Your
tired feet take the weight of your entire body. What if we told you
that you could pamper them and lose weight in the process.

E2.  சமுதயசத்தியத்தை(தோற்ற ஸத்தியத்தை) விளக்கிக்காட்டுதல்

மற்றும் எது, பிக்குளே,
dukkha-samudaya ariyasacca துக்கத்தின் மூலக்காரணமான மேதக்க மெய்ம்மை ?
அது இந்த, மறுபிறப்பிற்கு வழிகாட்டும் அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, அத்துடன் இணைக்கப்பட்ட ஆர்வ வேட்கை மற்றும் இன்பம்
நுகர்தல், இங்கும் அங்குமாக களிப்பூட்டு காண்டல், அதை வாக்காட: kāma-taṇhā,
bhava-taṇhā and vibhava-taṇhā புலனுணர்வுக்கு ஆட்பட்ட சபல இச்சை, மறுமுறை
தொடர்ந்து உயிர் வாழ அடக்க முடியாத ஆசை மற்றும் மறுமுறை தொடர்ந்து உயிர்
வாழாதிருக்க அடக்க முடியாத ஆசை. ஆனால் இந்த taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, பிக்குளே, எழும்பும் நேரத்தில், 
அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே
நிலைகொள்கிறது? அங்கே இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிற , அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.

மற்றும் எது இந்த உலகத்தினுள்ளே
எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது? இந்த கண்கள்
உலகத்தினுள்ளே  மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது,
அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை ,
எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற
நேரத்தில், அது  எங்கே நிலைகொள்கிறது,இந்த காது உலகத்தினுள்ளே 
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது. இந்த மூக்கு உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
இந்த நாக்கு உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. இந்த  Kāya காயம்  உடல்
உலகத்தினுள்ளே  மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது,
அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,
எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற
நேரத்தில், அது  எங்கே நிலைகொள்கிறது. இந்த   Mana மனம்  உலகத்தினுள்ளே
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது.



கண்ணுக்கு
தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. சுவைகள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
Dhammas
தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது.

இந்த eye-viññāṇa கண்-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது.இந்த ear-viññāṇa காது-விழிப்புணர்வுநிலை இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.இந்த nose-viññāṇa
மூக்கு-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
இந்த  tongue-viññāṇa நாக்கு-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது. இந்த Kāyaகாயம் -viññāṇa உடம்பு-விழிப்புணர்வுநிலை
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
இந்த Mana-viññāṇa
மனம்-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.

இந்த eye-samphassa  கண்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற
மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க
முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், 
அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே
நிலைகொள்கிறது.இந்த ear-samphassa காது-தொடர்பு இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது.இந்த nose-samphassa  மூக்கு-தொடர்பு  இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. இந்த  tongue-samphassa 
நாக்கு-தொடர்பு  இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
இந்த Kāyaகாயம் -samphassa உடம்பு-தொடர்பு  இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது. இந்த Mana-samphassa மனம்-தொடர்பு  இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.

The vedanāவேதனையால் பிறந்த இந்த eye-samphassa  கண்-தொடர்பு இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.இந்த ear-samphassa
காது-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.இந்த
nose-samphassa  மூக்கு-தொடர்பு  இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற
மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க
முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், 
அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே
நிலைகொள்கிறது. இந்த  tongue-samphassa  நாக்கு-தொடர்பு  இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
இந்த Kāyaகாயம்
-samphassa உடம்பு-தொடர்பு  இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே
நிலைகொள்கிறது.
இந்த Mana-samphassa மனம்-தொடர்பு  இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது.

இந்த saññā புலனுணர்வு கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது. saññā புலனுணர்வு ஒலிகள், இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது. saññā புலனுணர்வு வாசனைகள், இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது. saññā புலனுணர்வு சுவைகள் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது.

saññā புலனுணர்வு உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது.

saññā புலனுணர்வு Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம்
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.

இந்த புலனுணர்வு தொகுத்த பொதுக் கருத்துப்படிவம் தொடர்புடைய கண்ணுக்கு
தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. சுவைகள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. Dhammas
தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது 
எங்கே நிலைகொள்கிறது.


இந்த taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,
கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. சுவைகள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே
நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம்
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.

இந்த  vitakka எண்ணம்/எதிரொளி கண்ணுக்கு தெரிகிற படிவங்கள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. ஒலிகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது. சுவைகள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே
நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம்
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.

இந்த vicāra ஒரு விஷயம் முடியும் முன்பே மற்றொரு விஷயத்திற்கு மாறுகி
எண்ணம் கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற
மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க
முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், 
அது  எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே
நிலைகொள்கிறது. ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.
உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது  எங்கே
நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம்
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,  அது  எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது  எங்கே நிலைகொள்கிறது.

E2. சமுதாயஸச்ச நித்தேசஸ

Katamaṃ ca, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ? Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā. Sā kho pan·esā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
. 


Kiñca loke piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kayo loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.



Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati

Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


Cakkhu·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.



Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. 



Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpā·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpā·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkha·samudayaṃ ariyasaccaṃ.

E2. Exposition of Samudayasacca

And what, bhikkhus, is the dukkha-samudaya ariyasacca( Cessation of suffering, nibbāṇa(Ultimate Goal of Eternal Bliss)Sublime truth, Noble truth)? It is this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā(Fond or desirous of sensual pleasure), bhava-taṇhā( Lord, Sir) and vibhava-taṇhā(Power, prosperity, majesty, splendour; property, wealth). But this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
bhikkhus, when arising, where does it arise, and when settling
[itself], where does it settle? In that in the world which seems
pleasant and agreeable, that is where taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, where when settling, it settles. 

And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Kāya(Referring to the body) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana(and (manaṃ)The mind, the intellect, the thoughts, the heart) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.

Visible forms in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Sounds in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Smells in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Tastes in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Bodily phenomena in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.

The eye-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.

The eye-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Kāya-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana-samphassa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.

The vedanā born of eye-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of ear-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of nose-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of tongue-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of kāya-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of mana-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.

The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of Dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.

The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] bodily phenomena in the world is pleasant and agreeable,
there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The intention [related to] dhammas in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.

The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.

The vitakka(Reasoning) of visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.

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Suttantapiñake
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Sãlakkhandhavaggo

Namo tassa bhagavato arahato sammàsambuddhassa.

11. Kevaóóha suttaü

1. Evaü
me sutaü: ekaü samayaü bhagavà nàëandàya viharati pàvàrikambavane. Atha
kho kevaóóho gahapatiputto yena bhagavà tenupasaïkami. Upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho kevaóóho
gahapatiputto bhagavantaü etadavoca: ‘ayaü bhante nàëandà iddhà ceva
thità ca, bahujanà àkiõõamanussà, bhagavati abhippasannà. Sàdhu bhante
bhagavà ekaü bhikkhuü samàdisatu yo uttarimanussadhammà
iddhipàñibhàriyaü karissati. Evàyaü nàëandà bhiyyosomattàya bhagavati
abhippasãdissatã’ti.

2. Evaü vutte
bhagavà kevaóóhaü gahapatiputtaü etadavoca: na kho ahaü kevaóóha
bhikkhånaü evaü dhammaü desemi ‘etha tumhe bhikkhave gihãnaü
odàtavasanànaü uttarimanussadhammà iddhipàñihàriyaü karothà’ti.

3. Dutiyampi
kho kevaóóho gahapatiputto bhagavantaü etadavoca: nàhaü bhante
bhagavantaü dhaüsemi. Api ca evaü vadàmi: “ayaü bhante nàëanda iddhà
ceva phãtà ca, bahujanà àkiõõamanussà, bhagavati abhippasannà. Sàdhu
bhante bhagavà ekaü bhikkhuü samàdisatu yo uttarimanussadhammà [PTS Page
212] [\q 212/] iddhipàñihàriyaü karissati. Evàyaü nàëandà
bhiyyosomattàya bhagavati abhippasãdissatã’ti. Dutiyampi kho bhagavà
kevaóóhaü gahapatiputtaü etadavoca: na kho ahaü kevaóóha bhikkhånaü evaü
dhammaü desemi ‘etha tumhe bhikkhave gihãnaü odàtavasanànaü
uttarimanussadhammà iddhipàñihàriyaü karothà’ti.

4. Tatiyampi
kho kevaóóho gahapatiputto bhagavantaü etadavoca: nàhaü bhante
bhagavantaü dhaüsemi. Api ca evaü vadàmi: ‘ayaü bhante nàëandà iddhà
ceva phãtà ca, bahujanà àkiõõamanussà, bhagavati abhippasannà. Sàdhu
bhante bhagavà ekaü bhikkhuü samàdisatu yo uttarimanussadhammà
iddhipàñihàriyaü karissati. Evàyaü nàëandà bhiyyosomattàya bhagavati
abhippasãdissatã’ti.

1. Kevañño sãmu.

[BJT Page 486] [\x 486/]

5. “Tãõi kho
imàni kevaóóha pàñihàriyàni mayà sayaü abhi¤¤à sacchikatvà paveditàni.
Katamàni tãõi? Iddhipàñihàriyaü àdesanàpàñihàriyaü.
Anusàsanãpàñihàriyanti. Katama¤ca kevaóóha iddhipàñihàriyaü? Idha
kevaóóha bhikkhu anekavihitaü iddhavidhaü paccanubhoti: eko’pi hutvà
bahudhà hoti. Bahudhà pi hutvà eko hoti. âvãbhàvaü tirobhàvaü,
tirokuóóaü tiropàkàraü tiropabbataü asajjamàno gacchati seyyathàpi
àkàse. Pañhaviyàpi ummujjanimujjaü karoti seyyathàpi udake. Udake’pi
abhijjamàne gacchati seyyathàpi pañhaviyaü. âkàse’pi pallaïkena kamati
seyyathàpi pakkhã sakuõo. Ime’pi candimasuriye evaümahiddhike
evaümahànubhàve pàõinà parimasati parimajjati. Yàva brahmalokàpi kàyena
vasaü vatteti.

6. Tamenaü
a¤¤ataro saddho pasanno passati taü bhikkhuü anekavihitaü iddhividhaü
paccanubhonteü: ekampi hutvà bahudhà bhontaü, bahudhàpi hutvà ekaü
bhontaü, àcãbhàvaü tirobhàvaü tirokuóóhaü tiropàkàraü tiropabbataü
asajjamànaü gacchantaü seyyathàpi àkàse, pañhaviyàpi ummujjanimujjaü
kàrontaü seyyathàpi [PTS Page 213] [\q 213/] udake, udake’pi abhijjamàne
gacchantaü seyyathàpi pañhaviyaü, àkàse’pi pallaïkena kamantaü
seyyathàpi pakkhã sakuõo, ime’pi candimasuriye evaümahiddhike
evaümahànubhàve pàõinà parimasantaü parimajjantaü, yàva brahmalokàpi
kàyena vasaü vattentaü.

7. Tamenaü so
saddho pasanno a¤¤atarassa assaddhassa appasannassa àroceti: acchariyaü
vata bho abbhutaü vata bho samaõassa mahiddhikatà mahànubhàvatà. Amàhaü
bhikkhuü addasaü anekavihitaü iddhimidhaü paccanubhontaü: ekampi hutvà
bahudhà bhontaü, bahudhàpi hutvà ekampi bhontaü, àcãbhàvaü tirobhàvaü
tirokuóóhaü tiropàkàraü tiropabbataü asajjamànaü gacchantaü seyyathàpi
àkàse, pañhaviyàpi ummujjanimujjaü kàrontaü seyyathàpi udake, udake’pi
abhijjamàne gacchantaü seyyathàpi pañhaviyaü, àkàse’pi pallaïkena
kamantaü seyyathàpi pakkhã sakuõo, ime’pi candimasuriye evaümahiddhike
evaümahànubhàve pàõinà parimasantaü parimajjantaü, yàva brahmalokàpi
kàyena vasaü vattentanti. Tamesaü so assaddho appasanno taü saddhaü
pasannaü evaü vadeyya: atthi kho bho gandhàrã nàma vijjà. Tàya so
bhikkhu anekavihitaü iddhividhaü paccanubhoti: eko’pi hutvà bahudhà
hoti. Bahudhà pi hutvà eko hoti. âvãbhàvaü tirobhàvaü, tirokuóóaü
tiropàkàraü tiropabbataü asajjamàno gacchati seyyathàpi àkàse.
Pañhaviyàpi ummujjanimujjaü karoti seyyathàpi udake. Udake’pi
abhijjamàne gacchati seyyathàpi pañhaviyaü. âkàse’pi pallaïkena kamati
seyyathàpi pakkhã sakuõo. Ime’pi candimasuriye evaümahiddhike
evaümahànubhàve pàõinà parimasati parimajjati. Yàva brahmalokàpi kàyena
vasaü vattetãti. Taü kiü ma¤¤asi kevaóóha? Api nu so assaddho appasanno
taü saddhaü pasannaü evaü vadeyya?”Ti. “Vadeyya bhante”ti. “Imaü kho
ahaü kevaóóha iddhipàñihàriye àdãnavaü sampassamàno iddhipàñihàriyena
aññiyàmi haràyàmi jigucchàmi.

1. Eko’pi. (Sãmu. [PTS] ]

[BJT Page 488] [\x 488/]

8. Katama¤ca
kevaóóha àdesanàpàñihàriyaü? Idha kevaóóha bhikkhu parasattànaü
parapuggalànaü cittampi àdisati cetasikampi àdisati vitakkitampi àdisati
vicàritampi àdisati: evampi te mano, itthampi te mano, itipi te
cittanti. Tamenaü a¤¤ataro saddho pasanno passati taü bhikkhuü
parasantànaü parapuggalànaü cittampi àdisantaü cetasikampi àdisantaü
vitakkitampi àdisantaü vicàritampi àdisantaü: evampi te mano, itthampi
te mano, iti’pi te cittanti. Tamenaü so saddho pasanno a¤¤atarassa
assaddhassa appasannassa àroceti: acchariyaü vata bho [PTS Page 214] [\q
214/] abbhutaü vata bho samaõassa mahiddhikatà mahànubhàvatà. Amàhaü
bhikkhuü addasaü parasattànaü parapuggalànaü cittampi àdisantaü
ceteyitampi àdisantaü vitakkitampi àdisantaü vicàritampi àdisantaü:
evampi te mano, itthampi te mano, iti’pi te cittanti. Tamenaü so
assaddho appasanno taü saddhaü pasannaü evaü vadeyya: atthi kho bho
maõikà nàma vijjà. Tàya so bhikkhu parasattànaü parapuggalànaü cittampi
àdisati, cetasikampi àdisati, vitakkitampi àdisati, vicàritampi àdisati:
evampi te mano, itthampi te mano, itipi te cittanti. Taü kiü ma¤¤asi
kevaóóha? Api nu so assaddho appasanto taü saddhaü pasannaü evaü
vadeyyà?”Ti. “Vadeyya bhante”ti. Imaü kho ahaü kevaóóa àdesanà
pàñihàriye àdãnavaü sampassamàno àdesanàpàñihàriyena aññiyàmi haràyàmi
jigucchàmi.

9. Katama¤ca
kevaóóha anusàsanãpàñihàriyaü? Idha kevaóóha bhikkhu evamanusàsati: evaü
vitakketha, mà evaü vitakkayittha, evaü manasikarotha, mà evaü
manasàkattha, idaü pajahatha, idaü upasampajja viharathàti. Idampi
vuccati kevaóóha anusàsanãpàñihàriyaü.

10. Puna ca
paraü kevaóóha idha tathàgato loko 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.

[BJT Page 490] [\x 490/]

11(29). 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 gharàvaso
rajàpatho1. Abbhokàso pabbajjà. Nayidaü sukaraü agàraü ajjhàvasatà
ekantaparipuõõaü ekantaparisuddhaü saükhalikhitaü brahmacariyaü carituü.
Yannånàhaü kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà
anagàriyaü pabbajeyya’nti.

1. Rajopatho, katthaci.

So aparena
samayena appaü và bhogakkhandhaü pahàya mahantaü và bhogakkhandhaü
pahàya appaü và ¤àtiparivaññaü pahàya mahantaü và ¤àtiparivaññaü pahàya
kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà anagàriyaü
pabbajati. So evaü pabbajito samàno pàtimokkhasaüvarasaüvuto viharati
àcàragocarasampanno aõumattesu vajjesu bhayadassàvã. Samàdàya sikkhati
sikkhàpadesu kàyakammavacãkammena samannàgato kusalena. Parisuddhàjãvo
sãlasampanno indriyesu guttadvàro bhojane matta¤¤å satisampaja¤¤esu
samannàgato santuññho.

12 (29)
Katha¤ca kevaóóha bhikkhu sãlasampanno hoti? Idha kevaóóha bhikkhu
pàõàtipàtaü pahàya pàõàtipàtà pañivirato hoti nihitadaõóo nihitasattho
lajjã dayàpanno. Sabbapàõabhåtahitànukampã viharati. Idampi’ssa hoti
sãlasmiü.

Adinnàdànaü
pahàya adinnàdànà pañivirato hoti dinnàdàyã dinnapàñikaïkhã. Athenena
sucibhåtena attanà viharati. Idampi’ssa hoti sãlasmiü.

Abrahmacariyaü pahàya brahmacàrã hoti àràcàrã1 virato methunà gàmadhammà. Idampi’ssa hoti sãlasmiü.

Musàvàdaü pahàya musàvàdà pañivirato hoti saccavàdã saccasandho theto2 paccayiko avisaüvàdako lokassa. Idampi’ssa hoti sãlasmiü.

Pisuõaü vàcaü3
pahàya pisuõàya vàcàya pañivirato hoti. Ito sutvà na amutra akkhàtà
imesaü bhedàya. Amutra và sutvà na imesaü akkhàtà amåsaü bhedàya. Iti
bhinnànaü và sandhàtà, sahitànaü và anuppadàtà4 samaggàràmo5 samaggarato
samagganandiü samaggakaraõiü vàcaü bhàsità hoti. Idampi’ssa hoti
sãlasmiü.

[BJT Page 492] [\x 492/]

Pharusaü
vàcaü6 pahàya pharusàya vàcàya pañivirato hoti. Yà sà vàcà neëà
kaõõasukhà pemanãyà7 hadayaïgamà porã bahujanakantà bahujanamanàpà,
tathàråpaü8 vàcaü bhàsità hoti. Idampi’ssa hoti sãlasmiü.

Samphappalàpaü
pahàya samphappalàpà pañivirato hoti kàlavàdã bhåtavàdã atthavàdã
dhammavàdã vinayavàdã. Nidhànavatiü vàcaü bhàsità hoti kàlena sàpadesaü
pariyantavatiü atthasa¤hitaü. Idampi’ssa hoti sãlasmiü.

1. Anàcàri, machasaü.

2. òheto, syà.

3. Pisuõàvàcaü, [PTS]

4. Anuppàdàtà, [PTS]

5. Samaggaràmo, machasaü.

6. Pharusàvàcaü, [PTS] Sitira

7. Pemaniyà, machasaü. 8. Evaråpiü. [PTS] Sitira.

13(30)
Bãjagàmabhåtagàmasamàrambhà1 pañivirato hoti. Ekabhattiko2 hoti
rattåparato3 pañivirato4 vikàlabhojanà. Naccagãtavàditavisåkadassanà5
pañivirato hoti. Màlàgandhavilepanadhàraõamaõóanavibhusanaññhànà
pañivirato hoti. Uccàsayanamahàsayanà pañivirato hoti.
Jàtaråparajatapañiggahaõà6 pañivirato hoti. âmakadha¤¤apañiggahaõà6
pañivirato hoti. âmakamaüsapañiggahaõà6 pañivirato hoti.
Itthikumàrikapañiggahaõà6 pañivirato hoti. Dàsidàsapañiggahaõà6
pañivirato hoti. Ajeëakapañiggahaõà6 pañivirato hoti.
Kukkuñasåkarapañiggahaõà6 pañivirato hoti. Hatthigavassavaëavà7
pañiggahaõà pañivirato hoti. Khettavatthupañiggahaõà pañivirato hoti.
Dåteyyapaheõa8 gamanànuyogà pañivirato hoti. Kayavikkayà pañivirato
hoti. Tulàkåñakaüsakåñamànakåñà9 pañivirato hoti.
Ukkoñanava¤cananikatisàci10 yogà pañivirato hoti.
Chedanavadhabandhanaviparàmosaàlopasahasàkàrà11 pañivirato hoti.
Idampi’ssa hoti sãlasmiü.

Cullasãlaü12 niññhitaü

14 (31) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü bãjagàmabhåtagàmasamàrambhaü13 anuyuttà viharanti, seyyathãdaü:
målabãjaü khandhabãjaü phalubãjaü14 aggabãjaü bijabãjameva15 pa¤camaü.
Iti và itievaråpà16 bãjagàmabhåtagàmasamàrambhà17 pañivirato hoti.
Idampi’ssa hoti sãlasmiü.

