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07/08/13

975 LESSON 09-07-2013 TUESDAY FREE ONLINE eNālāndā Research and Practice UNIVERSITY run through http://sarvajan.ambedkar.org VOICE OF SARVA SAMAJ

Filed under: General
Posted by: site admin @ 4:50 pm

975 LESSON 09-07-2013 TUESDAY

FREE ONLINE eNālāndā Research and Practice UNIVERSITY

run through http://sarvajan.ambedkar.org

VOICE OF SARVA SAMAJ

First weed out EVM as directed by the Supreme Court. Demand for OPEN SOURCE CODE to be made public for a Tamper proof Electronic Voting Machine. Requesting media to take up this issue as once Napolean said that he could face two battalions, but not two scribes to prove his statement.

BSP key formula: 16% Brahmins + 25% SC/STs = Power

Mayawati’s Bahujan Samaj party has been holding
special conventions across the state — Sunday’s Lucknow convention was
the last of such series covering Lok Sabha constituencies of Lucknow,
Barabanki and Mohanlalganj — Mayawati said she was trying to forge
brotherhood among various communities from upper castes to minorities in
order to win a large number of Lok Sabha seats and emerge as the
“balance of power” at the Centre. “We cannot come to the Centre without
associating all the castes with us,” she said. BSP general secretary
Satish Chandra Misra, who was thanked by Mayawati for “successfully”
holding the party’s Brahmin Bhaichara conventions, said the Brahmins,
who constitute 16 per cent of the state’s population should forge a
brotherhood with about 25 per cent SC/STs to win a large number of Lok
Sabha seats from UP and make Mayawati the prime minister.

Uttar Pradesh to weed out duplicate voters

From:

Sachin ;

To:

BC ;

Subject:

[The Buddhist Circle] Brahminical planning to destroy Buddhism.

Sent:

Mon, Jul 8, 2013 7:20:10 AM

Jai Bhim All.

I
am sending one link regarding the place of Buddha as Vishnu Avtara in
Hinduism. I was shocked when I had a discussion with some Ambedkarite
Buddhists who feel that we should not be aggressive against Brahmins as
they have accepted Buddha as an Avtaar of Vishnu. I was not surprised as
I knew they were ignorant of the facts.

If
any of such people are here in this group, this will open their eyes
that Brahmins included Buddha as Vishnu Avtar not to glorify him, but to
uproot his teachings of Dhamma completely from India. They gave
sanction to his idol worship, but condemned his teachings “The Dhamma”.

http://www.bvml.org/SBBTM/buddha.html

This site has been suspended

If you manage this site and have a question about why the site is not available, please contact us directly.

Regards,

Dr. Sachin Gaurishankar
Sarate,
Full time Doctor cum Assistant Professor,

Department of Biomedical Engineering,
SSN College of Engineering,
Kalavakkam

Postal Pin code: 603110
+ 91-44 -2747 -4844/45/46; 5063/64/54
Extn: 489

Mobile: +918939676918, +919283284898
drsachin@gmail.com

http://sikhspectrum.com/2008/03/disappearance-of-buddhism-from-india-an-untold-story/

http://books.google.co.in/books?id=aUnJrwHCu6YC&pg=PA68&lpg=PA68&dq=all+about+Brahmins+as+they+have+accepted+Buddha+as+an+Avatar+of+Vishnu&source=bl&ots=EGaRVLD5dP&sig=4yujFfT5Arto5LA_HupPbB_5kFQ&hl=en&sa=X&ei=WlvbUfLlKsbyrQfuuID4CQ&ved=0CEMQ6AEwBA#v=onepage&q=all%20about%20Brahmins%20as%20they%20have%20accepted%20Buddha%20as%20an%20Avatar%20of%20Vishnu&f=false

A Study of Caste - Page 68 - Google Books Result

books.google.co.in/books?isbn=8120604113

Pokala Lakshmi Narasu - 1922 - Caste

But in places where Buddhism had no intellectual leaders, the Brahmins have … therefore they induced Vishnu to assume the form of Buddha and preach to … of a Hindu mahant, is worshipped as the Buddha- avatar of Vishnu … Not satisfied with all that has been done in antagonism to Buddhism^ the Brahmin expects that …

http://www.ambedkar.org/Tirupati/Preface.htm

Authors Preface

The subject of the consequences of fall of Buddhism is not
really examined in all aspects by the Indian Scholars; whatever
attempts have been made are limited to certain aspects. This is
quite natural because of the dimensions involved in it. The area
being vast, differing local conditions have different effects and
different forms, in the attack on Buddhism and the procedure of
its assimilation into Brahmanism. The declaration of the Buddha
as an avatar of Vishnu had a tremendous impact on
conversion, to make this conversion of Buddha into Vishnu more
painless operation. This was the strategy of Brahmins to accept
the Master for names sake and denounce the Doctrine. Also this
was not accomplished in a day, and the time taken for this
conversion also was so great, that the conversion was
imperceptible. But it is not without having its scar marks. The
origin of untouchability, rigidity of caste system, suppression
of women in the Hindu society, various manipulations Brahmins had
to do in their pantheon, various seemingly stupid injunctions,
various rites, new development of the religious vratas,
various inconceivable stories spread in the masses, the
irrational thinking, and all that goes with it, had a method in
madness. And that was to win the masses away from Buddhism, to
strengthen the roots of chaturvarnya, and support the
supremacy of Brahmins. What ensued was slavery for centuries, but
the purpose of Brahmins was fulfilled. Even in slavery this
class maintained its supremacy.

During the process which went on for centuries, many
Buddhist shrines were converted for Brahmanical use. The purpose
of this writing is to show that the great shrine of Tirupati was
one of them, a claim which was not made by any previous author.
Many ancillary subjects are discussed besides this main theme,
and many new directions are shown for the scholars of tomorrow to
pursue. Certain new claims have been made, e.g. the Rathas of
Mahabalipuram are thought to be Buddhist, the Kalabharas are
thought to be supporters of Buddhism, the traditional story of
Alvaras describing the Murthi of Lord of Tirumalai is disputed,
the evidence of Silappadhikaran is shown to be of no use, the
importance of tonsure in Tirumalai is stressed and Rathayatra is
shown as a Buddhist tradition. The importance of proxy image and
the history of those times is stressed. The murthi is compared
with other Vishnu images and the Buddhist images. The old
history of people around the area traced and they are shown to be
Buddhists. The tribal population was supporter of Buddhism as
seen by Shankaracharya’s destruction of Srisailam, a Buddhist
centre of Chenchus, (a tribal community of that area) and also by
traditional association of Jagannatha with tribal chiefs. Also
it has been suggested that the institution of present day
Devadasis is the indication of degradation of institution of
Buddhist nuns. Lastly it has been shown that it is possible that
Tirupati could be the Potalka of Huen Tsang.

No new facts are brought out, only a new interpretation is
given to the facts already known to all. The facts are taken
mainly from the four authors, acknowledged below, who wrote on
Tirupati. None of them is biased in favour of Buddhism. They
are all intimately connected with the Temple and are devotees of
the Lord and are Vaisnavas by faith. The facts are so obvious to
show that Tirumalai was a Buddhist shrine, that it is surprising
how the scholars missed them. May be the possibility never
occurred to them, at least they do not mention it, though in some
writing a slight allusion could be traced.

Mostly secondary sources are used as it was felt that
interpretations of other scholars would be more useful to the
readers than my own. As far as possible the original quotations
are given in detail even at the cost of making the writing more
bulky. The word Tirupati is used rather loosely, sometimes as
Tirupati on the Hills and sometimes as Tirupati on plains, but
the context should make the meaning clear.

Points of Claim

The claim that Lord Venkatesvara was Buddhist shrine is
based on the following grounds:

1. The Murthi itself is Buddhist, the weapons are provided
at a later date. It does not conform with Vishnu
Images, but is similar to Padmapani.

2. The area was inhabited by Tribal Buddhists.

3. The Murthi was not present in Mamulanar’s time but the
Shravana Festivals existed on the hill. The Shravana
Festivals are traditionally a Buddhist phenomenon.

4. Traditionally “Mouni Guru” and “Self manifestation” were
the devises used by the Brahmins for usurped Buddhist
temples.

