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06/16/13
952 LESSON 16-06-2013 SUNDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY தமிழில் திரிபிடக மூன்று தொகுப்புகள் மற்றும் பன்னிரண்டாகவுள்ள மண்டலங்கள் சுருக்கமான வரலாற்று முன் வரலாறு ஸுத்தபிடக புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள் புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் TIPITAKA-ஸுத்தபிடக-போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்- Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள்-எல்லா களங்கங்களின் நெறி முறைக் கட்டளை ஆணை-Sabbāsava Sutta 15 Mahànidàna Sutta through http://sarvajan.ambedkar.org
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952 LESSON 16-06-2013 SUNDAY-FREE ONLINE  eNālāndā Research and Practice UNIVERSITY

மிழில் திரிபி  மூன்று தொகுப்புள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் 
TIPITAKA-ஸுத்தபிடக-போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்- 
Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள்-எல்லா களங்கங்களின் நெறி முறைக் கட்டளை ஆணை-Sabbāsava Sutta



15

Mahànidàna
Sutta




through http://sarvajan.ambedkar.org


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VOICE OF SARVA SAMAJ


 UK
too wakes up to caste discrimination and yet caste hindus keep denying
unabashedly. Don’t they really see it? Have they got eyes or button
holes ???




Real Talk - The Caste System


மதிய திரள்  மஜ்ஜிம நிகாய
Majjhima Nikāya

— The discourses of medium length —
[ majjhima: medium ]

புத்தரால்
கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்புடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.

The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.

முழு சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்) ஸப்பாஸவ ஸுத்தா

மிக சுவாரசியமான சரம், மன தை நுரைகொள்விக்கிற வேறுமாதிரியான வழிவகை ஆசூச(புனிதத்த்னமையைக் கெடுத்தல்) நிவாரணம்.
Sabbāsava Sutta (MN 2) - enhanced ATI
Very interesting sutta, where the different ways by which the āsavas, fermentating defilements of the mind, are dispelled.

பய
சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்) பயபேரவ ஸுத்தா இச்சரத்தில்,
இதரபதார்த்தங்களுடன், புத்தர் மூன்று விஞ்ஞான ஞான ங்களை, அவர் இராத்திரி
பொழுதில் அவருடைய முயற்சியினால் அடை ஞானோதயங்களை  விவரிக்கிறார்.
Bhayabherava Sutta (MN 4) {excerpt} - enhanced ATI
http://www.youtube.com/watch?v=sYPRh4tzB98
 
In this sutta, among other things, the Buddha expounds the three vijjās he attained during the night of his awakenment.
உடுப்பு
(போர்வைகள்) சரம் வத்திர ஸுத்தா இச்சரத்தில், இதரபதார்த்தங்களுடன்,
புத்தர் பதினாறு உபக்கிலேஸஸ் ஒழுக்கச் சீர்க்கேடுகளை வரையறை செய்கிறார்.
Vattha Sutta (MN 7) {excerpt} - enhanced ATIIn this sutta, the Buddha, among other things, defines sixteen upakkilesas.
மாபெரும் அரச மரபு சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்)

ஒரு
புகழ்பெற்ற இலங்கையைச் சார்ந்த வரலாற்று புகழ், பாளியில், ஐந்தாவது
நூற்றாண்டில், மஹாநாமா என்ற பெயருடைய பிக்குவால் எழுதி
வைக்கப்பட்டிருக்கிறது. - பன்னிப்பன்னிச் சொன்னது.

ஸாரிபுத்த, ஆயஸம
மஹாகொத்திக கேட்ட பற்பலவிதமான சுவாரசியமான வினாக்களுக்கு விடைகூ றி மற்றும்
இந்த நுலிலிருந்து எடுத்த பகுதியில், அவர்,  வேதனா(உறுதலுணர்ச்சி,
புலன்றிவு, புரிவு, வலி, துன்பம் , ஸன்யா, (புலனுணர்வு , விழிப்புணர்வுநிலை
, மனத்தின் அறிவுத்திறம் , எண்ணம் , குறி , குறிப்புணர்த்தும் உடலுறுப்பசை
வியக்கம் , விஞ்ஞானவை (அறிவாற்றல், அறிவு , உள்ளம் ) தெளிவாக விளக்கி
விரித்துரைக்வில்லை ஆனால் ஆழ்ந்து செறிக்கப்பட்டிருக்கிறது.
Mahāvedalla Sutta (MN 43) {excerpt} - word by word
Sāriputta
answers various interesting questions asked by āyasmā Mahākoṭṭhika, and
in this excerpt, he explains that Vedanā, Saññā and Viññāṇa are not
clearly delineated but deeply interwoven.
ஒற்றை உடல் உச்சி சவரத் தலை மேலான குடுமி உரோமம்,
ஒரு மண்டவரி மேடு, தழைமுடி சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்)- எளிய முதுப்பாடம்

பிக்குனி
தம்மாதின்னா, விஸாகா கேட்ட ஒரு தொடர் சுவாரசியமான வினாக்களுக்கு விடைகூ
றி, அவர்,  இதரபதார்த்தங்களுடன், 20-மடக்கு சொற்பொருள் விளக்கம்
கொடுகிறார்.
Cūḷavedalla Sutta (MN 44) {excerpt} - plain texts
The
bhikkhuni Dhammadinnā answers a series of interesting questions asked by
Visākha. Among other things, she gives the 20-fold definition of
sakkāyadiṭṭhi.
ஸெக்கா நாயுருவி செடி சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்)- செழுமைப்படுத்திய  ATI
 
புத்தர்
ஆனந்தாவை ஸெக்கா நாயுருவி செடி பத்திப்பதா உட்புகுதல் அர்த்தசாரம் சொல்ல
வினவுகிறார், அவர் ஒரு திடீரடியான அறிய ஆர்வ முள்ளதை தேடி ஒரு மாற்று தொடரை
மேற்பாடமாகக்கொண்டு ஏழு நல்லதான தன்மைகளை பதிப்புரு ஞாபகசக்தி தடங்க
ல்களை  கைவிடுதலுக்கு மற்று உதாரணங்கள் முதலியவைகளால் தெளிவாக்கப்பட்ட
உவமைகளுடன் சொல்கிறார்.
Sekha Sutta (MN 53) - enhanced ATI
The
Buddha asks Ānanda to expound the Sekha Paṭipadā, of which he gives a
surprising version, from which Satisampajañña and Nīvaraṇānaṃ Pahāna are
curiously replaced by a series of seven ‘good qualities’, and which is
illustrated  by a telling simile.
புவேதானிய சரம் (புத்தசமய புனித நூ லின் ஒரு பாகம்)- பன்னிப்பன்னிச் சொன்னது.

இந்த
நூலிலிருந்து ஒரு சுருக்க பகுதியை, புத்தர் ஐந்து தரம் அல்லது ஆக்கக் கூறு
புலனுணர்வுக்கு ஆட்பட்ட இன்பநுகர்வு மற்றும் ஓர் முக்கியமான இன்னொரு வகை
இன்பநுகர்வுடன் ஒப்பீடு செய்து வரையறுக்கிறார்.
Bahuvedanīya Sutta (MN 59) {excerpt} - word by word
In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
சுவாசம் உள்ளுயிர்ப்பு மற்றும் மூச்சுவிடல் (மூச்சு உட்சுவாசி மற்றும் வெளியிடு) சரம் (
___________________________________________________________________
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 மத்திம (நடுத்தரமான) நிகாய (திரட்டுகள்)

புத்தரால் கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.

Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள் புத்தரின் பல்வேறு
வகைப்பட்ட விஷயங்களின் செயல் தொடர்பு உடன் 152 கொய்சகமாக்கப்பட்ட மத்திமநீள
அளவு திரட்டுகள்


 >> Tipiṭaka >> Sutta Piṭaka >>
Majjhima Nikāya-மூன்று கூடைகள்— The words of the Buddha புத்தரின்
வார்த்தைகள்—Majjhima மத்திம Nikāya நடுத்தரமான நீள அளவு திரட்டுகள்


MN 2 - (M i 6)
Sabbāsava Sutta
எல்லா களங்கங்களின் நெறி முறைக் கட்டளை ஆணை

புத்தர் இங்கு மனதை நுரைத்தெழச்செய்து கறைப்படுத்தும் asavas புலனுணர்வை ஆட்கொண்ட 
மற்றும் மட்டுமீறிய சிற்றின்ப ஈடுபாடு,  வாழ்க்கை பசி வேட்கை, கனவுகள்
நிறைந்த ஊகக் கோட்டை மற்றும் அறிவின்மை போன்ற இகழத்தக்க செய்திகளை  விரட்ட
வேறுபட்ட வழிவகைகள் எவை என வெளிப்படுத்தல். இந்த நுலிலிருந்து எடுத்த பகுதி
ஒரு சொற்பொருள் விளக்கம் யாவையும் உட்கொண்டு
பாண்டியத்தியமுள்ள,மெய்யாக,வினாவுள்ள,தகுதியாக, கருதுதல்.

மிக சுவாரசியமான நெறி முறைக் கட்டளை ஆணை.இங்கு மனதை நுரைத்தெழச்செய்து
கறைப்படுத்தும் asavas புலனுணர்வை ஆட்கொண்ட  மற்றும் மட்டுமீறிய சிற்றின்ப
ஈடுபாடு,  வாழ்க்கை பசி வேட்கை, கனவுகள் நிறைந்த ஊகக் கோட்டை மற்றும்
அறிவின்மை போன்ற இகழத்தக்க செய்திகளை  விரட்ட வேறுபட்ட வழிவகைகள் எவை என
வெளிப்படுத்தல். இந்த நுலிலிருந்து எடுத்த பகுதி ஒரு சொற்பொருள் விளக்கம்
யாவையும் உட்கொண்டு பாண்டியத்தியமுள்ள, மெய்யாக, வினாவுள்ள, தகுதியாக,
கருதுதல்.

நான் இந்த நெறி முறைக் கட்டளை ஆணையை கேட்டேன்:

ஒரு சமயத்தில் பகவா, சாவத்தி விறாரம், ஜேதவம், அனாதபின்டிகாவின் துறவிமடத்தில்
தங்கியிருந்தார். அங்கே அவர் பிக்குகளுக்கு பேருரையாற்றினார்.

பிக்குகபிக்குகளே

- ஆமாம், பதந்தே, பிக்குகபிக்குகள் பிரதிபலித்தனர்.
பகவா சொற்றார்:

நான் உங்களுக்கு எல்லா நொதித்தல்களையும் கட்டுப்படுத்தும் ஒழுங்குபட்ட
வழக்கங்களை  கற்றுக்கொடுக்கிறேன்,பிக்குகபிக்குகளே, கவனமாக உன்னித்து
கேள்ளுங்கள்.நான் பேசுவேன்.

- உங்கள் கூற்றுபடியே, பந்தே, என பிக்குகபிக்குகள் பிரதிபலித்தனர்.பகவா சொற்றார்:

- நான் உங்களுக்கு கூறுவேன்,
பிக்குகபிக்குகளே, எவர் ஒருவர் அறிந்தும் மற்றும் ஞாதுகிறாரோ நொதித்தல்கள்
முடிவுறும், அறியாத மற்றும் ஞாதுகிறாதவருக்கல்ல. எவற்றை அறிந்து மற்றும்
ஞாதுகிறது? பொருத்தமான கவனம் மற்றும் பொருத்தமற்ற கவனம். ஒரு பிக்கு
பொருத்தமற்ற கவனம் செலுத்தினால் எழும்பாத நொதித்தல்கள் எழும், மற்றும்
எழும்பிய நொதித்தல்கள் அதிகமாகும். ஒரு பிக்கு பொருத்தமான கவனம்
செலுத்தினால் எழும்பாத நொதித்தல்கள் எழும்பாது, மற்றும் எழும்பிய
நொதித்தல்கள் கைவிடப்படுகிறது.

பிக்குகளே, நொதித்தல்களை பார்வையால்
கைவிடப்படவேண்டி இருக்கிறது, சிலதை அடக்கி வைத்து கைவிடப்படவேண்டி
இருக்கிறது, சிலதை கையாளுதலால் கைவிடப்படவேண்டி இருக்கிறது, சிலதை
பொறுத்துக்கொண்டு கைவிடப்படவேண்டி இருக்கிறது, சிலதை அழிப்பால்
கைவிடப்படவேண்டி இருக்கிறது, மற்றும் சிலதை வளர்ச்சியால் கைவிடப்படவேண்டி
இருக்கிறது.



Pāḷi

ஏவங் மே சுத்தங்: ஏவங் சமயங் பகவா
சாவத்தியங் விறாரத்தி ஜேதவனே அனாதபின்டிகஸ்ஸா ஆராமே. தத்ரா கோ பகவா பிக்கு (சீவகர்) ஆமன்தேசி
Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:

பிக்குகாவோ’தி
– ‘bhikkhavo’ti.


- பதந்தே’தி தே பிக்கு பகவதோ
பச்சாஸோஸும். பகவா எடதாவோசா:
 – ‘Bhadante’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:


- ஸப்பாஸவஸங்வரப்பரியாயங் வோ,
பிக்குகாவே, தெஸஸ்ஸாமி. தங் ஸுனாத,
ஸாதுதங் மனஸி கரோத, பாஸிஸ்ஸாமி’தி
– ‘Sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’ti.

-ஏவங், பந்தே’தி  கோ தே பிக்கு பகவதோ
பச்சாஸோஸும். பகவா எடதாவோசா:
– ‘Evaṃ, bhante’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

- ஜானதோ அகம், பிக்காவே,
பஸ்ஸதோ, ஆஸவானங் காயங் வதாமி, நோ அபஸதோ.கின்சா பிக்காவே, ஜானதோ கின்சா
பஸ்ஸதோ ஆஸவானங் காயங் வதாமி? யோனிஸோ சா மானஸிகாரங் அயோனிஸோ சா மானஸிகாரங். 
அயோனிஸோ, பிக்காவே, மானஸிகரோதோ அனுப்பன்னா சேவ ஆஸவா உப்பஜ்ஜன்தி, உப்பன்னா
சா ஆஸவா பவத்தந்தி; யோனிஸோ சா கோ, பிக்காவே, மானஸிகரோதோ அனுப்பன்னா சேவ
ஆஸவா நா உப்பஜ்ஜன்தி, உப்பன்னா சா ஆஸவா பாகியந்தி.

Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no
apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi?
Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave,
manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā
pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā
na uppajjanti, uppannā ca āsavā pahīyanti.

