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969 LESSON 03-07-2013 WEDNESDAY FREE ONLINE eNālāndā Research and Practice UNIVERSITY run through http://sarvajan.ambedkar.org 30 Lakkhaõa Sutta AWS SUMMIT 2013, Bangalore Date: Friday, July 5, 2013 Time: 8:30am - 5:30pm Venue:The Lalit Ashok, Bangalore after registering online by visiting https://aws.amazon.com/aws-summit-2013/bangalore/?TRK=shobiz
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969 LESSON 03-07-2013 WEDNESDAY

FREE ONLINE  eNālāndā Research and Practice UNIVERSITY

run through http://sarvajan.ambedkar.org


30

Lakkhaõa
Sutta


An exciting agenda for a large enterprise or a start-up that includes presentations from AWS experts and industry leaders.
Hands-on sessions at the AWS Labs, as
well as AWS Solutions Architecture corner and solutions showcase at
the Partner & Solutions Pavilion.



AWS experts and industry leaders, hands-on sessions at the AWS Labs, as
well as AWS Solutions Architecture corner and solutions showcase at
the Partner & Solutions Pavilion.

Dr. Werner Vogels, CTO, Amazon, will be joining as our keynote speaker and will host a customer panel discussion featuring:

Kind Attention: Jagatheesan Chandrasekharan,Thanks for registering at AWS Summit, Bangalore. (organized by Amazon Seller Services Pvt. Ltd.) We are delighted to confirm your participation.

Gentle reminder: Registration opens at 7:30 am and the event starts at 8:30 am. Kindly carry a copy of this confirmation email to the event to facilitate registration.

Date: Friday, July 5, 2013
Time: 8:30am - 5:30pm
Venue:The Lalit Ashok, Bangalore
after registering online by visiting
https://aws.amazon.com/aws-summit-2013/bangalore/?TRK=shobiz


Three breakout sessions designed for
enterprises, start-ups and developers will feature detailed
presentations and case studies on topics such as Big Data on the Cloud,
Optimizing your Costs and Infrastructure with Support and Running
Lean with Optimized Architecture.


Since its inception in 2006, Amazon Web Services (AWS) has been providing cost-effective, flexible, secure and scalable technology infrastructure in-the-cloud to hundreds of thousands of companies of all sizes across over 190 countries across the globe. As part of a global series of Summit events, the AWS Summit - Bangalore (hosted by Amazon Seller Services Pvt. Ltd) is a free, one-day event where you will learn about the latest technology trends in the cloud and some of the most interesting AWS Cloud use cases and workloads. You can choose from different sessions to help you get started or dive deeper into specific solutions and use cases. This event is designed to bring AWS customers together along with those interested in cloud computing so you can learn, discover, meet other AWS customers and share ideas. You will also have an opportunity to meet with AWS experts and get your technical and business questions answered.

10 Reasons to Attend the Summit:


EACH SENTENCE IS FORMED TO SEND AS SMSes

The Awakened One with Awareness (AOA)’s asserted that, “The way to change the world is to change the nature of man.”

It offers a critical insight into how to improve conditions for our planet and its inhabitants.

The
spirit to care not just for ourselves but for others, based on an
awareness of our interlinked fates, lies at the heart of Buddhism.

These teachings challenge families, communities and nations to act in concert for the advancement of our common well-being.

That
is the best way to secure individual and collective progress in an
interdependent world.And indeed, all of the world’s great religions are
for that.

We must also change longstanding assumptions and open
our minds to new ideas and possible solutions if we are to address major
global threats.

AOAs of all traditions are invited to use the
occasion of the Day of AWS Summit, 2013 to reflect on how we can change
our actions.

AOAs  must pave the way for a more sustainable future  from the proliferation of deadly weapons to intolerance and inequality.

The
AOA, bequeathed to humanity profound teachings that can guide our
efforts to resolve the severe problems facing today’s world.

His
injunction against the three poisons of greed, anger and ignorance is
especially relevant to multilateral efforts to overcome the hunger.

It needlessly affects nearly a billion people in a world of plenty, the brutal violence that takes millions of lives each year.

It affects the senseless environmental damage that humans cause to our only home, the planet Earth.

The
theme of socio-economic development may sound modern, but its core is
the very problem of human suffering that AOA sought to addresslong ago.

Numerous
AOA organizations are putting these teachings into practice and  their
support for United Nations activities to achieve the Development Goals.

That is the  blueprint for enabling all people to enjoy lives of dignity and opportunity.

Let
us draw on the universal values of AOA to  act in solidarity with those
who are suffering, thereby contributing to a more compassionate and
awakened world for all.

CODI
(CO-OPERATIVE DIRECT INVESTMENT)

CF SALE MART
 
(CYBERNETIC FAIR SALE MART)

With lots of Metta

Jagatheesan Chandrasekharan

CO-OPERATIVE
DIRECT INVESTMENT CODI CYBERNETIC FAIR SALE MART assert that, “The way
to change the world is to change the nature of man.”

It offers Insight to Improve Conditions for Planet, Inhabitants. The world needs waves of reforms.

Generate an opportunity to set the world on a more equitable and sustainable path of development.

C
F SALE MART has much to offer that process. CF SALE MART  assert that,
“The way to change the world is to change the nature of man.”

It offers a critical insight into how to improve conditions for our planet and its inhabitants.
The
spirit to care not just for ourselves but for others, based on an
awareness of our interlinked fates, lies at the heart of Buddhism.
These teachings challenge families, communities and nations to act in concert for the advancement of our common well-being.
That
is the best way to secure individual and collective progress in an
interdependent world.And indeed, all of the world’s great religions are
for that.
We must also change longstanding assumptions and open our
minds to new ideas and possible solutions if we are to address major
global threats.
C F SALE MARTs of all traditions are invited to use
the occasion of the Day of AWS Summit, 2013 to reflect on how we can
change our actions.

C F SALE MARTs  must pave the way for a more
sustainable future  from the proliferation of deadly weapons to
intolerance and inequality.

The C F SALE MART, bequeathed to
humanity profound teachings that can guide our efforts to resolve the
severe problems facing today’s world.
His injunction against the
three poisons of greed, anger and ignorance is especially relevant to
multilateral efforts to overcome the hunger.
It needlessly affects nearly a billion people in a world of plenty, the brutal violence that takes millions of lives each year.
It affects the senseless environmental damage that humans cause to our only home, the planet Earth.
The
theme of socio-economic development may sound modern, but its core is
the very problem of human suffering that CFSM sought to address long
ago.
Numerous CFSM organizations are putting these teachings into
practice and  their support for United Nations activities to achieve the
Development Goals.
That is the  blueprint for enabling all people to enjoy lives of dignity and opportunity.
Let
us draw on the universal values of CFSM to  act in solidarity with
those who are suffering, thereby contributing to a more compassionate
and awakened world for all.

ECONOMY OF THE AWAKEN ONE WITH AWARENESS (CYBERNETIC FAIR SALE MART ) is to provide all people with a minimum income.

Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.

CFSM
 accept existing political and economic institutions, even while
providing a democratic social ethos revolutionary for its time.

Emperor
Asoka, pursued a highly activist fiscal policy even though he believed
only meditation could help people to advance in moral living.

CYBERNETIC FAIR SALE MART  places great stress on gift giving.

Income Redistribution in the Ideal State

Through
the laws of cause and condition there is a distributive cycle of one’s
current social and economic position is due to one’s good cause and
condition accumulated in the past.

This does not mean indifference to the poor, for one’s economic status is not only dependent on the laws of cause and condition.

It
is also complemented by the moral virtues of compassion and
generosity.’ Alms giving to the poor is regarded as increasing one’s
merit.

The importance of active intervention has some important implications for behavior of the “righteous ruler” as well.

CFSM
rulers are also known for the financial aid which they provided for the
poor; indeed, the rulers were advised to give their gifts to all who
are poor.

Gifts to the those who practice CFSM  do not prevent
them from providing a refuge for the destitute or from redistributing
such beneficence to the indigent.

Redistribution of income, either through the public or private, sectors, is certainly regarded in a favorable light.

In
order to favor the spiritual improvement of the population, the State
is justified in taking steps to provide all people with a minimum
income.

Radiation: Virtue as a Positive Externality

CYBERNETIC
FAIR SALE MART  theory of radiation sees the economy prospering through
the collective impact of the virtuous actions of individuals.

CFSM argue
that since the economy can ultimately prosper only through virtuous
action, ultimately the only hope for prosperity lies in a regeneration
of human kind.

Through the cultivation of the Four Sublime Abodes (loving kindness, compassion, sympathetic joy, and equanimity).

Any appropriate good action inevitably leads to an increase of the material wealth of the community.

Trade Through the Market

CYBERNETIC FAIR SALE MART  discussion on right livelihood prohibits trade in certain goods and services.

It 
means that all other types of trade are apparently allowed (but not
explicitly approved) in an interesting comparison between trading and
agriculture as means of livelihood.

The CFSM  also notes that both trading and agriculture can bring high or low returns, depending on the circumstances.

Trading
is an occupation with little to do, few duties, a small administration,
and small problems, while agriculture is the reverse.

The
capable merchant is approvingly said to know the value of goods and
prices and the profits he obtains; and to buy where the price is low and
to sell where the price is high.

A merchant who was generous to the cause was highly praised for his piety.

CYBERNETIC
FAIR SALE MART  accepts competition in general in the sense that it is
possible to compete without hurting others,excel in virtue.

It is still competition without rivalry, for victory to oneself does not mean the defeat of someone else.

Economic Policies

Description of the origins of property also discusses the origins of the State.

As
crime increased after the division of the land, the people elected a
ruler to maintain law and order, paying him for his troubles.

This suggests a type of social contract theory, which means that the ruler has important obligations toward the people.

Some of the discussion about economic policy are traditional Ten Royal Precepts of Rulership.

Governance
of  ruler: generosity, morality, liberality, uprightness, gentleness,
self-restraint, non-anger, non-hurtfulness, forbearance, &
non-opposition.

More practical advice can also be found, speaking of the GovernmentActs to increase prosperity.

Include giving of seed corn and food to farmers and of capital to merchants to start or increase their business.

Emphasizes that if prosperity increases, economic disorders and crime such as theft decrease.

Additional
insight into State economic activities can be gained by examining the
records of some of the “righteous rulers” who are revered by the CFSM.

Because
of the participation of the State in the operations of the irrigation
systems in many of these countries, the govt. had a fairly active role
in the economy.

The prototypical important righteous ruler was
the revered King Ashoka (ca. 274-232 B.C.E.), the grandson of the
founder of the Mauryan dynasty.

From Asoka’s edicts it appears that he generally accepted the economic and political institutions of his time.

However,
he also took as the goal of statecraft the welfare and happiness of the
people. He adopted a highly activist fiscal policy.

both with regard to current and capital expenditures.
 
He
gave gifts to the aged, other needy, and religious orders; he set up
public education courses to teach the doctrines of Rule of the Law;

He
cut back on large public festivals; he imported and planted medicinal
herbs; and he carried out various public works projects such as digging
of wells.

Planting of trees, construction of rest houses and animal watering stations along main roads in the empire.

Some of his edicts appeared to enforce traditional AOA  beliefs, e.g, bans on slaughtering various animals.

The
funds spent on the maintenance of the govt. and good works were high,
e.g., taxes were apparently about one fourth of the revenue of land.

Still
another righteous ruler was King Ruang  who lived in the 14th century
in Thailand, long after the canonical scriptures had been completed.

Ruang stated quite clearly that a righteous king brings prosperity to his subjects.

He apparently had a much less luxurious court or a less activist governmental expenditure policy than Asoka.

He
advised that taxes should be less than 10 percent of the crop (and less
in a drought) and that such taxes should never be higher than those of
the preceding king.

He also urged that the State provide
interest free loans to those wishing to engage in commerce and that no
profit taxes should be placed upon such commercial activities.

Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) and Politics

The Awaken One with Awareness (CFSM ) had gone beyond all worldly affairs, but still gave advice on good government.

AN
AWAKENED ONE WITH AWARENESS  ruler came from a warrior caste and was
naturally brought into association with rulers and ministers.

Despite
His origin and association, He never resorted to the influence of
political power to introduce His thoughts nor allowed His Thoughts to be
misused.

But today, many politicians try to drag the AOA’s name
into politics by introducing Him as a communist, capitalist, or even an
imperialist.

They have forgotten that the new political philosophy as we know it really developed in the West long after the AOA’s time.

Those
who try to make use of the good name of the  AOA for their own personal
advantage must remember that the  AOA was the SupremelyAwaken One.
 
for gaining political power.  who had gone beyond all worldly concerns.

There
is an inherent problem of trying to intermingle religion with politics.
The basis of religion is morality, purity and faith, while that for
politics is power.

In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power.

Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.

When
religion is used to pander to political whims, it has to forego its
high moral ideals and become debased by worldly political demands.

The
thrust of the  AOA  Rule of Law is not directed to the creation of new
political institutions and establishing political arrangements.

Basically,
it seeks to approach the problems of society by reforming the
individuals constituting that society and by suggesting some general
principles.

Through which the society can be guided towards
greater humanism, improved welfare of its members, and more equitable
sharing of resources.

There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people.

No
political system, no matter how ideal it may appear to be, can bring
about peace and happiness as long as the people in the system are
dominated by greed, hatred and delusion.

In addition, no matter
what political system is adopted, there are certain universal factors
which the members of that society will have to experience,

The
effects of good and bad Cause and Condition, the lack of real
satisfaction or everlasting happiness in the world characterized by
unsatisfactoriness, impermanence), and egolessness.

To the  AOA , nowhere in attachment is there real freedom, not even in the heavens or the world of Creator.

A
good and just political system  guarantees basic human rights and
contains checks and balances to the use of power is an important
condition for a happy in society.

People should not fritter away
their time by endlessly searching for the ultimate political system
where men can be completely free.

Because complete freedom cannot be found in any system but only in minds which are free.

To
be free, people will have to look within their own minds and work
towards freeing themselves from the chains of ignorance and craving.

Freedom in the truest sense is only possible when a person uses Rule of Law to develop his character.

Through
good speech and action and to train his mind so as to expand his mental
potential and achieve his ultimate aim of awaken-ness.

Recognizing
the usefulness of separating religion from politics and the limitations
of political systems in bringing about peace and happiness.

There
are several aspects of the  AOA’s thoughts which have close
correspondence to the political arrangements of the present day.

Firstly,
the AOA spoke about the equality of all human beings long before
Abraham Lincoln, and that classes and castes are artificial barriers
erected by society.

The only classification of human beings, according to the  AOA, is based on the quality of their moral conduct.

Secondly, the  AOA encouraged the spirit of social -co-operation and active participation in society.

This spirit is actively promoted in the political process of modern societies.

Thirdly, since no one was appointed as the AOA’s successor, the members of the Order were to be guided by the Rule of Law.

Until today very member of the Order is to abide by the Rule of Law which governs and guides their conduct.

Fourthly, the  AOA  encouraged the spirit of consultation and the democratic process.

This is shown within the community of the Order in which all members have the right to decide on matters of general concern.

When
a serious question arose demanding attention, the issues were put
before the wise and discussed in a manner similar to the democratic
parliamentary system used today.

This self-governing procedure may come as a surprise to many.

Assemblies
of  AOA’s in JAMBUDVIPA 2,500 years and more ago are to be found the
rudiments of the parliamentary practice of the present day.

A
special officer similar to ‘Mr. Speaker’ was appointed to preserve the
dignity of the Parliamentary Chief Whip, was also appointed to see if
the quorum was secured.

Matters were put forward in the form of a motion which was open to discussion.

In
some cases it was done once, in others three times, thus anticipating
the practice of Parliament in requiring that a bill be read a third time
before it becomes law.

If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.

The  AOA approach to political power is the moralization and the responsible use of public power.

The  AOA preached non-violence and peace as a universal message.

He did not approve of violence or the destruction of life, and declared that there is no such thing as a ‘just’ war.

He
taught: ‘The victor breeds hatred, the defeated lives in misery. He who
renounces both victory and defeat is happy and peaceful.

Not only did the AOA teach non-violence and peace.

He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war.

He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini.

He also dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.

The AOA discussed the importance and the prerequisites of a good government.

He
showed how the country could become corrupt, degenerate and unhappy
when the head of the government becomes corrupt and unjust.

He spoke against corruption and how a government should act based on humanitarian principles.

The
AOA once said, ‘When the ruler of a country is just and good, the
ministers become just and good; when the ministers are just and good,
the higher officials become just and good; when the higher officials are
just and good, the rank and file become just and good; when the rank
and file become just and good, the people become just and good.’

The  AOA said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty.

Governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.

The  AOA suggested economic development instead of force to reduce crime.

The government should use the country’s resources to improve the economic conditions of the country.

It could embark on agricultural and rural development, provide financial support to entrepreneurs and business.

Provide adequate wages for workers to maintain a decent life with human dignity.

The AOA had given to rules for Good Government. 

These
ten rules can be applied even today by any government which wishes to
rule the country peacefully. The rules are as follows:

1) be
liberal and avoid selfishness,
2) maintain a high moral character,
3) be
prepared to sacrifice one’s own pleasure for the well-being of the
subjects,
4) be honest and maintain absolute integrity,
5) be kind and
gentle,
6) lead a simple life for the subjects to emulate,
7) be free
from hatred of any kind,
8) exercise non-violence,
9) practice patience,
and
10) respect public opinion to promote peace and harmony.

Regarding the behavior of rulers, He further advised:

-
A good ruler should act impartially and should not be biased and
discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be enforced.
It
should not be enforced just because the ruler has the authority to
enforce the law. It must be done in a reasonable manner and with common
sense.