5. The list of earliest Vishnu Temples does not include
Tirumalai, though temples a few miles away are
included.

6. Tirumalai was unimportant temple for Hindus.

7. Mere praying by Alvaras as Vishnu does not make it a
Vishnu image.

8. Tirumalai Tonsures are relics of Buddhist tradition.

9. The Rathayatra is a relic of Buddhist traditions.

10. The presence of Shudra’s well inside temple denotes it
being deity of lower castes.

11. The deity of lower castes had to be associated with
Vishnu in the form of Almel Mangai though quite late.

12. The temple had to be renovated for making it agreeable
to the Agama rules.

ACKNOWLEDGEMENTS

It was Khushwant Singh, during whose editorship of
‘Illustrated Weekly of India’, many articles were published on
various social groups of India, during early seventies. That was
the real depiction of the Indian Masses. One of those articles
was on Tirupati Temple. That inspired me to undertake the study
of Tirupati Temple.

The detailed information is obtained from the publications
of T. T. D., the books by Dr. S. Krishnaswami Ayangar, T. K. T.
Veera Raghavacharya and Dr. Ramesan and from Bharatiya Vidya
Bhavan’s publication by P. Sitapati. I am extremely grateful to
these authors.

I am highly indebted to the able guidance of Prof. B. L.
Bhadke of Janata College of Education Chandrapur who gave very
valuable suggestions, and to Principal I.T.Tembhare of Dr.
Ambedkar College and late Prof.K. Patil of Dept. of History for
their valuable inspiration. Very valuable suggestions were made
by Prof. N. L. Sao of Siddhartha College, Bombay and Prof. B. K.
Jha of Janata College of Education Chandrapur.

I am highly grateful to Shri V.J. Chaugule for his help in
proof reading.

Jamanadas
Chandrapur
26.1.91

Second Edition

Though there have been costant demands for the book being
translated into regional languages, it was not possible to do so
for financial constraints. In 1998, however, the workers of local
organizations voluntered to collect some amount as prepublication
sale, for which, I must thank sarva sri Moon guruji, Dange,
Gedam and many others. Similarly a couple of young typists sri
Nale and Bujade volunteered to type out the Hindi MSS. Prof.
Dharmik helped with proof reading and vetting. Ultimately, the
Hindi edition was inagurated in August 1998 in Nagpur at the
hands of BSP National President sri Kanshiram ji. This got
exausted and second reprint became neccessary in 2000.

However, no translations are yet done in South Indian
languages. For this the International Dalit Forum has been given
all rights.

This is the Second English edition, that is being published
as E-Book on SC/ST Web sites. My thanks are due to these
dedicated workers, who are painstakingly maintaining these web
sites.

Many portions are revised and enlarged and the ambiguous
points are clarified. However, the format is maintained, and the
quotations are given in full, though it adds to size of the book.
This was thought neccessary, as common people might find it
difficult to get the original books.

Hope the readers like it.

Dr. K. Jamanadas
14th April 2001

Foreword Chapter 1

Mayawati takes veiled dig at Narendra Modi

Lucknow: In a veiled
reference to reports that Gujarat CM Narendra Modi had rescued 15,000
Gujaratis from Uttarakhand, Mayawati on Sunday said BSP condemns a
political party whose leader seeks to become a PM candidate but talks
about saving people only from his own state.

“We strongly condemn the political party, whose leader stakes claim for
the post of the PM, but talks about saving people only from Gujarat,”
she said.

The BSP supremo said from this, the personality of such a leader could be gauged.

“A person having such a narrow mentality cannot be the one to occupy
the top post with honesty. You have to keep this in mind,” Mayawati
said while addressing Brahmin Bhaichara Sammelan at Ramabai Ambedkar
ground here.

She said some political parties were indulging in “politics” over the calamity in Uttarakhand.

“BSP requested the Centre and the state government to extend maximum
possible assistance, but I am sad to say that even at this time of deep
trouble, some political parties are indulging in politics,” she alleged.

She said BSP has appealed partymen to extend maximum help to the victims
and has requested the Centre to declare it a national calamity.

“We are grieved with massive loss of life and property due to incessant
rain and landslide in Uttarakhand, we pray to give courage to the
affected people,” she said.

Mayawati said following the ideology of Dr Ambedkar, BSP was formed on
April 14, 1983, and at that time almost all the political parties spread
canard that it was a party of only SC/STs and not that of upper cast.

“That was totally misleading because the ideology and principles of BSP
are not against any caste or religion. It wants to create an equitable
system,” she said.

The BSP supremo said people of all religions and castes should get equal
opportunity to progress, but the opposition parties indulged in canard
so that upper caste and minorities do not get associated with BSP.

“We cannot come to the Centre without associating all the caste with us.
My party has decided to associate upper caste and religious minorities
along with SC/STs and backward and we started from Uttar Pradesh,” she
said.

Mayawati said she herself took up the task and associated people of Sarv Samaj between 2003 to 2007.

“We ran the government of sarvjan sukhay and sarvjan hitay honestly,”
she said.
Alleging that all the opposition parties had a tacit understanding in
the last assembly elections, she said in a bid to succeed, they used
tactics due to which a large number of people from backward caste, upper
caste and minorities got mislead.

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

Majjhima
Nikàya

Volume
1

Sabbàsava Sutta

Pali

English (2)

Polish

Sinhala

Pali

Suttantapiñake
Majjhimanikàyo
Målapaõõàsako
1.Målapariyàyavaggo
Namo tassa bhagavato arahato sammàsambuddhassa.
1.1.2.
2. Sabbàsavasuttaü

1. Evaü me7sutaü. Ekaü samayaü bhagavà
sàvatthiyaü viharati jetavane anàthapiõóikassa àràme. Tatra kho bhagavà
bhikkhå àmantesi bhikkhavo’ti. Bhadante’ti te bhikkhå bhagavato
paccassosuü. Bhagavà etadavoca.

2. Sabbàsavasaüvarapariyàyaü vo bhikkhave desissàmi.8 Taü [PTS Page
007] [\q 7/] suõàtha sàdhukaü manasikarotha bhàsissàmã’ti. Evaü
bhante’ti kho te bhikkhå bhagavato paccassosuü. Bhagavà etadavoca.

3. Jànato ahaü bhikkhave passato àsavànaü khayaü vadàmi no ajànato no
apassato. Ki¤ca bhikkhave jànato kiü9 passato àsavànaü khayo hoti?10
Yoniso ca manasikàraü11 ayoniso ca manasikàraü. Ayoniso bhikkhave
manasikaroto anuppannà ceva àsavà uppajjanti uppannà ca àsavà
pavaóóhanti. Yoniso12 ca kho bhikkhave manasikaroto anuppannà ceva àsavà
na uppajjanti, uppannà ca àsavà pahãyanti.13.

—————-

7. Evamme syà, [PTS] 8. Desessà, sãmu.   9. Ki¤ca, machasaü.   10.
Khayaü vadàmi, machasaü.   11. Manasikàro, katthaci.   12. Yoniso ca
bhikkhave, syà.   13. Pahiyyanti, syà.   14. [Ed.] Abhibhåto [PTS]. [Nld
also reads ] abhibhåto [but records as var.Lect.] Abhibhuto [from] ma
[and] sã

[BJT Page 020] [\x 20/]

4. Atthi bhikkhave àsavà dassanà pahàtabbà atthi àsavà saüvarà
pahàtabbà atthi àsavà pañisevanà pahàtabbà atthi àsavà adhivàsanà
pahàtabbà atthi àsavà parivajjanà pahàtabbà atthi àsavà vinodanà
pahàtabbà atthi àsavà bhàvanà pahàtabbà.

5. Katame ca bhikkhave àsavà dassanà pahàtabbà? Idha bhikkhave
assutavà puthujjano ariyànaü adassàvã ariyadhammassa akovido ariyadhamme
avinãto sappurisànaü adassàvã sappurisadhammassa akovido
sappurisadhamme avinãto manasikaraõãye dhamme nappajànàti
amanasikaraõãye dhamme nappajànàti. So manasikaraõãye dhamme appajànanto
amanasikaraõãye dhamme appajànanto ye dhammà na manasikaraõãyà te
dhamme manasi karoti, ye dhammà manasikaraõãyà te dhamme na manasi
karoti.