அத்தி, பிக்காவே, ஆஸவா தஸ்ஸனா பஹாதப்பா, 
அத்தி ஆஸவா ஸம்வரா பஹாதப்பா, அத்தி ஆஸவா பட்டிஸேவனா பஹாதப்பா, அத்தி ஆஸவா
அதிவாஸனா பஹாதப்பா, அத்தி ஆஸவா பரிவஜ்ஜனா பஹாதப்பா, அத்தி ஆஸவா வினோதனா
பஹாதப்பா, அத்தி ஆஸவா பாவனா பஹாதப்பா.
Atthi,
bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā, atthi
āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi
āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā
bhāvanā pahātabbā.

— All fermentations —
[sabba+āsava]
Sabbāsava Sutta (MN 2) {excerpt} - plain texts

The Buddha exposes here the different ways by which the āsavas,
fermentating defilements of the mind, are dispelled. This excerpt
contains a definition of what is yoniso and a-yoniso manasikāra.

Note: infobubbles on English words in italic

Very interesting sutta, where the different ways by which the āsavas, fermentating defilements of the mind, are dispelled.

Note: infobubbles on English words in italic

http://www.buddha-vacana.org/sutta/majjhima/mn002.html

English

I have heard that on one occasion the Blessed One was staying at
Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed
the monks:

– Monks!

– Yes, lord, the monks responded. The Blessed One said:

– Monks, I will teach you the method for the restraint of all fermentations. Listen & pay close attention. I will speak.

– As you say, sir, the monks replied. The Blessed One said:


Monks, the ending of the fermentations is for one who knows & sees,
I tell you, not for one who does not know & does not see. For one
who knows what & sees what? Appropriate attention &
inappropriate attention. When a monk attends inappropriately, unarisen
fermentations arise, and arisen fermentations increase. When a monk
attends appropriately, unarisen fermentations do not arise, and arisen
fermentations are abandoned.

There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be
abandoned by using, those to be abandoned by tolerating, those to be
abandoned by avoiding, those to be abandoned by destroying, and those to
be abandoned by developing.




Nalanda layout 1b.JPG


The seal of Nalanda University set in terracotta on display in the ASI Museum in Nalanda

Wide view of the other (back) side of Sariputta’s Stupa.


.

The Sariputta Stupa

Back side view of Sariputta Stupa

Front view of Sariputta Stupa






Nalanda University

Nalanda StupaNalanda monastary sitesNalanda

 

 

 

 

 

 

 

Approaching the ruins

Monastery #4

View from the upper floor

Many of the 108 monasteries that once existed here have two or more floors, with 30 or 40 rooms per floor. Only 11 monasteries have been excavated so far. Many of the rest are thought to lie buried under the surrounding villages.

Steps and passages (more)

 

 

 

 

Well inside monastery #4

Each monastery had a well, often with an octagonal cross-section.

Monastery #4 entrance (more)

Monks’ rooms

Shrine across Monastery #4

Across each monastery was a chaitya, or temple, with an image of the Buddha.

A monk’s room from above

Passageway (more)

The local guides say that this is where the visiting scholar Hiuen Tsang meditated, in a dark corner at the end of this corridor (the end where the photographer stands).

Wood fired ovens

These ovens apparently served multiple needs -- cooking ovens, smelting copper, and other laboratory work.

Bathroom with drains

Not a toilet but a bathing / washing place. Well-designed open drains are a common sight in these monasteries.



Catwalk between
Monasteries #1 and #4

Adjacent monasteries were connected by these catwalk like constructions. A narrow corridor between monasteries (this one used as the main entrance to the ruins) is typical.

One monk per room,
up to 40 rooms per floor

View of Temple #3 from
Monastery #1

Monastery #1 courtyard
and grain storage (left)

Temple #12 (more)

Temple #12 steps etc.

Brickwork sample

View from temple #12

Monastery #8 (more)

Monastery #9

Octagonal well

Podium in Monastery #9

Each monastery had one. It housed a Buddha image and/or was used as a lectern by the teachers.

Former monks’ quarters

University corridor (1, 2)

Area near Monastery #4

Temple #13

 




Temple #2  

Stone base, brick top

Musician woman

Amorous couple

Musicians

Amorous couple

Amorous couple

Warrior with sword

Half-human musician

Path leading to the ruins

Bodhi trees in the park

With the ruins of Nalanda directly behind

ASI museum at Nalanda

Nalanda Overview



Nalanda University Ancient Ruins, Bihar . . .
Nalanda University Ancient Ruins, Bihar



15

Mahànidàna
Sutta

Pali

English

Sinhala


Pali


Suttantapiñake
Dãghanikàyo
(Dutiyo bhàgo)
Mahàvaggo



Namo tassa bhagavato arahato sammà sambuddhassa.


2. (15) Mahànidànasuttaü

1. Evaü me sutaü: ekaü samayaü bhagavà
kuråsu viharati kammàsadammaü1 nàma kurånaü nigamo. Atha kho àyasmà
ànando. Yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü
abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho àyasmà ànando
bhagavantaü etadavoca: “acchariyaü bhante, abbhutaü bhante, yàvagambhãro
càyaü bhante, pañiccasamuppàdo gambhãravabhàso ca. Atha ca pana me
uttànakuttànako viya khàyatã”ti.

2. Mà hevaü ànanda avaca, mà hevaü ànanda avaca, gambhãro càyaü
ànanda pañiccasamuppàdo gambhãràvabhàso ca. Etassa ànanda, dhammassa
ananubodhà appañivedhà evamayaü pajà tantàkulakajàtà guëàguõóikajàtà2
mu¤jababbajabhåtà3 apàyaü duggatiü vinipàtaü saüsàraü nàtivattati.

3. Atthi idappaccayà jaràmaraõanti iti puññhena satà ànanda,
atthãti’ssa vacanãyaü. Kimpaccayà jaràmaraõanti iti ce. Vadeyya,
jàtipaccayà jaràmaraõanti iccassa vacanãyaü.

Atthi idappaccayà jàtãti iti puññhena satà ànanda, [PTS Page 056] [\q
56/] atthãti’ssa vacanãyaü. Kimpaccayà jàtãti iti ce vadeyya,
bhavapaccayà jàtãti iccassa vacanãyaü.

Atthi idappaccayà bhavo’ti iti puññhena satà ànanda, atthãti’ssa
vacanãyaü. Kimpaccayà bhavo’ti iti ce vadeyya, upàdànapaccayà bhavo’ti
iccassa vacanãyaü.

Atthi idappaccayà upàdànanti iti puññhena satà ànanda, atthãti’ssa
vacanãyaü. Kimpaccayà upàdànanti iti ce vadeyya, taõhàpaccayà upàdànanti
iccassa vacanãyaü.

1. Kammàsadhammaü - machasaü. 2. Guëàguõóhikajàta - sãmu
gulagaõóhikajàtà - di aññhakathà kulagaõóhikajàtà - guõagaõóhikajàtà -
syà. 3. Mu¤japabbajabhåtà - machasaü, syà.

[BJT Page 082] [\x 82/]

Atthi idappaccayà taõhà’ti iti puññhena satà ànanda atthãti’ssa
vacanãyaü. Kimpaccayà taõhà’ti iti ce vadeyya, vedanàpaccayà taõhà’ti
iccassa vacanãyaü.

Atthi idappaccayà vedanà’ti iti puññhena satà ànanda atthãti’ssa
vacanãyaü. Kimpaccayà vedanà’ti iti ce vadeyya, phassapaccayà vedanà’ti
iccassa vacanãyaü.

Atthi idappaccayà phasso’ti iti puññhena satà ànanda atthãti’ssa
vacanãyaü. Kimpaccayà phasso’ti iti ce vadeyya, nàmaråpaccayà phasso’ti
iccassa vacanãyaü.

