942 LESSON 06-06-2013 THURSDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
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 II. வேதனையை கூர்ந்த கவனித்தல். வேதனானுபஸ்ஸனா- Observation of Vedanā
Kåñadanta
Sutta
VOICE OF SARVA SAMAJ
INVITATION
SANGHA DANA AT BUDDHA VIHARA, SOUTHALL
Buddha Dhamma Association and Federation of Ambedkarite and Buddhist Organisations UK cordially invite you, members of your organisation together with your family and friends to participate at the offering of Sangha Dana at Buddha Vihara, 12 Featherstone Road, Southall, Middx, UB2 5AA, at 10.30am for 11.00am on Saturday 29th June 2013.
We are pleased to let you know that Rama Ambedkar, grand daughter of Dr. Babasaheb Ambedkar has kindly accepted our invitation to join us at the Sangha Dana event. Rama Ambedkar will be accompanied by her husband Dr Anand Teltumbde. Dr Teltumbde is a writer, civil rights activist and member of the Committee for the Protection of Democratic Rights, Mumbai. Also in attendance will be MPs, Mayors, local councillors and other distinguished guests.
Please let us know number of guests will be joining you at this occasion, as soon as possible, by email, phone, SMS or by returning.SAE enclosed herewith for your convenience.
Looking forward to welcoming you.
Yours in the Dhamma
C. Gautam, General Secretary
Federation of Ambedkarite and Buddhist Organisations UK
Email: HYPERLINK “mailto:emailcgauam@gmail.com”emailcgauam@gmail.com, M – 07956 918053 / 07877 273815
H. L. Virdee, General Secretary
Buddha Dhamma Association, M- 07903 839047
Please watch these Videos:
http://www.youtube.com/watch?v=uM85zVt6xCU
for
30.18 mins
http://www.youtube.com/watch?v=If2Vad5NjD8
for
30.37 Mins
http://www.youtube.com/watch?v=dhKxNfQOSTU
for
30.33 Mins
http://www.youtube.com/watch?v=C7uNds7fmCE
for
19.09 Mins
http://www.youtube.com/watch?v=hu95O4Cguog
for
9.57 Mins
http://www.youtube.com/watch?v=SCkKmsHqZPQ
for
9.58 Mins
http://www.youtube.com/watch?v=M4DrDVEL7YE
for
9.56 Mins
http://www.youtube.com/watch?v=8O3VND26FkI
for
9.58 Mins
http://www.youtube.com/watch?v=8nd68L3F1N4
9.59 Mins
http://www.youtube.com/watch?v=TPKYFX-hAiA&list=PL42E6CDA90AC45951
for
7.18 Mins
http://www.youtube.com/watch?v=9OLv6i4DK_k
for
10.00 Mins
http://www.youtube.com/watch?v=Oxk43a_jjV4
for
7.35 Mins
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, vedanā in vedanā வேதனையை வேதனையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்?
இங்கு,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒரு sukha vedanā சுக வேதனையை
அனுபவிக்கும்போது, நான் ஒரு சுக வேதனையை அனுபவிக்றேன் என
புரிந்துகொள்கிரார்: ஒரு dukkha vedanā துக்க வேதனையை அனுபவிக்கும்போது,
நான் ஒரு துக்க வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு
adukkham-asukhā vedanā அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā
vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு
sukhā vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு sukhā vedanā nirāmisa சுக வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā nirāmisa சுக
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha
vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான்
ஒரு dukkha vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன்
என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā nirāmisa துக்க வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā nirāmisa துக்க
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு
adukkham-asukhā vedanā sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை
மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā sāmisa
அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு
adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:
இவ்வாறு
அவர் vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு 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.
II. வேதனானுபஸ்ஸனா
கதம் ச பன, பிக்காவெ, பிக்கு வேதனாஸு வேதனானுபஸ்ஸனா விஹாரதி ?
இத, பிக்காவெ, பிக்கு
ஸுகங் வா வேதனங் வேதனயமானொ ‘ஸுகங் வா வேதனங் வேதனயாமி’தி பஜானாதி;
துக்கங் வா வேதனங் வேதனயமானொ ‘துக்கங் வேதனங் வேதயாமி’தி
பஜானாதி;அ.துக்கங் அ.ஸுகங் வா வேதனங் வேதனயமானொ அ.துக்கங் அ.ஸுகங் வேதனங்
வேதயாமி’தி பஜானாதி. ஸாமிசங் வா ஸுகங் வேதனங் வேதனயமானொ‘ஸாமிசங் ஸுகங் வேதனங் வேதனயாமி’தி பஜானாதி; நிராமிஸங் வா ஸுகங் வேதனங் வேதனயமானொ ‘நிராமிஸங் வா ஸுகங் வேதனங் வேதனயாமி’தி பஜானாதி; ஸாமிசங் வா அ.துக்கங் அ.ஸுகங் வேதனங் வேதனயமானொ ‘ஸாமிசங் அ.துக்கங் அ.ஸுகங் வேதனங் வேதனயாமி’தி பஜானாதி; நிராமிஸங் வா அ.துக்கங் அ.ஸுகங் வேதனங் வேதனயமானொ ‘நிராமிஸங் அ.துக்கங் அ.ஸுகங் வேதனங் வேதனயாமி’தி பஜானாதி.
II. Observation of Vedanā (Feeling/ sensation/ perception; pain/suffering)
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering)?
Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a sukha vedanā(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering),”; experiencing a dukkha vedanā(Cessation of suffering, nibbāṇa(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering)), undersands: “I am experiencing a dukkha vedanā(Cessation of suffering, nibbāṇa(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering))“; experiencing an adukkham-asukhā vedanā(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a adukkham-asukhā vedanā(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering)”; experiencing a sukha vedanā sāmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a sukha vedanā sāmisa((Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food)“; experiencing a sukha vedanā nirāmisa(Having
a feeling of ease or serenity Feeling, sensation, perception; pain,
suffering Free from worldly taint, disinterested, pureof doctrine), undersands: “I am experiencing a sukha vedanā nirāmisa(Having
a feeling of ease or serenity Feeling, sensation, perception; pain,
suffering Free from worldly taint, disinterested, pureof doctrine)“; experiencing a dukkha vedanā sāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a dukkha vedanā sāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food)“; experiencing a dukkha vedanā nirāmisa(Cessation
of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling,
sensation, perception; pain, suffering Free from worldly taint,
disinterested, pureof doctrine)), undersands: “I am experiencing a dukkha vedanā nirāmisa(Cessation
of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling,
sensation, perception; pain, suffering Free from worldly taint,
disinterested, pureof doctrine))”; experiencing an adukkham-asukhā vedanā sāmisa(Indifference,
indifference to pain or pleasure, neither pleasant nor painful Feeling,
sensation, perception; pain, suffering Having food), undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa(Indifference,
indifference to pain or pleasure, neither pleasant nor painful Feeling,
sensation, perception; pain, suffering Having food)”; experiencing an adukkham-asukhā vedanā nirāmisa(Indifference,
indifference to pain or pleasure, neither pleasant nor painful Feeling,
sensation, perception; pain, suffering Free from worldly taint,
disinterested, pureof doctrine), undersands: “I am experiencing a adukkham-asukhā vedanā nirāmisa(Indifference,
indifference to pain or pleasure, neither pleasant nor painful Feeling,
sensation, perception; pain, suffering Free from worldly taint,
disinterested, pureof doctrine)“.
Thus he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) internally, or he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) externally, or he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the passing away of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the samudaya and passing away of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering); or else, [realizing:] “this is vedanā (Feeling/ sensation/ perception; pain/suffering)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering).
Pali |
Suttantapiñake
Dãghanikàyo
Sãlakkhandhavaggo
Namo tassa bhagavato arahato sammàsambuddhassa.
5 Kåñadantasuttaü
1. Evaü
me sutaü. Ekaü samayaü bhagavà magadhesu càrikaü caramàno mahatà
bhikkhusaïghena saddhiü pa¤camattehi bhikkhusatehi, yena khàõumataü nàma
magadhànaü bràhmaõagàmo tadavasari. Tatra sudaü bhagavà khàõumate
viharati ambalaññhikàyaü.
Tena kho pana
samayena kåñadanto bràhmaõo khàõumataü ajjhàvasati sattussadaü
satiõakaññhodakaü sadha¤¤aü ràjabhoggaü ra¤¤à màgadhena seniyena
bimbisàrena dinnaü ràjadàyaü brahmadeyyaü.
Tena kho pana
samayena kåñadantassa bràhmaõassa mahàya¤¤o upakkhaño hoti. Satta ca
usabhasatàni satta ca vacchatarasatàni satta ca vacchatarãsatàni satta
ca ajasatàni satta ca urabbhasatàni thånåpanãtàni honti ya¤¤atthàya.
Assosuü kho
khàõumatakà bràhmaõagahapatikà: “samaõo khalu bho gotamo sakyaputto
sakyakulà pabbajito magadhesu càrikaü caramàno mahatà bhikkhusaïghena
saddhiü pa¤camattehi bhikkhusatehi khàõumataü anuppatto khàõumate
viharati ambalaññhikàyaü.
‘Taü kho pana
bhavantaü gotamaü evaü kalyàõo kittisaddo abbhuggato’: itipi so bhagavà
arahaü sammàsambuddho vijjàcaraõasampanno sugato lokavidå anuttaro
purisadammasàrathã satthà devamanussànaü buddho bhagavà’ti. [PTS Page
128] [\q 128/] 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.
Atha kho khàõumatakà bràhmaõagahapatikà khàõumataü nikkhamitvà saïghasaïghã gaõãbhåtà yena ambalaññhikà tenupasaïkamanti.
[BJT Page 250] [\x 250/]
3. Tena kho
pana samayena kåñadanto bràhmaõo uparipàsàde divàseyyaü upagato hoti.
Addasà kho kåñadanto bràhmaõo khàõumatake bràhmaõagahapatike khàõumatà
nikkhamitvà saïghasaïghã gaõãbhåte yena ambalaññhikà tenupasaïkamante.
Disvà khattaü àmantesi: “kinnu kho bho khatte khàõumatakà
bràhmaõagahapatikà khàõumatà nikkhamitvà saïghasaïghã gaõãbhåtà yena
ambalaññhikà tenupasaïkhamantã”?Ti.
“Atthi kho bho
samaõo gotamo sakyaputto sakyakulà pabbajito magadhesu càrikaü caramàno
mahatà bhikkhusaïghena saddhiü pa¤camattehi bhikkhusatehi khàõumataü
anuppatto khàõumate viharati ambalaññhikàyaü. Taü kho pana bhavantaü
gotamaü evaü kalyàõo kittisaddo abbhuggato: itipi so bhagavà arahaü
sammàsambuddho vijjàcaraõasampanno sugato lokavidå anuttaro
purisadammasàrathã satthà devamanussànaü buddho bhagavà”ti.
4. Atha kho
kåñadantassa bràhmaõassa etadahosi “sutaü kho pana me taü: samaõo gotamo
tividhaü ya¤¤asampadaü soëasaparikkhàraü jànàtãti. Na kho panàhaü
jànàmi tividhaü ya¤¤asampadaü soëasaparikkhàraü. Icchàmi càhaü
mahàya¤¤aü yajituü. Yannånàhaü [PTS Page 129] [\q 129/] samaõaü gotamaü
upasaïkamitvà tividhaü ya¤¤asampadaü soëasaparikkhàraü puccheyyanti”.
Atha kho
kåñadanto bràhmaõo khattaü àmantesi “tena hi bho khatte yena khàõumatakà
bràhmaõagahapatikà tenupasaïkama. Upasaïkamitvà khàõumatake
bràhmaõagahapatike evaü vadehi “kåñadanto bho bràhmaõo evamàha: àgamentu
kira bhavanto. Kåñadanto’pi bràhmaõo samaõaü gotamaü dassanàya
upasaïkamissatã”ti.
‘Evaü bho’ti
kho so khattà kåñadantassa bràhmaõassa pañissutvà yena khàõumatakà
bràhmaõagahapatikà tenupasaïkami. Upasaïkamitvà khàõumatake
bràhmaõagahapatike etadavoca “kåñadanto bho bràhmaõo evamàha: àgamentu
kira bhonto. Kåñadanto’pi bràhmaõo samaõaü gotamaü dassanàya
upasaïkamissatã’ti.
5. Tena kho
pana samayena anekàni bràhmaõasatàni khàõumate pañivasanti ‘kåñadantassa
bràhmaõassa mahàya¤¤aü anubhavissàmà’ti. Assosuü kho te bràhmaõà
‘kåñadanto kira bràhmaõo samaõaü gotamaü dassanàya upasaïkamissatã’ti.
Atha kho te bràhmaõà yena kåñadanto bràhmaõo tenupasaïkamiüsu.
Upasaïkamitvà kåñadantaü bràhmaõaü etadavocuü ’saccaü kira bhavaü
kåñadanto samaõaü gotamaü dassanàya upasaïkamissatã?’Ti.
[BJT Page 252] [\x 252/]
“Evaü kho me bho hoti: ahampi samaõaü gotamaü dassanàya upasaïkamissàmã”ti.
6. “Mà bhavaü
kåñadanto samaõaü gotamaü dassanàya upasaïkami na arahati bhavaü
kåñadanto samaõaü gotamaü dassanàya upasaïkamituü. Sace bhavaü kåñadanto
samaõaü gotamaü dassanàya upasaïkamissati bhoto kåñadantassa yaso
hàyissati. Samaõassa gotamassa yaso abhivaóóhissati. Yampi bhoto
kåñadantassa yaso hàyissati samaõassasa gotamassa yaso abhivaóóhissati,
iminàpaïgena na arahati bhavaü kåñadanto samaõaü gotamaü dassanàya
upasaïkamituü, samaõo tveva gotamo arahati bhavantaü kåñadantaü
dassanàya upasaïkamituü.
[PTS Page 130]
[\q 130/] bhavaü hi kåñadanto ubhato màtito ca pãtito ca,
saüsuddhagahaõiko yàva sattamà pitàmahayugà, akkhitto anupakkuññho
jàtivàdena. Yampi bhavaü kåñadanto ubhato sujàto màtito ca pitito ca
saüsuddhagahaõiko yàva sattamà pitàmahayugà, akkhitto anupakkuññho
jàtivàdena, iminàpaïgena na arahati bhavaü kåñadanto samaõaü gotamaü
dassanàya upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü
kåñadantaü dassanàya upasaïkamituü.
Bhavaü hi
kåñadanto aóóho mahaddhano mahàbhogo. Yampi bhavaü kåñadanto aóóho
mahaddhano mahàbhogo. Iminàpaïgena na arahati bhavaü kåñadanto samaõaü
gotamaü dassanàya upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü
kåñadantaü dassanàya upasaïkamituü.
Bhavaü hi
kåñadanto ajjhàyako mantadharo tinnaü vedànaü pàragå
sanighaõóukeñubhànaü sàkkharappabhedànaü itihàsapa¤camànaü, padako
veyyàkaraõo lokàyatamahàpurisalakkhaõesu anavayo. Yampi bhavaü kåñadanto
ajjhàyako mantadharo tinnaü vedànaü pàragå sanighaõóukeñubhànaü
sàkkharappabhedànaü itihàsapa¤camànaü, padako veyyàkaraõo
lokàyatamahàpurisalakkhaõesu anavayo. Iminàpaïgena na arahati bhavaü
kåñadanto samaõaü gotamaü dassanàya upasaïkamituü. Samaõo tveva gotamo
arahati bhavantaü kåñadantaü dassanàya upasaïkamituü.
Bhavaü hi
kåñadanto abhiråpo dassanãyo pàsàdiko paramàya vaõõapokkharatàya
samannàgato, brahmavaõõi brahmavaccasã akkhuddàvakàso dassanàya. Yampi
bhavaü kåñadanto abhiråpo dassanãyo pàsàdiko paramàya vaõõapokkharatàya
samannàgato, brahmavaõõã brahmavaccasã akkhuddàvakàso dassanàya,
iminàpaïgena na arahati bhavaü kåñadanto samaõaü gotamaü dassanàya
upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü kåñadantaü
dassanàya upasaïkamituü.
Bhavaü hi
kåñadanto sãlavà hoti vuddhasãlã vuddhasãlena samannàgato. Yampi bhavaü
kåñadanto sãlavà hoti vuddhasãlã vuddhasãlena samannàgato, iminàpaïgena
na arahati bhavaü kåñadanto samaõaü gotamaü dassanàya upasaïkamituü.
Samaõo tveva gotamo arahati bhavantaü kåñadantaü dassanàya
upasaïkamituü.
Bhavaü hi
kåñadanto kalyàõavàco kalyàõavàkkaraõo poriyà vàcàya samannàgato
vissaññhàya anelagalàya atthassa vi¤¤àpatiyà. Yampi bhavaü kåñadanto
kalyàõavàco kalyàõavàkkaraõo poriyà vàcàya samannàgato vissaññhàya
anelagalàya atthassa vi¤¤àpaniyà, iminàpaïgena na arahati bhavaü
kåñadanto samaõaü gotamaü dassanàya upasaïkamituü. Samaõo tveva gotamo
arahati bhavantaü kåñadantaü dassanàya upasaïkamituü.
Bhavaü hi
kåñadanto bahunnaü àcariyapàcariyo. Tãõi màõavakasatàni mante vàceti.
Bahå kho pana nànàdisà nànàjanapadà màõavakà àgacchanti bhoto
kåñadantassa santike mantatthikà mante adhiyitukàmà. Yampi bhavaü
kåñadanto bahunnaü àcariyapàcariyo. Tãõi màõavakasatàni mante vàceti.
Bahå kho pana nànàdisà nànàjanapadà màõavakà àgacchanti bhoto
kåñadantassa santike mantatthikà mante adhiyitukàmà, iminàpaïgena na
arahati bhavaü kåñadanto samaõaü gotamaü dassanàya upasaïkamituü. Samaõo
tveva gotamo arahati bhavantaü kåñadantaü dassanàya upasaïkamituü.
[BJT Page 254] [\x 254/]
Bhavaü hi
kåñadanto jiõõo vuddho mahallako addhagato vayo anuppatto. Samaõo gotamo
taruõo ceva taruõapabbajito ca. Yampi bhavaü kuñadanto jiõõo vuddho
mahallako addhagato vayo anuppatto. Samaõo gotamo taruõo ceva
taruõapabbajito ca, iminàpaïgena na arahati bhavaü kåñadanto samaõaü
gotamaü dassanàya upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü
kåñadantaü dassanàya upasaïkamituü.
Bhavaü hi
kåñadanto ra¤¤o màgadhassa seniyassa bimbisàrassa sakkato garukato
mànito påjito apacito. Yampi bhavaü kåñadanto ra¤¤o màgadhassa seniyassa
bimbisàrassa sakkato garukato mànito påjito apacito, iminàpaïgena na
arahati bhavaü kåñadanto samaõaü gotamaü dassanàya upasaïkamituü. Samaõo
tveva gotamo arahati bhavantaü kåñadantaü dassanàya upasaïkamituü.
Bhavaü hi
kåñadanto bràhmaõassa pokkharasàtissa sakkato garukato mànito påjito
apacito. Yampi bhavaü kåñadanto bràhmaõassa pokkharasàtissa sakkato
garukato mànito påjito apacito, iminàpaïgena na arahati bhavaü kåñadanto
samaõaü gotamaü dassanàya upasaïkamituü. Samaõo tveva gotamo arahati
bhavantaü kåñadantaü dassanàya upasaïkamituü.
[PTS Page 131]
[\q 131/] bhavaü hi kåñadanto khàõumataü ajjhàvasati sattussadaü
satiõakaññhodakaü sadha¤¤aü ràjabhoggaü ra¤¤à màgadhena seniyena
bimbisàrena dinnaü ràjadàyaü brahmadeyyaü. Yampi bhavaü kåñadanto
khàõumataü ajjhàvasati sattussadaü satiõakaññhodakaü sadha¤¤aü
ràjabhoggaü ra¤¤à màgadhena seniyena bimbisàrena dinnaü ràjadàyaü
brahmadeyyaü. Iminàpaïgena na arahati bhavaü kåñadanto samaõaü gotamaü
dassanàya upasaïkamituü. Samaõo tveva gotamo arahati bhavantaü
kåñadantaü dassanàya upasaïkamitunti.
7. Evaü vutte
kåñadanto bràhmaõo te bràhmaõe etadavoca: “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 kho 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 upasaïkamituü.
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 susukàëakeso bhadrena yobbanena
samannàgato pañhamena vayasà agàrasmà anagàriyaü pabbajito. Yampi bho
samaõo gotamo daharo’va samàno yuvà susukàëakeso bhadrena yobbanena
samannàgato pañhamena vayasà agàrasmà anagàriyaü pabbajito. Iminàpaïgena
na arahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho
mayameva arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
[BJT Page 256] [\x 256/]
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 [PTS Page 132] [\q
132/] 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 ariyasãlã kusalasãlã kusalasãlena samannàgato. Yampi
bho samaõo gotamo sãlavà ariyasãli kusalasãlena samannàgato.
Iminàpaïgena na arahati so bhavaü gotamo amhàkaü dassanàya
upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü dassanàya
upasaïkamituü.
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 bhavaü
kåñadanto samaõaü gotamaü 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 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 uccàkulà pabbajito asambhinnakhattiyakulà. Yampi bho samaõo
gotamo uccàkulà 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.
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
sammà sambuddho vijjàcaraõasampanno sugato lokavidå anuttaro
purisadammasàrathã satthà devamanussànaü buddho bhagavà’ti. Yampi bho
samaõaü gotamaü evaü kalyàõo kittisaddo abbhuggato ‘itipi so bhagavà
arahaü sammà sambuddho 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 ehisàgatavàdi sakhilo sammodako
abbhàkuñiko uttànamukho pubbabhàsã. Iminàpaïgena na arahati so bhavaü
gotamo amhàkaü dassanàya upasaïkamituü. Atha kho mayameva arahàma taü
bhavantaü gotamaü dassanàya upasaïkamituü.
[BJT Page 258] [\x 258/]
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 ca manussà ca abhippasannà. Yampi bho samaõe gotame
bahå devà ca manussà ca abhippasannà. Iminàpaïgena na arahati so bhavaü
gotamo amhàkaü dassanàya upasaïkamituü. Atha kho mayameva arahàma taü
bhavantaü gotamaü dassanàya upasaïkamituü.
Samaõo khalu
bho gotamo yasmiü gàme và nigame và pañivasatã, 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.
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.
Yampi bho samaõo gotamo saïghã gaõi gaõàcariyo puthutitthakarànaü
aggamakkhàyati. 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. Iminàpaïgena na arahati so bhavaü gotamo amhàkaü
dassanàya upasaïkamituü. Atha kho mayameva arahàma taü bhavantaü gotamaü
dassanàya upasaïkamituü.
