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03/30/13

31313 SUNDAY LESSON 876-THE TIPITAKA-Vinaya Pitaka-Pacittiya 19 N-Pacittiya 1-10 Pali English Sinhala from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org AWAKENED ONE WITH AWARENESS ONE”S FAIR TRADE PRACTICE-BUDDHIST & SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) and Alternative Media: a Study on SARVAJANs’ Engagement in the Articulation of Their Voices in Internatinal Blogs and Web Sites-SP won’t win over 4 seats in 2014 polls for its funeral procession

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Posted by: site admin @ 7:13 pm

31313 SUNDAY LESSON 876-THE TIPITAKA-Vinaya Pitaka-Pacittiya

N-Pacittiya
1-10

Pali

English

Sinhala

from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org

AWAKENED ONE WITH AWARENESS ONE”S FAIR TRADE PRACTICE

BUDDHIST & SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) and Alternative Media: a Study on SARVAJANs’ Engagement in the Articulation of Their Voices in Internatinal Blogs and Web Sites

SP won’t win over 4 seats in 2014 polls for its funeral procession

The Only Hope of the

Nation is Elephant of BSP!
with Congress, other regional parties and BJP!

capture the MASTER KEY !

People are just fed up

For Mayawati!

http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html

Vote to promote Nepal as the country of the Buddha and the Mt. Everest

http://in-mg61.mail.yahoo.com/neo/launch?.rand=0e9ogaqoh9l40#mail

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Vote to promote Nepal as the country of the Buddha and the Mt. Everest

Posted by Ram Kumar Shrestha on March 28, 2013

Dear friends,

Including this blog 1122 blogs are entered into the Best Australian Blogs 2013 Competition and now this is the time for People’s Choice Award,
so now this is your time to vote! It will take you less than a minute
and would earn you MASSIVE brownie points and actual brownies if you’d
like! This is another small attempt to promote Nepal as the country of the Buddha and the Mt. Everest.

Process to vote:

Please click here

Select this blog. For this click “VOTE HERE” button. This blog is listed as Nepal – the country of the Buddha and the Mt. Everest on
the (almost) bottom of the third page, and then you just need to
include your details and done! It’s open until the 30th of April, but
why not to do right now? Continue to press Next until you press Done

Or directly you can click here select this blog. It’s listed as Nepal – the country of the Buddha and the Mt. Everest .

I would like to thank you all for your time and contribution in this mission!!!

Have a magnificent day.

With best regards,

Ram Kumar Shrestha रामकुमार श्रेष्ठ Latest articles:
लुम्बिनीमा बिँड तात्यो, ताप्के तातेन
अभियानबारे बिशेष अन्तर्वार्ता
Buddhism: Time to Catalyze World Peace भृकुटी बन्नु पर्नेहरुले नै टाउको लुकाएपछि

लुम्बिनीको प्रश्नमा धमिल्याइएको पानी धमिल्याइराख्न खोज्नेहरु
एनआरएन विश्व सम्मेलन र यसका चुनौतिहरु
Immigrant professionals with non-skilled job to be prioritized

Overcoming New Decade Challenges
बुद्ध, लुम्बिनी र नक्कली लुम्बिनीले उब्जाएका केही जटील प्रश्नहरु

Videos

Global Voice on Peace
Himalayan Talk on Lumbini

Ashford, Kent, UK
Nepal - the country of the Mt. Everest and the Buddha
http://worldamity.wordpress.com
http://ramkshrestha.wordpress.com
http://completenepal.wordpress.com
http://kapilvastuday.blogspot.com/

Kanshi Ram, the political genius and true game changer

Politics
is the most difficult of life skills, and those who remain reluctant to
master this art are condemned to remain as obedient slaves while the
masters of politics enjoy undiminished supremacy in all human relations.
History bears testimony that civilization developments have been made
possible by the leadership of the political genius and by the labor of
the politically ignorant. Indian history stands out as a glaring example
of the dominance politically conscious groups’ exercise over
non-political masses. The perfect political consciousness would never
allow its victims to realize their subjugation lest they attempt
upheavals and transformation. Whatever hardships and misery one has to
go through, as a result of being non-political, is projected as the
outcome and consequences of some supernatural, natural incidence in the
past, as misdeeds in past births or due to low levels of competency,
caliber and capabilities in the present and is translated as duty of the
enslaved.

A glance
at the pathetic perpetuation of the untouchables’ slavery and its
institutional manifestations for centuries together in the form of
poverty, denial of human rights, unemployment, illiteracy, self
abnegation etc. demonstrate total hegemony of the caste beneficiaries
and lack of political consciousness amongst the caste victims. The
consciousness of maintaining domination over others remains the basic
instinct of a political group and the efficient use of this
consciousness to meet certain purposes shall measure its correctness.

A group
bereft of political correctness or moral righteousness uses power in a
selfish and imperious manner and puts humanity to shame as demonstrated
by the brahmanical propensities in India. In the process, the
hegemonized masses of untouchables and touchable Bahujan have to
perpetually fight to retain/regain self-esteem, dignity and self-respect
as they are forced to languish in the most dehumanized abject
conditions. With no dreams of liberation in their sight, the caste
victims stay resigned to their ‘divine destiny’ as destitute, degraded
and disparaged, from time immemorial subjected to the choicest of
insults, ignominy and humiliations accompanied by physical hardships and
discomfitures of bonded slavery.

The
struggle against the ‘cold blooded and calculated poverty’ of political
consciousness remains inconclusive historically. Most of the attempts to
politicize the oppression in the Indian subcontinent could never be
brought to its logical culmination of emancipation, empowerment and
enlightenment. The annihilation of obscurantist primordial liabilities
and superimposed disabilities remains distant. As a result, casteism
thrived on the shoulders of its very opponents and those who initiated
the process of dismantling the caste structures ended up upholding the
caste hierarchies more diligently with greater aggression and vigor.
Caste shamelessly accommodated its erstwhile opponents to the ever
bourgeoning ‘Shudras turned practical others’ through the process of
Brahminisation or Sanskritization. But this process of settling down at
the lowest rung of caste stratification had never been accepted by the
untouchables unlike the Shudras and therefore the Dalits remained the
agents of principal contradiction with the powers that be. Besides,
being outside the cultural contours and control of the brahamanics, the
untouchables or Dalits, possess the inherent quality and hunger to be
the harbingers of transformation of social relations, to infuse an
egalitarian and saner ethos into society, if they choose an appropriate
strategic trajectory.

For
being most oppressed, and therefore most needful and hence most desirous
of smashing the caste hierarchies, the untouchables are the natural
leaders of this struggle of social transformation. The very use of the
phrase ‘annihilation of caste’ by Dr. Ambedkar speaks volumes of this
revolutionary appetite; the untouchables have and assumed enormous
ideological and political significance in contrast to the mild
terminology used by so-called caste reformers.

In such
an undemocratic and oppressive soil, the sowing of seeds of democratic
institutions was the most challenging task performed by the makers of
the constitution. To the satisfaction of non-political masses it was
difficult to realize the enormous potential of this seed by the
short-sighted myopic living conditions they were subjected to at that
point of time. Being socially oppressed, economically exploited,
culturally excluded and politically subjugated they had no idea of what a
mighty tree this seed would transform itself into in the future.

As
Ambedkar once observed: “Men are mortal, so are ideas. An idea needs
propagation as much as a plant needs watering. Otherwise both will
wither and die.” The idea of democracy or politicization of masses does
not suit the ruling castes and they do their best to stop the trickling
down of political consciousness right to the grassroots. With all the
socio-economic and culture-religious power at their disposal, the
tyrannical brahmanical minority did their best to successfully obstruct
democracy for the masses for four decades at least. How procedural has
been the democracy, to use the Schumpeterian term can be gauged by the
fact that in 2012 government had to accept the necessity of right to
food for 2/3rd population after conceding that 77% of Indian population
is starving at below Rs. 20 a day. With less than 50% population denied
safe drinking water and ¾ deprived of hygienic sanitation facilities,
rampant illiteracy and unemployment, the historical responsibility of
extricating the masses from the yoke of political ignorance remains
largely with the politically conscious Bahujan communities.

The dawn
of Bahujan Samaj Party on the horizon of the political arena in 1984,
with Kanshi Ram at the helm of affairs, changed the canvas of the body
politic of the country, bringing in hitherto unconventional and somewhat
unbelievable grammar of politics with fresh idioms and terminology.
‘Our ultimate aim is to rule India’ thundered Kanshi Ram, who became a
phenomenon within no time. Coming from a community of politically
indifferent people, Kanshi Ram set afire the imagination of the
untouchables who could suddenly visualize an objective alternative to
their purposeless wanderings over which Gandhian, Marxian and
brahamanics claimed perpetual ownership. The Chamars, supposedly one of
the most recalcitrant of the untouchables, were the first to own the
historical responsibility of bringing justice to the masses and
legitimacy to democracy that was highly content deficit.

Soon a
secret was unearthed by the educated elites and the intelligentsia that
the call given by Kanshi Ram to capture the political power was nothing
new and Ambedkar had already advised Dalits to write on the walls of
their homes that they have to be the ruling community of this country
one day. But Ambedkarite literature remained inaccessible even to the
educated ones not to mention the uneducated ones. But the uneducated
ones proved themselves to be great learners and captured the zest of the
matter unmistakably. The rural masses of Dalits, with no food in their
bellies began to queue up behind the elephant, the election symbol of
BSP, which was used by Dr. Ambedkar also for political mobilisation and
consolidation. These supporters had great hunger and unquenchable
appetite in their eyes for self-respect, dignity and empowerment. With
pristine emphasis on ‘own ideology, own leadership and own organisation’
Kanshi Ram instilled self confidence in the enthusiastic new political
recruits taking great moral postures on contemporary political issues
and confronting the most powerful personalities like VP Singh and Rajiv
Gandhi. These symbolic fights were great moral boosters with unique
mobilisation strategies. The much needed initiation was performed and
the neediest started learning and using the political means for their
liberation with the agenda of social transformation and economic
emancipation.

As a
master strategist Kanshi Ram used mammoth rallies as a ‘confidence
building mechanism’ for a community that was scattered, resource-less
and heavily dependent on dominant castes for its every day survival at
micro level in the village setting. Being part of these rallies attended
by millions or more provided him a great feeling of belongingness and
superior strength, convincing him that there were so many like him and
he was not alone. It was a great empowering strategy executed with
meticulous perfection and alacrity. Also Kanshi Ram dissuaded local
cadres not to contest PRI elections lest they may have to confront the
dominant power at the village level with no weapons i.e. education,
wealth, arms and local organisations, running the risk of
demoralisation. Also these elections are used as a ploy to demoralise
the most powerful untouchable community by propping up political stooges
from numerically insignificant untouchable groups completing the evil
design of Poona Pact at the village level.

In the
initial years of the BSP, Kanshi Ram at the beginning of his address,
used to advise ‘political others, the opponent Manuwadis’ to leave the
rally ground for they might not like some of his observations and more
since he was interested in a self respect movement, in building a
Bahujan Samaj with its own strength and support, and therefore there was
no need for their support. It was plain thinking and even plainer
talking. Some of the people did leave the meetings and he used to
address them for hours together, the audience mesmerised, listening in
pin drop silence with total concentration. What an impact it had on an
historically excluded community which was used to everyday abuse and
humiliation, scolded and booted out from every possible position and
premises of prominence!

They
were witnessing nothing short of a miracle happening in front of their
eyes: at least one of them was so powerful and mighty that he could
command the commanders, he could ask them to leave the hall, so far only
they were asked to leave or not to enter but now the process had
started to reverse, they could expect better things and larger things to
happen. It worked as a great morale booster in the on-going
psychological warfare, as at the ground and material level, conditions
were otherwise utterly hostile. It was another master stroke with which
Kanshi Ram prepared his cadre of highest conviction, unflinching
commitment and stunning courage. The political seed of emancipation and
empowerment started getting the right fertilizer, light and water. The
journey for reclaiming the fullest humane personality began in right
earnest discarding the politics of dependency and demoralisation. Kanshi
Ram emerged as the symbol of articulation, assertion and emancipation
for the historically despised humanity. The politics of North India was
never to remain the same again. The Dalits declared their arrival as
conscious, capable catalysts of change and transformation of Indian
politics and consequently socio-cultural structures, with democratic
élan. The next two decades witnessed intense politicisation of eager
masses that were determined to change: ‘Vote Hamara, Raj Tumahra, Nahi Chalega‘ to ‘Vote Se Lenge CM PM, Aarakshan Se SP DM‘.

By the
process of awakening the masses and inducing them into meaningful
involvement in the democratic process, Kanshi Ram was able to convince
the Dalits, Backwards and converted religious Minorities, whom he
collectively called as Bahujans, that political power has great
transformative potential and was a great facilitator for destroying
socio economic inequalities. The right to vote is the most precious
possession of the Bahujan Samaj and they must exercise it with utmost
efficiency to bring the desired political change. As all other resources
i.e. education, wealth and power are not in their favour they must
realise the significance of vote as their numerical preponderance was
decisive in the majority driven democratic system. The very name
‘Bahujan Samaj Party’ of the organisation was a marvel of socio-cultural
philosophy and political stewardship. The idea of Bahujan explains the
origin, status and objectives of the party. Not only does Bahujan
signify the philosophy, perspective and programme but positively sets
the agenda for the mission as it is widely called, in the form of ‘Jati Todo Samaj Jodo‘.

Graded
inequality with hierarchic and hostile castes as warring factions have
remained the backbone of brahamanical supremacy as the Bahujan Samaj was
divided into more than 6700 subgroups. Kanshi Ram called them as caste
victims and on the basis of collective victimhood started mobilising
them, providing alternative notions of identity, history and culture of
India, extensively using Buddha, Phule, Periyar, Ambedkar and many more
social revolutionaries who fought for change and self-respect of the
Bahujan Samaj. In contrast to the brahamanical traditions of keeping the
masses in the dark and utter ignorance, this mobilisation was enabling,
empowering and enlightening the Bahujans and specially the neediest
ones desirous of change and transformation in its initial years.

Kanshi
Ram made a feverish pitch to be an honest claimant to represent the
constituency of both Chaudhry Charan Singh and Jagjivan Ram and up to
some extent Abdulla Bukhari. It was nothing less than a political coup
in the Indian subcontinent and brought caste and its related debate to
the fore and changed the agenda for Indian politics. The Bahujans were
unleashed from their great political slumber and hibernation and having
been being there for centuries together had developed an enormous
appetite for reclaiming their lost glory and positions. The great
democratic principle of power to the people starting taking its toll on
the hegemonic caste status quo and the participation and representation
of Bahujan started assuming substantial proportions.

The Lok
Sabha accounting for less than ten Other Backward Classes members in
early 80’s was made substantively representative to the tune of 200
members coming from this huge group constituting half of the India’s
population. As a hard core democrat, having complete faith in the
efficacy of constitutional means for the salvation of the innocuous
masses, Kanshi Ram infused great enthusiasm and versatility into
otherwise pale and procedural democracy in the hands of brahamanical
tyrant minority. The faith poised by the caste victims in the Indian
constitution and political democracy paved way for the widening and
enrichment of democratic élan of the system suffering from the caste
disease. One of the political novelties introduced by Kanshi Ram was the
declaration of ‘Indian constitution as election manifesto’. Till date
the BSP does not bring out an election manifesto and swears by the
constitution alone. Kanshi Ram by bringing in masses as real actors
provided grassroots support system dismantling the core, mantle and
crust of the essentially undemocratic society. Rightly, Kanshi Ram
earned the reputation of ‘greatest social democrat’ of modern times.

Handling
caste in politics largely remained the exclusive preserve of the caste
Hindus in the post-47 era, paying great political dividends to the
hegemonic control of the Brahmanics. Kanshi Ram successfully used caste
to the benefit of the caste victims, as an effective and powerful tool
of consolidation and mobilisation of the Bahujan majority. Those
enjoying the fruits of casteism for centuries started feeling the heat
of their own creation and started crying ill about caste in politics.
Caste victims having realised the importance of democratic polity and
their numerical advantage, initiated the process of correcting the
historical imbalance putting the wheel of democracy on the tracks and in
this way bringing power back to the people. This was a great move
towards extricating the caste victims from socio-political dependence,
realising their humane potential for empowering enlightenment. This
process of Bahujan empowerment restores the dignity and self-respect of
the great masses kept politically enslaved by the brahamanical
conspiracy. The actualization of their democratic propensities with
critical faculties set in motion the questioning of their ‘divine
dependence’– the Bahujan declared their resolution for restoring the
great Buddhist philosophy of rational egalitarianism as ‘Atto-deep-Bhave‘, self-enlightenment as the basic principle of human relations and social reorganisation.

The
movement started by Kanshi Ram gave enormous grassroots fillip to the
Buddhist socio-cultural proliferation in the country. Each Bahujan cadre
is the embodiment of liberating consciousness and exemplary courageous
convictions determined to mend vicious minds and constructing
compassionate humane relations. Liberating Bahujan Samaj from the
self-abnegatory mental bondage and by creating perennial training
channels of innumerable insurmountable ’self-motivated-activated’ human
resources, Kanshi Ram unleashed the great humanity into meaningful
action, fast leading the path to emancipation, empowerment and
enlightenment. It is appropriate, for his unprecedented contribution to
the cause of humanity and civilizational development, for him to be
acknowledged as greatest contemporary Buddhist or modern Buddha.