Atthi idappaccayà nàmaråpanti iti puññhena satà ànanda atthi’ssa
vacanãyaü. Kimpaccayà nàmaråpanti iti ce vadeyya, vi¤¤àõapaccayà
nàmaråpanti iccassa vacanãyaü.

Atthi idappaccayà vi¤¤àõanti iti puññhena satà ànanda atthãti’ssa
vacanãyaü. Kimpaccayà vi¤¤àõanti iti ce vadeyya, nàmaråpapaccayà
vi¤¤àõanti iccassa vacanãyaü.

Iti kho ànanda nàmaråpapaccayà vi¤¤àõaü, vi¤¤àõapaccayà nàmaråpaü,
nàmaråpapaccayà phasso, phassapaccayà vedanà, vedanàpaccayà taõhà,
taõhàpaccayà upàdànaü, upàdànapaccayà bhavo, bhavapaccayà jàti,
jàtipaccayà jaràmaraõaü sokaparidevadukkhadomanassåpàyàsà [PTS Page 057]
[\q 57/] sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo
hoti.

4. “Jàtipaccayà jaràmaraõanti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü yathà jàtipaccayà jaràmaraõaü: jàti ca
hi ànanda nàbhavissa sabbena sababaü sabbathà sabbaü kassaci kimhivi
seyyathãdaü: devànaü và devattàya, gandhabbànaü và gandhabbattàya,
yakkhànaü và yakkhattàya, bhåtànaü và bhåtattàya, manussànaü và
manussattàya, catuppadànaü và catuppadattàya. Pakkhinaü và pakkhittàya,
siriüsapànaü và siriüsapattàya1, tesaü tesa¤ca ànanda sattànaü
tathattàya 2 jàti nàbhavissa, sabbaso jàtiyà asati jàtinirodhà api nu
kho jaràmaraõaü pa¤¤àyethà?”Ti.

“No hetaü bhante”.

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo jaràmaraõassa yadidaü jàti”.

1. Sarãsapànaü và machasaü. 2. Tadatadattàya - machasaü.

[BJT Page 084] [\x 84/]

5. “Bhavapaccayà jàtãti iti kho panetaü vuttaü. Tadànanda iminàpetaü
pariyàyena veditabbaü yathà bhavapaccayà jàti: bhavo ca hi ànanda
nàbhavissa sabbena sabbaü sabbathà sabbaü kassavi kimhivi seyyathãdaü:
kàmabhavo råpabhavo aråpabhavo, sabbaso bhave asati bhavanirodhà api nu
kho jàti pa¤¤àyethà?”Ti.

“Nohetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo jàtiyà yadidaü bhavo. “

6. “Upàdànapaccayà bhavo’ti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü: yathà upàdànapaccayà bhavo: upàdànaü
ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassavi [PTS Page
058] [\q 58/] kimhivi seyyathãdaü: kàmåpadànaü và diññhåpadànaü và
sãlabbatåpàdànaü và attavàdåpàdànaü và - sabbaso upàdàne asati
upàdànanirodhà api nu kho bhavo papa¤¤àyethà?Ti.

“Nohetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo bhavassa yadidaü upàdànaü. “

7. Taõhàpaccayà upàdànanti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü: yathà taõhàpaccayà upàdànaü: taõhà ca
hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassaci kimhici -
seyyathãdaü: råpataõhà saddataõhà gandhataõhà rasataõhà phoññhabbataõhà
dhammataõhà - sabbaso taõhàya asati taõhànirodhà api nu kho upàdànaü
pa¤¤àyethà?”Ti.

“Nohetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo upàdànassa yadidaü taõhà. “

8. “Vedanàpaccayà taõhà’ti iti kho panetaü vuttaü. Tadànanda iminà
petaü pariyàyena veditabbaü yathà vedanàpaccayà taõhà: vedanà ca hi
ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassaci kimhici -
seyyathãdaü: cakkhusamphassajà vedanà sotasamphassajà vedanà
ghànasampassajà vedanà kàyasamphassajà vedanà manosamphassajà vedanà, -
sabbaso vedanàya asati vedanànirodhà api nu kho taõhà pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo taõhàya yadidaü vedanà. “

[BJT Page 086] [\x 86/]

9. Iti kho panetaü ànanda vedanaü pañicca taõhà, taõhaü pañicca
pariyesanà, pariyesanaü pañicca làbho, làbhaü pañicca vinicchayo,
vinicchayaü pañiccachandaràgo, chandaràgaü pañicca ajjhosànaü,
ajjhosànaü pañicca pariggaho, pariggahaü pañicca macchariyaü,
macchariyaü [PTS Page 059] [\q 59/] pañicca àrakkho, àrakkhàdhikaraõaü1
pañicca daõóàdàna satthàdànakalahaviggahavivàdatuvaütuvaü
pesu¤¤amusàvàdà aneke pàpakà akusalà dhammà sambhavanti.

10. ârakkhàdhikaraõaü daõaóàdànasatthàdànakalaha - viggaha -
vivàdatuvantuvaü - pesu¤¤amusàvàdà aneke pàpakà akusalà dhammà
sambhavantãti iti kho panetaü vuttaü. Tadànanda iminàpetaü pariyàyena
veditabbaü yathà àrakkhàdhikaraõaü daõóàdàna - satthàdàna - kalaha -
viggaha - vivàda - tuvantuvaü - pesu¤¤a - musà - vàdà aneke pàpakà
akusalà dhammà sambhavanti: àrakkho ca hi ànanda nàbhavissa sabbena
sabbaü sabbathà sabbaü kassaci kimhici, sabbaso àrakkhe asati
àrakkhanirodhà api nu kho daõóàdàna - satthàdàna - kalaha - viggaha -
vivàda - tuvantuvaü - pesu¤¤a - musà - vàdà aneke pàpakà akusalà dhammà
sambhaveyyunti?.

“No hetaü bhante. “

Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo
daõóadànasatthàdànakalahaviggahavivàdatuvantuvaüpesu¤¤amusàvàdànaü
anekesaü pàpakànaü akusalànaü dhammànaü sambhavàya yadidaü àrakkho.

11. Macchariyaü pañicca àrakkho’ti iti kho panetaü vuttaü tadànanda
iminàpetaü pariyàyena veditabbaü yathà macchariyaü pañicca àrakkho:
macchariyaü ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü
kassaci kimhici, sabbaso macchariye asati macchariyanirodhà api nu kho
àrakkho pa¤¤àyethàti?

“No hetaü bhante. “

Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo àrakkhassa yadidaü macchariyaü.

12. Pariggahaü pañicca macchariyanti iti kho panetaü vuttaü.
Tadànanda iminàpetaü pariyàyena veditabbaü. Yathà pariggahaü pañicca
macchariyaü: [PTS Page 060] [\q 60/] pariggaho ca hi ànanda nàbhavissa
sabbena sabbaü sabbathà sabbaü kassaci kimhici, sabbaso pariggahe asati
pariggahanirodhà api nu kho macchariyaü pa¤¤àyethà ti?

“No hetaü bhante. “

Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo macchariyassa yadidaü pariggaho.

1. ârakkhaü pañicca àrakkhàdhikaraõaü - syà.