Samaõaü khalu
bho gotamaü ràjà màgadho seniyo bimbisàro saputto sabhariyo [PTS Page
133] [\q 133/] sapariso sàmacco pàõehi saraõaü gato. Samaõaü khalu bho
gotamaü ràjà pasenadã kosalo saputto sabhariyo sapariso sàmacco pàõehi
saraõaü gato. Samaõaü khalu bho gotamaü bràhmaõo pokkharasàtã saputto
sabhariyo sapariso sàmacco pàõehi saraõaü gato. Samaõo khalu bho gotamo
ra¤¤o màgadhassa seniyassa bimbisàrassa sakkato garukato mànito påjito
apacito. Samaõo khalu bho gotamo ra¤¤o pasenadissa kosalassa sakkato
garukato mànito påjito apacito. Samaõo khalu bho gotamo bràhmaõassa
pokkharasàtissa sakkato garukato mànito påjito apacito.
Samaõo khalu
bho gotamo khàõumataü anuppatto, khàõumate viharati ambalaññhikàyaü. Ye
kho pana keci samaõà và bràhmaõà và amhàkaü gàmakkhettaü àgacchanti,
atithã no te honti. Atithã kho panamhehi sakkàtabbà garukàtabbà
mànetabbà påjetabbà apacetabbà. Yampi bho samaõo gotamo khàõumataü
anuppatto khàõumate viharati ambalaññhikàyaü. Atithamhàkaü samaõo
gotamo, atithi kho panamhehi sakkàtabbo garukàtabbo mànetabbo påjetabbo
apacetabbo.
[BJT Page 260] [\x 260/]
Iminàpaïgena
nàrahati so bhavaü gotamo amhàkaü dassanàya upasaïkamituü. Atha kho
mayameva arahàma taü bhavantaü gotamaü dassanàya upasaïkamituü.
Ettake kho
ahaü bho tassa bhoto gotamassa vaõõe pariyàpuõàmi. No ca kho so bhavaü
gotamo ettakavaõõo. Aparimàõavaõõo hi so bhavaü gotamo’ti.
8. Evaü vutte
te bràhmaõà kåñadantaü bràhmaõaü etadavocuü: “yathà kho bhavaü kåñadanto
samaõassa gotamassa vaõõo bhàsati ito ce’pi so bhavaü gotamo yojanasate
viharati, alameva saddhena kulaputtena dassanàya upasaïkamituü api
puñaüsenàpi1. Tena hi bho sabbeva mayaü samaõaü gotamaü dassanàya
upasaïkamissamà”ti.
9. Atha kho
kåñadanto bràhmaõo mahatà bràhmaõagaõena saddhiü yena ambalaññhikà yena
bhagavà tenupasaïkami. Upasaïkamitvà bhagavatà saddhiü sammodi. [PTS
Page 134] [\q 134/] sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü
nisãdi. Khàõumatikà’pi kho bràhmaõagahapatikà appekacce bhagavantaü
abhivàdetvà ekamantaü nisãdiüsu, appekacce bhagavatà saddhiü sammodiüsu.
Sammodanãyaü kathaü sàràõãyaü vãtisàretvà ekamantaü nisãdiüsu.
Appekacce yena bhagavà tena¤jaliü paõàmetvà ekamantaü nisãdiüsu.
Appekacce nàmagottaü sàvetvà ekamantaü nisãdiüsu. Appekacce tuõhãbhåtà
ekamantaü nisãdiüsu.
10. Ekamantaü
nisinno kho kåñadanto bràhmaõo bhagavantaü etadavoca: “sutaü metaü bho
gotamo tividhaü ya¤¤asampadaü soëasaparikkhàraü jànàtãti. Na kho panàhaü
jànàmi tividhaü ya¤¤asampadaü soëasaparikkhàraü. Icchàmi càhaü
mahàya¤¤aü yajituü. Sàdhu me bhavaü gotamo tividhaü ya¤¤asampadaü
soëasaparikkhàraü desetå”ti.
“Tena hi bràhmaõa suõohi sàdhukaü manasikarohi bhàsissàmã”ti.
‘Evaü bho’ti kho kåñadanto bràhmaõo bhagavato paccassosi. Bhagavà etadavoca:
11.
“Bhåtapubbaü bràhmaõa ràjà mahàvijito nàma ahosi, aóóho mahaddhano
mahàbhogo pahåtajàtaråparajato pahåtavittåpakaraõo pahåtadhanadha¤¤o
paripuõõakosakoññhàgàro. Atha kho bràhmaõa ra¤¤o mahàvijitassa
rahogatassa pañisallãnassa evaü cetaso parivitakko udapàdi: “adhigatà
kho me vipulà mànusakà bhogà. Mahantaü pañhavimaõóalaü abhivijiya
ajjhàvasàmi. Yannånàhaü mahàya¤¤aü yajeyyaü, yaü mama’ssa dãgharattaü
hitàya sukhàyà”ti.
1. Påñosenàpi (kesuci potthakesu)
[BJT Page 262] [\x 262/]
Atha kho
bràhmaõa ràjà mahàvijite purohitaü bràhmaõaü àmantetvà etadavoca: ‘idha
mayhaü bràhmaõa rahogatassa pañisallãnassa evaü cetaso parivitakko
udapàdi: “adhigatà kho me vipulà mànusakà [PTS Page 135] [\q 135/]
bhogà. Mahantaü pañhavimaõóalaü abhivijiya ajjhàvasàmi. Yannånàhaü
mahàya¤¤aü yajeyyaü, yaü mama’ssa dãgharattaü hitàya sukhàyà’ti.
Icchàmahaü bràhmaõa mahàya¤¤aü yajituü. Anusàsatu maü bhavaü, yaü
mama’ssa dãgharattaü hitàya sukhàyà”ti.
12. Evaü vutte
bràhmaõa purohito bràhmaõo ràjànaü mahàvijitaü etadavoca: ‘bhoto kho
ra¤¤o janapado sakaõñako sauppãëo. Gàmaghàtà’pi dissanti, nigamaghàtà’pi
dissanti, panthadåhanà’pi dissanti. Bhavaü ce kho pana ràjà evaü
sakaõñake janapade sauppãëe balimuddhareyya, akiccakàrã assa tena bhavaü
ràjà. Siyà kho pana bhoto ra¤¤o evamassa: ‘ahametaü dassukhãlaü vadhena
và bandhena và jàtiyà và garahàya và pabbàjanàya và samåhanissàmã’ti.
Na kho panetassa dassukhãlassa evaü sammà samugghàto hoti. Ye te
hatàvasesakà bhavissanti, te pacchà ra¤¤o janapadaü viheñhessanti. Api
ca kho idaü saüvidhànaü àgamma evametassa dassukhãlassa sammà samugghàto
hoti. Tena hi bhavaü ràjà ye bhoto ra¤¤o janapade ussahanti
kasigorakkhe, tesaü bhavaü ràjà bãjabhattaü anuppadetu. Ye bhoto ra¤¤o
janapade ussahanti vaõijjàya, tesaü bhavaü ràjà pàbhataü anuppadetu. Ye
bhoto ra¤¤o janapade ussahanti ràjaporise, tesaü bhavaü ràjà
bhattavetanaü pakappatu. Te ca manussà sakammapasutà ra¤¤o janapadaü na
viheñhessanti. Mahà ca ra¤¤o ràsiko bhavissati, khemaññhità janapadà
akaõñakà anuppãëà. Manussà ca mudà modamànà ure putte naccentà
apàrutagharà ma¤¤e viharissantã”ti.
13. ‘Evaü
bho’ti kho bràhmaõa ràjà mahàvijito purohitassa bràhmaõassa pañissutvà
ye ra¤¤o janapade ussahiüsu [PTS Page 136] [\q 136/] kasigorakkhe, tesaü
ràjà mahàvijito bãjabhattaü anuppàdàsã. 1 Ye ra¤¤o janapade ussahiüsu
vaõijjàya, tesaü ràjà mahàvijito pàbhataü anuppàdàsi. Ye ra¤¤o janapade
ussahiüsu ràjaporise, tesaü ràjà mahàvijito bhattavetanaü pakappesi. Te
ca manussà sakammapasutà ra¤¤o janapadaü na viheñhesuü. Mahà ca ra¤¤o
ràsiko ahosi, khemaññhità janapadà akaõñakà anuppãëà. Manussà ca mudà
modamànà ure putte naccentà apàrutagharà ma¤¤e vihariüsu.
1. Anuppàdesi. (Kesu ci potthakesu)
[BJT Page 264] [\x 264/]
14. Atha kho
bràhmaõa ràjà mahàvijito purohitaü bràhmaõaü àmantetvà etadavoca:
“samåhato kho me bho so dassukhãlo bhoto saüvidhànaü àgamma. Mahà ca me
ràsiko. Khemaññhità janapadà akaõñakà anuppãëà. Manussà mudà modamànà
ure putte naccentà apàrutagharà ma¤¤e viharanti. Icchàmahaü bràhmaõa
mahàya¤¤aü yajituü. Anusàsatu maü bhavaü, yaü mama’ssa dãgharattaü
hitàya sukhàyà”ti.
“Tena hi
bhavaü ràjà ye bhoto ra¤¤o janapade khattiyà anuyuttà negamà ceva
jànapadà ca, te bhavaü ràjà àmantayataü, ‘icchàmahaü bho mahàya¤¤aü
yajituü. Anujànantu me bhonto yaü mama’ssa dãgharattaü hitàya
sukhàyà’ti. Ye bhoto ra¤¤o janapade amaccà pàrisajjà negamà ceva
jànapadà ca, te bhavaü ràjà àmantayataü, ‘icchàmahaü bho mahàya¤¤aü
yajituü. Anujànantu me bhonto yaü mama’ssa dãgharattaü hitàya
sukhàyà’ti. Ye bhoto ra¤¤o janapade bràhmaõamahàsàlà negamà ceva
jànapadà ca, te bhavaü ràjà àmantayataü, ‘icchàmahaü bho mahàya¤¤aü
yajituü. Anujànantu me bhonto yaü mama’ssa dãgharattaü hitàya
sukhàyà’ti.
‘Evaü bho’ti
kho bràhmaõa ràjà mahàvijito purohitassa bràhmaõassa pañissutvà ye ra¤¤o
janapade khattiyà anuyuttà negamà ceva jànapadà ca, te ràjà mahàvijito
[PTS Page 137] [\q 137/] àmantesi: “icchàmahaü bho mahàya¤¤aü yajituü.
Anujànantu me bhonto, yaü mama’ssa dãgharattaü hitàya sukhàyà”ti.
“Yajataü bhavaü ràjà ya¤¤aü. Ya¤¤akàlo mahàràjà”ti.
Ye ra¤¤o
janapade amaccà pàrisajjà negamà ceva jànapadà ca, te ràjà mahàvijito
àmantesi: “icchàmahaü bho mahàya¤¤aü yajituü. Anujànantu me bhavanto,
yaü mama’ssa dãgharattaü hitàya sukhàyà”ti. Ye ra¤¤o janapade
bràhmaõamahàsàlà negamà ceva jànapadà ca, te ràjà mahàvijito àmantesi:
“icchàmahaü bho mahàya¤¤aü yajituü. Anujànantu me bhavanto, yaü mama’ssa
dãgharattaü hitàya sukhàyà”ti. Ye ra¤¤o janapade gahapatinecayikà
negamà ceva jànapadà ca, te ràjà mahàvijito àmantesi: “icchàmahaü bho
mahàya¤¤aü yajituü. Anujànantu me bhavanto, yaü mama’ssa dãgharattaü
hitàya sukhàyà”ti.
“Yajataü bhavaü ràjà ya¤¤aü. Ya¤¤akàlo mahàràjà”ti.
Itãme cattàro anumatipakkhà tasseva ya¤¤assa parikkhàrà bhavanti.
15. Ràjà mahàvijito aññhahi aïgehi samannàgato.
Ubhato sujàto màtito ca pitito ca, saüsuddhagahaõiko yàva sattamà pitàmahayugà,
[BJT Page 266] [\x 266/]
Akkhitto anupakkuññho jàtivàdena,
Abhiråpo dassanãyo pàsàdiko, paramàya vaõõapokkharatàya samannàgato, brahmavaõõã brahmavaccasã akkhuddàvakàso dassanàya.
Aóóho mahaddhano mahàbhogo pahåtajàtaråparajato pahåtavittåpakaraõo pahåtadhanadha¤¤o paripuõõakosakoññhàgàro.
Balavà caturaïginiyà senàya samannàgato assavàya ovàdapañikaràya, patapati ma¤¤e paccatthike yasasà.
Saddho dàyako dànapati anàvañadvàro, samaõabràhmaõakapaõaddhikavaõibbakayàcakànaü opànabhåto, pu¤¤àni karoti.
Bahussuto
tassa tassa sutajàtassa. Tassa tasseva kho pana bhàsitassa atthaü
jànàti: ‘ayaü imassa bhàsitassa attho ayaü imassa bhàsitassa attho’ti.
Paõóito viyatto medhàvã pañibalo atãtànàgatapaccuppanne atthe cintetuü.
Ràjà mahàvijito imehi aññhahi aïgehi samannàgato.
Iti imàni’pi aññhaïgàni tasseva ya¤¤assa parikkhàrà bhavanti.
16. [PTS Page 138] [\q 138/] purohito’pi bràhmaõo catåhaïgehi samannàgato:
Ubhato sujàto màtito ca pitito ca. Saüsuddhagahaõiko yàva sattamà pitàmahayugà. Akkhitto anupakkuññho jàtivàdena.
Ajjhàyako
mantadharo tiõõaü vedànaü pàragå sanighaõóukeñubhànaü
sàkkharappabhedànaü itihàsapa¤camànaü. Padako veyyàkaraõo
lokàyatamahàpurisalakkhaõesu anavayo.
Sãlavà vuddhasãlã vuddhasãlena samannàgato.
Paõóito viyatto medhàvã pañhamo và dutiyo và sujaü paggaõhantànaü.
Purohito bràhmaõo imehi catuhaïgehi samannàgato. Iti imàni’pi cattàri aïgàni tasseva ya¤¤assa parikkhàrà bhavanti.
[BJT Page 268] [\x 268/]
17. Atha kho bràhmaõa, purohito bràhmaõo ra¤¤o mahàvijitassa pubbeva ya¤¤à tisso vidhà desesi:
“Siyà kho pana
bhoto ra¤¤o mahàya¤¤aü yiññhukàmassa kocideva vippañisàro ‘mahà vata me
bhogakkhandho vigacchissatã’ti, so bhoto ra¤¤o vippañisàro na karaõãyo.
Siyà kho pana bhoto ra¤¤o mahàya¤¤aü yajamànassa kocideva vippañisàro
‘mahà vata me bhogakkhandho vigacchatã’ti, so bhoto ra¤¤o vippañisàro na
karaõãyo siyà kho pana bhoto ra¤¤o mahàya¤¤aü yiññhassa kocideva
vippañisàro ‘mahà vata me bhogakkhandho vigato’ti, so bhoto ra¤¤o
vippañisàro na karaõãyo”ti.
Imà kho pana bràhmaõa purohito bràhmaõo ra¤¤o mahàvijitassa pubbeva ya¤¤à tisso vidhà desesi.
18. Atha kho
bràhmaõa, purohito bràhmaõo ra¤¤o mahàvijitassa pubbeva ya¤¤à
dasahàkàrehi pañiggàhakesu vippañisàraü pañivinodesi: “àgamissanti kho
bhoto ya¤¤aü pàõàtipàtino’pi pàõàtipàtà pañiviratà’pi. Ye tattha
pàõàtipàtino tesa¤¤eva tena. Ye tattha pàõàtipàtà pañiviratà te àrabbha
yajataü bhavaü, sajjataü bhavaü, modataü bhavaü, cittameva bhavaü
antaraü pasàdetu. âgamissanti kho bhoto ya¤¤aü adinnàdàyino’pi
adinnàdànà pañiviratà’pi. Ye tattha adinnàdàyino tesa¤¤eva tena. Ye
tattha adinnàdànà pañiviratà te àrabbha yajataü bhavaü, sajjataü bhavaü,
modataü bhavaü, cittameva bhavaü antaraü pasàdetu. âgamissanti kho
bhoto ya¤¤aü kàmesu micchàcàrino’pi kàmesu micchàcàrà pañiviratà’pi. Ye
tattha kàmesu micchàcàrino tesa¤¤eva tena. Ye tattha kàmesu micchàcàrà
pañiviratà te àrabbha yajataü bhavaü, sajjataü bhavaü, modataü bhavaü,
cittameva bhavaü antaraü pasàdetu. âgamissanti kho bhoto ya¤¤aü
musàvàdino’pi musàvàdà pañiviratà’pi. Ye tattha musàvàdino tesa¤¤eva
tena. Ye tattha musàvàdà pañiviratà te àrabbha yajataü bhavaü, sajjataü
bhavaü, modataü bhavaü, cittameva bhavaü antaraü pasàdetu. âgamissanti
kho bhoto ya¤¤aü pisuõavàcino’pi pisuõàya vàcàya pañiviratà’pi. Ye
tattha pisuõavàcino tesa¤¤eva tena. Ye tattha pisuõàya vàcàya pañiviratà
te àrabbha yajataü bhavaü, sajjataü bhavaü, modataü bhavaü, cittameva
bhavaü antaraü pasàdetu. âgamissanti kho bhoto ya¤¤aü pharusavàcino’pi
pharusàya vàcàya pañiviratà’pi. Ye tattha pharusavàcino tesa¤¤eva tena.
Ye tattha pharusàya vàcàya pañiviratà te àrabbha yajataü bhavaü,
sajjataü bhavaü, modataü bhavaü, cittameva bhavaü antaraü pasàdetu.
âgamissanti kho bhoto ya¤¤aü samphappalàpino’pi samphappalàpà [PTS Page
139] [\q 139/] pañiviratà’pi. Ye tattha samphappalàpino tesa¤¤eva tena.
Ye tattha samphappalàpà pañiviratà te àrabbha yajataü bhavaü, sajjataü
bhavaü, modataü bhavaü, cittameva bhavaü antaraü pasàdetu. âgamissanti
kho bhoto ya¤¤aü abhijjhàluno’pi anabhijjhàluno’pi ye tattha
abhijjhàluno tesa¤¤eva tena. Ye tattha anabhijjhàluno te àrabbha yajataü
bhavaü, sajjataü bhavaü, modataü bhavaü, cittameva bhavaü antaraü
pasàdetu. âgamissanti kho bhoto ya¤¤aü byàpannacittà’pi
abyàpannacittà’pi ye tattha byàpannacittà tesa¤¤eva tena. Ye tattha
abyàpannacittà te àrabbha yajataü bhavaü, sajjataü bhavaü, modataü
bhavaü, cittameva bhavaü antaraü pasàdetu. âgamissanti kho bhoto ya¤¤aü
micchàdiññhikà’pi sammàdiññhikà’pi. Ye tattha micchàdiññhikà tesa¤¤eva
tena. Ye tattha sammàdiññhik
à te yajataü bhavaü, sajjataü bhavaü, modataü bhavaü, cittameva bhavaü
antaraü pasàdetå”ti.
Imehi kho bràhmaõa purohito bràhmaõo ra¤¤o mahàvijitassa pubbeva ya¤¤à dasahàkàrehi pañiggàhakesu vippañisàraü pañivinodesi.
19. Atha kho
bràhmaõa, purohito bràhmaõo ra¤¤o mahàvijitassa mahàya¤¤aü yajamànassa
soëasahàkàrehi cittaü sandassesi samàdapesi samuttejesi sampahaüsesi:
siyà kho pana bhoto ra¤¤o mahàya¤¤aü yajamànassa kocideva vattà: “ràjà
kho mahàvijito mahàya¤¤aü yajati. No ca kho tassa àmantità khattiyà
anuyuttà negamàceva jànapadà ca. Atha ca pana bhavaü ràjà evaråpaü
mahàya¤¤aü yajatã”ti. Evampi bhoto ra¤¤o vattà dhammato natthi. Bhotà
kho pana ra¤¤à àmantità khattiyà anuyuttà negamà ceva jànapadà ca.
[BJT Page 270] [\x 270/]
Iminàpetaü bhavaü ràjà jànàtu. Yajataü bhavaü, sajjataü bhavaü, modataü bhavaü, cittameva bhavaü antaraü pasàdetu.
20. Siyà kho
pana bhoto ra¤¤o mahàya¤¤aü yajamànassa kocideva vattà ‘ràjà kho
mahàvijito mahàya¤¤aü yajati, no ca kho tassa àmantità amaccà pàrisajjà
negamà ceva jànapadà ca, no ca bràhmaõasàlà negamà ceva jànapadà ca, no
ca gahapatinecayikà negamà ceva jànapadà ca. Atha ca pana bhavaü ràjà
evaråpaü mahàya¤¤aü yajatã’ti. Evampi bhoto ra¤¤o vattà dhammato natthi.
Bhotà kho pana ra¤¤à àmantità gahapatinecayikà negamà ceva jànapadà ca.
Iminàpetaü bhavaü ràjà jànàtu. Yajataü bhavaü, sajjataü bhavaü, modataü
bhavaü cittameva bhavaü antaraü pasàdetu.
21. Siyà kho
pana bhoto ra¤¤o mayàya¤¤aü yajamànassa kocideva vattà ‘ràjà kho
mahàvijito mahàya¤¤aü yajati. No ca kho ubhato sujàto màtito ca pitito
ca, saüsuddhagahaõiko yàva sattamà pitàmahayugà, [PTS Page 140] [\q
140/] akkhitto anupakkuññho jàtivàdena. Atha ca pana bhavaü ràjà
evaråpaü mahàya¤¤aü yajatã’ti. Evampi bhoto ra¤¤o vattà dhammato natthi.
Bhavaü kho pana ràjà ubhato sujàto màtito ca pitito ca,
saüsuddhagahaõiko yàva sattamà pitàmahayugà, akkhitto anupakkuññho
jàtivàdena. Iminàpetaü bhavaü ràjà jànàtu. Yajataü bhavaü, sajjataü
bhavaü, modataü bhavaü, cittameva bhavaü antaraü pasàdetu.