6. Katame ca bhikkhave dhammà na manasikaraõãyà ye dhamme manasi
karoti? Yassa bhikkhave dhamme manasi karoto anuppanno và kàmàsavo
uppajjati, uppanno và kàmàsavo pavaóóhati, anuppanno và bhavàsavo
uppajjati, uppanno và bhavàsavo pavaóóhati, anuppanno và avijjàsavo
uppajjati, uppanno và avijjàsavo pavaóóhati. Ime dhammà na
manasikaraõãyà ye dhamme manasi karoti.

7. Katame ca bhikkhave dhammà na manasikaraõãyà ye dhamme na manasi
karoti? Yassa bhikkhave dhamme manasi karoto anuppanno và kàmàsavo na
uppajjati, uppanno kàmàsavo pahãyati1, anuppanno và bhavàsavo na
uppajjati, uppanno và bhavàsavo pahãyati, anuppanno và avijjàsavo na
uppajjati, uppanno và avijjàsavo pahãyati. Ime dhammà manasikaraõãyà ye
dhamme na manasi karoti.

8. Tassa [PTS Page 008] [\q 8/] amanasikaraõãyànaü dhammànaü
manasikàrà manasikaraõãyànaü dhammànaü amanasikàrà anuppannà ceva àsavà
uppajjanti, uppannà ca àsavà pavaóóhanti.

—————

1. Pahiyyati syà.

[BJT Page 022] [\x 22/]

9. So evaü ayoniso manasi karoti: ahosiü nu kho ahaü atãtamaddhànaü.
Na nu kho ahosiü atãtamaddhànaü. Kinnu kho ahosiü atãtamaddhànaü.
Kathannu kho ahosiü atãtamaddhànaü. Kiü hutvà kiü ahosiü nu kho ahaü
atãtamaddhànaü. Bhavissàmi nu kho ahaü anàgatamaddhànaü. Na nu kho
bhavissàmi anàgatamaddhànaü. Kinnu kho bhavissàmi anàgatamaddhànaü.
Kathannu kho bhavissàmi anàgatamaddhànaü. Kiü hutvà kiü bhavissàmi nu
kho ahaü anàgatamaddhànanti.1 Etarahi và paccuppannaü2 addhànaü
ajjhattaü kathaükathã hoti: ahaü nu kho’smi no nu kho’smi kinnu kho’smi
kathaü nu kho’smi ayaü nu kho satto kuto àgato so kuhiü gàmã
bhavissatã’ti.

10. Tassa evaü ayoniso manasi karoto channaü diññhãnaü a¤¤atarà
diññhi uppajjati: atthi me attà’ti và’ssa saccato thetato diññhi
uppajjati, natthi me attà’ti và’ssa saccato thetato diññhi uppajjati,
attanà’ va attànaü sa¤jànàmã’ti và’ssa saccato thetato diññhi uppajjati,
attanà’va anattànaü sa¤jànàmã’ti và’ssa saccato thetato diññhi
uppajjati, anattanà’va attànaü sa¤jànàmã’ti và’ssa saccato thetato
diññhi uppajjati. Atha và pana’ssa evaü diññhi hoti. Yo3 me ayaü attà
vado vedeyyo4 tatra tatra kalyàõapàpakànaü kammànaü vipàkaü
pañisaüvedeti. So kho pana me ayaü attà nicco dhuvo sassato
avipariõàmadhammo sassatisamaü tatheva ñhassatã’ti. Idaü vuccati
bhikkhave diññhigataü diññhigahanaü5 diññhikantàro6 diññhivisåkaü
diññhivipphanditaü diññhisaüyojanaü. Diññhisaüyojanasaüyutto bhikkhave
assutavà puthujjano na parimuccati jàtiyà jaràmaraõena7 sokehi
paridevehi dukkhehi domanassehi upàyàsehi,8 na parimuccati dukkhasmà’ti
vadàmi.

11. Sutavà ca kho bhikkhave ariyasàvako ariyànaü dassàvã
ariyadhammassa kovido ariyadhamme suvinãto sappurisànaü dassàvã
sappurisadhammassa kovido sappurisadhamme suvinãto manasikaraõãye dhamme
pajànàti amanasikaraõãye dhamme pajànàti. So manasikaraõãye dhamme
pajànanto amanasikaraõãye dhamme pajànanto ye dhammà [PTS Page 009] [\q
9/] na manasikaraõãyà te dhamme na manasi karoti, ye dhammà
manasikaraõãyà te dhamme manasi karoti.

——————-

1.Anàgatamaddhànaü katthaci.   2. Paccuppannamaddhànaü machasaü.   3.
So, katthaci.   4. Attàva vedeyyo, syà.   5. Diññhigahaõaü, syà.   6.
Diññhikantàraü siü, [PTS]   7. Jaràya maraõena, machasaü. Syà.   8.
Sokaparidevadukkhadomanassupàyàsehi, syà.

[BJT Page 024] [\x 24/]

12. Katame ca bhikkhave dhammà na manasikaraõãyà ye dhamme na manasi
karoti? Yassa bhikkhave dhamme manasi karoto anuppanno và kàmàsavo
uppajjati, uppanno và kàmàsavo pavaóóhati. Anuppanno và bhavàsavo1
uppajjati, uppanno và bhavàsavo pavaóóhati. Anuppanno và avijjàsavo
uppajjati, uppanno và avijjàsavo pavaóóhati. Ime dhammà na
manasikaraõãyà ye dhamme na manasi karoti.

13. Katame ca bhikkhave dhammà manasikaraõãyà ye dhamme manasi
karoti? Yassa bhikkhave dhamme manasi karoto anuppanno và kàmàsavo na
uppajjati, uppanno và kàmàsavo pahãyati. Anuppanno và bhavàsavo2 na
uppajjati, uppanno và bhavàsavo pahãyati. Anuppanno và avijjàsavo na
uppajjati, uppanno và avijjàsavo pahãyati. Ime dhammà manasikaraõãyà ye
dhamme manasi karoti.

14. Tassa amanasikaraõãyànaü dhammànaü amanasikàrà manasikaraõãyànaü
dhammànaü manasikàrà anuppannà ceva àsavà na uppajjanti, uppannà ca
àsavà pahãyanti. So idaü dukkhanti yoniso manasi karoti, ayaü
dukkhasamudayo’ti yoniso manasi karoti, ayaü dukkhanirodho’ti yoniso
manasi karoti, ayaü dukkhanirodhagàminãpañipadà’ti yoniso manasi karoti.
Tassa evaü yoniso manasikaroto tãõi saüyojanàni pahãyanti:
sakkàyadiññhi vicikicchà sãlabbataparàmàso.3 Ime vuccanti bhikkhave
àsavà dassanà pahàtabbà.

15. Katame ca bhikkhave àsavà saüvarà pahàtabbà? Idha bhikkhave
bhikkhu pañisaïkhà yoniso cakkhundriyasaüvarasaüvuto viharati. Yaü4
hi’ssa bhikkhave cakkhundriyasaüvaraü asaüvutassa viharato uppajjeyyuü
àsavà vighàtapariëàhà cakkhundriyasaüvarasaüvutassa viharato evaüsa te
àsavà vighàtapariëàhà na honti. Pañisaïkhà yoniso
sotindriyasaüvarasaüvuto viharati. Yaü hi’ssa bhikkhave
sotindriyasaüvaraü asaüvutassa viharato uppajjeyyuü àsavà
vighàtapariëàhà sotindriyasaüvarasaüvutassa viharato evaüsa te àsavà
vighàtapariëàhà na honti. Pañisaïkhà yoniso ghànindriyasaüvarasaüvuto
viharati. Yaü hi’ssa bhikkhave ghànindriyasaüvaraü asaüvutassa viharato
uppajjeyyuü àsavà vighàtapariëàhà ghànindriyasaüvarasaüvutassa viharato
evaüsa te àsavà vighàtapariëàhà na honti. Pañisaïkhà yoniso
jivhindriyasaüvarasaüvuto viharati. Yaü4 hi’ssa bhikkhave
jivhindriyasaüvaraü asaüvutassa viharato uppajjeyyuü àsavà
vighàtapariëàhà jivhindriyasaüvarasaüvutassa viharato evaüsa te àsavà
vighàtapariëàhà na honti. Pañisaïkhà yoniso kàyindriyasaüvarasaüvuto
viharati. Yaü hi’ssa bhikkhave kàyindriyasaüvaraü asaüvutassa viharato
uppajjeyyuü àsavà vighàtapariëàhà kàyindriyasaüvarasaüvutassa viharato
evaüsa te àsavà vighàtapariëàhà na honti. Pañisaïkhà yoniso
manindriyasaüvarasaüvuto viharati. Yaü hi’ssa bhikkhave
manindriyasaüvaraü asaüvutassa viharato uppajjeyyuü àsavà
vighàtapariëàhà manindriyasaüvarasaüvutassa viharato evaüsa te àsavà
vighàtapariëàhà na honti. Yaü hi’ssa bhikkhave saüvaraü asaüvutassa
viharato uppajjeyyuü àsavà [PTS Page 010] [\q 10/] vighàtapariëàhà
saüvarasaüvutassa viharato evaüsa te àsavà vighàtapariëàhà na honti. Ime
vuccanti bhikkhave àsavà saüvarà pahàtabbà.