1. Pemaniyà,mamachasaü. 2. Evaråpã, [PTS]

[BJT Page 494] [\x 494/]

15(32) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü sannidhikàraparibhogaü anuyuttà viharanti, seyyathãdaü:
annasannidhiü pànasannidhiü vatthasannidhiü yànasannidhiü
sayanasannidhiü gandhasannidhiü àmisasannidhiü. Iti và iti evaråpà
sannidhikàraparibhogà pañivirato hoti. Idampi’ssa hoti sãlasmiü.

1. Samàrabbhà, machasaü.

2. Ekaü bhattiko, machasaü.

3. Rattuparato, machasaü.

4. Virato, the. Se.

5. Visåkaü, machasaü.

6. Pariggahaõà, (sabbattha)

7. Gavassaü, se. Vaëavaü, machasaü.

8. Pahiõa, sãmu. Machasa. Syà.

9. Kåñaü, machasaü.

10. Sàvi, machasaü.

11. Sahasaü, machasaü.

12. Cåëa sãlaü, machasaü.

13. Samàrabbhà, machasaü.

14. Phalaü, se. Phaluü, si. The.

15. Bija bãjaü eva. The.

16. Iti evarupà, kesuci.

17. Samàrabbhà, machasaü.

16(33). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü visåkadassanaü anuyuttà viharanti, seyyathãdaü: naccaü gãtaü
vàditaü pekkhaü akkhàtaü pàõissaraü vetàlaü kumbhathånaü sobhanakaü1
caõóàlaü vaüsaü dhopanakaü2 hatthiyuddhaü assayuddhaü mahisayuddhaü3
usabhayuddhaü ajayuddhaü meõóayuddhaü4 kukkuñayuddhaü vaññakayuddhaü
daõóayuddhaü muññhiyuddhaü5 nibbuddhaü uyyodhikaü balaggaü senàbyåhaü
aõãkadassanaü6. Iti và iti evaråpà visåkadassanà pañivirato hoti.
Idampi’ssa hoti sãlasmiü.

17(34). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü jåtappamàdaññhànànuyogaü anuyuttà viharanti, seyyathãdaü:
aññhapadaü dasapadaü àkàsaü parihàrapathaü santikaü khalikaü ghañikaü
salàkahatthaü akkhaü païgacãraü vaïkakaü mokkhacikaü ciïgulakaü
pattàëhakaü rathakaü dhanukaü akkharikaü manesikaü yathàvajjaü. Iti và
iti evaråpà jåtappamàdaññhànànuyogà pañivirato hoti. Idampi’ssa hoti
sãlasmiü.

18(35). 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.

1. Sobhanagarakaü, katthaci. Sobhanakarakaü, [PTS] Sobhanagharakaü, machasaü.

2. Dhovanaü, katthaci. Dhopanaü, sitira.

3. Mahiüsaü, machasaü.

4. Meõóakaü, machasaü.

5. Sãhala potthakesu na dissati.

6. Anãka - kesuci.

[BJT Page 496] [\x 496/]

19(36). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü maõóanavibhusanaññhànànuyogaü anuyuttà viharanti, seyyathãdaü:
ucchàdanaü parimaddanaü nahàpanaü sambàhanaü àdàsaü a¤janaü
màlàvilepanaü mukhacuõõakaü1 mukhalepanaü2 hatthabandhaü sikhàbandhaü
daõóakaü nàëikaü khaggaü chattaü citråpàhanaü uõhãsaü maõiü vàlavãjaniü
odàtàni vatthàni dãghadasàni. Iti và iti evaråpà
maõóanavibhusanaññhànànuyogà pañivirato hoti. Idampi’ssa hoti sãlasmiü.

20(37). 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)3
sårakathaü visikhàkathaü kumbhaññhànakathaü pubbapetakathaü
nànattakathaü lokakkhàyikaü samuddakkhàyikaü itibhavàbhavakathaü. Iti và
itievaråpàya tiracchànakathàya pañivirato hoti. Idampi’ssa hoti
sãlasmiü.

21(38) Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpà viggàhikakathaü anuyuttà viharanti, seyyathãdaü: “na tvaü imaü
dhammavinayaü àjànàsi. Ahaü imaü dhammavinayaü àjànàmi. Kiü tvaü imaü
dhammavinayaü àjànissasi? Micchàpañipanno tvamasi. Ahamasmi
sammàpañipanno. Sahitaü me, asahitaü te. Pure vacanãyaü pacchà avaca.
Pacchà vacanãyaü pure avaca. âciõõaü4 te viparàvattaü. âropito te vàdo.
Niggahãto tvamasi. Cara vàdappamokkhàya. Nibbeñhehi và sace pahosã”ti.
Iti và itievaråpàya viggàhikakathàya pañivirato hoti. Idampi’ssa hoti
sãlasmiü.

22(39). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpaü dåteyyapahiõagamanànuyogamanuyuttà viharanti, seyyathãdaü:
ra¤¤aü ràjamahàmattànaü khattiyànaü bràhmaõànaü gahapatikànaü kumàrànaü
“idha gaccha. Amutràgaccha. Idaü hara. Amutra idaü àharà”ti. Iti và
itievaråpà dåteyyapahiõagamanànuyogà pañivirato hoti. Idampi’ssa hoti
sãlasmiü.

1. Mukhacuõõaü, machasaü.

2. Mukhàlepanaü, sãmu.

3. Marammapotthakesuyeva dissate

4. Aviciõõaü, kesuci.

[BJT Page 498] [\x 498/]

23(40). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
kuhakà ca honti lapakà ca nemittikà ca nippesikà ca làbhena ca làbhaü
nijigiüsitàro. Iti và itievaråpà kuhanalapanà pañivirato hoti.
Idampi’ssa hoti sãlasmiü.

Majjhimasãlaü niññhitaü.

24(41). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü1 kappenti, seyyathãdaü:
aïgaü nimittaü uppàtaü2 supiõaü3 lakkhaõaü måsikacchinnaü aggihomaü
dabbihomaü thusahomaü taõóulahomaü sappihomaü telahomaü mukhahomaü
lohitahomaü aïgavijjà vatthuvijjà khattavijjà4 sivavijjà bhåtavijjà
bhurivijjà ahivijjà visavijjà vicchikavijjà måsikavijjà sakuõavijjà
vàyasavijjà pakkajjhànaü5 saraparittànaü migacakkaü. Iti và itievaråpàya
tiracchànavijjàya micchàjãvà pañivirato hoti. Idampi’ssa hoti sãlasmiü.

25(42)2. Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti, seyyathãdaü:
maõilakkhaõaü vatthalakkhaõaü daõóalakkhaõaü6 asilakkhaõaü usulakkhaõaü
dhanulakkhaõaü àvudhalakkhaõaü7 itthilakkhaõaü purisalakkhaõaü
kumàralakkhaõaü kumàrilakkhaõaü dàsalakkhaõaü dàsilakkhaõaü
hatthilakkhaõaü assalakkhaõaü mahisalakkhaõaü8 usabhalakkhaõaü
golakkhaõaü9 ajalakkhaõaü meõóalakkhaõaü10 kukkuñalakkhaõaü
vaññakalakkhaõaü godhàlakkhaõaü kaõõikàlakkhaõaü kacchapalakkhaõaü
migalakkhaõaü. Iti và itievaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.

26(43). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti seyyathãdaü:
ra¤¤aü niyyànaü bhavissati, ra¤¤aü aniyyànaü bhavissati, abbhantarànaü
ra¤¤aü upayànaü bhavissati, bàhirànaü ra¤¤aü apayànaü bhavissati,
bàhirànaü ra¤¤aü upayànaü bhavissati, abbhantarànaü ra¤¤aü apayànaü
bhavissati, abbhantarànaü ra¤¤aü jayo bhavissati, abbhantarànaü ra¤¤aü
paràjayo bhavissati. Iti imassa jayo bhavissati. Imassa paràjayo
bhavissati. Iti và itievaråpàya tiracchànavijjàya micchàjãvà pañivirato
hoti. Idampi’ssa hoti sãlasmiü.

1. Jãvitaü, machasaü.

2. Uppàdaü, sãmu.

3. Supinaü, machasaü. Supiõakaü, si.

4. Khettaü, kesuci.

5. Pakkha, kesuci.

6. Daõóalakkhaõaü satthalakkhaõaü, machasaü.

7. âyudha, kesuci.

8. Mahiüsa, machasaü.

9. Goõa, machasaü.

10. Meõóaka, kesuci.

[BJT Page 500] [\x 500/]

27(44). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
candaggàho bhavissati. Suriyaggàho bhavissati. Nakkhattagàho bhavissati.
Candimasuriyànaü pathagamanaü bhavissati. Candimasuriyànaü
uppathagamanaü bhavissati. Nakkhattànaü pathagamanaü bhavissati.
Nakkhattànaü uppathagamanaü bhavissati. Ukkàpàto bhavissati. Dãsàóàho
bhavissati. Bhåmicàlo bhavissati. Devadundubhi bhavissati.
Candimasuriyanakkhattànaü uggamanaü ogamanaü1 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.
Evaüvipàko candimasuriyanakkhattànaü uggamanaü ogamanaü saïkilesaü
vodànaü bhavissati. Iti và itievaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.

28(45). 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. ârogyaü bhavissati. Muddà gaõanà saükhànaü kàveyyaü
lokàyataü. Iti và itievaråpàya tiracchànavijjàya micchàjãvena pañivirato
hoti. Idampi’ssa hoti sãlasmiü.

29(46). 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 jivhànitthambhanaü2
hanusaühananaü hatthàbhijappanaü hanujappanaü kaõõajappanaü àdàsapa¤haü
kumàripa¤haü devapa¤haü àdiccupaññhànaü mahatupaññhànaü abbhujjalanaü
sirivhàyanaü. Iti và itievaråpàya tiracchànavijjàya micchàjãvà
pañivirato hoti. Idampi’ssa hoti sãlasmiü.

1. Oggamanaü, kesuci.

2. Jivhànitthaddhanaü. Bahusu.

[BJT Page 502] [\x 502/]

30(47). Yathà
và paneke bhonto samaõabràhmaõà saddhàdeyyàni bhojanàni bhu¤jitvà te
evaråpàya tiracchànavijjàya micchàjãvena jãvikaü kappenti. Seyyathãdaü:
santikammaü paõidhikammaü bhåtakammaü bhurikammaü vassakammaü
vossakammaü vatthukammaü vatthuparikiraõaü àcamanaü nahàpanaü juhanaü
vamanaü virecanaü uddhavirecanaü adhovirecanaü sãsavirecanaü kaõõatelaü
nettatappanaü natthukammaü a¤janaü pacca¤janaü sàlàkiyaü sallakattiyaü
dàrakatikicchà målabhesajjànaü anuppadànaü osadhãnaü pañimokkho. Iti và
itievaråpàya tiracchànavijjàya micchàjãvà pañivirato hoti. Idampi’ssa
hoti sãlasmiü.

31(48). Sa
kho1 so kevaóóha bhikkhu evaü sãlasampanno na kutoci bhayaü
samanupassati yadidaü sãlasaüvarato. Seyyathàpi màõava khattiyo
muddhàvasitto2 nihatapaccàmitto na kutoci bhayaü samanupassati yadidaü
paccatthikato, evameva kho kevaóóha bhikkhu evaü sãlasampanno na kutoci
bhayaü samanupassati yadidaü sãlasaüvarato. So iminà ariyena
sãlakkhandhena samannàgato ajjhattaü anavajjasukhaü pañisaüvedeti. Evaü
kho kevaóóha bhikkhu sãlasampanno hoti.

32(49).
Katha¤ca kevaóóha bhikkhu indriyesu guttadvàro hoti? Idha kevaóóha
bhikkhu cakkhunà råpaü disvà na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü cakkhundriyaü asaüvutaü viharantaü abhijjhà
domanassà pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya
pañipajjati. Rakkhati cakkhundriyaü. Cakkhundriye saüvaraü àpajjati.
Sotena saddaü sutvà na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü sotindriyaü asaüvutaü viharantaü abhijjhà domanassà
pàpakà akusalà dhammà anvassaveyyuü tassa saüvaràya pañipajjati.
Rakkhati sotindriyaü. Sotindriye saüvaraü àpajjati. Ghàõena gandhaü
ghàyitvà na nimittaggàhã hoti nànubya¤janaggàhã. Yatvàdhikaraõamenaü
ghàõindriyaü asaüvutaü viharantaü abhijjhà domanassà pàpakà akusalà
dhammà anvassaveyyuü tassa saüvaràya pañipajjati. Rakkhati ghàõindriyaü.
Ghàõindriye saüvaraü àpajjati. Jivhàya rasaü sàyitvà na nimittaggàhã
hoti nànubya¤janaggàhã. Yatvàdhikaraõamenaü jivhindriyaü asaüvutaü
viharantaü abhijjhà domanassà pàpakà akusalà dhammà anvassaveyyuü3 tassa
saüvaràya pañipajjati. Rakkhati jivhindriyaü. Jivhindriye saüvaraü
àpajjati. Kàyena phoññhabbaü phusitvà na nimittaggàhã hoti
nànubya¤janaggàhã. Yatvàdhikaraõamenaü kàyindriyaü asaüvutaü viharantaü
abhijjhà domanassà pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya
pañipajjati. Rakkhati kàyindriyaü. Kàyindriye saüvaraü àpajjati. Manasà
dhammaü vi¤¤àya na nimittaggàhã hoti nànubya¤janaggàhã.
Yatvàdhikaraõamenaü manindriyaü asaüvutaü viharantaü abhijjhà domanassà
pàpakà akusalà dhammà anvassaveyyuü3 tassa saüvaràya pañipajjati.
Rakkhati manindriyaü. Manindriye saüvaraü àpajjati. So iminà ariyena
indriyasaüvarena samannàgato ajjhattaü abyàsekasukhaü pañisaüvedeti.
Evaü kho kevaóóha bhikkhu indriyesu guttadvàro hoti.

1. Atha kho, kesuci.

2. Muddhàbhisinto, kesuci.

3. Anvàsaveyyuü, anvàssaveyyu, kesuci.

[BJT Page 504] [\x 504/]

33(50).
Katha¤ca kevaóóha bhikkhu satisampaja¤¤ena samannàgato hoti? Idha
kevaóóha bhikkhu abhikkante pañikkante sampajànakàrã hoti. âlokite
vilokite sampajànakàrã hoti. Sami¤jite1 pasàrite sampajànakàrã hoti.
Saïghàñipattacãvaradhàraõe sampajànakàrã hoti. Asite pãte khàyite sàyite
sampajànakàrã hoti. Uccàrapassàvakamme sampajànakàrã hoti. Gate ñhite
nisinne sutte jàgarite bhàsite tuõhãbhàve sampajànakàrã hoti. Evaü kho
kevaóóha bhikkhu satisampaja¤¤ena samannàgato hoti.

34(51).
Katha¤ca kevaóóha bhikkhu santuññho hoti? Idha kevaóóha bhikkhu
santuññho hoti kàyaparihàriyena cãvarena kucchiparihàriyena2
piõóapàtena. So yena yeneva pakkamati samàdàyeva pakkamati. Seyyathàpi
kevaóóha pakkhi sakuõo yena yeneva óeti sapattabhàro’va óeti, evameva
kho kevaóóha bhikkhu santuññho hoti kàyaparihàriyena cãvarena
kucchiparihàriyena piõóapàtena. So yena yeneva pakkamati samàdàyeva
pakkamati. Evaü kho kevaóóha bhikkhu santuññho hoti.

35(52). So
iminà ca ariyena sãlakkhandhena3 samannàgato iminà ca ariyena
indriyasaüvarena samannàgato iminà ca ariyena satisampaja¤¤ena
samannàgato imàya ca ariyàya santuññhiyà samannàgato vivittaü senàsanaü
bhajati ara¤¤aü rukkhamålaü pabbataü kandaraü giriguhaü susànaü
vanapatthaü abbhokàsaü palàlapu¤jaü. So pacchàbhattaü
piõóapàtapañikkanto nisãdati pallaïkaü àbhujitvà ujuü kàyaü paõidhàya
parimukhaü satiü upaññhapetvà.

36(53). 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. Thãnamiddhà cittaü parisodheti. Uddhaccakukkuccaü pahàya
anuddhato viharati ajjhattaü våpasantacitto. Uddhaccakukkuccà cittaü
parisodheti. Vicikicchaü pahàya tiõõavicikiccho viharati akathaükathã
kusalesu dhammesu. Vicikicchàya cittaü parisodheti.

1. Sammi¤jite, kesuci.

2. Paribhàrikena, sãmu.

3. Iminà sãlakkhandhena, sabbattha.

[BJT Page 506] [\x 506/]

37(54).
Seyyathàpi kevaóóha puriso iõaü àdàya kammante payojeyya, tassa te
kammantà samijjheyyuü, so yàni ca poràõàni iõamålàni tàni ca
byantãkareyya, siyà cassa uttariü avasiññhaü dàrabharaõàya, tassa
evamassa: “ahaü kho pubbe iõaü àdàya kammante payojesiü. Tassa me te
kammantà samijjhiüsu. So’haü yàni ca poràõàni iõamålàni tàni ca byantã
akàsiü. Atthi ca me uttariü avasiññhaü dàrabharaõàyà”ti. So tatonidànaü
labhetha pàmojjaü, adhigaccheyya somanassaü -

38(55).
Seyyathàpi kevaóóha puriso àbàdhiko assa dukkhito bàëhagilàno, bhattaü
cassa nacchàdeyya, na cassa kàye balamattà, so aparena samayena tamhà
àbàdhà mucceyya, bhatta¤cassa chàdeyya, siyà cassa kàye balamattà, tassa
evamassa: “ahaü kho pubbe àbàdhiko ahosiü dukkhito bàëhagilàno. Bhattaü
ca me nacchàdesi. Nacassa me àsi kàye balamattà. So’mhi etarahi tamhà
àbàdhà mutto bhatta¤ca me chàdeti. Atthi ca me kàye balamattà”ti. So
tato nidànaü labhetha pàmojjaü, adhigaccheyya somanassaü -

39(56).
Seyyathàpi kevaóóha puriso bandhanàgàre baddho assa, so aparena samayena
tamhà bandhanàgàrà mucceyya sotthinà abbayena1, na cassa ki¤ci bhogànaü
vayo, tassa evamassa: “ahaü kho pubbe bandhanàgàre baddho ahosiü.
So’mhi etarahi tamhà bandhanàgàrà mutto sotthinà abbayena. Natthi ca me
ki¤ci bhogànaü vayo”ti. So tatonidànaü labhetha pàmojjaü, adhigaccheyya
somanassaü -

40(57).
Seyyathàpi kevaóóha puriso dàso assa anattàdhãno paràdhãno na
yenakàmaïgamo, so aparena samayena tamhà dàsabyà mucceyya attàdhãno
aparàdhãno bhujisso yenakàmaïgamo, tassa evamassa: “ahaü kho pubbe dàso
ahosiü anattàdhãno paràdhãno na yenakàmaïgamo, so’mhi etarahi tamhà
dàsabyà mutto attàdhãno aparàdhãno bhujisso yenakàmaïgamo”ti. So
tatonidànaü labhetha pàmojjaü, adhigaccheyya somanassaü -

1. Avyayena, [PTS]

[BJT Page 508] [\x 508/]

41(59).
Seyyathàpi kevaóóha puriso sadhano sabhogo kantàraddhànamaggaü
pañipajjeyya dubbhikkhaü sappañibhayaü. So aparena samayena taü kantàraü
nitthareyya, sotthinà gàmantaü anupàpuõeyya khemaü appañibhayaü, tassa
evamassa: “ahaü kho pubbe sadhano sabhogo kantàraddhànamaggaü pañipajjiü
dubbhikkhaü sappañibhayaü. So’mhi etarahi taü kantàraü tiõõo sotthinà
gàmantaü anuppatto khemaü appañibhaya”nti. So tato nidànaü labhetha
pàmojjaü adhigaccheyya somanassaü -

42(60).
Evameva kho kevaóóha bhikkhu yathà iõaü yathà rogaü yathà bandhanàgàraü
yathà dàsabyaü yathà kantàraddhànamaggaü evaü ime pa¤ca nãvaraõe
appahãõe attani samanupassati. Seyyathàpi kevaóóha ànaõyaü yathà àrogyaü
yathà bandhanà mokkhaü yathà bhujissaü yathà khemantabhåmiü evameva kho
màõava bhikkhu ime pa¤ca nãvaraõe pahãõe attani samanupassati.

