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மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள்
TIPITAKA-ஸுத்தபிடக-போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்
- விழிப்புணர்வு மேல் ஆஜரா கிருத்தல் -
( மஹா+ ஸதிபத்தான)-Mahāsatipaṭṭhāna Sutta-
Iமெய்யார்வ தியானம் -F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு -நவஸிவதிக பப்ப-Section on the nine charnel grounds
தமிழில் திரிபிடக TIPITAKA in PALI, ENGLISH, SINHALA
Soõadaõóa
Sutta
through http://sarvajan.ambedkar.org
F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருஇந்தால், ஒரு நாள் இறந்த, அல்லது இரண்டு நாட்கள்
இறந்த, அல்லது மூன்று நாட்கள் இறந்த, வீங்கிய, சற்றே நீலமான மற்றும்
புரைத்துச் சீக்கொண்ட நிலையில், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய
ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல்
உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும்
அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(2)
க்
கொண்டிருந்தால்,காகங்களால் தின்னப்பட்டு, பருந்துகளால் தின்னப்பட்டு,
பிணந்தின்னிக் கழுகுகளால் தின்னப்பட்டு, நாரைகளால் தின்னப்பட்டு, நாய்களால்
தின்னப்பட்டு, புலிகளால் தின்னப்பட்டு, சிறுத்தைகளால் தின்னப்பட்டு,
பல்வேறு வகைப்பட்ட அசரீரிவஸ்துக்களால் தின்னப்பட்டு, அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(3)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசை மற்றும்
இரத்தத்துடன்,நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான
kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு
இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக
இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(4)
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம்
பூசப்பட்டு,நரம்புகளால்
ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(5)
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம்
இல்லாமல்,நரம்புகளால்
ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(6)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்
பார்த்துக் கொண்டிருந்தால், கழற்றபட்ட எலும்புகள் அங்குமிங்குமா சிதறலான,
இங்கே ஒரு கை எலும்பு, அங்கே ஒரு கால் எலும்பு, இங்கே ஒரு கணுக்கால்
எலும்பு, அங்கே ஒரு முழந்தாள் எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு
இடுப்பு எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு விலா எலும்பு, இங்கே
ஒரு தொடை எலும்பு, அங்கே ஒரு முதுகு எலும்பு, இங்கே ஒரு தண்டெலும்பு, அங்கே
ஒரு கழுத்து எலும்பு, இங்கே ஒரு தாடை எலும்பு, அங்கே ஒரு பல் எலும்பு,
அல்லது அங்கே ஒரு மண்டை ஓடு என அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய
ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல்
உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும்
அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(7)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்
பார்த்துக் கொண்டிருந்தால்,எலும்புகள் கடல்நுரை போல் வெண்மையாக இருந்தால்,
அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya
உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும்
இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(8)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்
பார்த்துக் கொண்டிருந்தால்,எலும்புகள் ஒரு ஆண்டுக்கு மேலே பழையதாகி
குவியல் போல் இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(9)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்
பார்த்துக் கொண்டிருந்தால்,சீரழிந்த எலும்புகள் பொடியாகி இருந்தால், அவர்
இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(1)
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ ekāha·mataṃ vā dvīha·mataṃ vā tīha·mataṃ vā uddhumātakaṃ
vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
Iti ajjhattaṃ
vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati,
ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā
pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya
paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati.
Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Puna ca·paraṃ,
bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ
kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ
kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ
dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā
pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(2)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ
sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ
pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(3)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ
ni·maṃsa·lohita·makkhitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(4)
una ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ
apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati:
‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(5)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni
apagata·sambandhāni disā vidisā vikkhittāni, aññena hatth·aṭṭhikaṃ
aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena jaṅgh·aṭṭhikaṃ aññena
ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena phāsuk·aṭṭhikaṃ aññena
piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena gīv·aṭṭhikaṃ aññena
hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena sīsakaṭāhaṃ, so imam·eva
kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti.
(6)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni
saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(7)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni puñja·kitāni
terovassikāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(8)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni
cuṇṇaka·jātāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(9)
Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
(1)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, one day dead, or two days dead or three
days dead, swollen, bluish and festering, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(2)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, being eaten by crows, being eaten by
hawks, being eaten by vultures, being eaten by herons, being eaten by
dogs, being eaten by tigers, being eaten by panthers, being eaten by
various kinds of beings, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(3)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton with flesh and blood, held
together by tendons, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(4)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh and smeared
with blood, held together by tendons, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(5)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh nor blood, held
together by tendons, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(6)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, disconnected bones scattered here and
there, here a hand bone, there a foot bone, here an ankle bone, there a
shin bone, here a thigh bone, there a hip bone, here a rib, there a back
bone, here a spine bone, there a neck bone, here a jaw bone, there a
tooth bone, or there the skull, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, the bones whitened like a seashell, he
considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, heaped up bones over a year old, he
considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, rotten bones reduced to powder, he
considers this very kāya (body): “This kāya (body)also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
| 4 |
Soõadaõóa |
Suttantapiñake
Dãghanikàyo
Sãlakkhandhavaggo
Namo tassa bhagavato arahato sammàsambuddhassa.
4 Soõadaõóasuttaü
1. Evaü
me sutaü. Ekaü samayaü bhagavà aïgesu càrikaü caramàno mahatà
bhikkhusaïghena saddhiü pa¤camattehi bhikkhusatehi yena campà
tadavasari. Tatra sudaü bhagavà campàyaü viharati gaggaràya pokkharaõiyà
tãre.
Tena kho pana
samayena soõadaõóo bràhmaõo campaü ajjhàvasati sattussadaü
satiõakaññhodakaü sadha¤¤aü ràjabhoggaü ra¤¤à màgadhena seniyena
bimbisàrena dinnaü ràjadàyaü brahmadeyyaü.
2. Assosuü kho
campeyyakà bràhmaõagahapatikà “samaõo khalu bho gotamo sakyaputto
sakyakulà pabbajito aïgesu càrikaü caramàno mahatà bhikkhusaïghena
saddhiü pa¤camattehi bhikkhusatehi campaü anuppatto, campàyaü viharati
gaggaràya pokkharaõiyà tãre. Taü kho pana bhavantaü gotamaü evaü kalyàõo
kittisaddo abbhuggato: “itipi so bhagavà arahaü sammàsambuddho
vijjàcaraõasampanno sugato lokavidå anuttaro purisadammasàrathã satthà
devamanussànaü buddho bhagavà’ti. So imaü lokaü sadevakaü samàrakaü
sabrahmakaü sassamaõabràhmaõiü pajaü sadevamanussaü sayaü abhi¤¤à
sacchikatvà pavedeti. So dhammaü deseti àdikalyàõaü majjhekalyàõaü
pariyosànakalyàõaü sàtthaü sabya¤janaü kevalaparipuõõaü parisuddhaü
brahmacariyaü pakàseti. Sàdhu kho pana tathàråpànaü arahataü dassanaü
hotã”ti.
3. [PTS Page
112] [\q 112/] atha kho campeyyakà bràhmaõagahapatikà campàya
nikkhamitvà saïghasaïghã gaõãbhåtà yena gaggarà pokkharaõã
tenupasaïkamanti.
4. Tena kho
pana samayena soõadaõóo bràhmaõo uparipàsàde divàseyyaü upagato hoti.
Addasà kho soõadaõóo bràhmaõo campeyyake bràhmaõagahapatike campàya
nikkhamitvà saïghasaïghã gaõãbhåte yena gaggarà pokkharaõã
tenupasaïkamante. Disvà khattaü àmantesi: “kinnu kho bho khatte
campeyyakà bràhmaõagahapatikà campàya nikkhamitvà saïghasaïghã gaõãbhåtà
yena gaggarà pokkharaõã tenupasaïkamantã?”Ti
[BJT Page 224] [\x 224/]
“Atthi kho bho
samaõo gotamo sakyaputto sakyakulà pabbajito aïgesu càrikaü caramàno
mahatà bhikkhusaïghena saddhiü pa¤camattehi bhikkhusatehi campaü
anuppatto campàya viharati gaggaràya pokkharaõiyà tãre. Taü kho pana
bhavantaü gotamaü evaü kalyàõo kittisaddo abbhuggato: ‘itipi so bhagavà
arahaü sammàsambuddho vijjàcaraõasampanno sugato lokavidå anuttaro
purisadammasàrathã satthà devamanussànaü buddho bhagavà’ti. Tamete
bhavantaü gotamaü dassanàya upasaïkamantã”ti.
5. Tena hi bho
khatte yena campeyyakà bràhmaõagahapatikà tenupasaïkama. Upasaïkamitvà
campeyyake bràhmaõagahapatike evaü vadehi: “soõadaõóo bho bràhmaõo
evamàha: ‘àgamentu kira bhavanto soõadaõóo’pi bràhmaõo samaõaü gotamaü
dassanàya upasaïkamissatã”ti.
‘Evaü bho’ti
kho so khattà soõadaõóassa bràhmaõassa pañissutvà yena campeyyakà
bràhmaõagahapatikà tenupasaïkami. Upasaïkamitvà campeyyake bràhmaõa
gahapatike etadavoca: [PTS Page 113] [\q 113/] “soõadaõóo bho bràhmaõo
evamàha: “àgamentå kira bhavanto. Soõadaõóo’pi bràhmaõo samaõaü gotamaü
dassanàya upasaïkamissatã”ti.
6. Tena kho
pana samayena nànàverajjakànaü bràhmaõànaü pa¤camattàni bràhmaõasatàni
campàyaü pañivasanti kenacideva karaõãyena. Assosuü kho te bràhmaõà:
’soõadaõóo kira bràhmaõo samaõaü gotamaü dassanàya upasaïkamissatã’ti.
Atha kho te bràhmaõà yena soõadaõóo bràhmaõo tenupasaïkamiüsu.
Upasaïkamitvà soõadaõóaü bràhmaõaü etadavocuü: ’saccaü kira bhavaü
soõadaõóo samaõaü gotamaü dassanàya upasaïkamissatã’?”Ti
“Evaü kho me bho hoti ahampi samaõaü gotamaü dassanàya upasaïkamissàmã”ti.
7. “Mà bhavaü
soõadaõóo samaõaü gotamaü dassanàya upasaïkami. Na arahati bhavaü
soõadaõóo samaõaü gotamaü dassanàya upasaïkamituü. Sace bhavaü soõadaõóo
samaõaü gotamaü dassanàya upasaïkamissati, bhoto soõadaõóassa yaso
hàyissati samaõassa gotamassa yaso abhivaóóhissati. Yampi bhoto
soõadaõóassa yaso hàyissati samaõassa gotamassa yaso abhivaóóhissati,
iminà païgena na arahati bhavaü soõadaõóo samaõaü gotamaü dassanàya
upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü soõadaõóaü
dassanàya upasaïkamituü.
[BJT Page 226] [\x 226/]
Bhavaü hi
soõadaõóo ubhato sujàto màtito ca pitito ca, saüsuddhagahaõiko yàva
sattamà pitàmahayugà, akkhitto anupakkuññho jàtivàdena.
Yampi bhavaü
soõadaõóo ubhato sujàto màtito ca pitito ca, saüsuddhagahaõiko yàva
sattamà pitàmahayugà, akkhitto anupakkuññho jàtivàdena. Iminà païgena na
arahati bhavaü soõadaõóo samaõaü gotamaü dassanàya upasaïkamituü.
Samaõo tveva gotamo arahati bhavantaü soõadaõóaü dassanàya
upasaïkamituü.
Bhavaü hi soõadaõóo aóóho mahaddhano mahàbhogo.
Yampi bhavaü
soõadaõóo aóóho mahaddhano mahàbhogo. Iminà païgena na arahati bhavaü
soõadaõóo samaõaü gotamaü dassanàya upasaïkamituü. Samaõo tveva gotamo
arahati bhavantaü soõadaõóaü dassanàya upasaïkamituü.
Bhavaü hi
soõadaõóo [PTS Page 114] [\q 114/] ajjhàyako mantadharo tiõõaü vedànaü
pàragå sanighaõóukeñubhànaü sàkkharappabhedànaü itihàsapa¤camànaü,
padako, veyyàkaraõo, lokàyatamahàpurisalakkhaõesu anavayo.
Yampi bhavaü
soõadaõóo ajjhàyako mantadharo tiõõaü vedànaü pàragå
sanighaõóukeñubhànaü sàkkharappabhedànaü itihàsapa¤camànaü, padako,
veyyàkaraõo, lokàyatamahàpurisalakkhaõesu anavayo. Iminà païgena na
arahati bhavaü soõadaõóo samaõaü gotamaü dassanàya upasaïkamituü. Samaõo
tveva gotamo arahati bhavantaü soõadaõóaü dassanàya upasaïkamituü.
Bhavaü hi
soõadaõóo abhiråpo dassanãyo pàsàdiko paramàya vaõõapokkharatàya
samannàgato brahmavaõõã brahmavaccasã, akkhuddàvakàso dassanàya.
Yampi bhavaü
soõadaõóo abhiråpo dassanãyo pàsàdiko paramàya vaõõapokkharatàya
samannàgato brahmavaõõã brahmavaccasã, akkhuddàvakàso dassanàya. Iminà
païgena na arahati bhavaü soõadaõóo samaõaü gotamaü dassanàya
upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü soõadaõóaü
dassanàya upasaïkamituü.
Bhavaü hi soõadaõóo sãlavà vuddhasãlã vuddhasãlena samannàgato.
Yampi bhavaü
soõadaõóo sãlavà vuddhasãlã vuddhasãlena samannàgato. Iminà païgena na
arahati bhavaü soõadaõóo samaõaü gotamaü dassanàya upasaïkamituü. Samaõo
tveva gotamo arahati bhavantaü soõadaõóaü dassanàya upasaïkamituü.
Bhavaü hi soõadaõóo kalyàõavàco kalyàõavàkkaraõo, poriyà vàcàya samannàgato vissaññhàya anelagalàya atthassa vi¤¤àpaniyà.
Yampi bhavaü
soõadaõóo kalyàõavàco kalyàõavàkkaraõo, poriyà vàcàya samannàgato
vissaññhàya anelagalàya atthassa vi¤¤àpaniyà. Iminà païgena na arahati
bhavaü soõadaõóo samaõaü gotamaü dassanàya upasaïkamituü. Samaõo tveva
gotamo arahati bhavantaü soõadaõóaü dassanàya upasaïkamituü.
Bhavaü hi
soõadaõóo bahunnaü àcariyapàcariyo, tãõi màõavakasatàni mante vàceti.
Bahå kho pana nànàdisà nànàjanapadà màõavakà àgacchanti bhoto
soõadaõóassa santike mantatthikà mante adhãyitukàmà.
Yampi bhavaü
soõadaõóo bahunnaü àcariyapàcariyo, tãõi màõavasatàni mante vàceti. Bahå
kho pana nànàdisà nànàjanapadà màõavakà àgacchanti bhoto soõadaõóassa
santike mantatthikà mante adhãyitukàmà. Iminà païgena na arahati bhavaü
soõadaõóo samaõaü gotamaü dassanàya upasaïkamituü. Samaõo tveva gotamo
arahati bhavantaü soõadaõóaü dassanàya upasaïkamituü.
Bhavaü hi soõadaõóo jiõõo vuddho mahallako addhagato vayo anuppatto. Samaõo gotamo taruõo ceva taruõapabbajito ca.
Yampi bhavaü
soõadaõóo jiõõo vuddho mahallako addhagato vayo anuppatto. Samaõo gotamo
taruõo ceva taruõapabbajito ca. Iminà païgena na arahati bhavaü
soõadaõóo samaõaü gotamaü dassanàya upasaïkamituü. Samaõo tveva gotamo
arahati bhavantaü soõadaõóaü dassanàya upasaïkamituü.
Bhavaü hi soõadaõóo ra¤¤o màgadhassa seniyassa bimbisàrassa sakkato garukato mànito påjito apacito.
Yampi bhavaü
soõadaõóo ra¤¤o màgadhassa seniyassa bimbisàrassa sakkato garukato
mànito påjito apacito. Iminà païgena na arahati bhavaü soõadaõóo samaõaü
gotamaü dassanàya upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü
soõadaõóaü dassanàya upasaïkamituü.
Bhavaü hi soõadaõóo bràhmaõassa pokkharasàtissa sakkato garukato mànito påjito apacito.
Yampi bhavaü
soõadaõóo bràhmaõassa pokkharasàtissa sakkato garukato mànito påjito
apacito. Iminà païgena na arahati bhavaü soõadaõóo samaõaü gotamaü
dassanàya upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü
soõadaõóaü dassanàya upasaïkamituü.
[BJT Page 228] [\x 228/]
Bhavaü hi
soõadaõóo campaü ajjhàvasati sattussadaü satiõakaññhodakaü sadha¤¤aü
ràjabhoggaü ra¤¤à màgadhena seniyena bimbisàrena dinnaü ràjadàyaü
brahmadeyyaü.
Yampi bhavaü
soõadaõóo campaü ajjhàvasati sattussadaü satiõakaññhodakaü sadha¤¤aü
ràjabhoggaü ra¤¤à màgadhena seniyena bimbisàrena dinnaü ràjadàyaü
brahmadeyyaü, iminà païgena na arahati bhavaü soõadaõóo samaõaü gotamaü
dassanàya upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü
soõadaõóaü dassanàya upasaïkamitunti.
8. Evaü vutte
soõadaõóo bràhmaõo te bràhmaõe etadavoca: [PTS Page 115] [\q 115/] tena
hi bho mamapi suõàtha, yathà mayameva arahàma taü bhavantaü gotamaü
dassanàya upasaïkamituü natveva arahati so bhavaü gotamo amhàkaü
dassanàya upasaïkamituü. Samaõo khalu bho gotamo ubhato sujàto màtito ca
pitito ca, saüsuddhagahaõiko yàva sattamà pitàmahayugà, akkhitto
anupakkuññho jàtivàdena.
Yampi bho
samaõo gotamo ubhato sujàto màtito ca pitito ca, saüsuddhagahaõiko yàva
sattamà pitàmahayugà, akkhitto anupakkuññho jàtivàdena, iminàpaïgena na
arahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho
mayameva arahàma taü bhavantaü gotamaü dassanàya usaïkamituü.
Samaõo khalu bho gotamo mahantaü ¤àtisaïghaü ohàya pabbajito.
Yampi bho
samaõo gotamo mahantaü ¤àtisaïghaü ohàya pabbajito, iminàpaïgena na
arahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho
mayameva arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu bho gotamo pahåtaü hira¤¤asuvaõõaü ohàya pabbajito bhåmigata¤ca vehàsaññha¤ca.
Yampi bho
samaõo gotamo pahåtaü hira¤¤asuvaõõaü ohàya pabbajito bhåmigata¤ca
vehàsaññha¤ca, iminàpaïgena na arahati so bhavaü gotamo amhàkaü
dassanàya upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü
dassanàya upasaïkamituü.
Samaõo khalu
bho gotamo daharo’va samàno yuvà susu kàëakeso bhadrena yobbaõena
samannàgato pañhamena vayasà agàrasmà anagàriyaü pabbajito.
Yampi bho
samaõo gotamo daharo’va samàno yuvà susu kàëakeso bhadrena yobbaõena
samannàgato pañhamena vayasà agàrasmà anagàriyaü pabbajito, iminàpaïgena
na arahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho
mayameva arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu
bho gotamo akàmakànaü màtàpitunnaü assumukhànaü rudantànaü kesamassuü
ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà anagàriyaü pabbajito.
Yampi bho
samaõo gotamo akàmakànaü màtàpitunnaü assumukhànaü rudantànaü kesamassuü
ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà anagàriyaü pabbajito,
iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
Samaõo khalu
bho gotamo abhiråpo dassanãyo pàsàdiko paramàya vaõõapokkharatàya
samannàgato brahmavaõõã brahmavaccasã akkhuddàvakàso dassanàya.