[BJT Page 088] [\x 88/]

13. “Ajjhosànaü pañicca pariggaho’ti iti kho panetaü vuttaü.
Tadànanda iminàpetaü pariyàyena veditabbaü. Yathà ajjhosànaü pañicca
pañiggaho: ajjhosànaü ca hi ànanda nàbhavissa sabbesa sabbaü sabbathà
sabbaü kassaci kimhici. Sabbaso ajjhosàne asati ajjhosànanirodhà nirodhà
api nu kho pariggaho pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo pariggahassa yadidiü ajjhosànaü. “

14. “Chandaràgaü pañicca ajjhosànanti iti kho panetaü vuttaü.
Tadànanda iminàpetaü pariyàyena veditabbaü. Yathà chandaràgaü pañicca
ajjhosànaü: chandaràgo ca hi ànanda nàbhavissa sabbena sabbaü sabbathà
sabbaü kassaci kimhici, sabbaso chandaràge asati chandaràganirodhà api
nu kho ajjhosànaü pa¤¤àyethà?Ti. “

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo ajjhosànassa yadidaü chandaràgo. “

15. “Vinicchayaü pañicca chandaràgo’ti iti kho panetaü vuttaü.
Tadànanda iminàpetaü pariyàyena veditabbaü yathà vinicchayaü pañicca
chandaràgo: vinicchayo ca hi ànanda nàbhavissa sabbena sabbaü sabbathà
sabbaü kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhà api
nu kho chandaràgo pa¤¤àyethà?”Ti.

[PTS Page 061] [\q 61/] “no hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo chandaràgassa, yadidaü vinicchayo. “

16. “Làbhaü pañicca vinicchayo’ti iti kho panetaü vuttaü tadànanda
iminàpetaü pariyàyena veditabbaü. Yathà làbhaü pañicca vinicchayo: làbho
ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassaci kimhici,
sabbaso làbhe asati làbhanirodhà api nu kho vinicchayo pa¤¤àyethà?Ti.

“No hetaü bhante”

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo vinicchayassa yadidaü làbho. “

17. “Pariyesanaü pañicca làbho’ti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü. Yathà pariyesanaü pañicca làbho:
pariyesanà ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü
kassaci kimhici, sabbaso pariyesanàya asati pariyesanànirodhà api nu kho
làbho pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo làbhassa yadidaü pariyesanà. “

[BJT Page 090] [\x 90/]

18. Taõhaü pañicca pariyesanà’ti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü. Yathà taõhaü pañicca pariyesanà: taõhà
ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü kassaci kimhici,
seyyathãdaü kàmataõhà bhavataõhà vibhavataõhà, sabbaso taõhà nirodhà
api nu kho pariyesanà pa¤¤àyethà?Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo pariyesanàya yadidaü taõhà.

Iti kho ànanda ime dve dhammà dvayena vedanàya ekasamosaraõà bhavanti. “

19. [PTS Page 062] [\q 62/] “phassapaccayà vedanà’ti iti kho panetaü
vuttaü. Tadànanda iminà petaü pariyàyena veditabbaü yathà phassapaccayà
vedanà: phasso ca hi ànanda nàbhavissa sabbena sabbaü sabbathà sabbaü
kassaci kimhici, seyyathãdaü - cakkhusamphasso sotasamphasso
ghànasamphasso jivhàsamphasso kàyasamphasso manosamphasso, sabbaso
phasse asati phassanirodhà api nu kho vedanà pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo vedanàya yadidaü phasso. “

20. “Nàmaråpapaccayà phasso’ti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü yathà nàmaråpapaccayà phasso: yehi
ànanda àkàrehi yehi liïgehi yehi nimittehi yehi uddesehi nàmakàyassa
pa¤¤atti hoti, tesu àkàresu tesu liïgesu tesu nimittesu tesu uddesesu
asati api nu kho råpakàye adhivacanasamphasso pa¤¤àyethàti

“No hetaü bhante. “

“Yehi ànanda àkàrehi yehi liïgehi yehi nimittehi yehi uddesehi
råpakàyassa pa¤¤atti hoti, tesu àkàresu tesu liïgesu tesu nimittesu tesu
uddesesu asati api nu kho nàmakàye pañighasamphasso pa¤¤àyethà?”Ti.

“No hetaü bhante. “

[BJT Page 092] [\x 92/]

“Yehi ànanda àkàrehi yehi liïgehi yehi nimittehi yehi uddesehi
nàmakàyassa ca råpakàyassa ca pa¤¤atti hoti, tesu àkàresu tesu liïgesu
tesu nimittesu tesu uddesesu asati api nu kho adhivacanasamphasso và
pañighasamphasso và pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Yehi ànanda àkàrehi yehi liïgehi yehi nimittehi yehi uddesehi
nàmaråpassa pa¤¤atti hoti, tesu àkàresu tesu liïgesu tesu nimittesu tesu
uddesesu asati api nu kho phasso pa¤¤àyethà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda eseva hetu etaü nidànaü esa samudayo esa paccayo phassassa yadidaü nàmaråpaü.

21. “Vi¤¤àõapaccayà nàmaråpanti iti kho panetaü [PTS Page 063] [\q
63/] vuttaü. Tadànanda iminà petaü pariyàyena veditabbaü. Yathà
vi¤¤àõapaccayà nàmaråpaü. Vi¤¤àõaü ca hi ànanda màtukucchismiü na
okkamissatha, api nu kho nàmaråpaü màtukucchismiü samuccissathàti”?

“No hetaü bhante. “

“Vi¤¤àõaü ca hi ànanda màtukucchiü okkamitvà vokkamissatha, api nu kho nàmaråpaü itthattàya abhinibbattissathàti”?

“No hetaü bhante”.

“Vi¤¤àõaü ca hi ànanda daharasseva sato vocchijjissatha kumàrakassa
và kumàrikàya và, api nu kho nàmaråpaü vuddhiü viråëhiü vepullaü
àpajjissathàti’?

“No hetaü bhante. “

‘Tasmàtihànanda eseva hetu etaü nidànaü. Esa samudayo esa paccayo nàmaråpassa yadidaü vi¤¤àõaü. “

22. “Nàmaråpapaccayà vi¤¤àõanti iti kho panetaü vuttaü. Tadànanda
iminàpetaü pariyàyena veditabbaü. Yathà nàmaråpapaccayà vi¤¤àõaü:
vi¤¤àõaü ca hi ànanda nàmaråpe patiññhaü na labhissatha, api nu kho
àyatiü jàtijaràmaraõaü dukkhasamudayasambhavo pa¤¤àyethàti”?

“No hetaü bhante. “

“Tasmàtihànanda, eseva hetu etaü nidànaü esa samudayo esa paccayo vi¤¤àõassa yadidaü nàmaråpaü. “

[BJT Page 094] [\x 94/]

“Ettàvatà kho ànanda jàyetha và jãyetha và mãyetha và cavetha và
upapajjetha và, ettàvatà adhivacanapatho, ettàvatà niruttipatho,
ettàvatà vi¤¤attipatho, ettàvatà pa¤¤àvacaraü ettàvatà vaññaü vattati,
(ettàvatà) [PTS Page 064] [\q 64/] itthattaü pa¤¤apanàya, yadidaü
nàmaråpaü saha vi¤¤àõena a¤¤ama¤¤apaccayatàya pavattati. “

23. “Kittàvatà ca ànanda attànaü pa¤¤apento pa¤¤apeti: råpiü và hi
ànanda parittaü attànaü pa¤¤apento pa¤¤apeti ‘råpã me paritto attàti’ti,
råpiü và hi ànanda anantaü attànaü pa¤¤apento pa¤¤apeti ‘råpã me ananto
attà’ti, ‘aråpiü và hi ànanda parittaü attànaü pa¤¤apento pa¤¤apeti
‘aråpã me paritto attà’ti, aråpiü và hi ànanda anantaü attànaü
pa¤¤apento pa¤¤apeti ‘aråpã me ananto attà’ti.