43(61).
Tassime pa¤ca nãvaraõe pahãõe attani samanupassato pàmojjaü jàyati.
Pamuditassa pãti jàyati. Pãtimanassa kàyo passambhati. Passaddhakàyo
sukhaü vedeti. Sukhino cittaü samàdhiyati.

44. So
vivicceva kàmehi vivicca akusalehi dhammehi savitakkaü savicàraü
vivekajaü pãtisukhaü pañhamaü jhànaü upasampajja viharati. So imameva
kàyaü vivekajena pãtisukhena abhisanteti parisanneti [PTS Page 215] [\q
215/] paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa vivekajena
pãtisukhena apphuñaü hoti.

45. Seyyathàpi
kevaóóha dakkho nahàpako và nahàpakantevàsã và kaüsathàle
nahànãyavuõõàni àkiritvà udakena paripphosakaü paripphosakaü sanneyya
sàyaü nahànãyapiõói snehànugatà snehaparetà santarabàhirà phuñà snehena
na ca paggharaõi, evameva kho kevaóóha bhikkhu imameva kàyaü vivekajena
pãtisukhena abhisanteti parisenteti paripåreti parippharati. Nàssa ki¤ci
sabbàvato kàyassa vivekajena pãtisukhena apphuñaü hoti.

[BJT Page 510] [\x 510/]

Yampi kevaóóha
bhikkhu vivicceva kàmehi vivicca akusalehi dhammehi savitakkaü
savicàraü vivekajaü pãtisukhaü pañhamaü jhànaü upasampajja viharati. So
imameva kàyaü vivekajena pãtisukhena abhisanteti parisanneti paripåreti
parippharati. Nàssa ki¤ci sabbàvato kàyassa vivekajena pãtisukhena
apphuñaü hoti. Idampi’ssa hoti samàdhismiü.

46. Puna ca
paraü kevaóóha bhikkhu vitakkavicàrànaü våpasamà ajjhattaü sampasàdanaü
cetaso ekodibhàvaü avitakkaü avicàraü samàdhijaü pãtisukhaü dutiyaü
jhànaü upasampajja viharati. So imameva kàyaü samàdhijena pãtisukhena
abhisandeti parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato
kàyassa samàdhijena pãtisukhena apphuñaü hoti.

47. Seyyathàpi
kevaóóha udakarahado ubbhidodako, tassa nevassa puratthimàya disàya
udakassa àyamukhaü, na dakkhiõàya disàya udakassa àyamukhaü, na
pacchimàya disàya udakassa àyamukhaü, na uttaràya disàya udakassa
àyamukhaü, devo ca na kàlena kàlaü sammà dhàraü anupaveccheyya, atha kho
tamhà ca udakarahadà sãtà vàridhàrà ubbhijjitvà tameva udakarahadaü
sãtena vàrinà abhisandeyya parisandeyya paripåreyya paripphareyya, nàssa
ki¤ci sabbàvato udakarahadassa vàrinà sãtena apphuñaü assa, evameva kho
kevaóóha bhikkhu imameva kàyaü samàdhijena pãtisukhena abhisandeti
parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
samàdhijena pãtisukhena apphuñaü hoti. Yampi kevaóóha bhikkhu
vitakkavicàrànaü våpasamà ajjhattaü sampasàdanaü cetaso ekodibhàvaü
avitakkaü avicàraü samàdhijaü pãtisukhaü dutiyaü jhànaü upasampajja
viharati. So imameva kàyaü samàdhijena pãtisukhena abhisandeti
parisandeti paripåreti parippharati. Nàssa ki¤ci sabbàvato kàyassa
samàdhijena pãtisukhena apphuñaü hoti. Idampi’ssa hoti samàdhismiü.

48. Puna ca
paraü kevaóóha bhikkhu pãtiyà ca viràgà upekkhako ca viharati sato
sampajàno sukha¤ca kàyena pañisaüvedeti. Yantaü ariyà àcikkhanti:
‘upekkhako satimà sukhavihàrã’ti tatiyaü jhànaü upasampajja viharati.

[BJT Page 512] [\x 512/]

So imameva
kàyaü nippãtikena sukhena abhisandeti parisandeti paripåreti,
parippharati nàssa ki¤ci sabbàvato kàyassa nippãtikena sukhena apphuñaü
hoti.

49. Seyyathàpi
kevaóóha uppaliniyaü và paduminiyaü và puõóarikiniyaü và appekaccàni
uppalàni và padumàni và puõóarãkàni và udake jàtàni udake saüvaddhàni
udakànuggàni antonimuggaposãni, tàni yàva caggà yàva ca målà sãtena
vàrinà abhisannàni parisannàni paripåràni, paripphuñàni nàssà ki¤ci
sabbàvataü uppalànaü và padumànaü và puõóarãkànaü và sãtena vàrinà
apphuñaü assa, evameva kho kevaóóha bhikkhu imameva kàyaü nippãtikena
sukhena abhisandeti parisandeti paripåreti parippharati. Nàssa ki¤ci
sabbàvato kàyassa nippãtikena sukhena apphuñaü hoti.

50. Puna ca
paraü kevaóóha bhikkhu sukhassa ca pahànà dukkhassa ca pahànà pubbeva
somanassadomanassànaü atthaïgamà adukkhamasukhaü upekkhosatipàrisuddhiü
catutthaü jhànaü upasampajja viharati. So imameva kàyaü parisuddhena
cetasà pariyodàtena pharitvà nisinno hoti. Nàssa ki¤ci sabbàvato kàyassa
parisuddhena cetasà pariyodàtena apphuñaü hoti. Seyyathàpi kevaóóha
puriso odàtena vatthena sasãsaü pàrupitvà nisinno assa, nàssa ki¤ci
sabbàvato kàyassa odàtena vatthena apphuñaü assa, evameva kho mahàràja
bhikkhu imameva kàyaü parisuddhena cetasà pariyodàtena pharitvà nisinno
hoti. Nàssa ki¤ci sabbàvato kàyassa parisuddhena cetasà pariyodàtena
apphuñaü hoti. Yampi kevaóóha bhikkhu sukhassa ca pahànà dukkhassa ca
pahànà pubbeva somanassadomanassànaü atthaïgamà adukkhamasukhaü
upekkhosatipàrisuddhiü catutthaü jhànaü upasampajja viharati. So imameva
kàyaü parisuddhena cetasà pariyodàtena pharitvà nisinno hoti. Nàssa
ki¤ci sabbàvato kàyassa parisuddhena cetasà pariyodàtena apphuñaü hoti.
Idampi’ssa hoti samàdhismiü.

[BJT Page 514] [\x 514/]

51. Puna ca
paraü kevaóóha so bhikkhu evaü samàhite citte parisuddhe pariyodàte
anaïgaõe vigatupakkilese mudubhåte kammaniye ñhite àne¤jappatte
¤àõadassanàya cittaü abhinãharati abhininnàmeti. So evaü pajànàti: “ayaü
kho me kàyo råpã càtummahàbhåtiko màtàpentikasambhavo
odanakummàsåpacayo aniccucchàdanaparimaddanabhedaviddhaüsanadhammo. Idaü
ca pana me vi¤¤àõaü ettha sitaü ettha pañibaddha’nti.

52. Seyyathàpi
kevaóóha maõi veëuriyo subho jàtimà aññhaüso suparikammakato accho
vippasanno anàvilo sabbàkàrasampanno, tatra’ssa suttaü àvutaü nãlaü và
pãtaü và lohitaü và odàtaü và paõóusuttaü và. Tamenaü cakkhumà puriso
hatthe karitvà paccavekkheyya “ayaü kho maõi veëuriyo subho jàtimà
aññhaüso suparikammakato, accho vippasanno anàvilo sabbàkàrasampanno.
Tatiradaü suttaü àvutaü nãlaü và pãtaü và lohitaü và odàtaü và
paõóusuttaü và”ti. Evameva kho kevaóóha bhikkhu evaü samàhite citte
parisuddhe pariyodàne anaïgaõe vigatupakkilese mudubhåte kammaniye ñhite
àne¤jappatte ¤àõadassanàya cittaü abhinãharati abhinnàmeti. So evaü
pajànàti ayaü kho me kàyo råpã càtummahàbhåtiko màtàpettikasambhavo
odanakummàsåpacayo aniccucchàdanaparimaddanabhedanaviddhaüsanadhammo.
Idaü ca pana me vi¤¤àõaü ettha sitaü ettha pañibaddhanti.

53. Yampi
kevaóóha bhikkhu evaü samàhite citte parisuddhe pariyodàne anaïgaõe
vigatupakkilese mudubhåte kammaniye ñhite àne¤jappatte ¤àõadassanàya
cittaü abhinãharati abhinnàmeti. So evaü pajànàti ayaü kho me kàyo råpã
càtummahàbhåtiko màtàpettikasambhavo odanakummàsåpacayo
aniccucchàdanaparimaddanabhedanaviddhaüsanadhammo. Idaü ca pana me
vi¤¤àõaü ettha sitaü ettha pañibaddhanti, idampi’ssa hoti pa¤¤àya.

[BJT Page 516] [\x 516/]

54. 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 abhinindriyaü, seyyathàpi kevaóóha
puriso mu¤jamhà isikaü pavàheyya. Tassa evamassa: ayaü mu¤jo ayaü isikà
a¤¤o mu¤jo a¤¤à isikà mu¤jamhàtveva isikà pavàëhàti. Seyyathàpi và pana
mahàràja puriso asiü kosiyà pavàheyya. Tassa evamassa: ayaü asi ayaü
kosi, a¤¤o asi a¤¤à kosi, kosiyàtveva asi pavàëho’ti. Seyyathàpi và pana
kevaóóha puriso ahaü karaõóà uddhareyya. Tassa evamassa: ayaü ahi ayaü
karaõóe, a¤¤o ahi a¤¤o karaõóo, karaõóàtveva ahi ubbhato’ti. Evameva kho
kevaóóha bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudrabhåte kammaniye ñhite àne¤jappatte manomayaü kàyaü
abhinimminanàya cittaü abhinãharati abhininnàmeti. So imamhà kàyà a¤¤aü
kàyaü abhinimminàti råpiü manomayaü sabbaïgapaccaïgiü ahãnindriyaü.
Yampi kevaóóha bhikkhu evaü samàhite citte parisuddhe pariyodàte
anaïgaõe vigatåpakkilese mudrabhåte kammaniye ñhite àne¤jappatte
manomayaü kàyaü abhinimminanàya cittaü abhinãharati abhininnàmeti. So
imamhà kàyà a¤¤aü kàyaü abhinimminàti råpiü manomayaü sabbaïgapaccaïgiü
ahãnindriyaü, idampi’ssa hoti pa¤¤àya.

55. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatupakkilese mudubhåte
kammaniye ñhite àne¤jappatte iddhividhàya cittaü abhinãharati
abhininnàmeti. So anekavihitaü iddhividhaü paccanubhoti: eko’pi hutvà
bahudhà hoti bahudhàpi hutvà eko hoti, àvãbhàvaü tirobhàvaü tirokuóóaü
tiropàkàraü tiropabbataü asajjamàno gacchati seyyathàpi àkàse,
pañhaviyà’pi ummujjanimujjaü karoti seyyathàpi udake, udake’pi
abhijjamàne gacchati seyyathàpi pañhaviyaü, àkàse’pi pallaïkena kamati
seyyathà’pi pakkhã sakuõo. Ime’pi candimasuriye evaümahiddhike
evaümahànubhàve pàõinà paràmasati parimajjati. Yàva brahmalokàpi kàyena
vasaü vatteti.

56. Seyyathàpi
mahàràja dakkho kumbhakàro và kumbhakàrantevàsã và suparikammakatàya
mantikàyaü yaü yadeva bhàjanavikatiü àkaïkheyya taü tadeva kareyya
abhinipphàdeyya -

[BJT Page 518] [\x 518/]

Seyyathàpi và
pana kevaóóha dakkho dantakàro và dantakàrantevàsã và
suparikammakatasmiü dantasmiü yaü yadeva dantavikatiü àkaïkheyya taü
tadeva kareyya abhinipphàdeyya, seyyathàpi và pana kevaóóha dakkho
suvaõõakàro và suvaõõakàrentavàsã và suparikammakatasmiü suvaõõasmiü yaü
yadeva suvaõõavikatiü àkaïkheyya taü tadeva kareyya abhinipphàdeyya,
evavema kho kevaóóha bhikkhu evaü samàhite citte parisuddhe pariyodàte
anaïgaõe vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte
iddhividhàya cittaü abhinãharati abhininnàmeti. So anekavihitaü
iddhividhaü paccanuhoti: eko’pi hutvà bahudhà hoti. Bahudhà’pi hutvà eko
hoti. âvãbhàvaü tirobhàvaü tirokuóóaü tiropàkàraü tiropabbataü
asajjamàno gacchati seyyathàpi àkàse. Pañhaviyà’pi ummujjanimujjaü
karoti seyyathàpi udake. Udake’pi abhijjamàne gacchati seyyathàpi
pañhaviyaü. âkàse’pi pallaïkena kamati seyyathàpi pakkhã sakuõo. Ime’pi
candimasuriye evaümahiddhike evaümahànubhàve pàõinà paràmasati
parimajjati. Yàva brahmalokà’pi kàyena vasaü vatteti. Evavema kho
kevaóóha bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte iddhividhàya
cittaü abhinãharati abhininnàmeti. So anekavihitaü iddhividhaü
paccanuhoti: eko’pi hutvà bahudhà hoti. Bahudhà’pi hutvà eko hoti.
âvãbhàvaü tirobhàvaü tirokuóóaü tiropàkàraü tiropabbataü asajjamàno
gacchati seyyathàpi àkàse. Pañhaviyà’pi ummujjanimujjaü karoti
seyyathàpi udake. Udake’pi abhijjamàne gacchati seyyathàpi pañhaviyaü.
âkàse’pi pallaïkena kamati seyyathàpi pakkhã sakuõo. Ime’pi
candimasuriye evaümahiddhike evaümahànubhàve pàõinà paràmasati
parimajjati. Yàva brahmalokà’pi kàyena vasaü vatteti, idampi’ssa hoti
pa¤¤àya.

57. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatupakkilese mudubhåte
kammaniye ñhite àne¤jappatte dibbàya sotadhàtuyà vittaü abhinãharati
abhininnàmeti. So dibbàya sotadhàtuyà visuddhàya atikkantamànusikàya
ubho sadde suõàti dibbe ca mànuse ca ye dåre santike ca. Seyyathàpi
kevaóóha puriso addhànamaggapañipanno so suõeyya bherisaddampi
mudiïgasaddampi saïkhapaõavadeõóimasaddampi, tassa evamassa: bherisaddo
iti’pi mudiïgasaddo iti’pi saïkhapaõavadeõóimasaddo iti’pi. Evameva kho
kevaóóha bhikkhu evaü samàhite citte parisuddhe pariyodàne 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.

58. Yampi
kevaóóha bhikkhu evaü samàhite citte parisuddhe pariyodàne 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. Idampi’ssa hoti pa¤¤àya.

[BJT Page 520] [\x 520/]

59. 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 cittantipajànàti. Sadesàsaü và cittaü sadosaü
cittatanti 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 cintanti
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.

60. Seyyathàpi
kevaóóha itthi và puriso và daharo và yuvà maõóanakajàtiko àdàse và
parisuddhe pariyodàte acche và udakapatte sakaü mukhanimittaü
paccavekkhamàno sakaõikaü và sakikanti jàneyya, akaõikaü và akaõikanti
jàneyya, evameva kho kevaóóha 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 pajànàta. 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.

61. Yampi
kevaóóha 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 pajànàta. 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, idampi’ssa hoti
pa¤¤àya.

[BJT Page 522] [\x 522/]

62. So evaü
samàhite citte parisuddhe pariyodàte anaïgaõe vigatupakkilese mudubhåte
kammaniye ñhite àne¤jappatte pubbenivàsànussati¤àõàya cittaü
abhinãharati abhininnàmeti. So anekavihitaü pubbenivàsaü anussarati
seyyathãdaü: ekampi jàtiü dve’pi jàtiyo tisso’pi jàtiyo catasso’pi
jàtiyo pa¤ca’pi jàtiyo dasa’pi jàtiyo vãsampi jàtiyo tãsaümpi jàtiyo
cattàrãsampi jàtiyo jàtisatampi jàtisahassampi jàtisatasahassampi
aneke’pi saüvaññakappe aneke’pi vivaññakappe aneke’pi
saüvaññavivaññakappe amutràsiü evaünàmo evaügotto evaüvaõõo evamàhàro
evaü sukhadukkhapañisaüvedã evamàyupariyanto. So tato cuto amutra
upapàdiü tatràpàsiü evaünàmo evaügotto evaüvaõõo evamàhàro
evaüsukhadukkhapañisaüvedã evamàyupariyanto. So tato cuto
idhåpapanno’ti. Iti sàkàraü sauddesaü anekavihitaü pubbenivàsaü
anussarati.

63. Seyyathàpi
kevaóóha puriso sakamhà gàmà a¤¤aü gàmaü gaccheyya tamhà’pi gàmà a¤¤aü
gàmaü gaccheyya. So tamhà gàmà saka¤¤eva gàmaü paccàgaccheyya. Tassa
evamassa: ‘ahaü kho sakamhà gàmà amuü gàmaü agacchiü tatra evaü aññhàsiü
evaü nisãdiü evaü abhàsiü evaü tuõahã ahosiü. Tamhàpi gàmà agacchiü
tatràpi evaü aññhàsiü evaü nisãdiü evaü abhàsiü evaü tuõhã ahosiü.
So’mpi tamhà gàmà saka¤¤eva gàmaü paccàgato’ti. Evameva kho kevaóóha
bhikkhu evaü samàhite citte parisuddhe paràyodàte anaïgaõe
vigatåpakkilese mudubhåte kammaniye ñhite àne¤jappatte
pubbenivàsànussati¤àõàya cittaü abhinãharati abhininnàmeti. So
anekavihitaü pubbenivàsaü anussarati seyyathãdaü: ekampi jàtiü dve’pi
jàtiyo tisso’pi jàtiyo catasso’pi jàtiyo pa¤ca’pi jàtiyo dasa’pi jàtiyo
vãsampi jàtiyo tiüsampi jàtiyo cattàrãsampi jàtiyo pa¤¤àsampi jàtiyo
jàtisatampi jàtisahassampi jàtisatasahassampi aneke’pi saüvaññakappe
aneke’pi vivaññakappe aneke’pi saüvaññavivaññakappe amutràsiü evaünàmo
evaügotto evaüvaõõo evamàhàro evaüsukhadukkhapañisaüvedã
evamàyupariyanto. So tato cuto amutra upapàdiü tàtrapàsiü evaünàmo
evaügotto evaüvaõõo evamàhàro evaüsukhadukkhapañisaüvedi
evamàyupariyanto. So tato cuto idhåpapanno’ti iti sàkàraü sauddesaü
anekavihitaü pubbenivàsaü anussarati. Yampi kevaóóha bhikkhu evaü
samàhite citte parisuddhe paràyodàte anaïgaõe vigatåpakkilese mudubhåte
kammaniye ñhite àne¤jappatte pubbenivàsànussati¤àõàya cittaü
abhinãharati abhininnàmeti. So anekavihitaü pubbenivàsaü anussarati
seyyathãdaü: ekampi jàtiü dve’pi jàtiyo tisso’pi jàtiyo catasso’pi
jàtiyo pa¤ca’pi jàtiyo dasa’pi jàtiyo vãsampi jàtiyo tiüsampi jàtiyo
cattàrãsampi jàtiyo pa¤¤àsampi jàtiyo jàtisatampi jàtisahassampi
jàtisatasahassampi aneke’pi saüvaññakappe aneke’pi vivaññakappe aneke’pi
saüvaññavivaññakappe amutràsiü evaünàmo evaügotto evaüvaõõo evamàhàro
evaüsukhadukkhapañisaüvedã evamàyupariyanto. So tato cuto amutra
upapàdiü tàtrapàsiü evaünàmo evaügotto evaüvaõõo evamàhàro
evaüsukhadukkhapañisaüvedi evamàyupariyanto. So tato cuto idhåpapanno’ti
iti sàkàraü sauddesaü anekavihitaü pubbenivàsaü anussarati, idampi’ssa
hoti pa¤¤àya.

