uzjeis ukqIHfhda fufia lSy’
))fjzosl kuz mrAj;h .sks .;af;ah’ wo fjzosl kuz mrAj;h os,sfikafkah’
l2ula ksidoehs)) ixfjz.hg meusKshdyq yg.;a f,duz veye.ekSuz we;af;da
jQy’

6′ tl, ilafojs f;u mxpisL kuz .kaOrAj mq;1hdg l:d lf

[\q 340/]

7′ mxpisL kuz .dkaOrAj mq;1f;u
fn,qjmKAvq jSKdj f.k bkaoid, .2ydjg meusK tl me;a;l isgsfhah’ mxpisL
.kaOrAj mq;1f;u jSKdj jdokh lf

8′ fufia lS l,ays Nd.2j;2ka jykafia mxpisL kuz .kaOrAj mq;1hdg fufia
m1ldY lf

9′ tjsg ilafojsÌ mxpisL kuz .kaOrAj mq;1hdg l:dlf

))udf.a orejQ mxpisLh” f;da Nd.Hj;2ka jykafiag jÌj’))

))mskaj;2ka jykai” tfiah))hs mxpisL .kaOrAj mq;1hd ilafojsÌf.a jpkh
i;2gska wid Nd.Hj;2ka jykafiag jekafoah’ ))iajduSks” weue;shka iys;jQ”
msrsjr ckhka iys;jQ ilafojsÌ Nd.Hj;2ka jykafiaf.a Y1S mdohka uqÈfkka
jËSh)) lshdh’

))mxpisLh” weue;shka iys;jQ” msrsjr ckhka iys;jQ ilafojsÌ iem we;af;la fjzjd’))

))fojsfhdao” ukqIHfhdao” wiqrfhdao” kd.fhdao” .kaOrAjfhdao fuhska
wkHjQ fndfyda i;aj iuQyfhdao fj;a kuz Tjqyqo iem leue;af;dauh))hs
lSfjdah’

0′ fufia wdYsxikh ,;a ilafojsÌ Nd.Hj;2ka jykafiaf.a bkaoid, .2ydjg
we;2,ajS Nd.Hj;2ka jykafia jeË tlame;a;l isgsfhah’ ;jz;sid jeis
fojsfhdao mxpisL .kaOrAj mq;1hdo Nd.Hj;2ka jykafia fydËska jeË tlme;a;l
isgshdyqh’ tjsg Nd.Hj;2ka jykafia ilafojsÌg fufia lSy’ ))wdhqIau;a
ilafojsÌ ms

-’ ))iajduSks” uu Nd.Hj;2ka jykafia olskq msKsi Nd.Hj;2ka jykafia fj;
tkakg leue;af;us’ tfiao jqj;a ;jz;sid jeis fojshkaf.a fuz huz l

[\q 341/]

3=’ ))iajduSks” tl,ays Nd.Hj;2ka
jykafia tla;rd iudOshlska hqla;j Wkay’ ))N2xc;s)) kuzjQ fjiuqKs rcqf.a
nsij fodfyd;a uqÈka ;nd jËsuska Nd.Hj;2ka jykafiag Wmia:dk msKsi meusK
isgshdh’ iajduSks” uu tjsg N2xc;s kuz mrsn1dcsldjg fuh lSfjus’ ))udf.a
kef.Ksfhks” ;S Nd.Hj;2ka jykafia jÌj’ iajduSks” weue;shka iys;jQ” msrsjr
ckhka iys;jQ ilafojsÌ Nd.Hj;2ka jykafiaf.a Y1S mdohka uqÈfkka jËSh))
lshdhs’

))fufia lS l,ays N2xc;s ug fuh lSjdh’ ksÈldKks” Nd.Hj;2ka jykafia
oelSug fuz ld,h iqÈiq fkdjkafkah’ Nd.Hj;2ka jykafia M,iudm;a;sfhka
hqla;h)) hkqh’

))kef.Ksh” tfykuz huz lf,l Nd.Hj;2ka jykafia ta iudOsfhka
ke.sgsfialao” tl,ays udf.a jpkfhka Nd.Hj;2ka jykafia jÌj’ iajduSks”
weue;shka iys;jQ” msrsjr ckhka iys;jQ ilafojsÌ Nd.Hj;2ka jykafiaf.a Y1S
mdohka uqÈfkka jËSh)) lshdhs’