——————-

1.Uppajjati, uppanno và bhavàsavo pavaóóhati, anuppanno và, machasaü.
Syà. 2. Na uppajjati, uppanno và bhavàsavo pahãyati. Anuppanno và,
machasaü. Syà   3. Sãlabbatta syà.   4. Ya¤hi’ssa, machasaü. Syà.

[BJT Page 026] [\x 26/]

16. Katame ca bhikkhave àsavà pañisevanà pahàtabbà? Idha bhikkhave
bhikkhu pañisaïkhà yoniso cãvaraü pañisevati: yàvadeva sãtassa
pañighàtàya uõhassa pañighàtàya
óaüsamakasavàtàtapasiriüsapasamphassànaü1 pañighàtàya yàvadeva
hirikopãnapañicchàdanatthaü. Pañisaïkhà yoniso piõóapàtaü pañisevati:
neva davàya na madàya na maõóanàya na vibhåsanàya yàvadeva imassa
kàyassa ñhitiyà yàpanàya vihiüsåparatiyà2 brahmacariyànuggahàya. Iti
puràõa¤ca vedanaü pañihaïkhàmi nava¤ca vedanaü na uppàdessàmi yàtrà ca
me bhavissati anavajjatà ca phàsuvihàro cà’ti3. Pañisaïkhà yoniso
senàsanaü pañisevati: yàvadeva sãtassa pañighàtàya uõhassa pañighàtàya
óaüsamakasavàtàtapasiriüsapasamphassànaü pañighàtàya yàvadeva
utuparissayavinodanaü4 pañisallànàràmatthaü.

Pañisaïkhà yoniso gilànapaccayabhesajjaparikkhàraü pañisevati:
yàvadeva uppannànaü veyyàbàdhikànaü vedanànaü pañighàtàya
abyàpajjhaparamatàya.5, Yaü hissa bhikkhave apañisevato6 uppajjeyyuü
àsavà vighàtapariëàhà. Pañisevato evaüsa te àsavà vighàtapariëàhà na
honti. Ime vuccanti bhikkhave àsavà pañisevanà pahàtabbà.

17. Katame ca bhikkhave àsavà adhivàsanà pahàtabbà? Idha bhikkhave
bhikkhu pañisaïkhà yoniso khamo hoti sãtassa uõhassa jighacchàya
pipàsàya óaüsamakasavàtàtapasiriüsapasamphassànaü duruttànaü duràgatànaü
vacanapathànaü uppannànaü sàrãrikànaü vedanànaü dukkhànaü tippànaü7
kharànaü kañukànaü asàtànaü amanàpànaü pàõaharànaü adhivàsakajàtiko 8
hoti. Yaü hissa bhikkhave anadhivàsayato uppajjeyyuü àsavà
vighàtapariëàhà adhivàsayato evaüsa te àsavà vighàtapariëàhà na honti.
Ime vuccanti bhikkhave àsavà adhivàsanà pahàtabbà.

18. Katame ca bhikkhave àsavà parivajjanà pahàtabbà? Idha bhikkhave
bhikkhu pañisaïkhà yoniso caõóaü hatthiü parivajjeti. Caõóaü assaü
parivajjeti. Caõóaü goõaü parivajjeti. Caõóaü kukkuraü parivajjeti ahiü
khàõuü [PTS Page 011] [\q 11/] kaõñakàdhànaü9 sobbhaü papàtaü candanikaü
oëigallaü. Yathàråpe anàsane nisinnaü yathàråpe agocare carantaü
yathàråpe pàpake mitte bhajantaü vi¤¤å sabrahmacàrã pàpakesu ñhànesu
okappeyyuü. So ta¤ca anàsanaü ta¤ca agocaraü te ca pàpake mitte
pañisaïkhà yoniso parivajjeti. Yaü hissa bhikkhave aparivajjayato
uppajjeyyuü àsavà vighàtapariëàhà. Parivajjayato evaüsa te àsavà
vighàtapariëàhà na honti. Ime vuccanti bhikkhave àsavà parivajjanà
pahàtabbà.

———————

1. Sarãsapa machasaü.   2. Vihiüsuparatiyà syà   3. Phàsuvihàro ca,
machasaü   4. Vinodana, machasaü.   Ca1. Vinodanaü pañisallànàràmatthaü
[BJT], [PTS]. Vinodanapañisallànàràmatthaü [Nld]   5. Abyàpajja katthaci
Ca2. Abyàpajjha [BJT]. Abyàbajjha [PTS], abyàbajjha [Nld]

( [Note. We correct the ‘p’ in ] abyàpajjha [of the BJT text to ‘b’
in agreement with the PTS and Nld readings. We regard] abyàbajjha [as
the correct reading because it is derived from the basic Pali word]
vyàbàdha vyàbàdhya vyàbajjha.( [In view of this process of derivation,
we opt the final reading to be ] avyàbajjha. [At the same time it is
astonishing to find the derivative from the Pali word ] vyàpàda [written
as] -vyàpajjha( [with an unjustifiable ‘jjh’ in the combination ]
avyàpajjha. [The two words appear to be the result of a considerable
amount of mutual confusion].

6. Appañisevato machasaü, syà   7. Tibbànaü machasaü   8. Adhivàsikajàtiko syà   9. Kaõñakaññhànaü machasaü, syà

[BJT Page 028] [\x 28/]

19. Katame ca bhikkhave àsavà vinodanà pahàtabbà? Idha bhikkhave
bhikkhu pañisaïkhà yoniso uppannaü kàmavitakkaü nàdhivàseti pajahati
vinodeti byantãkaroti1. Anabhàvaü gameti. Uppannaü vyàpàdavitakkaü2
nàdhivàseti pajahati vinodeti byantãkaroti anabhàvaü gameti. Uppannaü
vihiüsàvitakkaü nàdhivàseti pajahati vinodeti byantãkaroti anabhàvaü
gameti. Uppannuppanne pàpake akusale dhamme nàdhivàseti pajahati
vinodeti byantãkaroti anabhàvaü gameti. Yaü hissa bhikkhave avinodayato
uppajjeyyuü àsavà vighàtapariëàhà. Vinodayato evaüsa te àsavà
vighàtapariëàhà na honti. Ime vuccanti bhikkhave àsavà vinodanà
pahàtabbà.