[BJT Page 524] [\x 524/]
 
 

64. So evaü
samàhite citte parisuddhe pariyodàne anaïgaõe vigatu pakkilese mudubhåte
kammaniye ñhite àne¤jappatte sattànaü cutåpapàtaõàya cittaü
abhinãharati abhininnàmeti. So dibbena cakkhunà visuddhena
atikkantamànusakena satte passati cavamàne upapajjamàne hãne paõite
suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti: ‘ime vata
bhonto sattà kàyaduccaritena samannàgatà vacãduccaritena samannàgatà
manoduccaritena samannàgatà ariyànaü upavàdakà micchàdiññhikà
micchàdiññhikammasamàdànà. Te kàyassa bhedà parammaraõà apàyaü duggatiü
vinipàtaü nirayaü upapannà. Ime và pana bhonto sattà kàyasucaritena
samannàgatà vacãsucaritena samannàgatà manosucaritena samannàgatà
ariyànaü anupavàdakà sammàdiññhikà sammàdiññhikammasamàdànà. Te kàyassa
bhedà parammaraõà sugatiü saggaü lokaü upapannà’ti. Iti dibbena cakkhunà
visuddhena atikkantamànusakena satte passati cavamàne upapajjamàne hãne
paõite suvaõõe dubbaõõe sugate duggate yathàkammupage satte pajànàti.

65. Seyyathàpi
kevaóóha majjhe siüghàñake pàsàdo. Tattha cakkhumà puriso ñhito
passeyya manusse gehaü pavisante’pi rathiyà vãtisa¤carante’pi majjhe
siüghàñake nisinne’pi, tassa evamassa: ete manussà gehaü pavisanti. Ete
nikkhamanti. Ete rathiyà vãtisa¤caranti. Ete majjhe siüghàñake
nisinnà’ti. Evameva kho kevaóóha bhikkhu evaü samàhite citte parisuddhe
pariyodàte anaïgaõe vigatupakkilese mudubhåte kammaniye ñhite
àne¤jappatte sattànaü cutåpapàta¤àõàya cittaü abhinãharati
abhininnàmeti. So dibbena cakkhunà visuddhena atikkantamànusakena satte
passati cavamàne upapajjamàne hãne paõite suvaõõe dubbaõõe sugate
duggate yathàkammåpage satte pajànàti: ‘ime vata bhonto sattà
kàyaduccaritena samannàgatà vacãduccaritena samannàgatà manoduccaritena
samannàgatà ariyànaü upavàdakà micchàdiññhikà micchàdiññhikammasamàdànà.
Te kàyassa bhedà parammaraõà apàyaü duggatiü vinipàtaü nirayaü
upapannà. Ime và pana bhonto sattà kàyasucaritena samannàgatà
vacãsucaritena samannàgatà manosucaritena samannàgatà ariyànaü
anupavàdakà sammàdiññhikà sammàdiññhikammasamàdànà. Te kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapannà’ti. Iti dibbena cakkhunà
visuddhena atikkantamànusakena satte passati cavamàne upapajjamàne hãne
paõite suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti.

[BJT Page 526] [\x 526/]

66. Yampi
kevaóóha bhikkhu evaü samàhite citte parisuddhe pariyodàte anaïgaõe
vigatupakkilese mudubhåte kammaniye ñhite àne¤jappatte sattànaü
cutåpapàta¤àõàya cittaü abhinãharati abhininnàmeti. So dibbena cakkhunà
visuddhena atikkantamànusakena satte passati cavamàne upapajjamàne hãne
paõite suvaõõe dubbaõõe sugate duggate yathàkammåpage satte pajànàti:
‘ime vata bhonto sattà kàyaduccaritena samannàgatà vacãduccaritena
samannàgatà manoduccaritena samannàgatà ariyànaü upavàdakà
micchàdiññhikà micchàdiññhikammasamàdànà. Te kàyassa bhedà parammaraõà
apàyaü duggatiü vinipàtaü nirayaü upapannà. Ime và pana bhonto sattà
kàyasucaritena samannàgatà vacãsucaritena samannàgatà manosucaritena
samannàgatà ariyànaü anupavàdakà sammàdiññhikà sammàdiññhikammasamàdànà.
Te kàyassa bhedà parammaraõà sugatiü saggaü lokaü upapannà’ti. Iti
dibbena cakkhunà visuddhena atikkantamànusakena satte passati cavamàne
upapajjamàne hãne paõite suvaõõe dubbaõõe sugate duggate yathàkammåpage
satte pajànàti, idampi’ssa hoti pa¤¤àya.

67. 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
dukkhanirodhagàminãpañipadà’ti yathàbhåtaü pajànàti. Ime àsavà’ti
yathàbhåtaü pajànàti. Ayaü àsavasamudayo’ti yathàbhåtaü pajànàti. Ayaü
àsavanirodho’ti yathàbhåtaü pajànàti. Ayaü àsavanirodhagàminãpañipadà’ti
yathàbhåtaü pajànàti. Tassa evaü jànato evaü passato kàmàsavàpi cittaü
vimuccati bhavàsavàpi cittaü vimuccati avijjàsa vàpi cittaü vimuccati.
Vimuttasmiü vimuttamiti ¤àõaü hoti. Khãõà jàti vusitaü brahmacariyaü
kataü karaõiyaü nàparaü itthattàyàti pajànàti.

68. Idaü vuccati kevaóóha anusàsanãpàñihàriyaü. Imàni kho kevaóóha tãõi pàñihàriyàni mayà sayaü abhi¤¤à sacchikatvà paveditàni.

69.
Bhåtapubbaü kevaóóha imasmi¤¤eva bhikkhusaïghe a¤¤atarassa bhikkhuno
evaü cetaso parivitakko udapàdi: kattha nu kho ime cattàro mahàbhåtà
aparisesà nirujjhanti, seyyathãdaü pañhavãdhàtu àpodhàtu tejodhàtu
vàyodhàtå’ti. Atha kho so kevaóóha bhikkhu tathàråpaü samàdhiü
samàpajji, yathà samàhite citte devayàniyo maggo pàturahosi. Atha kho so
kevaóóha bhikkhu yena càtummahàràjikà devà tenupasaïkami. Upasaïkamitvà
càtummahàràjike deve etadavoca: kattha nu kho àvuso ime cattàro
mahàbhåtà aparisesà nirujjhanti, seyyathãdaü pañhavãdhàtu àpodhàtu
tejodhàtu vàyodhàtå?Ti. Evaü vutte kevaóóha càtummahàràjikà devà taü
bhikkhuü [PTS Page 216] [\q 216/] etadavocu: mayampi kho bhikkhu na
jànàma yatthime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü
pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti. Atthi kho bhikkhu cattàro
mahàràjàno amhehi abhikkannatarà ca paõitatarà ca. Te kho etaü jàneyyuü
yatthime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü
pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.

[BJT Page 528] [\x 528/]

70. Atha kho
so kevaóóha bhikkhu yena cattàro mahàràjàno tenupasaïkami. Upasaïkamitvà
cattàro mahàràjo etadavoca: kattha nu kho àvuso ime cattàro mahàbhåtà
aparisesà nirujjhanti, seyyathãdaü pañhavidhàtu àpodhàtu tejodhàtu
vàyodhàtåti?.

71. Evaü vutte
kevaóóha cattàro mahàràjàno taü bhikkhuü etadavocuü: mayampi kho
bhikkhu na jànàma yatthime cattàro mahàbhåtà aparisesà nirujjhanti,
seyyathãdaü? Pañhavidhàtu àpodhàtu tejodhàtu vàyodhàtåti. Atthi kho
bhikkhu tàvatiüsà nàma devà amhehi abhikkantatarà ca paõitatarà ca. Te
kho etaü jàneyyuü yatthime cattàro mahàbhåtà aparisesà nirujjhenti,
seyyathãdaü pañhavidhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.

72. Atha kho
so kevaóóha bhikkhu yena tàvatiüsà devà tenupasaïkami. Upasaïkamitvà
tàvatiüse deve etadavoca: kattha nu kho àvuso ime cattàro mahàbhåtà
aparisesà nirujjhanti, seyyathãdaü pañhavidhàtu àpodhàtu tejodhàtu
vàyodhàtå’ti? Evaü vutte kevaóóha tàvatiüsà devà taü bhikkhuü etadavocu:
mayampi kho bhikkhu na jànàma yatthime cattàro mahàbhåtà aparisesà
nirujjhanti, seyyathãdaü: pañhavidhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.
Atthi kho bhikkhu sakko nàma devànamindo amhehi abhikkannataro ca
paõãtataro ca. So kho jàneyya yatthime cattàro mahàbhåtà aparisesà
nirujjhanti, seyyathãdaü pañhavidhàtu tejodhàtu vàyodhàtå’ti.

73. [PTS Page
217] [\q 217/] atha kho so kevaóóha bhikkhu yena sakko devànamindo
tenupasaïkami. Upasaïkamitvà sakkaü devànamindaü etadavoca: kattha nu
kho àvuso ime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü
pañhavidhàtu àpodhàtu tejodhàtu vàyodhàtå’ti: evaü vutte kevaóóha sakko
devànamindo taü bhikkhuü etadavocu: ahampi kho bhikkhu na jànàma
yatthime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü:
pañhavidhàtu àpodhàtu tejodhàtu vàyodhàtå’ti. Atthi kho bhikkhu sakko
nàma devànamindo amhehi abhikkannataro ca paõãtataro ca. Te kho etaü
jàneyyuü yatthime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü
pañhavidhàtu tejodhàtu vàyodhàtå’ti.

74. Atha kho
so kevaóóha bhikkhu yena tàvatiüsà devà tenupasaïkami. Upasaïkamitvà
tàvatiüse deve etadavoca: kattha nu kho àvuso ime cattàro mahàbhåtà
aparisesà nirujjhanti, seyyathãdaü pañhavidhàtu àpodhàtu tejodhàtu
vàyodhàtå’ti? Evaü vutte kevaóóha tàvatiüsà devà taü bhikkhuü etadavocu:
mayampi kho bhikkhu na jànàma yatthime cattàro mahàbhåtà aparisesà
nirujjhanti, seyyathãdaü: pañhavidhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.
Atthi kho bhikkhu sakko nàma devànamindo amhehi abhikkannataro ca
paõãtataro ca. So kho jàneyya yatthime cattàro mahàbhåtà aparisesà
nirujjhanti, seyyathãdaü pañhavidhàtu tejodhàtu vàyodhàtå’ti.

[BJT Page 530] [\x 530/]

75. Atha kho
so kevaóóha, bhikkhu yena suyàmo devaputto tenupasaïkami. Upasaïkamitvà
suyàmaü devaputtaü etadavoca: kattha nu kho àvuso ime cattàro mahàbhåtà
aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu
vàyodhàtå’ti? Evaü vutte kevaóóha, suyàmo devaputto taü bhikkhuü
etadavoca: ahampi kho bhikkhu na jànàmi. Yatthime cattàro mahàbhåtà
aparisesà nirujjhanti, seyyathãdaü: [PTS Page 218] [\q 218/]
pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti. Atthi kho bhikkhu tusità
nàma devà amhehi abhikkannatarà ca paõitatarà ca. Te kho etaü jàneyyuü
yatthime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü:
pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.

76. Atha kho
so kevaóóha, bhikkhu yena tusità devà tenupasaïkami. Upasaïkamitvà
tusite deve etadavoca: kattha nu kho àvuso ime cattàro mahàbhåtà
aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu
vàyodhàtå’ti? Evaü vutte kevaóóha tusità devà taü bhikkhuü etadavocuü:
mayampi kho bhikkhu na jànàma yatthime cattàro mahàbhåtà aparisesà
nirujjhanti, seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.
Atthi kho bhikkhu santusito nàma devaputto amhehi abhikkannataro ca
paõitataro ca. So kho etaü jàneyya yatthime cattàro mahàbhåtà aparisesà
nirujjhanti, seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.

77. Atha kho
so kevaóóha, bhikkhu yena santusito nàma devaputto tenupasaïkhami.
Upasaïkamitvà santusitaü devaputtaü etadavoca: kattha nu kho àvuso ime
cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu
àpodhàtu tejodhàtu vàyodhàtå’ti?. Evaü vutte kevaóóha santusito
devaputto taü bhikkhuü etadavoca: ahampi kho bhikkhu na jànàmi yatthime
cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu
àpodhàtu tejodhàtu vàyodhàtå’ti. Atthi kho bhikkhu nimmànaratã nàma devà
amhehi abhikkannatarà ca paõitatarà ca. Te kho etaü jàneyyuü yatthime
cattàro mahàbhåtà aparisesà nirujjhanati, seyyathãdaü: pañhavãdhàtu
àpodhàtu tejodhàtu vàyodhàtu’ti.

78. Atha kho
so kevaóóha, bhikkhu yena nimmànaratã devà tenupasaïkami. Upasaïkamitvà
nimmànaratã deve etadavoca: kattha nu kho àvuso ime cattàro mahàbhåtà
aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu
vàyodhàtå’ti? [PTS Page 219] [\q 219/] evaü vutte kevaóóha nimmànaratã
devà taü bhikkhuü etadavocuü: mayampi kho bhikkhu na jànàma yatthime
cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu
àpodhàtu tejodhàtu vàyodhàtå’ti. Atthi kho bhikkhu sunimmito nàma
devaputto amhehi abhikkannataro ca paõitataro ca. So kho etaü jàneyya
yatthime cattàro mahàbhåtà aparisesà nirujjhanti seyyathãdaü:
pañhavidhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.

[BJT Page 532] [\x 532/]

79. Atha kho
so kevaóóha, bhikkhu yena sunimmito devaputto tenupasaïkami.
Upasaïkamitvà sunimmitaü devaputtaü etadavoca: kattha nu kho àvuso ime
cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu
àpodhàtu tejodhàtu vàyodhàtå’ti? Evaü vutte kevaóóha sunimmito devaputto
taü bhikkhuü etadavoca: ahampi kho bhikkhu na jànàmi yatthime cattàro
mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu àpodhàtu
tejodhàtu vàyodhàtå’ti. Atthi kho bhikkhu paranimmitavasavattã nàma devà
amhehi abhikkannatarà ca paõitatarà ca. Te kho etaü jàneyyuü yatthime
cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu
àpodhàtu tejodhàtu vàyodhàtu’tã.

80. Atha kho
so kevaóóa, bhikkhu yena paranimmitavasavattã devà tenupasaïkami.
Upasaïkamitvà paranimmitavasavattã deve etadavoca: kattha nu kho àvuso
ime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu
àpodhàtu tejodhàtu vàyodhàtå’ti? Evaü vutte kevaóóha
paranimmitavasavattã devà taü bhikkhuü etadavocuü: mayampi kho bhikkhu
na jànàma yatthime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü:
pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti. Atthi kho bhikkhu
vasavattã nàma devaputto amhehi abhikkannataro ca paõitaro ca. So kho
etaü jàneyya yatthime cattàro mahàbhåtà aparisesà nirujjhanti,
seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.

81. Atha kho
so kevaóóha, bhikkhu yena vasavattã devaputto tenupasaïkami.
Upasaïkamitvà vasavattiü [PTS Page 220] [\q 220/] devaputtaü etadavoca:
kattha nu kho àvuso ime cattàro mahàbhåtà aparisesà nirujjhanti,
seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti?. Evaü vutte
kevaóóha vasavatti devaputto taü bhikkhuü etadavoca: ahampi kho bhikkhu
na jànàmi yatthime cattàro mahàbhåtà aparisesà nirujjhanti seyyathãdaü:
pañhavidhàtu àpodhàtu tejodhàtu vàyodhàtå’ti. Atthi kho bhikkhu
brahmakàyikà nàma devà amhehi abhikkannatarà ca paõitatarà ca. Te kho
etaü jàneyyuü yatthime cattàro mahàbhåtà aparisesà nirujjhanti,
seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti.

82. Atha kho
so kevaóóha, bhikkhu tathàråpaü samàdhiü samàpajji yathàsamàhite citte
bràhmayàniyo maggo pàtarahosi. Atha kho so kevaóóha bhikkhu yena
brahmakàyikà devà tenupasaïkami. Upasaïkamitvà brahmakàyike deve
etadavoca: kattha nu kho àvuso ime cattàro mahàbhåtà aparisesà
nirujjhanti, seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti?
Evaü vutte kevaóóha brahmakàyikà devà taü bhikkhuü etadavocuü: mahampi
kho bhikkhu na jànàma yatthime cattàro mahàbhåtà aparisesà nirujjhanti,
seyyathãdaü, pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti. Atthi kho
bhikkhu brahmà mahàbrahmà abhibhå anabhibhåto a¤¤adatthudaso vasavattã
issaro kattà nimmàtà seññho sajità1 vasã pità bhåtabhavyànaü amhehi
abhikkannataro ca paõitataro ca. So kho etaü jàneyya yatthime cattàro
mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu àpodhàtu
tejodhàtu vàyodhàtå’ti.

1. Sa¤jità, katthaci.

[BJT Page 534] [\x 534/]

83. “Kahaü
panàvuso etarahi so mahàbrahmà?”Ti. “Mayampi kho bhikkhu na jànàma
yattha và brahmà yena và brahmà yahiü và brahmà’ti. Api ca bhikkhu yathà
nimittà dissanti àloko sa¤jàyati obhàso pàtubhavati, brahmà
pàtubhavissati. Brahmuno hetaü pubbanimittaü pàtubhàvàya yadidaü àloko
sa¤jàyati obhàso pàtubhavatãti. Atha kho so kevaóóha mahàbrahmà na
cirasseva [PTS Page 221] [\q 221/] pàturahosi. Atha kho so kevaóóha
bhikkhu yena mahàbrahmà tenupasaïkami. Upasaïkamitvà taü mahàbrahmànaü
etadavoca: kattha nu kho àvuso ime cattàro mahàbhåtà aparisesà
nirujjhanti, seyyathãdaü: pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti?.
Evaü vutte kevaóóha so mahàbrahmà taü bhikkhuü etadavoca: ahamasmi
bhikkhu brahmà mahàbrahmà abhibhå anabhibhåto a¤¤adatthudaso vasavattã
issaro kattà nimmàtà seññho sajità vasã pità bhåtabhavyànanti.

84. Dutiyampi
kho so kevaóóha, bhikkhu taü mahàbrahmànaü etadavocana: na kho’haü taü
àvuso evaü pucchàmi: tvamasi brahmà mahàbrahmà abhibhå anabhibhåto
a¤¤adatthudaso vasavattã issaro kattà nimmàtà seññho sajità vasã pità
bhåtabhavyànanti? Eva¤ca kho ahaü taü àvuso pucchàmi: kattha nu kho
àvuso ime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü:
pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti?. Dutiyampi kho kevaóóha so
mahàbrahmà taü bhikkhuü etadavoca: ahamasmi bhikkhu brahmà mahàbrahmà
abhibhå anabhibhåto a¤¤adatthudaso vasavattã issaro kattà nimmàtà seññho
sajità vasã pità bhåtabhavyànanti.

85. Tatiyampi
kho so kevaóóha, bhikkhu taü mahàbrahmànaü etadavocana: na kho’haü taü
àvuso evaü pucchàmi: tvamasi brahmà mahàbrahmà abhibhå anabhibhåto
a¤¤adatthudaso vasavattã issaro kattà nimmàtà seññho sajità vasã pità
bhåtabhavyànanti? Eva¤ca kho ahaü taü àvuso pucchàmi: kattha nu kho
àvuso ime cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü:
pañhavãdhàtu àpodhàtu tejodhàtu vàyodhàtå’ti?.

[BJT Page 536] [\x 536/]

86. Atha kho
so kevaóóha mahàbrahmà taü bhikkhuü bàhàyaü gahetvà ekamantaü apanetvà
taü bhikkhuü [PTS Page 222] [\q 222/] etadavoca: ime kho maü bhikkhu
brahmakàyikà devà evaü jànanti: natthi ki¤ci brahmuno adiññhaü, natthi
ki¤ci brahmuno aviditaü, natthi ki¤ci brahmuno asacchikatanti. Tasmàhaü
tesaü sammukhà na byàkàsiü. Ahampi kho bhikkhu na jànàmi yatthime
cattàro mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavãdhàtu
àpodhàtu tejodhàtu vàyodhàtå’ti. Tasmàtiha bhikkhu tuyhevetaü dukkañaü
tuyhavetaü aparaddhaü yaü tvaü taü bhagavantaü atisitvà bahiddhà
pariyeññhiü àpajjasi imassa pa¤hassa veyyàkàraõàya. Gaccha tvaü bhikkhu
tameva bhagavantaü upasaïkamitvà imaü pa¤haü puccha. Yathà ca te bhagavà
byàkaroti tathà taü dhàreyyàsãti.

87. Atha kho
so kevaóóha, bhikkhu seyyathàpi nàma balavà puriso sammi¤jitaü và bàhaü
pasàreyya pasàritaü và bàhaü sammi¤jeyya evameva kho brahmaloke
annarahito mama purato pàturahosi. Atha kho kevaóóha, bhikkhu maü
abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho kevaóóha so bhikkhu
maü etadavoca: kattha nu kho bhante ime cattàro mahàbhåtà aparisesà
nirujjhanti seyyathãdaü: pañhavidhàtu àpodhàta tejodhàtu vàyodhàtå’ti?