Yampi bho
samaõo gotamo abhiråpo dassanãyo pàsàdiko paramàya vaõõapokkharatàya
samannàgato brahmavaõõã brahmavaccasã akkhuddàvakàso dassanàya,
iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
Samaõo khalu bho gotamo sãlavà ariyasãli kusalasãlã kusalasãlena samannàgato.
Yampi bho
samaõo gotamo sãlavà ariyasãli kusalasãli kusalasãlena samannàgato,
iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
[BJT Page 230] [\x 230/]
Samaõo khalu bho gotamo kalyàõavàco kalyàõavàkkaraõo poriyà vàcàya samannàgato vissaññhàya anelagalàya atthassa vi¤¤àpaniyà.
Yampi bho
samaõo gotamo kalyàõavàco kalyàõavàkkaraõo poriyà vàcàya samannàgato
vissaññhàya anelagalàya atthassa vi¤¤àpaniyà, iminàpaïgena na arahati so
bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho mayameva
arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu bho gotamo bahunnaü àcariyapàcariyo.
Yampi bho
samaõo gotamo bahunnaü àcariyapàcariyo, iminàpaïgena na arahati so
bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho mayameva arahàma
taü bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu bho gotamo khãõakàmaràgo vigatacàpallo.
Yampi bho
samaõo gotamo khãõakàmaràgo vigatacàpallo, iminàpaïgena na arahati so
bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho mayameva arahàma
taü bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu bho gotamo kammavàdã kiriyavàdã apàpapurekkhàro brahma¤¤àya pajàya.
Yampi bho
samaõo gotamo kammavàdã kiriyavàdã apàpapurekkhàro brahma¤¤àya pajàya,
iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
Samaõo khalu bho gotamo uccà kulà pabbajito asambhinnakhattiyakulà.
Yampi bho
samaõo gotamo uccà kulà pabbajito asambhinnakhattiyakulà, iminàpaïgena
na arahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho
mayameva arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu bho gotamo aóóhà kulà pabbajito mahaddhanà mahàbhogà.
Yampi bho
samaõo gotamo aóóhà kulà pabbajito mahaddhanà mahàbhogà, iminàpaïgena na
arahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho
mayameva arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
[PTS Page 116] [\q 116/] samaõaü khalu bho gotamaü tiroraññhà tirojanapadà sampucchituü àgacchanti.
Yampi bho
samaõaü gotamaü tiroraññhà tirojanapadà sampucchituü àgacchanti,
iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
Samaõaü khalu bho gotamaü anekàni devatàsahassàni pàõehi saraõaü gatàni.
Yampi bho
samaõaü gotamaü anekàni devatàsahassàni pàõehi saraõaü gatàni,
iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
Samaõaü khalu
bho gotamaü evaü kalyàõo kittisaddo abbhuggato ‘itipi so bhagavà arahaü
sammàsambuddho vijjàcaraõasampanno sugato lokavidå anuttaro
purisadammasàrathã satthà devamanussànaü buddho bhagavà’ti.
Yampi bho
samaõaü gotamaü evaü kalyàõo kittisaddo abbhuggato ‘itipi so bhagavà
arahaü sammàsambuddho vijjàcaraõasampanno sugato lokavidå anuttaro
purisadammasàrathã satthà devamanussànaü buddho bhagavà’ti, iminàpaïgena
na arahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho
mayameva arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu bho gotamo dvattiüsamahàpurisalakkhaõehi samannàgato.
Yampi bho
samaõo gotamo dvattiüsamahàpurisalakkhaõehi samannàgato, iminàpaïgena na
arahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho
mayameva arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu bho gotamo ehisàgatavàdã sakhilo sammodako abbhàkuñiko uttànamukho pubbabhàsã.
Yampi bho
samaõo gotamo ehisàgatavàdã sakhilo sammodako abbhàkuñiko uttànamukho
pubbabhàsã, iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
Samaõo khalu bho gotamo catunnaü parisànaü sakkato garukato mànito påjito apacito.
Yampi bho
samaõo gotamo catunnaü parisànaü sakkato garukato mànito påjito apacito,
iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
Samaõe khalu bho gotame bahå devà manussà ca abhippasannà.
Yampi bho
samaõe gotame bahå devà manussà ca abhippasannà, iminàpaïgena na arahati
so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho mayameva
arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
[BJT Page 232] [\x 232/]
Samaõo khalu bho gotamo yasmiü gàme và nigame và pañivasati, na tasmiü gàme và nigame và amanussà manusse viheñhenti.
Yampi bho
samaõo gotamo yasmiü gàme và nigame và pañivasati, na tasmiü gàme và
nigame và amanussà manusse viheñhenti, iminàpaïgena na arahati so bhavaü
gotamo amhàkaü dassanàya upasaïkamituü. Atha kho mayameva arahàma taü
bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu bho gotamo saïghã gaõã gaõàcariyo puthutitthakarànaü aggamakkhàyati.
Yampi bho
samaõo gotamo saïghã gaõã gaõàcariyo puthutitthakarànaü aggamakkhàyati,
iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
Yathà kho pana
bho ekesaü samaõabràhmaõànaü yathà và tathà và yaso samudàgacchati na
hevaü samaõassa gotamassa yaso samudàgato. Atha kho anuttaràya
vijjàcaraõasampadàya samaõassa gotamassa yaso samudàgato. . .
Samaõaü khalu bho gotamaü ràjà màgadho seniyo bimbisàro saputto sabhariyo sapariso sàmacco pàõehi saraõaü gato.
Yampi bho
samaõaü gotamaü ràjà màgadho seniyo bimbisàro saputto sabhariyo sapariso
sàmacco pàõehi saraõaü gato, iminàpaïgena na arahati so bhavaü gotamo
amhàkaü dassanàya upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü
gotamaü dassanàya upasaïkamituü.
Samaõaü khalu bho gotamaü ràjà pasenadã kosalo saputto sabhariyo sapariso sàmacco pàõehi saraõaü gato.
Yampi bho
samaõaü gotamaü ràjà pasenadã kosalo saputto sabhariyo sapariso sàmacco
pàõehi saraõaü gato, iminàpaïgena na arahati so bhavaü gotamo amhàkaü
dassanàya upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü
dassanàya upasaïkamituü.
Samaõaü khalu bho gotamaü bràhmaõo pokkharasàtã saputto sabhariyo sapariso sàmacco pàõehi saraõaü gato.
Yampi bho
samaõaü gotamaü bràhmaõo pokkharasàtã saputto sabhariyo sapariso sàmacco
pàõehi saraõaü gato. Iminàpaïgena na arahati so bhavaü gotamo amhàkaü
dassanàya upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü
dassanàya upasaïkamituü.
Samaõo khalu bho gotamo ra¤¤o màgadhassa seniyassa bimbisàrassa sakkato garukato mànito påjito apacito.
Yampi bho
samaõo gotamo ra¤¤o màgadhassa seniyassa bimbisàrassa sakkato garukato
mànino påjito apacito, iminàpaïgena na arahati so bhavaü gotamo amhàkaü
dassanàya upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü
dassanàya upasaïkamituü.
Samaõo khalu bho gotamo ra¤¤o pasenadissa kosalassa sakkato garukato mànito påjito apacito.
Yampi bho
samaõo gotamo ra¤¤o pasenadissa kosalassa sakkato garukato mànito påjito
apacito, iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
Samaõo khalu bho gotamo bràhmaõassa pokkharasàtissa sakkato garukato mànito påjito apacito.
Yampi bho
samaõo gotamo bràhmaõassa pokkharasàtissa sakkato garukato mànito påjito
apacito, iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
[PTS Page 117]
[\q 117/] samaõo khalu bho gotamo campaü anuppatto campàyaü viharati
gaggaràya pokkharaõiyà tãre. Ye kho pana bho keci samaõà và bràhmaõà và
amhàkaü gàmakkhettaü àgacchanti, atithã no te honti. Atithã kho
panamhehi sakkàtabbà garukàtabbà mànetabbà påjetabbà apacetabbà. Yampi
bho samaõo gotamo campaü anuppatto campàyaü viharati gaggaràya
pokkharaõiyà tãre. Atithamhàkaü samaõo gotamo. Atithi kho panamhehi
sakkàtabbo garukàtabbo mànetabbo påjetabbo apacetabbo. Iminàpaïgena na
arahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho pana
mayameva arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
Ettake kho
ahaü bho tassa bhoto gotamassa guõe pariyàpuõàmi. No ca kho so bhavaü
gotamo ettakavaõõo. Aparimàõavaõõo hi so bhavaü gotamo”ti.
[BJT Page 234] [\x 234/]
9. Evaü vutte
te bràhmaõà soõadaõóaü bràhmaõaü etadavocuü: ‘yathà kho bhavaü soõadaõóo
samaõassa gotamassa vaõõe bhàsati ito ce’pi so bhavaü gotamo yojanasate
viharati, alameva saddhena kulaputtena dassanàya upasaïkamituü api
puñosena1. Tena hi bho sabbeva mayaü samaõaü gotamaü dassanàya
upasaïkamissàmà”ti.
Atha kho soõadaõóo bràhmaõo mahatà bràhmaõagaõena saddhiü yena gaggarà pokkharaõã tenupasaïkami.
10. Atha kho
soõadaõóassa bràhmaõassa tirovanasaõóagatassa evaü cetaso parivitakko
udapàdi: “aha¤ceva kho pana samaõaü gotamaü pa¤haü puccheyyaü, tatra ce
maü samaõo gotamo evaü vadeyya: ‘na kho esa bràhmaõa pa¤ho evaü
pucchãtabbo, evaü nàmesa buhmaõa pa¤ho pucchitabbo’ti. Tena maü ayaü
parisà paribhaveyya: ‘bàlo soõadaõóo bràhmaõo abyatto, [PTS Page 118]
[\q 118/] nàsakkhi samaõaü gotamaü yoniso pa¤haü pucchitunti’. Yaü kho
panàyaü parisà paribhaveyya, yaso’pi tassa hàyetha, yassa kho pana yaso
hàyetha bhogà’pi tassa hàyeyyuü. Yasoladdhà kho panamhàkaü bhogà.
Ma¤ceva kho pana samaõo gotamo pa¤haü puccheyya, tassa càhaü pa¤hassa
veyyàkaraõena cittaü na àràdheyyaü, tatra ce maü samaõo gotamo evaü
vadeyya: ‘na kho esa bràhmaõa pa¤ho evaü vyàkàtabbo. Evaü nàmesa
bràhmaõa pa¤ho vyàkàtabbo’ti, tena maü ayaü parisà paribhaveyya: ‘bàlo
soõaõóo bràhmaõo, abyatto nàsakkhi samaõassa gotamassa pa¤hassa
veyyàkaraõena cittaü àràdhetunti. Yaü kho panàyaü parisà paribhaveyya,
yaso’pi tassa hàyetha. Yassa kho pana yaso hàyetha bhogàpi tassa
hàyeyyuü. Yasoladdhà kho panamhàkaü bhogà. Ahaü ceva kho pana evaü
samãpagato samàno adisvà’va samaõaü gotamaü nivatteyyaü, tena maü ayaü
parisà paribhaveyya: ‘bàlo soõadaõóo bràhmaõo abyatto mànatthaddho bhãto
ca. No visahi samaõaü gotamaü dassanàya upasaïkamituü. Kathaü hi nàma
samãpagato samàno adisvà samaõaü gotamaü nivattissatã?’Ti. Yaü kho
panàyaü parisà paribhaveyya yaso’pi tassa hàyetha. Yassa kho pana yaso
hàyetha, bhogà’pi tassa hàyeyyuü. Yasoladdhà kho panamhàkaü bhogà”ti.
11. Atha kho
soõadaõóo bràhmaõo yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavatà
saddhiü sammodi. Sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü
nisãdi. Campeyyakàpi kho bràhmaõagahapatikà appekacce bhagavantaü
abhivàdetvà ekamantaü nisãdiüsu. Appekacce bhagavatà saddhiü sammodiüsu.
Sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü nisãdiüsu.
Appekacce yena bhagavà tena¤jaliü panàmetvà ekamantaü nisãdiüsu.
Appekacce nàmagottaü sàvetvà ekamantaü nisãdiüsu. Appekacce tuõhãbhåtà
ekamantaü nisãdiüsu.
1. Puñaüsenàti’pi pàñho kesuci potthakesu.
[BJT Page 236] [\x 236/]
12. [PTS Page
119] [\q 119/] tatrapi sudaü soõadaõóo bràhmaõo etadeva
bahulamanuvitakkento nisinno hoti. “Ahaü ceva kho pana samaõaü gotamaü
pa¤haü puccheyyaü tatra ce maü samaõo gotamo evaü vadeyya ‘na kho esa
bràhmaõa pa¤ho pucchãtabbo’ti, tena maü ayaü parisà paribhaveyya ‘bàlo
soõadaõóo bràhmaõo abyatto, nàsakkhi samaõaü gotamaü yoniso pa¤haü
pucachitunti’ yaü kho panàyaü parisà paribhaveyya yaso’pi tassa hàyetha.
Yassa kho pana yaso hàyetha bhogàpi tassa hàyeyyuü. Yasoladdhà kho
panamhàkaü bhogà. Ma¤ceva kho pana samaõo gotamo pa¤haü puccheyya, tassa
càhaü pa¤hassa veyyàkaraõena cittaü na àràdheyyaü, tatra ce maü samaõo
gotamo evaü vadeyya ‘na kho esa bràhmaõa, pa¤ho evaü vyàkàtabbo, evaü
nàmesa bràhmaõa pa¤ho vyàkàtabbo’ti, tena maü ayaü parisà paribhaveyya:
‘bàlo soõadaõóo bràhmaõo abyatto, nàsakkhi samaõassa gotamassa pa¤hassa
veyyàkaraõena cittaü àràdhetunti. ‘ Yaü kho panàyaü parisà paribhaveyya
yaso’pi tassa hàyetha yassa kho pana yaso hàyetha bhogàpi tassa
hàyeyyuü. Yasoladdhà kho panambhàkaü bhogà. Aho vata maü samaõo gotamo
sake àcariyake tevijjake pa¤haü puccheyya. Addhàvatassàhaü cittaü
àràdheyyaü pa¤hassa veyyàkaraõenà”ti.
13. Atha kho
bhagavato soõadaõóassa bràhmaõassa cetasà cetoparivitakkama¤¤àya
etadahosi: “viha¤¤ati kho ayaü soõadaõóo bràhmaõo sakena cittena.
Yannånàhaü soõadaõóaü bràhmaõaü sake àcariyake tevijjake pa¤haü
puccheyyanti. “
Atha kho
bhagavà soõadaõóaü bràhmaõaü etadavoca: “katãhi pana bràhmaõa aïgehi
samannàgataü bràhmaõà bràhmaõaü pa¤¤apenti bràhmaõo’smãti ca vadamàno
sammà vadeyya na ca pana musàvàdaü àpajjeyyà?”Ti
14. Atha kho
soõadaõóassa bràhmaõassa etadahosi: [PTS Page 120] [\q 120/] yaü vata no
ahosi icchitaü, yaü àkaïkhitaü, yaü adhippetaü, yaü abhipatthitaü ‘aho
vata maü samaõo gotamo sake àcariyake tevijjake pa¤haü puccheyya, addhà
vatassàhaü cittaü àràdheyyaü pa¤hassa veyyàõenà’ti, tatra maü samaõo
gotamo sake àcariyake tevijjake pa¤haü pucchati. Addhà vatassàhaü cittaü
àràdhessàmi pa¤hassa veyyàkaraõenà’ti.
15. Atha kho
soõadaõóo bràhmaõo abbhunnàmetvà kàyaü anuviloketvà parisaü bhagavantaü
etadavoca: “pa¤cahi bho gotama aïgehi samannàgataü bràhmaõà bràhmaõaü
pa¤¤àpenti ‘bràhmaõo’smãti ca vadamàno sammà vadeyya na ca pana
musàvàdaü àpajjeyya. Katamehi pa¤cahi? Idha bho gotama bràhmaõo ubhato
sujàto hoti màtito ca pitito ca, saüsuddhagahaõiko yàva sattamà
pitàmahayugà, akkhitto anupakkuññho jàtivàdena. Ajjhàyako hoti
mantadharo tiõõaü vedànaü pàragå sanighaõóukeñubhànaü
sàkkharappabhedànaü itihàsapa¤camànaü, padako veyyàkaraõo
lokàyatamahàpurisalakkhaõesu anavayo:
[BJT Page 238] [\x 238/]
Abhiråpo hoti
dassanãyo pàsàdiko paramàya vaõõapokkharatàya samannàgato, brahmavaõõã
brahmavaccasã akkhuddàvakàso dassanàya. Sãlavà hoti vuddhasãlã
vuddhasãlena samannàgato, paõóito ca hoti medhàvã, pañhamo và dutiyo và
sujaü paggaõhantànaü. Imehi kho bho gotama pa¤cahi aïgehi samannàgataü
bràhmaõà bràhmaõaü pa¤¤àpenti. Bràhmaõo’smãti ca vadamàno sammà vadeyya
na ca pana musàvàdaü àpajjeyyàti.
16. “Imesaü
pana bràhmaõa pa¤cannaü aïgànaü sakkà ekaü aïgaü ñhapetvà catåhi aïgehi
samannàgataü bràhmaõaü pa¤¤àpetuü bràhmaõo’smãti ca vadamàno sammà
vadeyya na ca pana musàvàdaü àpajjeyyà?”Ti.
17. “Sakkà bho
gotama. Imesaü hi bho gotama pa¤cannaü aïgànaü vaõõaü ñhapayàma. Kiü hi
vaõõo karissati? Yato kho bho gotama bràhmaõo ubhato sujàto hoti màtito
ca pitito ca, saüsuddhagahaõiko yàva sattamà [PTS Page 121] [\q 121/]
pitàmahayugà, akkhitto anupakkuññho jàtivàdena. Ajjhàyako ca hoti
mantadharo, tiõõaü vedànaü pàragå sanighaõóukeñubhànaü
sàkkharappabhedànaü itihàsapa¤camànaü, padako, veyyàkaraõo,
lokàyatamahàpurisalakkhaõesu anavayo. Sãlavà ca hoti vuddhasãlã
vuddhasãlena samannàgato, paõóito ca hoti medhàvã pañhamo và dutiyo và
sujaü paggaõhantànaü. Imehi kho bho gotama catåhaïgehi samannàgataü
bràhmaõà bràhmaõaü pa¤¤àpenti bràhmaõo’smãti ca vadamàno sammà vadeyya,
na ca pana musàvàdaü àpajjeyyà”ti.
18. “Imesaü
pana bràhmaõa catunnaü aïgànaü sakkà ekaü aïgaü ñhapayitvà tãhi aïgehi
samannàgataü bràhmaõaü pa¤¤àpetuü bràhmaõosmãti ca vadamàno sammà
vadeyya na ca pana musàvàdaü àpajjeyyà?”Ti.
19. “Sakkà bho
gotama. Imesaü hi bho gotama catunnaü aïgànaü mante ñhapayàma. Kiü hi
mantà karissanti? Yato kho bho gotama bràhmaõo ubhato sujàto hoti màtito
ca pitito ca, saüsuddhagahaõiko yàva sattamà pitàmahayugà, akkhitto
anupakkuññho jàtivàdena, sãlavà ca hoti vuddhasãlã vuddhasãlena
samannàgato, paõóito ca hoti medhàvã, pañhamo và dutiyo và sujaü
paggaõhantànaü. Imehi kho bho gotama catåhaïgehi samannàgataü bràhmaõà
bràhmaõaü pa¤¤àpenti bràhmaõo’smãti ca vadamàno sammà vadeyya na ca pana
musàvàdaü àpajjeyyà”ti.