‘If a man, who is unfit, incompetent, immoral, improper,
unable and unworthy of rulership, has enthroned himself a ruler with
great authority.

He is subject to be tortured‚ to be subject to a
variety of punishment by the people, because, being unfit and unworthy,
he has placed himself unrighteously in the seat of sovereignty.

The
ruler, like others who violate and transgress moral codes and basic
rules of all social laws of mankind, is equally subject to punishment.

To be censured is the ruler who conducts himself as a robber of the public.

It is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.

The ruler always improves himself and carefully examines his own conduct in deeds, words and thoughts.

To
discover and listen to public opinion as to whether or not he had been
guilty of any faults and mistakes in ruling the kingdom.

If it
is found that he rules unrighteously, the public will complain that they
are ruined by the wicked ruler with unjust treatment, punishment,
taxation, or other oppressions including corruption of any kind, and
they will react against him in one way or another. On the contrary, if
he rules righteously they will bless him: ‘Long live His Majesty.’

The
AOA’s emphasis on the moral duty of a ruler to use public power to
improve the welfare of the people had inspired Emperor Asoka in the
Third Century B.C.

To do likewise. Emperor Asoka, a sparkling
example of this principle, resolved to live according to and preach the
Rule of Law and to serve his subjects and all humanity.

He
declared his non-aggressive intentions to his neighbors, assuring them
of his goodwill and sending envoys to distant kings bearing his message
of peace and non-aggression.

He promoted the energetic practice
of the socio-moral virtues of honesty, truthfulness, compassion,
benevolence, non-violence, considerate behavior towards all,
non-extravagance, non-acquisitiveness, and non-injury to animals.

He encouraged religious freedom and mutual respect for each other’s creed.

He went on periodic tours preaching the Rule of Law to the rural people.

He
undertook works of public utility, such as founding of hospitals for
men and animals, supplying of medicine, planting of roadside trees and
groves, digging of wells, and construction of watering sheds and rest
houses.

He expressly forbade cruelty to animals.

Sometimes the AOA is said to be a social reformer.

Among
other things, He condemned the caste system, recognized the equality of
people, spoke on the need to improve socio-economic condition.

Recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women.

Recommended the incorporation of humanism in government and administration.

And taught that a society should not be run by greed but with consideration and compassion for the people.

Despite
all these, His contribution to mankind is much greater because he took
off at a point which no other social reformer before or ever since had
done.

That is, by going to the deepest roots of human ill which are found in the human mind.

It is only in the human mind that true reform can be effected.

Reforms imposed by force upon the external world have a very short life because they have no roots.

But those reforms which spring as a result of the transformation of man’s inner consciousness remain rooted.

While
their branches spread outwards, they draw their nourishment from an
unfailing source — the subconscious imperatives of the life-stream
itself.

So reforms come about when men’s minds have prepared the
way for them, and they live as long as men revitalize them out of their
own love of truth, justice and their fellow men.

The doctrine preached by the AOA is not one based on ‘Political Philosophy’.

Nor is it a doctrine that encourages men to worldly pleasures.

It sets out a way to attain Eternal Bliss.

In other words, its ultimate aim is to put an end to craving  that keeps them in bondage to this world.

‘The path that leads to worldly gain is one, and the path that leads to Eternal Bliss (by leading a religious life)is another.’

However, this does not mean that  AOA cannot or should not get involved in the political process, which is a social reality.

The
lives of the members of a society are shaped by laws and regulations,
economic arrangements allowed within a country, institutional
arrangements.

They are influenced by the political arrangements of that society.

Nevertheless, if an AOA wishes to be involved in politics, he should not misuse religion to gain political powers.

Nor
is it advisable for those who have renounced the worldly life to lead a
pure, religious life to be actively involved in politics.

Putting CYBERNETIC FAIR SALE MART of Awaken One with Awareness ( CFSM of AOA) to Work: 


A New Approach to Management and Business

CFSM of AOA Economics: The Emerging Middle Path between Capitalism and Socialism

A novel approach to economic management that goes beyond socialism and capitalism.

The proposed economics for the 21st century is ‘CFSM of AOA Economics’.

Based on the insight of the CFSM of AOAb that spiritual liberation is attained by avoiding extremes.

Whether by indulgence in worldly pleasures or severe asceticism, and treading namely ‘ the Middle Way ‘.

  ‘CFSM of AOA Economics ‘ is recommended as the ideal middle path between the competing models of capitalism and socialism.

Both these systems, have failed to contain the relentless destruction of the natural environment and the human community.

Forced leading executives and planners to search for new solutions for planetary problems.

Best aspects of both capitalist and socialist economic systems is drawn in  ‘ CFSM of AOA Economics ‘ model.

It supports the conventional forces of a free market and competition without destroying either nature or human society.

Alternate vision of sustainable economics is meant to be more just and more ecologically sound.

Inspired by the fundamental CFSM of AOA  insight of the inter-connectedness existing among all living things.

That CFSM of AOA, Economics and Ecology are all inter-related.

There
is a heavy emphasis on the concept of freedom as understood in CFSM of
AOA in contrast to the Western concept of ‘freedom’.

In the West ‘freedom’ revolves around the rights of the individual i.e. freedom to do what one wishes.

In CFSM of AOA , ‘freedom’ means freedom from personal desires or attachments.

An
CFSM of AOA approach to economics requires an understanding that
economics and a moral and spiritual life are neither separate nor
mutually exclusive.

The 20th Century has been ravaged by a materialistic, self-centered consumerism.

The next century needs to focus on the quality and spirituality of life itself. CFSM of AOA , which advocates the ‘Middle Path’.

Serves
as an important resource to pursue an alternative to the extremes of
capitalism and socialism, or pure self-interest and utter self-negation.

The Essence of CFSM of AOA Economics

Three key phrases are identified that underlie the model of Awaken One with Awareness (CYBERNETIC FAIR SALE MART ) Economics.

They are:

1) an economics that benefits oneself and others

2) an economics of tolerance and peace

3) an economics that can save the earth.

An Economics that benefits oneself and others

Theory of free enterprise based on the concept of self-benefit is developed.

This led to people being more concerned with enriching themselves and disregarding the interests of others.

At
the international level, major colonial powers such as England,
Netherlands, France, Portugal and Spain developed their economies from
the resources taken from other poorer regions, without an adequate
resulting benefit accruing to the colonies.

In contrast, the
earlier CFSM of AOA  societies such as JAMBUDVIPA during the time of the
CFSM of AOA or Japan during the time of Prince Shotuku ( 574 - 622 AD )
existed with a radically different social approach.

In Japanese
society where the density of population was high, human relations were
tightly interwoven, and Japanese people were encouraged to pay great
attention to how other people thought or reacted.

In the
Japanese world of business, earning the trust of others and entering
into mutually beneficial transactions have always been given priority.

Such conduct was the result of deep-seated CFSM of AOA  influence.

The
Western obsession with ’self-benefit ‘ and indifference to the rights
of non-European people has been well analysed by former  diplomat
K.M.Panikkar in his ground breaking book ‘Asia and Western Domination - A
Survey of the Vasco De Gama Epoch of Asian History 1498 - 1945,
published in 1953.

Panikkar says that western colonial powers
were reluctant to recognise that doctrines of international law applied
outside Europe or that European nations had any moral obligations when
dealing with Asian people.

For example, when Britain insisted on
the opium trade against the laws of China in the 19th Century, there
was a prohibition by law on opium smoking in England.

In
countries under direct British occupation eg. JAMBUDVIPA, Ceylon and
Burma, though there were equal rights established by law, there was
considerable reservation in enforcing the law against Europeans.

Maurice
Collis, a British magistrate in Burma, gives a rare candid account in
his book ‘Trials in Burma’ ( 1938 ) about the pressures brought upon him
by the members of the Colonial Government and the British expatriate
community, to be partial towards Europeans in his judgments.

Panikkar
avers that this doctrine of different rights (which made a mockery of
the concept of the Rule of Law) persisted to the very end of western
colonial domination and was a prime cause of Europe’s ultimate failure
in Asia.

An Economics of Tolerance and Peace

The  Emperor Asoka established the world’s first welfare state in the third century BC upon embracing  AOA  approach.

He
renounced the idea of conquest by the sword. In contrast to the western
concept of ‘ Rule of Law ‘, Asoka embarked upon a ‘policy of piety or
rule of righteousness’.

The basic assumption of this policy of
piety was that the ruler who serves as a moral model would be more
effective than one who rules purely by strict law enforcement.

The
right method of governing is not only by legislation and law
enforcement, but also by promoting the moral education of the people.

Asoka began by issuing edicts concerning the ideas and practice of Rule of Law, dealing with universal law and social order.

Realizing that poverty eroded the social fabric, one of his first acts was to fund social welfare and other public projects.

Asoka’s
ideals involved promoting policies for the benefit of everyone in
society, treating all his subjects as if they were his children and
protecting religion.

He built hospitals, animal welfare shelters and enforced a ban on owning slaves and killing.

He
gave recognition to animal rights in a number of his rock edicts and
accepted state responsibility for the protection of animals.

Animal sacrifice was forbidden by law.

An important aspect of Asoka’s economics of peace was tolerance.

In
one of his rock edicts, Asoka calls for religious freedom and
tolerance, and declares that by respecting someone else’s religion, one
brings credit to one’s own religion.

The idea of religious
tolerance only emerged in the West in 1689 with the publication of John
Locke’s book ‘ A Letter Concerning Toleration ‘.

From a CFSM of
AOA  perspective, politics can be summed up by the wheel turner, which
means a  political ruler who protects his people and the AOA teachings.

Asoka
was the prototype of this ruler whose political ideas were to inspire a
countless number of other Asian Emperors and rulers.

One enthusiastic follower of Asoka in Japan was Prince Shotuku. (574 - 622 AD ). An ardent believer in AOA  approach,

Shotukti drafted a 17 Article Constitution (the first AOA  approach Constitution of Japan).

It
was promulgated in 604 AD. Shotuku appeals neither to ’self-evident
truths ‘ (as in the American Constitution ) nor to some divine right of
rulers as the basis of law.

He begins pragmatically by stating
that if society is to work efficiently for the good of all, then people
must restrain factionalism and learn to work together.

A key
feature of this Constitution is the emphasis placed on resolving
differences by appeals to harmony and common good, using the procedure
of consensus.

This approach is in marked contrast to the western view that factions can be controlled only legally by a balance of powers.

Decision making by consensus is a significant characteristic of Japanese society.

Every effort is made to ensure that minority dissident factions are not allowed to lose face.

The
influence of AOA approach in Japan was such that in 792 AD Emperor
Kammu (781 - 806 AD) despite constant threats from Korea, abolished the
100 year old national army, except for one regiment to guard the region
near Korea.

National security was maintained by sons of local clan leaders somewhat similar to the present day police.

Japan
was effectively without an army until the emergence of the new warrior
class before the Kamakura, Shogunate (1192 - 1333 AD).

Tibet is another example of demilitarisation (in the 17th century).

What
is significant to note here is that long before the ideal of
demilitarisation was espoused in western countries, ancient AOA
countries had already implemented it.

In Japan, beginning from the 9th century, the death penalty was abolished for nearly three and a half centuries.

An Economics to save the Earth

The
practice of industrial societies indulging in a policy of take-and-take
from nature is criticized, despite economics being fundamentally about
exchange or give-and-take.

A possible root cause of the western attitude towards nature. This passage declares:

“So
God created man in his own image, in the image created he him, male and
female created he them. And God blessed them, and God said unto them,
“Be fruitful and multiply, and replenish the earth and subdue it, and
have dominion over the fish of the sea, and over the fowl of the air,
and over every living thing that moveth upon the earth”.

Some
have interpreted this passage literally, as one giving divine sanction
to domination of the earth for the benefit of only human beings and
disregarding the interests of both plants and other living creatures of
this world.

In contrast, AOA approach sacred texts are much more
humble and always emphasise the need to live in harmony with nature and
peacefully co-exist with other living creatures, as the ideal and noble
way.

In the AOA  approach worldview, humans rather being masters of this earth, simply make up one tiny element in a vast cosmos.

In
the CFSM of AOA approach Economics that proposes, the earth rather than
human beings will be placed at the center of our worldview.

History of Economics

The
major ideas in the theories of prominent economists such as Adam Smith
(1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 - 1883),
John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the German
Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899 -
1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s best-selling
book ‘ Civitas Humanas (Human Citizen) published in 1949 as laying the
foundation for the new humanistic school of economics is singled out.

The
concept of `social market economics’ advocated by Ludwig Erhard in his
1957 book ‘Woffistand fur Alles (Happiness for All ) as the precedent
for developing the new AOA approach Economics is used. Erhard called for
the need to overcome the inherent tensions between the haves and
have-nots in society, through such governmental policies as the banning
of cartels, using government ‘price valuation’ to ensure fair pricing,
rent control and supporting people with disabilities.

Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter on AOA approach Economics is an inspiration.

Schumacher was heavily influenced by AOA approach meditation and wisdom during his time in Myanmar (formerly Burma).

Though
Schumacher recommended a new approach to economics based on
AOAapproach, that Schumacher’s ultimate solutions were sought in
Christian oriented ethics.

Nevertheless, that Schumacher’s book should serve as a wake up call for those living in AOA  approach countries.

He
further says that given the destruction of the natural environment that
has taken place in the industrial West, the time has come to use a 
AOA approach to economics.

Historical Background of CFSM of AOA Economics

The life story of the AOA offers a valuable lesson when focusing on CFSM of AOA approach economics.

The
Prince rejected the material comforts of a royal life, and also
realised the futility of asceticism and denial of natural physical
needs.

‘’AOA walked a fine line between materialism and denial
of the world, and this middle way or moderate standpoint is fundamental
to understanding CFSM of AOA  Economics’.

The ordinary public and the merchant class supported CFSM of AOA approach from the very outset.

As
AOA approach moved eastwards over the centuries, to China, Korea and
Japan it absorbed elements of the culture of these countries and became
transformed along the way.

It also managed to transform the
societies and economies of these countries by introducing ethical
concepts into the pursuit of profit.

In Japanese history there
has been substantial AOA approach support of commerce, which had come to
fruition during the Edo period (1603 - 1867).

This period witnessed an explosion of economic activity.

Some
sociologists have found interesting parallels in the connections
between the Protestant work ethic and capitalism, and between the rise
of Japanese Capitalism and the religious thought of the time.

Unrestrained Consumption

The world’s natural resources would be depleted if two factors are not immediately addressed:

1) the ever increasing population growth, and

2) the mismanagement of desire ( particularly of those people in the so-called advanced countries)

In
the Ryoan-ji, the AOATemple of Kyoto, famous for its stone and sand
garden, there is a poem carved on a stone, which says ‘ Know what one
really needs ‘.

This is no simple injunction.

To know what one really needs in life requires great wisdom.

But to have the strength to say ‘no’ to the unessential products in life would release a person from the coils of consumption.

This
view i.e. of wanting what is really essential reflects the AOA approach
view of consumption and it is the ideal attitude to be promoted in the
coming century.

Right Livelihood

Right livelihood is one of the components of the Noble Eightfold Path.

Its importance lies in the fact that the work one does for a living influences a person’s thinking.

The AOA has named five types of occupations as unwholesome ways of earning a living.

They are

1) Selling liquor or being connected with the production and sale of liquor

2) Sale of flesh or being connected with the raising and killing of animals

3) Poison (includes drugs)

4) Trading in living beings (includes slavery or for similar purposes)

5) Dangerous weapons.

The layman’s code of discipline or gihi vinaya  is the premise for developing the right work ethic for the next century.

In one passage AOA says “One should work like a bee to earn one’s livelihood.

Do not wait for others to help, nor depend on others foolishly.

AOA showed his concern for the material welfare and the spiritual development of his lay disciples.

In
the discourse to young Sigala, the AOA  explained the full range of
duties owed by a layman to all those with whom he interacts.

The
AOA also indicated how wealth has to be spent i.e. one portion for
one’s needs, which includes offerings to Order of AOA and charity, two
portions on investment and the fourth portion to be kept for an
emergency.

Japanese entrepreneurs who had incorporated
AOA  principles and meditation techniques in their day to day work in an
effort to develop a more humanistic and environmentalist business
ethic.

CFSM of AOA  Economic Vision

Provides food for thought to anyone wishing to adopt an innovative approach to Management and Business.

However
the greatest appeal of this highly readable book lies in the elaborate
development of Schumacher’s profound insight that there is another way
of approaching economics, based on the ideas taught in the East 2500
years ago, particularly of the fundamental interconnectedness of people
and nature.

It is upon this premise that the world can shift from a throw-away culture to a more sustainable* civilisation.

This
work also throws a challenge to governments in AOA  approach countries
to develop a AOA   economic vision as a part of national planning, as we
move towards a new millennium.

ECONOMY OF THE CFSM of AOA ) is to provide all people with a minimum income.

Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.

CFSM
of AOA  accept existing political and economic institutions, even while
providing a democratic social ethos revolutionary for its time.

King
Asoka, greatest of all  emperors, pursued a highly activist fiscal
policy even though he believed only meditation could help people to
advance in moral living.

CFSM of AOA places great stress on gift giving.

Income Redistribution in the Ideal State

Through
the laws of cause and condition there is a distributive cycle of one’s
current social and economic position is due to one’s good cause and
condition accumulated in the past.

This does not mean
indifference to the poor, for one’s economic status is not only
dependent on the laws of cause and condition, but is also complemented
by the moral virtues of compassion and generosity.

‘ Alms giving
to the poor is regarded as increasing one’s merit The importance of our
active intervention has some important implications for behavior of the
“righteous ruler” as well.