88. Evaü vutte
ahaü kevaóóha taü bhikkhuü etadavoca: bhåtapubbaü bhikkhu sàmuddikà
vàõijà tãradassiü sakuõaü gahetvà nàvàya samuddaü ajjhogàhanti. Te
atãradassiniyà nàvàya tiradassiü sakuõaü mu¤canti. So gacchateva
puratthimaü disaü, gacchati dakkhiõaü disaü, gacchati pacchimaü disaü,
gacchati uttaraü disaü, gacchati uddhaü, gacchati anudisaü. Sace so
samantà tãraü passati, tathàgatako va1 hoti. Sace pana so samantà tãraü
na passati, tameva nàvaü paccàgacchati. Evameva kho tvaü bhikkhu yato
yàva [PTS Page 223] [\q 223/] brahmalokà pariyesamàno imassa pa¤hassa
veyyàkaraõaü nàjjhagà, atha mama¤¤eva santike paccàgato. Na kho eso
bhikkhu pa¤ho evaü pucchitabbo: “kattha nu kho bhante ime cattàro
mahàbhåtà aparisesà nirujjhanti, seyyathãdaü: pañhavidhàtu àpodhàtu
tejodhàtu vàyodhàtu’ti? Eva¤ca kho ese bhikkhu pa¤ho pucchitabbo:

1. Tathàpakkanto ca, syà.

[BJT Page 538] [\x 538/]

Kattha àpo ca pañhavã tejo vàyo na gàdhati.
Kattha dãgha¤ca rassa¤ca aõuü thålaü subhàsubhaü,

Katta nàma¤ca råpa¤ca asesaü uparujjhatãti.

Tatra veyyàkaraõaü bhavatã:

Vi¤¤àõaü anidassanaü anantaü sabbato pahaü
Ettha àpo ca pañhavã tejo vàyo na gàdhati

Ettha dãgha¤ca rassa¤ca aõuü thålaü subhàsubhaü

Ettha nàma¤ca råpa¤ca asesaü uparujjhati.

Vi¤¤àõassa nirodhena etthetaü uparujjhatãti.

Idamavoca bhagavà. Attamano kevaóóho gahapatiputto bhagavato bhàsitaü abhinandãti.

ENGLISH

Kevaóóhasuttaü niññhitaü ekàdasamaü.

INTRODUCTION
TO THE
KEVADDHA SUTTA

IN this Sutta we have the position taken up by the early
Buddhists, and no doubt by Gotama himself, as to the practice of the
wonders or miracles, in which there was then universal belief.

They were not, however, miracles in our Western sense. There was no
interference by an outside power with the laws of nature. It was
supposed that certain people, by reason of special (but quite natural)
powers, could accomplish certain special acts beyond the power of
ordinary men. These acts are eight in number: and as set forth in detail
(above, pp. 88, 89) remind us of some (not of all) the powers now
attributed to mediums. The belief is not Buddhist. It is pre-Buddhistic,
and common to all schools of thought in India.

As usual [1]
the Buddha is represented as not taking the trouble to doubt or dispute
the fact of the existence of such powers. He simply says that he
loathes the practice of them and that a greater and better wonder than
any or all of them; is education in the system of self-training which
culminates in Arahatship. There is no evidence of a similarly reasonable
view of this question of wonders having been put forward by any Indian
teacher before the Buddha.

It is very strange that Childers should have stated (Dict, P. 157) that `iddhã
is the peculiar attribute of the Arahats.’ He gives no authority for
the statement. Devadatta, who was the very reverse of an Arahat, was
noted for his power of iddhã. And of the many Arahats mentioned
in the books, only one or two, notably Moggallàna, were famed for this
acquirement. They could have it, of course; just as they could have any
craft or skill of the unconverted. But the eight powers referred to
above are called the pothujjanikàÞor puthujjanikà-ãddhã‘ [2] or àmisà-iddhã [3];
that is, [\q 273/] precisely not an attribute of the Arahats, or even
of men in the lower stages of the Path, but of the worldly, the
unconverted, a practice carried out for worldly gain.

We have the iddhã, the majestic movement, of animals [4] the iddhã, the glory and majesty and potency, of a king [5] Þthe iddhã, the prosperity and splendour, of a rich young man [6] Þthe iddhã, the craft and power, of a hunter [7] Þthe iddhã, in the technical sense just explained, of the unconverted wonder-worker. The iddhã of the Arahats, as such was the majesty and potency of their victory, of their emancipation [8].

In illustration of his position Gotama is represented to have told a
wonderful legend-how a Bhikshu, seeking the answer to a deep problem in
religion and philosophy, goes up and up, by the power of his iddhã,
from world to world, appealing to the gods. In each heaven, as he
mounts ever higher, the gods confess their ignorance, and send him on to
the gods above, more potent and more glorious than they. And so he
comes at last to the great god of gods, the Mahà Brahmà himself, only to
be taken discreetly aside, and told in confidence, so that the gods may
not hear it, that he too, the Mahà Brahmà, does not know the answer!

All the details of the story are worked out with persistent humour,
characteristic of such legends in the Buddhist books, in order to bring
out the two lessons-in the first place how, in all such matters, to
trust to the gods is to lean on a broken reed; and secondly, how
perfectly useless is the power of such iddhã, which, even at its best, can give no better help than that to one in earnest about higher things.

The problem put is of great interest; and goes to the very core of the Buddhist Welt-anschaång, of Buddhist philosophy. The world, as we know it, is within each of us.

`Verily, I declare to you, my friend,
that within this very body, mortal as it is and only a fathom high, but
conscious and endowed with mind [9], is, the world, and the waxing thereof, and the waning thereof, and the way that leads to the passing away thereof.’ [10]

On this Dr. Karl, Neumann, whose illustrations of Buddhist [\q 274/]
texts from passages in Western literature, old and new, are so happy,
appropriately compares Schopenhauer’s saying (W. W. V. I, 538), `One can
also say that Kant’s teaching leads to the view that the beginning and
end of the world are not to be sought without, but within, us.’

The problem, as put by the Bhikshu to the gods, is: `Where do the
elements pass away?’ The Buddha, in giving his solution, first says that
that is not the right way to put the question. It ought to be: `Where
do the elements find no foothold; where does that union of qualities
that make a person (nàma and råpa) pass away?’

The alteration is suggestive. The person should be introduced; a
thinking being. We only know of the elements and their derivatives, as
reflected in, constructed by, human intelligence. To the question, as
thus altered, the answer is: `They find no foothold in the mind of the
Arahat, and when intellection (with special reference to the
representative faculty) ceases, then they, and the person with them,
cease.’

So in the Bàhiya story (Ud. I, 10) we are told:

`There, where earth, water, fire, and wind no footing find,
There are the nights not bright, nor suns resplendent,
No moon shines there, there is no darkness seen.
And then, when he, the Arahat hath, in his wisdom, seen;
From well and ill, from form and formless, is he freed!’

This is a striking, and in all probability intentional, contrast to
the Upanishad passages where the same kind of language is used of the
Great Soul, the corollary of the human soul. It is one of many instances
(as has been pointed out by Father Dahlmann) where the same
expressions, used in the Piñakas of the Arahat, are used in the older or
later priestly speculation of God.

We have another reference to the view
that the Four Elements find no foothold in the Arahat at Saüyutta I, 15
And we see what is meant by this from verse 1111 in the Sutta Nipàta:
`To him who harbours no delight in feelings that arise, either from
within or without, cognition (vi¤¤àõa) tends to wane.’ That is,
of course, not that his mental activity grows lessÞthe mental alertness
of the Arahat is laid stress upon throughout the books. The picture
drawn of the Arahat par excellence, the Buddha himself, is a standing
example of what the early Buddhists considered a man to be in whom the vi¤¤àõa
had waned. Whatever else it is, it is the very reverse of a man
intellectually asleep, unconscious of what is said to him dull to ideas.
But it is the picture of [\q 275/] a man to whom the Four Elements, and
all that follows from them, material things, and the ways in which they
affect him, have ceased to have the paramount importance they have to
the thoughtless [11].

---

[\q 276/]
[English Introduction]

XI. KEVADDHA SUTTA
[THE, THREE WONDERS, AND THE GODS]

[211] 1. Thus have I heard. The Exalted One was once staying at Nàlandà in the Pàvàrika’s mango grove [12]. Now Kevaddha [13],
a young householder, came where the Exalted One was, and bowed down in
salutation to him, and took a seat on one side. And, so seated, he said
to the Exalted One:

`This Nàlandà, of ours, Sir, is influential and prosperous, full of
folk, crowded with people devoted to the Exalted One. It were well if
the Exalted One were to give command to some brother to perform, by
power surpassing that of ordinary men, a mystic wonder. Thus would this
Nàlandà of ours become even so much the more devoted to the Exalted
One.’

On his speaking thus the Exalted One said to him:

`But, Kevaddha, it is not thus that I am wont to give instruction to
the brethren: ßCome now, my brethren; perform ye a mystic wonder, by
power surpassing that of ordinary men, for the lay folk clad in their
garments of white!û

2. And a second time Kevaddha made the same request to the Exalted One, and received a second ñime the same reply.

[\q 277/] [212] 3. And a third time Kevaddha, the young householder, addressed the Exalted One, and said:

`I would fain do no injury to the Exalted One. I only say that this
Nàlandà, of ours is influential and prosperous, full of folk, crowded
with people devoted to the Exalted One. It were well if the Exalted One
were to give command to some brother to perform, by power surpassing
that of ordinary men, a mystic wonder. Thus would this Nàlandà of ours
become even so much the more devoted to the Exalted One.’

`There are three sorts of wonders,
Kevaddha, which I, having myself understood and realised them, have made
known to others. And what are the three? The mystic wonder, the wonder
of manifestation, and the wonder of education.’ [14]

4. `And what, Kevaddha, is the mystic wonder?

`In this case, Kevaddha, suppose that a brother enjoys the
possession, in various ways, of mystic power-from being one he becomes
multiform, from being multiform he becomes one: from being visible he
becomes invisible: he passes without hindrance to the further side of a
wall or a battlement or a mountain, as if through air: he penetrates up
and down through solid ground, as if through water: he walks on water
without dividing it, as if on solid ground: he travels cross-legged
through the sky, like the birds on wing: he touches and feels with the
hand even the Moon and the Sun, beings of mystic power and potency
though they be: he reaches, even in the body, up to the heaven of
Brahmà. And some believer, of trusting heart, should behold him doing
so.

[213) 5. `Then that believer should announce the fact to an
unbeliever, saying: ßWonderful, Sir, and marvellous is the mystic power
and potency of that recluse. For verily I saw him indulging himself, in
various ways, in mystic power: from being one becoming multiform
(&c., as before, down to) reaching, even in the body, up to the
heaven of Brahmà!û.’

[\q 278/] `Then that unbeliever should
say to him: ßWell, Sir! there is a certain charm called the Gandhàra
Charm. It is by the efficacy thereof that he performs all this.û [15]

`Now what think you, Kevaddha? Might not the unbeliever so say?’

`Yes, Sir; he might.’

`Well, Kevaddha! It is because I perceive danger in the practice of
mystic wonders, that I loathe, and abhor, and am ashamed thereof.

6. `And what, Kevaddha, is the wonder of manifestation?

`Suppose, in this case, Kevaddha, that
a brother can make manifest the heart and the feelings, the reasonings
and the thoughts, of other beings, of other individuals, saying: ßSo and
so is in your mind. You are thinking of such and such a matter. Thus
and thus are your emotions.û And some believer, of trusting heart,
should see him doing so [16].

[214] 7. `Then that believer should announce the fact to an
unbeliever, saying: ßWonderful, Sir, and marvellous is the mystic power
and potency of that recluse. For verily I saw him making manifest the
heart and the feelings, the reasonings and the thoughts, of other
beings, of other individuals, saying: ßSo and so is in your mind. You
are thinking of such and such a matter. Thus and thus are your
emotions.û

`Then that unbeliever should say to him: ßWell, Sir! there is a charm called the Jewel Charm [17]. It is by the efficacy thereof that he performs all this.û

[\q 279/] `Now what think you, Kevaddha? Might not the unbeliever so say?

`Yes, Sir; he might.’

`Well, Kevaddha! It is because I perceive danger in the practice’ of
the wonder of manifestation, that I loathe, and abhor, and am ashamed
thereof.

8. `And what, Kevaddha, is the wonder of education?

`Suppose, Kevaddha, that a brother teaches thus:

`ßReason in this way, do not reason in that way. Consider thus, and
not thus. Get rid of this disposition, train yourself, and remain, in
that.û This, Kevaddha, is what is called ßThe wonder of education.û

`And further, Kevaddha, suppose that a Tathàgata is born into the world, &c.’

[The text repeats the Sàma¤¤a-phala Suttanta,?? 40 to 84, and? 97, that is to say:

1. The preaching of the Buddha.

2. The awakening of a hearer, and his renunciation of the world.

3. His self-training in act, word, and speech.

4. The minor details of mere morality (summarised above at P. 58) which he observes.

5. The absence of fear, confidence of heart thence arising.

6. The way in which he learns to guard the doors of his senses.

7. The constant self-possession he thus gains.

8. The power of being content with little, of simplicity of life.

9. The emancipation of the heart from the Five
Hindrances-covetousness, ill-temper, sloth of body and mind, excitement
and worry, and perplexity.

10. The resulting joy and peace that he gains.

11. The training in the Four Raptures.

[\q 280/] 12. The insight arising from the knowledge of the nature of
the body, and its impermanence, and of the fact that consciousness is
bound up with it.

13, The realisation of the Four Truths, the destruction of the
Intoxicants, and the final assurance of the emancipation of Arahatship.

The refrain throughout is: `This, Kevaddha, is what is called the wonder of education.’]

[215] 67. So these, Kevaddha, are the three wonders I have understood and realised myself, and made known to others.

[18]
Once upon a time, Kevaddha, there occurred to a certain brother in this
very company of the brethren, a doubt on the following point: ßWhere
now do these four great elements-earth, water, fire, and wind-pass away,
leaving no trace behind?” So that brother, Kevaddha, worked himself up
into such a state of ecstasy that the way leading. to the world of the
Gods became clear to his ecstatic vision.

68. Then that brother, Kevaddha, went up to the realm of the Four
Great Kings; and said to the gods thereof: ßWhere, any friends, do the
four great elements-earth, water, fire, and wind-cease, leaving no trace
behind?

`And when he had thus spoken the gods in the heaven of the Four Great
Kings said to him: ßWe, brother, do not know that. But there are the
Four Great Kings, more potent and more glorious than we. They will know
it.û

[216-219] 69-79. `Then that brother,
Kevaddha, went to the Four Great Kings, [and put the same question, and
was sent on, by a similar reply, to the Thirty-three, who sent him on to
their king, Sakka; who sent him on to the Yàma gods, who sent him on to
their king, Suyàma; who sent him on to the Tusita gods, who sent him on
to their king, Santusita; who sent him on [\q 281/] to the Nimmàna-rati
gods, who sent him on to their king, Sunimmita; who sent him on to the
Para-nimmita Vasavatti gods, who sent him on to their king, Vasavatti;
who sent him on to the gods of the Brahmàworld [19].]

[220] 80. `Then that brother, Kevaddha, became so absorbed by
self-concentration that the way to the Brahmà-world became clear to his
mind thus pacified. And he drew near to the gods of the retinue of
Brahmà, and said: ßWhere, my friends, do the four great elements-earth,
water, fire, and wind-cease, leaving no trace behind? “

`And when he had thus spoken the gods
of the retinue of Brahmà replied: ßWe, brother, do not know that. But
there is Brahmà, the Great Brahmà, the Supreme One, the Mighty One, the
All-seeing One, the Ruler, the Lord of all, the Controller, the Creator,
the Chief of all, appointing to each his place, the Ancient of days,
the Father of all that are and are to be [20] He is more potent and more glorious than we. He will know it.û

Where then is that Great Brahmà now?

We, brother, know not where Brahmà is, nor why Brahmà is, nor whence.
But, brother, when the signs of his coming appear, when the light
ariseth, and the glory shineth, then will He be manifest. For that is
the portent of the manifestation of Brahmà when the light ariseth, and
the glory shineth.û

[221] 81. `And it was not long, Kevaddha, before that Great Brahmà
became manifest. And that brother drew near to him, and said: ßWhere, my
friend, do the four great elements-earth, water, fire, and wind-cease,
leaving no trace behind?”‘

And when he had thus spoken that Great Brahmà said to him:

“I, brother, am `the Great Brahmà, the Supreme, the Mighty, the
All-seeing, the Ruler, the [\q 282/] Lord of all, the Controller, the
Creator, the Chief of all, appointing to each his place, the Ancient of
days, the Father of all that are and are to be ! “

82. `Then that brother answered Brahmà, and said: I did not ask you,
friend, as to whether you were indeed all that you now say. But I ask
you where the four great elements-earth, water, fire, and wind cease,
leaving no trace behind? “

83. `Then again, Kevaddha, Brahmà gave the same reply. And that brother, yet a third time, put to Brahmà his question as before.

`Then, Kevaddha, the Great Brahmà took that brother by the arm and led him aside, and said:

[222] “‘ These gods, the retinue of
Brahmà, hold me, brother, to be such that there is nothing I cannot see,
nothing I have not understood, nothing I have not realised. Therefore I
gave no answer in their presence. I do not know, brother, where those
four great elements-earth, water, fire, and wind-cease, leaving no trace
behind. Therefore you, brother, have done wrong, have acted ill, in
that, ignoring [21]
the Exalted One, you have undertaken this long search, among others,
for an answer to this question. Go you now, return to the Exalted One,
ask him the question, and accept the answer according as he shall make
reply.û

84. `Then, Kevaddha, that Bhikkhu, as quickly as one could stretch
forth his bended arm, or draw it in when stretched forth, vanished from
the Brahmà world, and appeared before me. And he bowed in salutation to
me, and took his seat on one side; and, so seated, he said to me: ßWhere
is it, Sir, that these four great elements-earth, water, fire, and
wind-cease, leaving no trace behind? “

85. `And when he had thus spoken, Kevaddha, I answered him thus Long,
long ago, brother, [\q 283/] sea-faring traders were wont, when they
were setting sail on an ocean voyage, to take with them a land-sighting
bird. And when the ship got out of sight of the shore they would let the
land-sighting bird free. Such a bird would fly to the East, and to the
South and to the West, and to the North, to the zenith, and to the
intermediate points of the compass. And if anywhere on the horizon it
caught sight of land, thither would it fly. But if no land, all around
about, were visible, it would come back even to the ship. Just so,
brother, do you, having sought an answer to this question, and sought it
in vain, even up to the Brahmà-world, come back therefore to me. [223]
Now the question, brother, should not be put as you have put it. Instead
of asking where the four great elements, cease, leaving no trace
behind, you should have asked:

ßWhere do earth, water, fire, and wind,
And long and short, and fine and coarse,
Pure and impure, no footing find?
Where is it that both name and form [22]
Die out, leaving no trace behind?û

`On that the answer is:

ßThe intellect of Arahatship, the invisible, the endless, accessible from every side [23]
[\q 284/] `Where is it that earth, water, fire, and wind,
And long and short, and fine and coarse,
Pure and impure, no footing find.
Where is it that both name and form
Die out, leaving, no trace behind.
When intellection ceases they all also cease.’

Thus spake the Exalted One. And Kevaddha, the young householder, pleased at heart, rejoiced at the spoken word.

Here ends the Kevaddha Suttanta.

---

[1] See for other instances above, p. 206.

[2] Vin. II, 183; Jàt. I, 360

[3] A. I, 93.

[4] Dhp. 175

[5] Above, p. 88, and Jàt. III, 454.

[6] A. I, 145.

[7] M. I, 152.

[8] That is, in the Piñakas. In some passages of the fifth century A. D. it seems to be implied that, in certain cases, iddhã was then considered to be a consequence of the Arahatta.

[9] Samanake, perhaps `with the representative faculty.’ Compare savi¤¤àõake kàye (A. I, 132). Morris here has, wrongly, samaõaka.

[10] Aïguttara II, 48 Þ Saüyutta I, 62.

[11] On vi¤¤àõssa nirodho, see further Ud. VIII, 9; S. III, 54-58; A. II, 45; and compare Asl. 350; A. IV, 39 and above, P. 87.

[12] Afterwards the site of the famous Buddhist University.

[13]
The MSS. differ as to the spelling of this name. It is improbable that a
wealthy and distinguished man, of high social position, should have
been called Kevañña, `fisherman.’ However, Dr. Neumann, who has
translated this Suttanta in his `Buddhist is the Anthropologie,’ pp.
62-100, has adopted this form; and it may turn out to be the better of
the two.

[14] These are explained at length in the Saügàrava Sutta, A. I, 168-173.

[15]
The Gandhàra Charm is mentioned at Jàt. IV, 498, 499, as a well-known
charm for the single purpose only of making oneself invisible.