[BJT Page 240] [\x 240/]
20. “Imesaü
pana bràhmaõa tiõõaü aïgànaü sakkà ekaü aïgaü ñhapetvà dvãhaïgehi
samannàgataü bràhmaõaü pa¤¤àpetuü, bràhmaõosmãti ca vadamàno sammà
vadeyya na ca pana musàvàdaü àpajjeyyà?”Ti.
21. “Sakkà bho
gotama, imesaü hi bho gotama tiõõaü aïgànaü jàtiü ñhapayàma. Kiü hi
jàti karissati? Yato kho bho gotama bràhmaõo sãlavà hoti vuddhasãlã
vuddhasãlena samannàgato, paõóito ca hoti medhàvã pañhamo và dutiyo và
sujaü paggaõhantànaü. Imehi kho bho gotama dvãhaïgehi samannàgataü
bràhmaõà bràhmaõaü pa¤¤àpenti. Bràhmaõo’smãti ca vadamàno sammà vadeyya
na ca pana musàvàdaü àpajjeyyà”ti.
22. [PTS Page
122] [\q 122/] evaü vutte te bràhmaõà soõadaõóaü bràhmaõaü etadavocuü:
“mà bhavaü soõadaõóo evaü avaca. Mà bhavaü soõadaõóo evaü avaca.
Apavadateva bhavaü soõadaõóo vaõõaü, apavadati mante, apavadati jàtiü.
Ekaüsena bhavaü soõadaõóo samaõasseva gotamassa vàdaü anupakkhandatã”ti.
23. Atha kho
bhagavà te bràhmaõe etadavoca: “sace kho tumhàkaü bràhmaõà evaü hoti,
‘appassuto ca soõadaõóo bràhmaõo, akalyàõavàkkaraõo ca soõadaõóo
bràhmaõo, duppa¤¤o ca soõadaõóo bràhmaõo samaõena gotamena saddhiü asmiü
vacane pañimantetunti, tiññhatu soõadaõóo bràhmaõo, tumhe mayà saddhiü
mantavho. Sace pana tumhàkaü bràhmaõà evaü hoti: “bahussuto ca soõadaõóo
bràhmaõo, kalyàõavàkkaraõo ca soõadaõóo bràhmaõo, paõóito ca soõadaõóo
bràhmaõo, pahoti ca soõadaõóo bràhmaõo samaõena gotamena saddhiü asmiü
vacane pañimantetunti’ tiññhatha tumhe, soõadaõóo bràhmaõo mayà saddhiü
pañimantetå”ti.
24. Evaü vutte
soõadaõóo bràhmaõo bhagavantaü etadavoca: “tiññhatu bhavaü gotamo.
Tuõhã bhavaü gotamo hotu. Ahameva tesaü sahadhammena pañivacanaü
karissàmã”ti.
Atha kho
soõadaõóo bràhmaõo te bràhmaõe etadavoca: “mà bhavanto evaü avacuttha,
mà bhavanto evaü avacuttha: ‘apavadateva bhavaü soõadaõóo vaõõaü,
apavadati mante, apavadati jàtiü, ekaüsena. Bhavaü soõadaõóo [PTS Page
123] [\q 123/] samaõasseva gotamassa vàdaü anupakkhandatã’ti nàhaü bho
apavadàmi vaõõaü và mante và jàtiü và”ti.
[BJT Page 242] [\x 242/]
25. Tena kho
pana samayena soõadaõóassa bràhmaõassa bhàgineyyo aïgako nàma màõavako
tassaü parisàyaü nisinno hoti. Atha kho soõadaõóo bràhmaõo te bràhmaõe
etadavoca: “passanti no bhonto imaü aïgakaü màõavakaü amhàkaü
bhàgineyyanti?”
“Evaü bho. “
“Aïgako kho
bho màõavako abhiråpo dassanãyo pàsàdiko paramàya vaõõapokkharatàya
samannàgato brahmavaõõã brahmavaccasã akkhuddàvakàso dassanàya. Nàssa
imissaü parisàyaü samasamo atthi vaõõena, ñhapetvà samaõaü gotamaü.
Aïgako kho bho
màõavako ajjhàyako mantadharo, tiõõaü vedànaü pàragå
sanighaõóukeñubhànaü sàkkharappabhedànaü itihàsapa¤camànaü. Padako
veyyàkaraõo lokàyatamahàpurisalakkhaõesu anavayo. Ahamassa mante vàcetà.
Aïgako kho bho
màõavako ubhato sujàto màtito ca pitito ca, saüsuddhagahaõiko yàva
sattamà pitàmahayugà, akkhitto anupakkuññho jàtivàdena. Ahamassa
màtàpitaro jànàmi.
Aïgako kho bho
màõavako pàõampi haneyya adinnampi àdiyeyya paradàrampi gaccheyya
musàpi bhaõeyya majjampi piveyya, etthadàni bho kiü vaõõo karissati, kiü
mantà, kiü jàti. ?
Yato kho bho
bràhmaõo sãlavà ca hoti vuddhasãlã vuddhasãlena samannàgato, paõóito ca
hoti medhàvã pañhamo và dutiyo và sujaü paggaõhantànaü. Imehi kho bho
dvãhaïgehi samannàgataü bràhmaõà bràhmaõaü pa¤¤àpenti. Bràhmaõo’smãti ca
vadamàno sammà vadeyya, na ca pana musàvàdaü àpajjeyyà”ti.
26. “Imesaü
pana bràhmaõa dvinnaü aïgànaü sakkà ekaü aïgaü ñhapayitvà ekena aïgena
samannàgataü bràhmaõaü pa¤¤àpetuü, bràhmaõo’smãti ca vadamàno sammà
vadeyya. Na ca pana musàvàdaü àpajjeyyà?”Ti.
[PTS Page 124]
[\q 124/] “no hidaü bho gotama. Sãlaparidhotà hi bho gotama pa¤¤à.
Pa¤¤àparidhotaü sãlaü. Yattha sãlaü tattha pa¤¤à. Yattha pa¤¤à tattha
sãlaü. Sãlavato pa¤¤à, pa¤¤avato sãlaü. Sãlapa¤¤àõaü ca pana lokasmiü
aggamakkhàyati. Seyyathàpi bho gotama hatthena và hatthaü dhoveyya
pàdena và pàdaü dhoveyya, evameva kho bho gotama sãlaparidhotà pa¤¤à,
pa¤¤àparidhotaü sãlaü. Yattha sãlaü tattha pa¤¤à, yattha pa¤¤à tattha
sãlaü. Sãlavato pa¤¤à, pa¤¤àvato sãlaü. Sãlapa¤¤àõa¤ca pana lokasmiü
aggamakkhàyati.
[BJT Page 244] [\x 244/]
“Evametaü
bràhmaõa sãlaparidhotà hi bràhmaõa pa¤¤à, pa¤¤àparidhotaü sãlaü. Yattha
sãlaü tattha pa¤¤à, yattha pa¤¤à tattha sãlaü. Sãlavato pa¤¤à, pa¤¤avato
sãlaü. Sãlapa¤¤àõa¤ca pana lokasmiü aggamakkhàyati.
“Katamaü pana taü bràhmaõa sãlaü? Katamà sà pa¤¤à”ti
“Ettakaparamà’va mayaü bho gotama etasmiü atthe. Sàdhu vata bhavantaüyeva gotamaü pañibhàtu etassa bhàsitassa attho”ti.
“Tena hi bràhmaõa suõàhi, sàdhukaü manasi karohi, bhàsissàmã”ti.
‘Evaü bho’ti kho soõadaõóo bràhmaõo bhagavato paccassosi. Bhagavà etadavoca:
25 . “Idha
bràhmaõa tathàgato loke uppajjati arahaü sammà sambuddho
vijjàcaraõasampanno sugato lokavidå anuttaro purisadammasàrathã satthà
devamanussànaü buddho bhagavà. So imaü lokaü sadevakaü samàrakaü
sabrahmakaü sassamaõabràhmaõiü pajaü sadevamanussaü sayaü abhi¤¤à
sacchikatvà pavedeti. So dhammaü deseti àdikalyàõaü majjhekalyàõaü
pariyosànakalyàõaü sàtthaü sabya¤janaü kevalaparipuõõaü parisuddhaü
brahmacariyaü pakàseti.
Taü dhammaü
suõàti gahapati và gahapatiputto và a¤¤atarasmiü và kule paccàjàto. So
taü dhammaü sutvà tathàgate saddhaü pañilabhati. So tena
saddhàpañilàbhena samannàgato iti pañisaücikkhati: ’sambàdho gharàvàso
rajàpatho. Abbhokàso pabbajjà. Nayidaü sukaraü agàraü ajjhàvasatà
ekantaparipuõõaü ekantaparisuddhaü saükhalikhitaü brahmacariyaü carituü.
Yannånàhaü kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà
anagàriyaü pabbajeyya’nti.
So aparena
samayena appaü và bhogakkhandhaü pahàya mahantaü và bhogakkhandhaü
pahàya appaü và ¤àtiparivaññaü pahàya mahantaü và ¤àtiparivaññaü pahàya
kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà anagàriyaü
pabbajati. So evaü pabbajito samàno pàtimokkhasaüvarasaüvuto viharati
àcàragocarasampanno aõumattesu vajjesu bhayadassàvã. Samàdàya sikkhati
sikkhàpadesu kàyakammavacãkammena samannàgato kusalena. Parisuddhàjãvo
sãlasampanno indriyesu guttadvàro bhojane matta¤¤å satisampaja¤¤esu
samannàgato santuññho.
Katha¤ca
bràhmaõa bhikkhu sãlasampanno hoti? Idha bràhmaõa bhikkhu pàõàtipàtaü
pahàya pàõàtipàtà pañivirato hoti nihitadaõóo nihitasattho lajjã
dayàpanno. Sabbapàõabhåtahitànukampã viharati. Idampi’ssa hoti sãlasmiü.
Adinnàdànaü
pahàya adinnàdànà pañivirato hoti dinnàdàyã dinnapàñikaïkhã. Athenena
sucibhåtena attanà virahati. Idampi’ssa hoti sãlasmiü.
Abrahmacariyaü pahàya brahmacàrã hoti àràcàrã virato methunà gàmadhammà. Idampi’ssa hoti sãlasmiü.
Musàvàdaü pahàya musàvàdà pañivirato hoti saccavàdã saccasandho theto paccayiko avisaüvàdako lokassa. Idampi’ssa hoti sãlasmiü.
Pisuõaü vàcaü
pahàya pisuõàya vàcàya pañivirato hoti. Ito sutvà na amutra akkhàtà
imesaü bhedàya. Amutra và sutvà na imesaü akkhàtà amåsaü bhedàya. Iti
bhinnànaü và sandhàtà, sahitànaü và anuppadàtà samaggàràmo samaggarato
samagganandiü samaggakaraõiü vàcaü bhàsità hoti. Idampi’ssa hoti
sãlasmiü.
Pharusaü vàcaü
pahàya pharusàya vàcàya pañivirato hoti. Yà sà vàcà neëà kaõõasukhà
pemanãyà7 hadayaïgamà porã bahujanakantà bahujanamanàpà, tathàråpaü8
vàcaü bhàsità hoti. Idampi’ssa hoti sãlasmiü.
Samphappalàpaü
pahàya samphappalàpà pañivirato hoti kàlavàdã bhåtavàdã atthavàdã
dhammavàdã vinayavàdã. Nidhànavatiü vàcaü bhàsità hoti kàlena sàpadesaü
pariyantavatiü atthasa¤hitaü. Idampi’ssa hoti sãlasmiü.
Bãjagàmabhåtagàmasamàrambhà
pañivirato hoti. Ekabhattiko hoti rattåparato pañivirato vikàlabhojanà.
Naccagãtavàditavisåkadassanà pañivirato hoti.
Màlàgandhavilepanadhàraõamaõóanavibhusanaññhànà pañivirato hoti.
Uccàsayanamahàsayanà pañivirato hoti. Jàtaråparajatapañiggahaõà
pañivirato hoti. âmakadha¤¤apañiggahaõà pañivirato hoti.
âmakamaüsapañiggahaõà pañivirato hoti. Itthikumàrikapañiggahaõà
pañivirato hoti. Dàsidàsapañiggahaõà pañivirato hoti. Ajeëakapañiggahaõà
pañivirato hoti. Kukkuñasåkarapañiggahaõà pañivirato hoti.
Hatthigavassavaëavà pañiggahaõà pañivirato hoti. Khettavatthupañiggahaõà
pañivirato hoti. Dåteyyapaheõa gamanànuyogà pañivirato hoti.
Kayavikkayà pañivirato hoti. Tulàkåñakaüsakåñamànakåñà pañivirato hoti.
Ukkoñanava¤cananikatisàci yogà pañivirato hoti.
Chedanavadhabandhanaviparàmosaàlopasahasàkàrà pañivirato hoti.
Idampi’ssa hoti sãlasmiü.
Cullasãlaü niññhitaü
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü bãjagàmabhåtagàmasamàrambhaü anuyuttà viharanti, seyyathãdaü:
målabãjaü khandhabãjaü phalubãjaü aggabãjaü bijabãjameva pa¤camaü. Iti
và itievaråpà bãjagàmabhåtagàmasamàrambhà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü sannidhikàraparibhogaü anuyuttà viharanti, seyyathãdaü:
annasannidhiü pànasannidhiü vatthasannidhiü yànasannidhiü
sayanasannidhiü gandhasannidhiü àmisasannidhiü. Iti và iti evaråpà
sannidhikàraparibhogà pañivirato hoti. Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü visåkadassanaü anuyuttà viharanti, seyyathãdaü: naccaü gãtaü
vàditaü pekkhaü akkhàtaü pàõissaraü vetàlaü kumbhathånaü sobhanakaü
caõóàlaü vaüsaü dhopanakaü hatthiyuddhaü assayuddhaü mahisayuddhaü
usabhayuddhaü ajayuddhaü meõóayuddhaü kukkuñayuddhaü vaññakayuddhaü
daõóayuddhaü muññhiyuddhaü nibbuddhaü uyyodhikaü balaggaü senàbyåhaü
aõãkadassanaü. Iti và iti evaråpà visåkadassanà pañivirato hoti.
Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü jåtappamàdaññhànànuyogaü anuyuttà viharanti, seyyathãdaü:
aññhapadaü dasapadaü àkàsaü parihàrapathaü santikaü khalikaü ghañikaü
salàkahatthaü akkhaü païgacãraü vaïkakaü mokkhacikaü ciïgulakaü
pattàëhakaü rathakaü dhanukaü akkharikaü manesikaü yathàvajjaü. Iti và
iti evaråpà jåtappamàdaññhànànuyogà pañivirato hoti. Idampi’ssa hoti
sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü uccàsayanamahàsayanaü anuyuttà viharanti, seyyathãdaü: àsandiü
pallaïkaü gonakaü cittakaü pañikaü pañalikaü tålikaü vikatikaü uddalomiü
ekantalomiü kaññhissaü koseyyaü kuttakaü hatthattharaü assattharaü
rathattharaü ajinappaveõiü kàdalimigapavarapaccattharaõaü
sauttaracchadaü ubhatolohitakåpadhànaü. Iti và iti evaråpà
uccàsayanamahàsayanà pañivirato hoti. Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü maõóanavibhusanaññhànànuyogaü anuyuttà viharanti, seyyathãdaü:
ucchàdanaü parimaddanaü nahàpanaü sambàhanaü àdàsaü a¤janaü
màlàvilepanaü mukhacuõõakaü mukhalepanaü hatthabandhaü sikhàbandhaü
daõóakaü nàëikaü khaggaü chattaü citråpàhanaü uõahãsaü maõiü vàlavãjaniü
odàtàni vatthàni dãghadasàni. Iti và iti evaråpà
maõóanavibhusanaññhànànuyogà pañivirato hoti. Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü tiracchànakathaü anuyuttà viharanti, seyyathãdaü: ràjakathaü
corakathaü mahàmattakathaü senàkathaü bhayakathaü yuddhakathaü
annakathaü pànakathaü vatthakathaü sayanakathaü màlàkathaü gandhakathaü
¤àtikathaü yànakathaü gàmakathaü nigamakathaü nagarakathaü
janapadakathaü itthikathaü purisakathaü (kumàrakathaü kumàrikathaü)
sårakathaü visikhàkathaü kumbhaññhànakathaü pubbapetakathaü
nànattakathaü lokakkhàyikaü samuddakkhàyikaü itibhavàbhavakathaü. Iti và
itievaråpàya tiracchànakathàya pañivirato hoti. Idampi’ssa hoti
sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpà viggàhikakathaü anuyuttà viharanti, seyyathãdaü: “na tvaü imaü
dhammavinayaü àjànàsi. Ahaü imaü dhammavinayaü àjànàmi. Kiü tvaü imaü
dhammavinayaü àjànissasi? Micchàpañipanno tvamasi. Ahamasmi
sammàpañipanno. Sahitaü me, asahitaü te. Pure vacanãyaü pacchà avaca.
Pacchà vacanãyaü pure avaca. âciõõaü te viparàvattaü. âropito te vàdo.
Niggahãto tvamasi. Cara vàdappamokkhàya. Nibbeñhehi và sace pahosã”ti.
Iti và itievaråpàya viggahikakathàya pañivirato hoti. Idampi’ssa hoti
sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü dåteyyapahiõagamanànuyogamanuyuttà viharanti, seyyathãdaü:
ra¤¤aü ràjamahàmattànaü khattiyànaü bràhmaõànaü gahapatikànaü kumàrànaü
“idha gaccha. Amutràgaccha. Idaü hara. Amutra idaü àharà”ti. Iti và
itievaråpà dåteyyapahiõagamanànuyogà pañivirato hoti. Idampi’ssa hoti
sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te kuhakà
ca honti lapakà ca nemittikà ca nippesikà ca làbhena ca làbhaü
nijigiüsitàro. Iti và itievaråpà kuhalapanà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.
Majjhimasãlaü niññhitaü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti, seyyathãdaü:
aïgaü nimittaü uppàtaü supiõaü lakkhaõaü måsikacchinnaü aggihomaü
dabbihomaü thusahomaü taõóulahomaü sappihemaü telahomaü mukhahomaü
lohitahomaü aïgavijjà vatthuvijjà khattavijjà sivavijjà bhåtavijjà
bhurivijjà ahivijjà visavijjà vicchikavijjà måsikavijjà sakuõavijjà
vàyasavijjà pakkajjhànaü saraparittànaü migacakkaü. Iti và itievaråpàya
tiracchànavijjàya micchàjãvà pañivirato hoti. Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti, seyyathãdaü:
maõilakkhaõaü vatthalakkhaõaü daõóalakkhaõaü asikalakkhaõaü usulakkhaõaü
dhanulakkhaõaü àvudhalakkhaõaü itthilakkhaõaü purisalakkhaõaü
kumàralakkhaõaü kumàrilakkhaõaü dàsalakkhaõaü dàsilakkhaõaü
hatthilakkhaõaü assalakkhaõaü mahisalakkhaõaü usabhalakkhaõaü
golakkhaõaü ajalakkhaõaü meõóalakkhaõaü kukkuñalakkhaõaü
vaññakalakkhaõaü godhàlakkhaõaü kaõõikàlakkhaõaü kacchapalakkhaõaü
migalakkhaõaü. Iti và itievaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti seyyathãdaü:
ra¤¤aü niyyànaü bhavissati, ra¤¤aü aniyyànaü bhavissati, abbhantarànaü
ra¤¤aü upayànaü bhavissati, bàhirànaü ra¤¤aü apayànaü bhavissati,
bàhirànaü ra¤¤aü upayànaü bhavissati, abbhantarànaü ra¤¤aü apayànaü
bhavissati, abbhantarànaü ra¤¤aü jayo bhavissati, abbhantarànaü ra¤¤aü
paràjayo bhavissati. Iti imassa jayo bhavissati. Imassa paràjayo
bhavissati. Iti và itievaråpàya tiracchànavijjàya micchàjãvà pañivirato
hoti. Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
candaggàho bhavissati. Suriyaggàho bhavissati. Nakkhattagàho bhavissati.