As an
epitome of sacrifice, struggle and success, Kanshi Ram established
unparalleled standards for the liberative Bahujan movement in modern
India. His is a simple example of how a single individual can make his
mark on his times and be instrumental in changing the course of history.
Indian democracy suffering from the brahmanical virus lacked legitimacy
and credibility for almost four decades. Kanshi Ram brought the masters
of democracy, the masses into action and made them the real,
substantial actors doing away with the democratic deficit. With highest
conviction, unflinching commitment, ruthless dedication and meticulous
executions with absolute focused approach, Kanshi Ram created phenomenal
results in transforming Dalits into dynamic and diligent future rulers
of the country abandoning their docile, diffident, dependency, by
declaring that ‘our ultimate aim is to rule India‘.

~~~

SP won’t win over 4 seats in 2014 polls for its funeral procession

5.
Nissaggiyakaõóo.

Ime kho panàyasmanto tiüsa nissaggiyà pàcittiyà dhammà uddesaü àgacchanti.

Cãvaravaggo

5. 1. 1.

Pañhamakañhinasikkhàpadaü

1. Tena
samayena buddho bhagavà vesàliyaü viharati gotamake cetiye. Tena kho
pana samayena bhagavatà bhikkhånaü ticãvaraü anu¤¤àtaü hoti. Jabbaggiyà
bhikkhå bhagavatà ticãvaraü anu¤¤àtanti a¤¤eneva ticãvarena gàmaü
pavisanti, a¤¤ena ticãvarena àràme acchanti, a¤¤ena ticãvarena nahànaü
otaranti. Ye te bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti:
“kathaü hi nàma chabbaggiyà bhikkhå atirekacãvaraü dhàressantã”ti. Atha
kho te bhikkhå bhagavato etamatthaü àrocesuü -pe- “saccaü kira tumhe
bhikkhave atirekacãvaraü dhàrethà?”Ti. “Saccaü bhagavà. ” Vigarahi
buddho bhagavà: “kathaü hi nàma tumhe moghapurisà atirekacãvaraü
dhàressatha. Netaü moghapurisà appasannànaü và pasàdàya -pe- eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:

“Yo pana bhikkhu atirekacãvaraü dhàreyya nissaggiyaü pàcittiya”nti.

Eva¤cidaü bhagavatà bhikkhånaü sikkhàpadaü pa¤¤attaü hoti.

(Målapa¤¤atti. )

2. Tena kho
pana samayena àyasmato ànandassa atirekacãvaraü uppannaü hoti. âyasmà ca
ànando taü cãvaraü àyasmato sàriputtassa dàtukàmo hoti. âyasmà ca
sàriputto sàkete viharati. Atha kho àyasmato ànandassa etadahosi:
“bhagavatà sikkhàpadaü pa¤¤attaü na atirekacãvaraü dhàretabba”nti.
Ida¤ca me atirekacãvaraü uppannaü, aha¤cimaü cãvaraü àyasmato
sàriputtassa dàtukàmo, àyasmà ca [PTS Page 196] [\q 196/] sàriputto
sàkete viharati, kathannukho mayà pañipajjitabba”nti. Atha kho àyasmà
ànando bhagavato etamatthaü àrocesi. “Kãva ciraü panànanda sàriputto
àgacchissatã”?Ti. “Navamaü và bhagavà divasaü dasamaü cà”ti. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå
àmantesi: “anujànàmi bhikkhave dasàhaparamaü atirekacãvaraü dhàretuü
eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:

Jabbaggiye bhikkhå anekapariyàyena vigarahitvà” machasaü. Adhikaü.

[BJT Page 500] [\x 500/]

“Niññhitacãvarasmiü
bhikkhunà ubbhatasmiü kañhine dasàhaparamaü atirekacãvaraü dhàretabbaü.
Taü atikkàmayato nissaggiyaü pàcittiya”nti.

(Dutiyapa¤¤atti. )

3. Niññhitacãvarasminti bhikkhuno cãvaraü kataü và hoti naññhaü và vinaññhaü và daóóhaü và cãvaràsà và upacchinnà.

Ubbhatasmiü kañhineti aññhannaü màtikànaü a¤¤ataràya màtikàya ubbhataü hoti, saïghena và antarà ubbhataü hoti.

Dasàhaparamanti dasàhaparamatà-1 dhàretabbaü

Atirekacãvaraü nàma: anadhiññhitaü avikappitaü.

Cãvaraü nàma: channaü cãvarànaü a¤¤ataraü cãvaraü vikappanåpagapacchimaü.

Taü
atikkàmayato nissaggiyaü hotãti-2 ekàdase aruõuggamane nissaggiyaü hoti
nissajjitabbaü saïghassa và gaõassa và puggalassa và. Eva¤ca pana
bhikkhave nissajjitabbaü: tena bhikkhunà saïghaü upasaïkamitvà ekaüsaü
uttaràsaïgaü karitvà buóóhànaü bhikkhånaü pàde vanditvà ukkuñikaü
nisãditvà a¤jaliü paggahetvà evamassa vacanãyo: “idaü me bhante cãvaraü
dasàhàtikkantaü nissaggiyaü. Imàhaü saïghassa nissajàmã”ti. Nissajitvà
àpatti desetabbà. Byattena bhikkhunà pañibalena àpatti pañiggahetabbà.
Nissaññhacãvaraü dàtabbaü:

“Suõàtu me
bhante saïgho. Idaü cãvaraü itthannàmassa bhikkhuno nissaggiyaü
saïghassa nissaññhaü. Yadi saïghassa pattakallaü, saïgho imaü cãvaraü
itthannàmassa bhikkhuno dadeyyà”ti.

4. Tena
bhikkhunà sambahule bhikkhå upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
buóóhànaü bhikkhånaü pàde vanditvà ukkuñikaü nisãditvà a¤jaliü
paggahetvà evamassu vacanãyà: “idamme bhante cãvaraü dasàhàtikkantaü
[PTS Page 197] [\q 197/] nissaggiyaü. Imàhaü àyasmantànaü nissajàmã”ti.
Nissajitvà àpatti desetabbà. Byattena bhikkhunà pañibalena àpatti
pañiggahetabbà. Nissaññhacãvaraü dàtabbaü.

“Suõantu me
àyasmantà. Idaü cãvaraü itthannàmassa bhikkhuno nissaggiyaü.
âyasmantànaü nissaññhaü. Yadàyasmantànaü pattakallaü, àyasmantà imaü
cãvaraü itthannàmassa bhikkhuno dadeyyu”nti.

5. Tena
bhikkhunà ekaü bhikkhuü upasaïkamitvà ekaüsaü uttaràsaïghaü karitvà
ukkuñikaü nisãditvà a¤jaliü paggahetvà evamassa vacanãyo: “idaü me àvuso
cãvaraü dasàhàtikkantaü nissaggiyaü. Imàhaü àyasmato nissajàmã” ti.
Nissajitvà àpatti desetabbà. Tena bhikkhunà àpatti pañiggahetabbà.
Nissaññhacãvaraü dàtabbaü: “imaü cãvaraü àyasmato dammi”ti.

1. Dasàhaparamatàya. Sã. Likhita. 2. ‘Hotãti’ idaü padaü potthakesu atthi. Sikkhàpade pana natthi.

[BJT Page 502] [\x 502/]

6.
Dasàhàtikkante atikkantasa¤¤ã, nissaggiyaü pàcittiyaü dasàhàtikkante
vematiko, nissaggiyaü pàcittiyaü. Dasàhàtikkante anatikkantasa¤¤ã,
nissaggiyaü pàcittiyaü. Anadhiññhite adhiññhitasa¤¤ã, nissaggiyaü
pàcittiyaü. Avikappite vikappitasa¤¤ã, nissaggiyaü pàcittiyaü.
Avissajjite vissajjitasa¤¤ã, nissaggiyaü pàcittiyaü. Anaññhe
naññhasa¤¤ã, nissaggiyaü pàcittiyaü. Avinaññhe vinaññhasa¤¤ã,
nissaggiyaü pàcittiyaü. Adaóóhe daóóhasa¤¤ã, nissaggiyaü pàcittiyaü.
Avilutte viluttasa¤¤ã, nissaggiyaü pàcittiyaü. Nissaggiyaü cãvaraü
anissajitvà paribhu¤jati, àpatti dukkañassa. Dasàhànatikkante
atikkantasa¤¤ã, àpatti dukkañassa. Dasàhànatikkante vematiko, àpatti
dukkañassa. Dasàhànatikkante anatikkantasa¤¤ã, anàpatti.

7. Anàpatti
antodasàhaü adhiññheti vikappeti vissajjeti nassati vinassati óayhati
acchinditvà gaõhanti, vissàsaü gaõhanti, ummattakassa, àdikammikassàti.

8. Tena kho
pana samayena jabbaggiyà bhikkhå nissaññhacãvaraü na denti. Bhagavato
etamatthaü àrocesuü. “Na bhikkhave nissaññhacãvaraü na dàtabbaü. Yo na
dadeyya, àpatti dukkañassà”ti.

Pañhamakañhinasikkhàpadaü [PTS Page 198] [\q 198/] niññhitaü

5. 1. 2.

Dutiyakañhina sikkhàpadaü

1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena bhikkhå bhikkhånaü hatthe cãvaraü
nikkhipitvà santaruttarena janapadacàrikaü pakkamanti. Tàni cãvaràni
ciraü nikkhittàni kaõõakitàni honti. Tàni bhikkhå otàpenti. Addasà kho
àyasmà ànando senàsanacàrikaü àhiõóanto te bhikkhå tàni cãvaràni
otàpente. Disvàna yena te bhikkhå tenupasaïkami. Upasaïkamitvà te
bhikkhå etadavoca: “kassimàni àvuso cãvaràni kaõõakitànã”ti. Atha kho te
bhikkhå àyasmato ànandassa etamatthaü àrocesuü. âyasmà ànando ujjhàyati
khãyati vipàceti: “kathaü hi nàma bhikkhå bhikkhånaü hatthe cãvaraü
nikkhipitvà santaruttarena janapadacàrikaü pakkamissantã”ti. Atha kho
àyasmà ànando bhagavato etamatthaü àrocesi, “saccaü kira bhikkhave
bhikkhå bhikkhånaü hatthe cãvaraü nikkhipitvà santaruttarena
janapadacàrikaü pakkamantã”ti? “Saccaü bhagavà”. Vigarahi buddho
bhagavà. “Kathaü hi nàma te bhikkhave moghapurisà bhikkhånaü hatthe
cãvaraü nikkhipitvà santaruttarena janapadacàrikaü pakkamissanti. Netaü
bhikkhave appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:

Uddosita sikkhàpadaü, sãmu. Udosãta sikkhàpadaü, machasaü.

[BJT Page 504] [\x 504/]

“Niññhitacãvarasmiü bhikkhunà ubbhatasmiü kañhine ekarattampi ce bhikkhu ticãvarena vippavaseyya, nissaggiyaü pàcittiya”nti.

Eva¤cidaü bhagavatà bhikkhånaü sikkhàpadaü pa¤¤attaü hoti.

(Måla pa¤¤atti. )

2. Tena kho
pana samayena a¤¤ataro bhikkhu kosambiyaü gilàno hoti. ¥àtakà
tassa bhikkhuno santike dutaü pàhesuü: “àgacchatu bhadanto mayaü
upaññhahissàmà”ti. Bhikkhåpi evamàhaüsu. “Gacchàvuso ¤àtakà taü
upaññhahissantã”ti. So evamàha: “bhagavatàvuso sikkhàpadaü pa¤¤attaü na
ticãvarena vippavasitabba”nti. “Aha¤camhi gilàno, na sakkomi ticãvaraü
àdàya pakkamituü, nàhaü [PTS Page 199] [\q 199/] gamissàmã”ti. Bhagavato
etamatthaü àrocesuü.

3. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå
àmantesi: “anujànàmi bhikkhave gilànassa bhikkhuno ticãvarena
avippavàsasammutiü dàtuü. Eva¤ca pana bhikkhave dàtabbà: tena gilànena
bhikkhunà saïghaü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà buóóhànaü
bhikkhånaü pàde vanditvà ukkuñikaü nisãditvà a¤jaliü paggahetvà evamassa
vacanãyo: “ahaü bhante gilàno na sakkomi ticãvaraü àdàya pakkamituü,
sohaü bhante saïghaü ticãvarena avippavàsasammutiü yàcàmi”ti. Dutiyampi
yàcitabbo. Tatiyampi yàcitabbo. Vyattena bhikkhunà pañibalena saïgho
¤àpetabbo:

“Suõàtu me
bhante saïgho. Ayaü itthannàmo bhikkhu gilàno na sakkoti ticãvaraü àdàya
pakkamituü. So saïghaü ticãvarena avippavàsasammutiü yàcati. Yadi
saïghassa pattakallaü, saïgho itthannàmassa bhikkhuno ticãvarena
avippavàsasammutiü dadeyya: esà ¤atti.

“Suõàtu me
bhante saïgho. Ayaü itthannàmo bhikkhu gilàno na sakkoti ticãvaraü àdàya
pakkamitåü. So saïghaü ticãvarena avippavàsasammutiü yàcati. Saïgho
itthannàmassa bhikkhuno ticãvarena avippavàsasammutiü deti. Yassàyasmato
khamati itthannàmassa bhikkhuno ticãvarena avippavàsasammutiyà dànaü,
so tuõhassa. Yassa nakkhamati, so bhàseyya.

Dinnà saïghena itthannàmassa bhikkhuno ticãvarena avippavàsasammuti, khamati saïghassa, tasmà tuõhã, evametaü dhàrayàmã”ti.

Eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:

“Niññhitacãvarasmiü
bhikkhunà ubbhatasmiü kañhine ekarattampi ce bhikkhu ticãvarena
vippavaseyya a¤¤atra bhikkhusammutiyà, nissaggiyaü pàcittiya”nti.

(Dutiyapa¤¤atti)

4. Niññhitacãvarasminti bhikkhuno cãvaraü kataü và hoti naññhaü và vinaññhaü và daóóhaü và cãvaràsà và upacchinnà.

[BJT Page 506] [\x 506/]

Ubbhatasmiü kañhineti aññhannaü màtikànaü a¤¤ataràya màtikàya ubbhataü hoti. Saïghena và antarà ubbhataü hoti.

Ekarattampi ce bhikkhu ticãvarena vippavaseyyàti saïghàñiyà và uttaràsaïgena và antaravàsakena và.

A¤¤atra bhikkhusammutiyàti ñhapetvà bhikkhusammutiü.

Nissaggiyaü
hotãti saha aruõuggamanena-1 nissaggiyaü hoti. Nissajjitabbaü saïghassa
và gaõassa và puggalassa và. Eva¤ca pana bhikkhave nissajjitabbaü -pe-
“idamme [PTS Page 200] [\q 200/] bhante cãvaraü rattiü vippavutthaü-2
a¤¤atra bhikkhusammutiyà nissaggiyaü, imàhaü saïghassa nissajàmi”ti -pe-
dadeyyàti -pe- dadeyyunti -pe-àyasmato dammã”ti.

5. Gàmo
ekåpacàro nànåpacàro, nivesanaü ekåpacàraü nànåpacàraü, uddosito-3
ekåpacàro nànåpacàro, añño ekåpacàro nànåpacàro, màlo ekåpacàro
nànåpacàro, pàsàdo ekåpacàro nànåpacàro, hammiyaü ekåpacàraü
nànåpacàraü, nàvà ekåpacàrà nànåpacàrà, sattho ekåpacàro nànåpacàro,
khettaü ekåpacàraü nànåpacàraü, dha¤¤akaraõaü ekåpacàraü nànåpacàraü,
àràmo ekåpacàro nànåpacàro, vihàro ekåpacàro nànåpacàro, rukkhamålaü
ekåpacàraü nànåpacàraü, ajjhokàso ekåpacàro nànåpacàro.

6. Gàmo
ekåpacàro nàma: ekakulassa gàmo hoti parikkhitto ca, antogàme cãvaraü
nikkhipitvà antogàme vatthabbaü. Aparikkhitto hoti, yasmiü ghare cãvaraü
nikkhittaü hoti tasmiü ghare vatthabbaü hatthapàsà và na vijahitabbaü.

7. Nànàkulassa
gàmo hoti parikkhitto ca, yasmiü ghare cãvaraü nikkhittaü hoti. Tasmiü
ghare vatthabbaü sabhàye và dvàramåle và hatthapàsà và na vijahitabbaü.
Sabhàyaü gacchantena hatthapàse cãvaraü nikkhipitvà sabhàye và
vatthabbaü dvàramåle và. Hatthapàsà và na vijahitabbaü. Sabhàye cãvaraü
nikkhipitvà sabhàye và vatthabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü. Aparikkhitto hoti, yasmiü ghare cãvaraü nikkhittaü hoti,
tasmiü ghare vatthabbaü. Hatthapàsà và na vijahitabbaü.

8. Ekakulassa
nivesanaü hoti parikkhitta¤ca nànàgabbhà nànàovarakà, antonivesane
cãvaraü nikkhipitvà antonivesane vatthabbaü. Aparikkhittaü hoti, yasmiü
gabbhe cãvaraü nikkhittaü hoti, tasmiü gabbhe vatthabbaü. Hatthapàsà và
na vijahitabbaü.

9. Nànàkulassa
nivesanaü hoti parikkhitta¤ca nànàgabbhà nànàovarakà, yasmiü gabbhe
cãvaraü nikkhittaü hoti, tasmiü gabbhe vatthabbaü dvàramåle và.
Hatthapàsà và na vijahitabbaü. Aparikkhittaü hoti, yasmiü gabbhe cãvaraü
nikkhittaü hoti tasmiü gabbhe vatthabbaü. Hatthapàsà và na
vijahitabbaü.

1. Saha aruõuggamanà. Machasaü.

2. Rattivippavutthaü machasaü. Syà.

3. Udosito machasaü.

[BJT Page 508] [\x 508/]

10. Ekakulassa
uddosito hoti parikkhitto ca nànàgabbho nànàovarakà, [PTS Page 201] [\q
201/] antouddosite cãvaraü nikkhipitvà antouddosite vatthabbaü.
Aparikkhitto hoti, yasmiü gabbhe cãvaraü nikkhittaü hoti, tasmiü gabbhe
vatthabbaü. Hatthapàsà và na vijahitabbaü.

11.
Nànàkulassa uddosito hoti parikkhitto ca nànàgabbhà nànàovarakà, yasmiü
gabbhe cãvaraü nikkhittaü hoti, tasmiü gabbhe vatthabbaü dvàramåle và.
Hatthapàsà và na vijahitabbaü. Aparikkhitto hoti. Yasmiü gabbhe cãvaraü
nikkhittaü hoti, tasmiü gabbhe vatthabbaü. Hatthapàsà và na
vijahitabbaü.

12. Ekakulassa
añño hoti, antoaññe cãvaraü nikkhipitvà antoaññe vatthabbaü nànàkulassa
añño hoti nànàgabbhà nànàovarakà, yasmiü gabbhe cãvaraü nikkhittaü
hoti, tasmiü gabbhe vatthabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü.

13. Ekakulassa
màlo hoti, antomàle cãvaraü nikkhipitvà antomàle vatthabbaü.
Nànàkulassa màlo hoti nànàgabbhà nànàovarakà, yasmiü gabbhe cãvaraü
nikkhittaü hoti, tasmiü gabbhe vatthabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü.

14. Ekakulassa
pàsàdo hoti, antopàsàde cãvaraü nikkhipitvà antopàsàde vatthabbaü.
Nànàkulassa pàsàdo hoti nànàgabbhà nànàovarakà, yasmiü gabbhe cãvaraü
nikkhittaü hoti, tasmiü gabbhe vatthabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü.

15. Ekakulassa
hammiyaü hoti, antohammiye cãvaraü nikkhipitvà antohammiye vatthabbaü.
Nànàkulassa hammiyaü hoti nànàgabbhà nànàovarakà, yasmiü gabbhe cãvaraü
nikkhittaü hoti, tasmiü gabbhe vattabbaü dvàramåle và. Hatthapàsà và na
vijahitabbaü.

16. Ekakulassa
nàvà hoti antonàvàya cãvaraü nikkhipitvà antonàvàya vatthabbaü.
Nànàkulassa nàvà hoti nànàgabbhà nànàovarakà, yasmiü ovarake cãvaraü
nikkhittaü hoti, tasmiü ovarake vatthabbaü. Hatthapàsà và na
vijahitabbaü.

17. Ekakulassa
sattho hoti, satthe cãvaraü nikkhipitvà purato và pacchato và
sattabbhantarà na vijahitabbà. Passato abbhantaraü na vijahitabbaü.
Nànàkulassa sattho hoti, satthe cãvaraü nikkhipitvà hatthapàsà na
vijahitabbaü.

18. Ekakulassa
khettaü hoti parikkhitta¤ca, antokhette cãvaraü nikkhipitvà antokhette
vatthabbaü. Aparikkhittaü hoti, hatthapàsà na vijahitabbaü. Nànàkulassa
khettaü hoti parikkhitta¤ca, antokhette cãvaraü nikkhipitvà dvàramåle và
vatthabbaü. Hatthapàsà và na vijahitabbaü. Aparikkhittaü hoti,
hatthapàsà na vijahitabbaü.

[BJT Page 510] [\x 510/]

19. Ekakulassa
dha¤¤akaraõaü hoti parikkhitta¤ca, antodha¤¤akaraõe cãvaraü nikkhipitvà
antodha¤¤akaraõe vatthabbaü. Aparikkhittaü hoti, hatthapàsà na
vijahitabbaü. Nànàkulassa dha¤¤akaraõaü hoti parikkhitta¤ca,
antodha¤¤akaraõe cãvaraü nikkhipitvà dvàramåle và vatthabbaü, hatthapàsà
và na vijahitabbaü. Aparikkhittaü hoti, hatthàpàsà na vijahitabbaü.

20. Ekakulassa
àràmo hoti parikkhitto ca, antoàràme cãvaraü nikkhipitvà antoàràme
vatthabbaü. Aparikkhitto hoti, hatthapàsà na vijahitabbaü. Nànàkulassa
àràmo hoti parikkhitto ca, antoàràme cãvaraü nikkhipitvà dvàramåle và
vatthabbaü, hatthapàsà và na vijahitabbaü. Aparikkhitto hoti, hatthàpàsà
na vijahitabbaü.

21. [PTS Page
202] [\q 202/] ekakulassa vihàro hoti parikkhitto ca, antovihàre cãvaraü
nikkhipitvà antovihàre vatthabbaü. Aparikkhitto hoti, yasmaü vihàre
cãvaraü nikkhittaü hoti, tasmiü vihàre vatthabbaü, hatthapàsà và na
vijahitabbaü. Nànàkulassa vihàro hoti parikkhitto ca, yasmiü vihàre
cãvaraü nikkhittaü hoti, tasmiü vihàre vatthabbaü dvàramåle và,
hatthapàsà và na vijahitabbaü. Aparikkhitto hoti, yasmiü vihàre cãvaraü
nikkhittaü hoti, tasmiü vihàre vatthabbaü. Hatthapàsà và na
vijahitabbaü.

22. Ekakulassa
rukkhamålaü hoti yaü majjhantike kàle samantà chàyà pharati,
antochàyàya cãvaraü nikkhipitvà anto chàyàya vatthabbaü. Nànàkulassa
rukkhamålaü hoti, hatthapàsà na vijahitabbaü.

23. Ajjhokàso ekåpacàro nàma: agàmake ara¤¤e samantà sattabbhantarà ekåpacàro, tato paraü nànåpacàro.

24.
Vippavutthe vippavutthasa¤¤ã a¤¤atra bhikkhusammutiyà, nissaggiyaü
pàcittiyaü. Vippavutthe vematiko a¤¤atra bhikkhusammutiyà nissaggiyaü
pàcittiyaü. Vippavutthe avippavutthasa¤¤i a¤¤atra bhikkhusammutiyà,
nissaggiyaü pàcittiyaü. Apaccuddhañe paccåddhañasa¤¤ã -pe- avissajjite
vissajjitasa¤¤ã -pe- anaññhe naññhasa¤¤ã -peavinaññhe vinaññhasa¤¤ã -pe-
adaóóhe daóóhasa¤¤ã -peavilutte viluttasa¤¤ã a¤¤atra bhikkhusammutiyà
nissaggiyaü pàcittiyaü. Nissaggiyaü cãvaraü anissajitvà paribhu¤jati,
àpatti dukkañassa. Avippavutthe vippavutthasa¤¤ã àpatti dukkañassa.
Avippavutthe vematiko, àpatti dukkañassa. Avippavutthe
avippavutthasa¤¤ã, anàpatti.

25. Anàpatti
anto aruõe paccuddharati, vissajjeti, nassati, vinassati, óayhati,
acchinditvà gaõhanti, vissàsaü gaõhanti, bhikkhusammutiyà, ummattakassa,
àdikammikassàti.