20. Katame ca bhikkhave àsavà bhàvanà pahàtabbà? Idha bhikkhave
bhikkhu pañisaïkhà yoniso satisambojjhaïgaü bhàveti vivekanissitaü
viràganissitaü nirodhanissitaü vossaggapariõàmiü3. Pañisaïkhà yoniso
dhammavicayasambojjhaïgaü bhàveti vivekanissitaü viràganissitaü
nirodhanissitaü vossaggapariõàmiü. Pañisaïkhà yoniso viriyasambojjhaïgaü
bhàveti vivekanissitaü viràganissitaü nirodhanissitaü
vossaggapariõàmiü3. Pañisaïkhà yoniso pãtisambojjhaïgaü bhàveti
vivekanissitaü viràganissitaü nirodhanissitaü vossaggapariõàmiü.
Pañisaïkhà yoniso passaddhisambojjhaïgaü bhàveti vivekanissitaü
viràganissitaü nirodhanissitaü vossaggapariõàmiü. Pañisaïkhà yoniso
samàdhisambojjhaïgaü bhàveti vivekanissitaü viràganissitaü
nirodhanissitaü vossaggapariõàmiü. Pañisaïkhà yoniso upekkhà
sambojjhaïgaü bhàveti vivekanissitaü viràganissitaü nirodhanissitaü
vossaggapariõàmiü. Yaü hissa bhikkhave abhàvayato uppajjeyyuü àsavà
vighàtapariëàhà bhàvayato evaüsa te àsavà vighàtapariëàhà na honti. Ime
vuccanti bhikkhave àsavà bhàvanà pahàtabbà.

21. Yato5 ca bhikkhave bhikkhuno ye àsavà dassanà pahàtabbà te
dassanà pahãnà honti. Ye àsavà saüvarà pahàtabbà te saüvarà pahãnà
honti. Ye àsavà pañisevanà pahàtabbà te pañisevanà pahãnà honti. Ye
àsavà adhivàsanà pahàtabbà te adhivàsanà pahãnà honti. Ye àsavà
parivajjanà [PTS Page 012] [\q 12/] pahàtabbà te parivajjanà pahãnà
honti. Ye àsavà vinodanà pahàtabbà te vinodanà pahãnà honti. Ye àsavà
bhàvanà pahàtabbà te bhàvanà pahãnà honti. Ayaü vuccati bhikkhave
bhikkhu sabbàsavasaüvarasaüvuto viharati, acchecchi taõhaü, vàvattayi
saüyojanaü, sammà mànàbhisamayà antamakàsi dukkhassà’ti.

22. Idamavoca bhagavà. Attamanà te bhikkhå bhagavato bhàsitaü abhinandunti.

Sabbasavasuttaü dutiyaü.

—————–

1. Byantiü karoti katthaci, byantikaroti [PTS]   Ca1 byantãkaroti
[BJT], byantãkaroti [Nld]   2. Byàpàdavitakkaü machasaü, [PTS], syà   3.
Vossaggapariõàmaü syà   4. Upekhà sãmu   5. Yato kho machasaü, [PTS]

English (2)

Majjhima Nikàya I

1. 2. Sabbàsavasuttaü
(2) All Desires

I heard thus:

At one time the Blessed One lived in the monasatery offered by Anàthapiõóika in Jeta’s grove in Sàvatthi.

There, the Blessed One addressed the bhikkhus: ßMonks, I will teach
the method of restraining the mind from all desires, listen and attend
carefully.

ßBhikkhus, I declare the restraining of the mind from all desires,
knowing and seeing, not without knowing and seeing. Knowing and seeing,
what is it? `Knowing and seeing with wise attention and with unwise
attention.’ When attending unwisely non-arisen desires arise, and arisen
desires grow. When attending wisely non-arisen desires do not arise,
and arisen desires fade. Bhikkhus, there are desires to be turned out
reflecting wisely, there are desires to be turned out with restraint,
there are desires to be turned out by indulging, there are desires to be
turned out by enduring, there are desires to be turned out by avoiding,
and there are desires to be turned out by dispelling, and there are
desires to be turned out by development.

ßBhikkhus, what desires should be turned out reflecting wisely? Here,
bhikkhus, the ordinary man has not seen Noble Ones and Great Men, not
clever and not tamed in their teaching, does not know the thoughts that
should be thought and should not be thought. So he thinks thoughts that
should not be thought and does not think thoughts that should be
thought. Bhikkhus, what thoughts that should not be thought are thought?
Those thoughts that arouse non-arisen sensual desires, and thoughts
that develop arisen sensual desires. Those thoughts that arouse
non-arisen desires `to be’ and thoughts that develop arisen desires `to
be’. Those thoughts that arouse non-arisen desires of ignorance and
thoughts that develop arisen desires of ignorance. These thoughts that
should not be thought are thought.

ßBhikkhus, what thoughts that should be thought are not thought? They
are those thoughts that do not arouse non-arisen sensual desires and
thoughts that diminish arisen sensual desires, those thoughts that do
not arouse non-arisen desires `to be’ and thoughts that diminish arisen
desires `to be’, and those thoughts that do not arouse non-arisen
desires of ignorance and thoughts that diminish arisen desires of
ignorance. These thoughts that should be thought are not thought.
Thinking thoughts that should not be thought, and not thinking thoughts
that should be thought, non-arisen desires arise and arisen desires
develop.

ßHe thinks unwisely in this manner:`Was I in the past or wasn’t I in
the past? Who was I in the past? How was I in the past? Become who and
who was I in the past? Will I be in the future, or will I not be in the
future? What will I be in the future? How will I be in the future? Who
will I become and who will I be in the future?’

ßOr doubts arise about the self in the present : ßAm I, or am I not?
What am I? How am I ? From where did this being come, where will it go?’
To whoever thinking unwisely in this manner, one of these six views
arises: To him a view arises perfect and clear, `I have a self.’ Or, `I
have no self.’ Or, `with the self I know the self.’ Or, `with the self I
know the no-self.’ Or, `with no-self I know the no-self.’ Or this view
arises to him: `This my self which speaks and feels and experiences the
results of good and bad actions done here and there; it is permanent and
eternal and would not change.’ Bhikkhus, this is called the soul view,
the thicket of speculations, the wilderness of speculations, the bond of
views. O! Bhikkhus, the ordinary man bound by these views is not
released from birth, decay, death, sorrow, lament, unpleasantness,
displeasure, and distress. He is not released from unpleasantness, I
say.

ßBhikkhus, the learned disciple who has seen Noble Ones and Great
Men, clever and trained in their Teaching, knows the thoughts that
should be thought and knows the thoughts that should not be thought. He
does not think thoughts that should not be thought, and he thinks
thoughts that should be thought.

ßWhat are the thoughts that should not be thought? Those thoughts
that arouse non-arisen sensual desires and develop arisen sensual
desires. Those thoughts that arouse non-arisen desires `to be’ and
develop arisen desires `to be’ Those thoughts that arouse non-arisen
desires of ignorance and develop arisen desires of ignorance. These
thoughts should not be thought.

ßWhat are the thoughts that should be thought? Those thoughts that do
not arouse non-arisen sensual desires and diminish arisen sensual
desires. Those thoughts that do not arouse non-arisen desires to `to be’
and diminish arisen desires `to be’. Those thoughts that do not arouse
non-arisen desires of ignorance and diminish arisen desires of
ignorance. These thoughts should be thought.

ßWhen he does not think thoughts that should not be thought and
thinks those that should be thought, non-arisen desires do not arise and
arisen desires fade. Then he wisely thinks, `This is unpleasant,’
wisely thinks, This is the arising of unpleasantness,’ wisely thinks,
`This is the cessation of unpleasantness,’ and wisely thinks, `This is
the path to the cessation of unpleasantness’. When he thinks in this
manner three bonds fade away: the view about a self, doubts, and the
bindings of virtues. Bhikkhus, these are the desires that should be
dispelled by wise thinking.

ßBhikkhus, what desires should be turned out through restraint? Here,
the bhikkhu wisely reflecting abides restrained in the mental faculty
of the eye. To one abiding unrestrained in the mental faculty of the eye
would arise desires of distress and burning; to one restrained they do
not arise. The bhikkhu wisely reflecting abides restrained in the mental
faculty of the ear. To one abiding unrestrained in the mental faculty
of the ear would arise desires of distress and burning, to one
restrained they do not arise. The bhikkhu wisely reflecting abides
restrained in the mental faculty of the nose. To one abiding
unrestrained in the mental faculty of the nose would arise desires of
distress and burning, to one restrained they do not arise. The bhikkhu
wisely reflecting abides restrained in the mental faculty of the tongue.
To one abiding unrestrained in the mental faculty of the tongue would
arise desires of distress and burning, to one restrained they do not
arise. The bhikkhu wisely reflecting abides restrained in the mental
faculty of the body. To one abiding unrestrained in the mental faculty
of the body would arise desires of distress and burning, to one
restrained they do not arise. The bhikkhu wisely reflecting abides
restrained in the mental faculty of the mind. To one abiding
unrestrained in the mental faculty of the mind would arise desires of
distress and burning, to one restrained they do not arise. Bhikkhus, to
one abiding restrained, desires of distress and burning do not arise.
These are the desires that should be turned out through restraint.