Candimasuriyànaü pathagamanaü bhavissati. Candimasuriyànaü
uppathagamanaü bhavissati. Nakkhattànaü pathagamanaü bhavissati.
Nakkhattànaü uppathagamanaü bhavissati. Ukkàpàto bhavissati. Dãsàóàho
bhavissati. Bhåmicàlo bhavissati. Devadundåbhi bhavissati.
Candimasuriyanakkhattànaü uggamanaü ogamanaü saükilesaü vodànaü
bhavissati. Evaüvipàko candaggàho bhavissati. Evaüvipàko suriyaggàho
bhavissati. Evaüvipàko nakkhattaggàho bhavissati. Evaüvipàkaü
candimasuriyànaü pathagamanaü bhavissati. Evaüvipàkaü candimasuriyànaü
uppathagamanaü bhavissati. Evaüvipàkaü nakkhattànaü pathagamanaü
bhavissati. Evaüvipàkaü nakkhattànaü uppathagamanaü bhavissati.
Evaüvipàko ukkàpàto bhavissati. Evaüvipàko disàóàho bhavissati.
Evaüvipàko bhumivàlo bhavissati. Evaüvipàko devadundåbhi bhavissati.
Evaüvipàko candimasuriyanakkhattànaü uggamanaü ogamanaü saïkilesaü
vodànaü bhavissati. Iti và evaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathadaü:
subbuññhikà bhavissati. Dubbuññhikà bhavissati. Subhikkhaü bhavissati.
Dubbhikkhaü bhavissati. Khemaü bhavissati. Bhayaü bhavissati. Rogo
bhavissati. ârogyaü bhavissati. Muddà gaõanà saükhànaü kàveyyaü
lokàyataü. Iti và itievaråpàya tiracchànavijjàya micchàjãvena pañivirato
hoti. Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
àvàhanaü vivàhanaü saüvadanaü vivadanaü saükiraõaü vikiraõaü
subhagakaraõaü dubbhagakaraõaü viruddhagabbhakaraõaü jivhànitthambhanaü
hanusaühananaü hatthàbhijappanaü hanujappanaü kaõõajappanaü àdàsapa¤haü
kumàripa¤haü devapa¤haü àdiccupaññhànaü mahatupaññhànaü abbhujjalanaü
sirivhàyanaü. Iti và itievaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.
Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
santikammaü paõidhikammaü bhåtakammaü bhurikammaü vassakammaü
vossakammaü vatthukammaü vatthuparikiraõaü àcamanaü nahàpanaü juhanaü
vamanaü virecanaü uddhavirecanaü adhovirecanaü sãsavirecanaü
Kaõõatelaü
nettatappanaü natthukammaü a¤janaü pacca¤janaü sàlàkiyaü sallakattiyaü
dàrakatikicchà målabhesajjànaü anuppadànaü osadhãnaü pañimokkho. Iti và
itievaråpàya tiracchànavijjàya micchàjãvà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.
Sa kho so
bràhmaõa bhikkhu evaü sãlasampanno na kutoci bhayaü samanupassati
yadidaü sãlasaüvarato. Seyyathàpi mahàràja khattiyo muddhàvasitto
nihatapaccàmitto na kutoci bhayaü samanupassati yadidaü paccatthikato,
evameva kho mahàràja bhikkhu evaü sãlasampanno na kutoci bhayaü
samanupassati yadidaü sãlasaüvarato. So iminà ariyena sãlakkhandhena
samannàgato ajjhattaü anavajjasukhaü pañisaüvedeti. Evaü kho bràhmaõa
bhikkhu sãlasampanno hoti.
Katha¤ca
bràhmaõa bhikkhu indriyesu guttadvàro hoti? Idha mahàràja bhikkhu
cakkhunà råpaü disvà na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü cakkhundriyaü asaüvutaü viharantaü abhijjhà
domanassà pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya
pañipajjati. Rakkhati cakkhundriyaü cakkhundriye saüvaraü àpajjati.
Sotena saddaü sutvà na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü sotindriyaü asaüvutaü viharantaü abhijjhà domanassà
pàpakà akusalà dhammà anvassaveyyuü tassa saüvaràya pañipajjati.
Rakkhati sotindriyaü sotindriye saüvaraü àpajjati. Ghàõena gandhaü
ghàyitvà na nimittaggàhã hoti nànubya¤janaggàhã. Yatvàdhikaraõamenaü
ghànindriyaü asaüvutaü viharantaü abhijjhà domanassà pàpakà akusalà
dhammà anvassaveyyuü tassa saüvaràya pañipajjati. Rakkhati ghànindriyaü
ghànindriye saüvaraü àpajjati. Jivhàya rasaü sàyitvà na nimittaggàhã
hoti nànubya¤janaggàhã. Yatvàdhikaraõamenaü jivhindriyaü asaüvutaü
viharantaü abhijjhà domanassà pàpakà akusalà dhammà anvassaveyyuü, tassa
saüvaràya pañipajjati. Rakkhati jivhindriyaü jivhindriye saüvaraü
àpajjati. Kàyena phoññhabbaü phusitvà na nimittaggàhã hoti
nànubya¤janaggàhã. Yatvàdhikaraõamenaü kàyindriyaü asaüvutaü viharantaü
abhijjhà domanassà pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya
pañipajjati. Rakkhati kàyindriyaü kàyindriye saüvaraü àpajjati. Manasà
dhammaü vi¤¤àya na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü manindriyaü asaüvutaü viharantaü abhijjhà domanassà
pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya pañipajjati.
Rakkhati manindriyaü. Manindriye saüvaraü àpajjati. So iminà ariyena
indriyasaüvarena samannàgato ajjhattaü abyàsekasukhaü pañisaüvedeti.
Evaü kho bràhmaõa bhikkhu indriyesu guttadvàro hoti.
Katha¤ca
bràhmaõa bhikkhu satisampaja¤¤ena samannàgato hoti? Idha bràhmaõa
bhikkhu abhikkante pañikkante sampajànakàrã hoti. âlokite vilokite
sampajànakàrã hoti. Sami¤jite1 pasàrite sampajànakàrã hoti.
Saïghàñipattacãvaradhàraõe sampajànakàrã hoti. Asite pãte khàyite sàyite
sampajànakàrã hoti. Uccàrapassàvakamme sampajànakàrã hoti. Gate ñhite
nisinne sutte jàgarite bhàsite tuõhãbhàve sampajànakàrã hoti. Evaü kho
bràhmaõa bhikkhu satisampaja¤¤ena samannàgato hoti.
Katha¤ca
bràhmaõa bhikkhu santuññho hoti? Idha bràhmaõa bhikkhu santuññho hoti
kàyaparihàriyena cãvarena kucchiparihàriyena2 piõóapàtena. So yena
yeneva pakkamati samàdàyeva pakkamati. Seyyathàpi mahàràja pakkhi sakuõo
yena yeneva óeti sapattabhàro’va óeti, evameva kho bràhmaõa bhikkhu
santuññho hoti kàyaparihàriyena cãvarena kucchiparihàriyena piõóapàtena.
So yena yeneva pakkamati samàdàyeva pakkamati. Evaü kho bràhmaõa
bhikkhu santuññho hoti.
So iminà ca
ariyena sãlakkhandhena3 samannàgato iminà ca ariyena indriyasaüvarena
samannàgato iminà ca ariyena satisampaja¤¤ena samannàgato imàya ca
ariyàya santuññhiyà samannàgato vivittaü senàsanaü bhajati ara¤¤aü
rukkhamålaü pabbataü kandaraü giriguhaü susànaü vanapatthaü abbhokàsaü
palàlapu¤jaü. So pacchàbhattaü piõóapàtapañikkanto nisãdati pallaïkaü
àbhujitvà ujuü kàyaü paõãdhàya parimukhaü satiü upaññhapetvà.
So abhijjhaü
loke pahàya vigatàbhijjhena cetasà viharati. Abhijjhàya cittaü
parisodheti. Byàpàdapadosaü pahàya abyàpannacitto viharati
sabbapàõabhåtahitànukampi. Byàpàdapadosà cittaü parisodheti.
Thãnamiddhaü pahàya vigatathãnamiddho viharati àlokasa¤¤ã sato
sampajàno. Thãnamiddhà cittaü parisodheti. Uddhaccakukkuccaü pahàya
anuddhato viharati ajjhattaü våpasantacitto. Uddhaccakukkuccà cittaü
parisodheti. Vicikicchaü pahàya tiõõavicikiccho viharati akathaükathã
kusalesu dhammesu. Vicikicchàya cittaü parisodheti.
Seyyathàpi
bràhmaõa puriso iõaü àdàya kammante payojeyya, tassa te kammantà
samijjheyyuü, so yàni ca poràõàni iõamålàni tàni ca byantãkareyya, siyà
cassa uttariü avasiññhaü dàrabharaõàya, tassa evamassa: “ahaü kho pubbe
iõaü àdàya kammante payojesiü. Tassa me te kammantà samijjhiüsu. So’haü
yàni ca poràõàni iõamålàni tàni ca byantã akàsiü. Atthi ca me uttariü
avasiññhaü dàrabharaõàyà”ti. So tatonidànaü labhetha pàmojjaü,
adhigaccheyya somanassaü -
Seyyathàpi
bràhmaõa puriso àbàdhiko assa dukkhito bàëhagilàno, bhattaü cassa
nacchàdeyya, na cassa kàye balamattà, so aparena samayena tamhà àbàdhà
mucceyya, bhatta¤cassa chàdeyya, siyà cassa kàye balamattà, tassa
evamassa: “ahaü kho pubbe àbàdhiko ahosiü dukkhito bàëhagilàno. Bhattaü
ca me nacchàdesi. Nacassa me àsi kàye balamattà. So’mhi etarahi tamhà
àbàdhà mutto bhatta¤ca me chàdeti. Atthi ca me kàye balamattà”ti. So
tato nidànaü labhetha pàmojjaü, adhigaccheyya somanassaü -
Seyyathàpi
bràhmaõa puriso bandhanàgàre baddho assa, so aparena samayena tamhà
bandhanàgàrà mucceyya sotthinà abbayena1, na cassa ki¤ci bhogànaü vayo,
tassa evamassa: “ahaü kho pubbe bandhanàgàre baddho ahosiü. So’mhi
etarahi tamhà bandhanàgàrà mutto sotthinà abbayena. Natthi ca me ki¤ci
bhogànaü vayo”ti. So tatonidànaü labhetha pàmojjaü, adhigaccheyya
somanassaü -
Seyyathàpi
bràhmaõa puriso dàso assa anattadhãno paràdhãno na yenakàmaïgamo, so
aparena samayena tamhà dàsabyà mucceyya attàdhãno aparàdhãno bhujisso
yenakàmaïgamo, tassa evamassa: “ahaü kho pubbe dàso ahosiü anattàdhãno
paràdhãno na yenakàmaïgamo, so’mhi etarahi tamhà dàsabyà mutto attàdhãno
aparàdhãno bhujisso yenakàmaïgamo”ti. So tatonidànaü labhetha pàmojjaü,
adhigaccheyya somanassaü -
Seyyathàpi
bràhmaõa puriso sadhano sabhogo kantàraddhànamaggaü pañipajjeyya
dubbhikkhaü sappañibhayaü. So aparena samayena taü kantàraü nitthareyya,
sotthinà gàmantaü anupàpuõeyya khemaü appañibhayaü, tassa evamassa:
“ahaü kho pubbe sadhano sabhogo kantàraddhànamaggaü pañipajjiü
dubbhikkhaü sappañibhayaü. So’mhi etarahi taü kantàraü tiõõo sotthinà
gàmantaü anuppatto khemaü appañibhaya”nti. So tato nidànaü labhetha
pàmojjaü adhigaccheyya somanassaü -
Evameva kho
bràhmaõa bhikkhu yathà guõaü yathà rogaü yathà bandhanàgàraü yathà
dàsabyaü yathà kantàraddhànamaggaü evaü ime pa¤ca nãvaraõe appahãõe
attani samanupassati. Seyyathàpi bràhmaõa ànaõyaü yathà àrogyaü yathà
bandhanà mokkhaü yathà bhujissaü yathà khemantabhåmiü evameva kho
bràhmaõa bhikkhu ime pa¤ca nãvaraõe pahãõe attani samanupassati.
Tassime pa¤ca
nãvaraõe pahãõe attani samanupassato pàmojjaü jàyati. Pamuditassa pãti
jàyati. Pãtimanassa kàyo passambhati. Passaddhakàyo sukhaü vedeti.
Sukhino cittaü samàdhiyati.
So vivicceva
kàmehi vivicca akusalehi dhammehi savitakkaü savicàraü vivekajaü
pãtisukhaü pañhamaü jhànaü upasampajja viharati. So imameva kàyaü
vivekajena pãtisukhena abhisanteti parisanneti paripåreti parippharati.
Nàssa ki¤ci sabbàvato kàyassa vivekajena pãtisukhena apphuñaü hoti.
Seyyathàpi
bràhmaõa dakkho nahàpako và nahàpakantevàsã và kaüsathàle
nahànãyavuõõàni àkiritvà udakena paripphosakaü paripphosakaü sanneyya
sàyaü nahànãyapiõói snehànugatà snehaparetà santarabàhirà phuñà snehena
na ca paggharaõã -
Evameva kho
bràhmaõa bhikkhu imameva kàyaü vivekajena pãtisukhena abhisanneti
parisanneti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
vivekajena pãtisukhena apphuñaü hoti.
Puna ca paraü
bràhmaõa bhikkhu vitakkavicàrànaü våpasamà ajjhattaü sampasàdanaü cetaso
ekodibhàvaü avitakkaü avicàraü samàdhijaü pãtisukhaü dutiyaü jhànaü
upasampajja viharati. So imameva kàyaü samàdhijena pãtisukhena
abhisandeti parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato
kàyassa samàdhijena pãtisukhena apphuñaü hoti.
Seyyathàpi
bràhmaõa udakarabhado ubbhidodako, tassa nevassa puratthimàya disàya
udakassa àyamukhaü, na dakkhiõàya disàya udakassa àyamukhaü, na
pacchimàya disàya udakassa àyamukhaü, na uttaràya disàya udakassa
àyamukhaü, devo ca na kàlena kàlaü sammà dhàraü anupaveccheyya, atha kho
tamhà ca udakarahadà sãtà vàridhàrà ubbhijjitvà tameva udakarahadaü
sãtena vàrinà abhisandeyya parisandeyya paripåreyya paripphareyya, nàssa
ki¤ci sabbàvato udakarahadassa vàrinà sãtena apphuñaü assa -
Evameva kho
bràhmaõa bhikkhu imameva kàyaü samàdhijena pãtisukhena abhisandeti
parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
samàdhijena pãtisukhena apphuñaü hoti.
Puna ca paraü
bràhmaõa bhikkhu pãtiyà ca viràgà upekkhako ca viharati sato sampajàno
sukha¤ca kàyena pañisaüvedeti. Yantaü ariyà àcikkhanti: upekkhako satimà
sukhavihàrãti tatiyaü jhànaü upasampajja viharati.
So imameva
kàyaü nippãtikena sukhena abhisandeti parisandeti paripåreti,
parippharati nàssa ki¤ci sabbàvato kàyassa nippãtikena sukhena apphuñaü
hoti.
Seyyathàpi
bràhmaõa uppaliniyaü và paduminiyaü và puõóarãkiniyaü và appekaccàni
uppalàni và padumàni và puõóarãkàni và udake jàtàni udake saüvaddhàni
udakànuggatàni antonimuggaposãni tàni yàva caggà yàva ca målà sãtena
vàrinà abhisannàni parisannàni paripåràni, paripphuñàni nàssà ki¤ci
sabbàvataü uppalànaü và padumànaü và puõóarãkànaü và sãtena vàrinà
apphuñaü assa.
Evameva kho
bràhmaõa bhikkhu imameva kàyaü nippãtikena sukhena abhisandeti
parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
nippãtikena sukhena apphuñaü hoti.
Puna ca paraü
bràhmaõa bhikkhu sukhassa ca pahànà dukkhassa ca pahànà pubbeva
somanassadomanassànaü atthaïgamà adukkhamasukhaü upekkhàsatipàrisuddhiü
catutthaü jhànaü upasampajja viharati. So imameva kàyaü parisuddhena
cetasà pariyodàtena pharitvà nisinno hoti. Nàssa ki¤ci sabbàvato kàyassa
parisuddhena cetasà pariyodàtena apphuñaü hoti.
Seyyathàpi
bràhmaõa puriso odàtena vatthena sasãsaü pàrupitvà nisinno assa, nàssa
ki¤ci sabbàvato kàyassa odàtena vatthena apphuñaü assa, evameva kho
mahàràja bhikkhu imameva kàyaü parisuddhena cetasà pariyodàtena pharitvà
nisinno hoti. Nàssa ki¤ci sabbàvato kàyassa parisuddhena cetasà
pariyodàtena apphuñaü hoti.
Puna ca paraü
bràhmaõa so bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte ¤àõadassanàya
cittaü abhinãharati abhininnàmeti. So evaü pajànàti: “ayaü kho me kàyo
råpã càtummahàbhåtiko màtàpettikasambhavo odanakummàsåpacayo
aniccucchàdanaparimaddanabhedaviddhaüsanadhammo. Idaü ca pana me
vi¤¤àõaü ettha sitaü ettha pañibaddha’nti.
Seyyathàpi
bràhmaõa maõi veëuriyo subho jàtimà aññhaüso suparikammakato accho
vippasanno anàvilo sabbàkàrasampanno, tatra’ssa suttaü àvutaü nãlaü và
pãtaü và lohitaü và odàtaü và paõóusuttaü và. Tamenaü cakkhumà puriso
hatthe karitvà paccavekkheyya “ayaü kho maõi veëuriyo subho jàtimà
aññhaüso suparikammakato, accho vippasanno anàvilo sabbàkàrasampanno.
Tatiradaü suttaü àvutaü nãlaü và pãtaü và lohitaü và odàtaü và
paõóusuttaü và”ti.
Evameva kho
bràhmaõa bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte ¤àõadassanàya
cittaü abhinãharati abhinnàmeti. So evaü pajànàti ayaü kho me kàyo råpã
càtummahàbhåtiko màtàpettikasambhavo odanakummàsåpacayo
aniccucchàdanaparimaddanabhedanaviddhaüsanadhammo. Idaü ca pana me
vi¤¤àõaü ettha sitaü ettha pañibaddhanti.
So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte manomayaü kàyaü abhinimminanàya cittaü
abhinãharati abhininnàmeti. So imamhà kàyà a¤¤aü kàyaü abhinimminàti
råpiü manomayaü sabbaïgapaccaïgiü ahãnindriyaü,
Seyyathàpi
bràhmaõa puriso mu¤jamhà isikaü pavàheyya. Tassa evamassa: ayaü mu¤jo
ayaü isikà a¤¤o mu¤jo a¤¤à isikà mu¤jamhàtveva isikà pavàëhàti.
Seyyathàpi và
pana bràhmaõa puriso asiü kosiyà pavàheyya. Tassa evamassa: “ayaü asi
ayaü kosi, a¤¤o asi a¤¤à kosi, kosiyàtveva asi pavàëho”ti.
Seyyathàpi và
pana bràhmaõa puriso ahiü karaõóà uddhareyya. Tassa evamassa: “ayaü ahi
ayaü karaõóo, a¤¤o ahi a¤¤o karaõóo, karaõóàtveva ahi ubbhato”ti.