Dutiyakañhinasikkhàpadaü niññhitaü.

[BJT Page 512] [\x 512/]

5. 1. 3.

Tatiyakañhinasikkhàpadaü

1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena a¤¤atarassa bhikkhuno akàlacãvaraü
uppannaü hoti. Tassa taü cãvaraü kayiramànaü nappahoti. Atha [PTS Page
203] [\q 203/] kho so bhikkhu taü cãvaraü ussàpetvà punappunaü
vimajjati. Addasà kho bhagavà senàsanacàrikaü àhiõóanto taü bhikkhuü taü
cãvaraü ussàpetvà punappunaü vimajjantaü. Disvàna yena so bhikkhu
tenupasaïkami. Upasaïkamitvà taü bhikkhuü etadavoca: “kissa tvaü bhikkhu
imaü cãvaraü ussàpetvà punappunaü vimajjasã”ti? “Idamme bhante
akàlacãvaraü uppannaü kayiramànaü nappahoti. Tenàhaü imaü cãvaraü
ussàpetvà punappunaü vimajjàmã”ti. “Atthi pana te bhikkhu
cãvarapaccàsà”ti? “Atthi bhagavà”ti. Atha kho bhagavà etasmiü nidàne
etasmiü pakaraõe dhammiü kathaü katvà bhikkhå àmantesi: - “anujànàmi
bhikkhave akàlacãvaraü pañiggahetvà cãvarapaccàsà nikkhipitu”nti.

2. Tena kho
pana samayena bhikkhå bhagavatà anu¤¤àtaü akàlacãvaraü pañiggahetvà
cãvarapaccàsà nikkhipitunti akàlacãvaràni pañiggahetvà atirekamàsaü
nikkhipanti tàni cãvaràni cãvaravaüse bhaõóikàbaddhàni tiññhanti. Addasà
kho àyasmà ànando senàsanacàrikaü àhiõóanto tàni cãvaràni cãvaravaüse
bhaõóikàbaddhàni tiññhante. Disvàna bhikkhå àmantesi: “kassimàni àvuso
cãvaràni cãvaravaüse bhaõóikàbaddhàni tiññhantã”ti. Amhàkaü àvuso
akàlacãvaràni cãvarapaccàsà nikkhittànã”ti. “Kãva cãraü panàvuso imàni
cãvaràni nikkhittànã”ti. “Atirekamàsaü àvuso”ti. âyasmà ànando ujjhàyati
khãyati vipàceti: “kathaü hi nàma bhikkhå akàlacãvaraü pañiggahetvà
atirekamàsaü nikkhipissantã”ti. Atha kho àyasmà ànando bhagavato
etamatthaü àrocesi. -Pe- “saccaü kãra bhikkhave bhikkhå akàlacãvaraü
pañiggahetvà atirekamàsaü nikkhipantã”ti? “Saccaü bhagavà”. Vigarahi
buddho bhagavà. “Kathaü hi nàma te bhikkhave moghapurisà akàlacãvaraü
pañiggahetvà atirekamàsaü nikkhipissantã”ti. Netaü bhikkhave
appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha:

“Niññhitacãvarasmiü
bhikkhunà ubbhatasmiü kañhine bhikkhuno paneva akàlacãvaraü uppajjeyya,
àkaïkhamànena bhikkhunà pañiggahetabbaü, pañiggahetvà khippameva
kàretabbaü. Nocassa pàripåri, màsaparamaü tena bhikkhunà taü cãvaraü
nikkhipitabbaü ånassa pàripåriyà satiyà paccàsàya, tato ce uttariü
nikkhipeyya satiyàpi paccàsàya, nissaggiyaü pàcittiya”nti.

3. [PTS Page
204] [\q 204/] niññhitacãvarasminti bhikkhuno cãvaraü kataü và hoti
naññhaü và vinaññhaü và daóóhaü cà cãvaràsà và upacchinnà.

[BJT Page 514] [\x 514/]

Ubbhatasmiü kañhineti aññhannaü màtikànaü a¤¤ataràya màtikàya ubbhataü hoti, saïghena và antarà ubbhataü hoti.

Akàlacãvaraü
nàma: anatthate kañhine ekàdasamàse uppannaü, atthate kañhine sattamàse
uppannaü, kàlepi àdissa dinnaü, etaü akàlacãvaraü nàma.

Uppajjeyyàti uppajjeyya saïghato và gaõato và ¤àtito và mittato và paüsukålaü và attano và dhanena.

âkaïkhamànenàti icchamànena pañiggahetabbaü.

Pañiggahetvà khippameva kàretabbanti dasàhà kàretabbaü.

No cassa pàripårãti kayiramànaü nappahoti.

Màsaparamaü tena bhikkhunà taü cãvaraü nikkhipitabbanti màsaparamatà nikkhipitabbaü.

ænassa pàripåriyàti ånassa pàripåratthàya.

Satiyà paccàsàyàti paccàsà hoti saïghato và gaõato và ¤àtito và mittato và paüsukålaü và attano và dhanena.

Tato ce
uttariü nikkhipeyya satiyàpi paccàsàyàti tadahuppanne målacãvare
paccàsàcãvaraü uppajjati, dasàhà kàretabbaü. Dvihuppanne målacãvare
paccàsàcãvaraü uppajjati, dasàhà kàretabbaü. Tãhuppanne -pe-
catuhuppanne, -pepa¤càhuppanne -pe- chàhuppanne, -pe- sattàhuppanne,
-peaññhàhuppanne, -pe- navàhuppanne, -pe- dasàhuppanne målacãvare
paccàsàcãvaraü uppajjati, dasàhà kàretabbaü. Ekàdase uppanne -pe-
dvàdase uppanne -pe- terase uppanne -pe- cuddase uppanne -pepaõõarase
uppanne -pesoëase uppanne -pe- sattarase uppanne -peaññhàrase uppanne
-pe- ekånavãse uppanne -pe- vãse uppanne målacãvare paccàsàcãvaraü
uppajjati, dasàhà kàretabbaü. Ekavãse uppanne målacãvare paccàsàcãvaraü
uppajjati, navàhà kàretabbaü. Dvàvãse uppanne -petevãse uppanne
-pecatuvãse uppanne -pe- pa¤cavãse uppanne -pe- chabbãse uppanne -pe-
sattavãse uppanne -pe- aññhavãse uppanne -pe- ekunatiüse uppanne
målacãvare paccàsàcãvaraü uppajjati, ekàhà kàretabbaü. Tiüse uppanne
målacãvare paccàsàcãvaraü uppajjati, tadaheva adhiññhàtabbaü.
Vikappetabbaü. Vissajjetabbaü. No ce adhiññheyya và vikappeyya và
vissajjeyya và-

[BJT Page 516] [\x 516/]

Ekatiüse
aruõuggamane nissaggiyaü hoti, nissajitabbaü [PTS Page 205] [\q 205/]
saïghassa và gaõassa và puggalassa và eva¤ca pana bhikkhave
nissajitabbaü -pe- “idamme bhante akàlacãvaraü màsàtikkantaü
nissaggiyaü, imàhaü saïghassa nissajàmã”ti -pedadeyyà”ti -pe-
dadeyyu”nti -pe- àyasmato dammã”ti.

4. Visabhàge uppanne målacãvare paccàsàcãvaraü uppajjati rattiyo ca sesà honti, na akàmà kàretabbaü.

5.
Màsàtikkante atikkantasa¤¤ã, nissaggiyaü pàcittiyaü. Màsàtikkante
vematiko -pe- màsàtikkante anatikkantasa¤¤ã -pe- anadhiññhite
adhiññhitasa¤¤ã -pe- avikappite vikappitasa¤¤ã -pe- avissajjite
vissajjitasa¤¤ã -pe- anaññhe naññhasa¤¤ã -peavinaññhe vinaññhasa¤¤ã -pe-
adaóóhe daóóhasa¤¤ã -peavilutte viluttasa¤¤ã nissaggiyaü pàcittiyaü.

6. Nissaggiyaü
cãvaraü anissajitvà paribhu¤jati àpatti dukkañassa. Màsànatikkante
atikkantasa¤¤ã, àpatti dukkañassa. Màsànatikkante vematiko, àpatti
dukkañassa. Màsànatikkante anatikkantasa¤¤ã, anàpatti.

7. Anàpatti
antomàsaü adhiññheti, vikappeti, vissajjeti, nassati, vinassati,
óayhati, acchinditvà gaõhanti, vissàsaü gaõhanti, ummattakassa,
àdikammikassàti.

Tatiyakañhinasikkhàpadaü niññhitaü

5. 1. 4.

Puràõacãvarasikkhàpadaü

1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena àyasmato udàyissa puràõa dutiyikà
bhikkhunãsu pabbajità hoti, sà àyasmato udàyissa santike abhikkhaõaü
àgacchati, àyasmàpi udàyã tassà bhikkhuniyà santike abhikkhaõaü
gacchati. Tena kho pana samayena àyasmà udàyã tassà bhikkhuniyà santike
bhattavissaggaü karoti. Atha kho àyasmà udàyã pubbaõhasamayaü nivàsetvà
pattacãvaramàdàya yena sà bhikkhunã tenupasaïkami, upasaïkamitvà tassà
bhikkhuniyà purato aïgajàtaü vivaritvà àsane nisãdi, sàpi kho bhikkhunã
àyasmato udàyissa purato aïgajàtaü vivaritvà nisãdi. Atha kho àyasmà
udàyã sàratto tassà bhikkhuniyà aïgajàtaü upanijjhàyi. Tassa asuci
mucci.

[BJT Page 518] [\x 518/]

2. Atha kho
àyasmà udàyã taü bhikkhuniü etadavoca: “gaccha bhagini udakaü àhara,
antaravàsakaü dhovissàmã”ti. “âharayya, [PTS Page 206] [\q 206/] ahameva
dhovissàmã”ti. Taü asuciü ekadesaü mukhena aggahesi, ekadesaü aïgajàte
pakkhipi. Sà tena gabbhaü gaõhi. Bhikkhuniyo evamàhaüsu: “abrahmacàrinã
ayaü bhikkhunã gabbhinã”ti. “Nàhaü ayyà abrahmacàrinã”ti bhikkhunãnaü
etamatthaü àrocesi. Bhikkhuniyo ujjhàyanti khãyanti vipàcenti: “kathaü
hi nàma ayyo udàyã bhikkhuniyà puràõacãvaraü dhovàpessatã”ti. Atha kho
tà bhikkhuniyo bhikkhånaü etamatthaü àrocesuü. Ye te bhikkhå appicchà te
ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma àyasmà udàyã bhikkhuniyà
puràõacãvaraü dhovàpessatã”ti. Atha kho te bhikkhå bhagavato etamatthaü
àrocesuü. “Saccaü kira tvaü udàyã bhikkhuniyà puràõacãvaraü
dhovàpesã”ti? “Saccaü bhagavà”. “¥àtikà te udàyã a¤¤àtikà”ti.
“A¤¤àtikà bhagavà”ti. “A¤¤àtako moghapurisa a¤¤àtikàya na jànàti
patiråpaü và appatiråpaü và pàsàdikaü và apàsàdikaü và. Tattha nàma tvaü
moghapurisa a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpessasi. Netaü
moghapurisa appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha. “

“Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà puràõacãvaraü dhovàpeyya và rajàpeyya và àkoñàpeyya và nissaggiyaü pàcãttiya”nti.

3. Yo panàti yo yàdiso -pe-

Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.

A¤¤àtikà nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddhà.

Bhikkhunã nàma: ubhato saïghe upasampannà.

Puràõacãvaraü nàma: sakiü nivatthampi sakiü pàrutampi.

Dhovàti
àõàpeti, àpatti dukkañassa. Dhotaü nissaggiyaü hoti. Rajàti àõàpeti,
àpatti dukkañassa, rattaü nissaggiyaü hoti. âkoñehãti àõàpeti, àpatti
dukkañassa, sakiü pàõippahàraü và muggarappahàraü và dinne nissaggiyaü
hoti. Nissajitabbaü saïghassa và gaõassa và puggalassa và.

4. Evaü ca
pana bhikkhave nissajitabbaü: “idaü me bhante puràõacãvaraü a¤¤àtikàya
bhikkhuniyà dhovàpitaü nissaggiyaü, imàhaü saïghassa nissajàmã”ti -pe-
dadeyyàti -pe- dadeyyunti -pe- àyasmato dammã”ti. -Pe-

[BJT Page 520] [\x 520/]

5. [PTS Page
207] [\q 207/] a¤¤àtikàya a¤¤àtikasa¤¤ã puràõacãvaraü dhovàpeti,
nissaggiyaü pàcittiyaü. A¤¤àtikàya a¤¤àtikasa¤¤ã puràõacãvaraü dhovàpeti
rajàpeti, nissaggiyena àpatti dukkañassa. A¤¤àtikàya a¤¤àtikasa¤¤ã
puràõacãvaraü dhovàpeti àkoñàpeti, nissaggiyena àpatti dukkañassa.
A¤¤àtikàya a¤¤àtikasa¤¤ã puràõacãvaraü dhovàpeti rajàpeti àkoñàpeti,
nissaggiyena àpatti dvinnaü dukkañànaü.

6. A¤¤àtikàya
a¤¤àtikasa¤¤ã puràõacãvaraü rajàpeti, nissaggiyaü pàcittiyaü -pe-
rajàpeti àkoñàpeti, nissaggiyena àpatti dukkañassa. Rajàpeti dhovàpeti,
nissaggiyena àpatti dukkañassa. Rajàpeti àkoñàpeti dhovàpeti,
nissaggiyena àpatti dvinnaü dukkañànaü.

7. A¤¤àtikàya
a¤¤àtikasa¤¤ã puràõacãvaraü àkoñàpeti, nissaggiyaü pàcittiyaü.
A¤¤àtikàya a¤¤àtikasa¤¤ã puràõacãvaraü àkoñàpeti dhovàpeti -pe-
àkoñàpeti rajàpeti -pe- àkoñàpeti dhovàpeti rajàpeti, nissaggiyena
àpatti dvinnaü dukkañànaü.

8. A¤¤àtikàya
vematiko -pe- a¤¤àtikàya ¤àtikasa¤¤ã -pea¤¤assa puràõacãvaraü dhovàpeti,
àpatti dukkañassa. Nisãdanapaccattharaõaü dhovàpeti, àpatti dukkañassa.
Ekato upasampannàya dhovàpeti, àpatti dukkañassa. ¥àtikàya
a¤¤àtikasa¤¤ã -pe- àpatti dukkañassa. ¥àtikàya vematiko -pe-
àpatti dukkañassa. ¥àtikàya ¤àtikasa¤¤ã -pe- anàpatti.

9. Anàpatti
¤àtikàya dhovantiyà a¤¤àtikà dutiyà hoti, avuttà dhovati, aparibhuttaü
dhovàpeti, cãvaraü ñhapetvà a¤¤aü parikkhàraü dhovàpeti, sikkhamànàya,
sàmaõeriyà, ummattakassa, àdikammikassàti.

Puràõacãvarasikkhàpadaü niññhitaü.

[BJT Page 522] [\x 522/]

5. 1. 5

Cãvarapañiggahaõasikkhàpadaü

1. Tena
samayena buddho bhagavà ràjagahe viharati veëuvane kalandakanivàpe. Tena
kho pana samayena uppalavaõõà bhikkhunã sàvatthiyaü viharati. Atha kho
uppalavaõõà bhikkhunã pubbaõhasamayaü nivàsetvà [PTS Page 208] [\q 208/]
pattacãvaramàdàya sàvatthiü-1 piõóàya pàvisi. Sàvatthiyaü piõóàya
caritvà pacchàbhattaü piõóapàtapañikkantà yena andhavanaü tenupasaïkami,
upasaïkamitvà divàvihàràya andhavanaü ajjhogahetvà a¤¤atarasmiü
rukkhamåle divàvihàraü nisãdi. Tena kho pana samayena corà katakammà
gàviü vadhitvà maüsaü gahetvà andhavanaü pavisiüsu. Addasà kho
coragàmaõiko uppalavaõõaü bhikkhuniü a¤¤atarasmiü rukkhamåle divàvihàraü
nisinnaü, disvà sace me puttabhàtukà passissanti viheñhayissanti imaü
bhikkhåninti a¤¤ena maggena agamàsi. Atha kho so coragàmaõiko maüse
pakkevaramaüsàni gahetvà paõõapuñaü -2 bandhitvà uppalavaõõàya
bhikkhuniyà avidåre rukkhe àlaggetvà “yo passati samaõo và bràhmaõo và
dinnaü yeva haratuti” vatvà pakkàmi. Assosi kho uppalavaõõà bhikkhunã
samàdhimhà vuññhahitvà tassa coragàmaõikassa imaü vàcaü bhàsamànassa.
Atha kho uppalavaõõà bhikkhunã taü maüsaü gahetvà upassayaü agamàsi.
Atha kho uppalavaõõà bhikkhunã tassà rattiyà accayena taü maüsaü
sampàdetvà uttaràsaïge bhaõóikaü bandhitvà vehàsaü ababhuggantvà
veëuvane paccuññhàsi.

2. Tena kho
pana samayena bhagavà gàmaü piõóàya paviññho hoti. âyasmà udàyã ohiyyako
hoti vihàrapàlo. Atha kho uppalavaõõà bhikkhunã yenàyasmà udàyã
tenupasaïkami. Upasaïkamitvà àyasmantaü udàyiü etadavoca: - “kahaü
bhante bhagavà”ti. “Paviññho bhagini bhagavà gàmaü piõóàyà”ti. “Imaü
bhante maüsaü bhagavato dehã”ti. “Santappito tayà bhagini bhagavà
maüsena. Sace me tvaü antaravàsakaü dadeyyàsi, evaü ahampi santappito
bhaveyyaü antaravàsakenà”ti. “Mayaü kho bhante màtugàmà nàma
kicchalàbhà, ida¤ca me antimaü pa¤camaü cãvaraü, nàhaü dassàmã”ti.
“Seyyathàpi bhagini puriso hatthiü datvà kacche sajjeyya, -3 evameva kho
tvaü bhagini bhagavato maüsaü datvà mayi antaravàsake-1 sajjasã”ti.
Atha kho uppalavaõõà bhikkhunã àyasmatà udàyinà nippãëiyamànà
antaravàsakaü datvà upassayaü agamàsi. Bhikkhuniyo uppalavaõõàya
bhikkhuniyà pattacãvaraü pañiggaõhantiyo uppalavaõõaü bhikkhuniü
etadavocuü: “kahaü te ayye antaravàsako”ti. Uppalavaõõà bhikkhunã
bhikkhunãnaü etamatthaü àrocesi. Bhikkhuniyo ujjhàyanti khãyanti [PTS
Page 209] [\q 209/] vipàcenti: “kathaü hi nàma ayyo udàyã bhikkhuniyà
cãvaraü pañiggahessati, kicchalàbho màtugàmo”ti. Atha kho tà bhikkhuniyo
bhikkhunaü etamatthaü àrocesuü.

1. Sàvattiyaü,
katthavi 2. Paõõepuñaü. Syà. 3. Vissajjeyya syà. 4. Antaravàsakaü na
sajjasãti. Sã. Mu. Mayhaü antaravàsakaü vissajjehãti. Syà.

[BJT Page 524] [\x 524/]

3. Ye te
bhikkhu appicchà te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma
àyasmà udàyã bhikkhuniyà cãvaraü pañiggahessati”ti. Atha kho te bhikkhå
bhagavato etamatthaü àrocesuü. “Saccaü kira tvaü udàyã bhikkhuniyà
cãvaraü pañiggahesãti? “Saccaü bhagavà. ” “¥àtikà te udàyã
a¤¤àtikà”ti. “A¤¤àtikà bhagavà”ti. “A¤¤àtako moghapurisa a¤¤àtikàya na
jànàti patiråpaü và appatiråpaü và santaü và. Asantaü và tattha nàma
tvaü moghapurisa a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggahessasi.
Netaü moghapurisa appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave
imaü sikkhàpadaü uddiseyyàtha. “

“Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya, nissaggiyaü pàcittiyanti. “

Eva¤cidaü bhagavatà bhikkhånaü sikkhàpadaü pa¤¤attaü hoti.

(Målapa¤¤atti. )

4. Tena kho
pana samayena bhikkhå kukkuccàyantà bhikkhunãnaü pàrivaññakacãvaraü na
pañiggaõhanti. Bhikkhuniyo ujjhàyanti khãyanti vipàcenti: “kathaü hi
nàma ayyà ambhàkaü pàrivaññakacãvaraü nappañiggahessantã”ti. Assosuü kho
bhikkhå tàsaü bhikkhånãnaü ujjhàyantãnaü khãyantãnaü vipàcentãnaü. Atha
kho te bhikkhå bhagavato etamatthaü àrocesuü. Atha kho bhagavà etasmiü
nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå àmantesi:
“anujànàmi bhikkhave pa¤cannaü pàrivaññakaü pañiggahetuü, bhikkhussa
bhikkhuniyà sikkhamànàya sàmaõerassa sàmaõeriyà. Anujànàmi bhikkhave
imesaü pa¤cannaü pàrivaññakaü pañiggahetuü. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha: “

“Yo pana bhikkhu a¤¤àtikàya bhikkhuniyà hatthato cãvaraü pañiggaõheyya a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyanti”.

(Dutiyapa¤¤atti. )

5. Yo panàti yo yàdiso -pe-

Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhåti.

A¤¤àtikà nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddhà.

Bhikkhånã nàma: ubhato saïghe upasampannà.

[PTS Page 210] [\q 210/] cãvaraü nàma: channaü cãvarànaü a¤¤ataraü cãvaraü vikappanåpagapacchimaü.

A¤¤atra pàrivaññakàti ñhapetvà pàrivaññakaü pañiggaõhàti.

[BJT Page 526] [\x 526/]

6. Pàyoge
dukkañaü, pañilàbhena nissaggiyaü hoti nissajitabbaü saïghassa và
gaõassa và puggalassa và. Eva¤ca pana bhikkhave nissajitabbaü: “idamme
bhante cãvaraü a¤¤àtikàya bhikkhuniyà hatthato pañiggahitaü a¤¤atra
pàrivaññakà nissaggiyaü, imàhaü saïghassa nissajàmã”ti -pe- dadeyyàti
-pe- dadeyyunti -pe- àyasmato dammã”ti.

7. A¤¤àtikàya
a¤¤àtikasa¤¤ã cãvaraü pañiggaõhàti a¤¤atra pàrivaññakà, nissaggiyaü
pàcittiyaü. A¤¤àtikàya vematiko cãvaraü pañiggaõhàti a¤¤atra
pàrivaññakà, nissaggiyaü pàcittiyaü. A¤¤àtikàya ¤àtikasa¤¤ã cãvaraü
pañiggaõhàti a¤¤atra pàrivaññakà, nissaggiyaü pàcittiyaü. Ekato
upasampannàya hatthato cãvaraü pañiggaõhàti a¤¤atra pàrivaññakà, àpatti
dukkañassa. ¥àtikàya a¤¤àtikasa¤¤ã -pe- àpatti dukkañassa.
¥àtikàya vematiko -pe- àpatti dukkañassa. ¥àtikàya
¤àtikasa¤¤ã -pe- anàpatti.

8. Anàpatti
¤àtikàya, pàrivaññakaü, parittena và vipulaü, vipulena và parittaü,
bhikkhuvissàsaü gaõhàti, tàvakàlikaü gaõhàti, cãvaraü ñhapetvà a¤¤aü
parikkhàraü ghaõhàti, sikkhamànàya, sàmaõeriyà, ummattakassa,
àdikammikassàti.

Cãvarapañiggahaõasikkhàpadaü niññhitaü.

5. 1. 6.

A¤¤àtakavi¤¤attisikkhàpadaü

1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena àyasmà upanando sakyaputto pañño hoti
dhammakathaü kàtuü. Atha kho a¤¤ataro seññhiputto yenàyasmà upanando
sakyaputto tenupasaïkami, upasaïkamitvà àyasmantaü upanandaü sakyaputtaü
abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinnaü kho taü seññhiputtaü
àyasmà upanando sakyaputto dhammiyà kathàya sandassesi samàdapesi
samuttejesi sampahaüsesi. Atha kho so seññhiputto àyasmatà upanandena
sakyaputtena dhammiyà kathàya sandassito samàdapito samuttejito
sampahaüsito àyasmantaü upanandaü sakyaputtaü etadavoca: “vadeyyàtha
bhante yena attho, pañibalà mayaü [PTS Page 211] [\q 211/] ayyassa dàtuü
yadidaü cãvarapiõóapàtasenàsanagilànapaccayabhesajjaparikkhàra”nti.
“Sace me tvaü àvuso dàtukàmo’si ito ekaü sàñakaü dehã”ti.

[BJT Page 528] [\x 528/]

2. “Amhàkaü
kho bhante kulaputtànaü kismiü viya ekasàñakaü gantuü, àgamehi bhante
yàva gharaü gacchàmi, gharaü gato ito và ekaü pahiõissàmi, ito và
sundaratara”nti. Dutiyampi kho -pe- tatiyampi kho àyasmà upanando
sakyaputto taü seññhiputtaü etadavoca: - “sace me tvaü àvuso
dàtukàmo’si, ito ekaü sàñakaü dehi”ti. “Ambhàkaü kho bhante kulaputtànaü
kismiü viya ekasàñakaü gantuü, àgamehi bhante yàva gharaü gacchàmi,
gharaü gato ito và ekaü pahiõissàmi, ito và sundaratara”nti. “Kimpana
tayà àvuso adàtukàmena pavàritena, yaü tvaü pavàretvà na desã”ti. Atha