))iajduSks” udf.a kef.KshjQ wE lsfulao” Nd.Hj;2ka jykafia jekafoao$ Nd.Hj;2ka jykafia wef.a jpkh isyslrk fialaoehs$)) weiqfjzh’

))Yl1 foafjzkaÊh” ta kef.Ksh ud jekaodh’ ;jo uu wef.a jpkh isyslrus’
;jo uu hqIau;df.a r:fha frdao Ynzofhka ta iudOsfhka ke.sgsfhus))hs lSy’

33′ ))iajduSks” huz ta fojsfhda wmg jvd m

[\q 342/]

))iajduSks” fuz lms,jia;2 mqrfhysu
nqÈka oyuz iZ.2ka flfrys meyeÈkdjQo” iS,fhka iuzmQrAK lrkakdjQo f.dmsl
kuz YdlH Èjla jQjdh’ wE ia;1SNdjh ms

))ksÈldfKks” f;dms jkdys Nd.Hj;2ka jykafia flfrys *n1yauprAhdj( Wiia
yeisrSu fldg my;ajQ .kaOrAj ksldhg meusKshdyqh’ taldka;fhka oelSug
kqiqÈiq wdldrhg Ègqfjuq’ wms huz nÌjQ my;ajQ .kaOrAj ksldhg meusKshdjQ
iy

34′ ))uu mieia we;a;djQ nqÈka jykafiaf.a Wmdisldjla jSus’ ug f.dmsl
hk kula jsh’ nqÈka flfryso” OrAuh flfryso jsfYaIfhka meyeoS” meyeÈkq
is;ska ixhdg Wmia:dk lf

))osjH f,dlfhys WmkakdjQ uu Yl1hdf.a mq;1fhla jSus’ fuysoS ud f.dml osjH mq;1hdhhso *kuska( oek .ks;a))


[\q 343/]

))tl,ays uu .kaOrAj ksldhg jdih msKsi
wdjdjQ fmr olakd ,oaodjQ NsCIQka Ègqfjus’ fmr ukqIHjQ f.#;u Y1djljQ” wms
huznÌjQ wdydrfhka ta NsCIQkag mh fiaoSuz wdosfhka ix.1y fldg wdydrfhaka
yd mdkj,skao Wmia:dk lf

))OrAuh jkdys ;udf.a oelSfukau o;hq;af;a fjz’ uuo f;mso nqÈka *Wmdikh( wY1h lrkafkda jSuq’))

))f;ms .kaOrAj ksldhg meusKshdyq fojshkaf.a odinjg meusKshyqh” .sys.hsuz jsiqjdjQ udf.a fuz fjki n,jz’))

))ta uu ia;1shkajS wo osjH lduhkaf.ka hqla;jQ osjH mqreIfhla fjus’))

35′ ))Tjqkaf.ka fofofkla jSrAhh lsrSug mgka .;a;dyqh’ f.#;uhka
jykafiaf.a wkqYdkfhka isyslrkafkda jQy’ Tjqyq fuysoSu is;a fkdw,jd
mxplduhkaf.a fodia oelaldyqh’ mdmSjQ udrhdf.a fhÈuzjQ Èlfia my l<
hq;a;djQ ldu ixfhdackhka yd ldu neÌuz isËieuSu jYfhka oelaldyqh’))

))ySk ksldhlg meusKs ta fudjqyq ;jz;sid jeis fojshka blauj;shhs yg.;a
ixfjz. we;s Yl1hdf.a jpkh wid f.dml osjH mq;1hd Yl1hdg *fufia(
lSfhah’))

))foafjzkaÊh” ukqIH f,dalfhys nqÈ flfkl2 we;’ fudjqyq Wkajykafiaf.a
mq;1fhda fj;a’ *OHdk.;( isysfhka fjkaj pq;jQ Tjqyq ud jsiska kej;;a
isysh Wmojkq ,enQy’))

))Tjqka w;2rska .kaOrAj ksldhg meusKs tlaflfkla fuys jdihg m;ajsh’
*flf,ia( jiZ. l