22. Siyà kho
pana bhoto ra¤¤o mahàya¤¤aü yajamànassa kocideva vattà ‘ràjà kho
mahàvijito mahàya¤¤aü yajati. No ca kho abhiråpo dassanãyo pàsàdiko
paramàya vaõõapokkharatàya samannàgato brahmavaõõã brahmavaccasã
akkhuddàvakàso dassanàya atha ca pana bhavaü ràjà evaråpaü mahàya¤¤aü
yajatã’ti. Evampi bhoto ra¤¤o vattà dhammato natthi. Bhavaü kho pana
ràjà abhiråpo dassanãyo pàsàdiko paramàya vaõõapokkharatàya samannàgato
brahmavaõõã brahmavaccasã akkhuddàvakàso dassanàya. No ca kho aóóho
mahaddhano mahàbhogo pahåtajàtaråparajato pahåtavittåpakaraõo
pahåtadhanadha¤¤o paripuõõakosakoññhàgàro. Atha ca pana bhavaü ràjà
evaråpaü mahàya¤¤aü yajatã’ti. Evampi bhoto ra¤¤o vattà dhammato natthi.
Bhavaü kho pana ràjà aóóho mahaddhano mahàbhogo pahåtajàtaråparajato
pahåtavittåpakaraõo pahåtadhanadha¤¤o paripuõõakosakoññhàgàro. No ca kho
balavà caturaïginiyà senàya samannàgato assavàya ovàdapañikaràya
patapati ma¤¤e paccatthike yasasà. Atha ca pana bhavaü ràjà evaråpaü
mahàya¤¤aü yajatã’ti. Evampi bhoto ra¤¤o vattà dhammato natthi. Bhavaü
kho pana ràjà balavà caturaïginiyà senàya samannàgato assavàya
ovàdapañikaràya patapati ma¤¤e paccatthike yasasà. No ca kho saddho
dàyako dànapati anàvañadvàro
samaõabràhmaõakapaõaddhikavaõibbakayàcakànaü opànabhåto pu¤¤àni karoti.
Atha ca pana bhavaü ràjà evaråpaü mahàya¤¤aü yajatã’ti. Evampi bhoto
ra¤¤o vattà dhammato natthi. Bhavaü kho pana ràjà saddho dàyako dànapati
anàvañadvàro samaõabràhmaõakapaõaddhikavaõibbakayàcakànaü opànabhåto
pu¤¤àni karoti. No ca kho bahussuto tassa tassa sutajàtassa. Atha ca
pana bhavaü ràjà evaråpaü mahàya¤¤aü yajatã’ti. Evampi bhoto ra¤¤o vattà
dhammato natthi. Bhavaü kho pana ràjà bahussuto tassa tassa
sutajàtassa. No ca kho tassa tasseva kho pana bhàsitassa atthaü jànàti:
[BJT Page 272] [\x 272/]
‘Ayaü imassa
bhàsitassa attho ayaü imassa bhàsitassa attho’ti. Atha ca pana bhavaü
ràjà evaråpaü mahàya¤¤aü yajatã’ti. Evampi bhoto ra¤¤o vattà dhammato
natthi. Bhavaü kho pana ràjà tassa tasseva kho pana bhàsitassa atthaü
jànàti. Ayaü imassa bhàsitassa attho ayaü imassa bhàsitassa attho’ti. No
ca kho paõóito viyatto medhàvã pañibalo atãtànàgatapaccuppanne atthe
cintetuü. Atha ca pana bhavaü ràjà evaråpaü mahàya¤¤aü yajatã’ti.
Evampi bhoto
ra¤¤o vattà dhammato natthi. Bhavaü kho pana ràjà paõóito viyatto
medhàvã pañibalo atãtànàgatapaccuppanne atthe cintetuü. Iminàpetaü
bhavaü ràjà jànàtu. Yajataü bhavaü, sajjataü bhavaü, modataü bhavaü,
cittameva bhavaü antaraü pasàdetu.
23. Siyà kho
pana bhoto ra¤¤o mahàya¤¤aü yajamànassa kocideva vattà: ‘ràjà kho
mahàvijito mahàya¤¤aü yajati. No ca khvassa purohito bràhmaõo ubhato
sujàto màtito ca pitito ca. Saüsuddhagahaõiko yàva sattamà pitàmahayugà.
Akkhitto anupakkuññho jàtivàdena. Atha ca pana bhavaü ràjà evaråpaü
mahàya¤¤aü yajatã’ti. [PTS Page 141] [\q 141/] evampi bhoto ra¤¤o vattà
dhammato natthi. Bhoto kho pana ra¤¤o purohito bràhmaõo ubhato sujàto
màtito ca pitito ca saüsuddhagahaõiko yàva sattamà pitàmahayugà,
akkhitto anupakkuññho jàtivàdena. Iminàpetaü bhavaü ràjà jànàtu. Yajataü
bhavaü, sajjataü bhavaü, modataü bhavaü. Cittameva bhavaü antaraü
pasàdetu.
24. Siyà kho
pana bhoto ra¤¤o mahàya¤¤aü yajamànassa kocideva vattà ‘ràjà kho
mahàvijito mahàya¤¤aü yajati. No ca khavassa purohito bràhmaõo ajjhàyako
mantadharo tiõõaü vedànaü pàragå sanighaõóukeñubhànaü
sàkkharappabhedànaü itihàsapa¤camànaü padako veyyàkaraõo
lokàyatamahàpurisalakkhaõesu anavayo. Atha ca pana bhavaü ràjà evaråpaü
mahàya¤¤aü yajatã’ti. Evampi bhoto ra¤¤o vattà dhammato natthi. Bhoto
kho pana ra¤¤o purohito bràhmaõo ajjhàyako mantadharo tiõõaü vedànaü
pàragå sanighaõóukeñubhànaü sàkkharappabhedànaü itihàsapa¤camànaü padako
veyyàkaraõo lokàyatamahàpurisalakkhaõesu anavayo. No ca khvassa
purohito bràhmaõo sãlavà vuddhasãlã vuddhasãlena samannàgato. Atha ca
pana bhavaü ràjà evaråpaü mahàya¤¤aü yajatãti. Evampi bhoto ra¤¤o vattà
dhammato natthi. Bhoto kho pana ra¤¤o purohito bràhmaõo sãlavà
vuddhasãlã vuddhasãlena samannàgato. No ca khvassa purohito bràhmaõo
paõóito viyatto medhàvã pañhamo và dutiyo và sujaü paggaõhantànaü. Atha
ca pana bhavaü ràjà evaråpaü mahàya¤¤aü yajatã’ti. Evampi bhoto ra¤¤o
vattà dhammato natthi.
[BJT Page 274] [\x 274/]
Bhoto kho pana
ra¤¤o purohito bràhmaõo paõóito viyatto medhàvã pañhamo và dutiyo và
sujampaggaõhantànaü. Iminà petaü bhavaü ràjà jànàtu. Yajataü bhavaü,
sajjataü bhavaü, modataü bhavaü, cittameva bhavaü antaraü pasàdetå’ti.
Imehi kho
bràhmaõa, purohito bràhmaõo ra¤¤o mahàvijitassa mahàya¤¤aü yajamànassa
soëasahi àkàrehi cittaü sandassesi, samàdapesi, samuttejesi,
sampahaüsesi.
25. Tasmiü kho
bràhmaõa ya¤¤e neva gàvo ha¤¤iüsu, na ajeëakà ha¤¤iüsu, na
kukkuñasåkarà ha¤¤iüsu, na vividhà pàõà saüghàtaü àpajjiüsu, na rukkhà
chijjiüsu1 yåpatthàya, na dabbà låyiüsu barihisatthàya. 2 Ye’pi’ssa
ahesuü dàsà’ti và pessà’ti và kammakarà’ti và, te’pi na daõóatajjità na
bhayatajjità na assumukhà rudamànà parikammàni akaüsu. Atha kho ye
icchiüsu te akaüsu. Ye na icchiüsu na te akaüsu. Yaü icchiüsu taü
akaüsu. Yaü na icchiüsu na taü akaüsu.
Sappitelanavanãtadadhimadhuphàõitenaceva so ya¤¤o niññhànamagamàsi.
26. [PTS Page
142] [\q 142/] atha kho bràhmaõa khattiyà anuyuttà negamà ceva jànapadà
ca amaccà pàrisajjà negamà ceva jànapadà ca, bràhmaõamahàsàlà negamàcave
jànapadà ca, gahapatinecayikà negamà ceva jànapadà ca pahåtaü
sàpateyyaü àdàya ràjànaü mahàvijitaü upasaïkamitvà evamàhaüsu: “idaü
deva pahåtaü sàpateyyaü deva¤¤eva uddissa àbhataü. Taü devo
patigaõhàtå”ti.
“Alaü bho. Mamapi idaü pahåtaü sàpateyyaü dhammikena balinà abhisaïkataü. Ta¤ca vo hotu ito ca bhiyyo harathà”ti.
27. Te ra¤¤à
pañikkhittà ekamantaü apakkamma evaü sammantesuü: “na kho etaü amhàkaü
patiråpaü yaü mayaü imàni sàpateyyàni punadeva sakàni gharàni
pañihareyyàma. Ràjà kho mahàvijito mahàya¤¤aü yajati. Handassa mayaü
anuyàgino homà”ti.
1. Rukkho chindiüsu, (katthaci. )
2. Parihiüsatthàya, (katthaci. )
[BJT Page 276] [\x 276/]
Atha kho
bràhmaõa puratthimena ya¤¤àvàñassa khattiyà anuyuttà negamà ceva
jànapadà ca dànàni paññhapesuü. Dakkhiõena ya¤¤àvàñassa amaccà pàrisajjà
negamà ceva jànapadà ca dànàni paññhapesuü. Pacchimena ya¤¤àvàñassa
bràhmaõamahàsàlà negamà ceva jànapadà ca dànàni paññhapesuü. Uttarena
ya¤¤àvàñassa gahapatinecayikà negamà ceva jànapadà ca dànàni
paññhapesuü. Tesu’pi kho bràhmaõa ya¤¤esu neva gàvo ha¤¤iüsu, na ajeëakà
ha¤¤iüsu, na kukkuñasåkarà ha¤¤iüsu, na vividhà pàõà saüghàtaü
àpajjiüsu, na rukkhà chijjiüsu yåpatthàya, na dabbà låyiüsu
barihisatthàya. Ye’pi nesaü ahesuü dàsà’ti và pessà’ti và kammakarà’ti
và te’pi na daõóatajjità na bhayatajjità na assumukhà rudamànà
parikammàni akaüsu. Atha kho ye icchiüsu te akaüsu. Ye na icchiüsu na te
akaüsu. Yaü icchiüsu, taü akaüsu. Yaü na icchiüsu, na taü akaüsu.
Sappãtelanavanãtadadhimadhuphàõitena ceva te ya¤¤à niññhànamagamaüsu.
28. [PTS Page
143] [\q 143/] iti cattàro ca anumatipakkhà, ràjà mahàvijito
aññhahaïgehi samannàgato, purohito bràhmaõo catåhaïgehi samannàgato,
tisso ca vidhà. Ayaü vuccati bràhmaõa tividhà ya¤¤asampadà
soëasaparikkhàrà’ti.
29. Evaü vutte
te bràhmaõà unnàdino uccàsaddamahàsaddà ahesuü: “aho ya¤¤o aho
ya¤¤asampadà”ti. Kåñadanto pana bràhmaõo tuõhãbhåto’va nisinno hoti.
Atha kho te bràhmaõà kåñadantaü bràhmaõaü etadavocuü: kasmà pana bhavaü
kåñadanto samaõassa gotamassa subhàsitaü subhàsitato nàbbhanumodatã?Ti.
“Nàhaü bho
samaõassa gotamassa subhàsitaü subhàsitato nàbbhanumodàmi. Muddhàpi
tassa vipateyya yo samaõassa gotamassa subhàsitaü subhàsitato
nàbbhanumodeyya. Api ca me bho evaü hoti: na samaõo gotamo evamàha:
‘evaü me sutanti và evaü arahati bhavitunti’và. Api ca samaõo gotamo:
‘evaü tadà àsi itthaü tadà àsi’tveva bhàsati. Tassa mayhaü bho evaü
hoti: “addhà samaõo gotamo tena samayena ràjà và ahosi mahàvijito
ya¤¤asàmi, purohito và bràhmaõo tassa ya¤¤assa yàjetà’ti. Abhijànàti
pana bhavaü gotamo evaråpaü ya¤¤aü yajitvà và yàjetvà và kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjità?”Ti.
[BJT Page 278] [\x 278/]
“Abhijànàmahaü
bràhmaõa evaråpaü ya¤¤aü yajitvà và yàjetvà và kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapajjità. Ahaü tena samayena purohito
bràhmaõo ahosiü tassa ya¤¤assa yàjetà”ti.
30. “Atthi
pana bho gotama a¤¤o ya¤¤o imàya tividhàya ya¤¤asampadàya
soëasaparikkhàràya appaññataro ca appasamàrambhataro ca mahapphalataro
ca mahànisaüsataro cà?”Ti.
[PTS Page 144]
[\q 144/] “atthi kho bràhmaõa a¤¤o ya¤¤o imàya tividhàya ya¤¤asampadàya
soëasaparikkhàràya appaññataro ca appasamàrambhataro ca mahapphalataro
ca mahànisaüsataro và”ti.
31. Katamo
pana so bho gotama ya¤¤o imàya tividhàya ya¤¤asampadàya
soëasaparikkhàràya appaññataro ca appasamàrambhataro ca mahapphalataro
ca mahànisaüsataro cà ?”Ti.
“Yàni kho pana
tàni bràhmaõa niccadànàni anukålaya¤¤àni sãlavanne pabbajite uddissa
dãyanti, ayaü kho bràhmaõa ya¤¤o imàya tividhàya ya¤¤asampadàya
soëasaparikkhàràya appaññataro1 ca appasamàrambhataro ca mahapphalataro
ca mahànisaüsataro cà”ti.
32. Ko nu kho
bho gotama hetu ko paccayo yena taü niccadànaü anukålaya¤¤aü imàya
tividhàya ya¤¤asampadàya soëasaparikkhàràya appaññatara¤ca
appasamàrambhatara¤ca mahapphalatara¤ca mahanisaüsatara¤cà?”Ti.
Na kho
bràhmaõa evaråpaü ya¤¤aü upasaïkamanti arahanto và arahattamaggaü và
samàpannà. Taü kissa hetu? Dissanti hettha bràhmaõa daõóappahàrà’pi
galaggàhà’pi. Tasmà evaråpaü ya¤¤aü na upasaïkamanti arahanto và
arahattamaggaü và samàpannà. Yàni kho pana tàni bràhmaõa niccadànàni
anukålaya¤¤àni sãlavante pabbajite uddissa dãyanti, evaråpaü kho
bràhmaõa ya¤¤aü upasaïkamanti arahanto và arahantamaggaü và samàpannà.
Taü kissa hetu? Na hettha bràhmaõa dissanti daõóappahàràpi galaggàhàpi.
Tasmà evaråpaü ya¤¤aü upasaïkamanti arahanto và arahattamaggaü và
samàpannà. Ayaü kho bràhmaõa hetu ayaü paccayo yena taü niccadànaü
anukålaya¤¤aü imàya tividhàya ya¤¤asampadàya soëasa parikkhàràya
appaññatara¤ca appasamàrambhatara¤ca mahapphalatara¤ca
mahànisaüsatara¤cà”ti.
1. Appaññhataro (samara)
[BJT Page 280] [\x 280/]
33. “Atthi
pana bho gotama a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya
soëasaparikkhàràya iminà ca niccadànena anukålaya¤¤ena appaññataro ca
appasamàrambhataro [PTS Page 145] [\q 145/] ca mahapphalataro ca
mahànisaüsataro cà”?Ti.
“Atthi kho
bràhmaõa a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya soëasaparikkhàràya
iminà ca niccadànena anukålaya¤¤ena appaññataro ca appasamàrambhataro
ca mahapphalataro ca mahànisaüsataro cà”?Ti.
“Katamo pana
bho gotama a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya
soëasaparikkhàràya iminà ca niccadànena anukålaya¤¤ena appaññataro ca
appasamàrambhataro ca mahapphalataro ca mahànisaüsataro cà”?Ti.
“Yo kho
bràhmaõa càtuddisaü saïghaü uddissa vihàraü karoti, ayaü kho bràhmaõa
ya¤¤o imàya ca tividhàya ya¤¤asampadàya soëasaparikkhàràya iminà ca
niccadànena anukålaya¤¤ena appaññataro ca appasamàrambhataro ca
mahapphalataro ca mahànisaüsataro cà”?Ti.
34. “Atthi
pana bho gotama a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya
soëasaparikkhàràya iminà ca niccadànena anukålaya¤¤ena iminà ca
vihàradànena appaññataro ca appasamàrambhataro ca mahapphalataro ca
mahànisaüsataro cà”?Ti.
“Atthi kho
bràhmaõa a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya soëasaparikkhàràya
iminà ca niccadànena anukålaya¤¤ena iminà ca vihàradànena appaññataro
ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro cà”?Ti.
“Katamo pana
so bho gotama a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya
soëasaparikkhàràya iminà ca niccadànena anukålaya¤¤ena iminà ca
vihàradànena appaññataro ca appasamàrambhataro ca mahapphalataro ca
mahànisaüsataro cà”?Ti.
“Yo kho
bràhmaõa pasannacitto buddhaü saraõaü gacchati, dhammaü saraõaü
gacchati, saïghaü saraõaü gacchati, ayaü kho bràhmaõa ya¤¤o imàya ca
tividhàya ya¤¤asampadàya soëasaparikkhàràya iminà ca niccadànena
anukålaya¤¤ena iminà ca vihàradànena appaññataro [PTS Page 146] [\q
146/] ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro cà”?Ti.
35. “Atthi
pana bho gotama a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya
soëasaparikkhàràya iminà ca niccadànena anukålaya¤¤ena iminà ca
vihàradànena imehi ca saraõagamanehi appaññataro ca appasamàrambhataro
ca mahapphalataro ca mahànisaüsataro cà”?Ti.
[BJT Page 282] [\x 282/]
“Atthi kho
bràhmaõa a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya soëasaparikkhàràya
iminà ca niccadànena anukålaya¤¤ena iminà ca vihàradànena imehi ca
saraõagamanehi appaññataro ca appasamàrambhataro ca mahapphalataro ca
mahànisaüsataro cà”?Ti.
Katamo pana so
bho gotama a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya
soëasaparikkhàràya iminà ca niccadànena anukålaya¤¤ena iminà ca
vihàradànena imehi ca saraõagamanehi appaññataro ca appasamàrambhataro
ca mahapphalataro ca mahànisaüsataro cà”?Ti.
“Yo kho
bràhmaõa pasannacitto sikkhàpadàni samàdiyati pàõàtipàtà veramaõiü
adinnàdànà veramaõiü kàmesu micchàcàrà veramaõiü musàvàdà veramaõiü
suràmerayamajjapamàdaññhànà veramaõiü, ayaü kho bràhmaõa ya¤¤o imàya ca
tividhàya ya¤¤asampadàya soëasaparikkhàràya iminà ca niccadànena
anukålaya¤¤ena iminà ca vihàradànena imehi ca saraõagamanehi appaññataro
ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro cà”?Ti.
36. “Atthi
pana bho gotama a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya
soëasaparikkhàràya iminà ca niccadànena anukålaya¤¤ena iminà ca
vihàradànena imehi ca saraõagamanehi imehi ca sikkhàpadehi appaññataro
ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro cà”?Ti.
“Atthi kho
bràhmaõa a¤¤o ya¤¤o imàya ca tividhàya ya¤¤asampadàya soëasaparikkhàràya
iminà ca niccadànena anukålaya¤¤ena iminà ca vihàradànena imehi ca
saraõagamanehi imehi ca sikkhàpadehi appaññataro ca appasamàrambhataro
ca mahapphalataro ca mahànisaüsataro cà”?Ti.
[PTS Page 147]
[\q 147/] katamo pana so bho gotama a¤¤o ya¤¤o imàya ca tividhàya
ya¤¤asampadàya soëasaparikkhàràya iminà ca niccadànena anukålaya¤¤ena
iminà ca vihàradànena imehi ca saraõagamanehi imehi ca sikkhàpadehi
appaññataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro
cà”?Ti.
37. “Idha
bràhmaõa tathàgato loke uppajjati arahaü sammàsambuddho
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.
38. 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
rajopatho abbhokàso pabbajjà. Nayidaü sukaraü agàraü ajjhàvasatà
ekantaparisuddhaü saïkhalikhitaü brahmacariyaü carituü. Yannånàhaü
kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà anagàriyaü
pabbajeyyanti.
[BJT Page 284] [\x 284/]
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 pàtimokkhasaüvarasavuto viharati
àcàragocarasampanno, aõumattesu vajjesu bhayadassàvã. Samàdàya sikkhati
sikkhàpadesu. Kàyakammavacãkammena samannàgato kusalena, parisuddhàjãvo
sãlasampanno indriyesu guttadvàro bhojane matta¤¤å satisampaja¤¤ena
samannàgato santuññho.
39. Katha¤ca
bràhmaõa bhikkhu sãlasampanno hoti? Idha bràhmaõa bhikkhu pàõàtipàtaü
pahàya pàõàtipàtà pañivirato hoti nihitadaõóo nihitasattho lajjã
dayàpanno sabbapàõabhåtahitànukampi viharati. Idampi’ssa hoti sãlasmiü.
Adinnàdànaü
pahàya adinnàdànà pañivirato hoti dinnàdàyã dinnapàñikaïkhã. Athenena
sucibhåtena attanà viharati. 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 saühitànaü và anuppadàtà samaggàràmo samaggarato
samagganandã samaggakaraõiü vàcaü bhàsità hoti. Idampi’ssa hoti
sãlasmiü.
Pharusaü vàcaü
pahàya pharusàya vàcàya pañivirato hoti. Yà sà vàcà nelà kaõõasukhà
pemaniyà hadayaïgamà porã bahujanakantà bahujanamanàpà, tathàråpiü vàcaü
bhàsità hoti. Idampi’ssa hoti sãlasmiü.
Samphappalàpaü
pahàya samphappalàpà pañivirato hoti. Kàlavàdã bhåtavàdã atthavàdã
dhammavàdã vinayavàdã. Nidhànavatiü vàcaü bhàsità kàlena sàpadesaü
pariyantavatiü atthasa¤hitaü. Idampi’ssa hoti sãlasmiü.
[BJT Page 286] [\x 286/]
40.
Bãjagàmabhåtagàmasamàrambhà pañivirato hoti. Ekabhattiko hoti
rattåparato virato vikàlabhojanà. Naccagãtavàditavisåkadassanà
pañivirato hoti. Màlàgandhavilepanadhàraõamaõóaõavibhåsanaññhànà
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. Hatthigavàssavaëavàpañiggahaõà pañivirato hoti.
Khettavatthupañiggahaõà pañivirato hoti. Dåteyyapahiõagamanànuyogà
pañivirato hoti. Kayavikkayà pañivirato hoti. Tulàkåñakaüsakåñamànakåñà
pañivirato hoti. Ukkoñanava¤cananikatisàciyogà pañivirato hoti.