CFSM of AOArulerss are also known for
the financial aid which they provided for the poor; indeed, the ”
Cakkavatti-Sihanada Suttanta” advises rulers to give their gifts to all
who are poor.

Moreover, gifts to the practioners of CFSM of
AOA  do not prevent them from providing a refuge for the destitute or
from redistributing such beneficence to the indigent.

Redistribution of income, either through the public or private, sectors, is certainly regarded in a favorable light.

In
order to favor the spiritual improvement of the population, the State
is justified in taking steps to provide all people with a minimum
income.

Radiation: Virtue as a Positive Externality

CFSM
of AOA  theory of radiation sees the economy prospering through the
collective impact of the virtuous actions of individuals.

AOA argue
that since the economy can ultimately prosper only through virtuous
action, ultimately the only hope for prosperity lies in a regeneration
of human kind.

Through the cultivation of the Four Sublime Abodes (loving kindness, compassion, sympathetic joy, and equanimity).

Any appropriate good action inevitably leads to an increase of the material wealth of the community.

The Cloud that refers to a centralized location on the Internet that
stores data, making it accessible anytime, anywhere, from any device.
Small businesses have embraced the Cloud because it has a number of
benefits, including:

  • Reduced Cost - Using the Cloud over physical file storage can save a significant amount of money.
  • Ease of Use - Saving and accessing files on the Cloud is easy,
    making it an attractive option, even for non-technical small business
    owners.
  • Flexibility - The Cloud, and the way you use it, can grow and change as your business needs grow and change.
  • Automation - Instead of having to invest in IT support to keep your
    file storage system updated and maintained, most applications that use
    the Cloud automatically update themselves.

Of course, there are also negatives to using the Cloud. Security of
data stored in the Cloud and loss of complete control over that data are
serious concerns, for example. However, there are ways to protect your
data to ensure it remains accessible and secure at all times. In most
cases, the benefits far outweigh the risks for small business owners.

Here are some of the ways small businesses can use the Cloud. Review
this list and how it applies to your business as you explore how the
Cloud can help you use technology to do more with less.

1. Data Backup

As a small business owner, you are probably already aware of the
importance of backing up your data so you don’t lose everything in the
case of a systems failure or other disaster. The Cloud not only
simplifies the process by allowing your data to automatically update as
you work, but it also creates copies of your data off-site where it will
be safe from any local natural disaster, theft or malfunction.

2. Mobile Working

One of the great benefits of technology is the ability for small business owners to create fully functional mobile offices.
The Cloud fits in perfectly with this because it allows you to access
and sync your data from wherever you are, essentially allowing you to
take your office with you on the road.

3. Information Sharing

Whether you have in-house staff or a team spread across a distance,
the Cloud makes sharing data effortless. Once you have your data backed
up, sharing files can be as easy as sending a link, eliminating the
cumbersome process of emailing large files or saving copies on drives
that are then mailed.

4. File Storage

Many small businesses are using images, audio and video to enhance their marketing activities.
These files often take up a significant part of your hard drive space,
which can be costly. The Cloud allows you to shift the storage of large
files off of your local system, saving local storage for the files you
need to access every day.

5. Growth Planning

The Cloud is scalable, so it allows small businesses to create a plan
for growth that utilizes the benefits of the Cloud without a
significant up-front investment. You can start small, and gradually
increase your usage over time, while only paying incrementally for the
services and access you need. The Cloud is also self-managed by the apps
that provide the services, so you can eliminate or at least reduce the
need for an in-house IT staff to manage your technology.

Small business owners who want to reduce costs
without sacrificing their ability to do business and compete with
larger companies are using the Cloud. If you are ready to put the Cloud
to work for your business, you can start small so you can see the
benefits without making major changes to your operations. Over time, you
will discover news ways to use and benefit from the Cloud.

Start a Business

Try a New Marketing Activity

Write a Short & Sweet Business Plan

Explore Online Business Training

As Guide to Small Business Information Guide,Online Business / Hosting,Desktop Video Guide,Web Design / HTML,Entrepreneurs,Portable Electronics,Internet / Network Security,Digital Cam



It has identified some of
the students of the University to become partners of AWS Summit,
Bangalore organised by Amazon Seller Service Pvt.Ltd. As per the tele
conference we had on 17th June 2013, we will be delighted
if you let us know the number of participants you may allow us to be part of the Summit.


1) Mr. Kodand Ram Software Engineer  now Practicing Advocate to be a Start-up in farming-kodandram76@yahoo.com- 9901144330

2) Mr. Shibu Final Year Law student planning to Start-up enterprise for Tribals-shibutsa@yahoo.co.in-9994646730

3) Mr. Jankiramulu Expert Airplane manufacturer wishes to start-up solar plane manufacture-pjanakiramulu@rediffmail.com-9901451070

4) Mr. H.Lingaiah Expert wt. & CG of Airplanes planning small civil Airplanes-hlingaiah@yahoo.com-9901452620

5) Dr.Gajendran Expert small aircraft Manufacturer planning to start-up the same.-ceegee49@gmail.com-9880595603

6) Dr. Balkrishna Expert Helicopter Designer planning to start-up new ventures.-bala_hdb@hotmail.com-9845180131

7) Dr. Balasundaram MD Aircraft planning to Start-up manufacture-pbsundaram@gmail.com-

8) Master Tushar Kumar wishes to start-up own enterprise.-tushark186@gmail.com-2221643729

9) Mrs Banurekha Pradee Kumar Expert play homes wishes to start-up the same.-banurekha.p@gmail.com-+911409931058

10) Miss Keethi Planning to start-up new enterprise.-keerthi161@gmail.com-

11) Mr. Hamsraj Expert Software Engineer willing to upgrade his expertise-hamsamrjc@yahoo.co.in-

12) Mr. R. Muniappa Expert Social Scientist willing to Start-up enterprises for the needy-rmuniyappabsp@rediffmail.com-998060657

13)  Dr. Raguraman willing to upgrade his Clinic to Nursing Home.-drraghuramanv@gmail.com-9243436464

14) Mr. Karthik Raja Expert Event Management wishes to develop the same.-Kartik.udaa@gmail.com-9845188332

15) Mr. Jitendra Kumar & Viji small enterprise to be developed to large enterprise.-viji.jeethindra@gmail.com,ragavendra.enterprises931@gmail.com-9845796891

16) Mr. Bharath Kumar willing to develop his event management.-bharathkumarl@hcl.in-9341035361

17) Mr. Sathish Kumar expert event Management -sadasathya@gmail.com-

18) Mr. Jose Expert Computer repair and maintanance - 9342570677

19) Mr. Kumar Dhammo Expert Educationist, kumaradhammo@gmail.com, 9845703702

Thanking you  with kind regards and awaiting for your kind response.

Jagatheesan Chandrasekharan (JC)

Rector

FREE ONLINE  eNālāndā Research and Practice UNIVERSITY

                 

https://aws.amazon.com/aws-summit-2013/bangalore/?TRK=2wo&mkt_tok=3RkMMJWWfF9wsRoiuajIZKXonjHpfsX56ewvXa62lMI%252F0ER3fOvrPUfGjI4ATMBrNK%252BTFAwTG5toziV8R7jML81rzNQQUhDr



                                                
Kind Attention: Jagatheesan Chandrasekharan,

Thanks for registering at AWS Summit, Bangalore.
(organized by Amazon Seller Services Pvt. Ltd.) We are delighted to
confirm your participation.                                            

Date: Friday, July 5, 2013

Time: 8:30am - 5:30pm

Venue:The Lalit Ashok, Bangalore

If you have any questions, please do not hesitate to contact Ms. Vyshali P K at +91 7483104482

or email us: awssummit.bang@shobiziems.com

Gentle reminder:
Registration opens at 7:30 am and the event starts at 8:30 am. Kindly carry a copy of this confirmation email to the event to facilitate registration.

We will give you a reminder call prior to the event date.

We look forward to meeting you!

Regards,
Amazon Web Services Marketing Team

AWS Blog  ln brk  Facebook  Twitter  YouTube  Slideshare







Speakers

Dr. Werner Vogels

Dr. Werner Vogels
CTO, Amazon


Dr. Werner Vogels is Vice President and Chief Technology Officer at
Amazon where he is responsible for driving the company’s technology
vision, which is to continuously enhance the innovation on behalf of
Amazon’s customers at a global scale.



Krishna Mehra

Krishna Mehra
Co-Founder & CTO, Capillary


Krishna is the Cofounder & CTO of Capillary Technologies, where he
drives the product vision and strategy for the company. As a technology
evangelist, Krishna believes that true innovation happens at the
confluence of Technology and Business. At Capillary, he has created
powerful products that address the gaping void of customer engagement in
Retail. Capillary’s products have enabled hundreds of consumer facing
businesses worldwide to embrace emerging and cutting-edge paradigms -
including Real-time Analytics integrated Mobile and Social Media based
customer engagement technologies.



Srini Rajam

Srini Rajam
Chairman & CEO, Ittiam


Srini Rajam co-founded Ittiam Systems in 2001, along with a team of
senior leaders from the semiconductor industry. Prior to Ittiam, Srini
was the Managing Director of Texas Instruments (TI) India during
1995-2000 and led TI India to be among the most valuable R&D centers
for TI. He had also served as the first Technical Marketing Director
for TI Asia Region, member of the TI Asia Leadership Team and Chairman
of TI Asia Technical Council.



Renjit Paul

Renjit Paul
Senior Manager - IT, Malayala Manorama


Renjit Paul leads the technology team of Manorama Online which drives
the digital initiatives of various products from Malayala Manorama
group. Manorama Online has been in the digital business for more than 15
years and runs multiple websites across several verticals. My key roles
include choosing the right platform and infrastructure for building and
deploying scalable web applications and portals. Has vast experience in
working with various enterprise content management systems for media
portals. Has been working with Malayala Manorama group since 1997.



R Chandrashekar

R Chandra”shekar”
Head - Engineering & Tech, MeriTrac


R Chandra”shekar” heads the Engineering and Technology division at
MeritTrac. Heading a critical function in an evolving market, Shekar is
responsible for introducing transformational internet-based technology
products that will modernize the Indian testing and assessment
landscape. The products being developed include solutions for Online
Assessment, scheduling, online Application deployment over cloud, Tablet
based initiatives etc. He is leading the effort in development of an
end to end internet based Scalable Enterprise Assessment Platform
deployed over cloud as well as OnPrem, that will include question bank
platform, rule based Question Paper generation, massive deployment
across over 500 centers with differing internet bandwidth available,
conduct on online exams with 0% result/response loss, and automatic
report generation utilizing Open Source stack.



Vikram Nayak

Vikram Nayak
Co-Founder & CTO, Vizury


Vikram is the CTO and one of the co-founders of Vizury. He currently
oversees product architecture and technology development. He is also
responsible for driving innovation at Vizury. At Vizury, Vikram has also
been instrumental in building the engineering team from the ground-up.
Prior to this, he was a part of the Enterprise solutions group of
Trilogy (renamed Versata). At Trilogy, Vikram handled Pricing,
Configuration and project management in the Enterprise Solutions Group.
He has also worked with behavioural targeting leaders focused on the US
market.

Agenda

AWS Summit, July 5

8:30am - 9:30am Registration and Partners & Solutions Pavilion
8:30am - 5:00pm AWS Hands-On Labs
Visit the AWS Hands-On Labs and take
advantage of 16 self-paced lab sessions. These labs give you an
opportunity to get hands-on experience with AWS using common use cases
in a live AWS environment. The lab room is staffed with knowledgeable
AWS engineers and Solutions Architects to help answer your questions.
Each lab is approximately 1 hour and seating is limited to 40 attendees
at a time. All labs are available at no charge and dedicated computers
are provided.

▼ View Lab Topics

9:30am - 9:35am Welcome Remarks
9:35am - 11:05am Opening Keynote & Customer Panel
Speaker: Dr. Werner Vogels, CTO, Amazon


Customers:

  • Krishna Mehra, Co-Founder & CTO, Capillary
  • Srini Rajam, Chairman & CEO, Ittiam
  • Renjit Paul, Senior Manager - IT, Malayala Manorama
  • R Chandra”shekar”, Head - Engineering & Tech, MeriTrac
  • Vikram Nayak, Co-Founder & CTO, Vizury

11:05am - 11:45am ▼ The Total Cost of (Non) Ownership in the Cloud
11:45am - 12:45pm Networking Lunch and Partners & Solutions Pavilion
12:45pm - 4:05pm Breakout Tracks:

Start-Up and Developer Track

▼ AWS Enabling the Development Lifecycle

▼ 0 to Production in 40 minutes

▼ How Start-Ups and VCs benefit from AWS

▼ Scaling Seamlessly and Going Global with the Cloud

▼ Running Lean with Optimized Architecture

Enterprise Track

▼ Extend your Datacenter in the Cloud and achieve High Availability with Reliable Security at Low Cost

▼ Running Enterprise Applications like SAP, Oracle and Microsoft on the AWS Cloud

▼ Petabyte Scale Data Warehousing at Low Cost

▼ AWS Support - Optimizing your Costs and Infrastructure with Support

Solutions and AWS Use Cases Track

▼ Web, Mobile and Social Apps on AWS

▼ Big Data Analytics, Co-Presented with Intel

▼ Media Industry Use Cases on AWS

▼ Disaster Recovery, Backup and Archive in the Cloud

▼ Running High Churn Development & Test Environments

4:05pm - 4:30pm Break
4:30pm - 5:10pm Fireside Chat with Dr. Werner Vogels, CTO, Amazon
5:10pm - 5:30pm Closing Remarks
5:30pm Event Concludes


Location

The Lalit Ashok | Kumara Krupa High Grounds, Bangalore


View Larger Map


Event Sponsors

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http://en.wikipedia.org/wiki/Werner_Vogels


Jump to: navigation, search
Werner Vogels
Wernervogels ddp.jpg
Werner Vogels VP and CTO of Amazon.com
Born 3 October 1958 (age 54)
Amsterdam
, Netherlands
Residence Seattle, Washington
Nationality Dutch
Fields Distributed computing
Institutions Cornell University
Amazon.com

INESC Porto

Vrije Universiteit
Alma mater Vrije Universiteit
Thesis Scalable Cluster Technologies for Mission Critical Enterprise Computing (2003)
Doctoral advisor Henri Bal
Andy Tanenbaum
[1]
Known for Amazon Web Services
Website
twitter.com/Werner
www.allthingsdistributed.com

Werner Hans Peter Vogels (born 3 October 1958 in Amsterdam, Netherlands) is the chief technology officer

Spreading Buddhism Conference 2013 will be held at Nagpur (India) on July 20-21, 2013.
The two days conference will be discussed on following topics.:



1.
Buddha Sangiti ( Discussion of Buddhist Monks).

2.
The Concept of Buddhist India.(Symposium)
3. Buddhists Code of Conduct.(Free Discussion)
4. Buddhism & Women Empowerment.(Symposium)

5. Buddhists Literature. (Discussion)


6.
Buddha’s Economics - Five precepts.(Symposium)
7. Co-ordination of Buddhist at Large.

8.
Implementation of prepared action plan of World Buddhist Conference 2006 of Nagpur(India).(Discussion)

9.
Buddhists Poet Gathering & Cultural Events.

You are cordially invited this conference. Lodging and boarding
facilities will be provided to the delegates & participants outside.


With bests Compliments from :


Dr. Milind Jiwane , Chairman & Chief Organizer,


Spreading Buddhism Conference 2013 at Nagpur (India)

Civil Rights Protection Cell

H.Q.: Jeewak Welfare Society Premises, Naya Nakasha, Opposite Swastik School, Nagpur 440017 (India)

Mob. No. +91 9370984138, 9225226922
email : civilrightsprotectioncell@yahoo.in
dr.milindjiwane@yahoo.com




LESSONS ON LATEST TECHNOLOGY:

https://mail.google.com/mail/?shva=1#inbox/13fa13b22b158eb5


About Home Theater: Sharp Intros First THX-Certified 4K UltraHD TV


Home Theater


Yamaha Announces AVENTAGE Home Theater Separates for 2013/14




Building on their successful mid and high-end AVENTAGE Home Theater Receiver line,
Yamaha has decided to delve a little deeper into the high end home
theater market with the introduction of a separate 11.2 channel capable
Preamp/AV processor (CX-A5000) and Power Amp (MX-A5000). Used together,
these components are designed to deliver the best possible audio and
video performance for a high-end home theater experience.

Starting with the CX-A5000, this unit provides all the connectivity (including eight HDMI inputs and two outputs), decoding (Dolby and DTS up to TrueHD and Master Audio), and processing (Yamaha Presence for audio, 4K
upscaling for video) needed for all audio and video sources (Blu-ray,
DVD, CD players, Cable, Satellite, etc…), line outputs for up to two powered subwoofers and up to three additional Zones, as well a providing access to both internet (vTuner) and network-based (DLNA) streaming content sources.


However, the CX-A5000 does not provide its own internal amplification
(in order words, it does not have ability to power speakers). For that,
the CX-A5000 connects to its companion MX-A5000 11 channel power
amplifier (or any other similar power amplifier or combination of power
amplifiers you might choose to use) via either up to 11 channel RCA-type or XLR-type analog audio outputs.


The MX-A5000, in-turn, supports the CX-A5000 with the ability to pump
out 150 watts-per-channel, (rated using an 8 ohm load, with 2 channels
driven, from 20Hz to 20KHz, with 0.06% THD).
Even if you take into consideration that when all channels driven
simultaneously the power output won’t be quite as high, the MX-A5000
still provides plenty of power for an 11 channel speaker system in a
large room. Of course, you also have to take into consideration that
this powerhouse also sucks up the AC power - consuming an average of 650
watts when in use.