ßBhikkhus, what desires should be turned out through indulging? Here,
the bhikkhu wisely reflecting uses the robe to ward off cold, heat, the
stings of gadflies and yellow flies, to ward off the heat of the air
and the touch of creeping things and for the purpose of covering the
loins out of shame. Wisely reflcting, partakes of the morsel food, not
for play, for intoxication or to look beautiful, [but] to support the
body, without greed for tastes, as support to lead the holy life. While
partaking the food reflects `Giving up the earlier feelings would not
arouse new, may it be for a faultless light living’. Wisely reflecting,
partakes the dwelling to ward off the cold, heat, the sting of gadflies
and yellow flies, to ward off the burning air, creeping things, and to
end the troubles from the seasons, and for seclusion. Wisely reflecting,
partakes requisites when ill to ward off oppressive feelings. When not
using them may arise desires of distress and burning, using them they
would not arise. Bhikkhus, these are the desires that should be turned
out by indulging.

ßBhikkhus, what desires should be turned out by enduring? Here, the
bhikkhu wisely reflecting endures cold, heat, hunger, thirst, the sting
of gadflies, yellow flies, heat of the air, the touch of creeping
things, the piercing touch of badly enunciated words, sharp rough
piercing bodily feelings and unwelcome, disagreeable feelings that end
life. To one not enduring these may arise desires of burning and
distress, to one enduring them desires do not arise. These are the
desires that should be turned out by enduring.

ßBhikkhus, what desires should be turned out by avoiding? Here the
bhikkhu, wisely reflecting avoids rough elephants, horses, bulls, dogs,
serpents, uneven thorny roads, pits, depresssions, pools, and village
pools. And sitting on unsuitable seats, pasturing on unsuitable pastures
and associating evil friends, these which the wise co-associates in the
holy life denounce, he wisely reflecting should avoid. Bhikkhus, to one
not avoiding these may arise desires of burning and distress, to one
avoiding them desires do not arise. These desires should be turned out
by avoiding.

`Bhikkhus, what desires should be turned out by dispelling? Here, the
bhikkhu reflecting wisely does not entertain arisen sensual thoughts,
dispels them, does not let them rise again; reflecting wisely does not
entertain arisen angry thoughts, dispels them, does not let them rise
again; reflecting wisely, does not entertain arisen hurting thoughts,
dispels them, does not let them rise again; and reflecting wisely does
not entertain whatever arisen demeritorious evil thoughts, dispels them,
does not let them rise again. Bhikkhus, to one not dispelling these may
arise desires and burning, [but] to one dispelling them desires do not
arise. These desires should be turned out by dispelling.

ßBhikkhus, what desires should be turned out by development? Here,
the bhikkhu wisely reflecting develops the enlightenment factor
mindfulness based on seclusion, detachment and cessation and ending in
surrender Wisely reflecting, he develops the enlightenment factor
investigation of the Teaching based on seclusion, detachment, and
cessation, and ending in surrender; Wisely reflecting, he develops the
enlightenment factor effort based on seclusion, detachment and cessation
and ending in surrender. Wisely reflecting, he develops develops the
enlightenment factor joy based on seclusion, detachment and ending in
surrender. Wisely reflecting, he develops the enlightenment factor
tranquillity based on seclusion, detachment and cessation and ending in
surrender. Wisely reflecting, he develops the enlightenment factor
concentration based on seclusion, detachment and cessation and ending in
surrender. And Wisely reflecting, he develops the enlightenment factor
equanimity based on seclusion, detachment and cessation and ending in
surrender. Bhikkhus, to one not developing these may arise desires of
burning and distress, to one developing them these desires do not arise.
These desires should be turned out by development.

ßBhikkhus, when the bhikkhu turns out those desires which should be
turned out by wise reflection, turns out those desires that should be
turned out by restraint, turns out those desires that should be turned
out by indulging, turns out those desires that should be turned out by
enduring, turns out those desires that should be turned out by avoiding,
turns out those desires that should be turned out by dispelling and
turns out those desires that should be turned out by development, it is
said that the bhikkhu, abiding restrained in all desires, has overcome
craving, dispensed the bonds, and rightfully ending measuring made an
end of unpleasantness.û

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

Majjhima Nikàya 2

Sabbasava Sutta

All the Fermentations

For free distribution only, as a gift of Dhamma

I have heard that on one occasion the Blessed One was staying at Sàvatthi, in Jeta’s Grove, Anàthapiõóika’s
monastery. There he addressed the monks: “Monks!”

“Yes, lord,” the monks replied.

The Blessed One said, “Monks, the ending of the
fermentations is for one who knows & sees, I tell you, not for one
who does not know & does not see. For one who knows what & sees
what? Appropriate attention & inappropriate attention. When a monk
attends inappropriately, unarisen fermentations arise, and arisen
fermentations increase. When a monk attends appropriately, unarisen
fermentations do not arise, and arisen fermentations are abandoned.
There are fermentations to be abandoned by seeing, those to be
abandoned by restraining, those to be abandoned by using, those to be
abandoned by tolerating, those to be abandoned by avoiding, those to be
abandoned by destroying, and those to be abandoned by developing.

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

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

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

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

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

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

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

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

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

“[2] And what are the fermentations to be
abandoned by restraining? There is the case where a monk, reflecting
appropriately, dwells restrained with the restraint of the eye-faculty.
The fermentations, vexation, or fever that would arise if he were to
dwell unrestrained with the restraint of the eye-faculty do not arise
for him when he dwells restrained with the restraint of the
eye-faculty.

Reflecting appropriately, he dwells restrained with the restraint of
the ear-faculty…

Reflecting appropriately, he dwells restrained with the restraint of
the nose-faculty…

Reflecting appropriately, he dwells restrained with the restraint of
the tongue-faculty…

Reflecting appropriately, he dwells restrained with the restraint of
the body-faculty…

Reflecting appropriately, he dwells restrained with the restraint of
the intellect-faculty. The fermentations, vexation, or fever that would
arise if he were to dwell unrestrained with the restraint of the
intellect-faculty do not arise for him when he dwells restrained with
the restraint of the intellect-faculty. These are called the
fermentations to be abandoned by restraining.

“[3] And what are the fermentations to be
abandoned by using? There is the case where a monk, reflecting
appropriately, uses the robe simply to counteract cold, to counteract
heat, to counteract the touch of flies, mosquitoes, wind, sun, &
reptiles; simply for the purpose of covering the parts of the body that
cause shame.

“Reflecting appropriately, he uses almsfood, not playfully, nor for
intoxication, nor for putting on bulk, nor for beautification; but
simply for the survival & continuance of this body, for ending its
afflictions, for the support of the holy life, thinking, ‘Thus will I
destroy old feelings [of hunger] and not create new feelings [from
overeating]. I will maintain myself, be blameless, & live in
comfort.’

“Reflecting appropriately, he uses lodging simply to counteract
cold, to counteract heat, to counteract the touch of flies, mosquitoes,
wind, sun, & reptiles; simply for protection from the inclemencies
of weather and for the enjoyment of seclusion.

“Reflecting appropriately, he uses medicinal requisites that are
used for curing the sick simply to counteract any pains of illness that
have arisen and for maximum freedom from disease.

“The fermentations, vexation, or fever that would arise if he were
not to use these things [in this way] do not arise for him when he uses
them [in this way]. These are called the fermentations to be abandoned
by using.

“[4] And what are the fermentations to be
abandoned by tolerating? There is the case where a monk, reflecting
appropriately, endures. He tolerates cold, heat, hunger, & thirst;
the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken,
unwelcome words & bodily feelings that, when they arise, are
painful, racking, sharp, piercing, disagreeable, displeasing, &
menacing to life. The fermentations, vexation, or fever that would
arise if he were not to tolerate these things do not arise for him when
he tolerates them. These are called the fermentations to be abandoned
by tolerating.