Chedanavadhabandhanaviparàmosaàlopasahakàrà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.
(Cullasãlaü niññhitaü. )
41. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü bãjagàmabhåtagàmasamàrambhaü anuyuttà viharanti, seyyathãdaü:
målabãjaü khandhabãjaü phaëubãjaü aggabãjaü bãjabãjameva pa¤camaü. Iti
và itievaråpà bãjagàmabhåtagàmasamàrambhà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.
42. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü sannidhikàraparibhogaü anuyuttà viharanti, seyyathãdaü
annasannidhiü pànasannidhiü vatthasannidhiü yànasannidhiü
sayanasannidhiü gandhasannidhiü àmisasannidhiü. Iti và itievaråpà
sannidhikàraparibhogà pañivirato hoti. Idampi’ssa hoti sãlasmiü.
43. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü visåkadassanaü anuyuttà viharanti, seyyathãdaü: naccaü gãtaü
vàditaü pekkhaü akkhànaü pàõissaraü vetàlaü kumbhathånaü sobhanakaü
caõóàlaü vaüsaü dhopanaü hatthiyuddhaü assayuddhaü mahisayuddhaü
usabhayuddhaü ajayuddhaü meõóakayuddhaü kukkuñayuddhaü vaññakayuddhaü
daõóayuddhaü muññhiyuddhaü nibbuddhaü uyyodhikaü balaggaü senàbyuhaü
aõãkadassanaü. Iti và itievaråpà visåkadassanà pañivirato hoti.
Idampi’ssa hoti sãlasmiü.
[BJT Page 288] [\x 288/]
44. 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
itievaråpà jåtappamàdaññhànànuyogà pañivirato hoti. Idampi’ssa hoti
sãlasmiü.
45. 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.
46. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü maõóanavibhusanaññhànànuyogaü anuyuttà viharanti, seyyathãdaü:
ucchàdanaü parimaddanaü nahàpanaü sambàhanaü àdàsaü a¤janaü
màlàvilepanaü mukhacuõõakaü mukhàlepanaü hatthabandhaü sikhàbandhaü
daõóakaü nàëikaü khaggaü chattaü citråpàhanaü uõhãsaü maõiü vàëavãjaniü
odàtàni vatthàni dãghadasàni. Iti và itievaråpà
maõóanavibhåsanaññhànànuyogà pañivirato hoti. Idampi’ssa hoti sãlasmiü.
47. 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.
[BJT Page 290] [\x 290/]
48. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü viggàhikakathaü anuyuttà viharanti, seyyathãdaü: ‘na tvaü imaü
dhammavinayaü àjànàsi, ahaü imaü dhammavinayaü àjànàmi. Kiü tvaü imaü
dhammavinayaü àjànissasi? Micchàpañipanno tvamasi, ahamasmi
sammàpañipanno. Sahitamme asahitante. Pure vacanãyaü pacchà avaca.
Pacchà vacanãyaü pure avaca. Aviciõõaü te viparàvattaü. âropito te vàdo.
Niggahãto’si. Cara vàdappamokkhàya, nibbeñhehi và sace pahosã’ti. Iti
và itievaråpàya viggàhikakathàya pañivirato hoti. Idampi’ssa hoti
sãlasmiü.
49. 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 àharàti. Iti và
itievaråpà dåteyyapahiõagamanànuyogà pañivirato hoti. Idampi’ssa hoti
sãlasmiü.
50. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te kuhakà
ca honti lapakà ca nemittikà ca nippesikà ca làbhena làbhaü
nijigiüsitàro ca. Iti và itievaråpà kuhanalapanà pañivirato hoti.
Idampi’ssa hoti sãlasmiü.
(Majjhimasãlaü niññhitaü)
51. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
aïgaü nimittaü uppàdaü supiõaü lakkhaõaü måsikacchinnaü aggihomaü
dabbihomaü thusahomaü kaõahomaü taõóulahomaü sappihomaü telahomaü
mukhahomaü lohitahomaü aïgavijjà vatthuvijjà khattavijjà sivavijjà
bhåtavijjà bhårivijjà ahivijjà visavijjà vicchikavijjà måsikavijjà
sakuõavijjà vàyasavijjà pakkajjhànaü saraparittànaü migacakkaü. Iti và
itievaråpàya tiracchànavijjàya micchàjãvà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.
[BJT Page 292] [\x 292/]
52. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
maõilakkhaõaü vatthalakkhaõaü daõóalakkhaõaü asilakkhaõaü usulakkhaõaü
dhanulakkhaõaü àvudhalakkhaõaü itthilakkhaõaü purisalakkhaõaü
kumàralakkhaõaü kumàrilakkhaõaü dàsalakkhaõaü dàsilakkhaõaü
hatthilakkhaõaü assalakkhaõaü mahisalakkhaõaü usabhalakkhaõaü
golakkhaõaü ajalakkhaõaü meõóalakkhaõaü kukkuñalakkhaõaü
vaññakalakkhaõaü godhàlakkhaõaü kaõõikàlakkhaõaü kacchapalakkhaõaü
migalakkhaõaü. Iti và iti evaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.
53. 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, bàhirànaü ra¤¤aü
paràjayo bhavissati, bàhirànaü 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.
54. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
candaggàho bhavissati. Suriyaggàho bhavissati, nakkhattaggàho
bhavissati, candimasuriyànaü pathagamanaü bhavissati, candimasuriyànaü
uppathagamanaü bhavissati, nakkhattànaü pathagamanaü bhavissati,
nakkhattànaü uppathagamanaü bhavissati, ukkàpàto bhavissati, disàóàho
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 bhåmicàlo bhavissati, evaüvipàko devadundåbhi bhavissati,
evaüvipàkaü candimasuriyanakkhattànaü uggamanaü ogamanaü saïkilesaü
vodànaü bhavissati, iti và itievaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.
[BJT Page 294] [\x 294/]
55. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
subbuññhikà bhavissati, dubbuññhikà bhavissati, subhikkhaü bhavissati,
dubbhikkhaü bhavissati, khemaü bhavissati, bhayaü bhavissati, rogo
bhavissati, àrogyaü bhavissati. Muddà gaõanà saükhànaü kàveyyaü
lokàyataü, iti và itievaråpàya tiracchànavijjàya micchàjãvà pañivirato
hoti. Idampi’ssa hoti sãlasmiü.
56. 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 kaõõajappanaü àdàsapa¤haü kumàripa¤haü
devapa¤haü àdiccupaññhànaü mahatupaññhànaü abbhujjalanaü sirivhàyanaü.
Iti và itievaråpàya tiracchànavijjàya micchàjãvà pañivirato hoti.
Idampi’ssa hoti sãlasmiü.
57. Yathà và
paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
santikammaü paõidhikammaü (bhåtakammaü) bhårikammaü 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.
[BJT Page 296] [\x 296/]
58. Atha kho
bràhmaõa, bhikkhu evaü sãlasampanno na kutoci bhayaü samanupassati
yadidaü sãlasaüvarato. Seyyathàpi bràhmaõa, khattiyo muddhàvasitto1
nihatapaccàmitto na kutoci bhayaü samanupassati yadidaü paccatthikato.
Evameva kho bràhmaõa, bhikkhu evaü sãlasampanno na kutoci bhayaü
samanupassati yadidaü sãlasaüvarato. So iminà ariyena sãlakkhandhena
samannàgato ajjhattaü anavajjasukhaü pañisaüvedeti. Evaü kho bràhmaõa
bhikkhu sãlasampanno hoti.
(Mahàsãlaü niññhitaü)
59. Katha¤ca
bràhmaõa, bhikkhu indriyesu guttadvàro hoti? Idha bràhmaõa, bhikkhu
cakkhunà råpaü disvà na nimittaggàhi hoti nànubya¤janaggàhã.
Yatvàdhikaraõametaü cakkhundriyaü asaüvutaü viharantaü abhijjhà
domanassà pàpakà akusalà dhammà anvàssaveyyuü, tassa saüvaràya
pañipajjati. Rakkhati cakkhundriyaü, cakkhundriye saüvaraü àpajjati.
Sotena saddaü sutvà na nimittaggàhi hoti nànubya¤janaggàhã.
Yatvàdhikaraõametaü sotindriyaü asaüvutaü viharantaü abhijjhà domanassà
pàpakà akusalà dhammà anvàssaveyyuü, tassa saüvaràya pañipajjati.
Rakkhati sotindriyaü, sotindriye saüvaraü àpajjati. Ghànena gandhaü
ghàyitvà na nimittaggàhi hoti nànubya¤janaggàhã. Yatvàdhikaraõametaü
ghànindriyaü asaüvutaü viharantaü abhijjhà domanassà pàpakà akusalà
dhammà anvàssaveyyuü, tassa saüvaràya pañipajjati. Rakkhati
ghànindriyaü, ghànindriye saüvaraü àpajjati. Jivhàya rasaü sàyitvà na
nimittaggàhi hoti nànubya¤janaggàhã. Yatvàdhikaraõametaü jivhindriyaü
asaüvutaü viharantaü abhijjhà domanassà pàpakà akusalà dhammà
anvàssaveyyuü, tassa saüvaràya pañipajjati. Rakkhati jivhindriyaü,
jivhindriye saüvaraü àpajjati. Kàyena phoññhabbaü phusitvà na
nimittaggàhi hoti nànubya¤janaggàhã. Yatvàdhikaraõametaü kàyindriyaü
asaüvutaü viharantaü abhijjhà domanassà pàpakà akusalà dhammà
anvàssaveyyuü, tassa saüvaràya pañipajjati. Rakkhati kàyindriyaü,
kàyindriye saüvaraü àpajjati. Manasà dhammaü vi¤¤àya na nimittaggàhi
hoti nànubya¤janaggàhã. Yatvàdhikaraõametaü manindriyaü asaüvutaü
viharantaü abhijjhà domanassà pàpakà akusalà dhammà anvàssaveyyuü, tassa
saüvaràya pañipajjati. Rakkhati manindriyaü, manindriye saüvaraü
àpajjati. So iminà ariyena indriyasaüvarena samannàgato ajjhattaü
abyàsekasukhaü pañisaüvedeti. Evaü kho bràhmaõa bhikkhu indriyesu
guttadvàro hoti.
60. Katha¤ca
bràhmaõa, bhikkhu satisampaja¤¤ena samannàgato hoti? Idha bràhmaõa,
bhikkhu abhikkante pañikkante sampajànakàrã hoti, àlokite vilokite
sampajànakàrã hoti, sammi¤jite 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.
1. Muddhàbhisinno. Bau. Sa. Sa.
[BJT Page 298] [\x 298/]
61. Katha¤ca
bràhmaõa bhikkhu santuññho hoti? Idha bràhmaõa bhikkhu santuññho hoti
kàyaparihàrikena cãvarena kucchiparihàrikena piõóapàtena. So yena yeneva
pakkamati samàdàyeva pakkamati. Seyyathàpi bràhmaõa pakkhi sakuõo yena
yeneva óeti sapattabhàrova óeti, evameva kho bràhmaõa bhikkhu santuññho
hoti kàyaparihàrikena cãvarena kucchiparihàrikena piõóapàtena. So yena
yeneva pakkamati samàdàyeva pakkamati. Evaü kho bràhmaõa bhikkhu
santuññho hoti.
62. So iminà
ca ariyena sãlakkhandhena 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 paõidhàya parimukhaü satiü upaññhapetvà.
63. So
abhijjhaü loke pahàya vigatàbhijjhena cetasà viharati abhijjhàya cittaü
parisodheti. Byàpàdapadosaü pahàya abyàpannacitto viharati
sabbapàõabhåtahitànukampã. Byàpàdapadosà cittaü parisodheti.
Thãnamiddhaü pahàya vigatathãnamiddho viharati àlokasa¤¤ã sato
sampajàno. Thinamiddhà cittaü parisodheti. Uddhaccakukkuccaü pahàya
anuddhato viharati ajjhattaü våpasantacitto uddhaccakukkuccà cittaü
parisodheti. Vicikicchaü pahàya tiõõavicikiccho viharati. Akathaükathã
kusalesu dhammesu. Vicikicchàya cittaü parisodheti.
64. 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 byantãakàsiü. Atthi ca me uttariü
avasiññhaü dàrabharaõàyà’ti. So tato nidànaü labhetha pàmojjaü.
Adhigaccheyya somanassaü.
[BJT Page 300] [\x 300/]
65. 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 nacchàdesã. Na cassa me àsi kàye balamattà. So’mhi etarahi tamhà
àbàdhà mutto bhatta¤ca me chàdeti, atthi ca me kàye balamattà’ti. So
tatonidànaü labhetha pàmojjaü adhigaccheyya somanassaü.
66. Seyyathàpi
bràhmaõa puriso bandhanàgàre baddho assa. So aparena samayena tamhà
bandhanà mucceyya sotthinà abbayena. Na casasa ki¤ci bhogànaü vayo.
Tassa evamassa: ‘ahaü kho pubbe bandhanàgàraü baddho ahosiü. Somhi
etarahi tambhà bandhanà mutto sotthinà abbayena. Natthi ca me ki¤ci
bhogànaü vayo’ti. So tatonidànaü labhetha pàmojjaü, adhigaccheyya
somanassaü.
67. Seyyathàpi
bràhmaõa puriso dàso assa anattàdhãno paràdhãno na yenakàmaïgamo. So
aparena samayena tambhà dàsabyà mucceyya, attàdhãno aparàdhãno bhujisso
yenakàmaïgamo. Tassa evamassa: ‘ahaü kho pubbe dàso ahosiü anattàdhãno
paràdhãno na yenakàmaïgamo. So’mhi etarahi tambhà dàsabyà mutto
attàdhãno aparàdhãno bhujisso yenakàmaïgamo’ti. So tato nidànaü labhetha
pàmojjaü adhigaccheyya somanassaü.
68. 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’mbhi etarahi taü kantàraü nitthiõõo
sotthinà gàmantaü anuppatto khemaü appañibhayanti. So tato nidànaü
labhetha pàmojjaü adhigaccheyya somanassaü.
69. Evameva
kho bràhmaõa bhikkhu yathà iõaü yathà rogaü yathà bandhanàgàraü yathà
dàsabyaü yathà kantàraddhànamaggaü. Evaü ime pa¤canãvaraõe appahãne
attani samanupassati. Seyyathàpi bràhmaõa ànaõyaü yathà àrogyaü yathà
bandhanà mokkhaü yathà bhujissaü yathà khemantabhåmiü, evameva kho
bràhmaõa bhikkhu ime pa¤canãvaraõe pahãne attani samanupassati.
[BJT Page 302] [\x 302/]
70. Tassime
pa¤canãvaraõe pahãne attani samanupassato pàmojjaü1 jàyati. Pamuditassa
pãti jàyati. Pãtimanassa kàyo passambhati. Passaddhakàyo sukhaü vedeti.
Sukhino cittaü samàdhiyati.
71. So
vivicceva kàmehi, vivicca akusalehi dhammehi, savitakkaü savicàraü
vivekajaü pãtisukhaü pañhamajjhànaü upasampajja viharati. So imameva
kàyaü vivekajena pãtisukhena abhisanneti parisanneti paripåreti
parippharati. Nàssa ki¤ci sabbàvato kàyassa vivekajena pãtisukhena
apphuñaü hoti.
72. Seyyathàpi
bràhmaõa dakkho nahàpako và nahàpakantevàsã và kaüsathàle
nahànãyacuõõàni àkiritvà udakena paripphosakaü paripphosakaü sanneyya,
sàyaü nahànãyapiõóã snehànugatà snehaparetà santarabàhirà phuñà snehena,
na ca paggharaõi.
Evameva kho
bràhmaõa bhikkhu imameva kàyaü vivekajena pãtisukhena abhisanneti
parisanneti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
vivekajena pãtisukhena apphuñaü hoti.
Ayaü kho bràhmaõa ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
73. Puna ca
paraü bràhmaõa bhikkhu vitakkavicàrànaü våpasamà ajjhattaü sampasàdanaü
cetaso ekodibhàvaü avitakkaü avicàraü samàdhijaü pãtisukhaü
dutiyajjhànaü upasampajja viharati. So imameva kàyaü samàdhijena
pãtisukhena abhisanneti parisanneti paripåreti parippharati. Nàssa ki¤ci
sabbàvato kàyassa samàdhijena pãtisukhena apphuñaü hoti.
74. Seyyathàpi
bràhmaõa udakarahado gambhãro 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 anuppaveccheyya, atha
kho tamhà ca udakarahadà sãtà vàridhàrà ubbhijjitvà tameva udakarahadaü
sãtena vàrinà abhisanneyya parisanneyya paripåreyya. Nàssa ki¤ci
sabbàvato udakarahadassa sãtena vàrinà apphuñaü assa. Evameva kho
bràhmaõa bhikkhu imameva kàyaü samàdhijena pãtisukhena abhisanneti
parisanneti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
samàdhijena pãtisukhena apphuñaü hoti.
[BJT Page 304] [\x 304/]
Ayaü kho bràhmaõa ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
75. Puna ca
paraü bràhmaõa bhikkhu pãtiyà ca viràgà upekkhako ca viharati sampajàno,
sukha¤ca kàyena pañisaüvedeti. Yantaü ariyà àcikkhanti upekkhako satimà
sukhavihàrãti. Taü tatiyaü jhànaü upasampajja viharati. So imameva
kàyaü nippãtikena sukhena abhisanneti parisanneti paripåreti
parippharati. Nàssa ki¤ci sabbàvato kàyassa nippãtikena sukhena apphuñaü
hoti.
76. Seyyathàpi
bràhmaõa uppaliniyaü và paduminiyaü và puõóarãkiniyaü và appekaccàni
uppalàni và padumàni và puõóarãkàni và udake jàtàni udake saüvaddhàni1
udakànuggatàni antonimuggaposãni, tàni yàva caggà yàva ca målà sãtena
vàrinà abhisannàni2 parisannàni paripåràni paripphuñàni. Nàssa ki¤ci
sabbàvataü uppalànaü và padumànaü và puõóarãkànaü và sãtena vàrinà
apphuñaü assa. Evameva kho bràhmaõa bhikkhu imameva kàyaü nippãtikena
sukhena abhisanneti parisanneti paripåreti parippharati. Nàssa ki¤ci
sabbàvato kàyassa nippãtikena sukhena apphuñaü hoti.
Ayaü kho bràhmaõa ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
77. 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.
78. Seyyathàpi
bràhmaõa puriso odàtena vatthena sasãsaü pàrupitvà nisinno assa, nàssa
ki¤ci sabbàvato kàyassa odàtena vatthena appuñaü assa. Evameva kho
bràhmaõa bhikkhu imameva kàyaü parisuddhena cetasà pariyodàtena pharitvà
nisinno hoti. Nàssa ki¤ci sabbàvato kàyassa parisuddhena cetasà
pariyodàtena apphuñaü hoti.
Ayaü kho bràhmaõa ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
1. Saüvuddhàni. (Kesuvipi potthakesu).
2. Abhisandàni parisandàni. Machasaü. [PTS]
[BJT Page 306] [\x 306/]
79. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte1 ¤àõadassanàya cittaü abhinãharati
abhininnàmeti. So evaü pajànàti: ‘ayaü kho me kàyo råpã càtummahàbhåtiko
màtàpettikasambhavo odanakummàsåpacayo
aniccucchàdanaparimaddanabhedanaviddhaüsanadhammo, idaü ca pana me
vi¤¤àõaü ettha sitaü ettha pañibaddha’nti.
80. Seyyathàpi
bràhmaõa, maõi veëuriyo subho jàtimà aññhaüso suparikammakato accho
vippasanno anàvilo sabbàkàrasampanno, tatrassa suttaü àvutaü nãlaü và
pãtaü và lohitaü và odàtaü và paõóusuttaü2 và. Tamenaü cakkhumà puriso
hatthe karitvà paccavekkheyya, ‘ayaü kho maõi veëuriyo subho jàtimà
aññhaüso suparikammakato accho vippasanno anàvilo sabbàkàrasampanno.
Tatridaü 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 abhininnàmeti. So evaü pajànàti: ‘ayaü kho me kàyo
råpã càtummahàbhåtiko màtàpettikasambhavo, odanakummàsåpacayo,
aniccucchàdanaparimaddanabhedanaviddhaüsanadhammo. Idaü ca pana me
vi¤¤àõaü ettha sitaü ettha pañibaddhanti.
Ayaü kho bràhmaõa, ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
81. 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.
1. ânejjappatte, katthaci.
2. Paõóurasuttaü, katthaci.
[BJT Page 308] [\x 308/]
Seyyathàpi
bràhmaõa, puriso mu¤jamhà ãsikaü1 pabbàheyya, tassa evamassa “ayaü
mu¤jo, ayaü ãsikà. A¤¤o mu¤jo, a¤¤à ãsikà. Mu¤jamhà tveva ãsikà
pabbàëhà”ti.
Seyyathà và
pana bràhmaõa, puriso asi kosiyà pabbàheyya, tassa evamassa “ayaü asi,
ayaü kosi, a¤¤o asi, a¤¤à kosi, kosiyàtveva asi pabbàëho”ti.
Seyyathà và
pana bràhmaõa, puriso ahiü karaõóà uddhareyya, tassa evamassa “ayaü ahi,
ayaü karaõóo, a¤¤o ahi, a¤¤o karaõóo, karaõóà tveva ahi ubbhato”ti.
Evameva kho
bràhmaõa, bhikkhu 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.
Ayaü kho bràhmaõa, ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
82. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte iddhividhàya cittaü abhinãharati
abhininnàmeti. So anekavibhitaü iddhividhaü paccanubhoti eko’pi hutvà
bahudhà hoti, bahudhà’pi hutvà eko hoti, àvãbhàvaü 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 evaü mahiddhike evaü
mahànubhàve pàõinà parimasati parimajjati yàva brahmalokà’pi kàyena
vasaü vatteti.
Seyyathàpi
bràhmaõa, dakkho kumbhakàro và kumbhakàrantevàsã và suparikammakatàya
mattikàya yaü yadeva bhàjanavikatiü àkaïkheyya taü tadeva kareyya
abhinipphàdeyya:
Seyyathà và
pana bràhmaõa, dakkho dantakàro dantakàrantevàsã và suparikammakatasmiü
dantasmiü yaü yadeva dantavikatiü àkaïkheyya taü tadeva kareyya
abhinipphàdeyya:
1. Isikaü [PTS]
[BJT Page 310] [\x 310/]
Seyyathà và
pana bràhmaõa, dakkho suvaõõakàro và suvaõõakàrantevàsã và
suparikammakatasmiü suvaõõasmiü yaü yadeva suvaõõavikatiü àkaïkheyya,
taü tadeva kareyya abhinipphàdeyya:
Evameva 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 seyyathà’pi udake. Udake’pi abhijjamàne gacchati seyyathà’pi
pañhaviyaü. âkàse’pi pallaïkena kamati seyyathàpi pakkhi sakuõo. Ime’pi
candimasuriye evaümahiddhike evaümahànubhàve pàõinà parimasati
parimajjati. Yàva brahmalokà’pi kàyena vasaü vatteti.