All this does come with a price: $2,999.95 for each unit. If you prefer
having a home theater setup utilizing a separate preamp/processor and
power amp, rather than having those functions housed in single receiver,
they should be available at select Authorized Yamaha dealers beginning
sometime in August 2013.


In the meantime, you can dig deeper into the features and specifications of both units by visiting the Official Yamaha CX-A5000 and MX-A5000 product pages. Image: Top Right - CX-A5000, Left Side - MX-A5000 © Yamaha Corporation of America

LESSON 2)

https://mail.google.com/mail/?shva=1#inbox/13fa01880f320284

What happens in Vegas: Upcoming events and cloud market fatigue

Latest Technology News and Expert Advice
A roundup of news and tips on the topics you’re interested in | July 02, 2013
TechTarget


ISSUE HIGHLIGHTS
What happens in Vegas: Upcoming events and cloud market fatigue
How will the use of InfiniBand affect the cloud computing market?
Cloud computing continues to drive IT growth, shapes industry
VMware vCloud Suite takes a centralized approach to cloud computing
Are your cloud applications performing as they should?


EXPERT ADVICE
What happens in Vegas: Upcoming events and cloud market fatigue
David
Linthicum and his guest discuss recent shakeups in the cloud market and
whether IT pros are sick of hearing about cloud computing.  (SearchCloudComputing.com)
How will the use of InfiniBand affect the cloud computing market?
Enterprises
are turning to InfiniBand for a high-speed, high-density networking
option in the cloud. How will that affect the cloud market?  (SearchCloudComputing.com)
Cloud computing continues to drive IT growth, shapes industry
IDC
claims third platform technologies will drive 90% of growth in IT. Are
enterprises choosing to ignore this shift sure to stagnate?  (SearchCloudComputing.com)
VMware vCloud Suite takes a centralized approach to cloud computing
The
OpenStack community cloud model isn’t for every enterprise. VMware
vCloud Suite’s centralized approach to cloud appeals to some IT pros.  (SearchCloudComputing.com)
Are your cloud applications performing as they should?
As
enterprises put mission-critical apps into cloud, performance takes a
front seat. Performance monitoring tools are useful but not the only
answer.  (SearchCloudComputing.com)

LESSON 3)

https://mail.google.com/mail/?shva=1#inbox/13fa00604a45d6ae

Is Windows really your path to the cloud? Expert analysis inside

DatacenterVirtualSeminar@theonlineexpo.com
9:04 PM (12 hours ago)

to me

This year at TechEd Microsoft reiterated their message that Windows
is the leading platform for enterprise customers, even as the space is
seeing a decided shift away from physical desktops and servers to
virtual, cloud-based ones.

But is Windows really the path to the cloud? Our experts at
SearchWindowsServer.com compiled a series of webcasts feauturing
industry gurus, inlcuding best-selling
author Mark Minasi, to tackle this question
in this online resource.

View these webcasts from the comfort and convenience of your own desk and gain insight into key topics, including:

- Public cloud, private clouds, apps, and data center futures:
Minasi not only details the 3 cloud models, but also the types of
applications best suited for each, including monolithic, n-tier, and
Exchange.

- The scoop on Server 2012: Windows 8 has gotten all the
attention, but Windows Server 2012 might be the bigger story,
essentially serving as the high availability, low cost version of
Server.

- Exchange – Host and in the Cloud: Discover the most
important factors involved in the cloud vs. on-premises debate and
receive expert guidance to help you make the best choice based on your
own experience, company goals and long-term technical direction.

- Windows Server 2012 and Storage Capabilities:
Microsoft has modernized the latest version of Windows Server by
introducing new storage features such as Windows Storage Spaces and the
highly anticipated ReFS file system. Learn how to use these and other
features to achieve the best possible performance and fault tolerance
for your storage infrastructure.

Click here to view this resource today.

 

 

 

  

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LESSON 4)
https://mail.google.com/mail/?shva=1#inbox/13fa0017dc48dd21


Membership Confirmation: Welcome to SearchCloudComputing.com



SearchCloudComputing.com
9:00 PM (12 hours ago)

to me
Welcome to SearchCloudComputing.com. Thank you for registering and
for verifying your account.

Whether SearchCloudComputing.com is your first introduction to

TechTarget’s network of 80+ technology focused websites or you’ve
frequented one of our other search sites and just recently conducted
research around cloud computing technologies, as a newly registered
member of SearchCloudComputing.com, you now have exclusive access to
the best online resource for the latest news, tech tips, and expert
advice for anyone with responsibility of making decisions about cloud
investments and managing advance cloud infrastructures.

Free member benefits include:

* Focused email updates on newly-posted content, highlighting best

  practices for successful cloud deployment and management
* Instant access exclusive to members-only content from the
  SearchCloudComuting.com editorial team, including exclusive
research
  reports, virtual seminars and in-depth tutorials
* Invitations to exclusive, free seminars and conferences featuring
  the today’s top experts on the cloud

Discover all of the resources available to you with your free

membership, including the following tips and tutorials that made it
on your peers’ must-read list:

TIP: Prepping data center infrastructure for a cloud migration

Cloud migration projects affect existing infrastructure and your
teams. Prep work should start with one question: ‘Is it wise to move
to cloud?’
http://go.techtarget.com/r/22356101/16294249

TUTORIAL: Cloud computing development for beginners

This guide provides information on a variety of cloud computing
platforms available for application development and offers best
practices and helpful hints on working with cloud application
programming interfaces (APIs).
http://go.techtarget.com/r/22356102/16294249

FEATURE: Cloud computing adoption numbers don’t add up to vendor

noise
Enterprises projecting a move to cloud computing may be more hopeful
than ready. Data shows actual cloud penetration doesn’t live up to
expectations.
http://go.techtarget.com/r/22356103/16294249

TIP: Why are people so hung up on Apache Hadoop?

Despite being described as a ‘perfect’ cloud application framework,
many enterprises still don’t know how to deploy Hadoop or recognize
its pitfalls.
http://go.techtarget.com/r/22356104/16294249

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successful in all of your cloud endeavors.

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LESSON 5)

https://mail.google.com/mail/?shva=1#inbox/13f9fb2fceb6040d


IDG Tech Dossier:  Converged Storage: Utility Storage - and Other New Research



SearchCloudComputing.com
7:33 PM (14 hours ago)

to me


Today’s Top White Papers:


IDG Tech Dossier:  Converged Storage: Utility Storage
Configuration Management for Virtual and Cloud Infrastructures
Virtual Seminar: Is Windows Your Path to the Cloud?
Network Evolution University: Integrating Private and Public Cloud Resources
Microsoft Convergence 2012

IDG Tech Dossier:  Converged Storage: Utility Storage


White Paper sponsored by HP & Intel®

In this IDG Tech Dossier,
learn how utility storage makes for massive consolidation, flexibility
and scalability, so IT departments can reduce storage infrastructure and
lower costs while improving their ability to respond to fast-changing
needs of business units.

View Now


Configuration Management for Virtual and Cloud Infrastructures


White Paper sponsored by ComputerWeekly.com

The top seven things to consider when managing configuration for virtual and cloud infrastructures.

View Now


Virtual Seminar: Is Windows Your Path to the Cloud?


Virtual Seminar sponsored by SearchCloudComputing.com

In this VTS, leading IT
expert Mark Minasi discusses Microsoft’s new place in the cloud market
and the pros and cons to their cloud strategy. He also details the tools
and techniques we can steal from the cloud to improve our data centers
and reach this shared resources nirvana.

View Now


Network Evolution University: Integrating Private and Public Cloud Resources


Virtual Environment sponsored by SearchNetworking.com

This workshop will walk you
through how to unify your public and private cloud services to take
advantage of their flexibility, including interconnecting private and
public clouds, management tools, offloading and migrating workloads, and
locking cloud services down with the right security.

View Now


Microsoft Convergence 2012


Analyst Report sponsored by ComputerWeekly.com

Nucleus Research assesses Microsoft’s plans to extend and develop the Microsoft Dynamics CRM platform.

View Now


LESSON 6 )
https://mail.google.com/mail/?shva=1#inbox/13f9f636d2492433

Webcast: On Cloud, Premise or Hybrid? IBM’s B2B Architects Weigh In



SearchCloudComputing.com
6:07 PM (15 hours ago)

to me
Webcast: On Cloud, Premise or Hybrid? IBM’s B2B Architects Weigh In
Webcast sponsored by IBM

In
this exclusive webcast, hear from a panel of IBM experts as they
discuss the benefits and challenges of the different cloud-based models.
Discover the impact of today’s consumerization trends on IT and how
leveraging the cloud can enhance your organization’s ability to support
these business demands. Compare the pros and cons of each cloud strategy
to realize a best-fit solution for your business.


VIEW NOW
LESSON 7)
https://mail.google.com/mail/?shva=1#inbox/13f9f247aa7971df


IT Handbook: Prepping Data Center Infrastructure for the Cloud



Daily White Papers and Webcasts
July 02, 2013

A service of Bitpipe.com



Daily white papers, case studies, webcasts and product information on the topics you are interested in.


IT Handbook: Prepping Data Center Infrastructure for the Cloud
by SearchDataCenter.com




Check out this expert resource to discover how to successfully prep your data center infrastructure for the cloud.




LESSON 8 )
https://mail.google.com/mail/?shva=1#inbox/13f9e4a0c4a3ca0e



Caleb Gabriel
12:53 PM (20 hours ago)

to
Your Active E-mail Won!

Thank you. Please send the prize to Jagatheesan Chandrasekharan No. 668
5th A Main Road, 8th Cross HAL 3rd Stage, Bangalore-560075, Karnataka,
India to utilise it for spreading DHAMMA.

LESSON 9)

https://mail.google.com/mail/?shva=1#inbox/13f9d2ee894411ce


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


30

Lakkhaõa
Sutta

Pali

English 

Sinhala


Pali



Suttantapiñake
Dãghanikàyo
Tatiya bhàgo
Pàthikavaggo1



Namo tassa bhagavato arahato sammà sambuddhassa


7. (30) Lakkhaõasuttaü

1. Evaü me sutaü:

Ekaü samayaü bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tatra kho bhagavà bhikkhå àmantesi ‘bhikkhavo’ti. ‘Bhadante’ti1
te bhikkhå bhagavato paccassosuü. Bhagavà etadavoca:

Dvattiüsimàni bhikkhave mahàpurisassa mahàpurisalakkhaõàni yehi
samannàgatassa mahàpurisassa dve gatiyo bhavanti ana¤¤à: sace agàraü
ajjhàvasati ràjà hoti cakkavatti dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.
Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü adaõóena asatthena
dhammena samena abhivijãya ajjhàvasati. Sace kho pana agàrasmà
anagàriyaü pabbajati arahaü hoti sammàsambuddho loke vivattacchado2
katamàni tàni bhikkhave dvattiüsa mahàpurisassa mahàpurisalakkhaõàni
yehi samannàgatassa mahàpurisassa [PTS Page 143] [\q 143/] dveva gatiyo
bhavanti ana¤¤à? Sace agàraü ajjhàvasati, ràjà hoti cakkavatti dhammiko
dhammaràjà càturanto vijitàvã janapadatthàvariyappatto
sattaratanasamannàgato. Tassimàni satta ratanàni bhavanti seyyathãdaü:
cakkaratanaü hatthiratanaü assaratanaü maõiratanaü itthiratanaü
gahapatiratanaü parinàyakaratanameva sattamaü. Parosahassaü kho panassa
puttà bhavanti sårà vãraïgaråpà parasenappamaddanà. So imaü pañhaviü
sàgarapariyantaü adaõóena asatthena dhammena samena abhivijãya
ajjhàvasati. Sace kho pana agàrasmà anagàriyaü pabbajati arahaü hoti
sammàsambuddho loke vivattacchado2

2. Idha bhikkhave mahàpuriso suppatiññhitapàdo hoti. Yampi bhikkhave
mahàpuriso suppatiññhitapàdo hoti. Idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati.

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

1. Bhaddante ti - machasaü. 2. Vivañacchado - syà, kam. Vivaññacchado - machasaü

[BJT Page 238] [\x 238/]

Puna ca paraü bhikkhave mahàpurisassa heññhàpàdatalesu cakkàni jàtàni
honti sahassàràni sanemikàni sanàbhikàni sabbàkàraparipåràni. 1 Yampi
bhikkhave mahàpurisassa heññhàpàdatalesu cakkàni jàtàni honti
sahassàràni sanemikàni sanàbhikàni sabbàkàraparipåràni, idampi bhikkhave
mahàpurisassa mahàpurisalakkhaõaü bhavati.

Puna ca paraü bhikkhave mahàpuriso àyatapaõhã hoti yampi bhikkhave
mahàpuriso àyatapaõhã hoti, idampi bhikkhave mahàpurissa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
dãghaügulã hoti. Yampi bhikkhave mahàpuriso dãghaïgulã hoti, idampi
bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca paraü
bhikkhave mahàpuriso mudutalunahatthapàdo hoti. Yampi bhikkhave
mahàpuriso mudutaëunahatthapàdo hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
jàlahatthapàdo hoti. Yampi bhikkhave mahàpuriso jàlahatthapàdo hoti,
idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca
paraü bhikkhave mahàpuriso ussaïkhapàdo hoti. Yampi bhikkhave mahàpuriso
ussaïghapàdo hoti, idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü
bhavati. Puna ca paraü bhikkhave mahàpuriso eõijaïgho hoti. Yampi
bhikkhave mahàpuriso eõijaïgho hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
ñhitako’va anonamanto ubhohi pàõitalehi jaõõukàni parimasati
parimajjati. Yampi bhikkhave mahàpuriso ñhitako’va anonamanto ubhohi
pàõitalehi jaõõukàni parimasati parimaccati, idampi bhikkhave
mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave
mahàpuriso kosohitavatthaguyho hoti. Yampi bhikkhave mahàpuriso
kosohitavatthaguyho hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
suvaõõavaõõo hoti. Yampi bhikkhave mahàpuriso suvaõõavaõõo hoti, idampi
bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca paraü
bhikkhave mahàpuriso ka¤canasannibhattaco hoti. Yampi bhikkhave
mahàpuriso ka¤canasannibhattaco hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
sukhumacchavi hoti. Yampi bhikkhave mahàpuriso sukhumacchavi hoti,
idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca
paraü bhikkhave mahàpuriso sukhumattà chaviyà rajojallaü kàye na
upalippati. Yampi bhikkhave mahàpuriso sukhumattà chaviyà rajojallaü
kàye na upalippati, idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü
bhavati. Puna ca paraü bhikkhave mahàpuriso ekekalomo hoti, ekekàni
lomàni lomakåpesu jàtàni honti. Yampi bhikkhave mahàpuriso [PTS Page
144] [\q 144/] ekekalomo hoti, ekekàni lomàni lomakåpesu jàtàni hoti,
idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca
paraü bhikkhave mahàpuriso uddhaggalomo hoti, uddhaggàni lomàni jàtàni
nãlàni a¤janavaõõàni kuõóalàvattàni padakkhiõàvattakajàtàni honti. Yampi
bhikkhave mahàpuriso uddhaggalomo hoti, uddhaggàni lomàni jàtàni nãlàni
a¤janavaõõàni kuõóaóalàvattàni2 padakkhiõàvattakajàtàni honti, idampi
bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca paraü
bhikkhave mahàpuriso brahmujjugatto hoti. Yampi bhikkhave mahàpuriso
brahmujjugatto hoti, idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü
bhavati. Puna ca paraü bhikkhave mahàpuriso sattussado hoti. Yampi
bhikkhave mahàpuriso sattussado hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati puna ca paraü bhikkhave mahàpuriso
sãhapubbaddhakàyo hoti. Yampi bhikkhave mahàpuriso sãhapubbaddhakàyo
hoti, idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna
ca paraü bhikkhave mahàpuriso citantaraüso hoti. Yampi bhikkhave
mahàpuriso citantaraüso hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
nigrodhaparimaõóalo hoti, yàvatakvassa kàyo tàvatakvassa byàmo,
yàvatakvassa byàmo tàvatakvassa kàyo, yampi bhikkhave mahàpuriso
nigrodhaparimaõóalo hoti, yàvatakavassa kàyo, tàvatakvassa byàmo,
yàvatakvassa byàmo tàvatakvassa kàyo, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
samavattakkhandho hoti. Yampi bhikkhave mahàpuriso samavattakkhandho
hoti, idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna
ca paraü bhikkhave mahàpuriso rasaggasaggã hoti. Yampi bhikkhave
mahàpuriso rasaggasaggã hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso sãhahanu
hoti. Yampi bhikkhave mahàpuriso sãhahanu hoti, idampi bhikkhave
mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave
mahàpuriso cattàëãsadanto hoti. Yampi bhikkhave mahàpuriso
cattàëãsadanto hoti, idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü
bhavati. Puna ca paraü bhikkhave mahàpuriso samadanto hoti. Yampi
bhikkhave mahàpuriso samadanto hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
aviraëadanto hoti. Yampi bhikkhave mahàpuriso aviraëadanto hoti, idampi
bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca paraü
bhikkhave mahàpuriso susukkadàñho hoti. Yampi bhikkhave mahàpuriso
susukkadàñho hoti, idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü
bhavati. Puna ca paraü bhikkhave mahàpuriso pahåtajivho hoti. Yampi
bhikkhave mahàpuriso pahåtajivho hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
buhmassaro hoti, karavãkabhiõã. Yampi bhikkhave mahàpuriso brahmassaro
hoti, karavãkabhàõã. Idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü
bhavati. Puna ca paraü bhikkhave mahàpuriso abhinãlanetto hoti. Yampi
bhikkhave mahàpuriso ahãnãlanetto hoti, idampi bhikkhave mahàpurisassa
mahàpurisalakkhaõaü bhavati. Puna ca paraü bhikkhave mahàpuriso
gopamukho hoti. Yampi bhikkhave mahàpuriso gopakhumo hoti, idampi
bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati. Puna ca paraü
bhikkhave mahàpuriso uõõà bhamukantare jàtà hoti odàtà mudutålasannibhà.
Yampi bhikkhave mahàpuriso uõõà bhamukantare jàtà hoti odàtà
mudutulasannibhà, idampi bhikkhave mahàpurisassa mahàpurisalakkhaõaü
bhavati. [PTS Page 145] [\q 145/] puna ca paraü bhikkhave mahàpuriso
uõhãsasãso hoti. Yampi bhikkhave mahàpuriso unhãsasãso hoti, idampi
bhikkhave mahàpurisassa mahàpurisalakkhaõaü bhavati.