kho so seññhiputto àyasmatà upanandena sakyaputtena nippãëiyamàno ekaü
sàñakaü datvà agamàsi. Manussà taü seññhiputtaü passitvà-1 etadavocuü:
“kissa tvaü ayyo ekasàñako àgacchasã”ti.

3. Atha kho so
seññhiputto tesaü manussànaü etamatthaü àrocesi. Manussà ujjhàyanti
khãyanti vipàcenti: “mahicchà ime samaõà sakyaputtiyà asantuññhà,
nayimesaü sukarà dhammanimantanàpi kàtuü. -2. “Kathaü hi nàma
seññhiputtena dhammanimantanàya kayiramànàya sàñakaü gahessantã”ti.
Assosuü kho bhikkhå tesaü manussànaü ujjhàyantànaü khãyantànaü
vipàcentànaü. Ye te bhikkhå appicchà te ujjhàyanti khãyanti vipàcenti:
“kathaü hi nàma àyasmà upanando sakyaputto seññhiputtaü cãvaraü
vi¤¤àpessatã”ti. Atha kho te bhikkhå bhagavato etamatthaü àrocesuü:
“saccaü kira tvaü upananda seññhiputtaü cãvaraü vi¤¤àpesã?”Ti “saccaü.
Bhagavà” “¤àtako te upananda a¤¤àtako?”Ti “a¤¤àtako bhagavà”ti.
“A¤¤àtako moghapurisa a¤¤àtakassa na jànàti patiråpaü và appatiråpaü và
santaü và asantaü và. Tattha nàma tvaü moghapurisa a¤¤àtakaü
seññhiputtaü cãvaraü vi¤¤àpessasi. Netaü moghapurisa appasannànaü và
pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha: “

“Yo pana bhikkhu a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpeyya, nissaggiyaü pàcittiyanti”.

Eva¤cidaü bhagavatà bhikkhånaü sikkhàpadaü pa¤¤attaü hoti.

(Målapa¤¤atti)

4. Tena kho
pana samayena sambahulà bhikkhå sàketà [PTS Page 212] [\q 212/]
sàvatthiü addhànamaggapañipannà honti. Antaràmagge corà nikkhamitvà te
bhikkhå acchindiüsu. Atha kho te bhikkhå “bhagavatà pañikkhittaü
a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpetunti”
kukkuccàyantà na vi¤¤àpesuü. Yathà naggà’va sàvatthiü gantvà bhikkhå
abhivàdenti. Bhikkhå evamàhaüsu: “sundarà kho ime àvuso àjãvakà, ye ime
bhikkhå-3 abhivàdentã”ti. Te evamàhaüsu: “na mayaü àvuso àjãvakà,
bhikkhå maya”nti. Bhikkhå àyasmantaü upàliü etadavocuü: “iïghàvuso upàli
ime anuyu¤jàhã”ti. Te anuyu¤jiyamànà etamatthaü àrocesuü.

1. Natthi. Machasaü. 2. Na ime sukarà dhammanimantanàyapi kàtuü. Syà. 3. Bhikkhusu. Machasaü.

[BJT Page 530] [\x 530/]

5. Atha kho
àyasmà upàli te bhikkhå anuyu¤jitvà bhikkhå etadavoca: “bhikkhå ime
àvuso, detha nesaü cãvarànã”ti. Ye te bhikkhå appicchà te ujjhàyanti
khãyanti vipàcenti: “kathaü hi nàma bhikkhå naggà àgacchissanti, nanu
nàma tiõena và paõõena và pañicchàdetvà àgantabba”nti. Atha kho te
bhikkhå bhagavato etamatthaü àrocesuü.

6. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhå
àmantesi: “anujànàmi bhikkhave acchinnacãvarassa và naññhacãvarassa và
a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpetuü. Yaü àvàsaü
pañhamaü upagacchati, sace tattha hoti saïghassa vihàracãvaraü và
uttarattharaõaü và bhummattharaõaü và bhisicchavi và naü gahetvà
pàrupituü, labhitvà odahissàmã”ti. No ce hoti saïghassa vihàracãvaraü và
uttarattharaõaü và bhummattharaõaü và bhisicchavi và, tiõena và paõõena
và pañicchàdetvà àgantabbaü. Nattheva naggena àgantabbaü. Yo
àgaccheyya. âpatti dukkañassa. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha: “

“Yo pana
bhikkhu a¤¤àtakaü gahapatiü và gahapatàniü và cãvaraü vi¤¤àpeyya a¤¤atra
samayà, nissaggiyaü pàcittiyaü. Tatthàyaü samayo: acchinnacãvaro và
hoti bhikkhu naññhacãvaro và. Ayaü tattha samayo’ti.

(Dutiyapa¤¤atti)

7. Yo panàti yo yàdiso -pe-

Bhikkhåti -pe- ayaü imasmiü atthe adhippeto bhikkhå’ti.

A¤¤àtako nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddho.

Gahapati nàma: yo koci agàraü ajjhàvasati.

Gahapatànã nàma: yà kàci agàraü ajjhàvasati.

[PTS Page 213] [\q 213/] cãvaraü nàma: channaü cãvarànaü a¤¤ataraü cãvaraü vikappanåpagapacchimaü.

A¤¤atra samayàti ñhapetvà samayaü.

Acchinnacãvaro nàma: bhikkhussa cãvaraü acchinnaü hoti, ràjåhi và corehi và dhuttehi và yehi kehici và acchinnaü hoti.

Naññhacãvaro
nàma: bhikkhussa cãvaraü agginà và daóóhaü hoti, udakena và vuëhaü hoti,
undurehi và upacikàhi và khàyitaü hoti, paribhogajiõõaü và hoti.
A¤¤atra samayà vi¤¤àpeti payoge dukkañaü. Pañilàbhena nissaggiyaü hoti.
Nissajitabbaü saïghassa và gaõassa và puggalassa và. Eva¤ca pana
bhikkhave nissajitabbaü: “idamme bhante cãvaraü a¤¤àtakaü gahapatikaü
a¤¤atra samayà vi¤¤àpitaü nissaggiyaü. Imàhaü saïghassa nissajàmã”ti
-pe- dadeyyàti -pe- dadeyyunti -peàyasmato dammã”ti -pe-

[BJT Page 532] [\x 532/]

8. A¤¤àtake
a¤¤àtakasa¤¤ã a¤¤atra samayà cãvaraü vi¤¤àpeti, nissaggiyaü pàcittiyaü.
A¤¤àtake vematiko a¤¤atra samayà cãvaraü vi¤¤àpeti, nissaggiyaü
pàcittiyaü. A¤¤àtake ¤àtakasa¤¤ã a¤¤atra samayà cãvaraü vi¤¤àpeti,
nissaggiyaü pàcittiyaü. ¥àtake a¤¤àtakasa¤¤ã, àpatti dukkañassa.
¥àtake vematiko, àpatti dukkañassa. ¥àtake ¤àtakasa¤¤ã,
anàpatti.

9. Anàpatti samaye, ¤àtakànaü, pavàritànaü, a¤¤assatthàya, attano dhanena, ummattakassa, àdikammikassàti.

A¤¤àtakavi¤¤attisikkhàpadaü niññhitaü.

5. 1. 7.

Tatuttarisikkhàpadaü

1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena jabbaggiyà bhikkhå acchinnacãvarake
bhikkhå upasaïkamitvà evaü vadenti: “bhagavatà àvuso anu¤¤àtaü
acchinnacãvarassa và naññhacãvarassa và a¤¤àtakaü gahapatiü và
gahapatàniü và cãvaraü vi¤¤àpetuü. Vi¤¤àpetha àvuso cãvaranti. ” “Alaü
àvuso laddhaü ambhehi cãvaranti. ” “Mayaü àyasmantànaü atthàya-1
vi¤¤àpemà”ti. “Vi¤¤àpetha àvuso”ti. Atha kho chabbaggiyà bhikkhå
a¤¤àtake-2 gahapatike upasaïkamitvà etadavocuü: “acchinnacãvarakà àvuso
bhikkhå àgatà, detha nesaü cãvarànã”ti bahuü cãvaraü vi¤¤àpesuü.

2. Tena kho
pana [PTS Page 214] [\q 214/] samayena a¤¤ataro puriso sabhàyaü nisinno
a¤¤ataraü purisaü etadavoca: “acchinnacãvarakà ayyo bhikkhå àgatà, tesaü
mayà cãvaraü dinna”nti. Sopi evamàha “mayàpi dinnanti”. Aparopi evamàha
mayàpi dinnanti. ” Te ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma
samaõà sakyaputtiyà na mattaü jànitvà bahuü cãvaraü vi¤¤àpessanti.
Dussavàõijjaü và samaõà sakyaputtiyà karissanti, paggàhikasàlaü-3 và
pasàressantã”ti. Assosuü kho bhikkhå tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü. Ye te bhikkhå appicchà te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma chabbaggiyà bhikkhå na mattaü jànitvà bahuü
cãvaraü vi¤¤àpessanti”ti. Atha kho te bhikkhå bhagavato etamatthaü
àrocesuü.

1. ‘Atthàya’ machasaü. Natthi. 2. ‘A¤¤àtake, ‘ machasaü. Nadissate. 3. Pañiggàhikasàlaü, itipi.

[BJT Page 534] [\x 534/]

3. “Saccaü
kira tumhe bhikkhave na mattaü jànitvà bahuü cãvaraü vi¤¤àpethà”ti.
“Saccaü bhagavà” vigarahi buddho bhagavà: “kathaü hi nàma tumhe
moghapurisà na mattaü jànitvà bahuü cãvaraü vi¤¤àpessatha, netaü
moghapurisà appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha: “

“Ta¤ce
a¤¤àtako gahapati và gahapatànã và bahåhi cãvarehi abhihaññhuü
pavàreyya, santaruttaraparamaü tena bhikkhunà tato cãvaraü sàditabbaü.
Tato ce uttarãü-1 sàdiyeyya, nissaggiyaü pàcittiyanti. “

4. Ta¤ce ti acchinnacãvarakaü bhikkhuü.

A¤¤àtako nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddho,

Gahapati nàma: yo koci agàraü ajjhàvasati.

Gahapatànã nàma: yà kàci agàraü ajjhàvasati.

Bahåhi cãvarehãti bahukehi cãvarehi.

Abhihaññhuü pavàreyyàti yàvatakaü icchasi tàvatakaü gaõhàhãti.

Santaruttaraparamaü
tena bhikkhunà tato cãvaraü sàditabbanti. Sace tãõi naññhàni honti dve
sàditabbàni, dve naññhàni ekaü sàditabbaü, ekaü naññhaü na ki¤ci
sàditabbaü.

Tato ce
uttariü sàdiyeyyàti tatuttariü vi¤¤àpeti, payoge dukkañaü pañilàbhena
nissaggiyaü hoti. Nissajitabbaü saïghassa và gaõassa và puggalassa và.
Eva¤ca pana bhikkhave nissajitabbaü:

“Idamme bhante
cãvaraü a¤¤àtakaü gahapatikaü-2 tatuttariü [PTS Page 215] [\q 215/]
vi¤¤àpitaü nissaggiyaü. Imàhaü saïghassa nissajàmã”ti. Dadeyyàti -pe-
dadeyyunti -pe- àyasmato dammã”ti.

5. A¤¤àtake
a¤¤àtakasa¤¤ã tatuttarãü cãvaraü vi¤¤àpeti, nissaggiyaü pàcittiyaü.
A¤¤àtake vematiko -pe- a¤¤àtake ¤àtakasa¤¤ã tatuttarãü cãvaraü
vi¤¤àpeti, nissaggiyaü pàcittiyaü. ¥àtake a¤¤àtakasa¤¤ã, àpatti
dukkañassa. ¥àtake vematiko, àpatti dukkañassa. ¥àtake
¤àtakasa¤¤ã, anàpatti.

6. Anàpatti
sesakaü àharissàmãti haranto gacchati, sesakaü tuyheva hotiti denti, na
acchinnakàraõà denti, na naññhakàraõà denti, ¤àtakànaü, pavàritànaü,
attano dhanena, ummattakassa, àdikammikassàti.

Tatuttarisikkhàpadaü niññhitaü

1. Uttari, machasaü. 2. Gahapatikaü upasaïkamitvà. Machasaü.

[BJT Page 536] [\x 536/]

5. 1. 8.

Pañhamaupakkhañasikkhàpadaü

1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena a¤¤ataro puriso pajàpatiü etadavoca:
“ayyaü upanandaü cãvarena acchàdessàmã”ti. Assosi kho a¤¤ataro
piõóacàriko bhikkhu tassa purisassa imaü vàcaü bhàsamànassa. Atha kho so
bhikkhu yenàyasmà upanando sakyaputto tenupasaïkami, upasaïkamitvà
àyasmantaü upanandaü sakyaputtaü etadavoca: “mahàpu¤¤o’si tvaü àvuso
upananda, amukasmiü okàse a¤¤ataro puriso pajàpatiü etadavoca: ayyaü
upanandaü cãvarena acchàdessàmã”ti. “Atthàvuso maü so upaññhàko’ti. Atha
kho àyasmà upanando sakyaputto yena so puriso tenupasaïkami.
Upasaïkamitvà taü purisaü etadavoca: “saccaü kira maü tvaü àvuso
cãvarena acchàdetukàmosã”ti. “Api-1 ma’yya evaü hoti: “ayyaü upanandaü
cãvarena acchàdessàmã”ti. “Sace kho maü tvaü àvuso cãvarena
acchàdetukàmo”si, “evaråpena civarena acchàdehi kyàhaü tena acchannopi
karissàmi, yàhaü na paribhu¤jissàmã”ti.

2. Atha kho so
puriso ujjhàyati khãyati vipàceti: “mahicchà ime samaõà sakyaputtiyà
asantuññhà, nayime sukarà cãvarena acchàdetuü. Kathaü hi nàma ayyo
upanando mayà pubbe appavàrito maü upasaïkamitvà cãvare vikappaü
àpajjissatã”ti. Assosuü kho bhikkhå tassa purisassa ujjhàyantassa
khãyantassa vipàcentassa. Ye te bhikkhå appicchà te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma àyasmà upanando sakyaputto pubbe appavàrito
gahapatikaü upasaïkamitvà cãvare vikappaü àpajjissatã”ti. Atha kho te
bhikkhå bhagavato etamatthaü [PTS Page 216] [\q 216/] àrocesuü “saccaü
kira tvaü upananda pubbe appavàrito gahapatikaü upasaïkamitvà cãvare
vikappaü àpajjãti-2? “Saccaü bhagavà”. “¥àtako te upananda
a¤¤àtakoti”? “A¤¤àtako bhagavà”ti. ‘A¤¤àtako moghapurisa a¤¤àtakassa na
jànàti patiråpaü và appatiråpaü và santaü và asantaü và. Tattha nàma
tvaü moghapurisa pubbe appavàrito a¤¤àtakaü gahapatiü-3 upasaïkamitvà
cãvare vikappaü àpajjissasi. Netaü moghapurisa appasannànaü và pasàdàya
-pe- eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha. “

“Bhikkhuü
paneva uddissa a¤¤àtakassa gahapatissa và gahapatàniyà và
cãvaracetàpannaü-4 upakkhañaü hoti, iminà cãvaracetàpannena cãvaraü
cetàpetvà itthannàmaü bhikkhuü cãvarena acchàdessàmãti. Tatra ceso
bhikkhu pubbe appavàrito upasaïkamitvà cãvare vikappaü àpajjeyya: sàdhu
vata maü àyasmà iminà cãvaracetàpantena evaråpaü và evaråpaü và cãvaraü
cetàpetvà acchàdehãti kalyàõakamyataü upàdàya, nissaggiyaü
pàcittiya”nti.

1. Api meyya evaü hoti. Machasaü. 2. âpajjasi, machasaü. 3. Gahapatikaü, machasaü 4. Cãvaracetàpanaü. Syà.

[BJT Page 538] [\x 538/]

3. Bhikkhuü paneva uddissàti bhikkhussatthàya, bhikkhuü àrammaõaü karitvà, bhikkhuü acchàdetukàmo.

A¤¤àtako nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddho.

Gahapati nàma: yo koci agàraü ajjhàvasati.

Gahapatànã nàma: yà kàci agàraü ajjhàvasati.

Cãvaracetàpannaü nàma: hira¤¤aü và suvaõõaü và muttà và maõi và pavàëo và phaëiko và pañako và suttaü và kappàso và.

Iminà cãvaracetàpannenàti paccupaññhitena.

Cetàpetvàti parivattetvà.

Acchàdessàmãti dassàmi.

Tatra ceso bhikkhåti yaü bhikkhuü uddissa cãvaracetàpannaü upakkhañaü hoti, so bhikkhu.

Pubbe appavàritoti pubbe avutto hoti, kãdisena te bhante cãvarena attho, kãdisaü te cãvaraü cetàpemãti.

Upasaïkamitvàti gharaü gantvà, yattha katthaci upasaïkamitvà.

Cãvare vikappaü àpajjeyyàti àyataü và hotu vitthataü và appitaü và saõhaü và.

[PTS Page 217] [\q 217/] iminà cãvaracetàpantenàti paccupaññhitena.

Evaråpaü và evaråpaü vàti àyataü và vitthataü và appitaü và saõhaü và.

Cetàpetvàti parivattetvà.

Acchàdehãti dajjehi.

Kalyàõakamyataü upàdàyàti sàdhatthãko-1 mahagghatthiko.

4. Tassa
vacanena àyataü và vitthataü và appitaü và saõhaü và cetàpeti, payoge
dukkañaü. Pañilàbhena nissaggiyaü hoti, nissajitabbaü saïghassa và
gaõassa và puggalassa và. Eva¤ca pana bhikkhave nissajitabbaü: “idaü me
bhante cãvaraü pubbe appavàrito a¤¤àtakaü gahapatikaü upasaïkamitvà
cãvare vikappaü àpannaü nissaggiyaü, imàhaü saïghassa nissajàmã”ti
-pedadeyyàti -pe- dadeyyunti -pe- àyasmato dammã”ti.

1. Sàdhutthiko. Syà

[BJT Page 540] [\x 540/]

5. A¤¤àtake
a¤¤àtakasa¤¤ã pubbe appavàrito gahapatikaü upasaïkamitvà cãvare vikappaü
àpajjati, nissaggiyaü pàcittiyaü. A¤¤àtake vematiko -pe- a¤¤àtake
¤àtakasa¤¤ã pubbe appavàrito gahapatikaü upasaïkamitvà cãvare vikappaü
àpajjati, nissaggiyaü pàcittiyaü. ¥àtake a¤¤àtakasa¤¤ã. âpatti
dukkañassa. ¥àtake vematiko, àpatti dukkañassa. ¥àtake
¤àtakasa¤ã, anàpatti.

6. Anàpatti
¤àtakànaü, pavàritànaü, a¤¤assatthàya, attano dhanena, mahagghaü
cetàpetukàmassa appagghaü cetàpeti, ummattakassa, àdikammikassàti.

Pañhamaupakkhañasikkhàpadaü niññhitaü.

5. 1. 9.

Dutiya upakkhañasikkhàpadaü

1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena a¤¤ataro puriso a¤¤ataraü purisaü
etadavoca: “ahaü ayyaü upanandaü-1 cãvarena acchàdessàmã”ti. So’pi
evamàha: “ahampi ayyaü upanandaü cãvarena acchàdessàmã”ti. Assosi kho
a¤¤ataro piõóacàriko bhikkhu tesaü purisànaü imaü kathàsallàpaü. Atha
kho so bhikkhu yenàyasmà upanando sakyaputto tenupasaïkami,
upasaïkamitvà àyasmantaü upanandaü sakyaputtaü etadavoca: “mahàpu¤¤o’si
tvaü àvuso upananda amukasmiü [PTS Page 218] [\q 218/] okàse a¤¤ataro
puriso a¤¤ataraü purisaü etadavoca: “ahaü ayyaü upanandaü cãvarena
acchàdessàmã”ti. So’pi evamàha: ahampi ayyaü upanandaü cãvarena
acchàdessàmã”ti. Atthàvuso maü te upaññhàkàti.

2. Atha kho
àyasmà upanando sakyaputto yena te purisà tenupaïkami, upasaïkamitvà te
purise etadavoca: “saccaü kira maü tumhe àvuso cãvarehi
acchàdetukàmatthà”ti. “Api nayya evaü hoti, ayyaü upanandaü cãvarehi
acchàdessàmà”ti. “Sace kho maü tumhe àvuso cãvarehi acchàdetukàmattha,
evaråpena cãvarena acchàdetha, kyàhaü tehi acchanno’pi karissàmi,
yànàhaü na paribhu¤jissàmã”ti.

3. Atha kho te
purisà ujjhàyanti khãyanti vipàcenti: “mahicchà ime samaõà sakyaputtiyà
asantuññhà, nayime sukarà cãvarehi acchàdetuü, kathaü hi nàma ayyo
upanando amhehi pubbe appavàrito upasaïkamitvà cãvare vikappaü
àpajjissatã”ti. Assosuü kho bhikkhå tesaü purisànaü ujjhàyantànaü
khãyantànaü vipàcentànaü. Ye te bhikkhå appicchà te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma àyasmà upanando sakyaputto pubbe appavàrito
gahapatike upasaïkamitvà cãvare vikappaü àpajjissatã”ti.

1. Ahaü upanandaü. Machasaü.

[BJT Page 542] [\x 542/]

4. Atha kho te
bhikkhå bhagavato etamatthaü àrecesuü. “Saccaü kira tvaü upananda pubbe
appavàrito gahapatike upasaïkamitvà cãvare vikappaü àpajji?”Ti. “Saccaü
bhagavà”. “¥àtakà te upananda a¤¤àtakà?”Ti “a¤¤àtakà
bhagavà”ti. “A¤¤àtako moghapurisa a¤¤àtakànaü na jànàti patiråpaü và
appatiråpaü và santaü và asantaü và. Tattha nàma tvaü moghapurisa pubbe
appavàrito a¤¤àtake gahapatike upasaïkamitvà cãvare vikappaü
àpajjissasi. Netaü moghapurisa appasannànaü và pasàdàya -pe- eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:

“Bhikkhuü
paneva uddissa ubhinnaü a¤¤àtakànaü gahapatãnaü và gahapatànãnaü và
paccekacãvaracetàpannà upakkhañà-1 honti: imehi mayaü
paccekacãvaracetàpantehi paccekacãvaràni cetàpetvà itthannàmaü bhikkhuü
cãvarehi acchàdessàmàti. Tatra ceso bhikkhu pubbe appavàrito
upasaïkamitvà cãvare vikappaü àpajjeyya: sàdhu vata maü àyasmanto imehi
paccekacãvaracetàpannehi evaråpaü và evaråpaü và cãvaraü cetàpetvà
acchàdetha. Ubho’va santà ekenàti, kalyàõakamyataü upàdàya, nissaggiyaü
pàcittiya”nti.

5. [PTS Page 219] [\q 219/] bhikkhuü paneva uddissàti bhikkhussatthàya, bhikkhuü àrammaõaü karitvà, bhikkhuü acchàdetukàmà.

Ubhinnanti dvinnaü

A¤¤àtakà nàma: màtito và pitito và yàva sattamà pitàmahayugà asambaddhà.

Gahapatã nàma: ye keci agàraü ajjhàvasanti.

Gahapatàniyo nàma: yà kàci agàraü ajjhàvasanti.

Cãvaracetàpantà nàma: hira¤¤à và suvaõõà và muttà và maõi và pavàëà và phaëikà và pañakà và suttà và kappàsà và.

Imehi cãvaracetàpannehãti paccupaññhitehi. Cetàpetvàti parivattetvà.

Acchàdessàmàti dassàma.

Tatra ceso bhikkhåti yaü bhikkhuü uddissa cãvaracetàpannà upakkhañà honti, so bhikkhu.

Pubbe appavàritoti pubbe avutto hoti, kãdisena te bhante cãvarena attho, kãdisaü te cãvaraü cetàpemàti.

Upasaïkamitvàti gharaü gantvà, yattha katthaci upasaïkamitvà.

1. Cãvara cetàpannàni upakkhañàni. Machasaü.

[BJT Page 544] [\x 544/]

Cãvare vikappaü àpajjeyyàti àyataü và hotu vitthataü và appitaü và saõhaü và.

Imehi cãvaracetàpannehãti paccupaññhitehi. Evaråpaü và evaråpaü vàti àyataü và vitthataü và appitaü và saõhaü và.

Cetàpetvàti parivattetvà

Acchàdethàti dajjetha. Ubho’va santà ekenàti dvepi janà ekena.

Kalyàõakamyataü upàdàyàti sàdhatthãko-1 mahagghatthiko.

6. Tassa
vacanena àyataü và vitthataü và appitaü và saõhaü và cetàpenti. Payoge
dukkañaü. Pañilàbhena nissaggiyaü hoti. Nissajitabbaü saïghassa và
gaõassa và puggalassa và. Eva¤ca pana bhikkhave nissajitabbaü: “idaü me
bhante cãvaraü pubbe appavàrito a¤¤àtake gahapatike upasaïkamitvà cãvare