[16]
The Saügàrava Sutta (loc. cit.) tells us how-either by omens, or by
interpreting exterior sounds, or by hearing the actual sound of the
man’s mental operations, or by knowing, in his own heart, the heart of
the other.

[17] Identified here, by Buddhaghosa, with the cintàmaõã vijjà,
which, according to Jàt. III, 504, is only for following up trails.
Compare Sum. 265, 267, 271. It is most probable that the Jàtaka is right
in both cases as to the

[18] From here to the end has been translated by the late Henry C. Warren in his `Buddhism in Translations,’ pp. 308 foll.

[19] The question and answer in Section 68 is repeated, in the text, in each case.

[20] So also above, P. 31.

[21] Atisitvà. The Siamese edition has abhisiüsitvà. On atisitvà see Morris in the J. P. T. S., 1886, and Fausb”ll at S. N. II, 366

[22] Nàma¤ ca råpa¤ ca;
that is, the mental and the physical. Dr. Neumann puts this into
nineteenth-century language by translation- `subject and object.’ And
however un-Buddhistic the phrase may be-for no Buddhist would use an
expression apparently implying a unity in the subject-it really, if by
subject be understood an ever-changing group of impermanent faculties or
qualities, comes very near to the Buddhist meaning.

[23] Pahaü. Buddhaghosa takes this in the sense of tittha;
that is, ghat, flight of steps or shelving beach from which to step
down into water. James d’Alwis, who usually gives the view of Bañuwan
Tuóawa, took it as = pabhaü, shiningÞwhich Buddhaghosa, who gives
it as an alternative explanation, had rejected ( `Buddhist Nirvàõa,’ P.
39). Dr. Neumann, the only European writer who has discussed the point,
thinks it is put by the poet, üetri causà for pajahaü,
`rejecting.’ But an English poet, if he wanted to save a syllable, would
scarcely write `recting for rejecting.’ And the Pàli poet, had he
wished to give that meaning, could easily have found other means. He
need have gone no further afield than adopting simply jahaü. That vi¤¤àõa, when qualified by such adjectives as those here used, can be meant for the vi¤¤àna of a man who has attained to Nirvàõa, could be supported by other passages from the Piñakas.

Digha Nikaya 11

Kevatta (Kevaddha) Sutta

To Kevatta

For free distribution only, as a gift of Dhamma

---

I have heard that on one occasion the Blessed One was staying at Nalanda in Pavarika’s mango grove. Then Kevatta the householder
approached the Blessed One and, on arrival, having bowed down, sat to
one side. As he was sitting there he said to the Blessed One: “Venerable
sir, this Nalanda is powerful, both prosperous and populous, filled
with people who have faith in the Blessed One. It would be good if the
Blessed One were to direct a monk to display a miracle of psychic power
from his superior human state so that Nalanda would to an even greater
extent have faith in the Blessed One.”

When this was said, the Blessed One said to
Kevatta the householder, “Kevatta, I don’t teach the monks in this way:
‘Come, monks, display a miracle of psychic power to the lay people clad
in white.’”

A second time… A third time, Kevatta the householder said to the
Blessed One: “I won’t argue with the Blessed One, but I tell you:
Venerable sir, this Nalanda is powerful, both prosperous and populous,
filled with people who have faith in the Blessed One. It would be good
if the Blessed One were to direct a monk to display a miracle of psychic
power from his superior human state so that Nalanda would to an even
greater extent have faith in the Blessed One.”

A third time, the Blessed One said to Kevatta the householder,
“Kevatta, I don’t teach the monks in this way: ‘Come, monks, display a
miracle of psychic power to the lay people clad in white.’

“Kevatta, there are these three miracles
that I have declared, having directly known and realized them for
myself. Which three? The miracle of psychic power, the miracle of
telepathy, and the miracle of instruction.

(The Miracle of Psychic Power)

“And what is the miracle of psychic power? There is the case where a
monk wields manifold psychic powers. Having been one he becomes many;
having been many he becomes one. He appears. He vanishes. He goes
unimpeded through walls, ramparts, and mountains as if through space. He
dives in and out of the earth as if it were water. He walks on water
without sinking as if it were dry land. Sitting cross-legged he flies
through the air like a winged bird. With his hand he touches and strokes
even the sun and moon, so mighty and powerful. He exercises influence
with his body even as far as the Brahma worlds.

“Then someone who has faith and conviction in him sees him wielding
manifold psychic powers… exercising influence with his body even as
far as the Brahma worlds. He reports this to someone who has no faith
and no conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding,
how great the power, how great the prowess of this contemplative. Just
now I saw him wielding manifold psychic powers… exercising influence
with his body even as far as the Brahma worlds.’

Then the person without faith, without conviction, would say to the
person with faith and with conviction: ‘Sir, there is a charm called the
Gandhari charm by which the monk wielded manifold psychic powers…
exercising influence with his body even as far as the Brahma worlds.’
What do you think, Kevatta — isn’t that what the man without faith,
without conviction, would say to the man with faith and with
conviction?”

“Yes, venerable sir, that’s just what he would say.”

“Seeing this drawback to the miracle of psychic power, Kevatta, I
feel horrified, humiliated, and disgusted with the miracle of psychic
power.

(The Miracle of Telepathy)

“And what is the miracle of telepathy? There is the case where a monk
reads the minds, the mental events, the thoughts, the ponderings of
other beings, other individuals, [saying,] ‘Such is your thinking, here
is where your thinking is, thus is your mind.’

“Then someone who has faith and conviction in him sees him reading
the minds… of other beings… He reports this to someone who has no
faith and no conviction, telling him, ‘Isn’t it awesome. Isn’t it
astounding, how great the power, how great the prowess of this
contemplative. Just now I saw him reading the minds… of other
beings…’

“Then the person without faith, without conviction, would say to the
person with faith and with conviction: ‘Sir, there is a charm called the
Manika charm by which the monk read the minds… of other beings…’
What do you think, Kevatta — isn’t that what the man without faith,
without conviction, would say to the man with faith and with
conviction?”

“Yes, venerable sir, that’s just what he would say.”

“Seeing this drawback to the miracle of telepathy, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of telepathy.

(The Miracle of Instruction)

“And what is the miracle of instruction? There is the case where a
monk gives instruction in this way: ‘Direct your thought in this way,
don’t direct it in that. Attend to things in this way, don’t attend to
them in that. Let go of this, enter and remain in that.’ This, Kevatta,
is called the miracle of instruction.

“Furthermore, there is the case where a Tathagata appears in the
world, worthy and rightly self-awakened. He teaches the Dhamma admirable
in its beginning, admirable in its middle, admirable in its end. He
proclaims the holy life both in its particulars and in its essence,
entirely perfect, surpassingly pure.

“A householder or householder’s son, hearing the Dhamma, gains
conviction in the Tathagata and reflects: ‘Household life is confining, a
dusty path. The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure, like a polished shell.
What if I were to shave off my hair and beard, put on the ochre robes,
and go forth from the household life into homelessness?’

“So after some time he abandons his mass of wealth, large or small;
leaves his circle of relatives, large or small; shaves off his hair and
beard, puts on the ochre robes, and goes forth from the household life
into homelessness.

“When he has thus gone forth, he lives restrained by the rules of the
monastic code, seeing danger in the slightest faults. Consummate in his
virtue, he guards the doors of his senses, is possessed of mindfulness
and alertness, and is content.

(The Lesser Section on Virtue)

“And how is a monk consummate in virtue? Abandoning the taking of
life, he abstains from the taking of life. He dwells with his rod laid
down, his knife laid down, scrupulous, merciful, compassionate for the
welfare of all living beings. This is part of his virtue.

“Abandoning the taking of what is not given, he abstains from taking
what is not given. He takes only what is given, accepts only what is
given, lives not by stealth but by means of a self that has become pure.
This, too, is part of his virtue.

“Abandoning uncelibacy, he lives a celibate life, aloof, refraining
from the sexual act that is the villager’s way. This, too, is part of
his virtue.

“Abandoning false speech, he abstains from false speech. He speaks
the truth, holds to the truth, is firm, reliable, no deceiver of the
world. This, too, is part of his virtue.

“Abandoning divisive speech he abstains from divisive speech. What he
has heard here he does not tell there to break those people apart from
these people here. What he has heard there he does not tell here to
break these people apart from those people there. Thus reconciling those
who have broken apart or cementing those who are united, he loves
concord, delights in concord, enjoys concord, speaks things that create
concord. This, too, is part of his virtue.

“Abandoning abusive speech, he abstains from abusive speech. He
speaks words that are soothing to the ear, that are affectionate, that
go to the heart, that are polite, appealing and pleasing to people at
large. This, too, is part of his virtue.

“Abandoning idle chatter, he abstains from idle chatter. He speaks in
season, speaks what is factual, what is in accordance with the goal,
the Dhamma, and the Vinaya. He speaks words worth treasuring,
seasonable, reasonable, circumscribed, connected with the goal. This,
too, is part of his virtue.

“He abstains from damaging seed and plant life.

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.

“He abstains from dancing, singing, instrumental music, and from watching shows.

“He abstains from wearing garlands and from beautifying himself with scents and cosmetics.

“He abstains from high and luxurious beds and seats.

“He abstains from accepting gold and money.

“He abstains from accepting uncooked grain… raw meat… women and
girls… male and female slaves… goats and sheep… fowl and pigs…
elephants, cattle, steeds, and mares… fields and property.

“He abstains from running messages… from buying and selling… from
dealing with false scales, false metals, and false measures… from
bribery, deception, and fraud.

“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

“This, too, is part of his virtue.

(The Intermediate Section on Virtue)

“Whereas some priests and contemplatives, living off food given in
faith, are addicted to damaging seed and plant life such as these —
plants propagated from roots, stems, joints, buddings, and seeds — he
abstains from damaging seed and plant life such as these. This, too, is
part of his virtue.

“Whereas some priests and contemplatives, living off food given in
faith, are addicted to consuming stored-up goods such as these —
stored-up food, stored-up drinks, stored-up clothing, stored-up
vehicles, stored-up bedding, stored-up scents, and stored-up meat — he
abstains from consuming stored-up goods such as these. This, too, is
part of his virtue.

“Whereas some priests and contemplatives, living
off food given in faith, are addicted to watching shows such as these –
dancing, singing, instrumental music, plays, ballad recitations,
hand-clapping, cymbals and drums, painted scenes, acrobatic and
conjuring tricks, elephant fights, horse fights, buffalo fights, bull
fights, goat fights, ram fights, cock fights, quail fights; fighting
with staves, boxing, wrestling, war-games, roll calls, battle arrays,
and regimental reviews — he abstains from watching shows such as these.
This, too, is part of his virtue.

“Whereas some priests and contemplatives, living off food given in
faith, are addicted to heedless and idle games such as these —
eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins,
dice, stick games, hand-pictures, ball-games, blowing through toy
pipes, playing with toy plows, turning somersaults, playing with toy
windmills, toy measures, toy chariots, toy bows, guessing letters drawn
in the air, guessing thoughts, mimicking deformities — he abstains from
heedless and idle games such as these. This, too, is part of his
virtue.

“Whereas some priests and contemplatives, living
off food given in faith, are addicted to high and luxurious furnishings
such as these — over-sized couches, couches adorned with carved
animals, long-haired coverlets, multi-colored patchwork coverlets, white
woolen coverlets, woolen coverlets embroidered with flowers or animal
figures, stuffed quilts, coverlets with fringe, silk coverlets
embroidered with gems; large woolen carpets; elephant, horse, and
chariot rugs, antelope-hide rugs, deer-hide rugs; couches with awnings,
couches with red cushions for the head and feet — he abstains from
using high and luxurious furnishings such as these. This, too, is part
of his virtue.

“Whereas some priests and contemplatives, living
off food given in faith, are addicted to scents, cosmetics, and means
of beautification such as these — rubbing powders into the body,
massaging with oils, bathing in perfumed water, kneading the limbs,
using mirrors, ointments, garlands, scents, creams, face-powders,
mascara, bracelets, head-bands, decorated walking sticks, ornamented
water-bottles, swords, fancy sunshades, decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white robes — he abstains from
using scents, cosmetics, and means of beautification such as these.
This, too, is part of his virtue.

“Whereas some priests and contemplatives, living
off food given in faith, are addicted to talking about lowly topics
such as these — talking about kings, robbers, ministers of state;
armies, alarms, and battles; food and drink; clothing, furniture,
garlands, and scents; relatives; vehicles; villages, towns, cities, the
countryside; women and heroes; the gossip of the street and the well;
tales of the dead; tales of diversity [philosophical discussions of the
past and future], the creation of the world and of the sea, and talk of
whether things exist or not — he abstains from talking about lowly
topics such as these. This, too, is part of his virtue.

“Whereas some priests and contemplatives, living off food given in faith, are addicted to debates such as these — ‘You understand this doctrine and discipline? I’m
the one who understands this doctrine and discipline. How could you
understand this doctrine and discipline? You’re practicing wrongly. I’m
practicing rightly. I’m being consistent. You’re not. What should be
said first you said last. What should be said last you said first. What
you took so long to think out has been refuted. Your doctrine has been
overthrown. You’re defeated. Go and try to salvage your doctrine;
extricate yourself if you can!’ — he abstains from debates such as
these. This, too, is part of his virtue.

“Whereas some priests and contemplatives, living off food given in
faith, are addicted to running messages and errands for people such as
these — kings, ministers of state, noble warriors, priests,
householders, or youths [who say], ‘Go here, go there, take this there,
fetch that here’ — he abstains from running messages and errands for
people such as these. This, too, is part of his virtue.

“Whereas some priests and contemplatives, living off food given in
faith, engage in scheming, persuading, hinting, belittling, and pursuing
gain with gain, he abstains from forms of scheming and persuading
[improper ways of trying to gain material support from donors] such as
these. This, too, is part of his virtue.

(The Great Section on Virtue)

“Whereas some priests and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as:

reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals —

he abstains from wrong livelihood, from lowly arts such as these.

“Whereas some priests and contemplatives, living off food given in
faith, maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows, goats, rams, fowl,
quails, lizards, long-eared rodents, tortoises, and other animals — he
abstains from wrong livelihood, from lowly arts such as these.

“Whereas some priests and contemplatives, living off food given in
faith, maintain themselves by wrong livelihood, by such lowly arts as
forecasting:

the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat —

he abstains from wrong livelihood, from lowly arts such as these.

“Whereas some priests and contemplatives, living off food given in
faith, maintain themselves by wrong livelihood, by such lowly arts as
forecasting:

there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such will be the result of the lunar eclipse… the rising, setting, darkening, brightening of the sun, moon, and asterisms —

he abstains from wrong livelihood, from lowly arts such as these.

“Whereas some priests and contemplatives, living off food given in
faith, maintain themselves by wrong livelihood, by such lowly arts as
forecasting:

there will be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or they earn their living by counting, accounting, calculation, composing poetry, or teaching hedonistic arts and doctrines —

he abstains from wrong livelihood, from lowly arts such as these.

“Whereas some priests and contemplatives, living off food given in
faith, maintain themselves by wrong livelihood, by such lowly arts as:

calculating auspicious dates for marriages, betrothals,
divorces; for collecting debts or making investments and loans; for
being attractive or unattractive; curing women who have undergone
miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing forth flames from the mouth, invoking the goddess of luck —

he abstains from wrong livelihood, from lowly arts such as these.

“Whereas some priests and contemplatives, living off food given in
faith, maintain themselves by wrong livelihood, by such lowly arts as:

promising gifts to deities in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing ear-oil, eye-drops, oil for treatment through the nose,
collyrium, and counter-medicines; curing cataracts, practicing surgery,
practicing as a children’s doctor, administering medicines and
treatments to cure their after-effects —

he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.

“A monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Just as
a head-anointed noble warrior king who has defeated his enemies sees no
danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue. Endowed with this noble aggregate of virtue, he is inwardly
sensitive to the pleasure of being blameless. This is how a monk is
consummate in virtue.

(Sense Restraint)

“And how does a monk guard the doors of his senses? On seeing a form
with the eye, he does not grasp at any theme or details by which — if
he were to dwell without restraint over the faculty of the eye — evil,
unskillful qualities such as greed or distress might assail him. On
hearing a sound with the ear… On smelling an odor with the nose… One
tasting a flavor with the tongue… On touching a tactile sensation
with the body… On cognizing an idea with the intellect, he does not
grasp at any theme or details by which — if he were to dwell without
restraint over the faculty of the intellect — evil, unskillful
qualities such as greed or distress might assail him. Endowed with this
noble restraint over the sense faculties, he is inwardly sensitive to
the pleasure of being blameless. This is how a monk guards the doors of
his senses.

(Mindfulness & Alertness)

“And how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying
his outer cloak, his upper robe, and his bowl… when eating, drinking,
chewing, and tasting… when urinating and defecating… when walking,
standing, sitting, falling asleep, waking up, talking, and remaining
silent, he acts with alertness. This is how a monk is possessed of
mindfulness and alertness.

(Contentedness)

“And how is a monk content? Just as a bird,
wherever it goes, flies with its wings as its only burden; so too is he
content with a set of robes to provide for his body and almsfood to
provide for his hunger. Wherever he goes, he takes only his barest
necessities along. This is how a monk is content.

(Abandoning the Hindrances)

“Endowed with this noble aggregate of virtue, this noble restraint
over the sense faculties, this noble mindfulness and alertness, and this
noble contentment, he seeks out a secluded dwelling: a forest, the
shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a
jungle grove, the open air, a heap of straw. After his meal, returning
from his alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.

“Abandoning covetousness with regard to the world, he dwells with an
awareness devoid of covetousness. He cleanses his mind of covetousness.
Abandoning ill will and anger, he dwells with an awareness devoid of ill
will, sympathetic with the welfare of all living beings. He cleanses
his mind of ill will and anger. Abandoning sloth and torpor, he dwells
with an awareness devoid of sloth and torpor, mindful, alert, percipient
of light. He cleanses his mind of covetousness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety. Abandoning uncertainty,
he dwells having crossed over uncertainty, with no perplexity with
regard to skillful mental qualities. He cleanses his mind of
uncertainty.

“Suppose that a man, taking a loan, invests it in
his business affairs. His business affairs succeed. He repays his old
debts and there is extra left over for maintaining his wife. The thought
would occur to him, ‘Before, taking a loan, I invested it in my
business affairs. Now my business affairs have succeeded. I have repaid
my old debts and there is extra left over for maintaining my wife.’
Because of that he would experience joy and happiness.

“Now suppose that a man falls sick — in pain and
seriously ill. He does not enjoy his meals, and there is no strength in
his body. As time passes, he eventually recovers from that sickness. He
enjoys his meals and there is strength in his body. The thought would
occur to him, ‘Before, I was sick… Now I am recovered from that
sickness. I enjoy my meals and there is strength in my body.’ Because of
that he would experience joy and happiness.

“Now suppose that a man is bound in prison. As
time passes, he eventually is released from that bondage, safe and
sound, with no loss of property. The thought would occur to him,
‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“Now suppose that a man is a slave, subject to
others, not subject to himself, unable to go where he likes. As time
passes, he eventually is released from that slavery, subject to himself,
not subject to others, freed, able to go where he likes. The thought
would occur to him, ‘Before, I was a slave… Now I am released from
that slavery, subject to myself, not subject to others, freed, able to
go where I like.’ Because of that he would experience joy and happiness.

“Now suppose that a man, carrying money and goods,
is traveling by a road through desolate country. As time passes, he
eventually emerges from that desolate country, safe and sound, with no
loss of property. The thought would occur to him, ‘Before, carrying
money and goods, I was traveling by a road through desolate country. Now
I have emerged from that desolate country, safe and sound, with no loss
of my property.’ Because of that he would experience joy and happiness.

“In the same way, when these five hindrances are not abandoned in
himself, the monk regards it as a debt, a sickness, a prison, slavery, a
road through desolate country. But when these five hindrances are
abandoned in himself, he regards it as unindebtedness, good health,
release from prison, freedom, a place of security. Seeing that they have
been abandoned within him, he becomes glad. Glad, he becomes
enraptured. Enraptured, his body grows tranquil. His body tranquil, he
is sensitive to pleasure. Feeling pleasure, his mind becomes
concentrated.

(The Four Jhanas)

“Quite withdrawn from sensual pleasures, withdrawn from unskillful
mental qualities, he enters and remains in the first jhana: rapture and
pleasure born from withdrawal, accompanied by directed thought and
evaluation. He permeates and pervades, suffuses and fills this very body
with the rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip; even so, the monk permeates…
this very body with the rapture and pleasure born of withdrawal. There
is nothing of his entire body unpervaded by rapture and pleasure born
from withdrawal.

“This, too, is called the miracle of instruction.