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

1. Sabbàkàra paripåràõi suvibhattantaràõi - [PTS] 2. Kuõóalàvaññàni - machasaü.

[BJT Page 240] [\x 240/]

Imàni kho tàni bhikkhave dvattiüsa mahàpurisassa mahàpurisalakkhaõàni
yehi samannàgatassa mahàpurisassa dveva gatiyo bhavanti ana¤¤à. Sace
agàraü ajjhàvasati, ràjà hoti cakkavatti dhammiko dhammaràjà càturanto
vijitàvã janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni
satta ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü
assaratanaü maõiratanaü itthiratanaü gahapatiratanaü
parinàyakaratanameva sattamaü. Parosahassaü kho panassa puttà bhavanti
sårà vãraïgaråpà parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
adaõóena asatthena dhammena samena abhivijiya ajjhàvasati. Sace kho pana
agàrasmà anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke
vivattacchado.

3. Imàni kho bhikkhave dvattiüsa mahàpurisassa mahàpurisalakkhaõàni
bàhirakà pi isayo dhàrenti. No ca kho te jànanti ‘imassa kammassa
katattà imaü lakkhaõaü pañilabhantã’ti.

Suppatiññhitapàdalakkhaõaü (1)

Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü puramaü
niketaü pubbe manussabhåto samàno daëhasamàdàno ahosi, kusalesu dhammesu
avatthitasamàdàno, kàyasucarite vacãsucarite manosucarite,
dànasaüvibhàge sãlasamàdàne uposathupavàse matteyyatàya petteyyatàya
sàma¤¤atàya brahma¤¤atàya kulejeññhàpacàyitàya a¤¤atara¤¤ataresu ca
adhikusalesu [PTS Page 146] [\q 146/] dhammesu, so tassa kammassa
katattà upacitattà ussannattà vipulantà kàyassa bhedà parammaraõà
sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi ñhànehi
adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena dibbena
yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi dibbehi
gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto itthattaü
àgato samàno imaü mahàpurisalakkhaõaü pañilabhati, suppatiññhitapàdo
hoti, samaü pàdaü bhåmiyaü nikkhipati, samaü uddharati, samaü
sabbàvantehi pàdatalehi bhåmiü phusati. So tena lakkhaõena samannàgato
sace agàraü ajjhàvasati, ràjà hoti cakkavattã dhammiko dhammaràjà
càturanto vijitàvã janapadatthàvariyappatto sattaratanasamannàgato.
Tassimàni sattaratanàni bhavanti, seyyathãdaü: cakkaratanaü
hatthiratanaü assaratanaü maõiratanaü itthiratanaü gahapatiratanaü
parinàyakaratanameva sattamaü.

[BJT Page 242] [\x 242/]

Parosahassaü kho panassa puttà bhavanti surà vãraïgaråpà
parasenappamaddanà, so imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena ahivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Avikkhamhiyo hoti kenaci manussabhåtena paccattikena
paccàmittena. Ràjà samàno idaü labhati. Sace kho pana agàrasmà
anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke vivattacchado,
buddho samàno kiü labhati? Avikkhamabhiyo1 hoti. Abbhantarehi và
bàhirehi và paccatthikehi paccàmittehi ràgena và dosena và mohena và
samaõena [PTS Page 147] [\q 147/] và bràhmaõena và devena và màrena và
brahmunà và kenaci và lokasmiü. Buddho samàno idaü labhati. Etamatthaü
bhagavà avoca.

Tatthetaü vuccati:


Sacce ca dhamme ca dame ca saüyame
Soceyya sãlàlayuposathesu ca,
Dàne ahiüsàya asàhase rato
Daëhaü samàdàya samattamàcari2
So tena kammena divaü apakkami3
Sukhaü ca khióóàratiyo ca anvahi
Tato cavitvà punaràgato idha
Samehi pàdehi phusã vasundharaü.
Byàkaüsu veyya¤janikà samàgatà
Samappatiññhassa na hoti khambhanà,
Gihissa và pabbajitassa và puna4
Taü lakkhaõaü bhavati tadatthajotakaü.
Akkhambhiyo hoti agàramàvasaü
Paràbhibhu sattubhã sattumaddano,
Manussabhåtenidha hoti kenaci
Akkhambhiyo tassa phalena kammuno

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

1. Akakhamabhiyo - machasaü 2. Samanatamàcari - syà. Kam 3. Samakakami. Machasaü 4. Bana - syà.

[BJT Page 244] [\x 244/]


Sace ca pabbajjamupeti tàdiso
Nekkhammachandàbhirato vicakkhaõo,
Aggo na so gacchati jàtu khambhataü
Naruttamo esahi tassa dhammatà’ti.

Pàdatalesu cakkalakkhaõaü (2)

4. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno [PTS Page 148] [\q 148/] bahujanassa
sukhàvaho ahosi, ubbegaü uttàsaü bhayaü apanudità dhammikaü ca
rakkàvaraõaguttiü saüvidhàtà saparivàraü ca dànaü adàsi. So
tassakammassa katattà upacitattà ussannattà vipulattà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi
ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena
dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi
dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto
itthattaü àgato samàno imaü mahàpurisalakkhaõaü pañilabhati. Heññhà
pàdatalesu cakkàni jàtàni honti sahassàràni sanemikàni sanàbhikàni
sabbàkàraparipåràni suvihattantaràni. So tena lakkhaõena samannàgato
sace agàraü ajjhàvasati, ràjà hoti cakkavatatã dhammiko dhammaràjà
càturanto vijitàvã janapadatthàvariyappatto sattaratanasamannàgato.
Tassimàni satta ratanàni bhavanti. Seyyathãdaü: cakkaratanaü
hatthiratanaü assaratanaü maõiratanaü itthiratanaü gahapatiratanaü
parinàyakaratanameva sattamaü.

Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Mahàparivàro hoti, mahà’ssa honti parivàrà bràhmaõagahapatikà
negamajànapadà gaõakà mahàmattà anãkaññhà dovàrikà amaccà pàrisajjà
ràjàno bhogiyà kumàrà. Ràjà samàno idaü labhati.

Sace kho pana agàrasmà anagàriyaü pabbajati, arahaü hoti
sammàsambuddho loke vivattacchado. Buddho samàno kiü labhati?
Mahàparivàro hoti, mahà’ssa honti parivàrà bhikkhå bhikkhuniyo upàsakà
upàsikàyo devà manussà asurà nàgà gandhabbà. Buddho samàno idaü labhati.
Etamatthaü bhagavà àvoca tatthetaü vuccati:


Pure puratthà purimàsu jàtisu
Manussabhåto bahunaü sukhàvaho,
Ubbegauttàsabhayàpanådano
Guttãsu rakkhàvaraõesu ussuko.
[PTS Page 149] [\q 149/] so tena kammena divaü samakkami
Sukha¤ca khióóà ratiyo ca anvabhã,
Tato civitvà punaràgato idha
Cakkàni pàdesu duvesu vindati
Samantanemãni sahassaràni ca.
[BJT Page 246] [\x 246/]
Byàkaüsu veyya¤janikà samàgatà,
Disvà kumàraü satapu¤¤alakkhaõaü
Parivàravà hessati sattumaddano
Tathà hi cakkàni samantanemini.
Sace na pabbajjamupeti tàdiso,
Vatteti cakkaü pañhaviü pasàsati
Tassànuyuttà’dha1 bhavanti khattiyà
Mahàyasaü samparivàrayanti naü.
Sace ca pabbajjamupeti tàdiso,
Nekkhammachandàbhirato vicakkhaõo
Devàmanussà surasakka2 rakkhasà
Gandhabbanàgà vihagà catuppadà
Anuttaraü devamanussapåjitaü
Mahàyasaü samparivàrayanti nanti.

âyatapaõahitàdini tãni lakkhaõàni (3 - 5)

5. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno pàõàtipàtaü pahàya pàõàtipàtà
pañivirato ahosi, nihitadaõeóà nihitasattho lajjã dayàpanto
sabbapàõabhåtahitànukampi vihàsi, so tassa kammassa katattà upacitattà
ussantattà vipulattà kàyassa bhedà parammaraõà sugatiü saggaü lokaü
upapajjati. So tattha a¤¤e deve dasahi ñhànehi adhigaõhàti, dibbena
àyunà dibbena vaõõena dibbena sukhena dibbena yasena dibbena
àdhipateyyena dibbehi råpehi dibbehi saddehi dibbehi gandhehi dibbehi
rasehi dibbehi phoññhabbehi. So tato cuto itthattaü àgato samàno imàni
tãõi màhàpurisalakkhaõàni [PTS Page 150] [\q 150/] pañilabhati,
àyatapaõhã ca hoti dãghaïgulã ca brahmujugatto ca. So tehi lakkhaõehi
samannàgato, sace agàraü ajjhàvasati, ràjà hoti cakkavatti dhammiko
dhammaràjà càturanto vijitàvã janapadatthàvariyappatto
sattaratanasamannàgato. Tassimàni satta ratanàni bhavanti. Seyyathãdaü:
cakkaratanaü hatthiratanaü assaratanaü maõiratanaü itthiratanaü
gahapatiratanaü parinàyakaratanameva sattamaü.

Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü adaõóena asatthena
dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü labhati?
Dãghàyuko hoti viraññhitiko, dãghamàyumpàleti. Na sakkà hoti antarà
jãvità vorepetuü kenaci manussabhåtena paccatthikena paccàmittena. Ràjà
samàno idaü labhati. Sace kho pana agàrasmà anagàriyaü pabbajati arahaü
hoti sammàsambuddho loke vivattacchado. Buddho samàno kiü labhati?
Dãghàyuko hoti ciraññhitiko, dãghamàyumpàleti, na sakkà hoti antarà
jãvità voropetuü paccatthikehi paccàmittehi samaõena và bràhmaõena và
devena và màrena và brahmunà và kenaci và lokasmiü. Buddho samàno idaü
labhati. Etamatthaü bhagavà avoca. Tatthetaü vuccati:

- - - - - - - - - -

1. Tassànu yattà ca - machasaü 2. Satta (kam)

[BJT Page 248] [\x 248/]


Maraõavadha1 bhayattano viditvà
Pañivirato paramàraõàyahosi2
Tena sucaritena saggamagamà3
Sukataphalavipàkamanuhosi.
Caviya punaridhàgato samàno
Pañilabhati idha tãõi lakkhaõàni,
Bhavati vipuladãghapàsaõabhiko
Brahmà’va såju subho sujàtagatto.
Subhujo susu susaõñhito sujàto
Mudutaëuõaïguliyassa honti dãghà,
[PTS Page 151] [\q 151/] tãhi purisavaraggalakkhaõehi
Cirayapanàya4 kumàramàdiyanti.
Bhavati yadi gihã ciraü yapeti
Cirataraü pabbajati yadi tato hi
Yàpayati vasiddhi bhàvanàya
Iti dãghàyukatàya tannimittanti.

Satatussadatàlakkhaõaü (6)

6. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno dàtà ahosi paõãtànaü rasitànaü
khàdanãyànaü bhojanãyànaü sàyanãyànaü lehanãyànaü pànànaü, so tassa
kammassa katattà upacitattà ussannattà vipulattà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi
ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena
dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi
dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto
itthattaü àgato samàno imaü mahàpurisalakkhaõaü pañilabhati, sattussado
hoti. Sattassa ussadà honti: uhosu hatthesu ussadà honti, uhosu pàdosu
ussadà honti, uhosu aüsakåñesu ussadà honti, khandhe ussadà hoti. So
tena lakkhaõena samannàgato sace agàraü ajjhàvasati ràjà hoti cakkavattã
dhammiko dhammaràjà càturanto vijitàvã janapadatthàvariyappatto
sattaratanasamannàgato. Tassimàni sattaratanàni bhavanti, seyyathãdaü:
cakkaratanaü hatthiratanaü assaratanaü maõiratanaü itthiratanaü
gahapatiratanaü parinàyakaratanameva sattamaü. Parosahassaü kho panassa
puttà bhavanti sårà vãraïgaråpà parasenappamaddanà. So imaü pañhaviü
sàgarapariyantaü akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü
nirabbudaü adaõóena asatthena dhammena samena abhivijiya ajjhàvasati.
Ràjà samàno kiü labhati? Làbhã hoti paõãtànaü rasitànaü khàdanãyànaü
bhojanãyànaü sàyanãyànaü lehanãyànaü pànànaü. Ràjà samàno idaü labhati.
Buddho samàno kiü labhati? Làbhã hoti paõãtànaü rasitànaü khàdanãyànaü
bhojanãyànaü sàyanãyànaü lehanãyànaü pànànaü. Buddho samàno idaü
labhati. [PTS Page 152] [\q 152/] etamatthaü bhagavà avoca. Tatthetaü
vuccati:

- - - - - - - - - - -

1. Maraõa (machasaü) 2. Màraõàya hoti (machasaü) 3. Tena so sucaritena saggamagamàsi (syà) 4. Cirayàpatàya (syà)

[BJT Page 250] [\x 250/]


Khajjabhojanaü atha leyyasàyiyaü
Uttamaggarasadàyako ahu.
Tena so sucaritena kammunà
Nandane ciramahippamodati.
Sattavussado idhàdhigacchati
Hatthapàdamudutala¤ca vindati,
âhu bya¤jananimittakovidà
Khajja bhojja rasalàbhitàya naü.
Taü gihissapi tadatthajotakaü
Pabbajampi ca tadàdhigacchati,
Khajjabhojanassa làbhiruttamaü
âhu sabbagihibandhanacchidanti.

Karacaraõamudutàjàlatàlakkhaõàni (7 - 8)

7. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno catåhi saïgahavatthåhi janaü saïgàhako
ahosi dànena peyyavajjena1 atthacariyàya samànattatàya, so tassa
kammassa katattà upacitattà ussannattà vipulattà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi
ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena
dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi
dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto
itthattaü àgato samàno imàni dve [PTS Page 153] [\q 153/]
mahàpurisalakkhaõàni pañilabhati, mudutaëuõahatthapàdo ca hoti
jàlahatthapàdo ca. So tehi lakkhaõehi samannàgato, sace agàraü
ajjhàvasati, ràjà hoti cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni
sattaratanàni bhavanti, seyyathãdaü: cakkaratanaü hatthiratanaü
assaratanaü maõiratanaü itthiratanaü gahapatiratanaü
parinàyakaratanameva sattamaü. Parosahassaü kho panassa puttà bhavanti
sårà vãraïgaråpà parasenappamaddanà, so imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Susaïgahitaparijano hoti, susaïgahitàssa honti
bràhmaõagahapatikà negamajànapadà gaõakà mahàmattà anãkaññhà dovàrikà
amaccà pàrisajjà ràjàno bhogiyà kumàrà. Ràjà samàno idaü labhati. Buddho
samàno kiü labhati? Susaïgahitaparijano hoti, susaïgahità’ssa honti
bhikkhå bhikkhåõiyo upàsakà upàsikàyo devà manussà asurà nàgà gandhabbà.
Buddho samàno idaü labhati. Etamatthaü bhagavà avoca. Tatthetaü
vuccati:


Dànampi catthacariyata¤ca2
Piyavadanaü ca samànachandataü ca3
Kariya cariya susaïgahaü bahunnaü4
Anavamatena guõena yàti saggaü.

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

1. Piyavàvena (syà kam) 2. Dànampi ca atthacariyatamapi ca [PTS] 3.
Piyavàditaü ca samànàttataü ca (machasaü) 4. Bahånaü (machasaü)

[BJT Page 252] [\x 252/]


Vacãya punaridhàgato samàno
Karacaraõamudutala¤ca jàlino ca,
Atirucirasuvaggudassaneyyaü
Pañilabhati daharo susu kumàro.
[PTS Page 154] [\q 154/] bhavati parijanassavo vidheyyo
Mahimiva màvasate1 susaïgahãto,
Piyavadu hitasukhataü jigiüsamàno2
Abhirucitàni guõàni àcaranto. 3
Yadi ca jahati sabbakàmabhogaü
Kathayati dhammakathaü jino janassa,
Vacanapañikarassabhippasannà
Sutvà dhammanudhammamàcarantã4ti

Ussaïkhapàda uddhaggalomatàlakkhaõàni (9 - 10)

8. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno bahuno janassa atthåpasaühitaü
dhammåpasaühitaü vàcambhàsità ahosi, bahujanaü nidaüsesi, pàõãnaü
hitasukhàvaho dhammayàgã, so tassa kammassa katattà upacitattà
ussannattà vipulattà kàyassa bhedà parammaraõà sugatiü saggaü lokaü
upapajjati. So tattha a¤¤e deve dasahi ñhànehi adhigaõhàti, dibbena
àyunà dibbena vaõõena dibbena sukhena dibbena yasena dibbena
àdhipateyyena dibbehi råpehi dibbehi saddehi dibbehi gandhehi dibbehi
rasehi dibbehi phoññhabbehi. So tato cuto itthattaü àgato samàno imàni
dve mahàpurisalakkhaõàni pañilabhati, ussaïkhapàdo ca hoti uddhaggalomo
ca. So tehi lakkhaõehi samannàgato sace agàraü ajjhàvasati, ràjà hoti
cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.

Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Aggo ca hoti seññho ca pàmokkho ca uttamo ca pavaroca
kàmabhogãnaü. Ràjà samàno idaü labhati. Sace kho pana agàrasmà
anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke vivattacchado.
Buddho samàno kiü labhati? Aggo ca hoti seññho ca pàmokkho ca uttamo ca
pavaro ca sabbasattànaü. Buddho samàno idaü labhati. Etamatthaü bhagavà
àvoca. Tatthetaü vuccati:

[PTS Page 155] [\q 155/] atthadhammasaühitaü5 pure giraü


Erayaü bahujanaü nidaüsayã,
Pàõãnaü hitasukhàvaho ahå
Dhammayàgamayajã6 amaccharã.

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

1. Mahimaü àvayate (sãmu. Machasaü) 2. Jãgãsamàno(machasaü) 3.
âcarati (sãmu. Machasaü) 4. Sutvàna dhammànudhamma màcaranati (machasaü)
5. Atthadhammasaühitaü (kam. [PTS] 6. Dhammayàgaü asasaji (kam)

[BJT Page 254] [\x 254/]


Tena so sucaritena kammunà
Sugatiü vajati tattha modati
Lakkhaõàni ca duve idhàgato
Uttamappamukhatàya1 vindati.
Ubbhamuppatitalomavàsaso
Pàdagaõñhirahå sàdu saõñhità,
Maüsalohità cità tacotthañà
Uparivaraõà ca sohanà2ahu.
Gehamàvasati ce tathàvidho
Aggataü vajati kàmabhoginaü,
Tena uttarãtaro na vijjati
Jambudãpamahibhuyya irãyati.
[PTS Page 156] [\q 156/] pabbajampi ca anomanikkamo
Aggataü vajati sabbapàõinaü,
Tena uttarãtaro na vijjati
Sabbalokamahibhuyya viharatã’ti.

Eõãjaïghalakkhaõaü (11)

9. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno sakkaccaü vàcetà ahosi sippaü và
vijjaü và caraõaü và kammaü và, ‘kinti me khippaü vijàneyyuü, kinti’me
khippaü pañipajjeyyuü na ciraü kilisseyyunti.

So tassa kammassa katattà upacitattà ussannattà vipulattà kàyassa
bhedà parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve
dasahi ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena
sukhena dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi
saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato
cuto itthattaü àgato samàno idaü mahàpurisalakkhaõaü pañilabhati,
eõijaïgho hoti. So tena lakkhaõe samannàgato sace agàraü ajjhàvasati,
ràjà hoti cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.

Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Yàni tàni ràjàrahàni ràjaïgàni ràjåpabhogàni ràjanucchavikàni,
tàni khippaü pañilabhati. Ràjà samàno idaü labhati. Sace kho pana
agàrasmà anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke
vivattacchado. Buddho samàno kiü labhati? Yàni tàni samaõàrahàni
samaõaïgàni samanåpabhogàni samaõànucchavikàni, tàni khippaü
pañilabhati. Buddho samàno idaü labhati. Etamatthaü bhagavà àvoca.
Tatthetaü vuccati:


Sippesu vijjàcaraõesu kammasu3
Kathaü vijàneyyu3 lahunti icchati.
[PTS Page 157] [\q 157/] yadåpaghàtàya na hoti kassaci
Vàceti khippaü na ciraü kilissati.

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

1. Utatama sukhatàya (sayyà. Utatama pamukakhatàya (kam)
utatamapamukhatàya sukhàni (sãmu) 2. Uparijànu sobanà (syà). Papari ca
pana sobhatà [PTS] 3. Kammesu - (machasaü) 3. Vijàneyyuü - (machasaü)

[BJT Page 256] [\x 256/]


Taü kammaü katvà kusalaü sukhudrayaü1
Chaïghà manu¤¤à labhate susaõñhità,
Vaññà sujàtà anupubbamuggatà
Uddhaggalomà sukhumattacotthañà.
Eõeyyajaïgho’ti tamàhu puggalaü
Sampattiyà khippamidàhu lakkhaõaü,
Gehànulomàni yadàbhikaïkhati
Apabbajaü khippamidhàdhigacchati.
Sace va pabbajjamupeti tàdiso
Nekkhammachandàbhirato vicakkhaõo,
Anucchavikassa yadànulomikaü
Taü vindati khippamanomavikkamo’ti. 2

Subumacchavilakkhaõaü (12)

10. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno samaõaü và bràhmaõaü và upasaïkamitvà
paripucchità ahosi: kiü bhante kusalaü, kiü akusalaü, kiü sàvajjaü, kiü
anavajjaü, kiü sevitabbaü, kiü nasevitabbaü, kimme karãyamànaü
dãgharattaü ahitàya dukkhàya assa, kiü và pana me karãyamànaü
dãgharattaü hitàya sukhàya assà?Ti. So tassa kammassa katattà upacitattà
ussannattà vipulattà kàyassa bhedà parammaraõà sugatiü saggaü lokaü
upapajjati. So tattha a¤¤e deve dasahi ñhànehi adhigaõhàti, dibbena
àyunà dibbena vaõõena dibbena sukhena dibbena yasena dibbena
àdhipateyyena dibbehi råpehi dibbehi saddehi dibbehi gandhehi dibbehi
rasehi dibbehi phoññhabbehi. So tato cuto itthattaü àgato samàno idaü
mahàpurisalakkhaõaü pañilabhati, sukhumacchavã hoti, sukhumattà chaviyà
rajojallaü kàye na upalippati. [PTS Page 158] [\q 158/] so tena
lakkhaõena samannàgato, sace agàraü ajjhàvasati, ràjà hoti cakkavattã
dhammiko dhammaràjà càturanto vijitàvã janapadatthàvariyappatto
sattaratanasamannàgato. Tassimàni satta ratanàni bhavanti. Seyyathãdaü:
cakkaratanaü hatthiratanaü assaratanaü maõiratanaü itthiratanaü
gahapatiratanaü parinàyakaratanameva sattamaü.

Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Mahàpa¤¤o hoti, nàssa hoti koci pa¤¤àya sadiso và, seññho và
kàmabhoginaü. Ràjà samàno idaü labhati. Sace kho pana agàrasmà
anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke vivattacchado.
Buddho samàno kiü labhati? Mahàpa¤¤o hoti, puthupa¤¤o hàsapa¤¤o
javanapa¤¤o tikkhapa¤¤o nibbedhikapa¤¤o. Nàssa hoti koci pa¤¤àya sadiso
và, seññho và sabbasattànaü. Buddho samàno idaü labhati. Etamatthaü
bhagavà àvoca. Tatthetaü vuccati:


Pure puratthà purimàsu jàtisu
A¤¤àtukàmo paripucchità ahu,
Sussåsità pabbajitaü upàsità
Atthantaro atthakathaü nisàmayi.

- - - - - - - - - - -

1. Sukhinadriyaü - (kam) 2. Khippamanomanikkamo - (syà. [PTS]

[BJT Page 258] [\x 258/]


Pa¤¤àpañilàbhagatena1 kammunà
Manussabhåto sukhumacchavã ahu,
Byàkaüsu uppàdanimittakovidà
Sukhumàni atthàni avecca dakkhati.
Sace na pabbajjamupeti tàdiso
Vatteti cakkaü pañhaviü passàti.
Atthànusatthãsu pariggahesu ca
Na tena seyyo sadiso va vijjati.
[PTS Page 159] [\q 159/] sace ca pabbajjamupeti tàdiso
Nekkhammachandàbhirato vicakkhaõe,
Pa¤¤àvisiññhaü labhate anuttaraü
Pappoti bodhiü varabhurimedhaso’ti.

Suvaõõavaõõatàlakkhaõaü (13)

11. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno akkodhano ahosi anupàyàsabahulo,
bahumpi vutto samàno nàbhisajji, na kuppi, na byàpajji, nappatitthayi,
na kopa¤ca dosa¤ca appaccaya¤ca pàtvàkàsi. Dàtà ca ahosi sukhumànaü
mudukànaü attharaõànaü pàpuraõànaü2 khomasukhumànaü kappàsikasukhumànaü
koseyyasukhumànaü kambalasukhumànaü. So tassa kammassa katattà
upacitattà ussannattà vipulattà kàyassa bhedà parammaraõà sugatiü saggaü
lokaü upapajjati. So tattha a¤¤e deve dasahi ñhànehi adhigaõhàti,
dibbena àyunà dibbena vaõõena dibbena sukhena dibbena yasena dibbena
àdhipateyyena dibbehi råpehi dibbehi saddehi dibbehi gandhehi dibbehi
rasehi dibbehi phoññhabbehi. So tato cuto itthattaü àgato samàno idaü
mahàpurisalakkhaõaü pañilabhati, suvaõõavaõõo hoti ka¤canasannibhattaco.
So tena lakkhaõe samannàgato sace agàraü ajjhàvasati, ràjà hoti
cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.
Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Làbhã hoti sukhumànaü mudukànaü attharaõànaü pàpuraõànaü
khomasukhumànaü kappàsikasukhumànaü koseyyasukhumànaü kambalasukhumànaü.
Ràjà samàno idaü labhati. Sace kho pana agàrasmà anagàriyaü pabbajati,
arahaü hoti sammàsambuddho loke vivattacchado. Buddho samàno kiü
labhati? Làbhã hoti sukhumànaü mudukànaü attharaõànaü pàpuraõànaü
khomasukhumànaü kappàsikasukhumànaü koseyyasukhumànaü kambalasukhumànaü.
Buddho samàno idaü labhati. Etamatthaü bhagavà àvoca. Tatthetaü
vuccati:


1. Akkodha¤ca adhiññhahã adàsi3
Dàna¤ca vatthàni sukhumàni succhavini.
[PTS Page 160] [\q 160/] purimatarabhave ñhito’bhivissaji4 mahimiva suro abhivassaü,

- - - - - - - - -

1. Pa¤¤apañilàbhakatena - [PTS] 2. Pàravuõànaü - (machasaü) 3. Adàsã ca - [PTS] 4. Abhivisasaji (machasaü)

[BJT Page 260] [\x 260/]


2. Taü katvàna ito cuto divaü
Uppajja1 sukataphalavipàkamanubhutvà,
Kaõakatanusannibho idhàbhibhavati
Suravarataroriva indo.

3. Gehamàvasati naro apabbajja
Micchàmahatimahiü anusàsatã
Pasayha sa hã ca sattaratanaü
Pañilabhati vimala2 sukhumacchaviü suci¤ca.

4. Làbhã acchàdanavatthamokkhapàpuraõànaü3
Bhavati sadi anagàriyataü upeti.
Sa hi4 purimakataphalaü anubhavati
Na bhavati katassa panàso’ti.

Kosohitavatthaguyhatàlakkhaõaü (14)

12. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbemanussabhåto samàno cirappanaññhe sucirappavàsino ¤àtã
mitte suhajje sakhino samànetà ahosi, màtarampi puttena samànetà ahosi,
puttampi màtarà samànetà ahosi, pitarampã [PTS Page 161] [\q 161/]
puttena samànetà ahosi, puttampi pitarà samànetà ahosi, bhàtarampi
bhàtarà samànetà ahosi, bhàtarampi bhaginiyà samànetà ahosi, bhaginimpi
bhàtarà samànetà ahosi, samaïgãkatvà ca abbhanumodità ahosi, so tassa
kammassa katattà upacitattà ussannattà vipulattà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi
ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena
dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi
dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto
itthattaü àgato samàno idaü mahàpurisalakkhaõaü pañilabhati,
kosohitavatthaguyho hoti. So tena lakkhaõena samannàgato sace agàraü
ajjhàvasati, ràjà hoti cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.
Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Pahåtaputto hoti, parosahassaü kho panassa puttà bhavanti sårà
vãraïgaråpà parasenappamaddanà. Ràjà samàno idaü labhati. Sace kho pana
agàrasmà anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke
vivattacchado. Buddho samàno kiü labhati? Pahåtaputto hoti anekasahassaü
kho panassa puttà bhavanti sårà vãraïgaråpà parasenappamaddanà. Buddho
samàno idaü labhati. Etamatthaü bhagavà àvoca. Tatthetaü vuccati:


Pure puratthà purimàsu jàtisu
Cirappanaññhe sucirappavàsino,
¥àtã suhajje sakhino samànayã
Samaïgikatvà5 anumodità ahu

- - - - - - - - - - -

1. Uppajji - (machasaü) 2. Vipula - (syàma) vipulaü - [PTS] 3.
Pàvuraõànaü - (machasaü) 4. Sàhito - (machasaü) 5. Samaggiü katvà - (syà
[PTS]

[BJT Page 262] [\x 262/]


So tena1 kammena divaü apakkami2
Sukha¤ca khióóà ratiyo ca aõvabhã.
Tato cavitvà punaràgato idha
Kosohitaü vindati vatthachàdiyaü.
[PTS Page 162] [\q 162/] pahåtaputto bhavatã tathàvidho
Parosahassaü ca bhavanti atrajà.
Sårà ca vãrà ca3 amittatàpanà
Gihissa pãtiü jananà piyaüvadà.
Bahutarà pabbajitassa irãyato
Bhavanti puttà vacanànusàrino.
Gihissa và pabbajitassa và puna
Taü lakkhaõaü bhavati5 tadatthajotakanti.

Pañhamabhàõavàro niññhito.

Parimaõóala - anonama - ja’õõuparimasanalakkhaõàni (15, 16)

13. Yampã bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno mahàjanasaïgahaü samekkhamàno samaü
jànàti, sàmaü jànàti, purisaü jànàti, purisavisesaü jànàti
ayamidamarahati ayamidamarahatã’ti. Tattha tattha purisavisesakaro pure
ahosi, so tassa kammassa katattà upacitattà ussannattà vipulattà kàyassa
bhedà parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve
dasahi ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena
sukhena dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi
saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato
cuto itthattaü àgato samàno imàni dve mahàpurisalakkhaõàni pañilabhati,
nigrodhaparimaõóalo ca hoti ñhitako’va anonamanto ubhohã pàõãtalehi
jaõõukàni parimasati parimajjati, so tehi lakkhaõehi samannàgato sace
agàraü ajjhàvasati, ràjà hoti cakkavattã dhammiko dhammaràjà càturanto
vijitàvã janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni
satta ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü
assaratanaü maõiratanaü itthiratanaü gahapatiratanaü
parinàyakaratanameva sattamaü. Parosahassaü kho panassa puttà bhavanti
sårà vãraïgaråpà parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü [PTS
Page 163] [\q 163/] labhati? Aóóho hoti mahaddhano mahàbhogo
pahåtajàtaråparajato pahåtavittupakaraõo pahåtadhanadha¤¤o
paripuõõakosakoññhàgàro. Ràjà samàno idaü labhati. Sace kho pana
agàrasmà anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke
vivattacchado. Buddho samàno kiü labhati? Aóóho hoti mahaddhano
mahàbhogo. Tassimàni dhanàni honti, seyyathãdaü saddhàdhanaü sãladhanaü
hirãdhanaü ottappadhanaü sutadhanaü càgadhanaü pa¤¤àdhanaü, buddho
samàno idaü labhati. Etamatthaü bhagavà àvoca. Tatthetaü vuccati:

- - - - - - - - - -

1. Sa tena - (kam) 2. Samakkami - (machasaü) 3. Viraïgaråpà - (kam)
4. Jàyati - (machasaü) 5. Mahàõasaïgàhataü samapekkhamàno (kam)

[BJT Page 264] [\x 264/]


Tuliya pañiviciya1 cinnayitvà
Mahajanasaïgahanaü2 samekkhamàno,
Ayamidamarahatãti tattha tattha
Purisavisesakaro pure ahosi.
3Sa hi ca pana ñhito anonamanto
Phusati karehi ubhohi jaõõukàni,
Mahiruhaparimaõóalo ahosi
Sucaritakammavipàkasesakena.
Bahuvividha nimitta lakkhaõa¤¤å
Abhinipuõà manujà viyàkariüsu,
Bahuvividhàni gihãnamarahàni
Pañilabhati daharo suså kumàro,
[PTS Page 164] [\q 164/] idha mahãpati’ssa kàmabhogã
Gihipañiråpakà bahå bhavanti,
Yadi ca jahati sabbakàmabhogaü
Labhati anuttaramuttamaü dhanagganti.

Sãhapubbaddhakàyàdãni tãõi lakkhaõàni (17 - 19)

14. Yampã bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno bahuno janassa atthakàmo ahosi
hitakàmo phàsukàmo yogakkhemakàmo ‘kinti me saddhàya vaóóheyyuü, sãlena
vaóóheyyuü, sutena vaóóheyyuü, 4 càgena caóóheyyuü, dhammena vaóóheyyuü,
pa¤¤àya vaóóheyyuü dhanadha¤¤ena caóóheyyuü, khettavatthunà vaóóheyyuü,
dvipadacatuppadehi vaóóheyyuü, puttadàrehi vaóóheyyuü,
dàsakammakaraporisehi vaóóheyyuü, ¤àtãhi vaóóheyyuü, mittehi vaóóheyyuü,
bandhavehi vaóóheyyunti.