Ayaü kho bràhmaõa ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
83. 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.
84.
Seyyathà’pi bràhmaõa, puriso addhànamaggapañipanno, so suõeyya
bherisaddampi mudiïgasaddampi saïkhapaõavadeõóimasaddampi. Tassa
evamassa ‘bherisaddo iti’pi mudiïgasaddo iti’pi saïkhapaõavadeõóimasaddo
iti’pi. Evameva kho bràhmaõa, bhikkhu evaü samàhite citte parisuddhe
pariyodàte anaïgaõe vigatåpakkilese mudubhåte kammaniye ñhite
àne¤japatte dibbàya sotadhàtuyà cittaü abhinãharati, abhininnàmeti. So
dãbbàya sotadhàtuyà visuddhàya atikkantamànusikàya ubho sadde suõàti
dibbe ca mànuse ca ye dåre santike ca.
Ayaü kho bràhmaõa, ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
[BJT Page 312] [\x 312/]
85. 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
vaü cittaü vimuttaü cittanti pajànàti, avimuttaü và cittaü avimuttaü
cittanti pajànàti.
86.
Seyyathà’pi bràhmaõa, itthi và puriso và daharo và yuvà maõóanajàtiko
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.
Ayaü kho bràhmaõa, ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
[BJT Page 314] [\x 314/]
87. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatåpakkilese mudubhute
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¤capi jàtiyo dasapi 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
evaüsukhadukkhapañisaüvedã evamàyupariyanto. So tato cuto
idhåpapanno”ti. Iti sàkàraü sauddesaü anekavihitaü pubbenivàsaü
anussarati.
88.
Seyyathà’pi bràhmaõa, puriso sakambhà gàmà a¤¤aü gàmaü gaccheyya,
tamhàpi 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 tuõhã
ahosiü. Tamhàpi gàmà amuü gàmaü agacchiü. Tatràpi evaü aññhàsiü evaü
nisãdiü evaü tuõhã ahosiü. So’mhi tamhà gàmà saka¤¤eva gàmaü
paccàgato”ti.
Evameva kho
bràhmaõa, bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhute 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¤capi jàtiyo dasapi 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 evaüsukhadukkhapañisaüvedã
evamàyupariyanto. So tato cuto idhåpapanno”ti. Iti sàkàraü sauddesaü
anekavihitaü pubbenivàsaü anussarati.
[BJT Page 316] [\x 316/]
Ayaü kho bràhmaõa, ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
89. 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 sammàdiññhãkammasamàdànà. 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.
90. Seyyathàpi
bràhmaõa, majjhe siüghàñake1 pàsàdo. Tattha cakkhumà puriso ñhãto
passeyya manusse gehaü pavisante’pi nikkhamante’pi rathiyà
vãtisa¤carante’pi majjhe siüghàñake1 nisinne’pi. Tassa evamassa, ete
manussà gehaü pavisanti, ete nikkhamanti, ete rathiyà vãtisa¤caranti,
ete majjhe siüghàñake1 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
1. Majhe siüïghàñakaü
[BJT Page 318] [\x 318/]
Vinipàtaü
nirayaü upapannà. Ime và pana bhonto sattà kàyasucaritena samannàgatà
vacãsucaritena samannàgatà manosucaritena samannàgatà ariyànaü
anupavàdakà sammàdiññhãkammasamàdànà. 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.
Ayaü kho bràhmaõa, ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca mahapphalataro ca mahànisaüsataro ca.
91. 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 kàmàsavà’pi cittaü vimuccati. Bhavàsavà’pi cittaü
vimuccati. Avijjàsavà’pi cittaü vimuccati. Vimuttasmiü vimuttamiti ¤àõaü
hoti. Khãõà jàti vusitaü brahmacariyaü kataü karaõãyaü nàparaü
itthattayà’ti pajànàti.
92. Seyyathàpi
bràhmaõa, pabbatasaïkhepe udakarahado accho vippasanno anàvilo, tattha
cakkhumà puriso tãre ñhito passeyya sippisambukampi sakkharakañhalampi
macchagumbampi carantampi tiññhantampi. Tassa evamassa: ayaü kho
udakarahado accho vippasanno anàvilo. Tatrime sippisambukà’pi
sakkharakañhalà’pi macchagumbà’pi caranti’pi tiññhanti pã’ti:
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 àsavasamudayo’ti yathàbhåtaü pajànàti. ‘Ayaü
àsavanirodho’ti yathàbhåtaü pajànàti. ‘Ayaü
àsavanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti.
[BJT Page 320] [\x 320/]
Tassa evaü
jànato evaü passato kàmàsavà’pi cittaü vimuccati. Bhavàsavà’pi cittaü
vimuccati. Avijjàsavà’pi cittaü vimuccati. Vimuttasmiü vimuttamiti ¤àõaü
hoti. Khãõà jàti vusitaü brahmacariyaü kataü karaõãyaü nàparaü
itthattayà’ti pajànàti.
Ayampi kho
bràhmaõa, ya¤¤o purimehi ya¤¤ehi appaññhataro ca appasamàrambhataro ca
mahànisaüsataro ca. Imàya ca bràhmaõa ya¤¤asampadàya a¤¤à ya¤¤asampadà
uttaritarà và paõãtatarà và natthi”ti.
93. Evaü vutte
kåñadanto bràhmaõo bhagavantaü etadavoca: abhikkantaü bho gotama,
abhikkantaü bho gotama. Seyyathàpi bo gotama nikkujjãtaü và ukkujjeyya
pañicchannaü 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 bhikkhusaïghaü ca. Upàsakaü maü bhavaü gotamo
dhàretu ajjatagge pàõupetaü saraõaü gataü. Esàhaü bho [PTS Page 148]
[\q 148/] gotama satta ca usabhasatàni satta ca vacchatarasatàni, satta
ca vacchatarãsatàni, satta ca ajasatàni satta ca urabbhasatàni mu¤càmi,
jãvitaü demi. Haritàni ceva tiõàni khàdantu sãtàni ca pànãyàni pivantu
sãto ca nesaü vàto upavàyatåti.
94. Atha kho
bhagavà kåñadantassa bràhmaõassa ànupubbãkathaü kathesi seyyathãdaü?
Dànakathaü sãlakathaü saggakathaü kàmànaü àdãnavaü okàraü saükilesaü
nekkhamme ca ànisaüsaü pakàsesi. Yadà bhagavà a¤¤àsi kåñadantaü
bràhmaõaü kallacittaü muducittaü vinãvaraõacittaü udaggacittaü
pasannacittaü. Atha yà buddhànaü sàmukkaüsikà dhammadesanà, taü
pakàsesi: dukkhaü samudayaü nirodhaü maggaü.
Seyyathàpi
nàma suddhaü vatthaü apagatakàëakaü rajanaü pañiggaõheyya, evameva
kåñadantassa bràhmaõassa tasmiü yeva àsane virajaü vãtamalaü
dhammacakkhuü udapàdi: yaü ki¤ci samudayadhammaü sabbantaü
nirodhammanti.
95. Atha kho
kåñadanto bràhmaõo diññhadhammo pattadhammo viditadhammo
pariyogàëhadhammo tiõõavicikiccho vigatakathaükatho vesàrajjappatto
aparappaccayo satthusàsane bhagavantaü etadavoca: adhivàsetu me bhavaü
gotamo svàtanàya bhattaü saddhiü bhikkhusaïghenàti. Adhivàsesi bhagavà
tuõhãbhàvena.
[BJT Page 322] [\x 322/]
97. Atha kho
kåñadanto bràhmaõo bhagavato adhivàsanaü viditvà uññhàyàsanà bhagavantaü
abhivàdetvà padakkhiõaü katvà pakkàmi. Atha kho kåñadanto bràhmaõo
tassà rattiyà accayena sake ya¤¤àvàñe paõãtaü khàdanãyaü bhojanãyaü
pañiyàdàpetvà bhagavato kàlaü àrocàpesi: kàlo bho gotama, niññhitaü
bhattanti.
98. Atha kho
bhagavà pubbanhasamayaü nivàsetvà pattacãvaraü àdàya saddhiü
bhikkhusaïghena yena kåñadantassa bràhmaõassa ya¤¤àvàño tenupasaïkami.
Upasaïkamitvà pa¤¤atte àsane nisãdi. Atha kho kåñadanto bràhmaõo [PTS
Page 149] [\q 149/] buddhapamukhaü bhikkhusaïghaü paõãtena khàdanãyena
bhojanãyena sahatthà santappesi sampavàresi. Atha kho kåñadanto bràhmaõo
bhagavantaü bhuttàviü onãtapattapàõiü a¤¤ataraü nãcaü àsanaü gahetvà
ekamantaü nisãdi. Ekamantaü nisinnaü kho kåñadantaü bràhmaõaü bhagavà
dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà sampahaüsetvà
uññhàyàsanà pakkàmãti.
Kåñadantasuttaü niññhitaü pa¤camaü.
INTRODUCTION
TO THE
KæòADANTA SUTTA
WHOEVER put this Sutta together
must have been deeply imbued with the spirit of subtle irony that plays
no less a part in the Suttas than it does in so many of the Jàtakas. I
have already called attention to the great importance for the right
understanding of early Buddhist teaching of a constant appreciation of
this sort of subtle humour. [1]
It has been hitherto, so far as I am aware, entirely overlooked that
is, in the Suttas; every one recognises it in the Jàtaka tales. The
humour is not at all intended to raise a laugh, scarcely even a smile.
And the aroma of it, pervading the whole of an expositionÞnone
the less delightful because of the very serious earnestness of the
narrator, all the while, as regards the ethical point at issueÞis
apt to be lost sight of precisely because of that earnestness. And just
as a joke may be explained, but the point of it spoilt in the process,
so in the attempt to write about this irony, much more delicate than any
joke, one runs great danger of smothering it under the explanatory
words.
The attempt, nevertheless, must be
made. And it is most easy, perhaps, to do so by an example which no one
will dispute. In the Ràjovàda Jàtaka [2]
we are told of the two kings, reigning over the famous lands of Benares
and Kosala, who simultaneously determined to examine into their own
faults! No courtier would tell them of any. So they each went, and went
in vain, to the people in the city, outside the palace on a similar
quest. Finding no faultfinders there, they each went on to the city
gate, and then to the surrounding suburbs, all in vain. So they each
made over the kingdom to their respective ministers, and with a single
attendant as charioteer, sallied forth into the world, [\q 161/] to find
some one to tell them of their faults. Bent on this, so serious, quest,
the two came face to face in a low cart-track with precipitous sides.
Each calls on the other to make way for a king. Both are kings! How to
settle the point? `I have it,’ says one charioteer: `Let the younger
give way. The kings turn out to be exactly of an age. `Then let the lord
of the lesser realm go back.’ Their kingdoms are exactly equal in size.
And so on, in succession, are found to be the strength of their two
armies, the amount of their treasure, the glory of their renown, the
fame of their realms, the distinction of their caste, and tribe, and
family. Then at last comes the solution. The king of Kosala overcomes
evil by evil. Of the other, the king of Benares, it is said:
Anger he conquers by calmness,
And by goodness the wicked,
The stingy he conquers by gifts.
And by truth the speaker of lies [3]
And on this being proclaimed, the king of
Kosala and his charioteer alighted from their chariot. And they took out
the horses, and removed their chariot, and made way for the king of
Benares.
There is not a word in the whole story, here told in abstract [4]
to suggest that it is not all sober history. But of course the whole
story is invented. The two kings are brought on to the stage merely to
carry on their broad shoulders, the moral of the tale, and the dry
humour of the predicament in which they find themselves is there to
attract attention to, to add emphasis to, the lesson taught.
What is the especial point in this funÞa kind of fun quite
unknown in the West? It is the piquancy of the contrast between the mock
seriousness of the extravagant, even impossible details, and the real
serious earnestness of the ethical tone. The fun of the extravagance can
be matched, easily enough, in European, and especially in American
humour. The piquancy of this contrast is Indian, and especially
Buddhist. Even the theosophic myth-makers of the Vedas had a sense of
the humour in the incongruities, the half realities of their myths. One
feels it occasionally even in the Bràhmaõas. In the Upanishads it is
very marked. The Liturgy of the Dogs, the Fable of the Senses, the War
of the Devas and Asuras, and several other such episodes [\q 162/] have
this mixture of unreality and earnestness, and it finds its perhaps most
touching expression in the legend of Naciketas. And the Buddhists, in
their Jàtaka stories, often adopted and developed old Indian tales of a
similar sort.
But why should we think that this sort
of humour is confined to the Jàtakas? We have a Jàtaka story of the
Great King of Glory, certainly based on the Sutta of the same name, for
it expressly quotes it, and embodies the numerous details which lead up
to the sublime lesson at the end of it. [5]
And those details are at least as extravagant as the details in the
Ràjovàda Jàtaka. Allowing for all the earnestness undeniably animating
both the story-teller and the hearers, it is clear that they enjoyed,
all the time, the dry humour of the exaggeration and grotesqueness of
the details of the story as it went along. Now the details are given
only in the Sutta; and omitted, as well-known, in the Jàtaka. They build
up a gorgeous fairy tale in which the ancient mythology of the sun-myth
is brought into play in order to show how the greatest possible majesty
and glory of the greatest and best of all possible kings is, after all,
but vanity. And the details, here also, in the Sutta, are enlivened by
an intentional exaggeration, a designed dry humour, similar to that in
the Ràjovàda Jàtaka, above referred to.
A similar state of things is found in the Agga¤¤a Sutta, as pointed
out above in the Introduction to the Ambaññha; in the Kevañña Sutta,
translated below; and in many other Suttas. In all of them there is the
same exaggeration, the same dry humour, the same restrained art of the
storyteller. It is impossible not to see that to the early tellers and
hearers of these legends, always striking, often with a special beauty
of their own, the unreality of the whole thing was just as evident, and
was meant to be as evident, as it is now to us. They knew quite well
that the lesson taught was the principal matter, the main point compared
with which all others were quite subservient. And it made no difference
that, for instance, the Great King of Glory was expressly identified
with the Buddha in a former birth. They accepted it all; and entered
none the less into the spirit of the legend as legend, because they
enjoyed both the lesson and the manner of the telling of it.
And so, I would submit, stands the case also with our present Sutta.
The whole legend is obviously invented ad hoc. Its details are not meant
to be taken seriously as [\q 163/] historical fact. The forced twist
given to the meaning of the words vidhà and parikkhàro is
not serious. The words could not be used in the new sense assigned. What
we have is a sort of pun, a play upon the words, a piece of dialectic
smartness, delightful to the hearers then, and unfortunately quite
impossible to be rendered adequately, in English prose, for readers now.
And it is quite open to question whether this does not apply as much
to the whole Sutta as to the legend of King Wide-realm. The Brahman
Kåñadanta (pointed-tooth) is mentioned nowhere else, and is very likely
meant to be rather the hero of a tale than an historical character. In
that case we should have before us a novelette, an historical romance,
in which the Very Reverend Sir Goldstick Sharp-tooth, lord of the manor
of KhànumataÞcruel enough, no doubt, and very keen on being sure
that his `soul’ should be as comfortable in the next world as he was,
now, in this, makes up his mind to secure that most desirable end by the
murder of a number of his fellow creatures, in honour of a god, or as
he would put it, by celebrating a sacrifice.
In order to make certain that not one of the technical detailsÞfor to the accurate performance of all these the god was supposed to attach great weightÞshould
be done wrong, the intending sacrificer is ironically represented as
doing the very last thing any Brahman of position, under similar
circumstances, would think of doing. He goes to the Samaõa Gotama for
advice about the modes of the ritual to be performed at the sacrifice;
and about the requisite utensils, the altar-furniture, to be used in
making it.
The Buddha’s answer is to tell him a wonderful legend of a King
Wide-realm, and of the sacrifice he offeredÞtruly the most extraordinary
sacrifice imaginable. All its marvellous details, each one settled, be
it noted, on the advice of a Brahman, are described with a deliberate
extravagance none the less delicious because of the evident earnestness
of the moral to be inferred.
The Brahman of our Sutta wants to know the three modes in which the
ritual is to be performed. The three `modes’ are declared in the legend
(? 15) to be simply three conditions of mind, or rather one condition of
mind at three different times, the harbouring of no regret, either
before or during or after the sacrifice, at the expenditure involved.
And the material accessories required, the altar-furniture, the priest’s
outfit, what is that? It is the hearty co-operation with the king of
four divisions of his people, the nobles, the officials, the Brahmans,
and the householders. That [\q 164/]makes four articles of furniture.
And eight personal qualifications of the king himself. That makes other
eight. And four personal qualifications of his advising Brahman make up
the total of the sixteen articles required. No living thing, either
animal or vegetable, is injured. All the labour is voluntary. And all
the world co-operates in adding its share to the largesse of food, on
strict vegetarian principles, in which, alone, the sacrifice consists.
It is offered on behalf, not only of the king himself, but of all the
good. And the king desires to propitiate, not any god, but living men.
And the muttering of mystic verses over each article used and over
mangled and bleeding bodies of unhappy victims, verses on which all the
magic efficacy of a sacrifice had been supposed to depend, is quietly
ignored.
It is all ironical, of courseÞjust the very contrary, in every
respect, of a typical Vedic sacrifice. And the evident unreality of the
legend may be one explanation of the curious fact that the authors of
the Jàtaka book (notwithstanding that King Wide-realm’s Chaplain is
actually identified in the Sutta with the Buddha himself in a previous
birth) have not included this professedly Jàtaka story in their
collection. This is the only case, so far discovered, in which a similar
omission has been made.
Having thus laughed the Brahman ideal of sacrifice out of court with
the gentle irony of a sarcastic travesty, the author or authors of the
Sutta go on to say what they think a sacrifice ought to be. Far from
exalting King Wide-realm’s procedure, they put his sacrifice at the very
bottom of a long list of sacrifices each better than the other, and
leading up to the sweetest and highest of all, which is the attainment
of Arahatship.
Here again, except in the last paragraph, there is nothing
exclusively Buddhistic. That a sacrifice of the heart is better than a
sacrifice of bullocks, the ethical more worthy than any physical
sacrifice, is simply the sensible, rational, human view of the matter.
The whole long history of the development of Indian thought, as carried
on chiefly by Brahmans (however much it may have owed in the earliest
period to the nobles and others), shows that they, the more enlightened
and cultured of the Brahmans, were not only as fully alive to this truth
as any Buddhist, but that they took it all along for granted.
Even in the Vedas themselves there is
already the germ of this view in the mental attitude as regards Aditi
and Varuõa. And in the pre-Buddhistic Chàndogya, in the mystic
identification of the sacrifice with man [6]
we find [\q 165/] certain moral states placed on an equality with
certain parts of the sacrificial procedure. And among these moral
states, ahiüsà, the habit of causing no injury to any living thing, is
especially mentioned. This comes very near to the Hebrew prophet’s: `I
will have mercy, and not sacrifice.’ [7]
The more characteristically Indian point of view is, no doubt, in the
words of the old saying long afterwards taken up into the Mahàbhàrata,
that it is truth (not mercy) that outweighs a thousand sacrifices. [8]
But there is a very great probability that the ahiüsà doctrine,
foreshadowed in the Upanishad, and afterwards so extravagantly taken up
by the Nigaõñhas, the Gains of the Buddha’s time, was also a part of the
earlier Gain doctrine, and therefore not only in germ, but as a
developed teaching, pre-Buddhistic. Though the Buddhists did not accept
this extreme position, there would seem therefore to be no valid reason
for doubting the accuracy of the Buddhist tradition that their view of
sacrifice was based on a very ancient belief which was, in fact, common
ground to the wise, whether inside or outside, the ranks of the
Brahmans.
Our Sutta is, then, merely the oldest extant expression, in so
thorough and uncompromising a way, of an ancient and widely held trend
of opinion. On this question, as on the question of caste or social
privileges, the early Buddhists took up, and pushed to its logical
conclusions, a rational view held also by others. And on this question
of sacrifice their party won. The Vedic sacrifices, of animals, had
practically been given up when the long struggle between Brahmanism and
Buddhism reached its close. Isolated instances of such sacrifices are
known even down to the Muhammadan invasion. But the battle was really
won by the Buddhists and their allies. And the combined ridicule and
earnestness of our Sutta will have had its share in bringing about the
victory.
That they did win is a suggestive fact. How could they have done so
if the Indians of that time had been, as is so often asserted of them by
European writers, more deeply addicted to all manner of ritual than any
other nation under heaven, more superstitious, more averse to change in
religious ceremonial? There seems to me no reason to believe that they
were very different, in these respects, from [\q 166/] Greeks or Romans
of the same period. On the contrary there was a well marked lay feeling,
a wide-spread antagonism to the priests, a real sense of humour, a
strong fund of common sense. Above all there was then the most complete
and unquestioned freedom of thought and expression in religious matters
that the world had yet witnessed. To regard the Indian peoples through
Brahman spectacles, to judge them from the tone prevalent in the úrauta
and Gçihya Såtras, it would seem impossible that this victory could have
been won. But it was won. And our views of Indian history must be
modified accordingly.
There is a curious expression in the stock phrase describing the
learned Brahman, so often found in the Piñakas, which I have left
untranslated in this Sutta, being uncertain as to the meaning in which
it was used at the time when our Sutta was composed. It will be
instructive, in more ways than one, to collect and consider the other
passages in which the word occurs.
Lokàyata is explained by Wilson as `the system of atheistical philosophy taught by Càrvàka, [9]
and by the Petersburg Dictionary as `Materialism’. Now the description
of the good Brahman as put, in the Buddhist Suttas, into the mouth of
Brahmans themselves, [10]
mentions Lokàyata as one branch of his learning. The whole paragraph is
complimentary. And though the exact connotation of one or two of the
other terms is doubtful, they are all descriptive of just those things
which a Brahman would have been rightly proud to be judged a master of.
It is evident, therefore, that the Dictionary interpretations of the
word are quite out of place in this connection.
Yet they are each of them, at least
for a later period, well authenticated. Kumàrila Bhañña, in his Vàrttika
(verse 10), charges the Mãmàüsà system with having been, for the most
part, converted into a Lokàyata system, and claims for his own book the
merit of bringing it back to theistic lines. [11]
Now of course the Mãmàüsists would indignantly deny this. Kumàrila, who
seems to have been a good deal of a bigot, is here merely hurling at
adversaries, who claimed to be as orthodox as himself, a term of abuse.