))fuys Tn jkyafiaf.a huz OrAuhla oek” Tjqka w;2rska jsfYaIhlg meusKs
ta fofofkla mqfrdays; nUf,djg meusKs udrA. M, jsfYaIhla wjfndaO
l

[\q 344/]

36′ tjsg Nd.Hj;2ka jykafiag fu woyi
jsh’ ))fuz Yl1hd fndfyda l,la uq,q,af,au msrsisÈh’ huz lsis m1Yakhla
uf.ka wikafkao” ta ish,a, jev we;sju wikafkus’ jevlg ke;sj fkdwikafkah’
uf.ka weiQ hula uu myod fokafkuzo” th jydu oek.kafkah)) lshdh’

kej; Nd.Hj;2ka jykafia ilafojz rcqg fufia jod

))Yl1h” uf.ka m1Yak wij’ ;g huz lsisjla leu;s kuz” ;df.a ta ta m1Yak uu fl

*m

37′ Yl1 foafjzkaÊ f;u Nd.Hj;2ka jykafiaf.a fuz m

Nd.Hj;2ka jykafia Tzyg fuh m1ldY lf

))Nd.Hj;2ka jykai” th tfiah’ udf.a ielh Èrskau Èrejsh’))

38′ Yl1 foafjzkaÊ f;fuz Nd.Hj;2ka jykafiaf.ka ;j;a m1Yakhla weiqfjzh’
))ksÈldKka jykai” wkqkaf.a iem fkdbjiSu yd ;u ieZ.jSu hk fol l2ula
uq,afldg l2ula fya;2fldg l2ula we;s l,ays l2ula cd;sfldg l2ula bmoSu
fldg we;af;ao$ l2ula we;s l,ays wka iem fkdbjiSu yd ;u iem ieZ.jSu fjzo$
l2ula ke;s l, wka iem fkdbjiSu yd ;u iem ieZ.jSu fkdfjzo$)) lSh’


[\q 345/]

))foafjzkaÊh” wka iem fkdbjiSu yd ;u
iem ieZ.jSu hk fol” m1shjQ foao” wm1shjQ foao” uQ,ldrKdfldg fya;2j fldg
cd;sfldg bmoSu fldg we;af;ah’ m1sh wm1sh ke;s l,ays BrAIHdj yd uiqrenj
jkafkah’ m1sh wm1sh ke;s l,ays BrAIHdj yd uiqrenj fkdfjzhhs)) lSfjdah’

39′ ))ksÈldKka jykai” m1sh wm1sh hk fol jkdys l2ula ksodkfldg” l2ula
cd;sfldg” l2ula bmoSu fldg we;af;ao$ l2ula we;s l,ays m1sh wm1sh fol
fjzo$ l2ula ke;s l,ays m1sh wm1sh fol fkdfjzo$)) weiSh’

))foafjzkaÊh” m1sh wm1sh fol jkdys wdYdj uQ,afldg fya;2fldg cd;sfldg
bmoSu fldg we;af;ah’ wdYdj ke;s l,ays m1sh wm1sh fol fkdfjzhhs))
lSfjdah’

30′ ))ksÈldKka jykai” wdYdj jkdys l2ula uq,afldg l2ula fya;2fldg”
l2ula cd;sfldg” l2ula bmoSu fldg we;af;ao$ l2ula we;s l,ays wdYdj fjzo$
l2ula ke;s l,ays wdYdj fkdfjzo$)) weiSh’

))foafjzkaÊh” wdYdj jkdys ys;ska mrSCIdlr ne,Su uQ,afldg” fya;2fldg
cd;sfldg” bmoSu fldg we;af;ah’ ys;ska mrSCIdlr ne,Su we;s l,ays wdYdj
fjz’ ys;ska mrSCIdlr ne,Su ke;s l,ays wdYdj fkdfjzhhs)) lSfjdah’

3-’ ))ksÈldKka jykai” ys;ska mrSCIdlr ne,Su jkdys l2ula uq,afldg
l2ula fya;2fldg” l2ula cd;sfldg” l2ula bmoSu fldg we;af;ao$ l2ula we;s
l,ays ys;ska mrSCIdlr ne,Su fjzo$ l2ula ke;s l,ays ys;ska mrSCIdlr ne,Su
fkdfjzo$)) weiSh’