Evameva kho
bràhmaõa bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudrabhåte kammaniye ñhite àne¤jappatte manomayaü kàyaü
abhinimminanàya cittaü abhinãharati abhininnàmeti. So imamhà kàyà a¤¤aü
kàyaü abhinimminàti råpiü manomayaü sabbaïgapaccaïgiü ahãnindriyaü.
So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte iddhividhàya cittaü abhinãharati
abhininnàmeti. So anekavihitaü iddhividhaü paccanubhoti: eko’pi hutvà
bahudhà hoti bahudhàpi hutvà eko hoti, àvãbhàvaü tirobhàvaü tirokuóóaü
tiropàkàraü tiropabbataü asajjamàno gacchati seyyathàpi àkàse,
pañhaviyà’pi ummujjanimujjaü karoti seyyathàpi udake, udake’pi
abhijjamàne gacchati seyyathàpi pañhaviyaü, àkàse’pi pallaïkena kamati
seyyathà’pi pakkhi sakuõo. Ime’pi candimasuriye evaümahiddhike
evaümahànubhàve pàõinà paràmasati parimajjati. Yàva brahmalokàpi kàyena
vasaü vatteti.
Seyyathàpi
bràhmaõa dakkho kumbhakàro và kumbhakàrantevàsã và suparikammakatàya
mattikàya yaü yadeva bhàjanavikatiü àkaïkheyya taü tadeva kareyya
abhinipphàdeyya -
Seyyathàpi và
pana bràhmaõa dakkho dantakàro và dantakàrantevàsã và
suparikammakatasmiü dantasmiü yaü yadeva dantavikatiü àkaïkheyya taü
tadeva kareyya abhinipphàdeyya -
Seyyathàpi và
pana bràhmaõa dakkho suvaõõakàro và suvaõõakàrentavàsã và
suparikammakatasmiü suvaõõasmiü yaü yadeva suvaõõavikatiü àkaïkheyya taü
tadeva kareyya abhinipphàdeyya -
Evavema kho
bràhmaõa bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte iddhividhàya
cittaü abhinãharati abhininnàmeti. So anekavihitaü iddhividhaü
paccanubhoti: eko’pi hutvà bahudhà hoti. Bahudhà’pi hutvà eko hoti.
âvãbhàvaü tirobhàvaü tirokuóóaü tiropàkàraü tiropabbataü asajjamàno
gacchati seyyathàpi àkàse. Pañhaviyà’pi ummujjanimujjaü karoti
seyyathàpi udake. Udake’pi abhijjamàne gacchati seyyathàpi pañhaviyaü.
âkàse’pi pallaïkena kamati seyyathàpi pakkhi sakuõo. Ime’pi
candimasuriye evaümahiddhike evaümahànubhàve pàõinà paràmasati
parimajjati. Yàva brahmalokà’pi kàyena vasaü vatteti.
So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte dibbàya sotadhàtuyà cittaü abhinãharati
abhininnàmeti. So dibbàya sotadhàtuyà visuddhàya atikkantamànusikàya
ubho sadde suõàti dibbe ca mànuse ca ye dåre santike ca.
Seyyathàpi
bràhmaõa puriso addhànamaggapañipanno so suõeyya bherisaddampi
mudiïgasaddampi saïkhapaõavadeõóimasaddampi, tassa evamassa: bherisaddo
iti’pi mudiïgasaddo iti’pi saïkhapaõavadeõóimasaddo iti’pi. Evameva kho
mahàràja bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte dibbàya
sotadhàtuyà cittaü abhinãharati abhininnàmeti. So dibbàya sotadhàtuyà
visuddhàya atikkantamànusikàya ubho sadde suõàti dibbe ca mànuse ca ye
dåre santike ca.
So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte cetopariya¤àõàya cittaü abhinãharati
abhininnàmeti. So parasattànaü parapuggalànaü cetasà ceto paricca
pajànàti: “saràgaü và cittaü saràgaü cittanti pajànàti. Vãtaràgaü và
cittaü vãtaràgaü cittanti pajànàti. Sadosaü và cittaü sadosaü cittanti
pajànàti. Vãtadosaü và cittaü vãtadosaü cittanti pajànàti. Samohaü và
cittaü samohaü cittanti pajànàti. Vãtamohaü và cittaü vãtamohaü cittanti
pajànàti. Saïkhittaü và cittaü saïkhittaü cittanti pajànàti. Vikkhittaü
và cittaü vikkhittaü cittanti pajànàti. Mahaggataü và cittaü mahaggataü
cittanti pajànàti. Amahaggataü và cittaü amahaggataü cittanti pajànàti.
Sauttaraü và cittaü sauttaraü cittanti pajànàti. Anuttaraü và cittaü
anuttaraü cittanti pajànàti. Samàhitaü và cittaü samàhitaü cittanti
pajànàti. Asamàhitaü và cittaü asamàhitaü cittanti pajànàti. Vimuttaü và
cittaü vimuttaü cittanti pajànàti. Avimuttaü và cittaü avimuttaü
cittanti pajànàti.
Seyyathàpi
bràhmaõa itthi và puriso và daharo và yuvà maõóanakajàtiko àdàse và
parisuddhe pariyodàte acche và udakapatte sakaü mukhanimittaü
paccavekkhamàno sakaõikaü và sakaõikanti jàneyya, akaõikaü và akaõikanti
jàneyya -
Evameva kho
bràhmaõa bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte cetopariya¤àõàya
cittaü abhinãharati abhininnàmeti.
So
parasattànaü parapuggalànaü cetasà ceto paricca pajànàti: saràgaü và
cittaü saràgaü cittanti pajànàti vãtaràgaü và cittaü vãtaràgaü cittanti
pajànàti. Sadosaü và cittaü sadosaü cittanti pajànàti. Vãtadosaü và
cittaü vãtadosaü cittanti pajànàti. Samohaü và cittaü samohaü cittanti
pajànàti. Vãtamohaü và cittaü vãtamohaü cittanti pajànàti. Saïkhittaü và
cittaü saïkhittaü cittanti pajànàti. Vikkhittaü và cittaü vikkhittaü
cittanti pajànàti. Mahaggataü và cittaü mahaggataü cittanti pajànàti
amahaggataü và cittaü amahaggataü cittanti pajànàti. Sauttaraü và cittaü
sauttaraü cittanti pajànàti*. Anuttaraü và cittaü anuttaraü cittanti
pajànàti. Samàhitaü và cittaü samàhitaü cittanti pajànàti asamàhitaü và
cittaü asamàhitaü cittanti pajànàti. Vimuttaü và cittaü vimuttaü
cittanti pajànàti avimuttaü và cittaü avimuttaü cittanti pajànàti.
So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte pubbenivàsànussati¤àõàya cittaü
abhinãharati abhininnàmeti. So anekavihitaü pubbenivàsaü anussarati
seyyathãdaü: ekampi jàtiü dve’pi jàtiyo tisso’pi jàtiyo catasso’pi
jàtiyo pa¤ca’pi jàtiyo dasa’pi jàtiyo vãsampi jàtiyo tiüsampi jàtiyo
cattàrãsampi jàtiyo jàtisatampi jàtisahassampi jàtisatasahassampi
aneke’pi saüvaññakappe aneke’pi vivaññakappe aneke’pi
saüvaññavivaññakappe amutràsiü evaünàmo evaügotto evaüvaõõo evamàhàro
evaü sukhadukkhapañisaüvedã evamàyupariyanto. So tato cuto amutra
upapàdiü tatràpàsiü evaünàmo evaügotto evaüvaõõo evamàhàro
evaüsukhadukkhapañisaüvedã evamàyupariyanto. So tato cuto
idhåpapanno’ti. Iti sàkàraü sauddesaü anekavihitaü pubbenivàsaü
anussarati.
Seyyathàpi
bràhmaõa puriso sakamhà gàmà a¤¤aü gàmaü gaccheyya tamhà’pi gàmà a¤¤aü
gàmaü gaccheyya. So tamhà gàmà saka¤¤eva gàmaü paccàgaccheyya. Tassa
evamassa: ‘ahaü kho sakamhà gàmà amuü gàmaü agacchiü tatra evaü aññhàsiü
evaü nisãdiü evaü abhàsiü evaü tuõahã ahosiü. Tamhàpi gàmà agacchiü
tatràpi evaü aññhàsiü evaü nisãdiü evaü abhàsiü evaü tuõhã ahosiü.
So’mpi tamhà gàmà saka¤¤eva gàmaü paccàgato’ti.
Evameva kho
bràhmaõa bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte
pubbenivàsànussati¤àõàya cittaü abhinãharati abhininnàmeti. So
anekavihitaü pubbenivàsaü anussarati seyyathãdaü: ekampi jàtiü dve’pi
jàtiyo tisso’pi jàtiyo catasso’pi jàtiyo pa¤ca’pi jàtiyo dasa’pi jàtiyo
vãsampi jàtiyo tiüsampi jàtiyo cattàrãsampi jàtiyo pa¤¤àsampi jàtiyo
jàtisatampi jàtisahassampi jàtisatasahassampi aneke’pi saüvaññakappe
aneke’pi vivaññakappe aneke’pi saüvaññavivaññakappe amutràsiü evaünàmo
evaügotto evaüvaõõo evamàhàro evaüsukhadukkhapañisaüvedã
evamàyupariyanto. So tato cuto amutra upapàdiü tatràpàsiü evaünàmo
evaügotto evaüvaõõo evamàhàro evaüsukhadukkhapañisaüvedi
evamàyupariyanto. So tato cuto idhåpapanno’ti iti sàkàraü sauddesaü
anekavihitaü pubbenivàsaü anussarati.
So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte sattànaü cutåpapàta¤àõàya cittaü
abhinãharati abhininnàmeti. So dibbena cakkhunà visuddhena
atikkantamànusakena satte passati cavamàne upapajjamàne hãne paõãte
suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti: ‘ime vata
bhonto sattà kàyaduccaritena samannàgatà vacãduccaritena samannàgatà
manoduccaritena samannàgatà ariyànaü upavàdakà micchàdiññhikà
micchàdiññhikammasamàdànà. Te kàyassa bhedà parammaraõà apàyaü duggatiü
vinipàtaü nirayaü upapannà. Ime và pana bhonto sattà kàyasucaritena
samannàgatà vacãsucaritena samannàgatà manosucaritena samannàgatà
ariyànaü anupavàdakà sammàdiññhikà sammàdiññhikammasamàdànà. Te kàyassa
bhedà parammaraõà sugatiü saggaü lokaü upapannà’ti. Iti dibbena cakkhunà
visuddhena atikkantamànusakena satte passati cavamàne upapajjamàne hãne
paõãte suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti.
Seyyathàpi
bràhmaõa majjhe siüghàñake pàsàdo. Tattha cakkhumà puriso ñhito passeyya
manusse gehaü pavisante’pi rathiyà vãtisa¤carante’pi majjhe siüghàñake
nisinne’pi, tassa evamassa: ete manussà gehaü pavisanti. Ete
nikkhamanti. Ete rathiyà vãtisa¤caranti. Ete majjhe siüghàñake
nisinnà’ti.
Evameva kho
bràhmaõa bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte sattànaü
cutåpapàta¤àõàya cittaü abhinãharati abhininnàmeti. So dibbena cakkhunà
visuddhena atikkantamànusakena satte passati cavamàne upapajjamàne hãne
paõãte suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti:
‘ime vata bhonto sattà kàyaduccaritena samannàgatà vacãduccaritena
samannàgatà manoduccaritena samannàgatà ariyànaü upavàdakà
micchàdiññhikà micchàdiññhikammasamàdànà. Te kàyassa bhedà parammaraõà
apàyaü duggatiü vinipàtaü nirayaü upapannà. Ime và pana bhonto sattà
kàyasucaritena samannàgatà vacãsucaritena samannàgatà manosucaritena
samannàgatà ariyànaü anupavàdakà sammàdiññhikà sammàdiññhikammasamàdànà.
Te kàyassa bhedà parammaraõà sugatiü saggaü lokaü upapannà’ti. Iti
dibbena cakkhunà visuddhena atikkantamànusakena satte passati cavamàne
upapajjamàne hãne paõãte suvaõõe dubbaõõe sugate duggate yathàkammåpage
satte pajànàti.
So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte àsavànaü khaya¤àõàya cittaü abhinãharati
abhininnàmeti so idaü dukkhanti yathàbhåtaü pajànàti. Ayaü
dukkhasamudayo’ti yathàbhåtaü pajànàti. Ayaü dukkhanirodho’ti
yathàbhåtaü pajànàti. Ayaü dukkhanirodhagàminãpañipadà’ti yathàbhåtaü
pajànàti. Ime àsavà’ti yathàbhåtaü pajànàti. Ayaü àsavasamudayo’ti
yathàbhåtaü pajànàti. Ayaü àsavanirodho’ti yathàbhåtaü pajànàti. Ayaü
àsavanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti. Tassa evaü jànato
evaü passato kàmàsavàpi cittaü vimuccati bhavàsavàpi cittaü vimuccati
avijjàsavàpi cittaü vimuccati. Vimuttasmiü vimuttamiti ¤àõaü hoti. Khãõà
jàti vusitaü brahmacariyaü kataü karaõãyaü nàparaü itthattàyàti
pajànàti.
Seyyathàpi
bràhmaõa pabbatasaïkhepe udakarahado accho vippasanno anàvilo. Tattha
cakkhumà puriso tãre ñhito passeyya sippisambåkampi sakkharakañhalampi
macchagumbampi carantampi tiññhantampi. Tassa evamassa: ayaü kho
udakarahado accho vippasanno anàvilo. Tatrime sippisambåkà’pi
sakkharakañhalà’pi macchagumbà’pi carantipi tiññhantipãti.
Evameva kho
bràhmaõa bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte àsavànaü
khaya¤àõàya cittaü abhinãharati abhininnàmeti. So idaü dukkhanti
yathàbhåtaü pajànàti. Ayaü dukkhasamudayo’ti yathàbhåtaü pajànàti. Ayaü
dukkhanirodho’ti yathàbhåtaü pajànàti. Ayaü
dukkhanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti. Ime àsavà’ti
yathàbhåtaü pajànàti. Ayaü àsavanirodho’ti yathàbhåtaü pajànàti. Ayaü
àsavanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti.
Tassa evaü
jànato evaü passato kàmàsavà’pi cittaü vimuccati, bhavàsavà’pã cittaü
vimuccati, avijjàsavà’pi cittaü vimuccati. Vimuttasmiü vimuttamiti ¤àõaü
hoti. Khãõà jàti, vusitaü brahmacariyaü, kataü karaõãyaü nàparaü
itthattàyàti pajànàti.
26. Evaü vutte
soõadaõóo bràhmaõo bhagavantaü etadavoca: “abhikkantaü bho gotama,
abhikkantaü bho [PTS Page 125] [\q 125/] gotama. Seyyathàpi bho gotama
nikkujjitaü và ukkujjeyya pañicchantaü và vivareyya måëhassa và maggaü
àcikkheyya andhakàre và telapajjotaü dhàreyya cakkhumanto råpàni
dakkhintãti, evameva bhotà gotamena anekapariyàyena dhammo pakàsito.
Esàhaü bhavantaü gotamaü saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca.
Upàsakaü maü bhavaü gotamo dhàretu ajjatagge pàõupetaü saraõaü gataü.
Adhivàsetu ca me bhavaü gotamo svàtanàya bhattaü saddhiü
bhikkhusaïghenà”ti. Adhivàsesi bhagavà tuõhãbhàvena.
[BJT Page 246] [\x 246/]
27. Atha kho
soõadaõóo bràhmaõo bhagavato adhivàsanaü viditvà uññhàyàsanà bhagavantaü
abhivàdetvà padakkhiõaü katvà pakkàmi. Atha kho soõadaõóo bràhmaõo
tassà rattiyà accayena sake nivesane paõãtaü khàdanãyaü bhojanãyaü
pañiyàdàpetvà bhagavato kàlaü àrocàpesi: kàlo bho gotama, niññhitaü
bhattanti.
28. Atha kho
bhagavà pubbanhasamayaü nivàsetvà pattacãvaramàdàya saddhiü
bhikkhusaïghena yena soõadaõóassa bràhmaõassa nivesanaü tenupasaïkami.
Upasaïkamitvà pa¤¤atte àsane nisãdi. Atha kho soõadaõóo bràhmaõo
buddhapamukhaü bhikkhusaïghaü paõãtena khàdanãyena bhojanãyena sahatthà
santappesi sampavàresi.
29. Atha kho
soõadaõóo bhagavantaü bhuttàviü onãtapattapàõiü a¤¤ataraü nãcaü àsanaü
gahetvà ekamantaü nisãdi. Ekamantaü nisinno kho soõadaõóo bràhmaõo
bhagavantaü etadavoca: “aha¤ceva kho pana bho gotama parisagato samàno
àsanà vuññhahitvà bhavantaü gotamaü abhivàdeyyaü, tena maü sà parisà
paribhaveyya. Yaü kho pana sà parisà paribhaveyya yaso’pi tassa hàyetha.
Yassa kho pana yaso hàyetha bhogàpi tassa hàyeyyuü. Yasoladdhà kho
panamhàkaü bhogà.
Aha¤ceva kho pana bho gotama parisagato samàno a¤jaliü paggaõheyyaü, àsanà me taü bhavaü gotamo paccuññhànaü dhàretu.
Aha¤ceva [PTS
Page 126] [\q 126/] kho pana bho gotama parisagato samàno veñhanaü
omu¤ceyyaü, sirasà metaü bhavaü gotamo abhivàdanaü dhàretu.
Aha¤ceva kho
pana bho gotama yànagato samàno yànà paccorohitvà bhavantaü gotamaü
abhivàdeyyaü, tena maü sà parisà paribhaveyya. Yaü kho pana sà parisà
paribhaveyya yaso’pi tassa bhàyetha. Yassa kho pana yaso hàyetha bhogàpi
tassa hàyeyyuü. Yasoladdhà kho panamhàkaü bhogà.
Aha¤ceva kho pana bho gotama yànagato samàno patodalaññhiü abbhunnàmeyyaü, yànà me bhavaü gotamo paccorohanaü dhàretu.
Aha¤ceva kho pana bho gotama yànagato samàno chattaü apanàmeyyaü, sirasà me taü bhavaü gotamo abhivàdanaü dhàretå”ti.
Atha kho bhagavà soõadaõóaü bràhmaõaü dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà sampahaüsetvà uññhàyàsanà pakkàmãti.
Soõadaõóasuttaü niññhitaü catutthaü DäGHA NIKâYA IV
INTRODUCTION
TO THE
SOöADAöôA SUTTA
THIS Dialogue comes very
appropriately immediately after the Ambaññha. That dealt with the
general question of pride of birth, or social position. This deals with
the special question of what is the essential quality which makes a man a
Brahman. The conclusion is, no doubt, substantially the same. But there
is a difference, and the difference is instructive.
In trying to gain over Ambaññha to his
(the Buddha’s) view of the essential distinctionÞrather than birth or
social positionÞbetween man and man, Gotama includes the whole list as
set out above in the thirteen divisions of the Sàma¤¤aphala. [1] In
trying to gain over Soõadaõóa to his (the Buddha’s) view of what is the
essential quality that makes a man a Brahman, he gives the same
details, but puts the Jhànas (the states of Ecstasy) not under Conduct, but under pa¤¤à (intelligence).
The reason seems to be simply that the verse, on which the exposition
in the Ambaññha turns, mentions only Wisdom and Conduct (containing no
word for Intelligence), and that it is not thought accurate to put the
states of Ecstasy (which are Indian, not specially Buddhist) under
Wisdom. It is true that the Buddhist position is that `goodness is a
function of intelligence, as beauty is of health’ (to quote the words of
Matthew Bassendine). But under Intelligence they always distinguish two
phasesÞthe enquiring, and necessarily therefore doubting, activity, of
the mind; and the final stage of emancipation and peace when the laws of
the universe are clearly seen, and firmly grasped, and cheerfully
acquiesced in.