vikappaü àpannaü nissaggiyaü. Imàhaü saïghassa nissajàmã”ti dadeyyàti
-pe- dadeyyunti -pe- àyasmato dammã”ti. -Pe-

7. A¤¤àtake
a¤¤àtakasa¤¤ã pubbe appavàrito gahapatike upasaïkamitvà cãvare vikappaü
àpajjati, nissaggiyaü pàcittiyaü. A¤¤àtake vematiko -pe- a¤¤àtake
¤àtakasa¤¤ã pubbe appavàrito gahapatike upasaïkamitvà cãvare vikappaü
àpajjati, nissaggiyaü pàcittiyaü. ¥àtake a¤¤àtakasa¤¤ã àpatti
dukkañassa. ¥àtake vematiko, àpatti dukkañassa. ¥àtake
¤àtakasa¤¤ã, anàpatti.

8. Anàpatti
¤àtakànaü, pavàritànaü, a¤¤assatthàya, attano dhanena, mahagghaü
cetàpetukàmànaü appagghaü cetàpeti, ummattakassa, àdikammikassàti.

Dutiyaupakkhañasikkhàpadaü niññhitaü.

1. Sàdhutthiko. Syà.

[BJT Page 546] [\x 546/]

5. 1. 10.

Ràjasikkhàpadaü

1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena àyasmato upanandassa sakyaputtassa
upaññhàko mahàmatto àyasmato upanandassa sakyaputtassa dåtena
cãvaracetàpannaü pàhesi: iminà cãvaracetàpannena cãvaraü cetàpetvà ayyaü
upanandaü cãvarena acchàdehã’ti. Atha kho so dåto yenàyasmà upanando
sakyaputto tenupasaïkami. Upasaïkamitvà àyasmantaü upanandaü sakyaputtaü
etadavoca: “idaü kho bhante àyasmantaü uddissa cãvaracetàpannaü
àbhataü. Patigaõhàtu àyasmà cãvaracetàpannanti. ” Evaü [PTS Page 220]
[\q 220/] vutte àyasmà upanando sakyaputto taü dåtaü etadavoca: “na kho
mayaü àvuso cãvaracetàpannaü patigaõhàma, cãvara¤ca kho mayaü
patigaõhàma kàlena kappiya”nti evaü vutte so dåto àyàsmantaü upanandaü
sakyaputtaü etadavoca: “atthi panàyasmato koci veyyàvaccakaro”ti. Tena
kho pana samayena a¤¤ataro upàsako àràmaü agamàsi kenacideva karaõiyena.
Atha kho àyasmà upanando sakyaputto taü dåtaü etadavoca: “eso kho àvuso
upàsako bhikkhånaü veyyàvaccakaro”ti. Atha kho so dåto taü upàsakaü
sa¤¤àpetvà yenàyasmà upanando sakyaputto tenupasaïkami, upasaïkamitvà
àyasmantaü upanandaü sakyaputtaü etadavoca: “yaü kho bhante àyasmà
veyyàvaccakaraü niddisi, sa¤¤atto so mayà, upasaïkamatu àyasmà kàlena,
cãvarena taü acchàdessatã”ti.

2. Tena kho
pana samayena so mahàmatto àyasmato upanandassa sakyaputtassa santike
dåtaü pàhesi: “paribhu¤jatu ayyo taü cãvaraü. Icchàma mayaü ayyena taü
cãvaraü paribhutta”nti. Atha kho àyasmà upanando sakyaputto taü upàsakaü
na ki¤ci avacàsi. Dutiyampi kho so mahàmatto àyasmato upanandassa
sakyaputtassa santike dåtaü pàhesi: “paribhu¤jatu ayyo taü cãvaraü,
icchàma mayaü ayyena taü cãvaraü paribhutta”nti. Dutiyampi kho àyasmà
upanando sakyaputto taü upàsakaü na ki¤ci avacàsi. Tatiyampi kho so
mahàmatto àyasmato upanandassa sakyaputtassa santike dåtaü pàhesi:
“paribhu¤jatu ayyo taü cãvaraü, icchàma mayaü ayyena taü cãvaraü
paribhutta”nti.

3. Tena kho
pana samayena negamassa samayo hoti. Negamena ca katikà katà hoti: “yo
pacchà àgacchati, pa¤¤àsaü baddho”ti. Atha kho àyasmà upanando
sakyaputto yena so upàsako tenupasaïkami. Upasaïkamitvà taü upàsakaü
etadavoca: -

[BJT Page 548] [\x 548/]

“Attho me
àvuso cãvarenà”ti. “Ajjunho bhante àgamehi, ajjanegamassa samayo hoti,
negamena ca katikà katà hoti: “yo pacchà àgacchati. Pa¤¤àsaü baddho”ti.
“Ajjeva me àvuso cãvaraü dehã”ti ovaññikàya paràmasi. Atha kho so
upàsako àyasmatà upanandena sakyaputtena nippãëiyamàno àyasmato
upanandassa sakyaputtassa cãvaraü cetàpetvà pacchà agamàsi. Manussà taü
upàsakaü etadavocuü” “kissa tvaü ayyo pacchà àgatosi, pa¤¤àsaü
jitosã”ti.

4. Atha kho so
upàsako tesaü manussànaü etamatthaü àrocesi. Manussà ujjhàyanti
khiyanti vipàcenti: “mahicchà ime samaõà sakyaputtiyà asantuññhà, [PTS
Page 221] [\q 221/] nayimesaü sukaraü veyyàvaccampi kàtuü. Kathaü hi
nàma àyasmà upanando upàsakena “ajjunho bhante àgamehã”ti vuccamàno
nàgamessatã”ti. Assosuü kho bhikkhå tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü. Ye te bhikkhå appicchà te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma àyasmà upanando sakyaputto upàsakena “ajjunho
bhante àgamehã”ti vuccamàno nàgamessatã”ti. Atha kho te bhikkhå
bhagavato etamatthaü àrocesuü. -Pe- “saccaü kira tvaü upananda upàsakena
ajjunho bhante àgamehã”ti vuccamàno nàgamesã”ti? “Saccaü bhagavà. ”
Vigarahi buddho bhagavà. -Pe”kathaü hi nàma tvaü moghapurisa upàsakena
‘ajjunho bhante àgamehã’ti vuccamàno nàgamessasi. Netaü moghapurisa
appasannànaü và pasàdàya -pe- eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha: “

“Bhikkhuü
paneva uddissa ràjà và ràjabhoggo và bràhmaõo và gahapatiko và dåtena
cãvaracetàpannaü pahiõeyya: ‘iminà cãvaracetàpannena cãvaraü cetàpetvà
itthannàmaü bhikkhuü cãvarena acchàdehã”ti. So ce dåto taü bhikkhuü
upasaïkamitvà evaü vadeyya: ‘idaü kho bhante àyasmantaü uddissa
cãvaracetàpantaü àbhataü. Patigaõhàtu àyasmà cãvaracetàpantanti”. Tena
bhikkhånà so dåto evamassa vacanãyo: ‘na kho mayaü àvuso
cãvaracetàpantaü patigaõhàma, cãvara¤ca kho mayaü patigaõhàma kàlena
kappiya’nti. So ce dåto taü bhikkhuü evaü vadeyya: “atthi panàyasmato
koci veyyàvaccakaro’ti cãvaratthikena bhikkhave bhikkhunà veyyàvaccakaro
niddisitabbo àràmiko và upàsako và, ‘eso kho àvuso bhikkhånaü
veyyàvaccakaro”ti. So ce dåto taü veyyàvaccakaraü sa¤¤àpetvà taü
bhikkhuü upasaïkamitvà evaü vadeyya: ‘yaü kho bhante àyasmà
veyyàvaccakaraü niddisi, sa¤¤atto so mayà, upasaïkamatu àyasmà kàlena,
cãvarena taü acchàdessatã’ti. Cãvaratthikena bhikkhave bhikkhunà
veyyàvaccakaro upasaïkamitvà dvattikkhattuü codetabbo sàretabbo: ‘attho
me àvuso cãvarenàti;

[BJT Page 550] [\x 550/]

Dvattikkhattuü
codayamàno sàrayamàno taü cãvaraü abhinipphàdeyya, iccetaü kusalaü. No
ce abhinipphàdeyya, catukkhattuü pa¤cakkhattuü chakkhattuü paramaü
tuõhãbhutena uddissa ñhàtabbaü. Catukkhattuü pa¤cakkhattuü chakkhattuü
paramaü tuõhãbhuto uddissa [PTS Page 222] [\q 222/] tiññhamàno taü
cãvaraü abhinipphàdeyya, iccetaü kusalaü. Tato ce uttariü vàyamamàno taü
cãvaraü abhinipphàdeyya nissaggiyaü pàcittiyaü. No ce abhinipphàdeyya
yatassa cãvaracetàpannaü àbhataü, tattha sàmaü và gantabbaü dåto và
pàhetabbo: ‘yaü kho tumhe àyasmanto bhikkhuü uddissa cãvaracetàpannaü
pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü anubhoti.
Yu¤jantàyasmanto sakaü mà vo sakaü vinassà’ti. Ayaü tatthi sàmicã”ti.

5. Bhikkhuü paneva uddissàti bhikkhussatthàya bhikkhuü àrammaõaü karitvà bhikkhuü acchàdetukàmo.

Ràjà nàma: yo koci rajjaü kàreti.

Ràjabhoggo nàma: yo koci ra¤¤o bhattavetanàhàro.

Bràhmaõo nàma: jàtiyà bràhmaõo.

Gahapatiko nàma: ñhapetvà ràjànaü ràjabhoggaü bràhmaõaü avaseso gahapatiko nàma.

Cãvaracetàpannaü nàma: hira¤¤aü và suvaõõaü và muttà và maõi và.

Iminà cãvaracetàpannenàti paccupaññhitena.

Cetàpetvàti parivattetvà.

Acchàdehãti dajjehi.

So ce dåto taü
bhikkhuü upasaïkamitvà evaü vadeyya: “idaü kho bhante àyasmantaü
uddissa cãvaracetàpannaü àbhataü. Patigaõhàtu àyasmà
cãvaracetàpanna”nti. Tena bhikkhunà so dåto evamassa vacanãyo: “na kho
mayaü àvuso cãvaracetàpannaü patigaõhàma, cãvara¤ca kho mayaü
patigaõhàma kàlena kappiya”nti. So ce dåto taü bhikkhuü evaü vadeyya:
“atthi panàyasmato koci veyyàvaccakaro”ti. Cãvaratthikena bhikkhave
bhikkhunà veyyàvaccakaro niddisitabbo, àràmiko và upàsako và: “eso kho
àvuso bhikkhånaü veyyàvaccakaro”ti. Na vattabbo: “tassa dehã”ti và so và
nikkhipissati, so và parivattessati, so và cetàpessatã”ti.

So ce dåto taü
veyyàvaccakaraü sa¤¤àpetvà taü bhikkhuü upasaïkamitvà evaü vadeyya:
“yaü kho bhante àyasmà veyyàvaccakaraü niddisi, sa¤¤atto so mayà,
upasaïkamatu àyasmà kàlena, cãvarena taü acchàdessatã”ti. Cãvaratthikena
bhikkhave bhikkhunà veyyàvaccakaro upasaïkamitvà dvattikkhattuü
codetabbo sàretabbo: “attho me àvuso cãvarenà”ti. Na vattabbo: “dehi me
cãvaraü, àhara me cãvaraü, parivattehi me cãvaraü, cetàpehi me
cãvara”nti. Dutiyampi vattabbo. Tatiyampi vattabbo. Sace abhinipphàdeti
iccetaü kusalaü.

[BJT Page 552] [\x 552/]

No ce
abhinipphàdeti, tattha gantvà tuõhãbhutena uddissa ñhàtabbaü. Na àsane
nisãditabbaü, na àmisaü pañiggahetabbaü na dhammo bhàsitabbo. “Kiü
kàraõà àgatosã”ti pucchiyamàno-1 jànàhi-2 àvusoti vattabbo: sace àsane
và [PTS Page 223] [\q 223/] nisãdati, àmisaü và patigaõhàti, dhammaü và
bhàsati, ñhànaü bha¤jati. Dutiyampi ñhàtabbaü. Tatiyampi ñhàtabbaü.
Catukkhattuü codetvà catukakhattuü ñhàtabbaü. Pa¤cakkhattuü codetvà
dvikkhattuü ñhàtabbaü. Chakkhattuü codetvà na ñhàtabbaü. Tato ce uttariü
vàyamamàno taü cãvaraü abhinipphàdeti, payoge dukkañaü. Pañilàbhena
nissaggiyaü hoti, nissajitabbaü saïghassa và gaõassa và puggalassa và.
Eva¤ca pana bhikkhave nissajitabbaü: -pe- “idaü me bhante cãvaraü
atirekatikkhattuü codanàya atirekachakkhattuü ñhànena abhinipphàditaü
nissaggiyaü. Imàhaü saïghassa nissajàmã”ti -pedadeyyàti -pe- dadeyyunti
-pe- àyasmato dammã”ti.

No ce
abhinipphàdeyya, yatassa civaracetàpannaü àbhataü tattha sàmaü và
gantabbaü, dåto và pàhetabbo. “Yaü kho tumhe àyasmanto bhikkhuü uddissa
cãvaracetàpannaü pahiõittha, na taü tassa bhikkhuno ki¤ci atthaü
anubhoti. Yu¤jantàyasmanto sakaü, mà vo sakaü vinassà”ti.

Ayaü tattha sàmãcãti. Ayaü tattha anudhammatà.

6.
Atirekatikkhattuü codanàya atirekachakkhattuü ñhànena, atirekasa¤¤ã
abhinipphàdeti, nissaggiyaü pàcittiyaü. Atirekatikkhattuü codanàya
atirekachakkhattuü ñhànena vematiko abhãnipphàdeti, nissaggiyaü
pàcittiyaü. Atirekatikkhattuü codanàya atirekachakkhattuü ñhànena
ånakasa¤¤ã abhinipphàdeti nissaggiyaü pàcittiyaü. ænakatikkhattuü
codanàya ånakachakkhattuü ñhànena atirekasa¤¤ã àpatti dukkañassa.
ænakatikkhattuü codanàya ånakachakkhattuü ñhànena vematiko àpatti
dukkañassa. ænakatikkhattuü codanàya ånakachakkhattuü ñhànena
ånakasa¤¤ã, anàpatti.

7. Anàpatti
tikkhattuü codanàya chakkhattuü ñhànena, ånakachakkhattuü codanàya
ånakachakkhattuü ñhànena. Acodiyamàno deti, sàmikà codetvà denti,
ummattakassa, àdikammikassàti.

Ràjasikkhàpadaü niññhitaü.

Cãvaravaggo pañhamo.

Tassuddànaü: -

Ubbhataü kañhinaü tãõi dhovana¤ca pañiggaho,

A¤¤àtakàni tãõeva ubhinnaü dåtakena ca.

1. Pucchamàno - syà. 2. Na jànàsi - sãmu.

6 ksi.ss mps;s ;sy’

3 m

” wdhqIau;aks” fuz ;ssilajQ ksi.s mpssss;ss YsCIdmofhda md,sh jYfhka lSug wjia:dj
ie,fia’”

3
tl,ays jkdys Nd.Hj;a nqÈrcdKka jykafia jsYd,d kqjr f.d;ul ffp;H
ia:dkfhys jdih lrk fial’tl,ayss Nd.Hj;2ka jssisska ;2ka issjqrg wjir fok
,oafoa fjz’ ij. NsCIQyq Nd.Hj;2ka jykafia jsiska ;2ka isjqr mKjd
jod,fialehs wksla ;2ka isjqrlsska .ug jos;a” wkssla ;2ka isjqrlska
wdrdufhys isgs;a” wksla ;2ka isjqrlska kEug nis;a’ huz ta NssCIq flfkla
ieye,a,q mej;2uz we;a;dyqo Tjzyq kq.2K lssh;a” fodiaa k.;a” kqiqÈiq jpk
lsssh;a’ ” flfia kuz ij. NssCIQyq jevssmqr issjqre or;aoehss
“lsssshdhsss’

4
blans;s ta NssCIQyq *4( Nd.Hj;2ka jykafiag fuz ldrKh
ie

[ \ q 294/ ]

5
Nd.Hj;a nqÈrcdKka jykafia .eryQ fial’ ” ysia mqreIfhkss” f;mss flfia
kuz jevssmqr isjqrla orkakyqo$ ysia mqreIfhkss” fuh fkdmeyeÈkjqkaf.a
meyeoSSu msKsi;a *fuys 3 mdrdcslfha iqosskak nKjfrA 5= *7(( uyfKks”
fufia jkdys fuz YsCIdmoh foaikd lrjz’

6
” huzlssis NsCIqjla jevsmqr isjqrla orkafkao ksi.ss mpss;ss fjz’” *4(
Nd.Hj;2ka jykafia jssiska NssCIQkag fufia fuz YsCIdmoho mKjk ,oafoa fjz’
*5( * u;2 YsCIdmoj,g fuz jdlHh fhosh hq;2hs’ (

7
tl,aysss jkdys wdhqIau;a wdkFo ia:jssrhkag jevsmqr isjqrla ,enqfka
fjz’wdhqIau;a wdkFo ia:jsr f;fuz ta isjqr wdhqIau;a iershq;a f;rekaag
fokq leue;af;a jsh’ wdhqIau;a iershq;a f;r idfla; kqjr jdih lrhs’
blans;s wdhqIau;a wdkFo f;rekag fuz woyi jsh’ Nd.Hj;2ka jsisska jevsmqr
isjqrla fkd oerssh hq;2hhs YsCIdmohla mKjk ,oS’ ” ug fuz jevsmqr
isjqrlao we;sjsssh’ uuo fuz isjqr wdhqIaau;a iershq;a f;rekag fokq
leue;af;uss’ wdhqIau;a iershq;a f;r f;fuzo idfla; kqjr jihs’ ud jsiska
flfia ms

8
” wdkFoh” iershq;a f;fuz fldmuK ld,hlska tkafkao$ ” ‘Nd.Hj;2ka jykai”
ojia kjhlsska fyda oyhlska hhs’ lSfhah’ *3( blans;ss Nd.Hj;2ka jykafia
fuz ldrKfhyss fuz isoaOsfhysss oeyeus l:d fldg NsCIQkag l:d l

9
“uyKyq jsiska isjqr fldg yudrjQ l,ays” lGskfha n, ke;sjQ l,ays” oi
ojila iSud fldg jevsmqr isjqrla oersh hq;2h’ th blaujkakdg ksi.s mps;s
fjz”

0
*3( ” isjqr fldg ksus l,ays ” hkq NsCIqjf.a isjqr ueiSfuka wjika
flf

[ \ q 295 / ]
wgska tla;rd ud;Dldjlska lGsk
n,h we;s ld,iSudj wjika lrk ,oafoao” iXzhd jssissska fyda w;frys tfiau
n,h wjika lrjk ,oafoao fjz hkqhs’ *5( ” oi ojila iSud fldg” hkq oi ojia
iSSudnj isyslr.; hq;2h hkqhs’ ” jevsmqr issjqr ” kuz wOsIaGdk fkdl<
w;afkdy, hkqhs’” isjqr ” kuz issjqre yh w;rsska mjrd oSug iqÈiq wka;su
isjqrhs’ ‘th blaujkakdg ksssi.ssfjz’ hkq tfldf

-
” uyfKks” fufia jkdys w;ay, hq;2hs’ ta NsCIqj jsisska *4( jkdysss iXhd
fj; meussK ;kssssmg issjqr taldxYfldg fmdrjd jevsuyZM NsCIQkaf.a   md
jeË Wlal2gqlfhka ysËf.k weËs,s neË *5( iajduSks” udf.a fuz isssjqrg oi
oji blau .sfhah” ksi.s jssh’ uu fuh iXhdg Ndrfousshs “fufia lsj hq;2h’
NdroS weje;a foish hq;2hss’ *6( W.;a oCI NssCIqjla jssisska weje; Ndr.;
hq;2hs’ w;ay< issssjqr osssh hq;2hs’

3=
” ixf;u ud lsshkakla widjd’ fuz issjqr fukuz NsCIqjg ksi.ss jssh’ iXhdg
Ndrfok ,oS’ boska ixhdg l,a meusK ;sfnz kuz ixhd fuz isjqr fukuz
NsCIqjg fokafkah’”

33 *fuys - fPaoh fhdokak’ ” iXhd fj; meusK” fjkqjg ” fndfyda NsCIQka fj; meusK” fhdod .; hq;2h’(

34
*3( wdhqIau;ayq ud lshkakla wi;ajd’ fuz isjqr fukuz NsCIqjg ksi.s
jsssh’ wdhqIau;ajrekag Ndr fok ,oS’ boska wdhqIau;2kag ld,h meusK ;sfnz
kuz wdhqIau;ayq fuz issjqr fukuz NssCIqjg fokakdyqh’ *4( ta NssCIqj
jsissska tla NssCIqjla fj; meusK ;ksmg isjqr taldxY fldg Wlal2gslfhka
ysË weËs,s neËf.k “weje;akS” isjqr oi ojila blau .sfhah” ksi.ss jsh’ uu
fuh wdhqIau;2kag Ndr foushs ” w;ayer weje;a foish hq;2hs’ ta NsCIqj
jsisska weje;a mss

[ \ q 296 / ]
35 oi oji blauqKq l,ays blaujk
,oafoah hk yeZ.SSu we;a;dg ksi.s mps;s fjz’ oi oji blauSSfuz iel we;af;a
ksi.ss mps;s fjz’ oi oji blauqKq l,ayss fkd blau jqfhah hk yeZ.Su
we;a;dyg ksi.s mps;s fjz’ wOsssIaGdk fkd l

36
oi oji we;2<; wOssIaGdk lrhso” Ndrfohso” w;ayrshsso” ke;ssfjhso”
jekfihsso” oefjhso” fidr iss;ska .kshssso” jsssYajdi lug .ks;ao”
msiaidgo” is; fmrZMkyqgo” weje;a fkdfjz’

37
tl,ays jkdyss ij. NsCIQyq w;ay, isjqr fkdfo;a’ Nd.Hj;2ka jykafiag fuz
ldrKh ie< l

m

4 Woafodais; YsCIdmoh

38 *3( tl,ays jkdys
Nd.Hj;a nqÈrcdKka jykafia ieje;a kqjr wfkamsZvq uy issgdKka jsiska lrjQ
fcA;jkdrdufhys jdih lrkfial’*4( tl,ays NsCIQyq NsCIqka jykfia,d

[ \ q 297 / ]

isjqre
fndfyda l,a ;nk ,oaodjQ lZM iqÈ mq,a,s .efi;a’ NsCIQyq tajd jsh,;a’
wdhqIau;a wdkFo f;fuz fikiqka n,uska wejsoskafka isjqre fjz,k ta
NssCIQka oel ta NsCIQka huz ;efklayso tys meusKsfhah’ meusK” ta NsCIQkag
“weje;akS ” lZM mq,a,s .eiqKq fuz isjqre ldf.aoehs ” weiSSh’ blans;s ta
NsCIQyq wdhqIau;a wdkFog fuz ldrKh ie< l

39
” uyfKks” uyKqyq uyKqkaf.a w;g isjqre oS wËkfhka yd ;ksmg isjqfrka okjz
ud.!fha yeissfrkafka we;a;oehs ” weiSSSh’ ” Nd.Hj;2ka jyaki” we;a;h’ ”
Nd.Hj;a nqÈrcdKka jykafia ksFod l

30
” NsCIqyqf.a isjqr fldg ksuss l,ays” lGsk isjqfrA n,h ke;ssjQ l,ayss”
uyK f;u boska tl rd;1shl2È ;2ka issjqfrka ixiuzuq;sshla ke;sssj fjkaj
fjfia kuz ksi.s mpss;ss fjz’ * fuyss 6 *4((

3-
tl,ays jkdys tla;rd NssCIqjla fldiUE kqjr f,v jQfha fjz’ kEfhda
“mskaj;ayq t;ajd” wmss Wmia:dk lrkafkuq ” hhss NssCIqj iuSmhg È;fhl2
hejzjdh’ NssCIQyqo “weje;aks” huz kEfhda f;dmg Wmia:dk lr;ahhs
“lSSsjdyqh’ fyf;u” weje;akss” Nd.Hj;2ka jykafia ;2ka isjqfrka fjka
fkdjsh hq;2hhs YsCIdmo mKjk ,oafoahhs ” lSfhah’” uuo f,v jSus” ;2ka
isjqr f.k hkakg fkdyelaflus’ *fuyss 4 *4(( fuz OdrAusl l:dj fldg
NsCIQkag l:d l

[ \ q 298 / ]
NsCIQkag ;2kaisjqfrka fjkaj
jsiSsfuz iuzu;h fokag wjir fous’uyfKks” fufia ossh hq;2h’ ta .ss,ka
NsCIqj jsiska * fuys - *5(( *4( ‘iajduSks” uu .s,fkls’ ;2ka issjqr f.k
yeisfrkag fkdyelss fjus’ iajduSks” uu ixhdf.ka ;2ka isssjqfrka fjka
fkdjSfuz iuzu;h b,ajushs ’lsssj hq;2h’ fojkqj;a b,ajsh hq;2h”
;2kafjkqj;a b,ajsh hq;2h’ W.;a oCI NsCIqjla jssiska ixhdg oekajsh hq;2h’

4=
” iajduSskss” ix f;fuz ud lsshkakla widjd’ fuz fukuz NsCIq f;fuz
.s,kah’;2kaisjqr /f.k hdug fkdyelsh’ fyf;u ;2ka isjqfrka fjkaj jsiSfuz
iuzu;h ixhdf.ka b,ajhs’ix f;fuz fukuz NsCIqjg ;2ka isjqfrka fjkaj
jsiSfuz iuzu;h fohsss’ fukuz NsCIqjg ;2ka isjqfrka fjkaj jssiSSSSfuz
iuzu;h oSu huz wdhqIau;a flfkl2g repsfjhso” fyf;u ksYaYnzo jkafkah’ huz
flfkl2 fkdleue;ss fjzkuz fyf;u lshkafkah’ ixhd jsiska fukuz NsCIqjg ;2ka
isjqfrka fjkajSfuz iuzu;h fok ,oS’ ixhdg repsfjhs’ tfyhsks kssYaYnzoh’
fufiao fuz ;2IaKSuzNdjh orushs ” lshdhs’ fufiao jkdys fuz YsCIdmoh
Wfoijz’

43
” NsCIqjf.a isjqr fldg ksus l,ays” lGsk n,h ke;sjQ l,ays” uyK f;u boska
tl rd;1sshl2È ;2ka isjqfrka ixiuzuq;sssshla ke;ssj jssfhdj fjfia kuz
kssi.s mps;s fjz’

44
‘ isjqr fldg kssus l,ays ’hkq * 3 ksi.ss mps;ssfha 0 fPAofha 3 *3(( ‘
bosska uyK f;u tl rd;1shl2È ;2ka isssjqfrka fjkajQfha kuz ’ hkq fomg
isjqfrka fyda ;kssmg isjqfrka fyda wËkfhka fydahs’‘ NsCIQ iuzu;h yer ’
hkq NsCIQkaf.a leue;a; yer hkqhs’ ‘ ksie.s fjz ’ hkq wreK ke.SSu iuZ.u
ksi.s fjz’ iXhdg fyda .Khdg fyda mqoa.,fhl2g fyda Ndr l< hq;2h’ ‘
uyfKks” fufiao jkdys Ndr l< hq;2hs’ * - *4(( ‘iajduSks” uf.a fuz
isjqr rd;1sfhys NsCIq iuzu;hla ke;ssj fjkajk,oS’ ksi.s

[ \ q 299/ ]
jsh’ uu fuh ixhdg Ndr foushss ’ lshdhs’ * fuyss - *6( yd 3= * fuys 34 *3(( fokakdyqh hkqhss’ * fuyss 34 *4(( wdhqIau;ayg fouss’

45
* fuz jpk w.g fuh fhdokak( tl Wmpdrhla *bvla ( we;af;ao fkdfhla Wmpdr
we;af;ao fjz’ jdiia:dkho .nvd i;/ia .Dyho+m1didoh+ yuzush+ kej+ lr;a;h+