))foafjzkaÊh” ys;ska jsksYaph lsrSu jkdys m1udohg fya;2jQ wdYdj yd
tlaj fhÈK yeZ.Suz uQ,afldg we;af;ah’ m1udohg fya;2jQ wdYdj yd tlaj fhÈK
yeZ.Suz cd;sfldg” bmoSu fldg we;af;ah’ m1udohg fya;2jQ wdYdj yd tlaj
fhÈK yeZ.Suz we;sl,ays ys;ska mrSCIdlr ne,Su fjz’ m1udohg fya;2jQ wdYdj
yd tlaj fhÈK yeZ.Suz ke;s l,ays mrSCId lsrSu fkdfjzhhs)) lSfjdah’

4=’ ))ksÈldKka jykai” flfia ms

[\q 346/]

))foafjzkaÊh” uu iem fjzokdjo
Èlafjzokdj Èl iem folu ueoy;a jsËSuo huz iem fjzokdjla fufia okafkao”
flfiao” fuz fiduzki fiajkh lrkakdjQ ug wl2i, OrAufhda jefv;ao l2Y,
OrAufhda msrsfy;ao” funÌjQ iem fjzokdj fiajkh fkdlg hq;2hs’ tys huz iem
fjzokdjla fufia okafkao$ flfiao” fuz iem fjzokdj fiajkh lrkakdjQ uf.a
wl2Y, OrAufhda msrsfy;ao” l2Y, OrAufhda jefv;ao” funÌjQ iem fjzokdj
fiajkh lghq;2hs’ tys huz iem fjzokdjla js;rAl rys; jspdr rys; iem
fjzokdj w;sYhska W;2uzh’))

))huz foduzkila fiajkh lsrSfuka wl2Y, OrAu jefv;a” l2Y, OrAu
msrsfy;ahhs okafkao ta foduzki fiajkh fkdl< hq;2hs’ huz foduzkila
fiajkh lsrSfuka wl2Y, OrAu msrsfy;a” l2Y, OrAu jefv;ahhs okafkao ta
foduzkia fjzokdj fiajkh l< hq;2hs’ tys js;rAl jspdr iys; foduzkila
we;af;ao thska js;rAl jspdr rys; foduzki m1KS;;rh’))

))huz WfmaCIdjla fiajkh lrkakdjQ ug l2Y, OrAufhda msrsfy;a” wl2Y,
OrAufhda jefv;ahhs okafka kuz ta WfmaCIdj fiajkh fkdl< hq;2hs’ tys
huz WfmaCIdjla fiajkh lrkakdjQ ug wl2Y, OrAufhda msrsfy;a” l2Y, OrAufhda
jefv;ahhs okafka kuz ta WfmaCIdj fiajkh l< hq;2hs’ tys huz
WfmaCIdjla js;rAl iys;o” jspdr iys;o” huz WfmaCIdjla js;rAl rys;o” jspdr
rys;o ta wjs;rAl wjspdr WfmaCIdj w;sYhska m1KS;h’ foafjzkaÊh” fufia
ms

fufia Nd.Hj;2ka jykafia Yl1 foafjzkaÊhdf.a m1Yakj,g ms

[\q 347/]

43′ fufia fuysoS Yl1 foafjzkaÊ f;fuz
u;af;ys;a Nd.Hj;2ka jykafiaf.ka m1Yakhla weiSh’ ))ksÈldKka jykai” flfia
ms

))foafjzkaÊh” uu lfha meje;auo” jpkfha meje;auo” fijSuo fomrsoaolska lshus’ fiajkh lghq;a;o fiajkh fkdlghq;a;o hkqfjks’))

))huz YrSrfha meje;aula fuz YrSrfha meje;au fiajkh lrkakdjQ ug wl2i,
OrAufhda jefv;a’ l2Y, OrAufhda msrsfy;ahhs okafkao” funÌjQ ldhsl meje;au
fiajkh fkdlghq;2hs’ tys huz ldhsl meje;aula fuz YrSrfha meje;au fiajkh
lrkakdjQ udf.a wl2Y, OrAufhda msrsfy;a’ l2Y, OrAufhda jefv;ahhs okafkao”
funÌjQ ldhsl meje;au fiajkh lghq;2hs’))