[\q 138/] It is this latter phase which they call Wisdom (vijjà) [2] Þthe contrary of the avijjà,
which is ignorance of the action of karma, of the Four Noble Truths,
and of the doctrine of the âsavas or Intoxications. The man who knows
these; who, finally and permanently out of the jungle and in the open,
quite beyond the stage of `wasting his wonder on the fabulous soul,’ has
attained to, and remains in this state of Nirvàõa in Arahatship, is not
only, in Buddhist terminology, called a Brahman, but is, in fact,
declared to be the only true Brahman.
It is amazing that Soõadaõóa, as
learned as he is wealthy, does not see that this, the logical outcome of
the Buddha’s argument, and carefully led upto in the final paragraph of
the exposition, [3]
is really incompatible with the supremacy of the Brahmans in the
ordinary sense of that word. He is baffled by the skill with which he is
gradually led on, by the usual Socratic method adopted in so many of
the Dialogues, to accept one self-evident truth after another. There is
indeed nothing, till we come to that last paragraph, which any
intelligent Brahman could not, with safety, and with due regard to his
own doctrine, fully accept. In other words, the doctrine of Brahman
supremacy was intellectually indefensible. It was really quite
inconsistent with the ethical standard of the times, which the Brahmans,
in common with the rest of the people, fully accepted.,
Our Sutta is by no means the only one in which the same, or a
similar, argument leads upto the same, or a similar, conclusion. It will
aid us in understanding the real gist of our Sutta to mention one or
two of these.
In the Tikaõõa and Jàõussoõi Suttas of the Aïguttara [4] the
question put by the Buddha is: `What sort of person do you Brahmans
acknowledge to be a òevijja Brahman (a Brahman with threefold lore)?’
The answer of each of the Brahmans is,
in the words of our Sutta, Section 4: `A Brahman well born on both
sides, of pure descent, through the father and through the mother, back
through seven generations, with no slur put upon him, and no reproach,
in respect of birthÞa repeater (of the sacred words) knowing the mystic
verses by heart, one who has mastered the Three Vedas, with the indices,
the ritual, the phonology, and the exegesis (as a fourth), and with the
[\q 139/] legends as a fifthÞa man learned in the (etymologies of the)
words and in the grammar, versed in Lokàyata (Nature-lore) [5] and in the theory of the signs on the body of a great man.’
Whereupon the Buddha rejoins that in the teaching of the Arahats the
`threefold lore’ is different; and on being asked what it is, answers in
the words of sections 93, 95, and 97 of the Sàma¤¤a-phala Sutta, which
are quoted as the last three paragraphs of his exposition in our Sutta,
that is to say,
a. The knowledge of one’s own previous births.
b. The knowledge of other people’s previous births.
c. The knowledge of the Four Truths, and of the Four Intoxications (âsavas), leading on to the emancipation of Arahatship.
The only difference is that at the end of each section, and after the
words setting forth the emancipation, the following sentence is added:
`This first (or second, or third) lore hath he required. Ignorance is
dispelled within him, and wisdom has been born. The darkness has been
dissipated, the light has appeared. (And all this) inasmuch as he has
continued in earnestness, in zeal, in mastery of himself.’
And at the end of the whole the following verses are also added:
`Him do they honour whose heartÞunswerving in goodness, and wise,
Given to earnest thoughtÞrests in his own control,
Pacified, stedfast. And him resolute, able in method,
Threefold in knowledge, dispelling the darkness, the conqueror of Death, who
Lived for the weal of gods and of men delivered from folly,
Him of the threefold lore, mindful and self-possessed,
Him do they honour, the Buddha, our Gotama, wearing now,
Conqueror, too, of Birth, the last of his mortal frames!’
`Tis he who is a Bràhmaõa indeed
Who knows the births that he has lived before;
And sees (with Heavenly Eye) the states of bliss,
And states of woe, that other men pass through;
Has reached the end of all rebirths, become
A sage, perfect in insight, Arahat,
In these three modes of knowledge threefold wise.
[\q 140/]
Him do I call a Brahman, threefold wise,
And not the man who mutters o’er again
The mystic verse so often muttered through before.’
How important a place this doctrine occupied in early Buddhism is
made evident by the fact that this latter stanza, with variations at the
close, is so constantly repeated. We find it in the 99th Sutta of the
Itivuttaka (p. 100) and in the 91st Sutta of the Majjhima (the Brahmàya
Sutta). And it is quoted also, not only in this Sutta in the Aïguttara,
and in another Sutta in the Saüyutta (I, 167), but also in the
collection of verses from the Piñakas called the Dhammapada (verse
423);. and also in the other collection of such verses (probably
belonging to some other school of Buddhists), now preserved in the
oldest MS. yet discovered in India, the so-called Kharoshñhi MS.,
portions of which have simultaneously found their way, last year, to
both St. Petersburg and Paris.
The whole section of the Dhammapada, which contains this quotation,
consists of no less than forty verses, each of which, from one point of
view or another, emphasise this point of the identification, by the
Buddhists, of the Arahat with the Brahman. Twenty-seven of them are
taken from the Vàseññha Sutta of the Sutta Nipàta, in which the question
raised is precisely the same as that raised in our Sutta, and in which
`the reply, though different in details, amounts to much the same as the
reply given here.
Two conclusions force themselves upon us. It is, in the first place, a
striking proof of the high social esteem in which the Brahmans, as
such, and quite irrespective of character, were held by the masses of
the people. We have hitherto only had the views which the Brahmans held
about themselves. And very absurd they seem to readers whose own vivid
sense of superiority rests on a self-complacency quite as inexpugnable
as that of the Brahmans. Here we have evidence from an independent
source, Þevidence all the stronger because it is found in Suttas in
which the exclusive claims of the Brahmans by birth are vigorously
contested. When the Buddhists, in selecting a title of honour for those
they valued so highly, for the best of men, for the Arahats, selected
the name of Brahman, it is clear that that word, in the opinion of the
early Buddhists, conveyed to the minds of the people an exalted meaning,
a connotation of real veneration and respect. And it is not likely that
this would have been the case unless the Brahmans had, at least as
[\q 141/] a general rule, deserved itÞand on other grounds than the mere
prerogative of birth.
In the second place, if the contention of the Buddhists had been
universally acceptedÞif the word Brahman had come to mean, not only a
man of a certain descent, but exclusively a man of a certain character
and insight then the present’ caste system of India could never have
grown up. But it was obviously impossible that the contention should
succeed.
The method, adopted by all reformers, of pouring new wine into old
bottles, putting new meanings into ancient words, can only succeed under
conditions, that, in this case, were non-existent. And it is always
open to the danger that, with the old and hallowed word, the old
superstition associated with it will also survive. It was a method
largely adopted by the Buddhists; and in numerous other cases, to which I
have elsewhere called attention, adopted with success. The subsequent
language of India is full of phrases and words which bear, not the
meaning which they previously bore, but the new and higher meaning put
into them by Buddhists. But in this case the two ideas were too widely
apart, too contradictory. A physical meaning cannot be replaced by an
ethical one. The actual facts of life, which they could not alter, could
not, indeed, attempt to alter, were a constant influence, against their
view, too strong to be overcome. Brahmans by birth, many of them,
perhaps most of them, engaged in various worldly trades and occupations,
and therefore Brahmans only by birth, were so constant and so important
a factor in the daily and hourly life of the people, that the idea of
birth could not be dissociated from the word. The Buddhists failed. And
they not only failed, their very choice of the word as a title of
honour, must (through the wide influence they exercised for so many
centuries throughout and beyond the valley of the Ganges) have actually
afforded a fresh strength to the veneration which the word inspired. The
very means they adopted to lend weight to their doctrine of
emancipation became a weapon to be turned against themselves.
It is unlikely that this really mattered much. The point was only one
detail in a broad scheme which was doomed from the outset to
failureÞthat is if failure to attain immediate and lasting acceptance
can rightly be called the failure of a theory of life.
A theory which placed the ideal in Self-conquest, regarded final
salvation as obtainable in this world, and in this world [\q 142/] only,
and only by self-conquestÞa view of life that ignored the `soul’ and
brought the very gods themselves under the domain of lawÞa religious
movement which aimed its keenest shafts against all those forms of
belief in the supernatural and mysterious, appealing most strongly alike
to the hopes and to the fears of the peopleÞa philosophy that confined
itself to going back, step by step, from effect to cause, and poured
scorn on speculations as to the ultimate origin and end of all
thingsÞmight gain, by the powerful personality of its founder and the
enthusiasm and zeal of his early followers, a certain measure of
temporary success. But it fought against too many vested interests at
once, , it raised up too many enemies, it tried in `pouring new wine
into the old bottles’ to retain too much of the ancient phraseology, for
lasting victoryÞat least at that time, and in an advancing country then
assimilating to itself surrounding peoples at a lower grade of culture.
The end. was inevitable. And it was actually brought about, not by
persecution, but by the gradual weakening of the theory itself, the
gradual creeping back, under new forms and new names, of the more
popular beliefs.
The very event, which seemed, in the eyes of the world, to be the
most striking proof of the success of the new movement, the conversion
and strenuous support of Asoka, the most powerful ruler India had
hadÞindeed the first real overlord over practically the whole of
IndiaÞonly hastened the decline. The adhesion of large numbers of
nominal converts, more especially from the newly incorporated and less
advanced provinces, produced weakness, rather than strength, in the
movement for reform. The day of compromise had come. Every relaxation of
the old thoroughgoing position was widely supported by converts only
half converted. And the margin of difference between the Buddhists and
their opponents gradually faded almost entirely away. The soul theory,
step by step, gained again the upper hand. The caste system was
gradually built up into a completely organised system. The social
supremacy of the Brahmans by birth became accepted as an
incontrovertible fact. And the inflood of popular superstition which
overwhelmed the Buddhist movement, overwhelmed also the whole pantheon
of the Vedic gods. Buddhism and Brahmanism alike passed practically
away, and modern Hinduism arose on the ruins of both.
The struggle is now being renewed under conditions perhaps, on the
whole, more favourable. The tone of worldliness and love of material
comfort, the eager restlessness [\q 143/] of modern social, and economic
competition, the degradation of learning to a mere means of getting on
and making money, are no doubt all unfavourable to any movement for the
social and religious elevation of a people. But history shows, notably
in the case of the Reformation in Europe, how powerfully the contact of
two diverse views of life tends to widen the thoughts of men. Both India
and Europe in the twentieth century may be fairly expected to afford
fresh examples of the same influence. And in India the powerful aid of
the new methods of science and of historical criticism will lend their
invaluable aid to the party endeavouring, now once again, to place the
ideal, not in birth, but in character and wisdom.
DäGHA NIKâYA IV
[CHARACTERISTICS OF THE TRUE BRAHMAN]
[III] 1. Thus have I heard. The
Blessed One once, when going on a tour through the Aïga country with a
great multitude of the brethren, with about five hundred brethren,
arrived at Campà. [6] And there at Campà he lodged on the bank of the Gaggarà Lake. [7]
Now at that time the Brahman Soõadaõóa was dwelling at Campà, a place teeming with life, [8] with much grassland and woodland and water and corn, on a royal domain granted him by Seniya Bimbisàra, the king of Magadhà, [9] as a royal fief, with power over it as if he were the king.
2. Now the Brahmans and householders of Campà heard the news: `They
say that the Samaõa Gotama of the Sàkya clan, who went out from a Sàkya
family to adopt the religious life, has now arrived, with a great
[\q 145/] company of the brethren at Campà, and is staying there on the
shore of the Gaggarà Lake. Now regarding that venerable Gotama, such is
the high reputation that has been noised abroad: That Blessed One is an
Arahat, a fully awakened one, abounding in wisdom and goodness, happy,
with `Knowledge of the worlds, unsurpassed as a guide to mortals willing
to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by
himself, thoroughly knows and sees, as it were, face to face this
universe, including the worlds above of the gods, the Brahmas, and the
Màras, and the world below with its recluses and Brahmans, its princes
and peoples, and having known it, he makes his knowledge known to
others. The truth, lovely in its origin, lovely in its progress, lovely
in its consummation, doth he proclaim, both in the spirit and in the
letter, the higher life doth he make known, in all its fullness’ and in
all its purity.
`And good is it to pay visits to Arahats like that.’
[112] And the Brahmans and householders of Campà began to leave Campà in companies and in bands from each district, [10] so that they could be counted, to go to the Gaggarà. Lake.
3. Now at that time Soõadaõóa the Brahman had gone apart to the upper
terrace of his house for his siesta, and seeing the people thus go by,
he said to his doorkeeper: `Why are the people of Campà, going forth
like this towards the Gaggarà Lake?’
Then the doorkeeper told him the news. And he said: `Then, good
doorkeeper, go to the Brahmans and householders of Campà, and say to
them: ßSoõadaõóa the Brahman desires them to wait. He will himself come
to see the Samaõa Gotama.û’
`Very well, Sir,’ said the doorkeeper, and he did so.
[113] 4. Now at that time there were about five hundred Brahmans from
different kingdoms lodging at Campà for some business or other. And
when they heard that Soõadaõóa was intending to visit the [\q 146/]
Samaõa Gotama, they went to Soõadaõóa, and asked whether that was so.
`That is my intention, Sirs. I propose to call on the Samaõa Gotama.’
`Let not the venerable Soõadaõóa do that. It is not fitting for him
to do so. If it were the venerable Soõadaõóa who went to call upon him,
then the venerable Soõadaõóa’s reputation would decrease and the Samaõa
Gotama’s would increase. This is the first reason why you, Sir, should
not call upon, him, but he upon you.’
5. And they laid before Soõadaõóa the Brahman in like manner also other considerations, to wit:
That he was well born on both sides, of pure descent through the
mother and through the father back through seven generations, with no
slur put upon him, and no reproach, in respect of birth.
That he was prosperous, well to do, and rich.
[114] That he was a repeater (of the sacred words), knowing the
mystic verses by heart, one who had mastered the Three Vedas, with the
indices, the ritual, the phonology, and the exegesis (as a fourth), and
the legends as a, fifth, learned in the words and in the grammar, versed
in Lokàyata (Nature-lore), and in the theory of the signs on the body of a great man.
That he was handsome, pleasant to look
upon, inspiring trust, gifted with great beauty of complexion, fair in
colour, fine in presence, [11] stately [12] to behold.
That he was virtuous, increased in virtue, gifted with virtue that had waxed great.
That he had a pleasant voice and pleasing delivery, and was gifted with polite address, distinct, not husky, [13] suitable for making clear the matter in hand.
That he was the teacher of the teachers of many, [\q 147/]
instructing three hundred Brahmans in the repetition of the mystic
verses, and that many young Brahmans, from various directions and
various counties, all craving for the verses, came to learn them by
heart under him.
That he was aged, old, and well stricken in years, long-lived and full of days.
That he was honoured, held of weight, esteemed worthy, venerated and revered by Seniya Bimbisàra, the king of Magadhà.
That lie was honoured, held of weight, esteemed worthy, venerated and revered by Pokkharasàdi, the Brahman.
That he dwelt at Campà, a place teeming with life, with much
grassland and woodland and corn, on a royal fief granted him by Seniya
Bimbisàra, the king of Magadhà, as a royal gift, with power over it as
if he were the king.
For each of these reasons it was not fitting that he, Soõadaõóa the
Brahman, should call upon the Samaõa Gotama, but rather that the Samaõa
Gotama should call upon him.
6. And when they had thus spoken, Soõadaõóa said to them:
[115] `Then, Sirs, listen, and hear why it is fitting that I should
call upon the venerable Gotama, and not he should call upon me.
`Truly, Sirs, the venerable Gotama is well born on both sides, of
pure descent through the mother and the father back through seven
generations, with no slur put upon him, and no reproach in respect of
birth.
`Truly, Sirs, the Samaõa Gotama has gone forth (into the religious life), giving up the great clan of his relations. [14]
`Truly, Sirs, the Samaõa Gotama has gone [\q 148/] `Truly, Sirs, the Samaõa Gotama, while he was still a young `Truly, Sirs, the Samaõa Gotama, though his father and mother were `Truly, Sirs, the Samaõa Gotama is handsome, pleasant to look upon, `Truly, Sirs, the Samaõa Gotama is virtuous with the virtue of the Arahats, good and virtuous, gifted with goodness and virtue. `Truly, Sirs, the Samaõa Gotama hath a pleasant voice, and a pleasing `Truly, Sirs, the Samaõa Gotama is the teacher of the teachers of many. `Truly, Sirs the Samaõa Gotama has no passion of lust left in him, and has put away all fickleness of mind.
forth (into the religious life), giving up much money and gold, treasure
both buried and above the ground.
man, without a grey hair on his head, in the beauty of his early
manhood, has gone forth from the household life into the homeless state.
unwilling, and wept, their cheeks being wet with tears, nevertheless cut
off his hair and beard, and donned the yellow robes, and went out from
the household life into the homeless state.
inspiring trust, gifted with great beauty of complexion, fair in colour,
fine in presence, stately to behold.
delivery, he is gifted with polite address, distinct, not husky,
suitable for making clear the matter in hand.
`Truly, Sirs, the Samaõa Gotama believes in karma, and in action, [15] he is one who puts righteousness in the forefront (of his exhortations) to the Brahman race.
`Truly, Sirs, the Samaõa Gotama went forth from a distinguished family primeval [16] among the Kshatriya clans.
[\q 149/] `Truly, Sirs, the Samaõa Gotama went forth from a family prosperous, well to do, and rich.
[116] `Truly, Sirs, people come right across the country from distant lands to ask questions of the Samaõa Gotama.
`Truly, Sirs, multitudes of heavenly beings put their trust in the Samaõa Gotama.
`Truly, Sirs, such is the high reputation noised abroad concerning
the Samaõa Gotama, that he is said to be an Arahat, exalted, fully
awakened, abounding in wisdom and righteousness, happy, with knowledge
of the worlds, a Blessed One, a Buddha.
`Truly, Sirs, the Samaõa Gotama has all the thirty two bodily marks of a Great Being.
`Truly, Sirs, the Samaõa Gotama bids all men welcome, is congenial,
conciliatory, not supercilious, accessible to all, not backward in
conversation.
`Truly, Sirs, the Samaõa Gotama is honoured, held of weight, esteemed
and venerated and revered by the four classes (of his followersÞthe
brethren and sisters of the Order, laymen and lay women).
`Truly, Sirs, many gods and men believe in the Samaõa Gotama.
`Truly, Sirs, in whatsoever village or town the Samaõa Gotama stays, there the non-humans do the humans no harm.
`Truly, Sirs, the Samaõa Gotama as the
head of an Order, of a school, as the teacher of a school, is the
acknowledged chief of all the founders of sects. Whereas some Samaõas
and Brahmans have gained a reputation by all sorts of insignificant
matters, [17] not [\q 150/] so the Samaõa Gotama. His reputation comes from perfection in conduct and righteousness.
Truly, Sirs, the king of Magadhà, Seniya Bimbisàra, with his children
and his wives, with his people, and his courtiers, has put his trust in
the Samaõa Gotama.
`Truly, Sirs, King Pasenadi of Kosala, with his children and his
wives, with his people and his courtiers, has put his trust in the
Samaõa Gotama.
`Truly, Sirs, Pokkharasàdi the Brahman, with his children and his
wives, with his people and his intimates, has put his trust in the
Samaõa Gotama.
`Truly, Sirs, the Samaõa Gotama is honoured, held of weight,
esteemed, and venerated and revered alike by Seniya Bimbisàra, the king
of Magadhà, by Pasenadi the king of Kosala, and by Pokkharasàdi the
Brahman.
[117] `Truly, Sirs, the Samaõa Gotama has now arrived at Campà, and
is staying on the shores of the Gaggarà. Lake. But all Samaõas and
Brahmans who come into our village borders are our guests. And guests we
ought to esteem and honour, to venerate and revere. And as he is now so
come, he ought to be so treated, as a guest.