But it is clear that he uses that term in the sense of `atheistic.’ The
exact phrase [\q 167/] would be nàstika, as opposed to his own àstika-patha:
that is, the system or the man who says `there is not,’ an infidel.
This is somewhat wider than atheist; it comes however, in Kumàrila’s
mouth, to much the same thing.
Saïkaràcàrya uses the word lokàyata several times, [12]
and always in the same specific sense as the view of those who look
upon the soul as identical with the body, as existing only so long as
the body exists, not continuing, after death, in a new condition and
separate from the body. A very similar, if not indeed the very same view
is also controverted in the Brahmajàla Sutta (above, P. 46); and is
constantly referred to throughout the Piñakas under the stock phrase taü jãvaü taü sarãraü. [13]
But it is never called Lokàyata in the Piñakas. It seems to be the view
that there is a soul; but that it is diffused through the body, and
dies with it; and is not a separate unity, within the body but not of
it, which flies away from the body after death. It is not necessary to
suppose that either. Saïkara or the Buddhists had in their minds any
book setting forth a philosophy based on this single proposition, or any
actual school using such a book as a manual. It may have been so. But
the expressions used point rather to an opinion held by certain
thinkers, in union with other opinions, and not expounded in any special
treatise. Nor do either the Buddhists or úaïkara pretend to set out
that opinion in full. They are dealing with it only so far as is
necessary to enforce their own contrary positions. And though
`materialist,’ as a rough and ready translation of. Saïkara’s
Lokàyatika, gives a good idea, to a European reader, of the sort of
feeling conveyed to Saïkara’s Indian readers, yet it is not quite exact.
European `materialists’ (and one or two may be discovered by careful
search) do not hold the view which úaïkara describes to his Lokàyatikas.
Buddhaghosa in our passage has: Lokàyataü vuccati vitaõóa-vàda-satthaü, `the Lokàyata is a text-book of the Vitaõóas (Sophists) [14]
This does not help us much; but previously, p. 91, he explains
Lokakkhàyikà as follows: `Foolish talk according to the Lokàyata, that
is the Vitaõóa, such as: ßBy whom was this world created? By [\q 168/]
such a one. A crow is white from the whiteness of its bones; cranes are
red from the redness of their blood.û
Other Pàli comments on the word are the Abhidhàna Padãpikà (verse 112), which says simply, probably following Buddhaghosa: Vitaõóa-satthaü vi¤¤eyyaü yaü taü lokàyataü.
The date of this work is, the middle of the twelfth century A. D. Much
clearer is Aggavaüsa in the Sadda-nãti, which is a generation older. He
says: [15]
Loko ti bàla-loko; ettha àyatanti Na seve Lokàyatikaü, n’etaü pu¤¤àya vaóóhanaü ti àha.
ussàhanti vàyamanti vàdassàdenàti lokàyataü. Ayatati và tena loko, na
yatati na ãhati và, lokàyataü. Taü hi gandhaü nissàya sattà
pu¤¤a-kiriyàya. kittaü na uppadenti. Lokàyataü. nàma: sabbaü Ucchiññhaü
sabbaü anucchiññhaü seto kàko kàëo bako iminà va iminà va kàranenàti
evam-àdi-niratthaka-karaüa-pañisaüyuttaü titthiya-satthaü, yaü loke
Vitaõóasatthaü vuccati, yaü sandhàya Bodhisatto asamadhuro
Vidhåra-paõóito:
`Loko means the common world. Lokàyata means: ßon that they àyatanti;û
that is, they exert themselves about it, strive about it, through the
pleasure they take in discussion. Or perhaps it means: ßthe world does
not yatati by itû; that is, does not depend on it, move on by it.
For living beings do not stir up their hearts to right-doing by reason
of that book. [16] Now the Lokàyata is the book of the unbelievers (of the Titthiyas)
full of such useless disputations as the following: ßAll is impure; all
is not impure; the crow is white, the crane is black; and for this
reason or for thatûÞthe book known in the world as the Vitaõóa-sattha, of which the Bodisat, the incomparable leader, Vidhåra the pandit, said:
ßFollow not the Lokàyata, that works not for progress in merit.û
[\q 169/] The verse quotedÞcertainly a very old oneÞis in the Vidhåra Jàtaka, [17]
and the commentator there says: `This means: Follow not Lokàyata
disputation, Vitaõóa chatter, concerned with useless matters which
neither give paradise nor lead men on into the Path.’
Saïkara says: `There is thus,
according to them, no soul, separate from the body, and capable of going
to the heavenly world or obtaining release.’ [18]
The unknown author of the Jàtaka commentary, who certainly wrote
however in the fifth century, gives the allied proposition as his own
conclusion from the uselessness of their discussions, not as the opinion
of the Lokàyatikas themselves. It would be an easy transition from the
one expression to the other. And the difference is suggestive,
especially in the light of other passages in both Sanskrit and Pàli
books.
For while the Mahàbhàrata has precisely the same use of the word as
the Piñakas, later works use it in a manner approximating more and more
nearly to that of Saïkara. The passage in the Mahàbhàrata is at I, 2889
(= Hari Vaüsa 14068), where, at the end of a list of the accomplishments
of learned Brahmans, they are said to be masters of the Lokàyata. Being
mentioned, as in our passage, at the end of the list, it is plain that
this branch of learning is meant to be taken as of minor importance. But
it is not yet considered unfavourably, much less opprobiously. And the
Petersburg Dictionary, from which I take most of these references,
points out that the word may possibly, in this passage, have some other
meaning than `Materialism.’
The Ràmàyaõa goes further. There the word is also in a list, but the Laukàyatikà are blamed as `clever in useless things.’ [19]
So in the Saddharma Puõóarãka, the good Mahàyànist does not serve or
court or wait upon (among other low people) `the Lokàyatikas who know by
heart the Lokàyata mantras (mystic verses).’ [20]
The date of [\q 170/] this may be a century or two after Christ. And in
the Gain book, entitled the Bhagavatã, which Weber puts at about the
same time, the Lokàyatikas occur in a similar list of blameworthy
persons. [21]
In the
Milinda, which is probably somewhat earlier, the word is mentioned
twice. One passage ascribes a knowledge of the Lokàyata (in a sentence
expanded from the very clause in our Sutta) to the hero of the story,
Nàgasena. [22] Here the Milinda is quite at the old standpoint. The other passage is in a parenthesis, [23]
in which the sub-hero, the king, is described as `fond of wordy
disputations, and in the habit of wrangling against the quibbles of
Lokàyatas and Vitaõóas.’ This may possibly be a gloss which has crept
into the text. But in any case it is evidence that, at the time when it
was written, the later view of the meaning of the word had become
prevalent.
In the long list of various sorts of
hermits given in the Harsha Carita the Lokàyatikas come among others who
would be classed by Vedàntists as heretics. [24]
We cannot, unfortunately, draw any certain conclusion as to whether or
not there were actually any Lokàyatikas living in Bàõa’s time. In
expanding previous descriptions of the concourse of hermits in the
forest, he may be merely including in his list all the sorts of such
people he had ever heard or read of.
Lastly, the Lokàyata system is, in
various works of the fourteenth century and later, appropriately
fathered on Càrvàka, a mythical character in the Mahàbhàrata, an ogre,
who appears in the garb of a Brahman. [25]
It is not certain whether this is due to the ingenuity of a friend or a
foe. In either case, like the fathering of the later Sàïkhya on the
ancient sage Kapila; or the fathering of the collection of fables, made
by Planudes in the fourteenth century A. D., upon Aesop the story-teller
of the fifth century B. C., it has been eminently successful, has
deceived many, and is still widely accepted.
Pending the discovery of other texts, and especially of [\q 171/]
such as are not only the testimony of opponents, the best working
hypothesis to explain the above facts seems to be that about 500 B. C.
the word Lokàyata was used in a complimentary way as the name of a
branch of Brahman learning, and probably meant Nature-loreÞwise
sayings, riddles, rhymes, and theories handed down by tradition as to
cosmogony, the elements, the stars, the weather, scraps of astronomy, of
elementary physics, even of anatomy, and knowledge of the nature of
precious stones, and of birds and beasts and plants. To be a master of
such lore was then considered by no means unbecoming to a learned
Brahman, though it ranked, of course, below his other studies. At that
time there was no school so called, and no special handbook of such
knowledge. But portions of it trenched so closely upon, were so often
useful as metaphor in discussing the higher and more especially priestly
wisdom, that we find sayings that may well have belonged to it
preserved in the pre-Buddhistic literature. Such passages, for instance,
as Bçi. âr. Up. III, 8, 3, Chànd. Up. IV, 17, 1, and VI, 2-7, on the
worlds and on cosmogony; Chànd. III. on the colour of the rays of the
sun; Bçi. âr. Up. II, 1, 5-7, and III, 7, 3-7, on the elements; Ait. âr.
III, 2, 1, 4, and others, on the parts of the body; and many others of a
similar kind on these and other subjects might be cited as examples.
The amount then existing of such lore was too small to make a fair
proficiency in it incompatible with other knowledge. As the amount of it
grew larger, and several branches of natural science were regularly
studied, a too exclusive acquaintance with Lokàyata became looked upon
with disfavour. Even before the Christian era masters of the dark
sayings, the mysteries, of such mundane lore were marked with sophists
and casuists. This feeling is increasingly vouched for in the early
centuries of our era. In the fifth century we hear of a book, presumably
on the `riddles and mysteries of the craft, as it is called `a book of
quibbles.’ Various branches of mundane science had been by that time
fairly well worked out. Lokàyata was still the name for the old
Nature-lore, on the same level as folk-lore, and in contradistinction,
not only to theosophy on the one hand, but to such science as there was
on the other.
In the first half of the eighth century Kumàrila uses the word as a
mere term of abuse, and in the sense of infidel of his equally orthodox
opponents, the Mãmàüsists. And shortly afterwards Saïkara, in setting
forth his theory of the soul, controverts a curious opinion which he
ascribes to LokàyatikasÞpossibly wrongly, as the very same
opinion [\q 172/] was controverted ages before in the Piñakas, and not
there called Lokàyata, though the word was in use in Piñaka times.
Finally in the fourteenth century the
great theologian Sàyaõa-Màdhava has a longish chapter in which he
ascribes to the Lokàyatikas the most extreme forms of the
let-us-eat-and-drink-for-tomorrow-we-die view of life; of Pyrrhonism in
philosophy, and of atheism in theology. The Lokàyata had no doubt, at
that time, long ceased to exist. His very able description has all the
appearance of being drawn from his own imagination; and is chiefly based
on certain infidel doggrel verses which cannot possibly have formed a
part of the Lokàyata studied by the Brahmans of old. [26]
It is the ideal of what will happen to the man of some intellect, but
morally so depraved that he will not accept the theosophist position.
Throughout the whole story we have no evidence of any one who called
himself a Lokàyatika, or his own knowledge Lokàyata. After the early use
of the word in some such sense as Nature-lore, folk-lore, there is a
tone of unreality over all the statements we have. And of the real
existence of a school of thought, or of a system of philosophy that
called itself by the name there is no trace. In the middle period the
riddles and quibbles of the Nature-lorists are despised. In the last
period the words Lokàyata, Lokàyatika, become mere hobby horses, pegs on
which certain writers can hang the views that they impute to their
adversaries, and give them, in doing so, an odious name.
[\q 173/]
English Introduction
V. KæòADANTA SUTTA
[THE WRONG SACRIFICE AND THE RIGHT]
[127] 1. Thus have I heard. The
Blessed One once, when going on a tour through Magadhà, with a great
multitude of the brethren, with about five hundred brethren, came to a
Brahman village in Magadhà called Khànumata. And there at Khànumata he
lodged in the Ambalaññhikà pleasaunce. [27]
Now at that time the Brahman Kåñadanta was And just then a great sacrifice was being got ready on behalf of
dwelling at Kànumata, a place teeming with life, with much grassland and
woodland and water and corn, on a royal domain presented him by Seniya
Bimbisàra the king of Magadhà, as a royal gift, with power over it as if
he were the king.
Kåñadanta the Brahman. And a hundred bulls, and a hundred steers, and a
hundred heifers, and a hundred goats, and a hundred rams had been
brought to the post for the sacrifice.
2. Now the Brahmans and householders of Khànumata heard the news of the arrival of the Samaõa Gotama. [28] [128] And they began to leave Khànumata in companies and in bands to go to the Ambalaññhikà pleasaunce.
3. And just then Kåñadanta the Brahman
had gone apart to the upper terrace of his house for his siesta; and
seeing the people thus go by, he asked his doorkeeper the reason. And
the doorkeeper told him. [29]
[\q 174/] 4. Then Kåñadanta thought: `I have So he sent his doorkeeper to the Brahmans and householders of
heard that the Samaõa Gotama understands about the successful
performance of a sacrifice with its threefold method and its sixteen
accessory instruments. Now I don’t know all this, and yet I want to
carry out a sacrifice. [129] It would be well for me to go to the Samaõa
Gotama, and ask him about it.’
Khànumata, to ask them to wait till he could go with them to call upon
the Blessed One.
5. But there were at that time a
number of Brahmans staying at Khànumata to take part in the great
sacrifice. And when they heard this they went to Kåñadanta, and
persuaded him, on the same grounds as the Brahmans had laid before
Soõadaõóa, not to go. But he answered them in the same terms as
Soõadaõóa had used to those Brahmans. [134] Then they were satisfied,
and went with him to call upon the Blessed One. [30]
9. And when he was seated there Kåñadanta the Brahman told the Blessed One what he had heard, [31] and requested him to tell him about success in performing a sacrifice in its three modes [32] and with its accessory articles of furniture of sixteen kinds. [33]
[\q 175/] `Well then, O Brahman, give ear and listen attentively and I will speak.’ `Very well, Sir,’ said Kåñadanta in reply; and the Blessed One spake as follows:
10. `Long ago, O Brahman, there was a king by name Wide-realm (Mahà Vijita), [34] mighty, with great wealth and large property; with stores of silver and gold, of aids to enjoyment, [35]
of goods and corn; with his treasure-houses and his garners full. Now
when King Wide-realm was once sitting alone in meditation he became
anxious at the thought: ßI have in abundance all the good things a
mortal can enjoy. The whole wide circle of the earth is mine by conquest
to possess. ßTwere well if I were to offer a great sacrifice that
should ensure me weal and welfare for many days.û
`And he had the Brahman, his chaplain, called; and telling him all
that he had thought, [135] he said: ßSo I would fain, O Brahman, offer a
great sacrificeÞlet the venerable one instruct me howÞfor my weal and
my welfare for many days.û
11. `Thereupon the Brahman who was
chaplain said to the king: ßThe king’s country, Sire, is harassed and
harried. There are dacoits abroad who pillage the villages and
townships, and who make the roads unsafe. Were the king, so long as that
is so, to levy a fresh tax, verily his majesty would be acting wrongly.
But perchance his majesty might think: `I’ll soon put a stop to these
scoundrels’ game by degradation and banishment, and fines and bonds and
death!’ But their licence cannot be satisfactorily put a stop to so. The
remnant left unpunished would still go on harassing the realm. Now
there is one method to adopt to [\q 176/] put a thorough end to this
disorder. Whosoever there be in the king’s realm who devote themselves
to keeping cattle and the farm, to them let his majesty the king give
food and seed-corn. Whosoever there be in the king’s realm who devote
themselves to trade, to them let his majesty the kingÞgive capital. Whosoever there be in the king’s realm who devote themselves to government service, [36]
to them let his majesty the king give wages and food. Then those men,
following each his own business, will no longer harass the realm., the
king’s revenue will go up; the country w ill be quiet and at peace; and
the populace, pleased one with another and happy, dancing their children
in their arms, will dwell with open doors.û
`Then King Wide-realm, O Brahman, accepted the word of his chaplain,
[136] and did as he had said. And those men, following each his
business, harassed the realm no more. And the king’s revenue went up.
And the country became quiet and at peace. And the populace, pleased one
with another and happy, dancing their children in their arms, dwelt
with open doors.
12. `So King Wide-realm had his chaplain called, and said: ßThe
disorder is at an end. The country is at peace. I want to offer that
great sacrificeÞlet the venerable one instruct me howÞfor my weal and my
welfare for many days.û
Then let his majesty the king send invitations to whomsoever there
may be in his realm who are Kshatriyas, vassals of his, either in the
country or the towns; or who are ministers and officials of his, either
in the country or the towns; or who are Brahmans of position, either in
the country or the towns; or who are householders of substance, either
in the country or the towns, saying: ßI intend to offer a great
sacrifice. Let the venerable ones give their sanction to what will be to
me for weal and welfare for many days.û
`Then King Wide-realm, O Brahman,
accepted the [\q 177/] word of his chaplain, [137] and did as he had
said. And they eachÞKshatriyas and Ministers and Brahmans and
householdersÞmade alike reply: ßLet his majesty the king celebrate the
sacrifice. The time is suitable, O king [37]!û
`Thus did these four, as colleagues by consent, become wherewithal to furnish forth that sacrifice. [38]
13. `King Wide-realm was gifted in the following eight ways: `He was well born on both sides, on the mother’s side and on the `He was handsome, pleasant in appearance, inspiring trust, gifted `He was mighty, with great wealth, and large property, with stores of `He was powerful, in command of an army, loyal and disciplined, in
father’s, of pure descent back through seven generations, and no slur
was cast upon him, and no reproach, in respect of birth.
with great beauty of complexion, fair in colour, fine in presence,
stately to behold.
silver and gold, of aids to enjoyment, of goods and corn, with his
treasure-houses and his garners full.
four divisions (of elephants, cavalry, chariots, and bowmen), burning
up, methinks, his enemies by his very glory.
`He was a believer, and generous, a noble giver, keeping open house, a welling spring [39] whence Samaõas and Brahmans, the poor and the wayfarers, beggars, and petitioners might draw, a doer of good deeds.
He was learned in all kinds of knowledge.
He knew the meaning of what had been said, and could explain: ßThis saying has such and such a meaning, and that such and such.û
[\q 178/] `He was intelligent, expert and wise, and able to think out things present or past or future. [40]
`And these eight gifts of his, too, became wherewithal to furnish forth that sacrifice. [138] 14. `The Brahman his chaplain was gifted in the following four ways: `He was well born on both sides, on the mother’s and on the father’s, He was a student repeater who knew the mystic verses by heart, master `He was virtuous, established in virtue, gifted with virtue that had grown great. `He was intelligent, expert, and wise; foremost, or at most the second, among those who hold out the ladle.’ `Thus these four gifts of his, too, became wherewithal to furnish forth that sacrifice. 15. `And further, O Brahman, the chaplain, before the sacrifice had begun, explained to King Wide-realm the three modes: `Should his majesty the king, before starting on the great sacrifice, [\q 179/] `Thus did the chaplain, O Brahman, before the sacrifice had begun, explain to King Wide-realm the three modes. 16. `And further, O Brahman, the chaplain, before the sacrifice had
of pure descent back through seven generations, with no slur cast upon
him, and no reproach in respect of birth.
of 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
idioms and the grammar, versed in Lokàyata (Nature-lore) and in the
thirty marks on the body of a great man.
feel any such regret as: ßGreat, alas, will be the portion of my wealth
used up herein,û let not the king harbour such regret. Should his
majesty the king, whilst he is offering the great sacrifice, feel any
such regret as: ßGreat, alas, will be the portion of my wealth used up
herein,û let not the king harbour such regret. Should his majesty the
king, when the great sacrifice has been offered, feel any such regret
as: ßGreat, alas, has been the portion of my wealth used up herein,û let
not the king harbour such regret.’
begun, in order to prevent any compunction that might afterwards, in ten
ways, arise as regards those who had taken part therein, said: ßNow
there will come to your sacrifice, Sire, men who destroy the life of
living things, and men who refrain therefromÞmen who take what has not been given, and men who refrain therefromÞmen
who act evilly in respect of lusts, and men who refrain therefromÞmen
who speak lies, and men who do notÞmen who slander, and men who do
notÞmen who speak rudely, and men who do notÞmen who chatter vain
things, and men who refrain therefromÞ[139, 140] men who covet,
and men who covet notÞmen who harbour ill will, and men who,harbour it
notÞmen whose views are wrong, and men whose views are right. Of each of
these let them, who do evil, alone with their evil. For them who do
well let your majesty offer, for them, Sire, arrange the rites, them let
the king gratify, in them shall your heart within find peace.û
17. `And further, O Brahman, the
chaplain, whilst the king was carrying out the sacrifice, instructed and
aroused and incited and gladdened his heart in sixteen ways: ßShould
there be people who should say of the king, as he is offering the
sacrifice: `King Wide-realm is celebrating sacrifice without having
invited the four classes of his subjects, without himself having the
eight personal gifts, without the assistance of a Brahman who has the
four personal gifts;’ then would they speak not according to the fact.
For the consent of the four classes has been obtained, the king has the
eight, and his Brahman has the four, personal gifts. With regard to each
and every one of these sixteen conditions the king may rest assured
that it has been fulfilled. He can sacrifice, and be glad, and possess
his heart in peace.û [41]
[\q 180/] [141] 18. `And further, O Brahman, [142] 19. `And further, O Brahman, the Kshatriya vassals, and the `Sufficient wealth have I, my friends, laid up, the produce of `When they had thus been refused by the king, they went aside, and 20. `So the Kshatriyas established a continual largesse to the east [143] `Thus, O Brahman, there was a fourfold co-operation, and King 21. And when he had thus spoken, those Brahmans lifted up their Then those Brahmans said to Kåñadanta: `Why do you not approve the good words of the Samaõa Gotama as well-said?’ `I do not fail to approve: for he who approves not as well-said that `Yes, O Brahman, that I admit. And at that time I was the Brahman who, as chaplain, had that sacrifice performed.’ 22. `Is there, O Gotama, any other sacrifice less difficult and less [144] `Yes, O Brahman, there is.’ `And what, O Gotama, may that be?’ `The perpetual gifts kept up in a family where they are given specifically to virtuous recluses. 23. `But what is the reason, O Gotama, and what the cause, why such
at that sacrifice neither were any oxen slain, neither goats, nor fowls,
nor fatted pigs, nor were any kinds of living creatures put to death.