“[5] And what are the fermentations to be
abandoned by avoiding? There is the case where a monk, reflecting
appropriately, avoids a wild elephant, a wild horse, a wild bull, a
wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a
cesspool, an open sewer. Reflecting appropriately, he avoids sitting in
the sorts of unsuitable seats, wandering to the sorts of unsuitable
habitats, and associating with the sorts of bad friends that would make
his knowledgeable friends in the holy life suspect him of evil conduct.
The fermentations, vexation, or fever that would arise if he were not
to avoid these things do not arise for him when he avoids them. These
are called the fermentations to be abandoned by avoiding.

“[6] And what are the fermentations to be
abandoned by destroying? There is the case where a monk, reflecting
appropriately, does not tolerate an arisen thought of sensuality. He
abandons it, destroys it, dispels it, & wipes it out of existence.

Reflecting appropriately, he does not tolerate an arisen thought of
ill will …

Reflecting appropriately, he does not tolerate an arisen thought of
cruelty…

Reflecting appropriately, he does not tolerate arisen evil,
unskillful mental qualities. He abandons them, destroys them, dispels
them, & wipes them out of existence. The fermentations, vexation,
or fever that would arise if he were not to destroy these things do not
arise for him when he destroys them. These are called the fermentations
to be abandoned by destroying.

“[7] And what are the fermentations to be
abandoned by developing? There is the case where a monk, reflecting
appropriately, develops mindfulness as a factor of awakening
dependent on seclusion…dispassion…cessation, resulting in letting
go. He develops analysis of qualities as a factor of
awakening…persistence as a factor of awakening…rapture
as a factor of awakening…serenity as a factor of awakening…concentration
as a factor of awakening…equanimity as a factor of awakening
dependent on seclusion…dispassion…cessation, resulting in letting
go. The fermentations, vexation, or fever that would arise if he were
not to develop these qualities do not arise for him when he develops
them. These are called the fermentations to be abandoned by developing.

“When a monk’s fermentations that should be abandoned by seeing have
been abandoned by seeing, his fermentations that should be abandoned by
restraining have been abandoned by restraining, his fermentations that
should be abandoned by using have been abandoned by using, his
fermentations that should be abandoned by tolerating have been
abandoned by tolerating, his fermentations that should be abandoned by
avoiding have been abandoned by avoiding, his fermentations that should
be abandoned by destroying have been abandoned by destroying, his
fermentations that should be abandoned by developing have been
abandoned by developing, then he is called a monk who dwells restrained
with the restraint of all the fermentations. He has severed craving,
thrown off the fetters, and — through the right penetration of conceit
– has made an end of suffering & stress.”

That is what the Blessed One said. Gratified, the monks delighted in
the Blessed One’s words.

See also: AN V.140

Polish

Majjhima Nikàya I

2.
Wszystkie skazy

1.Tak usłyszałem. Przy pewnej okazji
Zrealizowany mieszkał w Savatthi w Gaju Jeta w Parku Anathapindiki.
Tam odezwał się do mnichów tak: „Mnisi” „Czcigodny panie”
odpowiedzieli mnisi. Zrealizowany rzekł to:

2. Mnisi, przedstawię wam rozprawę o
powstrzymaniu wszystkich skaz, słuchajcie i uważajcie na to co
powiem. „Tak czcigodny panie”.

Podsumowanie

3. Mnisi, powiadam, że do
wyczerpania skaz dochodzi u tego kto wie i widzi, nie u tego kto nie
wie i nie widzi. U tego kto wie i widzi co? Odpowiednie skierowanie
uwagi i nieodpowiednie skierowanie uwagi. Kiedy człowiek skierowuje
uwagę nieodpowiednio wtedy zarówno niepowstałe skazy powstają
jak
i powstałe skazy powiększają się. Kiedy skierowuje uwagę
odpowiednio zarówno niepowstałe skazy nie powstają jak i
powstałe
skazy są porzucone.

4.Skazy mogą być porzucone
przez widzenie.
Skazy mogą być porzucone
przez kontrolowanie
Skazy mogą być porzucone
przez używanie.
Skazy mogą być porzucone
przez wytrzymywanie.
Skazy mogą być porzucone
przez unikanie.
Skazy mogą być porzucone
przez usuwanie,
Skazy mogą być porzucone
przez utrzymanie przy istnieniu.

Skazy porzucone przez
widzenie

5.Jakie skazy mogą być
porzucone przez widzenie? Tu mnisi, niepouczony przeciętny człowiek
nie szanujący szlachetnych i nieobeznany z ich Dhammą,
niezdyscyplinowany w niej, nie szanujący prawdziwych ludzi i
nieobeznany z ich Dhammą niezdyscyplinowany w niej, nie rozumie jakie
rzeczy są godne uwagi a jakie rzeczy są niegodne uwagi. I skoro tak
jest, nie skierowuje on uwagi na rzeczy tego godne, i skierowuje on
uwagę na rzeczy tego niegodne. Na jakie rzeczy niegodne tego
skierowuje on swą uwagę? To takie rzeczy, że gdy skierowuje on na
nie uwagę, niepowstałe skazy zmysłowego pragnienia, istnienia i
ignorancji powstają u niego, czy też powstałe skazy zmysłowego
pragnienia, istnienia i ignorancji powiększają się u niego. To są
rzeczy
niegodne uwagi na które skierowuje on uwagę. A jakie rzeczy są
godne uwagi na które nie skierowuje on uwagi? To takie rzeczy,
że
gdy skierowuje on na nie uwagę, niepowstałe skazy zmysłowego
pragnienia, istnienia, ignorancji nie powstają u niego a powstałe
skazy zmysłowego pragnienia, istnienia, ignorancji są przez niego
porzucone. Takie są rzeczy godne uwagi na które nie skierowuje
on
uwagi. Przez skierowanie uwagi na rzeczy tego niegodne i nie
skierowanie uwagi na rzeczy tego godne, zarówno nie powstałe
skazy
powstają jak powstałe powiększają się.

6. Oto jak niemądrze
skierowuje on uwagę: “Byłem w przeszłości? Nie byłem w
przeszłości? Jak byłem w przeszłości? Będąc czym, czym się
stałem w przeszłości? Będę w przyszłości? Nie będę w
przyszłości? Czym będę w przyszłości? Jak będę w przyszłości?
Będąc czym, czym stanę się w przyszłości? Lub jeszcze
powątpiewa on odnośnie siebie samego w obecnym czasie tak: “Jestem?
Nie jestem? Czym jestem? Jak jestem? Skąd te stworzenie przyszło?
Dokąd zmierza?”

7. Kiedy tak
nieodpowiednio
skierowuje uwagę, jeden z sześciu poglądów powstaje u niego:
Pogląd “ja istnieje dla mnie”, powstaje u niego jako prawdziwy i
ustanowiony, czy też pogląd “ja nie istnieje dla mnie”, powstaje u
niego jako prawdziwy i ustanowiony, czy też pogląd “postrzegam ja z
ja”, powstaje u niego jako prawdziwy i ustanowiony, czy też pogląd
“postrzegam nie-ja z ja”, powstaje u niego jako prawdziwy i
ustanowiony,
czy też jeszcze ma on jakiś taki pogląd jak: “To moje ja co mówi
i
czuje i doświadcza tu i tam dojrzewania dobrych i złych działań;
ale to moje ja jest trwale, ciągłe, wieczne nie narażone na zmianę
i przetrwa tak długo jak wieczność”. Ten typ poglądu jest nazywany
gąszczem poglądów, wirem poglądów, falowaniem
poglądów,
więzem poglądów. Żaden niepouczony przeciętny człowiek więziony
więzem poglądów nie jest wolny od narodzin, starości i śmierci
od żalu i płaczu bólu smutku i rozpaczy, powiadam, że nie jest
wolny od cierpienia.