))huz jpkfha meje;aula fuz jpkfha meje;au fiajkh lrkakdjQ ug wl2i,
OrAufhda jefv;a” l2Y, OrAufhda msrsfy;ahhs okafkao” funÌjQ jpkfha
meje;au fiajkh fkdlghq;2hs’ fuz jpkfha meje;au fiajkh lrkakdjQ udf.a
wl2Y, OrAufhda msrsfy;a” l2Y, OrAufhda jefv;ahhs okafkao” funÌjQ jpkfha
meje;au fiajkh lghq;2hs’))

))fuz mfhH!ikh *fijSu( fiajkh lrkakdjQ udf.a wl2i, OrAufhda jefv;a”
l2Y, OrAufhda msrsfy;ahhs huz fijSula fufia okafkao” funÌjQ mfhH!ikh
fiajkh fkdlghq;2hs’ tys fuz mfhH!ikh fiajkh lrkakdjQ udf.a wl2Y,
OrAufhda msrsfy;a” l2Y, OrAufhda jefv;ahhs huz fuz mfhH!ikhla fufia
okafkao” funÌjQ mfhH!ikh fiajkh lghq;2hs’ foafjzkaÊh” uu mfhH!ikho
fomrsoaolska lshus’ fiajkh lghq;a;o fiajkh fkdlghq;a;o hkqfjkehs fufia
hula lshk ,oafoa kuz th fuz iËyd lshk ,os’))

))foafjzkaÊh” fufia ms

[\q 348/]

44′ Yl1 foafjzkaÊ f;fuz u;af;ys;a
Nd.Hj;2ka jykafiaf.ka m1Yakhla weiSh’ ta flfiao$ ))ksÈldKka jykai” flfia
ms

))foafjzkaÊh” uu weiska n,d o;hq;2jQ rEmho” lKska wid o;hq;2jQ
Ynzoho” kdifhka .Ë iqjË jsË o;hq;2jQ .kaOho” osfjka ri jsË o;hq;2jQ
riho” YrSrfhka iamrAYfldg o;hq;2jQ iamrAYho” isf;ka mrSCIdfldg n,d
o;hq;2jQ OrAuho fomrsoaolska lshus’ fiajkh lghq;a;o fiajkh fkdlghq;a;o
hkqhhs)) lSjdyqh’

45′ fufia lS l, Yl1 foafjzkaÊ f;fuz Nd.Hj;2ka jykafiag fu ldrKh
oekakqfjzh’ ))iajduSks” Nd.Hj;2ka jykafia jsiska fldgska jodrK ,o fuz
OrAuhdf.a wrA:h uu jsia;r jYfhka oksus’ iajduSka jykai” huz nÌjQ weig
fmfkk rEmhla fiajkh lrkakyqf.a wl2i, OrAufhda jefv;a” l2i, OrAufhda
msrsfy;ao funÌjQ weig fmfkkakjQ rEmh fiajkh fkdlghq;2hs’ iajduSks” huz
nÌjQ weig fmfkk rEmhla fiajkh lrkakyqf.a wl2Y, OrAufhda msrsfy;ao” l2Y,
OrAufhda jefv;ao” funÌjQ weig fmfkk rEmh fiajkh lghq;2hs’))

))iajduSks” huz nËjQ lKg wefik Ynzohla” kdifhka .Ë iqjË jsË
oek.kakdjQ .kaOhla” osjg oefkkakdjQ rihla” YrSrhg oefkkakdjQ iamrAYhla”
is;ska oek.kakdjQ OrAuhla fiajkh lrkakyqf.a wl2i, OrAufhda jefv;a” l2i,
OrAufhda msrsfy;ao funÌjQ oek.kakdjQ OrAu f;fuz fiajkh fkdlghq;2hs’
iajduSka jykai” huz nÌjQ oek.kakdjQ OrAuhla fiajkh lrkakyqf.a wl2Y,
OrAufhda msrsfy;ao” l2Y, OrAufhda jefv;ao” funÌjQ oek.kakdjQ OrAufhda
fiajkh lghq;2hs’))