fCI;1h+ l,jsg+ wdrduh+ jssydrh+ jDCIuQ,h+ wjldYia:dkh +

46
tla bvla we;s .u kuz iSud lrk ,o tla f.hlg wh;a .ula fjz’we;2ZM .fuyss
isjqrla nyd ;nd we;2ZM .fuyss jsissh hq;2h’ jg fkd lrk ,oafoa fjz’*4(
huz f.al isjqr ;nk ,oafoao ta f.hs jssissh hq;2h’*5( w;ami fyda
w;fkdyersh hq;2hss’fkdfhla f.j,aj,g wh;a .ula fjzo ” .Dyfhlays *fuys*4((
msrsi .ejfik ;ek fyda fodr iuSsmfhys fyda w;ami fyda w;a fkdyersssh
hq;2h’ iNdjg hkakyq jsiska w;amfiys isjqr ;nd msrssi .ejfik ;ek fyda
jsssish hq;2h’fodr uq, fyda w;ami fyda w;a fkdyersh hq;2hs’ * fuyss *4(
*6( ( w;ami fyda w;fkdyersh hq;2hs’*7(

47
tla mjq,lg wh;a f.hla fjzo” isud lrk ,oafoao” fkdfhla .nvd we;af;afjzo”
fkdfhla ldur we;af;a fjzo” we;2ZMf.hss isjqr ;nd we;2ZM f.hs jsish
hq;2hs’ * fuys 46 *4( *6((

48
mjq,a lSmhlg wh;a f.hla fjzo” isud lrk ,oafoao” fkdfhla f.j,a
we;af;afjzo” fkdfhla ldur we;af;a fjzo” huz ldurfhlays isjqr ;nk
,oafoafjzo ta ldurfhyss jsish hq;2h’ fodr uq, fyda w;amisska fyda w;a
fkdy, hq;2h’ *fuys 46 *4( *6((

49
fkdfhla f.j,g wh;a Woafodais; kuz f,dl2 f.hla fjzo” isud lrk
,oafoafjzo” fkdfhla f.j,a we;af;afjzo” fkdfhla ldur we;af;a fjzo” we;2ZM
f.hs isjqr ;nd ta we;2ZM f.hssu jssissh hq;2h’* fuys 46 *4( *6((

40 * fuyss 48 fPAoh ‘ f.hla’ fjkqjg‘ NdKav ;nk Yd,djla’ fhdod .; hq;2h (

[ \ q 300 / ]

4-
tla f.hlg wh;a wg,a,la fjzo wg,a, we;2f,ysss isjqr ;nd wg,a, we;2f,yss
jssish hq;2hs’ f.j,a lSSmhlg wh;a wg,a,la fjzo” fkdfhla f.j,a we;af;a
fjzo” fkdfhla ldur we;af;a fjzo” huz ldurfhlayss isjqr ;nk ,oafoa fjzo”
ta ldurfhysu jsish hq;2hs’ fodr uq, fyda w;ami fyda w;a fkdyersh hq;2h’

5=+5-
* fuys 4- fPAoh fhdokak’ tys ‘ wg,a, ’ fjkqjg fuz jpk fhdod .; hq;2hs’ (
m1didohla+ ud,ss.djla+ kejla+ lr;a;hla+ l2Uqrla+ l,jsgla+ wdrduhla+
jsydrhla+ f.j,a fndfyda .Kklg wh;a jssydrhla’

6=
tla f.hlg whla jDCIuQ,hla fjzo” th uOHdyak ld,fhys yd;ami fijk
me;sfrhs’ fijke,a, w;2frys isssjqr ;nd we;2ZM fijke,af,ays jsish
hq;2hs’fkdfhla .Dyj,g wh;a .ia uq,la fjzo w;ami w;afkdy,
hq;2hsss’wNHjldYh tla Wmpdrhla we;af;a kuz fjz’.uz ke;s jkfhyss yd;ami
wNHka;r y;la tla Wmpdrhla fjz’bkamiq fkdfhla Wmpdr we;af;a
fjz’ixiuzuq;sssh yer jsm1jdi jQfha jsm1jdijQ yeZ.Su we;a;dyg ksi.s mps;s
fjz’ ixiuzu;h yer jsm1jdifhys iel we;af;a ksi.s mpss;s fjz’ ix iuzu;h
yer jsm1jdifhys jssm1jdi fkdjQfhah hk yeZ.Su we;af;a *4( ksi.ss mps;s
fjz’ *5( mpzpqoaOrKh * whs;sh w;ayer oeuSu (fkdl< fofhys mpzpqoaOrKh
flf

[ \ q 301/ ]

63
wreK we;2<; mpzpqoaOrKh lrhso” fohso” ke;sfjzo” jskdYfjzo” oefjzo”
meyer.ks;ao” jsYajdilu .ks;ao” ixiuzu;fhka .kakdygo ” Wu;2jQjyqgo”
wdoslrAuslhdgo” weje;a fkdfjz’

5 fjkss lGsk YsCIdmoh’

64 tl,ays jkdys
tla;rd NsCIqjlg wl,a issjqrla ,enqfKa fjz’Tyqg ta issjqr lroaoS fldg
jQfhah’ blans;s ta NsCIqj ta issjqr Tijd kej; kej; weo ugzguz lrhss’
Nd.Hj;2ka jykafia fikiqkaj, wejsoSfuys jvsskfiala isjqr Tijd kej; kej;
wossk NssCIqj oel ta NssCIqj huz;efklayso tysss jevsfial’ jev ta NsCIqjg
“uyK” Tn l2ulafyhska fuz isjqr Wiaid kej; kej; weo ugzguz lrkafkaoehs”
weiQfial’ “iajduSks” ug fuz wl,a isjqr ,enqfkah’ uyk l,ays fldgjqfhah’
tfiafyhska uu kej; kej; fuz isjqr Wiaid weo ugzguz lrushs ” lSh’ ” uyK”
Tng isssjqrla .ek kej; wdYdjla we;aoehsss ” weiQfial’ ” Nd.Hj;2ka jykai”
we;af;ah’”

65
* fuys *3(( ” uyfKkss” wl,a isjqrla ms

66
wdhqIau;a wdkFo ia:jssrhka jykafia fikiqkaj, wejsoSfuys jvsskfiala ta
isjqre ouk oKafvys fmdos neË ;sfnkq oel ” wdhqIau;ajreks” isssjqre ouk
oKafvyss fmdosneË ;sfnk fuz isjqre ljfrl2f.aoehs ” weiQy’ “weje;aks”
wmf.a wl,a isjqreh’ isjqrla .ek n,dfmdfrd;a;2fjka ;nk,oaodyhs “lSjdyqh’”
weje;akss” fuz isjqre flduK l,a nyd;nk ,oaodyqoehs ” weiSSh’ ”
weje;aks” uilg

[ \ q 302/ ]
jevsshhss” lSsjdyqh’ wdhqIu;a
wdkFo ia:jsr f;fuz fodia lSsfhah”fkdi;2g m1ldY flf

67
” uyfKks” NsCIQyq fkdl,a isjqrla mss

68
” NsCIqjf.a isjqr fldg ksus l,ays lGsk isjqre whs;sfh;a myl< l,ays
NsCIqjg wl,a isjqrla ,efnkafkahhs leu;ss jkakdjQ NsCIqj jsiska ms

69
‘ isjqr fldg kssusl,ays ’ hkq NssCIqj jsiska isjqr lrK ,oafoa fjzo”
kgqfha fyda jskdYjQfha fyda oejqfKa fyda isjqr lsrSfuz wdYdj ke;sjqfKa
fyda fjz’‘ lGsk isjqe bosrE l,ays ’ hkq ud;Dld wg w;2frka tla;rd
ud;Dldfjlska WÈrK *whs;sh ke;slrK ( ,oafoa fjz’ ixhd w;r fyda WÈrK
*whs;ssh ke;slrK ( ,oafoafjz’ ‘ wl,a issjqr ’ hkq lGskh fkd we;2rE l,ays
tfldf
” Wmoskafkah ” hkq ixhd flfrka
fyda .Khd flfrka fyda [d;Ska flfrka fyda us;1hka flfrka fyda mdxY2l@,
jYfhka fyda ;ukaf.a Okfhka fyda Wmossskafkah’

[ \ q303/]
leue;ss jkakyqq jsiska hkq leue;a;yq jsiska ms

‘ iuzmQK! fkdjQfha kuz ’ hkq lrk isjqrg fkdiEfyao ta NsCIqj jsiska jevs jYfhka uila ta issjqr nyd ;enssh hq;2hsss’

‘ wvqj mssrjSug ’ hkq wvqj iuzmQK! lssrSSu msKsihssss’

‘
isjqrla ,nushs hk wdYdj we;s l,ays ’ hkq ixhd f.ka fyda .Khd f.ka fyda
[d;Ska f.ka fyda us;1hka f.ka fyda mdxY2l@, jYfhka fyda ;ukaf.a Okfhka
fyda isjqrla ,enSSfuz n,dfmdfrd;a;2j we;s l,ays hkqhs’” isjqrla .ek
n,dfmdfrd;a;2j we;s l,ayssÈ Bg;a jvd ;nd.kafkao “hkq uQ, pSjrh * pSjr
jia;1h ( ,enqK l,ayss kej; n,dfmdfrd;a;2 isjqr ,efnzo oi ojilska l<
hq;2hss’ uQ, pSjrh ,enS ojia follska *4( kej; n,dfmdfrd;a;2 isjqr ,efnzo
oi ojilsska l< hq;2hs’*5( fuz jdlH w.g * fuys *4( fhdokak’( ;2ka
ojilska ,enqKl,ays+i;r ojilska ,enqk l,ays+mia ojilska ,enqK l,ays+ ih+
i;+wg+kj+ oi+ tfldf

60 ” uyfKks” fufia jkdyss Ndrosh hq;2hs’ * fuyss - *4(( ‘iajduSSks” udf.a fuz wl,a isjqr udihla blauqfkah’

[ \ q 304/ ]
ksi.ss jQfhah” fuh ixhdg
Ndrlruss”fokafkus” Èkafkah” wdhqIau;2kag fous’’ uq,a issjqr fjkiaj ,enqk
l,ays miqj n,dfmdfrd;a;jQ isjqr ,enqfKa kuz rd;1sho b;srsj we;a kuz
fkdleue;af;ka l< hq;2h’ uila blauqk l,ays blauqfkah hk ix{d we;af;a
kuz ksi.s mpss;s fjz’uila blauqk l,ays jsu;s we;a kuz kssi.s mps;s
fjz’uila blauqk l,ays fkd blauqfkah hk woyia we;sl,ays ” wOsIaGdk
fkdl< l, wOsIaGdk lf

6 mqrdK pSSsjr YsCIdmoh

6- * fuys 4 *3((
tl,ayss jkdys wdhqIau;a Wodhssf.a fmr nsrsskaola NsCIQka w;r mejssosss
jQjdh’ Tz f;dfuda wdhqIau;a Wodhs fj; kss;r hhs’ tl,ays jkdys wdhqIau;a
Wodhs ta NsCIqKsssh iuSmfhys n;a fnoSu lrhss’ blanss;s wdhqIau;a Wodhs
fmrjre fjzf,ys weË fmdrjd md;1 isjqre f.k ta NsCIqKsh huz ;eklo tyss
meusKsfhah’ meusK” ta NssCIqKssh bosrsfhys mqreI ksus;a; fmfkk fia
jdvssjsh’ ta NsCIqKsh wdhqIau;a Wodhs bosrssfhys ia;1S kssus;a; fmfkk
fia jsssjD;fldg wiafkys yqkakdh’blans;sss wdhqIau;a Wodhs

[ \ q 305/ ]
f;fuz rd.dOssl jQfha ta
NsCIqKshf.a ia;1S ksuss;a; kej; kej; ne,qfjzh’ Tyqg Y2l1 mssg jsh’
blans;sss wdhqIau;a Wodhss f;fuz ta NssCIqKshg ” keZ.kssh” hj ossh
f.fkj’ wËk isjqr fidaokafkushs ” lSfjzh’” wdhH!hka jykai” fokquekj” uu
fidaokafkusshs ” ta Y2l1 gslla uqjska .;a;dh’gslla fhdakssfhys .d.;a;Sh’
Tz f;dfuda bka .enz .;a;dh’

7=
NsCIqKSyq .enz .;a;djQ fuz NsCIqKssh wn1yaupdrShhss lSjdy’” wdhH!hka
jykai” uu wn1yaupdrsskshla fkdfjz hhs” NsCIQKSkag fuz ldrKh ie<
l

73
blans;s ta NssCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l

74
” huzlssis NsCIqjla fkdkE fufyKla ,jd merKsjQ isjqrla fidaojd kuz fyda
mZvq fmdjjd kuz fyda mqjrejl .iajd kuz fyda ksi.s mpssss;s fjz’ “

75
hfula jkdys hkq NsCIq hkq’ * fuysss 3 mdrdcsssfha moNdcksfha 3+4 fPAo(‘
fkdkE tlshla ,jd ’ hkq *4( ujz miska fyda mssssh misska fyda i;afjks
uq;2ka

[ \ q 306 / ]                                                                      ( a) 20

uss;a;kaf.a
mrmqfrka iunFO fkdjQ hkdJ:!hs’ *5( ‘ NssCIqKS ’ hkq *6( fojeoEreuz ixhd
ueo Wmiuzmod jQ hkdJ:!hss’ ‘ mrK isjqr ’ kuz jrla wekaodjQ ” jrla
fmrjzjdjQ o fjz’*7( fidaojhss” wKlrjhso Èl2,d fjz’ fidaok ,oafoao ksi.s
fjz’ mZvq fmdjhs wKlrhsso Èl2,dfjz’ jrla mZvq fmdjk,oafoa ksi.ssfjz’
.iajhsss wKlrhso Èl2,d weje;a fjz’ jrla w;sska myrla fyda fmd,a,lska
fyda myrla fok ,oafoa ksi.sfjz’ixhdg fyda .Khdg fyda mqoa.,fhl2g fyda
Ndrossh hq;2h’

76
” uyfKks” fufia jkdys Ndrosh hq;2hs’iajduSsks” uf.a fuz mrK isjqr fkdkE
NsCIqKshla ,jd fidaokjk ,oS’ ksi.s jssh’fuh uu ixhdg Ndrfoushss
fokafkah’ wdhqIau;2kag foushss osh hq;2h’ fkdkEfhl2 fkdfjzh hk woyia
we;sj fkdkE NssCIqKshla ,jd fidaojhsso ksi.ss mps;sfjz’ kEfhla fkdfjzh
hk woyia we;ssj fkdkE NsCIqKssshla ,jd *4( mrK isjqrla fidaojjhso”
mZvqfmdjhso *5( ksi.ss yd Èl2,d fjz’kEfhla fkdfjzh hk woyiska kE
fkdjkakshl ,jd * fuys *4( ( ksi.sfhka Èl2,d weje;a fjz’ fkdkEh hk woyia
we;af;a fkd kE tlshl ,jd *fuys *4(( ksi.ss mpss;sh iy Èl2,d folla fjz’

77 fkd kE woyia we;sj fkdkE NsCIqKshla ,jd mrK isjqrla mZvqfmdjjhso ksi.sss mpsss;s fjz’

78+85
* fuys 77 fPAoh fhoSSfuzoSSs mZvqfmdjhs fjkqjg fuz jpk fhdokak (
fidaojhs+.iajhs+mZvqfmdjhs+.iajhss+fidaojhs+.iajhs+.iajhs+mZvqfmdjhss+.iajhs+
fidaojhs+mZvqfmdjhss+

86
fkdkE we;a;sh flfrys jsu;s we;af;a * fuyss *76 *4(( fkdkE ;eke;a;ssh
flfrys kE hk yeZ.Suz we;af;ao”* fuys 76 *4(( wksfll2f.a mrK isjqrla
fidaohso Èl2,d weje;a fjz’ ysË.kakd we;srs,a,la fidaohso Èl2,d weje;a
fjz’ tlg Wmiuzmod jQfjl2 ,jd

[ \ q 307 / ]
fidaojhsso Èl2,d weje;a fjz’
kEfhl2 fkfrys kEfhl2 fkdfjzh hk woyia we;af;ao Èl2,d weje;a fjz’kElfuyss
jssu;s we;af;a Èl2,d weje;a fjz’ kEfhl2 flfryss kEfhlah hk yeZ.Suz
we;af;a weje;a fkdfjz’kEfhl2 fidaok l,ays fkdkEflfkla fojekakd jYfhka
isgSo fkdlshk ,oaoSs fidaojhsso” mdjssspzps fkdl< tlla fidaojhso”
isjqrla yer wksla msrslrla fidaojhso” yslafukakshgo” idufKarsshgo”
Wu;2jQjl2go” uq,sska ta lrAuh l

7 pSjr mss

87 * fuys 3 wksh;fha
*3(( tl,ays jkdyss W;am,jK!d NsCIqKsh iej;a kqjr jdih lrhs’ blans;sss
W;am,jK!d NsCIqKsh fmrjre fjzf,ys yeËfmrjd md;1 isjqqre f.k ieje;a kqjr
msZvq msKsi jevsshdh’ ieje;a kqjr msZvq msKsi jev miqn; mssZvq
isZ.Sfuka wdmiq meusKsfha oj,a jdih mssKsi wFOjkh huz ;efklaysso tyss
meusKshdh’wFOjkhg jev tla;rd .ila uq, oj,a jdih mssKsi jevyqkakSSSh’
tl,ays jkdyss lrk ,o fidrluz we;ss fidre fokla urd uia f.k wFO jkhg
jeÈkdy’ fidrfogqjd tla;rd .ila uq, oj,a jdih msssKsi meusKs W;am, jK!d
NssCIqKsh oelaflah’ oel Tyqg fuz is; jsh’ bosska udf.a orejka iy
ifydaorhska fuz NsCIqKsh Ègqfyd;a ysxid lrkakdyqhhs is;d wkssla
u.lsssska .sssfhah’

88
blanss;s fidrfogq f;fuz uia msiQl,ays fydË uia f.k uq,la neË W;am, jK!d
NsCIqKsh iuSmfha .filays t,ajd ” Y1uKfhla fyda n1dyauKfhla fyda hfula
olss;ao fok ,oafoauh .kss;ajdhss ” lsshd .sfhah’ W;am,jK!d NssCIqKsh
iudOsfhka ke.sg lsssshkakdjQ fidrfogqjdf.a fuz jpk weiqjdh’blans;s W;am,

[ \ q 308 / ]
jK!d NsCIqKsh ta rd;1shf.a wejEfuka ta uia f.k wËk isjqfrka fmdosshla neË wyig mek keZ.S fjZMjkdrdufhys fmkS isgshdh’

89
tl,ays jkdysss Nd.Hj;2ka jykafia .ug msZvqmsKsi msjsssisfial’wdhqIau;a
Wodhs f;fu jsydr md,kfhys kej;2fka jsh’blansss;s W;am,jK!d NsCIqKS
f;dfuda wdhqIau;a Wodhs huz ;efklayso tys meussssKshdh’meusK wdhqIau;a
Wodhsg” iajduSks” Nd.Hj;2ka jykafia fldysoehss ” weiSh’ ” keZ.Kssh”
Nd.Hj;2ka jykafia .ug msZvq msKssi yeiqrefKahhss” lSh’” iajduSks” fuz ui
Nd.Hj;2ka jykafiag fokquekjhs lSjdh’”keZ.Ksh”Tn jsiska Nd.Hj;2ka
jykafia i;2gq lrjk,oS’ boska Tn ug wËk isjqr fokafkyso” fufia ud o wËk
isjqfrka i;2gq l

80
blans;s wdhqIau;a Wodhs jsiska lror lrkq ,nk W;amjK!d NsCIqKsh wËk
issjqr oS wdY1uhg .shdh’ W;am,jK!d NsCIqKshf.a md;1 isjqre
ms

[ \ q 309 / ]

8-
blans;ss ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l

9=
” huzlsis NsCIqjla fkdkE NsCIqKshla w;ska isjqrla ms

93
tl,ays jkdys NsCIqyq iel lrkakdyq NsCIqKSkaf.a udre lr.;a isssjqr fkd
ms

94
blans;s3Nd.Hj;2ka jykafia fuz isoaOsfhys oeyeus l:d fldg NssCIQkag
weu;@fial’ *3( ” uyfKks” NsCIq NsCIqKS islaLudkd” idufKar” idufKarS hk
miafokdg udrelr.;a isjqr ms

” huzlsis NsCIqjla fkdkE NssCIqKsshl w;ska isjqrla udrelr .ekSula ke;ssj ms

95
* fuys 3 mdrdcslfha moNdcksfha 3+4 fPAo ( ” fkd kE tlshla ,jd “hkq *
fuys 75 *4(( NsCIqKssh kuz * fuys 75 *6( *4(( isjqrla kuz jsl,amkhg
*mjrd oSug ( iqÈiq isjqre ih

[ \ q 310 / ]

w;2rsska
wka;ssu issjqrhs’ ‘ udrelsrSula yer’ hkq udrelsrSula yer ms

8 w[a[d;js[a[;a;s YssCIdoh

96 * fuys 3 wksh;fha
3*3(fhdokak’ ( tl,ayssss jkdyss wdhqIau;a WmkFo YdlH mq;1hd OrAu l:d
lSsug oCIfjz’ blans;s tla;rd isgq mq;1fhla wdhqIau;a WmkFo YdlH mq;1
f;fuz huz ;efklaysso t;ekg meussKsssfhah’meusssK” wdhqIau;a WmkFo YdlH
mq;1hka jeË tl;amil isgsfhah’ tl;amil isssgs isgq mq;1hdg wdhqIau;a
WmkFo YdlH mq;1 f;fuz oeyeus l:dfjka WodyrK iyss;j

[ \ q 311/ ]
lSsfhah”iudoka lrjQfhah” f;o
.ekajsh”i;2gq lf

97
blans;ss ta isgq mq;1 f;fuz ta usksiqkag fuz ldrKh lSfhah’ ukqIHfhda
fodia lsh;a” fkdi;2g m1ldY lr;a”fkdi;2gq nia lsh;a ‘ fuz Y1uK YdlH
mq;1fhda fndfyda wdYd we;af;dah” ,ofohska i;2gq fkdjkakdy’ fudjqkag
OrAufhka ix.1y lrkakg;a fkdyelsssh’ flfia kuz OrAufhka ix.1y lroaoS
isssgq mq;1hdf.ka iZMjla .ks;aoehs ” lshhs’ NssCIQyq fodia lhkakdjQ”
fkdi;2g m1ldY lrkakdjQ” fkdi;2gq nia lsshkakdjQ ta usksiqkaf.a jpk
weiQy’uy;a wdYd ke;s huz NsCIQyq we;ao Tjqyq fodia

[ \ 312 / ]
lsh;a” fkdi;2g m1ldY lr;a”fkdi;2gq jpk lsh;a’ flfia kuz wdhqIau;a WmkFo YdlH mq;1 f;fuz isssgq mq;1hdf.ka jia;1hla b,ajkafkao $”

98
blanssss;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l

99
tl,ays jkdyss fndfyda NsCIQyq idfla; kqjrska iej;a kqjrg we;ss u.g
ms

90 blanss;s wdhqIau;a Wmd,ss f;fuz ta NsCIQka jsNd. lrjd NsCIQkag weje;aks” fudjzyq NsCIQyqh’ fudjqkag isjqre

[ \ q 313 / ]
fojhss lSfhah’huz ta NsCIq
flfkla uo wdid we;af;da o Tjqyq fodia lsh;a” fkdi;2g m1ldY lr;a”
fkdi;2gq jpk lsh;a’ “flfia kuz NsCIQyq isjqre ke;sj tkakdyqoehs” lshhs’
;DKj,ssska fyda fld

9-
” huzlsis uyfKla f;fuz jkdys fkd kE jQ .Dym;ssfhl2f.ka fyda .Dym;s
kshlf.ka ld,h yer isjqrla b,a,d kuz ksi.s mpss;s fjz’ ta issjqre b,a,jd
.ekSfuys fuz ld,hhs’ uyK f;fuz fidreka jsiska meyer.;a issjqre we;af;a
fjzo” jskdY jQ isjqre we;af;a fyda fjzo” fuz tys ld,hhs’ “

0=
” hfula jkdyss ” hkq NsCIq hkq * fuyss 3 mdrdcslfha moNdckssfha 3+4
fPAo ( ” fkd kE ” kuz * fuys 75 *4(( .Dym;shd kuz *4( huzlsissfjla f.hs
wOsm;sj fjfihso Tyqhs’ *5( .Dym;skssh kuz huzlsis ia;1shla f.hs jido
wehhs’ *6( ‘issjqr’ kuz * fuys 95 *4(( ‘ld,fhka msg’ hkq ld,h yerhs’
meyer.;a isjqre we;af;a kuz NsCIqjf.a isjqr rcqka jsiska fyda fidreka
jsisska fyda OQrA;hka jsiska fyda huzlssisfjl2 jsiska meyer.;akd
,oafoafjzo “‘ jskdYjQ

[ \ q 314 / ]
isjqre we;af;a ’ hkq NsCIqjf.a
isjqr .skafka ok ,oafoa fjzo” osfhka .idf.k .sfha fjzo” uShka jsiska
fyda fjzhka jsiska lk ,oafoa fjzo” mdjspzps lrSfuka osrefjz fjzo” ld,h
yer b,ajhso l1shdjla mdid Èl2,d fjz’ ,enSfuka ksi.s mps;s fjz’ ixhdg
fyda .Khdg fydamqoa.,fhl2g Ndrosh hq;2hs’

03
uyfKks” fufia jkdys Ndrosssh hq;2hs’ iajduSskss” udf.a fuz isjqr fkd kE
.Dym;s fhl2 f.ka ld,fhka msg b,ajd .kakd ,oS ksi.s jsh’ fuh uu ixhdg
Ndr fous’ fokafkah” Èkakdyqh’ wdhqIau;2kag foushs lshdhs’fkd kE yeZ.Su
we;sj fkd kEfhl2f.ka ld,fhka msg isjqrla b,a,jd kuz ksi.s mps;s fjz’fkd
kEjQfjl2 .ek iel we;af;a ld,fhka msg isjqrla b,a,jd kuz ksi.s mps;sss
fjz’ kEfhls hk woyi we;sj fkd kEfhl2f.ka ld,fhka msg isjqrla b,a,jd kuz
ksi.s mps;s fjz ‘ kEfhl2 .ek fkd kEfhla hk yeZ.Suz we;af;ao Èl2,d weje;a
fjz’ kEfhl2 flfrys jsu;s we;af;a Èl2,d weje;a fjz’ kEfhl2 flfrys kEfhla
hk yeZ.Suz we;af;a wej;a fkd fjz’*5( ld,fhys kEhkag” mejrEjkag” wksfll2
Wfoid iajlSh Okfhka” Wuzu;a;lhdg ” uq,ska jeroao l

9 ;;2;a;rs YsCIdmoh

04 *fuys 3 wksh;fha 3
*3(( ta ld,fhys Pnzn.a.sh NsCIQyq meyer .;a isjqre we;s NsCIQka iuSmhg
meusK fufia lsh;a’ ” wej;aks” Nd.Hj;2ka jykafia jsiska meyer .;a isjqre
we;ss NsCIQjg fyda keiqk isjqre we;s NsCIqjg fkdkE .Dym;sfhl2f.ka fyda
.Dym;sksfhl2f.ka isjqrla b,ajd .kag wjir fok ,oSS’ weje;aks” isjqre
b,ajjzhhs” lshdhs’ ” weje;aks” fkdjqjukdh’ wm jsiska isjqrla ,nk ,oehs” *
Wka jykafia,d ( lSy’‘wms wdhqIau;2kaf.a m1fhdackhg b,ajuqhhs’ lSjdyqh’
weje;aks” b,ajyqhhs lSh’

[ \ q 315 /]

05
blans;s Pnzn.a.sh NsCIQka fkd kE .Dym;sshka fj; meusK” ” weje;aks”
NsCIQyq meyer.;a isjqre we;af;daj wdjdyqh’Tjqkag isjqre fojhs ” lSjdyqh’
fndfyda isjqre b,ajQy’ tl,ays jkdys tla;rd mqreIfhla iNdfjys yqkafka
tla;rd mqreIfhl2g ‘wdhH!fhks” meyer.;a isjqre we;s NsCIQyq wdjdyqh’
Tjqkag ud jsiska isjqrla Èkafkahhs’ lSfhah’ta mqreI f;fuzo ‘ ud jsiskqÈ
Èkafkahhs’ lSfjzh’ wksfll2È ud jsiskqÈ Èkafkahhs’ lSfjzh’ Tjzyq fodia
lsh;a” fkdi;2g m1ldY lr;a”fkdi;2gq jpk lsh;a ‘flfia kuz Y1uKYdlH
mq;1fhda m1udKh fkdoek fndfyda isjqre b,aj;ao” Y1uKYdlH mq;1fhda
fj<Ëy,la fyda jsjD; flfr;ao” fros fj<Ëduj;a flfr;aoehs ’lSjdyqh’

06
NsCIQyq fodia lshkakdjQ “fkdi;2g m1ldY lrkakdjQ” fkdi;2gq nia lskakdjQ
ta NsCIQkaf.a jpk weiqjdyqh’ huz ta NsCIqflfkla w,afmpzP jQjdyqo Tjzyq
fodia lsh;a” fkdi;2g m1ldY lr;a” fkdi;2gq nia lsh;a’” flfia kuz ij.
NssCIQyq m1udKh fkdoek fndfyda isjqre b,aj;ao $”lshdhs’ blans;s ta
NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l

07
” fkd kEjQ .Dym;sfhla fyda .Dym;skshla fyda meyer .;a fyda kgqjdjQ
isjqre we;s NsCIqj fj; t

[ \ q 316 / ]
08 ‘ boska Tyq ’ hkq meyer.;a
isjqr we;s NsCIqj hkqhs’ ‘fkdkE’kuz * fuys 75 *4(( ‘fndfyda isjqrej,ska ’
hkq fndfydajQ isjqrej,ska’ ‘ lhska jpkfhka t,jkafkah ’ hkq huz;dla
leue;af;ao ta muK .kS’‘ ta NsCIqj jsiska wËkh fyda fmdfrdaKhg iEfyk
m1udK ta jia;1fhka mss

0 WmlaLg YsCId moh

09 * fuys 3 wksh; 3
*3(( tl,ays jkdys tla;rd mqreIfhla NdhH!djg fufia lSh’ “wdhH! WmkFo
iajduSka isjqrlska wkaojkafkuq” *5( lshdhs’tla;rd mssZvq msKssi yeissfrk
NssCIqjla lshkakdjQ ta mqreIhdf.a fuz jpkh weiqfjzh’ *6( blans;s ta
NsCIqj wdhqIau;a WmkFo YdlH mq;1hka huz;efklayso tys meusKsfhah’ meusK