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

1. Pañivicaya - (machasaü) 2. Mahàjanaü saïgàhataü - (kam) 3. Mahiüca - (machasaü) ghamà ca pana (syà) 4. Sutena vaóóheyyuü(syà)

[BJT Page 266] [\x 266/]

So tassa kammassa katattà upacitattà ussannattà vipulattà kàyassa
bhedà parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve
dasahi ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena
sukhena dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi
saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato
cuto itthattaü àgato samàno imàni tãõi mahàpurisalakkhaõàni pañilabhati,
sãhapubbaddhakàyo ca hoti citantaraüso ca samavattakkhandho ca. So tehi
lakkhaõehi samannàgato sace agàraü ajjhàvasati, ràjà hoti cakkavattã
dhammiko dhammaràjà càturanto vijitàvã janapadatthàvariyappatto
sattaratanasamannàgato. Tassimàni satta ratanàni bhavanti seyyathãdaü:
cakkaratanaü hatthiratanaü assaratanaü maõiratanaü itthiratanaü
gahapatiratanaü parinàyakaratanameva sattamaü. Parosahassaü kho panassa
puttà bhavanti sårà vãraïgaråpà parasenappamaddanà. So imaü pañhaviü
sàgarapariyantaü akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü
nirabbudaü adaõóena asatthena dhammena samena abhivijiya ajjhàvasati.
Ràjà samàno kiü labhati? [PTS Page 165] [\q 165/] aparihànadhammo hoti,
na parihàyati dhanadha¤¤ena khettavatthunà dãpadacatuppadehi puttadàrehi
dàsakammakaraporisehi ¤àtãhi mittehi bandhavehi. Na parihàyati
sabbasampattiyà. Ràjà samàno idaü labhati. Sace kho pana agàrasmà
anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke vivattacchado.
Buddho samàno kiü labhati? Aparihànadhammo hoti, na parihàyati saddhàya
sãlena sutena càgena pa¤¤àye na parihàyati sabbasampattiyà. Buddho
samàno idaü labhati.

Etamatthaü bhagavà avoca. Tatthetaü vuccati:


Saddhàya sãlena sutena buddhiyà
Càgena dhammena bahåhi sàdhuhi
Dhanena dha¤¤ena ca khettavatthunà
Puttehi dàrehi catuppadehi ca.
¥àtãhi mittemi ca bandhavehi ca
Balena vaõõena sukhena cåbhayaü,
Kathaü na hàyyeü pare’ti icchati
Idaü samiddhaü ca2 panàbhikaïkhati.
Sa sãhapubbaddhasusaõñhito ahu
Samavattakkhandho ca citantaraüso
Pubbe suciõõena katena kammunà
Aha niyaü pubbanimittamassataü.
Gihã pi dha¤¤ena dhanena vaóóhati
Puttehi dàrehi catuppadehi ca,
Aki¤cano pabbajito anuttaraü
Pappoti sambodhimahànadhammatanti. 1

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

1. Atthassa midadhi ca - (machasaü) addhaü samidhaü ca (syà) 2. Pappeüti boyiü asahàna dhammatanti (machasaü)

[BJT Page 268] [\x 268/]

Rasaggasaggitàlakkhaõaü (20)

15. [PTS Page 166] [\q 166/] yampi bhikkhave tathàgato purimaü jàtiü
purimaü bhavaü purimaü niketaü pubbe manussabhåto samàno sattànaü
aviheñhakajàtiko ahosi pàõinà và leóóunà và daõóena và satthena và, so
tassa kammassa katattà upacitattà ussannattà vipulattà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi
ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena
dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi
dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto
itthattaü àgato samàno imaü mahàpurisalakkhaõaü pañilabhati,
rasaggasaggã hoti, uddhaggàssa rasaharaõãyo gãvàya jàtà honti
samàvàhiniyo. 1 So tena lakkhaõena samannàgato sace agàraü ajjhàvasati,
ràjà hoti cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.
Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Appàbàdho hoti appàtaïko samavepàkiniyà gahaniyà samannàgato
nàtisãtàya nàccuõhàya. Ràjà samàno idaü labhati. Sace kho pana agàrasmà
anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke vivattacchado.
Buddho samàno kiü labhati? Appàbàdho hoti appàtaïko samavepàkiniyà
gahaõiyà samannàgato nàtisãtàya nàccuõhàya majjhimàya padhànakkhamàya.
Buddho samàno idaü labhati.


Etamatthaü bhagavà àvoca. Tatthetaü vuccati:
Na pàõidaõóehi panàtha leóóunà
Satthena và maraõavadhena và puna,
Ubbàdhanàya paritajjanàya và
Na heñhayã janatamaheñhako ahu.
Teneva so sugatisu pecca modati
Sukhapphalaü kariya sukhàni vindati,
[PTS Page 167] [\q 167/] samojasà2 rasaharaõã susaõañhità
Idhàgato labhati rasaggasaggitaü.
Tenàhu naü atinipuõà vicakkhaõà
Ayaü naro sukhabahulo bhavissati
Gihissa và pabbajitassa và puna3
Taü lakkhaõaü bhavati tadatthajotakanti.

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1. Samàbhivàhitva yo (machasaü) 2. Sampajjasà [PTS] pà mu¤jasà (syà) sàma¤casà (kam) 3. Pana (syaü)

[BJT Page 270] [\x 270/]

Abhinãlanetta - gopakhumalakkhaõàni (21, 22)

16. Yampã bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno na ca visañaü na ca visàcã1 na ca pana
viceyya pekkhità, ujå. Tathà pasañamujumano piyacakkhunà bahujanaü
udikkhità ahosi. So tassa kammassa katattà upacitattà ussannattà
vipulattà kàyassa bhedà parammaraõà sugatiü saggaü lokaü upapajjati. So
tattha a¤¤e deve dasahi ñhànehi adhigaõhàti, dibbena àyunà dibbena
vaõõena dibbena sukhena dibbena yasena dibbena àdhipateyyena dibbehi
råpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi
phoññhabbehi. So tato cuto itthattaü àgato samàno imàni dve
mahàpurisalakkhaõàni pañilabhati, abhinãlanetto ca hoti gopakhumo ca. So
tehi lakkhaõehi samannàgato sace agàraü ajjhàvasati, ràjà hoti
cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.
Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Piyadassano hoti, bahuno janassa piyo hoti manàpo
bràhmaõagahapatikànaü negamajànapadànaü [PTS Page 168] [\q 168/]
gaõakànaü mahàmattànaü anãkaññhànaü dovàrikànaü amaccànaü pàrisajjànaü
ràjånaü bhogiyànaü kumàrànaü, ràjà samàno idaü labhati. Sace kho pana
agàrasmà anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke
vivattacchado. Buddho samàno kiü labhati? Piyadassano hoti, bahuno
janassa piyo hoti manàpo bhikkhunaü bhikkhunãnaü upàsakànaü upàsikànaü
devànaü manussànaü asurànaü nàgànaü gandhabbànaü. Buddho samàno idaü
labhati.

Etamatthaü bhagavà àvoca. Tatthetaü vuccati:


Na ca visañaü na ca visàcã2
Na ca pana viceyya pekkhità
Ujuü tathà pasañamujumano
Piyacakkhunà bahujanaü udikkhità.
Sugatãsu so phalavipàkaü
Anubhavati tattha modati.
Idha ca pana bhavati gopakhumo
Abhinãlanettanayano sudassano.
Abhiyogino ca nipuõà
Bahå pana nimittakovidà
Sukhumanayanakusala manujà
Piyadassano’ti abhiniddisanti naü.

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1. Na ca visàcitaü [PTS], na ca visàvã (syà) 2. Na ca visàvitaü [PTS], na ca visàvi (syà)

[BJT Page 272] [\x 272/]


Piyadassano gihã pi santo ca
Bhavati bahujanapiyàñhito,
[PTS Page 169] [\q 169/] yadi ca na bhavati gihã samano hoti
Piyo bahånaü sokanàsano’ti.

Uõhãsasãsalakkhaõaü (23)

17. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno bahujanapubbaïgame ahosi kusalesu
dhammesu bahujanànaü pàmokkho kàyasucarite vacãsucarite manosucarite
dànasaüvibhàge sãlasamàdàne uposathåpavàse matteyyatàya petteyyatàya
sàma¤¤atàya brahma¤¤atàya kule jeññhàpacàyitàya a¤¤atara¤¤ataresu ca
adhikusalesu dhammesu. So tassa kammassa katattà upacitattà ussannattà
vipulattà kàyassa bhedà parammaraõà sugatiü saggaü lokaü upapajjati. So
tattha a¤¤e deve dasahi ñhànehi adhigaõhàti, dibbena àyunà dibbena
vaõõena dibbena sukhena dibbena yasena dibbena àdhipateyyena dibbehi
råpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi
phoññhabbehi. So tato cuto itthattaü àgato samàno imaü
mahàpurisalakkhaõaü pañilabhati, uõhãsasãso hoti. So tena lakkhaõena
samannàgato sace agàraü ajjhàvasati, ràjà hoti cakkavattã dhammiko
dhammaràjà càturanto vijitàvã janapadatthàvariyappatto
sattaratanasamannàgato. Tassimàni satta ratanàni bhavanti. Seyyathãdaü:
cakkaratanaü hatthiratanaü assaratanaü maõiratanaü itthiratanaü
gahapatiratanaü parinàyakaratanameva sattamaü. Parosahassaü kho panassa
puttà bhavanti sårà vãraïgaråpà parasenappamaddanà. So imaü pañhaviü
sàgarapariyantaü akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü
nirabbudaü adaõóena asatthena dhammena samena abhivijiya ajjhàvasati.
Ràjà samàno kiü labhati? Mahà’ssa jano anvàyiko hoti, bràhmaõagahapatikà
negamajànapadà gaõakà mahàmattà anãkaññhà dovàrikà amaccà pàrisajjà
ràjàno bhogiyà kumàrà. Ràjà samàno idaü labhati. Sace kho pana agàrasmà
anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke vivattacchado.
Buddho samàno kiü labhati? Mahàssa jano anvàyiko hoti, bhikkhå
bhikkhuniyo upàsakà upàsikàyo devà manussà asurà nàgà gandhabbà. Buddho
samàno idaü labhati.

Etamatthaü bhagavà àvoca. Tatthetaü vuccati:


Pubbaïgamo sucaritesu ahå
Dhammesu dhammacariyàya1 abhirato,
Anavàyiko bahujanassa ahå
Saggesu vedayittha pu¤¤aphalaü.
[PTS Page 170] [\q 170/] vediyitvà so sucaritassa phalaü
Uõhãsa sãsattamidhajjhagamà
Byàkaüsu bya¤jana nimittadharà
Pubbaïgamo bahujanassa2 hessati.
Pañibhogiyà manujesu idha
Pubbeva tassa abhiharanati tadà
Yadikhattiyo bhavati bhåmipati
Pañihàrakabahujane3 labhati.

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1. Dhammacariyàbhirato (machasaü) 2. Pubbaïgamo bahujanaü (machasaü) 3. Pañihàrakaü bahujano (machasaü)

[BJT Page 274] [\x 274/]


Atha ce pi pabbajati so manujo
Dhammesu hoti paguno visàvã.
Tassànusàsaniguõàbhirato
Anvàyiko bahujano bhavatã ti.

Ekekalomatàuõõàlakkhaõàdãni. (24, 25)

18. Yampã bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno musàvàdaü pahàya musàvàdà pañivirato
ahosi saccavàdã saccasandho theto paccayiko avisaüvàdako lokassa, so
tassa kammassa katattà upacitattà ussannattà vipulattà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi
ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena
dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi
dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto
itthattaü àgato samàno imàni dve mahàpurisalakkhaõàni pañilabhati,
ekekalomo ca hoti, uõõà ca bhamukantare jàtà hoti odàtà mudutålasannihà.
So tehi lakkhaõehi samannàgato sace agàraü ajjhàvasati, ràjà hoti
cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.
Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Mahà’ssa jano upavattati bràhmaõagahapatikà negamajànapadà [PTS
Page 171] [\q 171/] gaõakà mahàmattà anãkaññhà dovàrikà amaccà
pàrisajjà ràjàno bhogiyà kumàrà. Ràjà samàno idaü labhati. Sace kho pana
agàrasmà anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke
vivattacchado. Buddho samàno kiü labhati? Mahà’ssa jano upavattati
bhikkhå bhikkhuniyo upàsakà upàsikàyo devà manussà asurà nàgà gandhabbà.
Buddho samàno idaü labhati,

Etamatthaü bhagavà àvoca. Tatthetaü vuccati:


Saccappañi¤¤o purimàsu jàtisu
Advejjhavàco alikaü avajjayã
Na so visaüvàdayità pi kassaci
Bhåtena tacchena tathena bhàsayi. 1
Setà susukkà mudutålasannibhà
Uõõàsujàtà2 bhamukantare ahå
Na lomakåpesu duve ajàyisuü
Ekekalomåpacitaïgavà ahå.

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

1. Tosayi [PTS] 2. Uõõasujàtà (machasaü)

[BJT Page 276] [\x 276/]


Taü lakkhaõa¤¤å bahavo samàgatà
Byàkaüsu uppàdanimittakovidà.
Uõõà ca lomà ca yathà susaõñhità
Upavattatã ãdisakaü bahujjano.
Gihimpi santaü upavattatã jano
Bahå puratthà pakatena kammunà
Aki¤canaü pabbajitaü anuttaraü
Buddhampã santaü upavattatã jano’ti.

Cattàëãsadanta - aviraladanta - lakkhaõàdãni (26, 27)

19. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno pisuõaü vàcaü pahàya pisuõàya vàcàya
pañivirato ahosi. Ito sutvà na amutra akkhàtà imesambhedàya, amutra và
sutvà na imesaü akkhàtà amåsambhedàya. Iti bhinnànaü và sandhàtà [PTS
Page 172] [\q 172/] saühitànaü và anuppadàtà samaggàràmo samaggarato
samagganandi samaggakaraõiü vàcaü bhàsità ahosi, so tassa kammassa
katattà upacitattà ussannattà vipulattà kàyassa bhedà parammaraõà
sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi ñhànehi
adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena dibbena
yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi dibbehi
gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto itthattaü
àgato samàno imàni dve mahàpurisalakkhaõàni pañilabhati, cattàëãsadanto
ca hoti aviraëadanto ca. So tehi lakkhaõehi samannàgato sace agàraü
ajjhàvasati, ràjà hoti cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.
Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Abhejjapariso hoti abhejjà’ssa honti parisà bràhmaõagahapatikà
negamajànapadà gaõakà mahàmattà aõãkaññhà dovàrikà amaccà pàrisajjà
ràjàno bhogiyà kumàrà. Ràjà samàno idaü labhati. Sace kho pana agàrasmà
anagàriyaü pabbajati, arahaü hoti sammàsambuddho loke vivattacchado.
Buddho samàno kiü labhati? Abhejjapariso hoti abejjà’ssa honti parisà
bhikkhå bhikkhuniyo upàsakà upàsikàyo devà manussà asurà nàgà gandhabbà.
Buddho samàno idaü labhati.

Etamatthaü bhagavà àvoca. Tatthetaü vuccati:


Vebhåtiyaü saühitabhedakàriü1
Bhedappavaóóhana vivàdakàriü
Kalahappavaóóhana akiccakàriü
Saühitànaü bhedajananãü na bhaõi.

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1. Sahitabhedakàriü (machasaü)

[BJT Page 278] [\x 278/]


Avivàdavaóóhanakàriü sugiraü
Bhinnànaü sandhijanniü ahaõi.
[PTS Page 173] [\q 173/] kalahaü janassa panudi samaïgi
Saühitehi nandati pamodati ca.
Sugatãsu so phalavipàkaü
Anubhavati tattha modati.
Dantà idha honti aciraëà sahità
Caturo dasassa mukhajà susaõñhità.
Yadi khattiyo bhavati bhåmipati
Avibhediyà’ssa parisà bhavanti
Samano ca hoti virajo vãtamalo
Parisà’ssa hoti anugatà acalà’ti.

Pahåtajivhà - brahmassara lakkhaõàni (28, 29)

20. Yampi bhikkhave purimaü jàtiü purimaü bhavaü purimaü niketaü
pubbe manussabhåto samàno pharusaü vàcaü pahàya pharusàya vàcàya
pañivirato ahosi, yà sà vàcà nelà kaõõasukhà pemanãyà hadayaïgamà porã
bahujanakantà bahujanamanàpà, tathàrupiü vàcaü bhàsità ahosi, so tassa
kammassa katattà upacitattà ussannattà vipulattà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi
ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena
dibbena yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi
dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto
itthattaü àgato samàno imàni dve mahàpurisalakkhaõàni pañilabhati,
pahåta jivho ca hoti brahmassaro ca karavãkabhàõã. So tehi lakkhaõehi
samannàgato sace agàraü ajjhàvasati, ràjà hoti cakkavattã dhammiko
dhammaràjà càturanto vijitàvã janapadatthàvariyappatto
sattaratanasamannàgato. Tassimàni satta ratanàni bhavanti. Seyyathãdaü:
cakkaratanaü hatthiratanaü assaratanaü maõiratanaü itthiratanaü
gahapatiratanaü parinàyakaratanameva sattamaü. Parosahassaü kho panassa
puttà bhavanti sårà vãraïgaråpà parasenappamaddanà. So imaü pañhaviü
sàgarapariyantaü akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü
nirabbudaü adaõóena asatthena dhammena samena abhivijiya ajjhàvasati.
Tàni dvattiüsa sace ratanàni ràjà samàno kiü labhati? âdeyyavàco hoti,
àdãyanti’ssa vacanaü bràhmaõagahapatikà negamajànapadà gaõakà mahàmattà
aõãkaññhà dovàrikà amaccà pàrisajjà ràjàno bhogiyà kumàrà. Ràjà samàno
idaü labhati. Sace kho pana agàrasmà anagàriyaü pabbajati, arahaü hoti
sammàsambuddho loke vivattacchado. Buddho samàno kiü labhati? [PTS Page
174] [\q 174/] àdeyyavàco hoti, àdiyanti’ssa vacanaü bhikkhå bhakkhuniyo
upàsakà upàsikàyo devà manussà asurà nàgà gandhabbà. Buddho samàno idaü
labhati.