“Furthermore, with the stilling of directed thought and evaluation,
he enters and remains in the second jhana: rapture and pleasure born of
composure, one-pointedness of awareness free from directed thought and
evaluation — internal assurance. He permeates and pervades, suffuses
and fills this very body with the rapture and pleasure born of
composure. Just like a lake with spring-water welling
up from within, having no inflow from the east, west, north, or south,
and with the skies supplying abundant showers time and again, so that
the cool fount of water welling up from within the lake would permeate
and pervade, suffuse and fill it with cool waters, there being no part
of the lake unpervaded by the cool waters; even so, the monk
permeates… this very body with the rapture and pleasure born of
composure. There is nothing of his entire body unpervaded by rapture and
pleasure born of composure.

“This, too, is called the miracle of instruction.

“And furthermore, with the fading of rapture, he remains in
equanimity, mindful and fully aware, and physically sensitive of
pleasure. He enters and remains in the third jhana, of which the Noble
Ones declare, ‘Equanimous and mindful, he has a pleasurable abiding.’ He
permeates and pervades, suffuses and fills this very body with the
pleasure divested of rapture. Just as in a lotus pond,
some of the lotuses, born and growing in the water, stay immersed in
the water and flourish without standing up out of the water, so that
they are permeated and pervaded, suffused and filled with cool water
from their roots to their tips, and nothing of those lotuses would be
unpervaded with cool water; even so, the monk permeates… this very
body with the pleasure divested of rapture. There is nothing of his
entire body unpervaded with pleasure divested of rapture.

“This, too, is called the miracle of instruction.

“And furthermore, with the abandoning of pleasure and stress — as
with the earlier disappearance of elation and distress — he enters and
remains in the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness. Just as if a man were sitting
covered from head to foot with a white cloth so that there would be no
part of his body to which the white cloth did not extend; even so, the
monk sits, permeating the body with a pure, bright awareness. There is
nothing of his entire body unpervaded by pure, bright awareness.

“This, too, is called the miracle of instruction.

(Insight Knowledge)

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: ‘This body of mine is endowed with form, composed of the four
primary elements, born from mother and father, nourished with rice and
porridge, subject to inconstancy, rubbing, pressing, dissolution, and
dispersion. And this consciousness of mine is supported here and bound
up here.’ Just as if there were a beautiful beryl gem
of the purest water — eight faceted, well polished, clear, limpid,
consummate in all its aspects, and going through the middle of it was a
blue, yellow, red, white, or brown thread — and a man with good
eyesight, taking it in his hand, were to reflect on it thus: ‘This is a
beautiful beryl gem of the purest water, eight faceted, well polished,
clear, limpid, consummate in all its aspects. And this, going through
the middle of it, is a blue, yellow, red, white, or brown thread.’ In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and
vision. He discerns: ‘This body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.’

“This, too, is called the miracle of instruction.

(The Mind-made Body)

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its faculties. Just as if a man
were to draw a reed from its sheath. The thought would occur to him:
‘This is the sheath, this is the reed. The sheath is one thing, the reed
another, but the reed has been drawn out from the sheath.’ Or as if a man
were to draw a sword from its scabbard. The thought would occur to him:
‘This is the sword, this is the scabbard. The sword is one thing, the
scabbard another, but the sword has been drawn out from the scabbard.’ Or as if a man
were to pull a snake out from its slough. The thought would occur to
him: ‘This is the snake, this is the slough. The snake is one thing, the
slough another, but the snake has been pulled out from the slough.’ In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.

“This, too, is called the miracle of instruction.

(Supranormal Powers)

“With his mind thus concentrated, purified,
and bright, unblemished, free from defects, pliant, malleable, steady,
and attained to imperturbability, he directs and inclines it to the
modes of supranormal powers. He wields manifold supranormal powers.
Having been one he becomes many; having been many he becomes one. He
appears. He vanishes. He goes unimpeded through walls, ramparts, and
mountains as if through space. He dives in and out of the earth as if it
were water. He walks on water without sinking as if it were dry land.
Sitting cross-legged he flies through the air like a winged bird. With
his hand he touches and strokes even the sun and moon, so mighty and
powerful. He exercises influence with his body even as far as the Brahma
worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith
or his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk directs and
inclines it to the modes of supranormal powers… He exercises influence
with his body even as far as the Brahma worlds.

“This, too, is called the miracle of instruction.

(Clairaudience)

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the divine ear-element.
He hears — by means of the divine ear-element, purified and surpassing
the human — both kinds of sounds: divine and human, whether near or
far. Just as if a man traveling along a highway were
to hear the sounds of kettledrums, small drums, conchs, cymbals, and
tom-toms. He would know, ‘That is the sound of kettledrums, that is the
sound of small drums, that is the sound of conchs, that is the sound of
cymbals, and that is the sound of tom-toms.’ In the same way — with his
mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability —
the monk directs and inclines it to the divine ear-element. He hears —
by means of the divine ear-element, purified and surpassing the human –
both kinds of sounds: divine and human, whether near or far.

“This, too, is called the miracle of instruction.

(Mind Reading)

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other beings, other
individuals, having encompassed it with his own awareness. He discerns a
mind with passion as a mind with passion, and a mind without passion as
a mind without passion. He discerns a mind with aversion as a mind with
aversion, and a mind without aversion as a mind without aversion. He
discerns a mind with delusion as a mind with delusion, and a mind
without delusion as a mind without delusion. He discerns a restricted
mind as a restricted mind, and a scattered mind as a scattered mind. He
discerns an enlarged mind as an enlarged mind, and an unenlarged mind as
an unenlarged mind. He discerns an excelled mind [one that is not at
the most excellent level] as an excelled mind, and an unexcelled mind as
an unexcelled mind. He discerns a concentrated mind as a concentrated
mind, and an unconcentrated mind as an unconcentrated mind. He discerns a
released mind as a released mind, and an unreleased mind as an
unreleased mind. Just as if a young woman — or
man — fond of ornaments, examining the reflection of her own face in a
bright mirror or a bowl of clear water would know ‘blemished’ if it
were blemished, or ‘unblemished’ if it were not. In the same way — with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other beings,
other individuals, having encompassed it with his own awareness. He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion… a released mind as a released mind,
and an unreleased mind as an unreleased mind.

“This, too, is called the miracle of instruction.

(Recollection of Past Lives)

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes). He recollects his
manifold past lives, i.e., one birth, two births, three births, four,
five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one
hundred thousand, many aeons of cosmic contraction, many aeons of cosmic
expansion, many aeons of cosmic contraction and expansion,
[recollecting], ‘There I had such a name, belonged to such a clan, had
such an appearance. Such was my food, such my experience of pleasure and
pain, such the end of my life. Passing away from that state, I re-arose
there. There too I had such a name, belonged to such a clan, had such
an appearance. Such was my food, such my experience of pleasure and
pain, such the end of my life. Passing away from that state, I re-arose
here.’ Thus he recollects his manifold past lives in their modes and
details. Just as if a man were to go from his home
village to another village, and then from that village to yet another
village, and then from that village back to his home village. The
thought would occur to him, ‘I went from my home village to that village
over there. There I stood in such a way, sat in such a way, talked in
such a way, and remained silent in such a way. From that village I went
to that village over there, and there I stood in such a way, sat in such
a way, talked in such a way, and remained silent in such a way. From
that village I came back home.’ In the same way — with his mind thus
concentrated, purified, and bright, unblemished, free from defects,
pliant, malleable, steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the recollection of past lives.
He recollects his manifold past lives… in their modes and details.

“This, too, is called the miracle of instruction.

(The Passing Away & Re-appearance of Beings)

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the passing
away and re-appearance of beings. He sees — by means of the divine
eye, purified and surpassing the human — beings passing away and
re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with their
kamma: ‘These beings — who were endowed with bad conduct of body,
speech, and mind, who reviled the noble ones, held wrong views and
undertook actions under the influence of wrong views — with the
break-up of the body, after death, have re-appeared in the plane of
deprivation, the bad destination, the lower realms, in hell. But these
beings — who were endowed with good conduct of body, speech, and mind,
who did not revile the noble ones, who held right views and undertook
actions under the influence of right views — with the break-up of the
body, after death, have re-appeared in the good destinations, in the
heavenly world.’ Thus — by means of the divine eye, purified and
surpassing the human — he sees beings passing away and re-appearing,
and he discerns how they are inferior and superior, beautiful and ugly,
fortunate and unfortunate in accordance with their kamma. Just as if there were a tall building
in the central square [of a town], and a man with good eyesight
standing on top of it were to see people entering a house, leaving it,
walking along the street, and sitting in the central square. The thought
would occur to him, ‘These people are entering a house, leaving it,
walking along the streets, and sitting in the central square.’ In the
same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge of
the passing away and re-appearance of beings. He sees — by means of the
divine eye, purified and surpassing the human — beings passing away
and re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with their
kamma…

“This, too, is called the miracle of instruction.

(The Ending of Mental Fermentations)

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it is actually
present, that ‘This is stress… This is the origination of stress…
This is the cessation of stress… This is the way leading to the
cessation of stress… These are mental fermentations… This is the
origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled,
the task done. There is nothing further for this world.’ Just as if there were
a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, ‘This pool of water is clear, limpid, and
unsullied. Here are these shells, gravel, and pebbles, and also these
shoals of fish swimming about and resting.’ In the same way — with his
mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability —
the monk directs and inclines it to the knowledge of the ending of the
mental fermentations. He discerns, as it is actually present, that ‘This
is stress… This is the origination of stress… This is the cessation
of stress… This is the way leading to the cessation of stress…
These are mental fermentations… This is the origination of
fermentations… This is the cessation of fermentations… This is the
way leading to the cessation of fermentations.’ His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done. There is nothing further for
this world.’

“This, too, is called the miracle of instruction.

“These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

(Conversations with the Gods)

“Once, Kevatta, this train of thought arose in the awareness of a
certain monk in this very community of monks: ‘Where do these four great
elements — the earth property, the liquid property, the fire property,
and the wind property — cease without remainder?’ Then he attained to
such a state of concentration that the way leading to the gods appeared
in his centered mind. So he approached the gods of the retinue of the
Four Great Kings and, on arrival, asked them, ‘Friends, where do these
four great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?’

“When this was said, the gods of the retinue of the Four Great Kings
said to the monk, ‘We also don’t know where the four great elements…
cease without remainder. But there are the Four Great Kings who are
higher and more sublime than us. They should know where the four great
elements… cease without remainder.’

“So the monk approached the Four Great Kings and, on arrival, asked
them, ‘Friends, where do these four great elements… cease without
remainder?’

“When this was said, the Four Great Kings said to the monk, ‘We also
don’t know where the four great elements… cease without remainder. But
there are the gods of the Thirty-three who are higher and more sublime
than us. They should know…’

“So the monk approached the gods of the Thirty-three and, on arrival,
asked them, ‘Friends, where do these four great elements… cease
without remainder?’

“When this was said, the gods of the Thirty-three said to the monk,
‘We also don’t know where the four great elements… cease without
remainder. But there is Sakka, the ruler of the gods, who is higher and
more sublime than us. He should know… ‘

“So the monk approached Sakka, the ruler of the gods, and, on
arrival, asked him, ‘Friend, where do these four great elements… cease
without remainder?’

“When this was said, Sakka, the ruler of the gods, said to the monk,
‘I also don’t know where the four great elements… cease without
remainder. But there are the Yama gods who are higher and more sublime than I. They should know…’…

“The Yama gods said, ‘We also don’t know… But there is the god named Suyama… He should know…’…

“Suyama said, ‘I also don’t know… But there is the god named Santusita… He should know…’…

“Santusita said, ‘I also don’t know… But there are the Nimmanarati gods… They should know…’…

“The Nimmanarati gods said, ‘We also don’t know… But there is the god named Sunimmita… He should know…’…

“Sunimmita said, ‘I also don’t know… But there are the Paranimmitavasavatti gods… They should know…’…

“The Paranimmitavasavatti gods said, ‘We also don’t know… But there is the god named Paranimmita Vasavatti… He should know…’…

“So the monk approached the god Vasavatti and, on arrival, asked him,
‘Friend, where do these four great elements… cease without
remainder?’

“When this was said, the god Vasavatti said to the monk, ‘I also
don’t know where the four great elements… cease without remainder. But
there are the gods of the retinue of Brahma who are higher and more
sublime than I. They should know where the four great elements… cease
without remainder’…

“Then the monk attained to such a state of concentration that the way
leading to the gods of the retinue of Brahma appeared in his centered
mind. So he approached the gods of the retinue of Brahma and, on
arrival, asked them, ‘Friends, where do these four great elements — the
earth property, the liquid property, the fire property, and the wind
property — cease without remainder?’

“When this was said, the gods of the retinue of Brahma said to the
monk, ‘We also don’t know where the four great elements… cease without
remainder. But there is Brahma, the Great Brahma,
the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the
Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father
of All That Have Been and Shall Be. He is higher and more sublime than
we. He should know where the four great elements… cease without
remainder.’

“‘But where, friends, is the Great Brahma now?’

“‘Monk, we also don’t know where Brahma is or in what way Brahma is.
But when signs appear, light shines forth, and a radiance appears,
Brahma will appear. For these are the portents of Brahma’s appearance:
light shines forth and a radiance appears.’

“Then it was not long before Brahma appeared.

“So the monk approached the Great Brahma and, on arrival, said,
‘Friend, where do these four great elements — the earth property, the
liquid property, the fire property, and the wind property — cease
without remainder?’

“When this was said, the Great Brahma said to the monk, ‘I, monk, am
Brahma, the Great Brahma, the Conqueror, the Unconquered, the
All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief,
Appointer and Ruler, Father of All That Have Been and Shall Be.’

A second time, the monk said to the Great Brahma, ‘Friend, I didn’t
ask you if you were Brahma, the Great Brahma, the Conqueror, the
Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the
Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been
and Shall Be. I asked you where these four great elements — the earth
property, the liquid property, the fire property, and the wind property
– cease without remainder.’

“A second time, the Great Brahma said to the monk, ‘I, monk, am
Brahma, the Great Brahma, the Conqueror, the Unconquered, the
All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief,
Appointer and Ruler, Father of All That Have Been and Shall Be.’

“A third time, the monk said to the Great Brahma, ‘Friend, I didn’t
ask you if you were Brahma, the Great Brahma, the Conqueror, the
Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the
Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been
and Shall Be. I asked you where these four great elements — the earth
property, the liquid property, the fire property, and the wind property
– cease without remainder.’

“Then the Great Brahma, taking the monk by the arm and leading him
off to one side, said to him, ‘These gods of the retinue of Brahma
believe, “There is nothing that the Great Brahma does not know. There is
nothing that the Great Brahma does not see. There is nothing of which
the Great Brahma is unaware. There is nothing that the Great Brahma has
not realized.” That is why I did not say in their presence that I, too,
don’t know where the four great elements… cease without remainder. So
you have acted wrongly, acted incorrectly, in bypassing the Blessed One
in search of an answer to this question elsewhere. Go right back to the
Blessed One and, on arrival, ask him this question. However he answers
it, you should take it to heart.’

“Then — just as a strong man might extend his flexed arm or flex his
extended arm — the monk disappeared from the Brahma world and
immediately appeared in front of me. Having bowed down to me, he sat to
one side. As he was sitting there he said to me, ‘Venerable sir, where
do these four great elements — the earth property, the liquid property,
the fire property, and the wind property — cease without remainder?’

“When this was said, I said to him, ‘Once, monk,
some sea-faring merchants took a shore-sighting bird and set sail in
their ship. When they could not see the shore, they released the
shore-sighting bird. It flew to the east, south, west, north, straight
up, and to all the intermediate points of the compass. If it saw the
shore in any direction, it flew there. If it did not see the shore in
any direction, it returned right back to the ship. In the same way,
monk, having gone as far as the Brahma world in search of an answer to
your question, you have come right back to my presence.

“‘Your question should not be phrased in this way: Where do these
four great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder? Instead, it
should be phrased like this:

Where do water, earth, fire, & wind
    have no footing?
Where are long & short,
    coarse & fine,
    fair & foul,
    name & form
brought to an end?

“‘And the answer to that is:

Consciousness without feature,
        without end,
    luminous all around:
Here water, earth, fire, & wind
    have no footing.
Here long & short
    coarse & fine
    fair & foul
    name & form
are all brought to an end.
With the cessation of [the activity of] consciousness
    each is here brought to an end.’”

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

---

Revised: Mon 1 November 1999

http://www.accesstoinsight.org/canon/digha/dn11.html
SIHNALA

oS> ksldh

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

33′ flajgzg iQ;1h

3′ ud jsiska
fufia wik ,os’ tla lf,l Nd.Hj;2ka jykafia kd,kaod kqjr iuSmfhysjQ
mdjdrsld isgdKkaf.a wU jkfha jdih lrk fial’ tjsg flajgzgz f;fuz
Nd.Hj;2ka jykafia fj; meusK” Nd.Hj;2ka jykafiag jeZo tl;amiaj Wkafkah’
.Dym;s mq;1 flajgzgz Nd.Hj;2ka jykafiag fuz ldrKh lSfjzh’

[\q 148/]

))iajduSks” fuz
kd,kaod kqjr fmdfydi;ah” oshqKqh’ fndfyda ckhd we;af;ah’ usksiqkaf.ka
.ejiS .;af;ah’ Tjqyq Nd.Hj;2ka jykafia flfrys jsfYaIfhka meyeoqkdyqh’
iajdusks” hfula ukqIH OrAuhg jvd Wiia OrAufhka iDoaOs m1d;sydrAh
lrkafkao” tjeks tla NsCIqjla m1d;sydrAh lsrSug kshu lrk fialajd’ fufia
iDoaOs m1d;sydrAh meje;ajQ l,ays fuz kd,kaod kqjr jdih lrk ckhd fndfyda
fihska Nd.Hj;2ka jykafia flfrys jsfYaIfhka myoskafkah))’

fufia lS l,ays Nd.Hj;2ka jykafia flajgzg .Dym;s mq;1hdg fuz ldrKh lS fial’

4′ ))fljgzgzh” uu fufia NsCIqkag OrAu foaYkd fkdlrus’ uyfKks” tjz’
Tn” iqoq jia;1 wZoskakdjQ .syshkag ukqIH OrAuhg jvd Wiia OrAufhka iDoaOs
m1d;sydrAh lrjz))hs lshdh’

fojkqjo” f;jkqjo flajgzg .Dym;s mq;1hd Nd.Hj;2ka jykafiag fuz ldrKh by;ska fuka lSfhah’

))flajgzgh” ud jsiska jsfYaI {dkfhka oek wjfndaO fldg m1ldY lrk ,o
fuz m1d;sydrAhfhda ;2ka fofkla fj;a’ tkuz fkdfhla uejSuz wdosh lsrSfuz
*iDoaOs( m1d;sydrAhh” wkqkaf.a is;a oelajSfuz *wdfoaYkd( m1d;sydrAhh”
wkqYdikd lsrSfuz *wkqYdikd( m1d;sydrAhh hk ;2khs’ flajgzgh” thska iDoaOs
m1d;sydrAh ljfrAo$))

5′ ))flajgzg” fuz Ydikfhys NsCIq f;u fkdfhla whqre we;s iDoaOs jsOs
fjka fjka fldg olajhs’ tfllaj fndfyda fia fjhs’ fndfydafiaj tflla fjhs’
m1lg njg” uqjy njg” wyfiys fuka ns;a;sh yryg” mjqr yryg” mrAj;h yryg
fkdyemsfuka hhs’ osfhys fuka fmdf

[\q 149/]

))fufia fkdfhla iDoaOs
jsOs fjka fjka fldg olajkakdjQ” ta iDoaOsu;a NsCIqj meyeoqkdjQ tla;rd
Y1oaOdjka;fhla olSo” ta meyeoqkdjQ Y1oaOdjka;hd Y1oaOd ke;a;djQ”
fkdmeyeoqkdjQ tla;rd tll2g NsCIqjf.a uy;a iDoaOs we;s njo” uyd wdkqNdj
we;s njo” ))mskaj;” we;af;kau mqoquh” mskaj;” we;af;kau b;d mqoquh))hs
lshkafkao”

6′ ta Y1oaOd ke;a;djQ” fkdmeyeoqkdjQ wh” ta Y1oaOd we;a;djQ meyeoqk
whg fufia lshkafkah’ ))mskaj;” .kaOdrS kuz jsoHdjla we;af;ah’ .kaOdr rg
fndfyda iDIsyq jdih lf

))flajgzgh” ta l2ulehs is;kafkyso$ ta Y1oaOd ke;a;djQ” fkdmeyeoqkdjQ
;eke;af;a” ta Y1oaOd we;a;djQ meyeoqk ;eke;a;dg fufia lshkafkaoe))hs
weiQ fial’ ))iajdusks” lshkafkah))hs lSfhah’