No trees were cut down to be used as posts, no Dabbha grasses mown to
strew around the sacrificial spot. And the staves and messengers and
workmen there employed were driven neither by rods nor fear, nor carried
on their work weeping with tears upon their faces. Whoso chose to help,
he worked; whoso chose not to help, worked not. What each chose to do,
he did, what they chose not to do, that was left undone. With ghee, and
oil, and butter, and milk, and honey, and sugar only was that sacrifice
accomplished.
ministers and officials, and the Brahmans of position, and the
householders of substance, whether of the country or of the towns, went
to King Wide-realm, taking with them much wealth, and said: ßThis
abundant wealth, Sire, have we brought hither for the king’s use. Let
his majesty accept it at our hands!û
taxation that is just. Do you keep yours, and take away more with you!û
considered thus one with the other: ßIt would not beseem us now, were we
to take this wealth away again to our own homes. King Wide-realm is
offering, a great sacrifice. Let us too make an after-sacrifice!û
of the king’s sacrificial pit, and the officials to the south thereof,
and the Brahmans to the west thereof, and the householders to the north
thereof. And the things given, and the manner of their gift, was in all
respects like unto the great sacrifice of King Wide-realm himself.
Wide-realm was gifted with [\q 181/] eight personal gifts, and his
officiating Brahman with four. And there were three modes of the giving
of that sacrifice. This, O Brahman, is what is called the due
celebration of a sacrifice in its threefold mode and with its furniture
of sixteen kinds!’
voices in tumult, and said: `How glorious the sacrifice, how pure its
accomplishment!’ But Kåñadanta the Brahman sat there in silence.
which has been well spoken by the Samaõa Gotama, verily his head would
split in twain. But I was considering that the Samaõa Gotama does not
say: ßThus have I heard,û nor ßThus behoves it to be,û but says only
ßThus it was then,û or ßIt was like that then.û So I thought: ßFor a
certainty the Samaõa Gotama himself must at that time have been King
Wide-realm, or the Brahman who officiated for him at that sacrifice.
Does the venerable Gotama admit that he who celebrates such a sacrifice,
or causes it to be celebrated, is reborn at the dissolution of the
body, after death, into some state of happiness in heaven?’
troublesome, with more fruit and more advantage still than this?’
perpetual givings specifically to virtuous recluses, and kept up in a
family, are less difficult and troublesome, of greater fruit and greater
[\q 182/] advantage than that other sacrifice with its three modes and
its accessories of sixteen kinds?’
`To the latter sort of sacrifice, O
Brahman, neither will the Arahats go, nor such as have entered on the
Arahat way. And why not? Because at it beating with sticks takes place,
and seizing by the throat. [42]
But they will go to the former, where such things are not. And
therefore are such perpetual gifts above the other sort of sacrifice.’
24. `And is there, O Gotama, any other sacrifice less difficult and
less troublesome, of greater fruit and of greater advantage than either
of these?’
[145] `Yes, O Brahman, there is.’
`And what, O Gotama, may that be? ßThe putting up of a dwelling place (vihàra) on behalf of the Order in all the four directions.’
25. `And is there, O Gotama, any other sacrifice less difficult and
less troublesome, of greater fruit and of greater advantage than each
and all of these three?’
`Yes, O Brahman, there is.’
`And what, O Gotama, may that be?’
He who with trusting heart takes a Buddha as his guide, and the
Truth, and the OrderÞthat is a sacrifice better than open largesse,
better than perpetual alms, better than the gift to a dwelling place.’
[146] 26. `And is there, O Gotama, any other sacrifice less difficult
and less troublesome, of greater fruit and of greater advantage than
all these four?’
`When a man with trusting heart takes upon himself the
preceptsÞabstinence from destroying life; abstinence from taking what
has not been given abstinence from evil; conduct in respect of lusts;
abstinence from lying words; abstinence from strong, intoxicating,
maddening drinks, the root of carelessnessÞthat is a sacrifice better
than open largesse, better than perpetual alms, better than the gift of
dwelling places, better than accepting guidance.’
[\q 183/] 27. `And is there, O Gotama, any other sacrifice less
difficult and less troublesome, of greater fruit and of greater
advantage than all these five?’
`Yes, O Brahman, there is.’
[147] `And what, O Gotama, may that be?’
[The answer is the long passage from the Sàma¤¤a-phala,? 40, p. 62 (of the text), down to?75 (P. 74), on the First jhàna, as follows:
1. The Introductory paragraphs on the appearance of a Buddha, his
preaching, the conversion of a hearer, and his renunciation of the
world.
2. The Sãlas (minor morality).
3. The paragraph on Confidence.
4. The paragraph on `Guarded is the door of his senses. `
5. The paragraph on `Mindful and self possessed.’
6. The paragraph on Content.
7. The paragraph on Solitude.
8. The paragraphs on the Five Hindrances.
9. The description of the First jhàna.]
`This, O Brahman, is a sacrifice less difficult and less troublesome,
of greater fruit and greater advantage than the previous sacrifices.’
[The same is then said of the Second, Third, and Fourth jhànas,
in succession (as in the Sàma¤¤a-phala, Sections 77-82), and of the
Insight arising from knowledge (ibid. Sections 83, 84), and further
(omitting direct mention either way of Sections 85-96 inclusive) of the
knowledge of the destruction of the âsavas, the deadly intoxications or
floods (ibid. Sections 97-98).]
`And there is no sacrifice man can celebrate, O Brahman, higher and sweeter than this.’
28. And when he had thus spoken, Kåñadanta the Brahman said to the Blessed One.
`Most excellent, O Gotama, are the words of thy mouth, most
excellent! just as if a man were to set up [\q 184/] what 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 Doctrine and the Order. May the venerable One
accept me as a disciple, as one who, from this day forth, as long as
life endures, has taken him as his guide. And I [148] myself, O Gotama,
will have the seven hundred bulls, and the seven hundred steers, and the
seven hundred heifers, and the seven hundred goats, and the seven
hundred rams set free. To them I grant their life. Let them eat green
grass and drink fresh water, and may cool breezes waft around them.’
29. Then the Blessed One discoursed to Kåñadanta the Brahman in due
order; that is to say, he spake to him of generosity, of right conduct,
of heaven, of the danger, the vanity, and the defilement of lusts, of
the advantages of renunciation. And when the Blessed One became aware
that Kåñadanta the Brahman had become prepared, softened, unprejudiced,
upraised, and believing in heart, then did he proclaim the doctrine the
Buddhas alone have won; that is to say, the doctrine of sorrow, of its
origin, of its cessation, and of the Path. And just as a clean cloth,
with all stains in it washed away, will readily take the dye, just even
so did Kåñadanta the Brahman, even while seated there, obtain the pure
and spotless Eye for the Truth, and he knew: `Whatsoever has a
beginning, in that is inherent also the necessity of dissolution.’
30. And then the Brahman Kåñadanta, as one who had seen the Truth,
had mastered it, understood it, dived deep down into it, who had passed
beyond doubt, and put away perplexity and gained full confidence, who
had become dependent on no other for his knowledge of the teaching of
the Master, addressed the Blessed One and said:
[\q 185/] 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.’
And the Blessed One signified, by silence, his consent. Then the
Brahman Kåñadanta, seeing that the Blessed One had accepted, rose from
his scat, and keeping his right towards him as he passed, he departed
thence. And at daybreak he had sweet food, both hard and soft, made
ready at the pit prepared for his sacrifice, and had the time announced
to the Blessed One: `It is time, O Gotama; and the meal is ready.’ And
the Blessed One, who had dressed early in the. morning, put on his outer
robe, and taking his bowl with him, went with the brethren to
Kåñadanta’s sacrificial pit, and sat down there on the seat prepared for
him. And Kåñadanta the Brahman [149] satisfied the brethren with the
Buddha at their head, with his own hand, with sweet food, both hard and
soft, till they refused any more. And when the Blessed One had finished
his meal, and cleansed the bowl and his hands, Kåñadanta the Brahman
took a low seat and seated himself beside him. And when he was thus
seated the Blessed One instructed and aroused and incited and gladdened
Kåñadanta the Brahman with religious discourse; and then arose from his
seat and departed thence.
Kåñadanta Sutta is ended.
Notes
[1] See, for instance, the notes above on P. 33; and the remarks, in the Introduction to the Ambaññha, on the Agga¤¤a Sutta.
[2] No. 1 in Vol. II of the Pàli text in Prof. Fausb”ll’s edition, and of the Cambridge translation edited by Prof. Cowell.
[3] This verse is quoted in the Dhammapada (verse 223).
[4]The full version can also be seen in my `Buddhist Birth Stories,’ pp. xxii-xxvi.
[5] Both Jàtaka and Sutta are translated in full in my `Buddhist Suttas’ (vol. xi of the S. B. E., pp. 238-289).
[6] Chàndogya Upanishad III, 16 and 17.
[7] Hosea vi. 6; quoted Matt. ix. 13, and xii. 7. See also Micah vi. 6-8. Prov. xv. 8, and xxi. I 3, are, of course, later.
[8] Mahàbhàrata I, 3o95 nearly = XIII, 1544. Compare XIII, 6073ö
[9] He gives as his authority, the Amara Koùa; but the Koùa merely mentions the word, in a list, without any explanation.
[10] Aïguttara I, 163, and other passages.
[11] The passage is quoted in Muir’s Sanskrit Texts,’ III, 95.
[12] For instance in his commentary on the Brahma-Såtra, I, 1, 2; II, 2, 2; III, 3, 53.
[13] For instance in the Mahàli and Jàliya Suttas, both translated below.
[14] Sum. I, 247. The Vitaõóas are quoted and refuted in the Attha Sàlinã, pp. 3, 90, 92, 241 (where the word is wrongly spelt).
[15]Quoted
sub voce in Subhåti’s `Abbidhànappadãpikà Såci’ p. 310. According to
the Sàsana Vaüsa Dãpikà (Dr. Mabel Bode’s edition, p. 74), he lived at
Arimaddana in Burma in 1127 A. D. See also Sàsana Vaüsa Dãpo, verse
1238; Gandha Vaüsa, pp. 63, 67; Forchammer, `Jardine Prize Essay,’ p.
34; J. P. T. S, 1882, p. 103.
[16]
With this attempt at derivation may be compared Nãlakaõñha on the
passage quoted below from the Mahàbhàrata (as given in B. R.), Loka evàyatante te lokayatikà.
Also Prof. Cowell’s suggestion (Sarvad. S., p. 2) that Lokàyata may be
analysed etymologically as `prevalent in the world.’ The exact meaning
of àyata is really very doubtful.
[17]
Fausb”ll’s edition, VI, 286. No less than four bas reliefs,
illustrating this Jàtaka, have been found at the Bharhut Tope. See my
`Buddhist Birth Stories,’ p. cii. On the greater age of the verses, as
compared with the prose, of the Jàtakas, see ibid. lxxviii.
[18]Loc. cit. See Deussen, `Vedànta-system,’ 310; and Thibaut, `Vedànta-Sutras,’ II, 269.
[19] Gorresio’s edition, II, 109, 29. Both these passages from the epics are from later portions of them.
[20] Chapter XIII, at the beginning. Burnouf (p. 168) reads tantras (instead of mantras),
no doubt wrongly, and has a curious blunder in his note on the passage
(P. 409). He says Lokàyata means in Pàli `fabulous history, romance’;
and quotes, as his authority, the passage given above from the Abhidhàna
Padãpikà, in which Lokàyataü is simply explained as vitaõóa-satthaü. This last expression cannot possibly mean anything of that sort.
[21] Weber, Ueber ein fragment der Bhagavatã, II, 248.
[22] My Milinda, I, 7.
[23] Ibid. I, 17.
[24] Cowell’s Translation, p. 236.
[25] Madhusådana Sarasvatã, Prabodhacandrodaya, Sarva-darùana saügraha.
[26] Sarva-darùana-saügraha, Chapter I, translated by Prof. Cowell in the version published in 1882.
[27]
Not the same as the one with the same name half way between Ràjagaha
and Nàlandà (above, p. 1 of the text). Buddhaghosa (p.294) says it was
like it.
[28] The whole of Section 2 of the Soõadaõóa is here repeated.
[29] All given in the text in full, as in the Soõadaõóa Sutta.
[30] Sections 3-7 inclusive of the Soõadaõóa are here repeated in full in the text.
[31] As in Section 4.
[32] Vidhà.
Childers gives `pride’ as the only meaning of this word. But he has
made a strange muddle between it and vidho. All that he has under both
words should be struck out. All that he has under vidho should be
entered under vidhà, which has always the one meaning `mode,
manner, way.’ Used ethically of the Arahats it refers, no doubt, to
divers `modes’ of pride or delusion (as for instance in vidhàsu na
vikampanti at S. I, 84, and in the passage quoted in Childers). He makes
vidhà a very rare word, and vidho a common one. It is just the
contrary. Vidhà is frequent, especially at the end of adjectival
compounds. Vidho is most rare. It is given doubtfully by Buddhaghosa, in
discussing a doubtful reading at Sum. I, 269, in the sense of `yoke’;
and is a possible reading at Vin. II, 136, 319; IV, 168, 363 in the
sense of `brooch’ or `buckle.’
Here vidhà in Kåñadanta’s mouth means, of course, mode of rite
or ritual. Gotama lays hold of the ambiguity of the word, and twists it
round to his ethical teaching in the sense of mode of generosity.
[33] Parikkhàrà, `accessories, fillings, equipments, appurtenances,’Þthe furniture of a room, the smallest things one wears, the few objects a wondering mendicant carries about with him, and so on.
Here again the word is turned into a riddle, the solution of which is the basis of the dialogue.
[34] Literally `he who has a great realm’Þjust as we might say Lord Broadacres.
[35] `Such as jewels and plate.’ says Buddhaghosa (p. 295).
[36] Raja-porise. On this word, the locative singular of a neuter abstract form, compare M. I, 85.
[37]
Because it was right and fit to do such deeds when one was young and
rich. To spend one’s days in selfishness, and then, in old age to give
gifts would be no good,’ says Buddhaghosa (P. 297).
[38] Ya¤¤assa parikkhàrà. The latter word is here twisted round to a new sense.
[39] Opàna = udapàna. Compare M. I, 379; Vin. I, 236; Mil. 411; Sum. I, 298; and the note at `Vinaya Texts,’ II, 115.
[40]
Buddhaghosa explains this as meaning that he knew the result of Karma,
he knew that his present prosperity was a gift to him by the good deeds
done to others in the past, and that there would a similar result in
future for his good deeds done now.
[41] This whole closing sentence is repeated, in the text, of each of the sixteen.
[42]
The attendants, at such a general largesse, says Buddhaghosa (P.303),
push the recipients about, make them stand in a queue, and use violence
in doing so.
oS> ksldh
fud ;ii N.jf;d wryf;d iuud iunqoaOii
7′ l@goka; iQ;1h
3′ ud jsiska fufia wik ,oS’ tla
ld,hl Nd.Hj;2ka jykafia mkaishhla muKjQ uy;a NsCIq ix>hd jykafia iu.
u.O foaYfhys yeisfrk l, LdKqu; kuz nuqKq .ug jev” tys wuzn,gzGsld kuz
Whfkys jdih lr;s’
tl, l@goka; kuz n1dyauKfhla u.O foaYfhys rcjQ fiksh nsuznsidr
uyrc;2uka jsiska Wiia mrs;Hd.hla f,i fok,o” fndfydafia iuzm;a;Ska hq;a
LdKqu; kuz nuqKq .fuys m1Odkshdj jdih lrhs’
tl, l@goka; n1dyauKhdf.a uy;a hd.hla
[\q 88/]
4′ tl,ays Ldkqu; .uz jeis nuqKq ))Wkajykafia irAj iuzmQrAK oyula foi;s’ msrsisZoq n1yauprshdj mji;s’ 5′ tl,ays l@goka; n1dyauK f;fuz m1didofhys u;2″uy,a ;,fhys oj,a
mjq,ays m1Odkfhda fumj;a weiQy’))*Y1uK( Nj;a f.#;uhka jykafia
YdlHmq;1fhl” YdlHl2,fhka kslau mejsosjQfjl” mkaishhla muKjQ uy;a
NsCIqix>hd jykafia iu. u.Orfgys yeisfrkafka LdKqu; .ug meusK tys
wuzn,gzGsld Whfkys jdih lrhs’ ta *Y1uK( Nj;a f.#;uhka jykafia ms
tnZoq ry;2kaf.a oelSu hym;ah’)) tjsg ta LdKqu; .uzjeis nuqKq mjq,a
m1Odkfhda tlaj /iaj wuzn,gzGsld Whkg meusfK;a’