wdhqIau;a WmkFo YdlH mq;1hkag ” weje;aks” WmkFofhks” Tn uy mska
we;af;als’ *7( wij,a ;ek tla;rd mqreIfhla NdhH!djg * fuys *4(( lSfhahhs ”
“weje;aks” tjekafkla we;’ fyf;u uf.a Wia:dhlfhlss’

00
blans;s wdhqIau;a WmkFo YdlHmq;1 f;u ta mqreI f;u huz ;efklayso tys
meusKsfhah meusK ta mqreIhdg ” wdje;aks” Tn *4( ud issjqrlska wkaojkq

[ \ q 317 / ]
leue;af;a we;a;oehs” weiSh’ *5( *
fuys 09 *4(( wdhH!hka jykai” ug tfia woyila fjz’ “weje;aks” boska Tn
*6( ud isjqrlsska wËjkq leue;af;ys kuz funÌ isjqrlska wkaojj’ hula uu
mrsfNda. fkd lrkafka kuz *7( ljfrl2 jsissska thska uu wkaojkafkl2
lrkafkuzo$ ” blanss;s ta mqreI f;u fodia lshhs” fkd i;2g m1ldY lrhs ”
fkdi;2gq jpk lshhs’ ” fuz Y1uK YdlH mq;1fhda *8( ,o fohska i;2gq fkd
jkakdy’fudjqka isjqrlska wkaojkakg myiq fkdfjz’ *9( flfia kuz wdhH!
WmkFo f;fuz ud jsiska fmr fkd mejrefha ud fj; meussK isjqfrys l1shd
lrjSug meusfK;ao $” lsshdhss’

0-
*3( NsCIQyq fodia lshkakdjQ fkdi;2g m1ldY lrkakjq fkdi;2gq jpk
lsshkakdjq ta mqreIhdf.a jpk weiqjdyqh’ huz NsCIQ flfkla w,afmpzP
jQjdyqo Tjzyq fodia lsh;a” fkd i;2g m1ldY lr;a” fkdi;2gq nia lsh;a’ *4( ”
flfia kuz wdhqIau;a WmkFo YdlH mq;1 f;fuz fmr fkd mejerefha .Dym;ssfhl2
fj; meusK isjqre ksshu lssrSug meusfKkafkaoehs” lshdhs’ blanss;s ta
NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l

-=
” NssssCIqjla Wfoid fkdkEjQ .Dym;ssfhl2 jsiska fyda .Dym;skshla jsiska
fyda fuz isjqre us,fhka issssjqrla us,hg f.k fukuz we;s NssCIQj
isjqrlska wkaojkafkushs” issjqre uqo,la tl;2 fldg ;nk

[ \ q 318 / ]
,oafoa fjzo ” ta uyK f;u boska
fmr fkdmjrk ,oafoa tys t

-3
*3( ” NsCIqjla Wfoid ” hkq NsCIqjla ksid NsCIqjla wruqKq fldg “NsCIqjla
wkaojkq leue;af;a *4( ” fkdkE kuz * fuysss 75 *5( ( .Dym;shd kuz *fuys
0= *4(( .Dym;sksh kuz * fuys0= *5(( ” isjqre us,hla ” kuz rka fyda rejka
fyda uq;2 fyda ueKsla fyda m

-4
” uyfKks” fufiao jkdys Ndrosh hq;2hs’ ” iajduSks” uf.a fuz isjqr fmr
fkdmjrk ,oafoa fkd kE .Dym;sfhl2 fj; meusK isjqfrys jsOdkhg meusKsfhus
ksi.s jQfhah’ fuh uu ixhdg Ndr foussshs lsshdo “foka

[ \ q 319 / ]
fkah lshdo Èkafkah’ lshdo
wdhqIu;2kayg fous lshdo fjz’ *4( fkd kEfhl2 flfrys fkd kEh hk yeZ.Suz
we;ssj fmr fkdmjrk ,oafoa .Dym;sfhl2 fj; meusK isjqfryss jsOdkhg
meusfKao kssi.s mps;s fjz’ fkd kEjqfjl2 flfrys jsssu;ss we;af;a fmr fkd
mejerefha ” .Dym;sfhl2 fj; meusK issjqfrys jsOdkhg meusfKao ksi.s mps;s
fjz’ fkd kEjQfjl2 flfrys kEfhl hk yeZ.Suz we;af;a fmr fkd mejerefha
.Dym;sfhl2 fj; meusK isjqfrys jsOdkhg meusfKao ksi.s mps;s fjz’ kEfhl2
flfrys fkd kEfhl hk yeZ.Suz we;af;a Èl2,d fjz’ kEfhl2 flfrys jsu;s
we;af;a Èl2,d fjz’ kEfhl2 flfrys fkd kEfhl hk yeZ.Suz we;af;a weje;a
fkdfjz’ kEhkag” mejrEjkag” wksfll2 Wfoid ish Okfhka ” jgskd tlla uqo,g
.kq leue;a;yq jssiska fkd jgskd tlla .kshs” Wu;2jQjdyqg ” uq,ska jeroao
l

- fojeks WmlaLg YsCId moh

-5 * fuys 3 wksh;fha
*3(( tl,ays jkdys tla;rd mqreIfhla tla;rd mqreIfhl2g *fuys 09 *4((
fyf;fuzo uuo *fuys 09 *4(( tla;rd msZvqmsKsi yeisfrk NsCIq kula ta
usksiqkaf.a fuz l:di,a,dmh weiqfhah’ * fuys 09 *6( wij,a ;ek tla
mqreIfhla tla mqreIfhl2g * fuys 09 *4(( lSSfhah’fyf;fuzo uuo * fuys 09
*4(( lSfhah’ weje;aks” tfia we;’ Tjzyq udf.a Wmia:dhlfhda fj;s’

-6
blans;s wdhqIau;a WmkFo YdlHmq;1 f;fuz ta mqreIhka huz;efklayso tys
meusKsfhah’meusK ta mqreIhkag f;ms * fuys 00 *4(( bka lskuz m1fhdacko’
uu bka fkd wekaojQjd kuz jkafkuss’ blans;s ta mqreIfhda fodia lsh;a”
fkdi;2g m1ldY lr;a”fkdi;2gq jpk lssh;a’

[ \ q 320 / ]
fuz Y1uKYdlHmq;1fhda fndfyda
n,dfmdfrd;a;2 we;a;dy’ * fuys 00 *7(( flfia kuz wdhH! WmkFo f;fuz wm
jsiska l,ska fkd mjrk ,oafoa meusK isjqfryss jsOdkhg mefKkafkao $

-7
* fuys 0- *3((” WmkFoh” Tn fmr fkdmjrk ,oafoa .Dym;sfhl2 fj; meusK
isjqfrys jsOdkhg musKsfhyso”‘ ” Nd.Hj;2ka jykai” we;a;h’” “Tyq kEfhda o
fkdkEfhdaoehs “weiQfial’ ” Nd.Hj;2ka kykai” fkd kEfhdahhs” lSfjzh’ *fuys
0- *5((

-8
NsCIqjla Wfoid fkdkEjQ .Dym;Ska fofofkl2 jssiska fyda .Dym;sksshka
fofofkl2 jsiska fyda wms fuz fjka fjka jQ isjqre us,hka fjk fjk isjqre
us

-9
” fkdkEfhda ” kuz * fuys 75 *4(( .Dym;sfhda kuz * fuys 0= *4(( ”
.Dym;sksfhda ” kuz * fuys 0= *5(( ‘ isjqre us

[ \ q 321 / ]
lshdhs’ ‘ t

-0
l1shd isoaOsfhys Èl2,d fjz’,enSfuka ksie.s fjz’ ixhdg fyda .Khdg fyda
mqoa.,fhl2g fyda Ndrosh hq;2h’uyfKks” fufiao jkdys Ndrosh hq;2h’ ”
iajduSks” uf.a fuz isjqr fmr fkdmejrefha fkdkE .Dym;sfhl2 fj; meusK
isjqfrA jsOdkhg meusKssfhuss’ksssie.sss jsh’ uu fuh ixhdg Ndr fouss”
fokafkah” fokakdyqh” wdhqIau;2kag fous lshd osh hq;2h’ * fuys -4 *4(
.Dym;sfhl2 hkakg .Dm;shka lshd fjkia fldg fhdokak’(

3= rdc YsCIdmoh

– * fuys 3*3((
tl,ays jkdys wdhqIau;a WmkFo YdlHmq;1f.a Wmia:dhljQ uyd wud;Hfhla
wdhqIau;a WmkJo YdlH mq;1g È;fhl2 w; fuz isjqre us,fhka isjqrla us

[ \ q 322/ ]                                                                     ( a ) 21
uqhs “lSfjzh’fufia lS l,ays ta
È; f;u wdhqIau;a WmkFo YdlH mq;1hkag “wdhqIau;2ka jykafiaf.a lsishuz
j;dj;a lrkafkla we;af;aoehs ” weiQfhah’ tl,ays jkdys tla;rd Wmdilfhla
lsishuz lghq;a;la iËyd wdrduhg .sfhah’ blanss;s wdhqIau;a WmkFo YlHmq;1
f;fuz ta È;hdg ” weje;aks” fuz Wmdil f;fuz NsCIqkaf.a j;dj;a lrkakdhss ”
lSfhah’

3==
blanss;sss ta È; f;u ta Wmdilhdg okajd wdhqIau;a WmkFo YdlHmq;1 f;u huz
;efklayso tys meusKsfhah’meusK” wdhqIau;a WmkFo YdlHmq;1g ‘ iajduSks”
wdhqIau;a f;fuz j;dj;a lrkafkla oelajQfhao” ud jsiska Tyqg oekquz fok
,oS’ wdhqIau;a f;fuz l,ska meusfKajd’ Tyq issjqrlska wkaojkjd we;hss’
lSfhah’ wdhqIau;a WmkFo YdlHmq;1hka f;fuz ta Wmdilhdg lsissjla fkd
lSSfhah’ tl,ays jkdys *4( ta uyd wud;H f;fuz wdhqIau;a WmkFo YdlHmq;1hka
iuSmhg fojkqj;a È;fhl2 hejSSh’ “wdhH!hka jykai” ta issjqr mrsfNda.
lrkfialajd’ wdhH!hka jykafia jsissska ta isjqr mrssfNda. krK,oafoa wmss
olskakg leue;af;uqhs ” lsshdhs’ *5( ;2kafjkqj;a * fuys *4((

3=3
tl,ays jkdyss kshuz.uz jeiaikaf.a /iajSuz ojih’ kshuz.fuys l;sld kjhla
l

[ \ q 323 / ]

3=4
ukqIHfhda ta Wmdilhdg ‘ wdhH!fhks” Tn l2ulafyhska miqj wdfhao $ mKila
ovhhs ’lSfjdah’ blans;s ta Wmdil f;u ta usksiqkag fuz ldrKh oekajQfhah’
ukqIHfhda *4( fodia lsh;a” fkdi;2g m1ldY lr;a” fkdi;2gq jpk lsh;a’ *5( ”
fuz Y1uK YdlHmq;1fhda fndfyda wdYdwe;af;dah’ ,ofohska i;2gq
fkdjkafkdah’ fudjqkag j;dj;a lrkakgo fkdyelsh’ *6( flfia kuz Wmdilhl2
jsiska wog kj;skakehs lshkq ,nkaafka fkdkj;s;aoehs ” lshdhs’ *7( NsCIQyq
fodia lshkakdjQ” fkdi;2g m1ldY lrkakdjQ” fkdi;2gq jpk lshkakdjQ ta
ukqIHhkaf.a jpk weiqjdyqh’ huz ta NsssCIqflfkla fndfyda wdYd ke;a;dyqo
Tjzyq *fuyss4 *6((

3=5
blans;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie< l

3=6
NsCIqjla Wfoid rfcla fyda rdcdud;Hfhla fyda nuqfKla fyda .Dym;sfhla
fyda fuz issjqre us

[ \ q 324 / ]
boska taa È; f;u ta NsCIqjyg
“wdhqIau;2kaf.a jkdys lsis lemlrefjla we;aoehs ” fufia lshkafka kuz ”
uyfKks” isjqre leue;s NsCIqj jsiska lemlrejQ wdrduslfhl2 fyda Wjiqfjl2
fyda *5( ‘ wej; fuz f;u jkdys NsCIQkaf.a lemlrejdhhs ’ oekajssh hq;2h’
*6( boska ta È;f;u ta lemlrejd .sjsiajd ta NsCIqj lrd t

3=7
” NsCIqjlau Wfoid” hkq NsCIqjla ksid”NsCIqjla wruqKq fldg” NsCIqjla
wkaojkq leue;af;a hkqhs’ ‘ rcq kuz ’ hfula rc lrjhsso” Tyqhs’ ‘ rcqf.ka
hefmkafkla ’ hkq hfula ‘ rcqf.ka n;a jegqma ,nkafka kuz ’ Tyqhs’

[ \ q 325 / ]
‘ n1dyauK kuz ’ W;am;a;sfhka
nuqKqhs’ ‘ .Dym;sfhla’ kuz rcqf.ka hefmkakd n1yauKhd yer b;srs
.Dym;sfhdah’ “isjqre us

3=8
” uyfKks” fufiao jkdys Ndrosh hq;2h’ ” iajduSks” fuz uf.a isjqr
;2kajrlg jvd fpdaokd lsrSfuka ijrlg jvd isgSfuka ksmojk ,oS ksi.s jsh’uu
fuh ixhdg Ndrfoushso fokafkahhso” fokakdyqhhso” wdhqIau;2kag foushso”
osh hq;2h’ boska fkd ,efnkafka kuz huz flfkl2f.ka Tyqg isjqre us

[ \ q 326 / ]
f;fuz fyda hd hqq;2h’È;fhl2 fyda
hejsh hq;2h’ ‘ wdhqIau;2ks” f;ms huz NsCCIqjla Wfoid isjqre us,hla
hejzjdyqo th ta NsCIqjg lsisÈ jevla fkdjSh’‘ wdhqIau;ayq iajlSh foag
ysusfjzjd’ ;udf.a foh jskdY fkdflfrAjdhs ’ lshdhs’ fuz tys yrs l1uhls’
fuz tys OrAudkq.; l1uhhs’ ;2kajrlg jvd meusks,s lsrSfuka ijrlg jvd
isgSfuka jevshla hk woyi we;sj ksmojd kuz ksi.ss mps;s fjz ‘ ;2kajrlg
jvd meusks,s lsrSfuka ijrlg jvd isgSfuka ksus;s we;sj ksmojhs kuz ksi.s
mps;s fjz’ ;2kajrlg jvd meusks,s lsrSfuka ijrlg jvd isgSfuka wvqh hk
yeZ.Suz we;sj ksmojd kuz ksi.s mps;s fjz’ ;2kajrlg jvd wvqfjka meukss,s
lsrSfuka ijrlg jvd wvqfjka isgSfuka jevsh hk yeZ.Sfuka Èl2,d weje;a fjz’
;2kajrlg jvd meusks,s lsrSfuka ijrlg jvd isgSfuka jsu;s we;af;a Èl2,d
weje;a fjz’ ;2kajrlg jvd meus,s lsrSfuka ijrlg jvd isgSfuka wvqh hk
yeZ.Suz we;af;a wej;a fkd fjz’ ;2kajrla meus,s lsrSfuka ijrla isgSfuka
;2kajrlg jvd meusks,s lsrSfuka ;2kajrlg jvd isgSfuka meusks,s fkdlr
fohso ysusjre meusks,s fldg fo;ao”Wu;2jQjyqg” uq,ska jeroaola l

JAGATHEESAN CHANDRASEKHARAN

SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) Buddhist and Alternative Media: a Study on SARVAJANs’ & Buddhist Engagement in the Articulation of Their Voices in International Blogs and Web Sites

Information about SARVAJANs’ & Buddhist Web Sites
and Blogs and its effective usage as an alternative media for voicing
various issues on behalf of millions of SARVAJANs Buddhists all over the world. This research
is purely for distribution of wealth by governments equally among all sections of the society for total peace, welfare and happiness of the entire people.

Age: any age

Gender: any gender

Educational Status: all types

Languages Known: all languages of the world
Profession: any

useage of the Internet: on daily basis for more than 4 hours a day

engaged inevery day Blogging/Social network/Gaming/Web browsing/Music/File sharing/chat rooms/video conferencing/News/Shopping/Internet TV/Information Convergence of Information/Bio/Nano Technology/ Integrated Product Design and Manufacturing Development/Business and Trade Practice.

Devoting to blog more than 40 hours per week.

Using platforms to blog such as Blogger/word press/live journal/type pad/movable type and others.
Purpose of visiting Sarvajan & Buddhist website and blogs of being SC/ST/OBC/MINORITIES/POOR UPPER CASTES and the POOR interested in their upliftment to know the issues being discussed to share experiences and views-to post articles-to educate-to get associated with-to express-to get updated-to make new friends-to seek help/advise about problems-To give advise/help to others problems - to know what others think-To post pictures/moving images/animations/GIFS and videos of Awakened Ones with Awareness.

Number of emails are sent and received per day

Strongly Agree that Sarvajan & Buddhist websites/blogs do more coverage, devote issues and events not discussed elsewhere, promote activism and mobilise people to participate, criticize & analyse the works done, allow a wider range of people to express their voice and opinion and advocate for a different system of value than main stream media.

Strongly Agree that Sarvajan & Buddhist websites/blogs do offer more favorable coverage to & devoted to issues and events not discussed elsewhere.

Sarvajan & Buddhist websites and blogs are Extremely influential.

Mainstream media are biases,Support status quo,Compromised by corporate interests,have un-democratic practices,is motivated by profit.

Strongly agree Sarvajan & Buddhist web sites and blogs should encourage people to get involved in civic life.Should help protect Sarvajan Samaj. Should pursue social justice.Give right skills to bring social change.Criticize and analysis the works done by the mainstream media. Allow a wider range of people to express their voice and opinions. Advocate for a different system of value than mainstream media do.

In terms of political perspectives, Sarvajan & Buddhist media must be biased to wards the peace, welfare and happiness of the entire people.

Introduce Sarvajan & Buddhist websites and blogs through parents or siblings, a spouse or partner, friend or neighbor,teacher or professor,involvement in groups and others.

Discus about Sarvajan & Buddhist websites and blogs regularly.

Participate with Sarvajan & Buddhist websites and blogs by writing comments and feed backs, send messages, post e-mails, own articles.

Visit the following websites every day

http://store.pariyatti.org/10-Day-Discourses–MP3-Audio-Download_p_4222.html?gclid=CIPQlK-LprYCFU8a6wodQCYApw
http://onlinelearning.fpmt.org/?gclid=CLqN3eGKprYCFQub6wodTAIAwA
http://tibetoralhistory.org/interviews.html
http://en.wikipedia.org/wiki/Buddhist_pilgrimage
http://en.wikipedia.org/wiki/Buddhist_pilgrimage_sites_in_India
http://en.wikipedia.org/wiki/List_of_Buddhists
http://www.buddhanet.net/e-learning/history/sites.htm
http://www.thedhamma.com/whos_who.htm
http://www.dhammawiki.com/index.php?title=8_Wonders_of_the_Buddhist_World
http://online.sfsu.edu/rone/Buddhism/Buddhism.htm
http://whc.unesco.org/en/list/524
http://whc.unesco.org/en/list/660
http://www.visitkorea.or.kr/ena/RE/RE_EN_1_1_3_1.jsp

http://sarvajan.ambedkar.org

www.ambedkar.org
www.roundtableindia.co.in
www.scststudents.org
www.sc/stica.org
www.indiaunheard.videovolunteers.org
www.nacdor.org
www.pacsindia.org
www.drishtimedia.org

Visit the following blogs every day
http://upliftthem.blogspot.in
http://SC/STliberation.blogspot.in
http://greatscholar.blogspot.in
http://tamilnadudalits.blogspot.in
http://samathain.wordpress.com
http://apocryphal.wordpress.com
http://www.swachchakar.blogspot.in
http://castory.wordpress.com
http://kufr.blogspot.in
http://arunthathiyer-tamilnadu.blogspot.in

Use both Computer and Mobile to access Internet.

Read and write in Buddhist and Sarvajan Blogs

Motivation for engaging in Buddhist and Sarvajan websites and blogs are
Informing readers about current Buddhist and Sarvajan issues.
Reporting the errors or omissions of main stream media.
Engaging and encouraging the readers advocacy efforts.
Pouring out ones thoughts and emotions
Sharing ones materials on Buddhist and Sarvajan related information.
Communicating with like minded people on Buddhist and sarvajan issues
To educate the significance of Buddhist and Sarvajan social life including to start own business & trade.
Reading the posts of Buddhists and sarvajan related issues.
Connecting with Buddhists & Sarvajan and like minded non-Buddhists on their issues.
Strongly agree Buddhist and Sarvajan websites and blogs as serving the community as
Communication Channels
The platforms where
relevant issues on Buddhist and Sarvajan can be discussed by the members of their
community.
Where
relevant issues on Buddhist and Sarvajan can be discussed by the members of their
community.
Accessed and participated by the members of the community.
Validate and strengthen the Buddhist and Sarvajan community.
Educate both Buddhist and Sarvajan and non- Buddhist and Sarvajan about the deeper
issues relating to Buddhist and Sarvajan and the discriminating system.
A significant aid to increase interaction and reduce alienation among Buddhist and Sarvajan community.
Allow their users to exchange their own opinions and to produce their own news information.
Provide a democratic platform for the freedom of
expression and a channel of communication for the marginalised Buddhist and Sarvajan community.

Buddhists and Sarvajan web sites and blogs as an alternative to mainstream media

Offer counter-hegemonic representation and discourse to the mainstream media
Participatory instruments for Buddhists and Sarvajan to produce their own media content.
Are new platforms to inform and to educate the Buddhists and Sarvajan community and the society
Provides space for critical debate, in depth
analysis of Buddhists and Sarvajan issues left out buy the mainstream media.
Are alternative representation of Buddhists and Sarvajan in contradictory to the media.
Discourses form as counter-hegemonic discourse to caste based society and the mainstream media.
Get the attention of the mainstream media, because of
the instant updates of Buddhists and Sarvajan issues in the Buddhists and Sarvajan web Sites and blogs.

Buddhists and Sarvajans
with internet knowledge utilize internet such as Buddhists and Sarvajan web Sites and
blogs as an alternative to mainstream media to write and respond to
issues confronting Buddhists and Sarvajan.

Buddhists and Sarvajan web Sites and blogs as the space for countering bias and prejudices on Buddhists and Sarvajans

Always
Buddhists and Sarvajan web Sites and blogs play an important role in promoting democratic development in the country.

Creates awareness on the individual’s role in a democratic countries.

Contribute to Buddhists and Sarvajan ‘s community activities such as meeting, etc

Act as watchdog of government activities

Fight for the civil rights.

Provide space for public debate and opportunities for self-representation.
Are committed to community participation at all levels.
Mobilizes Buddhists and Sarvajan community against injustices.
Acts as a tool for providing legal advocacy to Buddhists and Sarvajans.
Have increasingly emerged as part of the national discourses of the civil society.

Always

Buddhists and Sarvajan web Sites and blogs as the crossroads where Buddhists and Sarvajans from different