))flajgzgh” uu iDoaOs m1d;sydrAhfhys fuz fodaI fydZoska okafkus’
iDoaOs m1d;sydrAhfhka ,cAcd fjus’ wiQps fuka ms

))flajgzgh” wdfoaYkd m1d;sydrAhh ljfrAo$))

))flajgzg” fuz Ydikfhys NsCIq f;u wkqkaf.a is; oek lshhs’ isf;a yg.;a
i;2g fyda wi;2g oek lshhs’ l,amkd lrk ,o lreKq oek lshhs’ jsuid n,k ,o
lreKq oek lshhs’ Tfnz isf;a fufia ldu is;sjs,s j,ska hqla;jQfha fjhs’
Tfnz is; fuz wdldro fjhs’ Tfnz is; fuz fuz fohla is;uska mj;S hhs lshhs’
ta NsCIqf;u m1ikakjQ tla;rd Y1oaOdjka;fhla olSo” ))fuz NsCIqjla uu
oqgqfjus))hs ta Y1oaOdjka;jQ m1ikak ;eke;a;d Y1oOd ke;a;djQ” wm1ikakjQ
huz flfkl2g NsCIqyqf.a uy;a iDoaOs we;s njo” uyd wdkqNdj we;s njo”
we;af;kau b;d mqoquhlehs lshkafkao”

[\q 150/]

7′ ta Y1oaOd ke;a;djQ”
fkdmeyeoqkdjQ ;eke;a;d” fufia lshkafkah’ ))mskaj;” pska;duKS kuz
jsoHdjla we;af;ah’ ta jsoHdfjka NsCIq f;fuz wkqkaf.a is; oek lshhs’ Tfnz
is; fufia fuz fuz fohla is;uska mj;Shhs lshhs’))

))flajgzgh” ta l2ulehs is;kafkyso$ ta Y1oaOd ke;a;djQ” fkdmeyeoqkdjQ
;eke;af;a” ta Y1oaOd we;a;djQ meyeoqk ;eke;a;dg fufia lshkafkaoe))hs
weiQ fial’ ))iajdusks” lshkafkah))hs lSfhah’

))flajgzgh” uu wdfoaYkd m1d;sydrAhfhys fuz fodaI fydZoska okafkus’
wdfoaYkd m1d;sydrAhfhka ,cAcd fjus’ wiQps fuka ms

))flajgzgh” wkqYdikd m1d;sydrAhh ljfrAo$))

))flajgzgh” NsCIq f;u fufia wkqYdikd flfrhs’ ))fufia l,amkd lrjq”
fufia l,amkd fkdlrjq” fufia fufkys lrjq” fufia fufkys fkdlrjq” fuh oqre
lrjq” uSg meusK jdih lrjq)) lshdh’ fuho flajgzgh” wkqYdikd lsrSfuz
m1d;sydrAhhs lshkq ,efnz’))

*64 msfgz 40 fPofha isg 6- fPoh olajd ))uyrc)) fjkqjg ))flajgzgh)) fhdokak(

))flapgzgh” fuho wkqYdikd m1d;sydrAhhhs lshkq ,efnz’ fojeks OHdkhgo
;2kajeks OHdkhgo y;rjeks OHdkhgo meusK jdih flfrAo” flajgzgh” fuho
wkqYdikd m1d;sydrAhhhs lshkq ,efnz))’

*75 msfgz 75 fPAofha isg 7- fPoh fhoSfuzoS )uyrc) fjkqjg )flajgzgh)o
fuho fuz wd;aufhysjQ M,hkag jvd W;2uzjQo” fndgydafia usysrsjQo” NsCIQka
jsiska ,ensh hq;2 M,hla fjhs) fjkqjg )flajgzgh” fuho wkqYdikd
m1d;sydrAhhhs lshkq ,efnz) fhdokak(

))fuz m1d;sydrAh ;2k ud jsiska ;ukaf.a jsfYaI {dkfhka oek wjfndaO fldg m1ldY lrk ,oaodyqh))’

[\q 151/]

8′ ))flajggh” fmr jQ
fohla lshus’ fuz NsCIq ix>hd w;2frysujQ tla;rd NsCIqjla yg fujeks
woyila my< jQfhah’ ))mGjsOd;2″ wdfmdaOd;2″ f;afcdaOd;2″ jdfhdaOd;2 hk
fuz i;r uyd N@;fhda ljr ;efklays l2ulg meusK l2ulg meusKs ;eke;a;d yg
b;srs fkdjS kej; kQmoSk mrsos jskdY jkakdyQoe))hs lshdh))’

))flajgzgh” tjsg ta NsCIqf;u huz wdldrhlska is; tlZ.jQ l, osjH
f,dalhg hk udrA.hhs lshk ,o iDOsjsO{dkh my< jkafkao” tjeks iudOshlg
iujeoqfkah’ flajgzgh” tjsg ta NsCIqf;u pd;2rAuydrdcsl fojsfhda fj; meusK
ta fojshkaf.ka fuz ldrKh weiqfhah’ ))weje;aks” mGjsOd;2″ wdfmdaOd;2″
f;afcdaOd;2″ jdfhdaOd;2 hk fuz i;r uyd N@;fhda ljr ;ekl l2ulg meusK
l2ulg meusKs ;eke;a;d yg b;srs fkdjS kej; fkdmj;sk mrsos jskdY
jkakdyQoe))hs lshdh’ flajgzgh” fufia lS l, pd;2rAuydrdcsl fojsfhda ta
NsCIqjg fuz jpk lSfjdah’ ))uyK” fuz ldrKh wmso fkdoksuq’ wmg jvd rEm
iuzm;a;sfhka yd m1{d wdoS .2Kj,ska hqla;jQo” YrSr jrAKh” msrsjr wdosfhka
b;d W;2uzjQ i;rjruz rc flfkla we;a;dyqh’ fuz ldrKh” ta i;rjruz uy rcyQ
okakdyqh))’ flajgzgh” tjsg ta NsCIqf;u i;rjruz rcqyq fj; meusK ta
i;rjruz rcqf.kao fuz ldrKh weiqfjzh’ flajgzgh” fufia weiQ l, i;rjruz
rcyQ ta NsCIqjg fuz jpk lSfjdah’ ))fuz ldrKh wmso fkdoksuq’ wmg jvd rEm
iuzm;a;sfhka yd m1{d wdoS .2Kj,ska hqla;jQo” YrSr jrAKh” msrsjr wdosfhka
b;d W;2uzjQ ;dj;sxi kuz fojsflfkla we;a;dyqh’ fuz ldrKh” ta i;rjruz uy
rcyQ okakdyqh))’

flajgzgh” tjsg ta NsCIqf;u ;jz;sid jeis fojsfhda fj; meusK ta
fojshkaf.ka fuz ldrKh weiqfjzh’ fufia weiQ l, ;jz;sid jeis fojsfhda ta
NsCIqjg ))fuz ldrKh wmso fkdoksuq’ uyK” wmg jvd rEm iuzm;a;sfhka yd m1{d
wdoS .2Kj,ska hqla;jQo” YrSr jrAKh” msrsjr wdosfhka b;d W;2uzjQo”
fojshkag m1OdkjQ Yl1 kuz fojsflfkla we;af;ah’ fuz ldrKh” fojshkg m1OdkjQ
ta Yl1 kuz fojshd okafkah))’

[\q 152/]

9′ ))flajgzgh” tjsg ta
NsCIqf;u Yl1fojz f;u fj; meusK ta fojshkaf.ka fuz ldrKh weiqfjzh’ fufia
weiQ l, Yl1 fojshd ta NsCIqjg ))fuz ldrKh uuo fkdoksus’ uyK” wmg jvd
rEm iuzm;a;sfhka hqla;jQo” YrSr jrAKh” msrsjr wdosfhka b;d W;2uzjQo hdu
kuz fojsflfkla we;a;dyqh’ fuz ldrKh” ta hdufojsfhda okakdyqh))’
flajgzgh” tjsg ta NsCIqf;u hdu fojsfhda fj; meusK hdu fojshkaf.ka fuz
ldrKh weiqfjzh’ fufia weiQ l, ;jz;sid jeis fojsfhda ta NsCIqjg ))fuz
ldrKh wmso fkdoksuq’ uyK” wmg jvd rEm iuzm;a;sfhka hqla;jQo jrAKh iuzm;a
wdosfhka b;d W;2uzjQo iqhdu kuz osjHmq;1fhla we;af;ah’ ta osjHmq;1hd
fuz ldrKh okafkah))’

))flajgzgh” tjsg ta NsCIqf;u iqhdu kuz osjHmq;1f;u fj; meusK iqhdu
osjHmq;1hdf.ka fuz ldrKh weiqfjzh’ iqhdu osjHmq;1hd fuz jpk lSfhah’
))fuz ldrKh uu fkdoksus’ uyK” wmg jvd rEm iuzm;a;sfhka hqla;jQo” jrAK
iuzm;a wdosfhka W;2uzjQo ;2is; kuz fojs flfkla we;a;dy’ ta ;2is;
fojsfhda fuz ldrKh okakdyqh))’ flajgzgh” tjsg ta NsCIqf;u ;2is; fojsfhda
fj; meusK ;2is; fojshkaf.ka fuz ldrKh weiqfjzh’ fuz weiQ l, ;2is;
fojsfhda ta NsCIqjg fuz jpk lSfjdah’ ))uyK” fuz ldrKh wmso fkdoksuq’
uyK” wmg jvd rEm iuzm;a;sfhka hqla;jQo jrAKh iuzm;a wdosfhka b;d
W;2uzjQo ika;2Is; kuz osjHmq;1fhla we;af;ah’ ta ika;2Is; osjHmq;1hd fuz
ldrKh okafkah))’

0′ ))flajgzgh” tjsg ta NsCIqf;u ika;2Is;osjHmq;1hd fj; meusK”
ika;2Is; osjHmq;1hdf.ka fuz ldrKh weiqfjzh’ fufia weiQ l, ika;2Is;
osjHmq;1hd ta NsCIqjg fuz jpk lSfhah’ ))fuz ldrKh uu fkdoksus’ uyK” wmg
jvd b;d rEm iuzm;a wdosfhka hqla;jQo” jrAK iuzm;a wdosfhka W;2uzjQo
ksuzudkr;s kuz fojs flfkla we;a;dy’ fuz ldrKh ta fojsfhda okakdyqh))’

))flajgzgh” tjsg ta NsCIqf;u ksuzudkr;s fojshka fj; meusK” ksuzudkr;s
fojshkaf.ka fuz ldrKh weiqfjzh’ ta fojsfhda ta NsCIqjg fuz jpk lSfjdah’
))uyK” wmso fkdoksuq’ uyK” wmg jvd rEm iuzm;a;s wdosfhka hqla;jQo” jrAK
iuzm;a wdosfhka W;2uzjQo iqksuzus; kuz osjHmq;1fhla we;af;ah’ fuz ldrKh
ta osjHmq;1hd okafkah))’

[\q 153/]

-’ ))flajgzgh” tjsg ta
NsCIqf;u iqksuzus; kuz osjHmq;1hd fj; meusK” iqksuzus; osjHmq;1hdf.ka
fuz ldrKh weiqfjzh’ fufia weiQ l, iqksuzus; osjHmq;1hd” ))fuz ldrKh uuo
fkdoksus’ uyK” wmg jvd rEm iuzm;a;s wdosfhka hqla;jQo” jrAK iuzm;a;sfhka
W;2uzjQo mrksuzus; jij;a;s kuz fojs flfkla we;a;dyqh’ fuz ldrKh ta
fojsfhda okakdyqh))’

))flajgzgh” tjsg ta NsCIqf;u mrksuzus; jij;a;s kuz fojshka fj; meusK”
mrksuzus; jij;a;s kuz fojshkaf.ka fuz ldrKh weiqfjzh’ flajgzgh” fufia
weiQ l, ta mrksuzus; jij;a;s fojsfhda” ))uyK” fuz ldrKh wmso fkdoksuq’
uyK” wmg jvd rEm iuzm;a;s wdosfhkao” jrAK iuzm;a wdosfhkao W;2uzjQ
jij;a;s kuz osjHmq;1fhla we;af;ah’ fuz ldrKh ta osjHmq;1hd okafkah))’

))flajgzgh” tjsg ta NsCIqf;u jij;a;s kuz osjHmq;1hd fj; meusK”
jij;a;s kuz osjHmq;1hdf.ka fuz ldrKh weiqfjzh’ fufia weiQ l, ta jij;a;s
osjHmq;1hd ta NsCIqjg” ))uyK” fuz ldrKh uuo fkdoksus’ uyK” wmg jvd rEm
iuzm;a;s wdosfhka hqla;jQo” jrAK iuzm;a;sfhka W;2uzjQo n1yauldhsl kuz
fojs flfkla we;a;dyqh’ fuz ldrKh ta fojsfhda okakdyqh))’

3=’ ))flajgzgh” tjsg ta NsCIq f;u huzfia is; tlZ. jQ l,ays nUf,dj hk
udrA.h my< jQfhao” tnoQjQ iudOshg iujeoqfkah’ flajgzgh” blans;s ta
NsCIq f;u n1yau ldhsl kuz fojshka fj; meusK” ta n1yau ldhsl fojshkaf.ka
fuz ldrKh weiqfjzh’ ))fuz ldrKh wmso fkdoksuq” uyK” wmg jvd b;d rEm
ium;a wdosfhka hqla;jQo” hi biqre wdosfhka W;2uzjQo” ish,a,ka uevmj;ajd
isgshdjQo” wkHhka jsiska uevmeje;ajsh fkdyelaldjQo” taldka;fhka ish,a,
okakdjQ ish,q ckhd ;ud hgf;ys mj;ajkakdjQ

[\q 154/]

f,dalhg wOsm;sjQ”
f,dalh idokakdjQ” f,dalh ujkakdjQ” i;ajhka fldgia j,g fnokakdjQ mqreoq
lrk ,o OHdk we;a;djQ” WmkakdjQo WmoskakdjQo ish,q i;ajhka yg mshjQ
uydn1yaujQ n1yaufhla we;af;ah’ fuz ldrKh Tyq okafkah))’ ))weje;aks” ta
uydn1yau f;u oeka fld;koehs)) weiqfjzh’ ))uyK” n1yauf;u huz ;fkloehs
lshd fyda n1yauf;u huz ia:dkhloehs lshd fyda wms fkdoksuq’ uyK” tfia
jqj;a huzfia *ksus;s( ,l2Kq olskag ,efn;ao” t,shla yg.kSo” nen,Sula
my

))flajgzgh” tjsg ta n1yauf;u gsl fjz,djlskau my

33′ ))flajgzgh” fufia weiQ l, ta uydn1yau f;u ta NsCIqjg fufia
lSfhah’ uyK” uu n1yau fjus” uydn1yau fjus’ ish,a,ka uevmj;ajd isgskakdjQ
m1OdksWd fjus’ wkqka jsiska uevmeje;ajsh fkdyelaflla fjus’ taldka;fhka
ish,a, olafkus’ ish,q ckhd jiZ.fhys mj;ajus’ f,djg m1Odk fojshd fjus’
f,dalhg lrA;D fjus’ f,dalh ujkafkla fjus’ f,dalhg W;a;u fjus’ i;ajhka
fldgzGdY j,g fnokafkla fjus’ mqreoq lrk ,o OHdk we;af;us’ Wmkakdjqo”
WmoskakdjQo ish,q i;ajhkag mshd fjus))’

))flajgzgh” fojkqjo ta NsCIqf;u ta uydn1yauhdg fuz ldrKh lSfhah’

))weje;aks” uu Tnf.ka fufia wius’ weje;aks” miaOd;2″ oshOd;2″
.sksOd;2″ jdhqOd;2 hk fuz i;r uyd N@;fhda ljr ;efkl l2ulg meusK” l2ulg
meusKs ;eke;a;d yg b;srs fkdjS kej; kQmoskd mrsos jskdY jkakdyqoehs))
lshdh))’

))flajgzgh” fojkqjo ta uydn1yauf;u by;ska fuka Tyq .eku lSfjzh))’

[\q 155/]

))flajgzgh” f;jkqjo ta NsCIqf;u ta uydn1yauhdg fuz ldrKh lSfhah’

))weje;aks” uu Tnf.ka fufia fkdwius’ Tn n1yaufhla jQfjyso”
uydn1yaufhla jQfjyso” f,djg m1Odk fojshd jQfjyso” f,dalhg lrA;D jQfjyso”
f,dalhg W;a;u jQfjyso” i;ajhka fldgia j,g fnokafkla jQfjyso” mqreoq lrk
,o OHdk we;af;la jQfjyso” Wmkakdjqo WmoskakdjQo ish,q i;ajhkag mshd
jQfjysoehs)) *lshdh’(

))weje;aks” uu Tnf.ka fufia wius’ weje;aks” miaOd;2″ oshOd;2″
.sksOd;2″ jdhqOd;2 hk fuz i;r uyd N@;fhda ljr ;efkl l2ulg meusK” l2ulg
meusKs ;eke;a;d yg b;srs fkdjS kej; kQmoskd mrsos jskdY jkakdyqoehs))
*lshdh’(

34′ ))flajgzgh” tjsg ta uydn1yauf;u ta NsCIqj w;ska w,ajdf.k tla
me;a;lg muqKqjd” ta NsCIqjg fuz ldrKh lSfhah’ ))uyK” fuz n1yau ldhsl
fojsfhda ud fufia oks;a + uydn1yauhd jsiska fkdolakd,o lsisjla ke;af;ah”
uydn1yauhd jsiska wjfndaO fkdlrk,o lsisjl2;a ke;af;ahhs lshdh’ tfyhska
uu Tjqka bosrsfhys fuz ldrKh fkdokakd nj m1ldY fkdflf

))uyK” huz fya;2jlska kqU jykafia Nd.Hj;2ka jykafia blaujd fuz m1Yakh
jsiZoSu msKsi nUf,dj olajd msg; fijSug meusKsfhyso” uyK” tnejska
kqUjykafia jsiska fuz lrKh jrojd lrk ,oafoah” wmrdOhla lrk ,oafoah’uyK”
kqUjykafia jevsh uekj’ ta Nd.Hj;2ka jykafia fj;g meusK fuz m1Yakh weiqj
uekj’ huz wdldrhlska Nd.Hj;2ka jykafia kqUjykafiag m1ldY lrk fialao
tmrsoafoka th ms

))flajgzgh” tjsg ta NsCIqf;u Yla;su;a mqreIfhla yl2

[\q 156/]

))iajduSks” miaOd;2″
oshOd;2″ .sksOd;2″ jdhqOd;2 hk fuz i;r uyd N@;fhda ljr ;efkl l2ulg
meusK” l2ulg meusKs ;eke;a;d yg b;srs fkdjS kej; kQmoskd mrsos jskdY
jkakdyqoehs)) lshdh’

35′ ))flajgzgh” fufia weiQ l, uu ta NsCIqjg fuz lrKh lSfjus’ ))uyK”
fmr mej;s lreKla lshus’ uqyqfoys hd;1d lrkakdjQ fjf

))l2ulg meusK l2ula fya;2fldg f.k mia” osh” .sks” jdhq hk i;r uyd
N@;fhda fkdmsysg;ao fyj;a msysgSu fkd,n;ao$ ljr ;efklays oSrA>jQ fyda
fldgjQ fyda ishquzjQ fyda uy;ajQ fyda m1shjQ fyda wm1shjQ fyda *Wmdodh
rEm /i( uyd N@;hka ksid mj;akd l2vd rEmOd;2 iuQyh fkdmsysgdo fyj;a
msysgqu fkd,ndo$ ljr ;efkl l2ulg meusK” kduh;a rEmh;a *is;;a lh;a( b;srs
fkdjS ksreoaOfjzo$)) lshdh’

tys jsjrKh fufia fjhs’

))kqjKska oek.; hq;2jQ weiska fkdoelal yelsjQ bmoSuz” ke;sjSuz fldka
ke;s yeu me;af;kau meusKsh yels f;dgj,a we;s fuz ksrAjdK Od;2jg meusK”
mia” osh” .sks” jdhq hk i;r uyd N@;fhda msysgSu fkd,n;a’ uyd N@;hka ksid
mj;akd l2vd rEmfhda fkdmsysg;a’ fuys kdu rEm fol b;srs fkdjS ksrEoaO
fjhs’ js[a[dK *is;( ksfrdaOfhka fuz kdu rEm rdYsh fuz ksrAjdKhg meusK
b;srs fkdjS kej; kQmosk mrsos ksreoaO fjhs))’

Nd.Hj;2ka jykafia fuz OrAuh jod< fial’ i;2gq is;a we;s flajgzg kuz
.Dym;s mq;1hd Nd.Hj;2ka jykafiaf.a OrAu foaYkdj i;2gska ms

flajgzg iQ;1h ksus’