Etamatthaü bhagavà àvoca. Tatthetaü vuccati:


Akkosabhaõóanavihesakàriü
Ubbàdhakaü1 bahujanamaddanaü
Bàëhaü2 giraü so na bhaõi pharusaü
Madhuraü bhaõã såsa¤hitaü sakhilaü.

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

1. Ubbàdhakaraü (machasaü) 2. Abàëhaü (machasaü)

[BJT Page 280] [\x 280/]


Manaso piyà hadayagàminiyo
Vàcà so erayati kaõõasubà
Vàcà suciõõaphalamanubhavi.
Saggesu vedaya pu¤¤aphalaü.
Veditvà so sucaritassa phalaü
Brahmassarattamidhajjhagamà.
Jivhà’ssa hoti vipulà puthulà
âdeyyavàkyavacano bhavati.
Gihino’pi ijjhati yathà bhaõato
Atha ce pabbajati so manujo
[PTS Page 175] [\q 175/] àdiyantã’ssa vacanaü janatà
Bahuno bahuü subhaõitaü2 bhaõato’ti.

Sãhahanulakkhaõaü (30)

21. Yampi bikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe manussabhåto samàno samphappalàpaü pahàya samphappalàpà
pañivirato ahosi, kàlavàdã bhåtavàdã atthavàdã dhammavàdã vinayavàdã
nidhànavatiü vàcaü bhàsità kàlena sàpadesaü pariyannavatiü
atthasaühitaü, so tassa kammassa katattà upacitattà ussannattà vipulattà
kàyassa bhedà parammaraõà sugatiü saggaü lokaü upapajjati. So tattha
a¤¤e deve dasahi ñhànehi adhigaõhàti, dibbena àyunà dibbena vaõõena
dibbena sukhena dibbena yasena dibbena àdhipateyyena dibbehi råpehi
dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoññhabbehi. So
tato cuto itthattaü àgato samàno imaü mahàpurisalakkhaõaü pañilabhati,
sãhahanu hoti. So tena lakkhaõena samannàgato sace agàraü ajjhàvasati,
ràjà hoti cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.
Parosahassaü kho panassa puttà bhavanti sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamaõimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena abhivijiya ajjhàvasati. Tassimàni ràjà samàno
kiü labhati? Appadhaüsiyo hoti kenaci manussabhåtena paccatthikena
paccàmittena. Ràjà samàno idaü labhati. Sace kho pana agàrasmà
anagàriyaü pabbajati, arahaü hoti sammasambuddho loke vivattacchado.
Buddho samàno kiü labhati? Appadhaüsiyo hoti abbhantarehi và bàhirehi và
paccattikehi paccàmittehi ràgena và dosena và mohena và samaõena và
bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmiü. Buddho
samàno idaü labhati.

Etamatthaü bhagavà avoca. Tatthetaü vuccati:


Samphappalàpaü na abuddhatantiü3
Avikiõõavacanabyappato ahosi.
Ahitampi ca apanudi
Hitampi ca bahujanasukha¤ca abhaõi.

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

2. Susahitaü (syà) 3. Na samphappalàpaü na muddhataü (machasaü)

[BJT Page 282] [\x 282/]


[PTS Page 176] [\q 176/] taü katvà ito cuto divamupapajji
Sukataphalavipàkamanubhosi
Caviya punaridhàgato samàno
Dviduggamavaratarahanuttamalattha.
Ràjà hoti suduppadhaüsiyo
Manujindo manujàdhipatã mahànubhàvo,
Tidivapuravarasamo bhavati
Suravarataroriva indo.
Gandhabbàsurayakkharakkhasehi
Surehi na hi bhavati suppadhaüsiyo,
Tathatto yadi bhavati tathàvidho
Idha disà ca pañidisà ca vidisàcàti.

Samadanta - susukkadàñhà - lakkhaõàti ( 31, 32)

22. Yampi bhikkhave tathàgato purimaü jàtiü purimaü bhavaü purimaü
niketaü pubbe munassabhåto samàno micchààjãvaü pahàya sammààjãvena
jivikaü kappesi. Tulàkåña - kaüsakåña - mànakåña - ukkoñana - va¤cana -
nikati - - sàciyoga - chedana - vadhabandhana viparàmosa - àlopa -
sahasàkàrà pañivirato ahosi, so tassa kammassa [PTS Page 177] [\q 177/]
katattà upacitattà ussannattà vipulattà kàyassa bhedà parammaraõà
sugatiü saggaü lokaü upapajjati. So tattha a¤¤e deve dasahi ñhànehi
adhigaõhàti, dibbena àyunà dibbena vaõõena dibbena sukhena dibbena
yasena dibbena àdhipateyyena dibbehi råpehi dibbehi saddehi dibbehi
gandhehi dibbehi rasehi dibbehi phoññhabbehi. So tato cuto itthattaü
àgato samàno imàni dve mahàpurisalakkhaõàni pañilabhati, samadanto ca
hoti susukkadàñho ca.

[BJT Page 284] [\x 284/]

So tehi lakkhaõehi samannàgato sace agàraü ajjhàvasati, ràjà hoti
cakkavattã dhammiko dhammaràjà càturanto vijitàvã
janapadatthàvariyappatto sattaratanasamannàgato. Tassimàni satta
ratanàni bhavanti. Seyyathãdaü: cakkaratanaü hatthiratanaü assaratanaü
maõiratanaü itthiratanaü gahapatiratanaü parinàyakaratanameva sattamaü.
Parosahassaü kho panassa puttà bhavanti, sårà vãraïgaråpà
parasenappamaddanà. So imaü pañhaviü sàgarapariyantaü
akhãlamanimittamakaõñakaü iddhaü phãtaü khemaü sivaü nirabbudaü adaõóena
asatthena dhammena samena ahivijiya ajjhàvasati. Ràjà samàno kiü
labhati? Suviparivàro hoti, sucã’ssa honti parivàrà bràhmaõagahapatikà
negama jànapadà gaõakà mahàmattà anãkaññhà dovàrikà amaccà pàrisajjà
ràjàno bhogiyà kumàrà. Ràjà samàno idaü labhati. Sace kho pana agàrasmà
anagàriyaü pabbajati arahaü hoti sammàsambuddho loke vivattacchado.
Buddho samàno kiü labhati? Suciparivàro hoti, suci’ssa honti parivàrà
bhikkhå bhikkhuniyo upàsakà upàsikàyo devà manussà asurà nàgà gandhabbà.
Buddho samàno idaü labhati.

Etamatthaü bhagavà avoca. Tatthetaü vuccati:


Micchàjãva¤ca avassaji samena vuttiü
Suvinà so janayittha dhammikena
[PTS Page 178] [\q 178/] ahitampi ca apànudi1
Hitampi ca bahujanasukha¤ca àcari.2
Sagge vedayati naro sukhaphalàni
Karitvà nipuõehi vudåhi
Sabbhã vaõõitàni tidivapuravarasamo
Abhiramati ratikhióóàsamaïgã.
Laddhà3 mànusakaü bhavaü tato
Cavitvà4 sukataphalavipàkaü
Sesakena pañilabhati lapanajaü
Samamapi suci susukkaü.5

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

1. Apanudã (machasaü) 2. Acari (machasaü) 3. Laddhàna (machasaü) 4.
Cavitvàna (machasaü) 5. Laddhàna manussakaü bhavaü tato caviya puna
sukata, phalavipàka, ye sakena pañilabhati lapanajaü samamapi suci ca
suvisuddha susukkaü (syà)

[BJT Page 286] [\x 286/]


Taü veyya¤janikà samàgatà
Bahavo byàkaüsu nipuõasammatà manujà
Sucijanaparivàragaõo bhavati
Dijasamasukkasucisobhanadanto.
Ra¤¤o hoti bahujano
Suciparivàro mahatiü mahiü anusàsako,
[PTS Page 179] [\q 179/] pasayha na ca janapadatudanaü
Hitampi ca bahujanasukha¤ca caranti.
Atha ce pabbajati bhavati vipàpo
Samaõo samitarajo vivattachaddo,
Vigatadarathakilamatho
Imampi ca parampi ca1 passati lokaü.
Tassovàdakarà bahå gihã ca pabbajità ca
Asucigarahitaü2 dhunanti pàpaü,
Sa hi sucihi parivuto bhavati
Malakhãlakalikilese panudetã ti. 3

Lakkhaõasuttaüniññhitaü sattamaü.

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

1. Imamaji ca paramaphi ca [PTS], paramapi paramapi ca (syà) 2.
Apuciü garahitaü (machasaü) 3. Tassovàdakà bahugihã ca. Pabbajito ca
asucãvigarahita - panudi pàsasasa hi sucihi parivuto, bhavati
malakhilaka kilase panudeti (syà)


 oS ksldh


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


[\q 432/]


5=’ ,laLK iQ;1h’

 3′ ud jsiska
fufia wik ,os’ tla ld,hl Nd.Hj;2ka jykafia ieje;akqjr fojqruz fjfyr jdih
lrkakdy’ tl,ays Nd.Hj;2ka jykafia ))uyfKkshs)) NsCIQkag l:d l

4′
))uyfKks” fuz ,CIK fo;si uydmqreIhdf.a uydmqreI ,CIKfhdah’ fuz ,CIK
j,ska hqla; jQ uydmqreIhdf.a fuz .;s follau fj;a’ *Tyq( .sysf.h jdih
flfrAo” i;r osYdjg wOsm;s jQfha OrAu rdchkajQ ilajs;s rfcla fjhs’
uydmqreIhd .sysf.ka kslau uyKfjzo” flf,ia keue;s jeiau isËsk ,o wrAy;ajQ
iuHla iuznqÈ fjhs’ uyfKks” uydmqreIhdf.a fuz fo;sia uyd mqreI ,CIKfhda
ljryqo$))

 

5′
))uyfKks” fuys uydmqreI f;fuz ukdfldg msysgs mdo we;af;a fjhs’
uydmqreIhdf.a hgsm;2,a j, oyila wr we;s” ksuzj,,q iys;jQ” ken iys;jQ”
pl1fhda my< fjhs’ uyd mqreI f;fuz osla jsZMuz we;af;a fjhs” os.
weZ.s,s we;af;a fjhs” uDÈjQ ;reKjQ w;2,am;2,a we;af;a fjhs” oe,aljq,qjl
nÌ iujQ weZ.,s we;s w;a md we;af;a fjhs” msreKq f.dmaui we;s md we;af;a
fjhs” Tz,q uqjkaf.a nÌ flKAvd we;af;a fjhs” isgf.ku fkdkeuS fow;a,j,ska
okysia w;.dhs” msrsuoS’ fldaIh ;2< ieZ.jqkq mqreI ,CIK we;af;a fjhs”
ishquz yu we;af;a fjhs” tl tl f,duz we;af;a fjhs” frdaul@mhkays tla tla
frdau yg.;a;dyqh” Wvql2re wla we;s frdau we;af;a fjhs’ Wvql2rejQ f,duz
ks,ajkah’” wÌkajkah’))

 

))fl,ska
msysgs YrSrh we;af;a fjhs” *fomsg m;2,a foWrysia” lr hk( i;a ;ek Wia
jQfha fjhs’ isxyfhl2f.a YrSrh bosrsmi fuka iuzmQrAK YrSrhla we;af;a
fjhs’ msg fome;a; ueo msrefKA fjhs’ kq. rellafia jgjQ nj we;af;a fjhs’
Wkajykafiaf.a YrSrh huz muK fjzo nUh;a tmuKh’ nUh huz muKo 


[\q 433/]

YrSrh;a
tmuKh’ iu jg fn,a, we;af;a fjhs’ i;aishhla ri kyr we;af;a fjhs’
isxyfhl2f.a hg ylal fuka iuzmQrAKjQ Wvq hgs yl2 fol we;af;a fjhs’
iui;,sia o;a we;af;a fjhs’ iu o;a isÈre ke;sjQ o;a os,sfik b;d iqÈ o;a
we;af;a fjhs’ uDÈ osla m<,a osj we;af;a fjhs’ n1yauhdf.a fuka lgyX
we;af;a fjhs’ l2rjSl yX nÌ lgyX we;af;a fjhs’ msrsisÈ ks,ajka mdg weia
we;af;a fjhs’ Wmka flfKys jiafil2f.a nÌ meyeÈkq weia .2,s we;af;a fjhs’
foneu w;r iqÈjQ uDÈjQ mq,qka fmËla jeks ol2Kg lrlejS k<, ueo msysgs
frdauhla jQfha fjhs’

6′
))uyfKks” huz fya;2jlska uyd mqreIhdf.a foneu w;r iqÈjQ uDÈjQ mqZMka
fmËla jeks W#rAK frdauhla jQfhao fuho” uyfKks” uydmqreIhdf.a uydmqreI
,CIKhla fjhs’ uyfKks” kej;o uydmqreI f;fuz msreKq k<, iys; iuzmQrAK
ysi we;af;a fjhs’

))uyfKks” uymqrsia f;fuz huz nÌjQ iuzmQrAK ysi we;af;a fjzo” fuho uyfKks” uydmqreIhdf.a uydmqreI ,CIKhla fjhs’

7′
))uyfKks” huz fya;2jlska ;:d.;hka jykafia fmr cd;sfhys ukqIHfhla jQfha
oY l2Y, OrAuhkayS oevsj iudoka jQfha ksYap,jQ iudodkh we;af;a jsh’ lhska
jpkfhka is;ska lrk iqprs;fhyso” oka fnod yod oSfuyso” YS,iudodkfhyso”
fmfyjia jsiSfuyso” ujg Wmia:dk lsrSfuyso” mshdg Wmia:dk lsrSfuyso”
uyKqkag i;aldr lsrSfuyso” mjz Èrel< nuqKkag i;aldr lsrSfuyso”
jevsysgshka msoSfuyso tla tla Wiia l2Y, OrAuhkayS oevs iudodk we;af;a
ksYap, iudodk we;af;a jSh’ fyf;u urKska u;2 hym;a .;s we;s iajrA.
f,dalfhys WmoshS’ fyf;u tys wkH fojsjrekag jvd lreKq oyhlska jevsfjhs’
osjHuhjQ wdhqIfhkao” mdfgkao” iemfhkao” msrsjrskao” wOsm;s nfjkao”
rEmfhkao” Ynzofhkao” .kaOfhkao” rifhkao” iamrAIfhkao hk lreKq oyfhka
jevsfjhs’

8′ ))fyf;u ta fojz f,djska pq;j usksi;a njg meusKsfha fuz uydmqrsia ,l2Kq ,nhs’

[\q 434/]


9′
uyfKks” huz fya;2jlska ;:d.; f;fuz fmr cd;sfhys fmr Njfhys fmr jdifhys
fmr ukqIHfhla jQfha iuzMm1,dm*ysia jpk( Èrefldg iuzMm1,dm lSfuka
ÈrejQfha jsh’ iqÈiql,a oek lshkafkla” we;sfohla lshkafkla” m1fhdackjQjla
lshkafkla ” OdrAusl fohla lshkafkla” yslaujsh hq;2 jpk lshkafkla is;
;nd.; hq;2jQo lreKq iys;jQo Wmfoia iys;jQo wrA: iys;jQo jpk iqÈiq
ld,fhys lshkafkla jQfhah’ fyf;u ta lrAuh l, nejska YrSrhdf.a nsËSfuka
urKska u;2 hym;a .;s we;s iajrA.f,dalfhys Wmoshs’ fyf;u tys wkH
fojsjrekag jvd lreKq oyhlska jevsfjhs’ osjHuhjQ wdhqIfhkao” osjHuhjQ
mdfgkao” osjHuhjQ iemfhkao” osjHuhjQ msrsjrskao” osjHuhjQ
wOsm;sNdjfhkao” osjHuhjQ rEmfhkao” osjHuhjQ Ynzofhkao” osjHuhjQ
.kaOfhkao” osjHuhjQ rifhkao” osjHuhjQ iamrAIfhkao hk lreKq oyfhka jevs
fjhs’ fyf;u t;ekska pq;j usksia njg meusKsfha fuz uyd mqreI ,CIKh ,nhs’

fuys Nd.Hj;2ka jykafia fo;sia uyd mqreI ,CIK ,enSug fya;2jQ fmr l< mqkH lrAu jsia;r l

* ;sia jeksjQ ,laLK iQ;1h ksusfhah (


MAY BADA BHANTE BE WELL AND SECURE

Please visit:
http://www.youtube.com/watch?v=RK5EHFWUMrA

for


Pali Chanting Bojjhanga sutta

MAY BADA BHANTE BE WELL AND SECURE
MAY HE LIVE LONG


AS HE IS FOR THE WELFARE OF ALL SENTIENT AND NON-SENTIENT BEINGS TO BE EVER HAPPY
HE ALWAYS HAS CALM, QUIET, ALERT, ATTENTIVE AND


EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT


EVERYTHING IS CHANGING.


All of us  seriously practice meditation, puja, and dedicate merits and metta to Bada Bhanteji for his good health.


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