ydkaisjS jsfjzl .ekSug meusKsfhah’ LdKqu; .uzjeishka nuqKq mjq,a
m1OdkSka” wuzn,gzGsld Whkg meusfKkakka l@goka; nuqKq oqgqfjzh’ oel
;ukaf.a weu;shdg l:dlr )weu;sfhks” LdKqu; .ujeis mjq,aj, m1Odksfhda
LdKqu; .uska msg;aj” wuzn,gzGsld Whk lrd l2ulaksid meusfK;aoe)hs weiSh’
))mskaj;”fuzkuz lreKla we;af;ah’YdlH mq;1jQ” YdlHl2,fhka kslau mejsosjQ”
uyK f.#;u f;fuz mkaishhla muK uyd NsCIq ix>hd iu. u.O rg .uka
lrkafka ms
Wiaj mekkexf.ah’ Tjqyq ta Nj;a f.#;uhka jykafia oelSu msKsi meusfK;s))hs
lSy))
[\q 89/]
6′ tjsg l2goka; nuqKdg funZoq isf;la tjsg tfia is;d” l@goka; nuqKq f;fuzo Y1uK Nj;a f.#;uhka oelSug ))mskaj;a;s” tfia lsrSu udf.a woyih” uyK f.#;uhka oelSug uuo meusfKkafkus’)) 8′ ))mskaj;a l@goka; f;fuz Y1uK f.#;uhka oelSu msKsi meusKSu kqiqoqiqh” boska mskaj;a l@goka; f;fuz Y1uK f.#;uhka oelSug meusfKkafka kuz mskaj;a l@goka;hkaf.a ))mskaj;a l@goka; f;fuz wOsm;sh” Okj;ah” fjzo lgmdvfuka lshkafkah” fjzouka;1 okafkah” ;1sfjzofhys wjidkhg meusKsfhah’ ))mskaj;a l@goka; f;u iuzmQrAK iS,fhka hq;a is,ajf;l’ hym;a jpk we;s ;eke;af;l’ ))mskaj;a l@goka;fhda fndfyda fokdf.a .2rejrhdo .2rejrhkaf.a ))mskaj;a l@goka; f;fuz merKs l2,fhka mejf;k” meiqkq jhig meusKsfhl)) ))Y1uK f.#;u f;fuz ;reKjQfha” ;reK mejsoafolao fjz))
jsh’ Y1uK Nj;a f.#;u f;fuz oyih wdldr msrsjr we;s ;1sjsO hd. iuzm;a;sh
okafkah” hk fuz ldrKh ujsiska wik ,oafoauh’ uu ta hd. iuzm;a;sh
fkdoksus’ uu uydhd.hla lrkago leue;af;us’ hd. iuzm;a;sh Y1uK
f.#;uhkaf.ka wikafkuz kuz b;d hym;s’))
meusfKk nj okajd nuqKkag lshd hejzfjzh’ ta nuqfKda l@goka; fj;
meusKsfhdah’ meusK” ))mskaj;a l@goka; f;fuz Y1uK f.#;uhka oelSug
meusfKkafkah hkq i;Hhlaoehs)) weiqfjdah’
lSrA;sh msrsfykafkah’ Y1uK f.#;uhkaf.a lSrA;sh jevsjkafkah’ Y1uK f.#;u
f;fuz l@goka; oelSug meusKSu iqoqiqhs’))
.2rejrhdjQy’ mskaj;a l@goka;hka fj; fjzouka;1 bf.k .ekSug leu;s fndfyda
;reKfhda fkdfhla rgska yd fkdfhla ckmofhka meusfK;s’))
[\q 90/]
))fulS lreKq ksido mskaj;a l@goka;fhda 9′ *ta nuqKka( fufia lS l,” l@goka; nuqKq f;u Tjqkag fufia lSh’ 9 *ii( ))mskaj;a Y1uK f.#;uf;u ujq mdrAYjfhka”msh mdrAYjfhka hk fomdrAYjfhkau uekjska Wmkafkah”)) ))mskaj;aks” Y1uK Nj;a f.#;uhka jykafia uy;ajQ kEoE iuQyhd yer ))Wkajykafia mejsosjkq fkdleu;s ujqmshka lZoq,q msrS uqyqKska hq;2j ))Y1uK f.#;ufhda W;2uz ksfodia is,a we;s iuzmQrAK YS,fhka hq;2 flfkl ))Y1uK f.#;ufhda fndfyda fokdf.a .2rejrfhlao .2rejrhkaf.a .2rejrfhlao
Y1uK f.#;uhka oel2uz msKsi meusKSug kqiqoqiafidah’ Y1uK f.#;ufhdau
l@goka;hka oelSug tkq iqoqiqh’))
)mskaj;a;s” huzfia Nj;a f.#;uhka olskq msKsi meusfKkakg wmsu iqoqiafida
fjuqo ta mskaj;a f.#;uhka jykafia wm olskq msKsi meusfKkag kqiqoqiq
fjzo” ta ms
N@us.;jQo” fndfyda rkarejka yer uyK jQfjl Wkajykafia ;reK jQfhau” fydZo
;reK Ndjfhka yd m
yvoaoS flia oe,s rejq,a lmd oud” isjqre yeZo .sysfhska kslau iiafkys uyK
jq flfkl2 oel2ug m1sh ukd rEm we;sjQ” myojk .;s.2K we;sj hym;a mdg iy
YrSr ,CIK iys; Wiiajq rkajka mdgska yd nUyQf.a YrSrfhka hqla;hy” YrSrfys
oel2ug iq,q jrolao ke;’))
mskaj;akS’ Tyq hym;a jpk we;s usysrs jpk we;s hym;a ksfodiajQ” meyeos,sj
wrA: m1ldY lsrSfuys iu;a usysrs jpk we;af;dah’))
fj;s’ myl< ldu rd. we;af;da w,xldr lsrSu ke;af;dao fj;s’ )lrAu jsmdl
we;” l2i,a oyuz lsrSu hym;) hk l;d we;af;l’ mjzluz fmrgqfldg yeisrSuz
ke;af;l’))
[\q 91/]
))mskaj;aks” Y1uK f.#;ufhda usY1kqjQ 9′*iii( ))Y1uK Nj;a f.#;uhka jykafiaf.a funZoq uy;ajQ lSrA;s Ynzohla 9′*iv( ))Y1uK Nj;a f.#;uhka jykafia fo;siauyd mqrsia ,l2Kska hqla;h’ ))Y1uK f.#;uhka uy;a uyK iuQyhd we;af;l’iuQyhlg .2rejrjQfha
CI;1sh kuz Wiia l2,fhka f.dia uyKjQ flfkl’ Y1uK f.#;ufhda uy;a Ok uyd
fNd. we;s” Wiia l2,fhka kslau uyKjQ flfkl’Tyqf.ka huz huz foa wid oek
.kakg wka rgj,skao ckmo j,skao ckfhda t;s’ fndfyda oyia .Kka fojsjre
Y1uK f.#;uhka cSjs;h we;sf;la irKfldg .shy’))
jsfYaIfhka Wiaj mek kexf.ah” flnZoqo h;a + )Wkajykafia ixidrpl1fhys neus
iskaoy” wrAy;ay” yeuf,iska o;hq;2foa ;ukau o;ay” kqjK wfgka yd iS, OrAu
myf
Y1uK f.#;ufhda huz flfkla ;ukajykafiaf.a iuSmhg meusKsfha kuz Tjqkag
wdYSrAjdo jpk yd lKg usysrs fudf
.2rejrhska w;2frka b;d Wiia hhs lshkq ,efnz’ we;euz uyK nuqKkaf.a
lSrA;sh lsishuz iqZM lreKlska Wiia njg meusfKkafkao tnZoq lreKlska Y1uK
f.#;uhkaf.a lSrA;sh kuz jevSug fkdmeusKsfhah’ Y1uK Nj;a f.#;uhka
jykafiaf.a lSrA;sh jevSfuka Wiia njg meusKsfha fY1aIaGjQ kqjK yd YS,
iuzm;a;sh ksidh’))
[\q 92/]
9′*v( ))Y1uK Nj;a f.#;uhka jykafia ))ta Y1uK Nj;a f.#;uhka jykafia LdKqu; .ug meusK LdKqu;fhys ))fuz lrefKkao ta Nj;a f.#;uhka jykafia wm oel2ug tkakg ))ta Y1uK Nj;a f.#;uhka jykafiaf.a .2K fumuKlau oksus’ Y1uK Nj;a 0′ fufia lS l,ays ta nuqfKda ))mskaj;aks” wms ish,af,dau Nj;a f.#;uhka oelSu msKsi meusfKkafkuq))hs lSfjdah’ tjsg l@goka; nuqKq f;fuz uy;ajQ nuqKq iuQyhd iu. wuzn,gzGsld
nsuznsidr rcq jsiskqoq” fldfid,a rcq jsiskqoq” fmdlaLrid;S nuqKd
jsiskqoq i;aldr .re nqyquka mqo ie,ls,s olajk ,oafodah’))
wuzn,gzGsld Whfkys jdih lr;s” huzlsis uyK nuqKq flfkla wmf.a .ug t;a kuz
Tjqyq wfma wd.ka;2lfhda fj;s’ wd.ka;2lfhda wm jsiska i;aldr .re nqyquka
mqoie,ls,s oelajsh hq;af;da fj;a’))
kqiqoqiafidah’ tfiajQ l, wmsu Wkajykafia
f.#;uhka jykafia fumuK .2K we;af;la fkdfjz”Y1uK Nj;a f.#;ufhda wm1udK
.2K we;s flfkl’))
WhfkysNd.Hj;2kajykafia fj; meusK Nd.Hj;2ka jykafia iu. i;2gq jsh’
i;2gqjsh hq;2 isyslghq;2 l:d wjikafldg tla me;a;lska yqkafkah’ LdKqu;
nuqKq mjq,ays m1Odksfhdao N.j;ayg jeZo tl me;a;lgjs yqkay’
[\q 93/]
-’ tlme;a;lg jS yqka l@goka; n1dyauKh ))tfia kuz n1dyauKh” fydZoska wij” l,amkd lrj” lshd fokafkus)) l@goka; f;fuzo ))tfiah” mskaj;2ka jykaie))hs Nd.Hj;2ka jykafiag W;a;r oqkafkah’ N.j;ayq fufia lSjdy’ 3=’ ))n1dyauKh” w;S;fhys uyd jscs; kuzjQ rfcla jsh’ n1dyauKh” blans;s ))n1dyauKh” tjsg rc fufia is;d mqfrdays; nuqKdg l:d fldg fuf,iska
N.j;ayg fufia lSfjzh’ ))Y1uK Nj;a f.#;uhka jykafia oyih wdldr msrsjr
we;s ;1sjsO hd. iuzm;a;sh okakdnj ud jsiska wik ,oS’uu jkdys oyih wdldr
msrsjr we;s ;1sjsO hd. ium; fkdoksus’ uuo uydhd.hla lrkq leue;af;us’
Nj;a f.#;uhka jykafia oyih wdldr msrsjr iys; ;1sjsO hd.iuzm;a;sh lshd
fokafka kuz hym;s’))
ryis.;j jsfjzlhg meusKs uydjscs; rcyg funZoq l,amkdjla my< jsh’ )ud
jsiska uy;ajQ jia;2 iuzm;a;Syq ,nk ,oaodyqh” uu ish,q fmdf
lSh’ )n1dyauKh uu uydhd.hla lrkakg leue;af;us’ hula ug fndfyda ld,hla
ys; iem msKsi mj;skafka kuz tnZoq uydhd.hla lsrSug mskaj;a f;fuz ug
wjjdo flfrAjd)
33′ ))fufia lSl,ays mqfrdays; nuqKq f;u uydjscs; rcqg fufia lSfhah’
)mskaj;a rcqf.a ckmoh fidrluz jeks lgq iys;h’fndfyda fihska *jeishdg(
mSvd iys;h’fidr Wjoqre iuzmQrAKfhka ke;s lsrSug kuz mskaj;a rcyqf.a
ckmofhys hfula iSiEfuys yd .jhska /lSfuys W;aidyj;a fj;akuz Tjqkag
mskaj;a rc f;fuz OdkHo” n;ao nScwdosho odkh flfrAjd’hfula fj
[\q 94/]
mskaj;a rc f;u wvqj we;s uq,a nvq odkh 34′ ))uydjscs; rcf;fuz tfia lrjSfuka fidr keue;s lgqke;s” mSvdke;s 35′ ))n1dyauKh” blans;s uydjscs; rcf;u mqfrdays; nuqKd leZojd fufia ))tfia kuz mskaj;a rcqf.a ckmofhys hg;ajQ CI;1sfhdao” weu;sfhdao” ))uydjscs; rcq Tjqkag tfia oekajSh)’) )mskaj;a rc f;fuz hd. flfrAjd’ uyrc” *fuz( hd.hg ld,hhs) Tjqyq oekquz oqkay’
flfrAjd’huz flfkla rdcldhH!fhys W;aidy flfr;ao mskaj;a rcf;fuz Tjqkag
n;ajegqma odkh flfrAjd”) ta ukqIHfhdao ;u;ukaf.a lghq;2 j, fhoqkdyq”
rcyqf.a ckmoh fkdfjfyikakdy” rcrg fndfyda Ok OdkHo /ia jkafka fjz’ fidr
Wjoqre keue;slgq ke;s” mSvd ke;s” ckmofhda Wjoqre rys;j isgshdyq fj;s’
usksiaiqo Tjqfkdjqka flfrys i;2gq is;a we;a;dyq” fkdjik ,o f.afodr
we;a;ka fuka”
ckmofhda iudodkfhys msysgshy’ usksiaiqo yerouk ,o fodrj,a we;a;jqka
fuka” i;2gq ksoyia is;a we;a;dyq” Tjqfkdjqka flfrys i;2gq jkakdyq”
lSh’ )n1dyauKh uu oeka uydhd.h lrkakg leu;s fjus’mskaj;a f;fuz tfia ug
wkqYdikd flfrAjd’))
nuqKq uyi,a l2,fhdao”mjq,a m1OdkSkao” kshuz.uz jeiafidao” okjz
jeiafidao” fj;akuz mskaj;a rcf;fuz Tjqkag fufia oekquzoSu flfrAjd’
)mskaj;aks”uu uydhd.hla lrKq leue;af;us’hula ug fndfyda l,a ys; iem
msKsi mj;S kuz ta ms
[\q 95/]
fufia fuz leue;a; oekquzoqka fldgia i;r ta hd.hg msrsjr fp;a’ 36′ ))uydjscs; rcf;fuz lreKq wglska hqla;fjz’ Tyq ujzmsh fomCIfhka 37′ ))msfrdays; nuqKq f;fuzo wx. i;rlska hqla;fjz’ Tyq ujzmsh 38′ ))n1dyauKh” blans;s msfrdays; nuqKq f;fuz uydjscs; rcyg hd.hg hd.
hym;aj Wmkafkah i;ajk mruzmrdj olajd wjkuznqjla fkd,oafoah’ oelSug m1sh
hym;a rEmhla we;af;ah” Tyq uy;a Ok yd jia;2 we;af;ah” Tyq n,j;a y;r
wdldr hqO fiakdfjka hqla;h” Tyq uyK nuqKkago oq.shkag u.shkag yd
hdplhkago uy;a fmdl2Kla jQfha” fkdjik,o fodr we;af;a odkm;sj Y1Odj;aj
fokafka” mskalrhs’ Tyq fkdfhla Y1dia;1hka iuznkaOj fndfydafoa wid
oek.;af;l’ Tyq w;S; wkd.; jrA;udk hk ld, ;2fkys mj;akd wrA:hka is;kag
iu;ajQ W.;a {dkjka;” mKAvs;fhl” uyd jscs; rc f;fuz fuz lreKq wgska
hqla;h’ fufia fuz lreKq wgo ta hd.hgu msrsjr fj;a’))
fomCIfhka hym;aj Wmkafka” i;ajk mruzmrdj olajd wjkuznqjla fkd,oafoah’
Tyq fjzouka;1 lgmdvfuz lshkafkah”fjzouka;1 orkafkah” jpk wrA: Ydia;1h
ldjHw,xldr Ydia;1h” yd YslaId ksrela;s Ydia;1h iys; b;sydih miajeks fldg
we;s ;2ka fjzofhys mrf;rg meusKsfha fjz’ Tyq is,aj;a jQfha jvk,o is,a
we;af;a” iuzmQrAK YS,fhka hqla;fjz’ Tyq kqjKe;s mKAvs; jQfha” hd.
lrkakka w;2frka m
jsOs;2k oelajSh” uydhd.hla lrkq leu;s l,” lrkl,” l< miq mskaj;ayg
taldka;fhka udf.a uy;a jia;2 rdYsh jskdYjkafka hhs” fjzhhs jQfhahhs
lsishuz miq;ejSula jkafkao” mskaj;a rcyq jsiska ta miq;ejSu fkdfldg
hq;2hs’))
[\q 96/]
39′ ))n1dyauKh” blans;s mqfrdays; 30′ ))mskaj;a rcyq jsiska hgy;a CI;1shfhdao” weu;sfhdao” nuqKquyi,a
nuqKq f;fuz uydjscs; rcyqf.a hd.hg m
l2,fhdao” jia;2 /ialrK mjq,a m1Odksfhdao” kshuz.uz jeisfhdao” ckmo
jeisfhdao leZojk ,oaodyquh’))
))fuz ldrKh ms
[\q 97/]
*i( ))mskaj;a rcf;fuz ujqmsh fomCIfhka *ii( ))mskaj;a rc W;a;u rej we;af;ls’ oel2uz lghq;af;ah” ys;a i;2gq *iii( ))mskaj;a rc Okfhka Wiia fjz” uy;a Ok we;f;ls” uy;a jia;2 *iv())mskaj;a rcqg wjk;jq” ;ukaf.a wjjdo wkqj l1shd 0lrkakdjq msrsia *v( ))mskaj;a rc Y1ZXdiuzmkak ks;r oka fok odkm;sfhla fjz’ uyK” *vii( ))mskaj;a rc ta Ydia;1hka ms *vii( ))mskaj;a rc f;fuz w;S;dkd.; jrA;udk hk ld, ;2k ms *viii( ))mKAvs;fhls” fuz lreK .eko mskaj;a rc f;fuz fufia i,ldjd’ mskaj;a f;fuz hd. flfrAjd’
hym;a fia Wmkafkah” msrsisoq ujql2iska Wmkafkah” i;ajeks mruzmrdj olajd
wjkuznq fkd,nk ,oafoah’ fuz lreKq .eko mskaj;a rc fufia okSjd’))
lrkafkls” W;a;u mdfgka hqla;hs” W;a;u rkajka mdg we;af;ls” nUyqf.a YrSrh
fuka YrSrhla we;af;ls’ Tyqf.a YrSrfhys oel2uz lghq;2 foa fndfyda fjz’
iuzm;a we;af;ls”fndfyda us, uqo,a we;af;ls” fndfyda lEuz nSuzj,g .kakd
foa iy weZo mqgq wdoS iuzm;a we;af;ls” fndfyda Ok OdkH we;af;ls” msreKq
Ok ksOdk yd fldgq.2ZM we;af;ls’))
we;af;ah’ lSrA;sfhka i;2 rka urAOkh lrkakjqka jeks jQy” n,j;a y;r wdldr
fiakdfjka hqla; jQ rfcla fjz’))
nuqKq” oq.S u.S” hdpl wdoSkag fkdjiklo fodr we;sj Tjqkag uy;a fmdl2Kla
jeksj mskaflfrhs’))
[\q 98/]
mskaj;a f;u hd.fhys wef m *ix( ))n1dyauKh” mqfrdays; nuqKq f;fuz uydhd. lrkakd jQuyd jscs; *x( ))n1dyauKh” ta hd.fhys .jhka tZMjka ;sr,qjka” l2l2 3-’ ))n1dyauKh” tjsg Bg wkqj fhoqkdjQ hg;a CI;1sfhdao” weue;sfhdao”
rcqf.a is; fuz lreKq oyihlskao W;aidyj;a lf
woS rgjeisfhdao fndfydajQ Okh /f.K uyd jscs;” rcyq fj;g meusK fufia lSy’
[\q 99/]
))foajhka jykai” fuz*Okh( foajhka jykafia ta *Okh( ms ))mskaj;aks” ug fuhska luzke;’ ude.a fndfydajQ Okh OdrAusljQ whnoq ))rc jsiska fkdms 4=’ ta hd.hkayso mK we;s i;2ka jskdYhg fkdmuKjQy’ hd. lKq msKsi .ia fkdlmk ,oy’ ))n1dyauKh” fufia wx. i;rlska hq;a iyNd.SjQ msrsio wx. wglska hq;a 43′ fufia lS l,ays ta nuqfKda )hd.fhys hym;s” hd. iuzm;a;sh hym;ehs
.eKSfuka hym;a f,i /ialrK ,oafoah’ ta Okho f;dmgu fjzjd” fuz Okfhkao
jevshla yer.ksjz’))
i;r msrsjr yd ;2ka ;eklska hq;a mqfrdays; nuqKq f;fuzo hk oyih jrA.fha
is; meyeojsu kuz jq hd.
uy;a Ynzo meje;ajQy” l@goka; n1dyauK f;fuz ksYaYnzoju yqkafka fjz’ tjsg
ta n1dyauKfhda ))lsu mskaj; l@goka; f;fuz Y1uK fyj;a f.#;uhkaf.a hym;a
l:djla fia ms
))mskaj;aks” uu Y1uK f.#;uhkaf.a iqNdIs;hiqNdIs;hla fia ms
[\q 100/]
rc fyda hd. lrjkakdjQ mqfrdays; nuqKd ))tfiah’ n1dyauKh” uu funZoq hd.hla fldgo lrjdo urKska u;2 iajrA.fhys 44′ ))Nj;a f.#;uhka jykai” fuz oyih msrsjr yd ;2ka wdldr hd. ))nuqK Bg jvd uy;a M, we;s” uy;a wkqyia we;s” wksla hd.hla we;af;ah)) ))Nj;a f.#;uhka jykai” ta hd.h l2ulao$)) ))n1dyauKh” hd.jQ ksrka;rfhka oshhq;2 ta odkh is,aj;a mejsoaoka 45′ ))Nj;a f.#;uhka jykai” Bg fya;2 ljfrAo” Bg m1;Hh ljfrAo$)) ))n1dyauKh” funZoq hd.hlg ry;2kajykafia,d fyda ry;a u.g meusKs
fyda jQfhah” hkq udf.a woyihs’ lsu” Nj;a f.#;uhka jykafia funZoq hd.hla
fldg fyda hd.hla lrjd urKska u;2 iajrA. f,dalfhys Wmkafkahhs
ms
Wmkafkushs ms
iuzm;a;shg jvd iaj,am lghq;2 we;s iaj,am mSvd we;s tfy;a thg jvd
w;sYhska uy;aM, we;s” uy;a wkqyia we;s” wksla hd.hla weoao$))
Wfoidfo;a kuz” n1dyauKh th fuz fidf
we;af;da fkdmeusfK;a’ Bg fya;2 ljfrAo” h;a _fuys oZvq myr oSuzo”
fn,af,ka w,a,d fi,jSuzo olakg ,efn;a’ tnejska funZoq hd.hlg ry;2kao ry;a
u.g meusKs we;af;da fkdmeusfK;a’ Bg lreKq lsh;au” nuqK” tys oKAfvka
myroSuzo” fn,af,ka w,a,d.ekSuzo ke;” fuz oyih msrsjr iys; ;2ka wdldr hd.
[\q 101/]
iuzm;a;shg jvd wkql@,” hd.hjQ fkdlvjd 46′))Nj;a f.#;uhka jykai” w;sYhska uy;a M,odhS w;sYhska wdksixi we;s wkH hd.hla we;af;ao$)) ))n1dyauKh” b;d uy;a wkqiia we;s wksla hd.hla we;af;ah’)) ))Nj;a f.#;uhka jykai” ta hd.h ljfrAo$)) ))n1dyauKh” hfula isjqos.ska meusfKk ix>hd Wfoid jsydrhla flfrAo” ta uy;a ;E.a. uy;a M,odhl uyd wdksixi we;s hd.hla fjz’)) 47′))Nj;a f.#;uhka jykai” uy;aM, uyd wdksixi we;s wksla odkhla weoao$)) ))uy;a M,odhS uyd wdksixi we;s wksla hd.hla we;af;ah’)) ))Nj;a f.#;uhka jykai” ta lskuz hd.hlao$)) 48′))n1dyauKh” hfula f;u meyeoqkq is;a we;af;a nqoaO” Ouzu” ix> hk ))Nj;a f.#;uhka jykai” ta irKd.uKhgo jvd iaj,am lghq;2 we;s iaj,am ))nuqK” uy;a M,odhS” uyd wdksixi we;s wksla hd.hla we;af;ah’)) ))mskaj;a f.#;uhka jykai” ta hd.h ljfrAo$))
fok odkh iaj,am ysrsyer we;af;a” tfy;a w;sYhska wdksixi we;af;ao fjz’
nuqK ry;2kaf.a tys meusKSu Bg fya;2jhs” Bg m1;Hhhs’))
r;ak;1h irK .sfha fjzo” nuqK fuz hd.h b;d uy;aM, we;af;a uyd wdksixi
we;af;ao fjz’))
ysrsyer we;s” uy;a M,odhS uy;a wdksixi we;s wksla hd.hla weoao$))
))n1dyauKh” hfula meyeoqk is;a we;sj YsCIdmohka iudoka fjzo” tkuz m1dK>d;fhka je
[\q 102/]
wkqkag whs;s fohla jerosf,i .ekSfuka 49′))Nj;a f.#;uhka jykai” fuz lS ;2ka wdldr hd. iuzm;a;shg wkql@, ))n1dyauKh” odkhgo” uy;a M,odhs uyd wdksixi we;s wksla hd.hla we;af;ah’)) ))mskaj;a f.#;uhka jykai” ta uyd wdksixi we;s hd.h ljfrAo$)) Nd.Hj;2ka jykafia fuys idu[a[ M, iQ;1fha fuka foaYkd lf *64 msfgys 40 fpzoh olajd uyrc fjkqjg n1dyauKh fhdokak’( *I(’ ))uyrc fuho fuz wd;aufhysjQ M,hkag jvd W;2uzjQo fndfydafia ))n1dyauKh” fuz hd.h jQl,S m fufia foaYkd l< l, l@goka; n1dyauK f;fuz Nd.Hj;2ka jykafiag fuh lSfjzh’ ))Nj;a f.#;uhka jykai” foaYkdj b;d hym;ah” mskaj;a
je
hd.hjQ jvd uZojQ lghq;2 we;s” uZo mSvd we;s” tfy;a uy;a M,odhs uyd
wdksixi we;s wksla hd.hla we;af;ao$))
usysrs jQo NslaIqka jsiska ,ensh hq;2 M,fhla fjhs)) fjkqjg ))n1dyauKh
fuz hd.h jQl,S m
[\q 103/]
f.#;uhka jykai” hgsl2re lrK ,oaola *II( ))uu Nj;a f.#;uhka jykafiao” OrAuho” uydix>hdo irKfldg hus’ *III( Nj;a f.#;uhka jykai” uu .jhka i;a ishho” kdUqjiaika i;aishho” blans;s Nd.Hj;2ka jykafia l@goka; n1dyauKhdyg wkqms n1dyauKhdg tu fudfydf;aoSu myjQ ldu wdYd we;s” myjQ *rd.doS( u, we;s
Wvql2re fldg ;nkafka fyda huzfiao” jik ,oaola jsjD; fldg olajkafka fyda
huzfiao” uxuq,d jQjl2g u. lshkafka fyda huzfiao” weia we;af;l2g rEmhka
oelSu msKsi wkaOldrfhys mykla o,ajkafka fyda huz fiao )) NdHj;a f.#;uhka
jykafia jsiska tfiau fkdfhla wdldrfhka OrAuh foaYkd lrK ,oS’
mskaj;a f.#;uhka jykafiao ud wo mgka cSj;aj isgsk f;la irK.sh
Wmdilfhlehs Ndr.kakd fialajd’)
;sfrZMjka i;aishho uqojus’ Tjqkag cSjs; odkh lrus’ Tjqka ks,a ;Ko” lEu
flfr;ajd” isis,a j;2ro nSu flfr;ajd’ Tjqkag isis,a iq
OrAupCIqi *fyj;a fYda;dm;a;s udrA. {dkh( my< jQfhah’ hula bmoSuz
iajNdjh we;af;ao ta ish,a, jekiSuz iajNdj we;af;a hhs Tyqg wjfndaO jsh’
[\q 104/]
40′ tjsg wkH .2rejrfhl2 flfrys 4-’ tjsg Nd.Hj;2ka jykafiaf.a ms 5=’Nd.Hj;2ka jykafiao ysCIq ix>hd jykafia iys;j fydZoSka yeZo mia jeksjq l@goka; iq;1h ksuzfhah’
weoySula ke;s l@goka; n1dyauK f;fuz ))Nd.Hj;2ka jykafia NsCIq ix>hd
iys;j fig ojig udf.a odkh ms
fmdrj mdisjqre f.k fmrjrefhys l@goka; nuqKf.a odkYd,dj lrd jev mK jk ,o
wiafkys jevyqka fial’ l@goka;n1yaukKhd nqoqyduqoqrejka m1Odk fldg we;s
NsCIq ix>hd usysrs lEu nSu wdosfhka je