))iajduSks” Nd.Hj;2ka jykafia jsiska fldgska jodrK ,o fuz OrAuhdf.a
wrA: jsia;rfhka okakdjQ ud jsiska fuysoS Nd.Hj;2ka jykafiaf.a m1Yak
jsiËSu wid ielh Ère lrk ,os’))

46′ Yl1 foafjzkaÊ f;fuz u;af;ys;a Nd.Hj;2ka jykafiaf.ka m1Yakhla weiSh’


[\q 349/]

))ish,qu Y1uK n1dyauKfhda iudk jdo we;a;dyqo” iudk Pkao we;a;dyqo” iudk fl

))foafjzkaÊh” ish,q Y1uK n1dyauKfhdau iudk jdo we;af;dao” iudk Pkao we;af;dao” iudk fl

))ksÈldKka jykai” ljr fyhlska ish,q Y1uK n1dyauKfhdau iudk jdo
we;af;dao” iudk Pkao we;af;dao” iudk fl

))foafjzkaÊh” f,dal i;aj f;fuz wfkal woyia fkdfhla woyia we;af;auh’
f,dalfha i;ajfhda huz huz woyia .ks;ao” ta ta woyiau oevsfia f.k hym;a
f,i f.k fuz wmf.a jpkhu i;Hhs wkHhkaf.a jpkh jrohhs lsh;a’ tfyhska ish,q
Y1uK n1dyauKfhdau iudk jdo we;af;dao” iudk ,nzOs we;af;dao” iudk
fl

47′ ))ksÈldKka jykai” ish,q Y1uK n1dyauKfhdau jskdYh fl

))foafjzkaÊh”ish,q Y1uK n1dyauKfhda tfia we;af;dao fkdfj;ahhs)) lSjdyqh’

))ksÈldKka jykai” ljr fyhska ish,q uyK nuqfKda w;Hka; ksIaGd
we;af;da” w;Hka; fhd.fCIu kuz ksrAjdKh we;af;da w;Hka; nUir we;af;da
w;Hka; fl

))foafjzkaÊh” huz ta uyK nuqfKda ;KAydj CIh lsrSfuka usÈkdyq fj;ao”
w;Hka; ksIaGd we;af;da” w;Hka; fhd.fCIu kuz ksrAjdKh we;af;da w;Hka;
nUir we;af;da w;Hka; fl

))tfyhska ish,q uyK nuqfKda w;Hka; blaujQ ksIaGd we;af;da” w;Hka;
blaujQ fhd.fCIu kuz ksrAjdKh we;af;da” w;Hka; blaujQ nUir we;af;da”
w;Hka; blaujQ fl

[\q 350/]

48′ fufia fuys Yl1 foafjzkaÊ f;fuz
Nd.Hj;2ka jykafiaf.a jpkh ms

49′ ))iajduSka jykai” huznÌjQ m1Yakhka iuznkaOj fuhska msg wkHjQ Y1uK
n1dyauKhkaf.ka uu wjldY ud;1hl2È fkd,oafouzo” fndfyda l,l isg
meje;a;djQ ta m1Yakfhda Nd.Hj;2ka jykafia jsiska ug m1ldY lrk ,oaody’
udf.a huznÌjQ jspslspzPd ixLHd; flfiaoehs mej;s yq,la jQfha kuz
Nd.Hj;2ka jykafia jsiska tho WÈrk ,oafoahhs)) oekakqfjzh’

))foafjzkaÊh” fuz m1Yak wkHjQ uyK nuqKkaf.ka weiqfjysoehs Tn okafkyso$))

))iajduSka jykai” fuz m1Yak wkHjQ uyK nuqKkaf.ka weiqfjzoehs Tn okafkyso$))

))iajduSka jykai” fuz m1Yak wkHjQ uyK nuqKkaf.ka weiqfjushs” uu oksus’))

))foafjzkaÊh” flfia kuz Tjqyq m1ldY l,dyqoehs” boska f;dmg nrla fkdfj kuz lshjhs)) lSjdyqh’