24. “Tatrànanda yo so råpiü parittaü attànaü pa¤¤apento pa¤¤apeti1,
etarahi và so råpiü parittaü attànaü pa¤¤apento pa¤¤apeti. Tattha bhàviü
và so råpiü parittaü attànaü pa¤¤apento pa¤¤apeti. Atathaü và pana
santaü tathattàya upakappessàmã ti iti và panassa hoti. Evaü santaü kho
ànanda råpiü parittattànudiññhi anusetãti iccàlaü vacanàya.

25. “Tatrànanda yo so råpiü anantaü attànaü pa¤¤apento pa¤¤apeti,
etarahi và so råpiü anantaü attànaü pa¤¤apento pa¤¤apeti, tattha bhàviü
và so råpiü anantaü attànaü pa¤¤apento pa¤¤apeti. Atathaü và pana santaü
tathattàya upakappessàmãti iti và panassa hoti. Evaü santaü kho ànanda
råpiü anattattànudiññhi anusetãti iccàlaü vacanàya.

- - - - - - - - - - - - - - - - - - - - - - -

1. Pa¤¤àpetto pa¤¤àpeti, katthaci.

[BJT Page 096] [\x 96/]

26. “Tatrànanda yo so aråpiü parittaü attànaü pa¤¤apento pa¤¤apeti,
etarahi và so aråpiü parittaü attànaü pa¤¤apento pa¤¤apeti, tattha
bhàviü và so aråpiü parittaü attànaü pa¤¤apento pa¤¤apeti. Atathaü và
pana santaü tathattàya upakappessàmãti iti và panassa hoti. Evaü santaü
kho ànanda aråpiü parittattànudiññhi anusetãti iccàlaü vacanàya.

27. “Tatrànanda yo so aråpiü anantaü attànaü pa¤¤apento pa¤¤apeti,
etarahi và so aråpiü anantaü attànaü pa¤¤apento pa¤¤apeti. Tattha bhàviü
và so aråpiü anantaü attànaü pa¤¤apento pa¤¤apeti. Atathaü và pana
santaü tathattàya upakappessàmãti iti và [PTS Page 065] [\q 65/] panassa
hoti. Evaü santaü kho ànanda aråpiü anattattànudiññhi anusetãti iccàlaü
vacanàya. Ettàvatà kho ànanda attànaü pa¤¤apento pa¤¤apeti.

28. “Kittàvatà cànanda attànaü na pa¤¤apento na pa¤¤apeti:

Råpiü và hi ànanda parittaü attànaü na pa¤¤apento na pa¤¤apeti ‘råpã
me paritto attà’ti. Råpiü và hi ànanda anantaü attànaü na pa¤¤apento na
pa¤¤apeti. ‘Råpã me ananto attà’ti. Aråpiü và hi ànanda parittaü attànaü
na pa¤¤apento na pa¤¤apeti ‘aråpã me paritto attà’ti. Aråpiü và hi
ànanda anantaü attànaü na pa¤¤apento na pa¤¤apeti ‘aråpã me ananto
attà’ti.

29. “Tatrànanda yo so råpiü parittaü attànaü na pa¤¤apento, na
pa¤¤apeti, etarahi và so råpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti. Tattha bhàviü và so råpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti. Atathaü và pana santaü tathattàya upakappessàmã ti iti và
panassa na hoti, evaü santaü kho ànanda råpiü parittattànudiññhi
nànusetãti iccàlaü vacanàya.

[BJT Page 098] [\x 98/]

30. “Tatrànanda, yo so råpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti, etarahi và so råpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti. Tattha bhàviü và so råpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti. ‘Atathaü và pana santaü tathattàya upakappessàmã’ti iti và
panassa na hoti. Evaü santaü kho ànanda råpiü anattattànudiññhi
nànusetãti iccàlaü vacanàya.

31. “Tatrànanda, yo so aråpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti, etarahi và so aråpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti. Tattha bhàviü và so aråpiü parittaü attànaü na pa¤¤apento na
pa¤¤apeti. ‘Atathaü và pana santaü tathattàya upakappessàmã’ti iti và
panassa na hoti. Evaü santaü kho ànanda aråpiü parittattànudiññhi
nànusetãti iccàlaü vacanàya.

32. “Tatrànanda, yo so aråpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti, etarahi mà so aråpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti. Tattha bhàviü và so aråpiü anantaü attànaü na pa¤¤apento na
pa¤¤apeti. ‘Atathaü và pana santaü tathattàya upakappessàmã’ti iti và
panassa [PTS Page 066] [\q 66/] na hoti. Evaü santaü kho ànanda, aråpiü
anattattànudiññhi nànusetãti iccàlaü vacanàya. Ettàvatà kho ànanda
attànaü na pa¤¤apento na pa¤¤apeti.

33. “Kittàvatà ca ànanda attànaü samanupassamàno samanupassati.

Vedanaü vàhi ànanda, attànaü samanupassamàno samanupassati: ‘vedanà
me attà’ti. ‘Na heva kho me vedanà attà, appañisaüvedano me attà’ti iti
và hi ànanda, attànaü samanupassamàno samanupassati. ‘Na heva kho me
vedanà attà, no’pi appañisaüvedano me attà, attà me vedayati
vedanàdhammo hi me attà’ti iti và hi ànanda, attànaü samanupassamàno
samanupassati.

[BJT Page 100] [\x 100/]

34. Tatrànanda, yo so evamàha: ‘vedanà, me attà’ti, so evamassa
vacanãyo: ’tisso kho imà àvuso vedanà: sukhà vedanà dukkhà vedanà
adukkhamasukhà vedanà. Imàsaü kho tvaü tissannaü vedanànaü katamaü
attato samanupassasã ti’. Yasmiü ànanda, samaye sukhaü vedanaü vedeti,
neva tasmiü samaye dukkhaü vedanaü vedeti, na adukkhamasukhaü vedanaü
vedeti, sukhaü yeva tasmiü samaye vedanaü vedeti. Yasmiü ànanda, samaye
dukkhaü vedanaü vedeti, neva tasmiü samaye sukhaü vedanaü vedeti, na
adukkhamasukhaü vedanaü vedeti, dukkhaü yeva tasmiü samaye vedanaü
vedeti. Yasmiü ànanda, samaye adukkhamasukhaü vedanaü vedeti, neva
tasmiü samaye sukhaü vedanaü vedeti, na dukkhaü vedanaü vedeti,
adukkhamasukhaü yeva tasmiü samaye vedanaü vedeti.

35. “Sukhà pi kho ànanda, vedanà aniccà saïkhatà pañiccasamuppannà
khayadhammà vayadhammà viràgadhammà nirodhadhammà. Dukkhàpi kho ànanda
vedanà aniccà saïkhatà pañiccasamuppannà khayadhammà [PTS Page 067] [\q
67/] vayadhammà viràgadhammà nirodhadhammà. Adukkhamasukhà pi kho ànanda
vedanà aniccà saïkhatà pañiccasamuppannà khayadhammà vayadhammà
viràgadhammà. Tassa sukhaü vedanaü vedayamànassa1 ‘eso me attà’ti hoti.
Tassà yeva sukhàya vedanàya nirodhà ‘vyaggo me attà’ti hoti. Dukkhaü
vedanaü vedayamànassa ‘eso me attà’ti hoti. Tassà yeva dukkhàya vedanàya
nirodhà ‘vyaggo me attà’ti hoti. Adukkhamasukhaü vedanaü vedayamànassa
‘eso me attà’ti hoti. Tassà yeva adukkhamasukhàya vedanàya nirodhà
‘vyaggo me attà’ti hoti. Iti so diññheva dhamme aniccaü sukhaü dukkhaü
vokiõõaü2 uppàdavayadhammaü attànaü samanupassamàno samanupassati. Yo so
evamàha ‘vedanà me attà’ti. Tasmàtihànanda, etenapetaü nakkhamati
‘vedanà me attà’ti samanupassituü.