`For each and all of these considerations it is not fitting that the
Samaõa Gotama should call upon us, but rather does it behove us to call
upon him. And so far only do I know the excellencies of the Samaõa
Gotama, but these are not all of them, for his excellence is beyond
measure.’
7. And when he had thus spoken, those
Brahmans said to him: `The venerable Soõadaõóa declares the praises of
the Samaõa Gotama on such wise, that were he to be dwelling even a
hundred leagues from here, it would be enough to make a believing man go
thither to call upon him, even had he to carry a bag (for the
provisions for the journey) on his back. [18] Let us then all go to call on the Samaõa Gotama together!’
[\q 151/] So Soõadaõóa the Brahman went out to the Gaggarà Lake with a great company of Brahmans.
8. Now the following hesitation arose
in Soõadaõóa’s mind as he passed through the wood: `Were I to ask the
Samaõa `Gotama a question, if he were to say: ßThe question ought not to
be asked so, thus ought the question to be framed; ” the company might
thereupon speak of me with disrespect, saying: ßFoolish is this
Soõadaõóa the Brahman, and inexpert. [118] He is not even able to ask a
question rightly.û But if they did so my reputation would decrease; and
with my reputation my incomings would grow less, for what we have to
enjoy, that depends on our reputation. But if the Samaõa Gotama were to
put a question to me, I might not be able to gain his approval [19] by
my explanation of the problem. And if they were then to say to me: ßThe
question ought not to be answered so; thus ought the problem to be
explained; ” the company might thereupon speak of me with disrespect,
saying: ßFoolish is this Soõadaõóa the Brahman, and inexpert. He is not
even able to satisfy the Samaõa Gotama by his explanation of the problem
put.û But if they did so, my reputation would decrease; and with my
reputation my incomings would grow less, for what we have to enjoy, that
depends upon our reputation. But on the other hand if, having come so
far, I should turn back without calling upon the Samaõa Gotama, then
might the company speak disrespectfully of me, saying: ßFoolish is this
Soõadaõóa the Brahman, and inexpert, though obstinate with pride, he is
so afraid that he dare not call on the Samaõa Gotama. How can he turn
back after having come so far?” But if they did so, my reputation would
decrease; and with my reputation my incomings would grow less. For what
we have to enjoy, that depends upon our reputation.’
9. So Soõadaõóa the Brahman went upto where the [\q 152/] Blessed One
was. And hen he had come there he exchanged with the Blessed One the
greetings and compliments of politeness and courtesy, and took his seat
on one side. And as to the Brahmans and householders of Campà, some of
them bowed to the Blessed One and took their seats on one side; some of
them exchanged with him the greetings and compliments of politeness and
courtesy, and then took their seats on one side; some of them called out
their name and family, and then took their seats on one side; and some
of them took their seats on one side in silence.
[119] 10. Now as Soõadaõóa was seated there he was still filled with
hesitation, thinking as before set out; and he added to himself: `Oh!
would that the Samaõa Gotama would but ask me some question on my own
subject, on the threefold Vedic lore. Verily, I should then be able to
gain his approval by my exposition of the problem put!’
11. Now the Blessed One became aware in his own mind of the
hesitation in the mind of Soõadaõóa, and he thought: `This Soõadaõóa is
afflicted in his heart. I had better question him on his own doctrine.’
And he said to him: `What are the things, Brahman, which the Brahmans
say a man ought to have in order to be a Brahman, so that if he says: ßI
am a Brahman, ” he speaks accurately and does not become guilty of
falsehood?’
12. Then Soõadaõóa thought: [120] `What I wished and desired and had
in my mind and hoped forÞthat the Samaõa Gotama should put to me some
question on my own subject, on the threefold Vedic loreÞthat he now
does. Oh! that I may be able to satisfy his heart with my exposition
thereof!’
13. And drawing his body up erect, and looking round on the assembly,
he said to the Blessed One: `The Brahmans, Gotama, declare him to be a
Brahman who can accurately say ” I am a Brahman ” without being guilty
of falsehood, who has five things. And what are the five? In the first
place, Sir, a Brahman is well born on both sides, on the mother’s side
and on [\q 153/] the father’s side, of pure descent back through seven
generations, with no slur put upon him, and no reproach, in respect of
birth.
`Then he is a repeater (of the sacred words), knowing the mystic
verses by heart, one who has mastered the Three Vedas, with the indices,
the ritual, the phonology, and the exegesis (as a fourth), and the
legends as a fifth, learned. in the phrases and in the grammar, versed
in Lokàyata sophistry, and in the theory of the signs on the body of a
great man.
`Then he is handsome, pleasant to look upon, inspiring trust, gifted
with great beauty of complexion, fair in colour, fine in presence,
stately to behold.
`Then he is virtuous, increased in virtue, gifted with virtue that has grown great.
`Then he is learned and wise, the first, or it may be the second, among those who hold out the ladle.’ [20]
14. `But of these five things, oh Brahman, is
it possible to leave one out, and to declare the man who has the other
four to be a Brahman, to be one who can accurately, and without falling
into falsehood, claim to be a Brahman?’
`Yes, Gotama, that can be, done. We could leave out colour. [21]
For what does colour matter? [121] If he have the other fourÞgood
birth, technical training, virtue, and wisdom, as just set forth [22] ÞBrahmans would still declare him to be a Brahman; and he could rightly, without danger of falsehood, claim to be one.’
15.’ But of these four things, oh Brahman, is it possible to leave
one out, and to declare the man who has the other three to be a Brahman,
to be one who can rightly, and without falling into falsehood, claim to
be a Brahman?’
`Yes, Gotama, that could be done. We could leave out the verses. For
what do the verses matter? If [\q 154/] he have the other threeÞgood
birth, virtue, and wisdomÞBrahmans would still declare him to be a
Brahman; and he could rightly, without danger of falsehood, claim to be
one.’
16. `But of these three things, Brahman, is it possible to leave one
out, and to declare the man who has the other two to be a Brahman, to be
one who can accurately, and without falling into falsehood, claim to be
a Brahman?’
`Yes, Gotama, that could be done. We could leave out birth. For what
does birth matter? If he have the other two ¤ virtue and wisdom ¤
Brahmans would still declare him to be a Brahman; and he could rightly,
without danger of falsehood, claim to be one.’
[122] 17. And when he had thus spoken the other Brahmans said to Soõadaõóa:
`Say not so venerable Soõadaõóa, say not so! He depreciates not only
our colour, but he depreciates our verses and our birth. Verily the
venerable Soõadaõóa is going over to the doctrine of the samaõa Gotama.’
18. Then the Blessed One said to those Brahmans: `If you, oh
Brahmans, think that Soõadaõóa is unlearned, that he speaks unfittingly,
that he is unwise, that he is unable to hold his own with me in this
matter, let him keep silence, and do you discuss with me. But if you
think him learned, able in speech, wise, able to hold his own, then do
you keep silence, and let him discuss with me.’
19. And when he had thus spoken, Soõadaõóa the Brahman said to those Brahmans:
`Let not the venerable ones say so. Say not so, Sirs. [123] I do not
depreciate either our colour, nor our verses, nor our birth.’
20. Now at that time a young Brahman named Angaka, [23]
sister’s son to Soõadaõóa the Brahman, was seated in that company. And
Soõadaõóa said to those [\q 155/] Brahmans: `Do the venerable ones see
this Angaka, our nephew?’
`Yes, Sir, we see him.’
`Well! Angaka, Sirs, is handsome, pleasant to look upon, inspiring
trust, gifted with great beauty of complexion, fair in, colour, fine in
presence, stately to beholdÞnone in this assembly is like unto him in
colour, save only the Samaõa Gotama.
`And Angaka, Sirs, is a repeater (of the sacred words), knowing the
mystic verses by heart, one who has mastered the Three Vedas, with the
indices, the ritual, the phonology, and the exegesis (as a fourth), and
the legends as a fifth, learned in the phrases and the grammar, versed
in Lokàyata (Nature-lore), and in the theory of the signs on the body of
a great manÞI myself have taught him the verses.
`And Angaka, Sirs, is well born on both sides, on the mother’s side
and on the father’s side, of pure descent back through seven
generations, with no slur put upon him, and no reproach in respect of
birthÞI myself know his forebears, on the mother’s side and on the
father’s.
`If Angaka, Sirs, should kill. living things, and take what has not
been given, and go the way of the adulterer, and speak lies, and drink
strong drink, what then, Sirs, would his colour avail him? what the
verses? what his birth?
`It is in so far, Sirs, as a Brahman is virtuous, increased in
virtue, gifted with virtue that has grown great; in so far as he is
learned and wise, the first, or it may be the second, among those who
hold out the ladle, that Brahmans would declare him, as endowed with
these two qualities, to be a Brahman, to be one who could rightly say ” I
am a Brahman” without falling into falsehood.’
21. `But of these two things, oh Brahman, is it possible to leave one
out, and to declare the man who has the other to be a Brahman, to be
one who can rightly, and without falling into falsehood, claim to be a,
Brahman?’
[\q 156/] [124] Not that, Gotama! For
wisdom, oh Gotama, is purified by uprightness, and uprightness is
purified by wisdom. Where there is uprightness, wisdom is there, and
where there is wisdom, uprightness is there. To the upright there is
wisdom, to the wise there is uprightness, and wisdom and goodness are
declared to be the best thing in the world. [24]
Just, oh Gotama, as one might wash hand with hand, or foot with foot,
just even so, oh Gotama, is wisdom purified by uprightness, and
uprightness is purified by wisdom. Where there is uprightness, wisdom is
there, and where there is wisdom, uprightness is there. To the upright,
there is wisdom, to the wise there is uprightness, and wisdom and
goodness are declared to be the best thing in the world.’
22. `That is just so, oh Brahman. And I, too, say the same. But what, then, is that uprightness and what that wisdom?’
`We only know, oh Gotama, the general statement in this matter. May
the venerable Gotama be pleased to explain the meaning of the phrase.’
`Well then, oh Brahman give ear, and pay earnest attention, and I will speak.’
23.’ Very well, Sir,’ said Soõadaõóa in assent to the Blessed One. And the Blessed One said:
[Here follow the paragraphs 40Ý63 in the Sàma¤¤a phala Sutta above,
pp. 62-70 of the text; that is, the paragraph on the appearance of a
Buddha, his preaching, the conversion of the hearer, his renunciation of
the world, all the sãlas, and the paragraph on Confidence, 63. ]
`This also, oh Brahman, is that uprightness’ (sãla).
[Here follow the paragraphs on the Jhànas, beginning. [\q 157/] at So vivicc’eva kàmehi
in Section 75 Of the Sàma¤¤aphala down to the end of Section 82, then
the paragraphs on Insight arising from Knowledge, on the Mental Image,
on the Wondrous Gifts, on the Heavenly Ear, on Knowledge of the hearts
of others, on Memory of one’s own previous births, on the Divine Eye,
and on the Destruction of the Deadly Floods, all as in the
Sàma¤¤a-phala, 83-98 inclusive. ]
`This, oh Brahman, is that wisdom.’ [25]
24. When he had thus spoken, Soõadaõóa the Brahman, said to the Blessed One: [125] `Most excellent, oh Gotama (are the words of thy mouth), most Then the Blessed One signified, by silence, his consent. And 25. Then the Blessed One, who had dressed in the early morning, put
excellent! Just as if a man were to set up that which has been thrown
down, or were to reveal that which has been hidden away, or were to
point out the right road to him who has gone astray, or were to bring a
light into the darkness so that those who had eyes could see external
formsÞjust even so has the truth been made known to me, in many a
figure, by the venerable Gotama. I, even I, betake myself to the
venerable Gotama as my guide, to the truth, and to the Order. And may
the venerable Gotama accept me as a disciple, as one who, from this day
forth, as long as life endures, has taken him as his guide. And may the
venerable Gotama grant me the favour of taking his tomorrow’s meal with
me, and also the members of the Order with him.’
Soõadaõóa, on seeing that he had done so, arose from his seat and bowed
down before the Blessed [\q 158/] One, and walking round him with his
right hand towards him, departed thence. And at early dawn he made ready
at his house sweet food, both hard and soft, and had the time announced
to the Blessed One: `It is time, oh Gotama, and the meal is ready.’
on his outer robe, and taking his bowl with him, went with the brethren
to Soõadaõóa’s house, and sat down on the seat prepared for him. And
Soõadaõóa the Brahman satisfied the Blessed One, and the brethren, with
his own hand, with sweet food, both hard and soft, until they refused
any more. And when the Blessed One had finished his meal, and cleansed
the bowl and his hands, Soõadaõóa took a low seat, and sat down beside
him, and said:
26. `If, oh Gotama, after I have
entered the assembly, I should rise from my seat to bow down before the
venerable Gotama, then the assembly would find fault with me. [26]
Now he with whom the assembly should find fault, his reputation would
grow less; and he who should lose his reputation, his income would grow
less. For that which we have to enjoy, that depends upon our reputation.
If then, when I am seated in the assembly, I stretch forth my joined
palms in salutation, let the venerable Gotama accept that from me as a
rising up from my seat. [126] And if when I am seated in the assembly I
take off my turban, let the venerable Gotama accept that from me as a
salutation with my head. So if, when I am in my chariot, I were to get
down from the chariot to salute the venerable Gotama, the surrounders
would find fault with me. If, then, when mounted on my chariot, I bend
down low the staff of my goad, let the venerable Gotama accept that from
me as if I had got down. And if, when mounted on my chariot, I should
wave [\q 159/] my hand, let the venerable Gotama accept that from me as
if I had bowed low in salutation!’ [27]
27. Then the Blessed One instructed and
Here ends the Soõadaõóa Sutta.
roused and incited and gladdened Soõadaõóa the Brahman with religious
discourse, and then rose from his seat and departed thence.
Notes
[1] See the summary above, PP. 57Ý59, in the Introduction to the Sàma¤¤a-phala.
[2]
The English equivalents do not exactly cover the corresponding Pàli
terms, which are not, in the texts, used always with scrupulous
distinctiveness.
[3] Section 23 of the text, and of the translation below.
[4] Vol. i, pp. 163-168.
[5] See below in the Introduction to the next Sutta.
[6]
Campà, the capital of Angà, was on the East bank of the river of the
same name (Jàt. IV, 454), which formed the Eastern boundary of Magadhà.
It was close to the modern Bagulpur, about Lat. 24′ 10′ by Long. 87′.
Like other names of famous places in India, it was used over again by
colonists in the Far East, and there means what we now call Cochin China
and Annam (I-Tsing, p. 58).
[7]
So called after Queen Gaggarà, who had had it excavated, says
Buddhaghosa (Sum. I, 279). He adds that on its banks was a grove of
champaka trees, so well-known for the fragrance of their beautiful white
flowers. It was under those trees that the wandering mendicants put up.
[8]
Sattussada. The meaning is really quite settled, though Fausb”ll
wrongly translates ussada `desire,’ and Oldenberg and myself `uneven,’
at S. N. 783 = Vin. I, 3. See No. 15 in the list of the thirty-two
marks. Also Jàt. IV, i88 = Dhp. A. 339; Jàt. IV, 6o = Dhp. A. 95; Jàt.
IV, 4; P. G. D. 22-44; Asl. 307.
[9] In the Buddha’s time Angà was subject to Magadhà.
[10] Perhaps in `companies and separately’; but I follow Buddhaghosa. Comp. M. I, 231; A. 11, 55.
[11] Brahma-vaccasã. With a body like that of Mahà Brahmà,’ says Buddhaghosa (p. 282). The Burmese and Siamese MSS. read vacchasã
[12] Akkhuddàvakàso, for which Buddhaghosa (pp. 282, 284) gives three contradictory explanations.
[13] Aneëagalàya. `Not slobbering,’ says Buddhaghosa.
[14]
`Eighty thousand families on the mother’s, and eighty thousand on the
father’s side,’ says BuddhaghosaÞmaking a total for the Sàkya clan of
800, 000, reckoning five to a family.
[15] Kamma-vàdã kiriya-vàdã. Compare `Vinaya Texts,’ II, 109, 112.
[16] âdãna-khattiya-kulà.
The reading is doubtful, and the Burmese MSS., after their constant
habit, have replaced it by an easy reading, abhinna-khattiya-kulà,
`unbroken Kshatriya family.’ But all the Sinhalese MSS. agree in reading
either àdina or àdãna; and if the reading had once been abhinna, it is
difficult to see how the alteration to the more difficult reading should
have occurred. Buddhaghosa skips the clause, which (if it was in the
text before him) is suggestive. He would scarcely have done so unless
the matter were really very simple. `Autonomous’ would make a good sense
in the context; but I have taken the word, in the sense of `primordial,
aboriginal,’ as being a derivative from àdi, in the same way as adhãna
is from adhi. This is simple enough; the only difficulty being, that the
word occurs nowhere else.
[17] Literally `anyhow’; `such as by wearing no clothes’ explains Buddhaghosa (p. 288).
[18] Puñaüsenàpi. Compare A. II, 183, where a precisely similar phrase occurs.
[19] Cittaü na àràdheyyaü, `win over his mind.’ Comp. M. I, 85, 34, 1; 11, 10; Mil. 25.
[20] That is, `officiate at a sacrifice by pouring out of a spoon a libation of butter, or of spirituous Soma, to the fire god.’
[21] Vaõõa, much the same as `caste,’ though that rendering is not strictly accurate. (See the Introduction to the Ambaññha. )
[22] The full text is repeated, both here and in the following sections.
[23]
This name looks suspiciously like a kind of personification of the five
Aïgas (the five characteristics) of the true Brahman as just above, 13,
set out.
[24]
Oldenberg renders this (`Buddha,’ P. 283) as follows: `The wisdom of
the upright and the uprightness of the wise have, of all uprightness and
wisdom in the world, the highest value.’ I cannot see how this can be
grammatically justified; though the sentiment is admirable enough, and
would have somewhat relieved the monotony of the paragraph. On pa¤¤àna as nominative, not genitive, see, for instance, S. I, 41, 42; Sum. 1, 171, 290; A. IV, 342.
[25]
The repetition here is nearly the same as that in the Ambaññha Sutta,
summarised above at the translation of p. 100 of the text. The only
difference is that the paragraphs 64-74 of the Sàma¤¤a-phala there
included as coming under Caraõa (Conduct) are here included under sãla (Uprightness). The jhànas, there put, not under vijjà, (Wisdom), but under Caraõa, are here put, not under sãla, but under pa¤¤à (Intelligence). In other words pa¤¤à includes all that was there included under vijjà, and the four jhànas besides. But sãla includes all that is put in the Ambaññha under sãlaÞall indeed of the eight divisions of sãla as summarised above, pp. 57-59. See Buddhaghosa’s notes at pp. 219, 268, 292.
[26]
On the ground, says Buddhaghosa (p. 292), that he would be saluting a
much younger man, one young enough to be his grandson. If this tradition
be correct, it would follow that this Sutta must be describing events
very early in the public ministry of the Buddha.