geographical area find it difficult to meet and collaborate.

Deepen democracy by linking diverse Buddhists and Sarvajan activists together.

Paves way for questioning and destabilizing the rigidities of the mainstream media.

Are completely independent from the government and the mainstream media.

Make room for transhegemonic and partnerships.

here i have given below that links for your views and comments.

http://journals.ed.ac.uk/southasianist/article/view/146/84

http://journals.ed.ac.uk/southasianist/article/view/147/87

http://journals.ed.ac.uk/southasianist/article/view/147

thanks many

urs

J.Gowthama Sanna

AWAKENED ONE WITH AWARENESS ONE”S FAIR TRADE PRACTICE
http://www.overstock.com/Worldstock-Fair-Trade/Garden-Decor/1479/cat.html

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5.0

(1 reviews)

Rustic Peonies Planter (China)

Today:

INR 5384.00

Natural Diamond Bamboo 3-foot Fence (China)

Today:

INR 5067.00

Sphere Figurine 12-inch Bamboo Water Spout and Pump Kit (Vietnam)

Today:

INR 3800.00

3.5

(2 reviews)

Adjustable 5-inch Container Fountain Kit (Vietnam)

Today:

INR 3008.00

1.0

(1 reviews)

Friends of the Forest Wind Chime (India)

Today:

INR 3087.00

Glass and Brass Purple Hanging Lantern (India)

Sale:

INR 2244.00

5.0

(2 reviews)

Five-arm 12-inch Bamboo Water Spout and Pump Kit (Vietnam)

Today:

INR 3285.00

4.3

(3 reviews)

Prideful Kitty Wind Chime (India)

Today:

INR 2232.00

Ask Any Mermaid Wind Chime (India)

Today:

INR 3245.00

Walnut Diamond Bamboo 3-foot Fence (China)

Today:

INR 5859.00

12 inch Adjustable Container Fountain Kit (Vietnam)

Today:

INR 4512.00

4.2

(5 reviews)

Volcanic Slate ‘Miracle’ Symbol Engraved Stone (Indonesia)

Sale:

INR 2244.00

Picasso Peacock Wind Chime (India)

Today:

INR 2968.00

Hand-crafted Weatherproof Chinaberry Bluebird Felt Birdhouse (Nepal)

Sale:

INR 1852.00

Bluebird Berry Felt Birdhouse (Nepal)

Sale:

INR 1673.00

Glass and Brass Red Hanging Lantern (India)

Sale:

INR 2280.00

Set of 3 Iron Argento Sanji Planters

Today:

INR 26048.00

Glass and Brass Green Hanging Lantern (India)

Sale:

INR 2280.00

Cookie Cutter Hearts Wind Chime (India)

Today:

INR 4750.00

Handcrafted Brass Dome Chime (India)

Today:

INR 1939.00

3.5

(9 reviews)

A World of Peace Wind Chime (India)

Today:

INR 2730.00

Dogwood Cardinal Birdhouse (Nepal)

Sale:

INR 1852.00

Twisted Colors Wind Chime (India)

Today:

INR 2058.00

Hand of Love Wind Chime (India)

Today:

INR 2176.00

Kutch Star Wind Chime (India)

Today:

INR 2311.00

Felt Flower Bee Birdhouse (Nepal)

Sale:

INR 1873.00

Sunflower Wind Chime (India)

Today:

INR 2185.00

Angel of Joy Wind Chime (India)

Today:

INR 2216.00

Just Us Chickens Wind Chime (India)

Today:

INR 2248.00

Bamboo ‘Egg on Legs’ Wind Chime (Indonesia)

Sale:

INR 1567.00

Bell Hanging Royal Flush (India)

Today:

INR 2390.00

Blue-Eyed Cats Wind Chime (India)

Today:

INR 2929.00

Silver Fish 3-D Wind Chime (India)

Today:

INR 1899.00

Maine Crab 3-D Wind Chime (India)

Today:

INR 1860.00

Bamboo ‘Welcome’ Chime (Indonesia)

Sale:

INR 1804.00

3.0

(2 reviews)

Glass and Brass Yellow Hanging Lantern (India)

Sale:

INR 2280.00

Peace is All We Want Wind Chime (India)

Today:

INR 5146.00

Hummingbirds Wind Chime (India)

Today:

INR 2375.00

Wild Horses Wind Chime (India)

Today:

INR 2106.00

Felt Hermit Hut Birdhouse (Nepal)

Sale:

INR 1895.00

The Last Unicorn Wind Chime (India)

Today:

INR 1979.00

Flamingo Wind Chime (India)

Today:

INR 2953.00

A Little Faith Wind Chime (India)

Today:

INR 1868.00

5.0

(1 reviews)

Earth Angel Wind Chime (India)

Today:

INR 2334.00

Woof, Woof, Woof 3-D Wind Chime (India)

Today:

INR 2058.00

Bamboo and Suar Wood Mini Peace Sign Chime (Indonesia)

Sale:

INR 1652.00

3.8

(5 reviews)

Split Rock Lighthouse Wind Chime (India)

Today:

INR 2517.00

Big Funky Elephant Wind Chime

Today:

INR 2232.00

Brass Endless Knot Chime (India)

Sale:

INR 4275.00

5.0

(1 reviews)

Dragonfly Dreams Wind Chime (India)

Today:

INR 2271.00

Swaying Palm Wind Chime (India)

Today:

INR 2216.00

Iron and Glass Double Dotted Hearts Hanging Art (India)

Today:

INR 1962.00

Iron and Glass Tree of Life Bell Hanging Art (India)

Today:

INR 2794.00

Hang In There Wind Chime (India)

Today:

INR 2351.00

Fly Like An Eagle Wind Chime (India)

Today:

INR 2754.00

Pelican-A-Day Wind Chime (India)

Today:

INR 2240.00

Tyrannosaurus Rex Wind Chime (India)

Today:

INR 2319.00

Believe! Wind Chime (India)

Today:

INR 1797.00

Peace Wind Chime (India)

Today:

INR 1947.00

Bamboo ‘Elephant’ Wind Chime (Indonesia)

Sale:

INR 2173.00

Smokey Giraffe Wind Chime (India)

Today:

INR 1979.00

Classic Garden Stool (China)

Today:

INR 19636.00

5.0

(3 reviews)

Alabaster Cube Planter Box (Egypt)

Today:

INR 4750.00

Bamboo Three-Piece Planter Set (Vietnam)

Today:

INR 5542.00

Three-arm 12-inch Bamboo Water Spout and Pump Kit (Vietnam)

Today:

INR 4196.00

4.0

(5 reviews)

Volcanic Slate ‘No One Can be Happy’ Engraved Plaque (Indonesia)

Sale:

INR 2280.00

Japanese Bamboo 4×5.5-foot Zen Garden Fence (China)

Today:

INR 29928.00

Asian Garden Bamboo Fence Door (China)

Today:

INR 8551.00

Stone Sitar Elephant Ganesha Statue (Indonesia)

Sale:

INR 6056.00

5.0

(1 reviews)

Shinto Temple Wooden Fence Door (China)

Today:

INR 8234.00

Porcelain Cherry Blossom Flower Pot (China)

Today:

INR 3801.00

4.0

(1 reviews)

‘Golden Horse Welcome’ Iron Welcome Sign (Mexico)

Sale:

INR 3491.00

4.9

(15 reviews)

Handcrafted Agate ‘Moon and Stars’ Wind Chimes (Brazil)

Sale:

INR 5344.00

Set of 3 Alabaster ‘Torch’ Candle Cylinders (Egypt)

Today:

INR 4750.00

Handcrafted Ceramic ‘Sayula’ Majolica Flower Pot (Mexico)

Sale:

INR 4988.00

Rustic Peaceful Birds Flower Planters (China)

Today:

INR 7759.00

Japanese Garden Bamboo Fence Door (China)

Today:

INR 8551.00

5.0

(1 reviews)

Japanese-Style Bamboo 6-foot Trellis with Planter (China)

Today:

INR 36262.00

Meditation Music Wind Chime (India)

Today:

INR 5146.00

3.7

(3 reviews)

Set of 3 Oblong Argento Mirage Planter

Today:

INR 16547.00

Frolicking Birds Wind Chime (India)

Today:

INR 3641.00

Porcelain 10-inch Solid Black Flower Pot (China)

Today:

INR 3801.00

Volcanic Ash Guardian Angel Garden Accent (Indonesia)

Sale:

INR 2386.00

5.0

(1 reviews)

Japanese Bamboo 4×5.5-foot Kumo Fence (China)

Today:

INR 28345.00

Tambou Fiberglass Black Over-sized Planter (Philippines)

Sale:

INR 19951.00

5.0

(1 reviews)

Handcrafted Agate ‘Earth Mysteries’ Mobile (Brazil)

Sale:

INR 3918.00

5.0

(1 reviews)

Iron ‘Dragon Fly’ Hanging Bells (India)

Today:

INR 1899.00

4.5

(13 reviews)

Natural Iron Topiary Frame (India)

Today:

INR 31670.00

Regent English Telephone Booth Tall Candle Lantern

Today:

INR 4908.00

Cascade of Bells Wind Chime (India)

Today:

INR 3721.00

Spruce Wood 8-inch Square Stand (China)

Today:

INR 5780.00

Saa Paper ‘Supernova’ Parasol (Thailand)

Sale:

INR 1995.00

Volcanic Ash Contented Toad (Indonesia)

Sale:

INR 4203.00

5.0

(1 reviews)

Gunghroo Brass Wind Chime (India)

Today:

INR 2493.00

Japanese Bamboo 6×3-foot Kumo Fence (China)

Today:

INR 22803.00

Coppertone Sun Wind Chime (India)

Today:

INR 3325.00

4.5

(2 reviews)

7 inch Adjustable Container Fountain Kit (Vietnam)

Today:

INR 3601.00

4.2

(6 reviews)

Dragonflies Wind Chime (India)

Today:

INR 1662.00

Rustic Sunflowers Planter (China)

Today:

INR 6176.00

Volcanic Ash Yoga Bear (Indonesia)

Sale:

INR 3491.00

Felt Birch Birdhouse (Nepal)

Sale:

INR 1781.00

Chirp! Wind Chime (India)

Today:

INR 3641.00

Antique Brass Finish Iron Planter (India)

Sale:

INR 5486.00

Handcrafted Small Sun Moon Bamboo Chime (Indonesia)

Today:

INR 1860.00

4.6

(27 reviews)

Checkered Burnt Bamboo Chime (Indonesia)

Sale:

INR 1923.00

Close Buddies Wind Chime (India)

Today:

INR 2295.00

5.0

(1 reviews)

Handcart Outdoor Planter (China)

Today:

INR 17260.00

Practically Perfect Pig Wind Chime (India)

Today:

INR 2058.00

Iron and Copper Christmas Tree Bell Chime (India)

Today:

INR 2334.00

5.0

(2 reviews)

The Cat Connection Wind Chime (India)

Today:

INR 3087.00

It’s Raining Hearts Wind Chime (India)

Today:

INR 2351.00

Elm Wood Gold Leaf Umbrella Stand (China)

Today:

INR 18844.00

Mission of Faith Wind Chime (India)

Today:

INR 2699.00

4.3

(3 reviews)

Wild Woolie Natural Felt Birdhouse (Nepal)

Sale:

INR 1852.00

Noah Bells on the Move Blue Wind Chime (India)

Today:

INR 3721.00

Cat’s Meow Wind Chime (India)

Today:

INR 4750.00

Hearts-A-Flutter Wind Chime (India)

Today:

INR 1899.00

Handcrafted Agate ‘Moon and Stars’ Wind Chimes (Brazil)

Sale:

INR 5201.00

Purely Melodic Wind Chime (India)

Today:

INR 4196.00

Handcrafted Brass Dome Chime (India)

Today:

INR 1899.00

4.3

(18 reviews)

Kokopelli Wind Chime (India)

Today:

INR 1899.00

Dragonfly Birdhouse (Nepal)

Sale:

INR 1852.00

Mr. Reindeer Wind Chime (India)

Today:

INR 2058.00

4.0

(1 reviews)

Blue Jay of Happiness Wind Chime (India)

Today:

INR 2256.00

Kutch Heart Wind Chime (India)

Today:

INR 2295.00

Beagles And Lox Wind Chime (India)

Today:

INR 2334.00

Three Hands of Love Wind Chime (India)

Today:

INR 2375.00

Handcrafted Steel ‘Perky Parrot’ Welcome Sign (Mexico)

Today:

INR 4354.00

5.0

(1 reviews)

Scent of Butterflies Wind Chime (India)

Today:

INR 2834.00

“Cluck Cluck Cluck!” Wind Chime (India)

Today:

INR 2810.00

Sea Horse Wind Chime (India)

Today:

INR 1979.00

Swirling Sun Wind Chime (India)

Today:

INR 2533.00

Sky Blue Wind Chime (India)

Today:

INR 1741.00

4.0

(1 reviews)

Baby Mine Wind Chime (India)

Today:

INR 2295.00

Hungry Hippo Wind Chime (India)

Today:

INR 1979.00

Spring Rain Wind Chime (India)

Today:

INR 1979.00

5:00 Somewhere Wind Chime (India)

Today:

INR 3404.00

Man’s Best Friend Wind Chime (India)

Today:

INR 2113.00

Flamingos on Parade Wind Chime (India)

Today:

INR 2256.00

36-inch Lacquer Plant Stand (China)

Today:

INR 28503.00

One Sun/One Moon Wind Chime (India)

Today:

INR 2849.00

Bird’s Nest Wind Chime (India)

Today:

INR 3641.00

Rainforest Wind Chime (India)

Today:

INR 2810.00

Ganesh Wind Chime (India)

Today:

INR 2058.00

Red Lucky Fish Chime (India)

Sale:

INR 2030.00

A Backyard Tradition Wind Chime (India)

Today:

INR 2691.00

Engraved ‘Good Luck’ Symbol Volcanic Slate (Indonesia)

Sale:

INR 2244.00

Rock Lobster Wind Chime (India)

Today:

INR 1979.00

Fish Out of Water Wind Chime (India)

Today:

INR 1821.00

Carousel Wind Chime (India)

Today:

INR 3958.00

Sea-ing a Star Wind Chime (India)

Today:

INR 1899.00

Gone Fishing Wind Chime (India)

Today:

INR 2216.00

Hoppity, Hoppity Wind Chime (India)

Today:

INR 1979.00

Shadow Cats Wind Chime (India)

Today:

INR 2612.00

Wrap It Up! Wind Chime (India)

Today:

INR 2256.00

Colors of the Wind Wind Chime (India)

Today:

INR 3325.00

Kichidai Wind Chime (India)

Today:

INR 2771.00

Bully for You Wind Chime (India)

Today:

INR 2572.00

Baby You’re a Star Wind Chime (India)

Today:

INR 1979.00

I’m a Hound Dog Wind Chime (India)

Today:

INR 1979.00

Bold Colors Wind Chime (India)

Today:

INR 1821.00

They Call Me Flipper Wind Chime (India)

Today:

INR 1899.00

Monkey Around Wind Chime (India)

Today:

INR 1741.00

Painted Ponies Wind Chime (India)

Today:

INR 2691.00

I Love Puffins Wind Chime (India)

Today:

INR 2968.00

Dance! Wind Chime (India)

Today:

INR 2612.00

Top of the Food Chain Wind Chime (India)

Today:

INR 1979.00

Manta Ray Wind Chime (India)

Today:

INR 2334.00

Green With Envy Wind Chime (India)

Today:

INR 2137.00

You Light Up My Life Wind Chime (India)

Today:

INR 1821.00

Great Balls of Blue Wind Chime (India)

Today:

INR 2771.00

Newton’s Law Wind Chime (India)

Today:

INR 1662.00

Whooo Gives A Hoot Wind Chime (India)

Today:

INR 2367.00

Prancing Pony Wind Chime (India)

Today:

INR 2533.00

For the Love of Peace Wind Chime (India)

Today:

INR 3641.00

Triceratops Wind Chime (India)

Today:

INR 2334.00

Here Kitty, Kitty Wind Chime (India)

Today:

INR 2137.00

Goin’ Quackers Wind Chime (India)

Today:

INR 2058.00

Blue Fish 3-D Wind Chime (India)

Today:

INR 2097.00

Glass and Iron Three Fish in a Loop Bell Hanging (India)

Today:

INR 4750.00

4.0

(1 reviews)

Take the Bully By The Horns Wind Chime (India)

Today:

INR 2454.00

Flutter-By Wind Chime (India)

Today:

INR 2334.00

Bird on a Wing Wind Chime (India)

Today:

INR 2334.00

Divine Cross Wind Chime (India)

Today:

INR 1741.00

Puppy Love Wind Chime (India)

Today:

INR 1741.00

Playful Frog Wind Chime (India)

Today:

INR 2216.00

Vishnu Wind Chime (India)

Today:

INR 2058.00

Southwest Star Wind Chime (India)

Today:

INR 2375.00

Al E. Gator Wind Chime (India)

Today:

INR 1662.00

Watering the Flowers Wind Chime (India)

Today:

INR 1979.00

Kutch Moon Wind Chime (India)

Today:

INR 2018.00

Bow-Wrapped Wind Chime (India)

Today:

INR 2533.00

Holy Fish Wind Chime (India)

Today:

INR 2256.00

Shiva Wind Chime (India)

Today:

INR 2058.00

Double Cross Wind Chime (India)

Today:

INR 1821.00

King of the Jungle Wind Chime (India)

Today:

INR 1821.00

Pand-A-Monium Wind Chime (India)

Today:

INR 2097.00

German Shepherd Wind Chime (India)

Today:

INR 2058.00

Stegosaurus Wind Chime (India)

Today:

INR 2058.00

Mine, Mine, Mine Wind Chime (India)

Today:

INR 2176.00

Stop & Smell the Flowers Wind Chime (India)

Today:

INR 2493.00

Big Peace Chime (India)

Sale:

INR 1852.00

Moo! Wind Chime (India)

Today:

INR 2137.00

Captain of the Sea Wind Chime (India)

Today:

INR 2414.00

Bucky The Beaver Wind Chime (India)

Today:

INR 2137.00

A Little Peace Wind Chime (India)

Today:

INR 2216.00

Creepy Crawly Wind Chime (India)

Today:

INR 2137.00

Nanook of The North Wind Chime (India)

Today:

INR 2612.00

I Am The Walrus Wind Chime (India)

Today:

INR 2137.00

Orca Wind Chime (India)

Today:

INR 2058.00

Bun Angel Statue (Mexico)

Today:

INR 6729.00

Flower Angel Statue (Mexico)

Today:

INR 6729.00

Small Stone Elephant Statuette (Indonesia)

Sale:

INR 2386.00

4.7

(3 reviews)

Natural Round Pots (Egypt)

Today:

INR 3800.00

10 foods that can help you lose weight

Losing
weight is not just about reducing food intake and cutting things out of
your diet. There are a few food stuffs you can add to your diet which
can help with and potentially speed up weight loss. | Realbuzz India

11. Be it a short trip to the supermarket, or a visit to
  the local vegetable market, here is a list of foods that are packed with
  antioxidants, and you should definitely be getting them home.
  
  Tomatoes
  
  Probably the most versatile fruit (yes fruit!); tomatoes are loaded
  with lycopene, which is an amazing antioxidant that you can put to use.
  Also, tomatoes give you that extra boost of vitamins A and C, which help
  keep the body functioning to its optimum level.
  
  Best of all, the tomato ketchup that you use so liberally, also contains a huge amount of lycopene.
13. Corn
  
  A favorite in the monsoons, corn is packed full of antioxidants
  lutein, zeaxanthin and vitamin C. Plus, it helps protect your eyes, so
  be sure to load up on these on your next trip to the supermarket.
  
  Spinach
  
  You may hate it for all the reasons, but the fact is, Popeye got the
  girl (and his muscles too) thanks to this one single greenie. Loaded
  with iron, and an amazing blood purifier, spinach is one of the best
  foods to add to your diet. It also contains the antioxidant lutein, and
  the essentials beta carotene and zeaxanthin which help protect your body
  against the various ill-effects of free radical damage.
  
  Berries
  
  Blueberries, strawberries and raspberries are not just meant to be in
  your ice creams, make it a point to eat these fruits raw, or as juices.
  Loaded with vitamin C, anthocyanins and quercetin, these berries can be
  added to your morning cereal, or whip up a handful of berries with a
  cup of yogurt, for freshly prepared fruit yogurt.
  
  Bell peppers
  
  They come in three colors and make your salads and pizzas colorful,
  but that’s just food for the eye. It may seem to be untrue, but bell
  peppers have more vitamin C than an orange; all the more reason to add
  them to your pizza toppings. Also, the threesome is known for their
  abundance in vitamins A, C and E.
  
  Garlic
  
  It adds flavor to your dishes, and keeps your heart healthy, but
  there’s much more to this teeny tiny herb than just this. Garlic helps
  lower blood pressure and cholesterol and acts as a natural antibiotic.
  Just a clove of garlic contains vitamins A, C, E and the essential
  minerals selenium, sodium, iodine, iron, zinc, calcium, magnesium and
  potassium.
14. Brazil Nut
15. Cabbage, Broccoli,Brussels sprouts
16. Pomegranate
17. Garlic
18. Whole grain