36. “Tatrànanda, yo so evamàha ‘naheva kho me vedanà attà,
appañisaüvedano me attà’ti, so evamassa vacanãyo ‘yattha panàvuso
sabbaso vedayitaü natthi, api nu kho tattha ayamahamasmã’ti 3 siyà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda, etenapetaü nakkhamati ‘naheva kho me vedanà attà, appañisaüvedano me attà’ti samanupassituü.

1. Vediyamànassa - katthaci. 2. Aniccasukhadukkhavokiõõaü - katthaci 3. Ahamasmãti, sãmu.

[BJT Page 102] [\x 102/]

37. Tatrànanda, yo so evamàha ‘naheva kho me vedanà attà, no’pi
appañisaüvedano me attà, attà me vedeti, vedanàdhammo hi me attà’ti, so
evamassa vacanãyo: ‘vedanà ca hi àvuso sabbena sabbaü sabbathà sabbaü
aparisesà nirujjheyyuü, sabbaso vedanàya asati vedanànirodhà api nu kho
tattha ayamahamasmiti siyà?”Ti.

“No hetaü bhante. “

“Tasmàtihànanda, etenapetaü nakkhamati ‘ naheva [PTS Page 068] [\q
68/] kho me vedanà attà, no pi appañisaüvedano me attà, attà me
vedayati, vedanàdhammo hi me attà’ti samanupassituü. “

38. “Yato kho panànanda, bhikkhu neva vedanaü attànaü samanupassati,
no pi appañisaüvedanaü attànaü samanupassati, no pi ‘attà me vedayati
vedanàdhammo hi me attà’ti samanupassati, so evaü asamanupassanto na ca
ki¤ci loke upàdiyati, anupàdiyaü na paritassati, aparitassaü paccattaü
yeva parinibbàyissati. Khãõà jàti, vusitaü brahmacariyaü, kataü
karaõãyaü, nàparaü itthattàyà’ti pajànàti.

39. “Evaü vimuttacittaü kho ànanda, bhikkhuü yo evaü vadeyya” hoti
tathàgato parammaraõà iti’ssa diññhi”ti tadakallaü. “Na hoti tathàgato
parammaraõà iti’ssa diññhiti tadakallaü. “Hoti ca na ca hoti tathàgato
parammaraõà iti’ssa diññhi”ti tadakallaü. “Neva hoti, na na hoti
tathàgato parammaraõà iti’ssa diññhi”ti tadakallaü. Taü kissa hetu:
yàvatà ànanda adhivacanaü, yàvataü adhivacanapatho, yàvatà nirutti,
yàvatà niruttipatho, yàvatà pa¤¤atti, yàvatà pa¤¤attipatho, yàvatà
pa¤¤à, yàvatà pa¤¤àvacaraü yàvatà vaññaü vaññati, 1 tadabhi¤¤à vimutto
bhikkhu “tadabhi¤¤à vimutto bhikkhu 2 na jànàti na passati iti’ssa
diññhi”ti tadakallaü.

40. “Satta kho imà ànanda, vi¤¤àõaññhitiyo, dve àyatanàni, katamà satta:

Santànanda sattà nànàttakàyà [PTS Page 069] [\q 69/] nànattasa¤¤ino
seyyathàpi manussà ekacce ca devà ekacce ca vinipàtikà. Ayaü pañhamà
vi¤¤àõaññhiti.

1. Yàcanà vaññaü yàcanà vaññati - machasaü. 2. Vimuttaü bhikkhuü - machasaü.

[BJT Page 104] [\x 104/]

“Santànanda, sattà nànattakàyà ekattasa¤¤ino seyyathàpi devà brahmakàyikà pañhamàbhinibbattà. Ayaü dutiyà vi¤¤àõaññhiti.

Santànanda, sattà ekattakàyà nànattasa¤¤ino seyyathàpi devà subhakiõhà. Ayaü catutthà1 vi¤¤àõaññhiti.

“Santànanda, sattà sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü
atthaïgamà nànattasa¤¤ànaü amanasikàrà ‘ananto àkàso’ti
àkàsàna¤càyatanåpagà. Ayaü pa¤camà2 vi¤¤àõaññhiti.

“Sattànanda, sattà sabbaso àkàsàna¤càyatanaü samatikkamma ‘anantaü
vi¤¤àõa’nti vi¤¤àõa¤càyatanåpagà. Ayaü chaññhà3 vi¤¤àõaññhiti.

“Sattànanda, sattà sabbaso vi¤¤àõa¤càyatanaü samatikkamma ‘natthi ki¤cã’ti àki¤ca¤¤àyatanåpagà. Ayaü sattamà4 vi¤¤àõaññhiti.

Asa¤¤asattàyatanaü, nevasa¤¤ànàsa¤¤àyatanameva dutiyaü.

41. Tatrànanda, yàyaü pañhamà vi¤¤àõaññhiti nànattakàyà
nànattasa¤¤ino seyyathàpi manussà ekacce ca devà ekacce ca vinipàtikà,
yo nu kho ànanda, ta¤ca pajànàti, tassà ca samudayaü pajànàti, tassà ca
atthaïgamaü pajànàti, tassà ca assàdaü pajànàti, tassà ca àdãnavaü
pajànàti, tassà ca nissaraõaü pajànàti, kallaü nu tena
tadabhinanditunti?”

[PTS Page 070] [\q 70/] “no hetaü bhante. “

“Tatrànanda, yàyaü dutiyà vi¤¤àõaññhiti nànattakàyà ekattasa¤¤ino
seyyathàpi devà brahmakàyikà pañhamàbhinibbattà, yo nu kho ànanda, ta¤ca
pajànàti, tassà ca samudayaü pajànàti, tassà ca atthaïgamaü pajànàti,
tassà ca assàdaü pajànàti, tassà ca àdãnavaü pajànàti, tassà ca
nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“Tatrànanda, yàyaü tatiyà vi¤¤àõaññhiti ekattakàyà nànattasa¤¤ino
seyyathàpi devà àbhassarà, yo nu kho ànanda, ta¤ca pajànàti, tassà ca
samudayaü pajànàti, tassà ca atthaïgamaü pajànàti, tassà ca assàdaü
pajànàti, tassà ca àdãnavaü pajànàti, tassà ca nissaraõaü pajànàti,
kallaü nu tena tadabhinanditunti?”

“Tatrànanda, yàyaü catutthà vi¤¤àõaññhiti ekattakàyà ekattasa¤¤ino
seyyathàpi devà subhakiõõà, yo nu kho ànanda, ta¤ca pajànàti, tassà ca
samudayaü pajànàti, tassà ca atthaïgamaü pajànàti, tassà ca assàdaü
pajànàti, tassà ca àdãnavaü pajànàti, tassà ca nissaraõaü pajànàti,
kallaü nu tena tadabhinanditunti?” “Tatrànanda, yàyaü pa¤camà
vi¤¤àõaññhiti sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü
atthaïgamà nànattasa¤¤ànaü amanasikàrà ‘ananto àkàso’ti
àkàsàna¤càyatanåpagà. Yo nu kho ànanda, ta¤ca pajànàti, tassà ca
samudayaü pajànàti, tassà ca atthaïgamaü pajànàti, tassà ca assàdaü
pajànàti, tassà ca àdãnavaü pajànàti, tassà ca nissaraõaü pajànàti,
kallaü nu tena tadabhinanditunti?”