8.Dobrze pouczony
szlachetny uczeń szanujący szlachetnych i obeznany z ich Dhammą i
zdyscyplinowany w niej, rozumie jakie rzeczy są godne uwagi a jakie
rzeczy są niegodne uwagi. A skoro tak jest, nie skierowuje on uwagi
na rzeczy tego niegodne i skierowuje on uwagę na rzeczy tego godne.
Na jakie rzeczy niegodne tego nie skierowuje on swej uwagi? To takie
rzeczy, że gdy skierowuje on na nie uwagę niepowstałe skazy
zmysłowego pragnienia, istnienia, i ignorancji powstają u niego czy
też powstałe skazy zmysłowego pragnienia, istnienia i ignorancji
powiększają się u niego. To są rzeczy niegodne uwagi na które
nie
skierowuje on swej uwagi. A jakie rzeczy są godne uwagi na które
skierowuje on uwagę? To takie rzeczy, że gdy skierowuje on na nie
uwagę niepowstałe skazy zmysłowego pragnienia, istnienia,
ignorancji nie powstają u niego a powstałe skazy zmysłowego
pragnienia, istnienia, ignorancji są przez niego porzucone. Takie są
rzeczy godne uwagi na które skierowuje on uwagę. Przez nie
skierowanie uwagi na rzeczy tego niegodne i skierowanie uwagi na
rzeczy tego godne, zarówno nie powstałe skazy nie powstają jak
powstałe są porzucone.

9. Oto jak odpowiednio
skierowuje on uwagę: “To jest cierpienie, to jest powstanie
cierpienia, to jest wstrzymanie cierpienia, to jest droga prowadząca
do wstrzymania cierpienia”. Kiedy tak odpowiednio skierowuje on uwagę
trzy pęta są porzucane przez niego: pogląd na osobowość,
niepewność, i przywiązanie do reguł i rytuałów. Takie są skazy
co mogą być porzucone przez widzenie.

Skazy porzucane przez
kontrolowanie

10. Jakie skazy mogą być
porzucone przez kontrolowanie? Tu mnich mądrze rozważając trwa z
funkcją oka kontrolowaną. Podczas gdy skazy i gorączka skalań
mogą powstać u mnicha, który trwa z funkcją oka niekontrolowaną,
nie ma skalań czy gorączki u tego kto trwa z funkcją oka
kontrolowaną. Rozważając mądrze trwa z
funkcją ucha kontrolowaną … z funkcją nosa
kontrolowaną … z funkcją języka
kontrolowaną …z funkcją ciała
kontrolowaną … Rozważając mądrze trwa z
funkcją umysłu kontrolowaną. Podczas gdy skazy i gorączka skalań
mogą powstać u mnicha, który trwa z funkcją umysłu
niekontrolowaną, nie ma skalań czy gorączki u tego kto trwa z
funkcją umysłu kontrolowaną. Takie są skazy mogące być
porzucone przez kontrolowanie.

Skazy porzucane przez
używanie

11. Jakie skazy mogą być
porzucone przez używanie? Tu mnich rozważając mądrze używa szat
tylko do ochrony przed zimnem, do ochrony przed gorącem, do ochrony
przed ssącymi krew muchami, komarami, wiatrem, słońcem i
pełzającymi rzeczami i tylko dla okrycia wstydliwych części
ciała.

12. Rozważając mądrze
używa wyżebranego jedzenia ani dla rozrywki ani dla podniety ani
dla upiększenia i uatrakcyjnienia a tylko w celu utrzymania i
kontynuacji ciała dla zakończenia dyskomfortu i wspomożenia
świętego życia (myśląc) ‘Tak zlikwiduję stare uczucie bez
wzbudzania nowych uczuć i będę żył nienagannie w wygodzie i
zdrowiu’.

13. Rozważając mądrze
używa miejsca odpoczynku tylko dla ochrony przed zimnem, do ochrony
przed gorącem, do ochrony przed ssącymi krew muchami, komarami,
wiatrem, słońcem i pełzającymi rzeczami i tylko w celu cieszenia
się odosobnieniem.

14. Rozważając mądrze
używa lekarstw dla chorych tylko w celu ochrony przed powstaniem
dolegliwych uczuć i dla zminimalizowania dyskomfortu.

15. Podczas gdy skazy i
gorączka skalań mogą powstać u tego kto nie używa (rekwizytów)
w ten sposób, nie ma skaz u tych kto używa (je w ten
sposób). To
są skazy mogące być porzucone przez używanie.

Skazy porzucane przez
wytrzymywanie

16. Jakie skazy mogą być
porzucone przez wytrzymywanie? Tu mnich rozważając mądrze
wytrzymuje zimno, gorąco, głód, pragnienie i kontakt z muchami,
komarami, wiatrem, słońcem i pełzającymi rzeczami, wytrzymuje on
złośliwe, niechciane słowa i powstałe cielesne uczucia co
bolesne, dotkliwe, ostre, przeszywające, niechciane, stresujące i
zagrażające życiu. Podczas gdy skazy i gorączka skalań mogą
powstać u tego kto nie wytrzymuje w ten sposób, nie ma skaz u
tych
kto wytrzymuje w ten sposób. To są skazy mogące być porzucone
przez wytrzymywanie.

Skazy porzucane przez
unikanie

17. Jakie skazy mogą być
porzucane przez unikanie? Tu mnich rozważając mądrze unika
dzikiego słonia, dzikiego konia, dzikiego bawoła, dzikiego psa,
pnia drzewa, ostrych jeżyn, urwisk, uskoków, kanału; rozważając
mądrze unika siadania na nieodpowiednich siedzeniach, odwiedzania
nieodpowiednich miejsc, spotykania złych przyjaciół, aby mądrzy
towarzysze w świętym życiu nie wzięli tego za dowód złego
działania. Podczas gdy skazy i gorączka skalań mogą powstać u
tego kto nie unika w ten sposób, nie ma skaz u tego kto unika w
ten sposób. To są skazy mogące być porzucone przez unikanie.

Skazy porzucane przez
usunięcie

18 .Jakie skazy mogą być
porzucone przez usunięcie? Tu mnich rozważając mądrze nie
toleruje powstałej myśli skażonej zmysłowym pragnieniem … złą
wolą … okrucieństwem, porzuca ją, usuwa ją, kończy ją, anihiluje ją.
Nie toleruje on powstałych, złych, niekorzystnych rzeczy, porzuca
je, kończy je, anihiluje je. Podczas gdy skazy i gorączka skalań
mogą powstać u tego kto nie usuwa w ten sposób, nie ma skaz u
tego
kto usuwa je w ten sposób. To są skazy mogące być porzucone
przez używanie.

Skazy porzucane przez
utrzymanie przy istnieniu

19. Jakie skazy mogą być
porzucone przez rozwój? Tu mnich rozważając mądrze utrzymuje
przy istnieniu
czynnik oświecenia – uważność, mający za wsparcie
odosobnienie, beznamiętność i wstrzymanie, dojrzewający
poniechaniem. Utrzymuje przy istnieniu
czynnik oświecenia energii … szczęścia
… spokojności ..koncentracji … równowagi mający za
wsparcie odosobnienie, beznamiętność i wstrzymanie, dojrzewający
poniechaniem. Podczas gdy skazy i gorączka skalań mogą powstać u
tego kto nie utrzymuje przy istnieniu w ten sposób, nie ma skaz
u tych kto utrzymuje przy istnieniu w
ten sposób. To są skazy mogące być porzucone przez utrzymanie
przy istnieniu.

Konkluzja

20. Jak tylko skazy
mnicha,
które mogą być porzucone przez widzenie, zostaną tak porzucone,
jak tylko skazy mnicha, które mogą być porzucone przez
kontrolowanie, zostaną tak porzucone, jak tylko skazy mnicha,
które
mogą być porzucone przez używanie, zostaną tak porzucone, jak
tylko skazy mnicha, które mogą być porzucone przez unikanie,
zostaną tak porzucone, jak tylko skazy mnicha, które mogą być
porzucone przez usuwanie, zostaną tak porzucone, jak tylko skazy
mnicha, które mogą być porzucone przez utrzymanie przy
istnieniu, zostaną
tak
porzucone, wtedy jest on zwany mnichem, który trwa powstrzymany
przez powstrzymanie wszystkich skaz, zniszczył on pragnienie,
odrzucił więzy i zakończył cierpienie przez całkowitą
penetrację wyobrażenia.

21. Oto co powiedział
Zrealizowany. Mnisi byli zadowoleni i ucieszeni słowami
Zrealizowanego.

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