))iajduSka jykai” huz uyK nuqKka jkjdiSyqhhs lshd fyda m1dka; fiakdik
we;af;dahhs lshd fyda yZ.suzo” uu Tjqka fj; meusK fuz m1Yakhka
weiQfhus’ ud jsiska wik ,oaodjQ Tjqyq fkdoks;a” fkdokakdjQ Tjqyq uf.kau
wdmiq wi;a’ ))wdhqIau;a f;fuz ljr kuz we;af;aoehs)) wik ,o uu Tjqkag
))ksÈldfKks” uu Yl1 foafjzkaÊhhs)) m1ldY lrus’ Tjqyq ))wdhqIau;a
foafjzkaÊ f;fuz ljr lrAuhla fldg fuz ia:dkhg meusKsfhaoehs)) u;af;ys;a
wi;a’ Tjqkag uu wik ,o mrsos bf.k .kakd ,o mrsos OrAuh foius’ Tjqyq
tmuKlskau i;2gq is;a we;af;da fj;a’ ))iajduSka jykai” uu jkdys
fidajdkajQ wmdfhys fkdjefgk iajNdj we;a;djQ ksh;jQ ry;a nj msysgfldg
we;a;djQ nqoaO Y1djlfhlaus)) Nd.Hj;2ka jykafiaf.a OrAuh wid ,nk ,oaodjQ
ta oZvqjuz rys;jQ wdhqO rys;jQ m1S;s m1;s,dNh fiduzkia m1;s,dNh
taldka;fhka iir l,lsrSu msKsi” rd.h ke;s lsrSu msKsi” ksfrdaOh msKsi
flf,ia ke;s lsrSu msKsi” jsfYaI wjfndaOh msKsi” iuzfndaOsh msKsi
mj;Shhs)) m1ldY lf

[\q 351/]

40′ ))foafjzkaÊh” Tn lskuz lrKhla wrA: jYfhka olafka funÌjQ ;2Iags m1;s,dNhla fiduzkia m1;s,dNhla jsËskafkaoehs)) weiqfjdah’

))iajduSka jykai” uu lrKd yhlau wrA: jYfhka olafkahhs m1ldY lf

*3(’ fuz ia:dkfhys isgf.ku ud jsiska kej; cSjs;ho ,nk ,os’ ksÈldKka jykai” fufia oek jod, uekjs’

*4(’ uu osjH f,dalfhka pq;jQfhus” isys uq

*5(’ ta uu uq

*6(’ kHdh l1ufhka jdih yeisfrkakdjQ ug iuzfndaOsh ilDod.duS udrA.h
jkafka kuz oek.kq leu;sj jdih lrkafkus’ th ukqIH f,dalfhys udf.a
fl

*7(’ uu ukqIH wdhqI f.jd ukqIH f,dalfhka pq;jkafkuz kej; osjH f,dalfhys W;2uzjQ fojsfhla jkafkus’

*8(’ lSrA;s we;a;djQ w;sYhska m1KS;jQ wlksgd nUf,dj jdiSjQ m1isoaO
fojsfhda fj;ao” wka;su Njh mj;akd l,ays ta ksjdiia:dkh jkafkah’))

))iajduSka jykai” fuz ldrKd yh olakdjQ uu funÌjQ ;2Iags m1;s,dNhla fiduzkia m1;s,dNhla m1ldY lrus’))

4-’ ))ksu fkdlrk ,o ufkdar: we;af;a iel we;af;a flfia flfiaoehs mej;s
iel we;af;a ;:d.;hka jykafia fidhuska fndfyda l,la yeisrefkus’))


[\q 352/]

))huz lf,lays uu iel Èrel

5=’ tjsg Yl1 foafjzkaÊ f;fuz w;ska mD:sjsh msrsueo ;2ka h,la m1S;s
jdlH lSfjzh’ flfiao$ ))ta Nd.Hj;a wrAy;a iuHla iuznqoaOhka jykafiag
kuialdr fjzjd)) lshdhs’

fuz m1Yak jsiËSu lrkq ,nk l,ays Yl1 foafjzkaÊhdg rd.doS flf,ia rys;jQ
myjQ flf,ia u, we;s OrAu wei Wmkafkah” flfiao$ ))iuqoh iajNdjjQ huz
lsisjla fjzkuz ta ish,a,u ke;sjSu iajNdj fldg we;af;ah)) hkqfjks’ wkHjQ
wiQoyila foaj;djkago fufia OrAu wei Wmkafkah’

*ilalm[ay iQ;1h ksusfhah(

comments (0)