[27]
It will be seen from this section that Soõadaõóa is represented as
being a convert only to a limited extent. He still keeps on his school
of Vedic studies, and is keenly anxious to retain the good opinion of
his students, and of other Brahmans. And if that part of the Buddha’s
doctrine put before him in this Sutta be examined, it will be found to
be, with perhaps one or two exceptions, quite compatible with the best
Brahman views. No doubt if every detail were carried to its strict
logical conclusion there would be no further need for Vedic studies,
except from the historical standpoint. But those details are, on the
face of them ethical. They belong to a plane not touched on in the then
Vedic studies. They could be accepted by an adherent of the soul theory
of life. And the essential doctrines of BuddhismÞthe Path, the Truths,
and ArahatshipÞare barely even referred to.
oS> ksldh
fud ;ii N.jf;d wryf;d iuud iunqoaOii
6′ fidaKoKav iQ;1h’
3′ ud jsiska fufia wik ,os’ tla ld,hl Nd.Hj;2ka jykafia mkaishhla muKjQ uy;a
NsCIq ix>hd jykafia iuZ. w.2 rdfgys yeisfrk l, pusmd kqjrg jevzfhdah’ tys
Nd.Hj;2ka jykafia pusmd k.rfhysjQ ..a.dr kus fmdl2Kq f;r jdih lr;s’
[\q 78/]
tl, fidKoKAv kus n1dyauKfhla u.O foaYfhys rcjQ nsusnsidr uyrc;2uka jsiska
Wiia mrs;Hd.hla f,i ,nk,oaodjQ” pusmd k.rfhys m1Odkshdj jdih lf,ah’
4′ tl,ays pusmdkqjr jeis nuqKq mjq,ays m1Odksfhda fumj;a weiQy’ *Y1uK( Nj;a
f.#;uhka jykafia YdlH mq;1fhl”YdlH l2,fhka kslau mejsosjqfjl” mkaishhla
muKjQ uy;a NsCIq ix>hd jykafia iuZ. wZ.2rfgys yeisfrkafka ms
tjsg ta pusmdkqjr jeis nuqKq mjq,ays m1Odksfhda pusmd kqjrska kslau fkdfhla foiska
/iajQjdyq uy;a iuQy we;a;dyq tlaj reiaj ..a.dr kus fmdl2Kq f;rg meusfK;a’
5′ tl, fidKoKAv kus n1dyauK f;fus pusmdkqjr jeis nuqKq mjq,ays m1OdkSka pusmd
kqjrska msg;aj rxpq.eiS ekdfhla foiska reiaj” tl;2jS ..a.dr kus fmdl2Kq f;rg
meusfKkakka oqgqfjsh’Tjqyq ta Nj;a f.#;uhka jykafia” oelSu msKsi meusfKk nj
oek.;af;ah’
fidKoKAv kus nuqKq f;fuso Y1uK Nj;a f.#;uhka oelSug woyia lf
6′ tl< fkdfhla rdcOdkSkaf.ka meusKs nuqKkaf.ka mkaishha muKjQ nuqfKda
lsishus lghq;a;la iZoyd ta pusmdfjys jdih lr;s’ ))fidKoKAv f;u mskaj;a uyK
f.#;uhka oelSug meusfKkafkah))’ hkq ta nuqfKda weiQy’ wid Tjqyq fidKoKAv
fj; meusK fufia lSfjdah’ )) Nj;a fidKoKAvfhda Y1uK f.#;uhka oelSug
fkdmeusfK;ajdØØ mskaj;a fidKoKAv f;fuz Y1uK f.#;uhka oelSu msKsi meusKSu
kqiqoqiqh’ mskaj;a fidKoKAv f;fuz Y1uK f.#;uhka oelSug meusfKkafka kuz”
mskaj;a fidKoKAvf.a lSrA;sh msrsfykafkah’ uyK f.#;uhkaf.a lSrA;sh
jefvkafkah’ uyK f.#;u f;fuz mskaj;a fidKoKAv oelSug meusKSu iqoqiqh’
[\q 79/]
))Nj;a fidKoKAvfhda fndfyda fokdf.a .2rejrhdo .2rejrhskaf.a .2rejrhdo jQy’
;2kaishhla udKjlhkag fjzo uka;1h lshj;s’ mskaj;a fidKoKAvhka fj; fjzo uka;1
bf.k .ekSug leu;s fndfyda ;reKfhda fkdfhla rgska fkdfhla ckmofhka
meuzfK;s’
))Nj;a fidKoKAv f;fuz merKs l2
))uyK f.#;u f;fuz ;reKjQfha” ;reK mejsoafola fjz’
))fulS lreKq ksido Nj;a fidKoKAvfhda uyK f.#;uhka oel2uz msKsi meuzKSug
kqiqoqiafidah’ f.#;ufhdau fidKoKAvhka oelSug tkq iqoqiqh’))
8′ *ta nuqKka( fufia lS l, fidKoKAv nuqKq f;u TjqKg fufia lSh’ mskaj;aks”
huzfia Y1uK Nj;a f.#;uhka olskq msKsi meuzfKkag wmsu iqoqiafida fjuqo” ta
f.#;uhka jykafia wm olskq msKsi meuzfKkag kqiqoqiqfjzo” ta ms
))mskaj;a uyK f.#;u f;fuz ujq mdrAYjfhka” msh mdrAYjfhka hk fomdrAYjfhka
uekjska Wmkafkah’ msrsisoq ujql2iska Wmkafkah” i;ajeks mruzmrdj olajd wjkuznqfjka
f;drj ,oafoah’ cd;sjdofhka kskaod fkdlrK ,oafoah’ fuz lrefKkqoq ta Nj;a
f.#;uhka wm oel2ug tkq kqiqoqiqh’ tfia l, wmsu ta Nj;a f.#;uhka jykafia
oel2ug meuzfKkakg iqoqiafida fjuq’
[\q 80/]
))mskaj;aks” Y1uK f.#;ufhda uy;a Ok” uy fNda. we;s uzY1 kqjQ” CI;1sh kuz Wiia
l2,fhka f.dia uyKjQ flfkl’ Y1uK Nj;a f.#;uhkaf.ka huz huz foa wid
oek.kag wkarg j,skao ckmo j,skao ckfhda t;s’ fndfyda oyia .Kka fojzjre
Y1uK f.#;uhka cSjs;h we;sf;la irK fldg .shy’
))Y1uK Nj;a f.#;uhka jykafiaf.a funZoq uy;a lSrA;s YnzOhla jzfYaIfhka Wiaj
mek kexf.ah’ flnZoqoh;a” ))Wkajykafia ixidr pl1fhys neuz iskaoy’ wrAy;ay’ yeu
f,iska o; hq;2foa ;ukau o;ay’ kqjK wfgka yd iS, OrAu myf
))mskaj;aks” Y1uK Nj;a f.#;uhka jykafia fo;sia uymqrsia ,l2Kska hq;2h’ Y1uK
Nj;a f.#;ufhda huz flfkla ;uka jykafiaf.a iuSmhg meusKsfha kuz Tjqkag
wdisrsjdo jpk yd lKg usysrs fudf
))mskaj;aks” Y1uK f.#;uhka uy;a uyK iuQyhd we;af;l” iuQyhlg .2rejrjQfha
.2rejrhka w;2frka b;d Wiiahhs lshkq ,efnz’ mskaj;aks” we;euz uyK nuqKkaf.a
lSrA;sh lsishuz iqZM lreKlska Wiia njg meusfKkafkao” tnZoq lreKlska Y1uK
f.#;uhkaf.a lSrA;sh kuz jevSug fkdmeusKsfhah’ Wka jykafiaf.a lSrA;sh jevsjSfuka
Wiia njg meusKsfha fY1aIaGjQ kqjK yd iS, iuzm;a;sh ksidh’
[\q 81/]
))wUqorejka yd weu;shka yd fndfyda fiakd iys;jQ u.Org rcjQ nsuznsidr rcf;fuzo
mfiakos fldfid,a rcqo fmdlaLdrid;s nuqKq f;uzo” Y1uK f.#;uhka jykafia
cSjs;dka;h f;lau irK .sfhdah’ i;aldr .2re nqyquka mqo ie,ls,s olajk ,oafodah’))
))ta Y1uK Nj;a f.#;uhka jykafia puzmdjg meusK puzmdfjys ..a.rd fmdl2Kq
f;r jdih lr;s’ huzlsis uyK nuqKq flfkla wmf.a .ug t;akuz Tjzyq wmf.a
wd.ka;2lfhda fj;s’ wd.ka;2lfhda wm jsiska mqo i;aldr ,ensh hq;af;da fj;a’ wmsu Wka
jykafia
9′ fufia lS l,ayS ta nuqfKda fidKoKAv nuqKdg fufia lSfjdah’ ))huzfia mskaj;a
fidKoKAv f;fuz uyK f.#;uhkaf.a .2K jrAKkd lrhs’ tfyhska wms ish,af,dau
Nj;a f.#;uhka jykafia oelSu msKsi meusfKkafkuqh’))
tjsg fidKoKAv nuqKq f;fuz uy;ajQ nuqKq iuQyhd iu. ..a.rd fmdl2K
0′ tjsg fidKoKAv f;u Nd.Hj;2ka jykafia fj; meusKsfhah’ meusK Nd.Hj;2ka
jykafia iu. i;2gq jsh’ i;2gq jsh hq;2″ isyslg hq;2 l:d wjika fldg tl me;a;lska
yqkafkah’
-’ tysoSo fidKoKAv n1dyauKh g fufia is;2fkah’ ))Y1uK f.#;uhka jykafia udf.a
.2re nj we;s ;2ka jsoHdj ms
[\q 82/]
3=’ tjsg Nd.Hj;2ka jykafia ;uka jykafiaf.a is;ska fidKoKAv nuqKdf.a is; oek
nuqKqyg fufia lSfhah’ ))n1dyauKh” ))uu nuqKq fjushs)) lshk ;eke;af;a *th( yrs
wdldr lSug kuz” fndre fkdfjkakg kuz” tfia lshk n1dyauKhd lreKq lShlska hqla;
jsh hq;2hhs n1dyauKfhda m1ldY lr;ao$))
33′ tjsg fidKoKAvfhda Wiaj ysi kud msrsi kej; kej; n,d N.j;ayg fuz
ldrKh lSy’ )mskaj;a f.#;uhka jykai” hfula )uu n1dyauK fjus)hs yrs wdldr
lshkakg kuz” .;s.2K mylska iuzmQrAK jshhq;2 hhs nuqfKda m1ldY lr;s’ ta my
l2ulao h;a
*i( ta n1dyauK f;fuz ujqmsh fomiska hym;aj Wmkafkafjz’ msrsisoq ujql2iska nsysjQfha
fjz” i;ajk mruzmrdj olajd wjkuznq fkd,nk ,oafoa fjz’ cd;sjdofhka wjkuznq
fkdlrk ,oafoa fjz’
*ii( Tyq fjouka;1 lgmdvfuz lshkafkla fjz” fjzouka;1 orkafka fjz’ jpk wrA: Ydia;1
yd ldjH w,xldr Ydia;1ho” wl2re” Ynzo Od;2 jsia;rh iys;jQ b;sydih miajk fldg
we;s” ;2kafjzoh ms
*iii( W;2uz rkajka mdg we;af;a uynUqf.a YrSrh jeks YrSrhla we;af;a fjz’ Tyqf.a
YrSrfhys oel2uz lghq;2foa wm1udK fjz’
*iv( Tyq is,aj;a jQfha jvk ,o is,a we;af;a iuzmQrAK YS,fhka hqla; jQfhah’
*v( Tyq kqjKe;s mKAvs;jQfha” hd. lrkakka w;2frka m
[\q 83/]
34′ ))nuqK fuz wx. mfyka tla wx.hla yer wx. y;rlska hqla;jQ nuqfKla )uu
nuqKq fjus)hs lshf;d;a fndre lSug fkdmeusfKkafkahhs m1ldY l< yelso$))
))yelsh” mskaj;a f.#;uhka jykai” fuz wx. mfyka cd;sh fjkalr ;nuq ta cd;sh
l2ula kuz lrkafkao$))
35′ ))nuqK” fuz wx. y;frka tla wx.hla yer wx. ;2klska hq;ajQ nuqKqf;u )uu
nuqKq fjus)hs lshkafka kuz fyf;u thska fndre lSug fkdmeusfKkafkahhs m1ldY l<
yelso$))
))yelsh” Nj;a f.#;uhka jykai” fuz lreKq i;rska uka;1hka me;a;lska ;nuq’))
36′ ))nuqK” fuz wx. ;2fkka tla wx.hla ;nd wx. follska hq;ajQ n1dyauK f;fuz )uu
nuqKq fjus)hs lshkafka kuz Tyq fndre lSug fkdmeusfKkafkahhs m1ldY l< yelso$))
))yelsh” Nj;a f.#;uhka jykai” fuz wx. ;2fkka ujqmshkaf.a mjq, me;a;lska ;nuq’))
37′ fufia lS l,ays ta nuqfKda fidKoKAv nuqKdyg fuf,iska lSy+
)mskaj;a fidKoKAv” fufia fkdlshkak’ mskaj;a fidKoKAv f;fuz cd;shg kskaod
flfrA” uka;1hkag kskaod flfrA” mjq,g *ujqmshkag( kskaod flfrA tldka;fhkau
mskaj;a fidKoKAv f;fuz ms
38′ tjsg Nd.Hj;2ka jykafia ta nuqKkag fufia lSy’ )n1dyauKfhks” ))fidKoKAv
nuqKq jsreoaOj l:d lrkag wiurA:fhle)hs hk fuz woyi oeka kqU,dg we;sfjzo” tfia
kuz fidKoKAv n1dyauK f;fuz me;a;l isgSjd” kqU,d ud iu. idlpzPd lrjz’
[\q 84/]
n1dyauKfhks” )fidKoKAv nuqKq fndfyda foa okafkls” hym;a jpk l;d lrkafkls”
uyd kqjKe;af;ls” Y1uK f.#;uhska yd jsreoaO l;d lrkakg iurA:fhle)hs hk fuz
woyia oeka kqU,dg we;sfjzo” *tfiakuz( kqU,d isgsjz” fidKoKAv nQyauK f;fuz ud
iu. idlpzcdj flfrAjd’))
39′ fufia lS l, fidKoKAv n1dyauK f;fuz Nd.Hj;2ka jykafiag fuz ldrkh
lSfjzh’
))Nj;a f.#;uhka jykafia isgsk fialajd” Nj;a f.#;uhka jykafia ksYaYnzo jk
fialajd” uu u Tjqkag lreKq iys;j jsreoaO l;d lrkafkus’))
tjsg fidKoKAv nQyauK f;fuz ta nuqKkag fufia lSh+ )mskaj;aks uu cd;shg fyda
uka;1hg fyda mjq,g kskaod fkdlrus)’
30′ tl,ays fidKoKAvf.a nEKkqjka jQ wx.l kuz udKjlhd ta msrsfiys isgsfhah’
tjsg fidaKoKAv f;fuz ta nuqKkag fufia lSh’
))mskaj;aks” wmf.a nEKkqjka jQ fuz wx.l kuz udKjlhd kqU,d olskakyqo$))
)) tfiah” mskaj;))
))mskaj;aks” wx.l ;reKhd m1dK.d; lrkafkah’ kqoqka foho .kafkah” wka NrAhdjka
fj;go hkafkah” fndreo lshkafkah” ryfuro mdkh lrkafkah” mskaj;aks oeka fufia
we;s l,ays” cd;sh l2ula lrkafkao$ uka;1 fyda jxYh l2ula lrkafkao$))
))mskaj;aks” n1dyauKf;fuz huzlf,l mgka is,aj;a jQfha” jvk is,a we;af;a” iuzmQrAK
YS,fhka hqla; fjzo” kqjK we;s mKAvs; jQfha” hd. lrkakka w;2frka m
[\q 85/]
3-’ n1dyauKh” fuz wx. foflka tla wx.hla yer tla wx.hlska hq;2 jQ nuqKq f;u )uu
nuqKq fjus)hs lshkafka kuz Tyq fndre lSug fkdmeusfKkafkahhs m1ldY l< yelso$))
))Nj;a f.#;uhka jykai” fuz ldrKh kuz fkdyelsh’ Nj;a f.#;aufhks” kqjK
YS,fhka msrsisoq lrK ,oaoSh’ kqjK YS,fhka msrsisoq lrK ,oaoSh’ YS,h kqjKska
msrsisoq lrK ,oafoah’ hful2 flfrys YS,h fjzo Tyq flfrys kqjK fjz” hful2
flfrys kqjK fjzo Tyq flfrys YS,h fjz’ YS,h we;a;d yg kqjK we;sfjz’ kqjK
we;a;d yg YS,h we;sfjz’ YS, kqjK fol f,dalfhys b;d W;2uzhhs lshkq ,efnz’))
4=’))n1dyauKh” fuz ldrKh fufia uh” is,a we;a;dyg kqjK we;af;ah kqjK
we;a;dyg is,a we;af;ah’ YS, kqjK fol f,dalfhys b;d Wiiahhs lshkq,efnz’))
))n1dyauKh ta YS,h ljfrAo$ ta kqjK ljfrAo$))
))Nj;a f.#;uhka jykai” wms fuz lrefKys YS, kqjK fol muKlau m1Odk fldg
we;af;da juzy’ Nd.Hj;2ka jykafia YS, kqjK fol jsia;r lrK fialajd’))
43′ ))tfia kuz nuqK” fydZoska l,amkd lrj’ foaYkd lrkafkus’))
*fuys 64 msfgz idu[a[M, iQ;1fha 40 fjks fPAofha isg 7- fPAoh fhoSfuzoS )uyrc)
fjkqjg ))nuqK)) fhdokak’ ))fuho fuz wd;aufhysjQ M,hkag jvd W;2uzjQo fndfydafia
usysrsjQo NsCIQka jsiska ,enshhq;2 M,hla fjhs)) fjkqjg ))fuho Tyqf.a iS,dosfhys
jkakls)) fyda ))fuho Tyqf.a jsoHdfjys jQjls)) fyda ))fuho Tyqf.a m1{dfjys jQfjls))
fhdokak’(
[\q 86/]
44′ fufia foaYkd l< l, fidKoKAv n1dyauK f;fuz Nd.Hj;2ka jykafiag fuz
ldrKh lSfjzh’ ))Nj;a f.#;uhka jykai” foaYkdj hym;” th b;d hym;’ huzfia
hgsl2re lrK ,oaola Wvql2re fldg ;nkafkao” jik ,oaola jeiqu yer olajkafkao” ux
uq
Nj;a f.#;uhka jykafia wo mgka cSj;aj isgsk;2re irK .sh Wmdilfhlehs ud
ord.kakd fialajd Nj;a f.#;uhka jykafia NsCIq ix>hd iuZ. fygosk udf.a odkh
Ndr.kakd fialajd))’ Nd.Hj;2ka jykafia ksYaYnzo Ndjfhka th Ndr.;af;ah’
45′ blans;s fidKoKAv n1dyauKf;fuz Nd.Hj;2ka jykafia wdrdOkdj Ndr.;a nj
oek” yqkiafkka ke.sg Wkajykafia hq;2 f,i jeZo ol2Kq me;a; bosrshg ;sfnk f,i
f.#rj lsrSfuka .sfhah’ ta /h .;jSfuka miq fidKoKAv n1dyauK f;fuz ;udf.a
f.or usysrsjQ lEu nSu wdosh ms
46′ tjsg Nd.Hj;2ka jykafia fmrjre ld,fhys yeZofmdrjd md;1d isjqre f.K NsCIq
ix>hd jykafia iu. fidKoKAv n1dyauKhdf.a f.fodrg jevsfial’ tys jevujd
meKjQ wdikfhys jevyqkafial’ tl,ays fidKoKAv n1dyauK f;fuz nqoqrcdKka
jykafia m1Odkj uyd ix>hd jykafia usysrs lEu nSu wdos odkjia;@ka ;ukaf.a w;skau
ms
47′ tjsg fidKoKAv n1dyauK f;fuz Nd.Hj;2ka jykafia j
[\q 87/]
)Nj;a f.#;uhka jykai” msrsia w;rg meusKs uu boska oE; tl;2fldg jekafoa kuz ta
lrKfldg f.k Nj;a f.#;uhka jykafia ud yqka wdikfhka ke.sg f.#rj l
blans;s Nd.Hj;2kajykafia ldf,dps; OrAul:djlska fidKoKAv n1dyauKhd
l2Y,OrAufhys iudoka lrjd” W;aiyj;a lrjd” i;2gq lrjd’ yqka wdikfhka ke.sg
jevsfial’
*i;r jk fidKoKAv iQ;1h ksusfhah(