“Tatrànanda, yàyaü chaññhà vi¤¤àõaññhiti sabbaso àkàsàna¤càyatanaü
samatikkamma anantaü vi¤¤àõa’nti vi¤¤àõa¤càyatanåpagà, yo nu kho ànanda,
ta¤ca pajànàti, tassà ca samudayaü pajànàti, tassà ca atthaïgamaü
pajànàti, tassà ca assàdaü pajànàti, tassà ca àdãnavaü pajànàti, tassà
ca nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“Tatrànanda, yàyaü sattamà vi¤¤àõaññhiti sabbaso vi¤¤àõa¤càyatanaü
samatikkamma ‘natthi ki¤ci’ti àki¤ca¤¤àyatanåpagà, yo nu kho ànanda,
ta¤ca pajànàti, tassà ca samudayaü pajànàti, tassà ca atthaïgamaü
pajànàti, tassà ca assàdaü pajànàti, tassà ca àdãnavaü pajànàti, tassà
ca nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“No hetaü bhante. “

——————

1. Catutthi - sãmu, machasaü, syà, [PTS] 2. Pa¤camã - sãmu, machasaü,
syà. [PTS] 3. Chaññhã, sãmu - machasaü, syà, [PTS] 4. Sattamã - sãmu,
machasaü, syà, [PTS]

[BJT Page 106] [\x 106/]

“Tatrànanda, yadidaü asa¤¤asattàyatanaü, yo nu kho ànanda, ta¤ca
pajànàti, tassa ca samudayaü pajànàti, tassa ca atthaïgamaü pajànàti,
tassa ca assàdaü pajànàti, tassa ca àdãnavaü pajànàti, tassa ca
nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“No hetaü bhante. “

“Tatrànanda, yadidaü nevasa¤¤ànàsa¤¤àyatanaü, yo nu kho ànanda, ta¤ca
pajànàti, tassa ca samudayaü pajànàti, tassa ca atthaïgamaü pajànàti,
tassa ca assàdaü pajànàti, tassa ca àdãnavaü pajànàti. Tassa ca
nissaraõaü pajànàti, kallaü nu tena tadabhinanditunti?”

“No hetaü bhante. “

“Yato kho ànanda, bhikkhu imàsa¤ca sattannaü vi¤¤àõaññhitinaü,
imesa¤ca dvinnaü àyatanànaü samudaya¤ca atthaïgama¤ca assàda¤ca
àdãnava¤ca nissaraõa¤ca yathàbhåtaü viditvà anupàdà vimutto hoti. Ayaü
vuccatànanda, bhikkhu pa¤¤àvimutto.

42. “Aññha kho ime ànanda vimokkhà. Katame aññha:

Råpã råpàni passati. Ayaü pañhamo vimokkho.

Ajjhattaü aråpasa¤¤ãbahiddhà råpàni passati. Ayaü dutiyo vimokkho.

[PTS Page 071] [\q 71/] subhanteva adhimutto hoti. Ayaü tatiyo vimokkho.

Sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü atthaïgamà
nànattasa¤¤ànaü amanasikàrà ‘ananto àkàso’ti àkàsàna¤càyatanaü
upasampajja viharati. Ayaü catuttho vimokkho.

Sabbaso àkàsàna¤càyatanaü samatikkamma ‘anantaü vi¤¤àõa’nti vi¤¤àõa¤càyatanaü upasampajja viharati. Ayaü pa¤camo vimokkho.

Sabbaso vi¤¤àõa¤càyatanaü samatikkamma ‘natthi ki¤cã’ti àki¤ca¤¤àyatanaü upasampajja viharati. Ayaü chaññho vimokkho,

Sabbaso àki¤ca¤¤àyatanaü samatikkamma nevasa¤¤ànàsa¤¤àyatanaü upasampajja viharati. Ayaü sattamo vimokkho.

Sabbaso nevasa¤¤ànàsa¤¤àyatanaü samatikkamma sa¤¤àvedayitanirodhaü upasampajja viharati. Ayaü aññhamo vimokkho.

Ime kho ànanda, aññha vimokkhà.

[BJT Page 108] [\x 108/]

“Yato kho ànanda, bhikkhu ime aññha vimokkhe anulomampi samàpajjati,
pañilomampi samàpajjati, anulomapañilomampi samàpajjati, yatthicchakaü
yadicchakaü yàvadicchakaü samàpajjati pi vuññhàti pi, àsavàna¤ca khayà
anàsavaü cetovimuttiü pa¤¤àvimuttiü diññheva dhamme sayaü abhi¤¤à
sacchikatvà upasampajja viharati, ayaü vuccatànanda, bhikkhu
ubhatobhàgavimutto. Imàya ca ànanda ubhatobhàgavimuttiyà a¤¤à
ubhatobhàgavimutti uttarãtarà và paõãtatarà và natthi”ti.

Idamavoca bhagavà attamano àyasmà ànando bhagavato bhàsitaü abhinandãti.

Mahànidànasuttaüniññhitaü dutiyaü.

Maha-Nidana Sutta

The Great Causes Discourse

For free distribution only, as a gift of Dhamma



Translator’s Introduction

This is one of the most profound discourses in the Pali Canon. It
gives an extended treatment of the teachings of dependent co-arising
(paticca samuppada) and not-self (anatta) in an outlined context of how
these teachings function in practice.

The first part of the discourse takes the factors of dependent
co-arising in sequence from effect to cause, tracing them down to the
mutual dependency of name-and-form (mental and physical activity) on the
one hand, and consciousness on the other. In connection with this
point, it is worth noting that the word “great” in the title of the
discourse may have a double meaning: modifying the word “discourse” —
it’s a long discourse — and modifying “causes,” referring to the fact
that name-and-form and consciousness as causal factors can account for
everything describable in the cosmos.

After tracing the basic sequence of factors in the causal pattern,
the discourse then reviews their inter-relationships, showing how they
can explain stress and suffering both on the individual and on the
social level.

The second part of the discourse, taking up the teaching of not-self,
shows how dependent co-arising gives focus to this teaching in
practice. It begins with a section on Delineations of a Self,
classifying the various ways in which a sense of “self” might be defined
in terms of form. The scheme of analysis introduced in this section —
classifying views of the self according to the variables of form and
formless; finite and infinite; already existing, naturally developing in
the future, and alterable through human effort — covers all the
theories of the self proposed in the classical Upanisads, as well as all
theories of self or soul proposed in more recent times. The inclusion
of an infinite self in this list gives the lie to the belief that the
Buddha’s teachings on not-self were denying nothing more than a sense of
“separate” or “limited” self. The discourse points out that even a
limitless, infinite, all-embracing sense of self is based on an
underlying tendency in the mind that has to be abandoned.

The following section, on Non-delineations of a Self, shows that it
is possible for the mind to function without reading a “self” into
experience. The remaining sections focus on ways in which this can be
done by treating the sense of self as it relates to different aspects of
name-and-form. The first of these sections — Assumptions of a Self —
focuses on the sense of self as it relates to feeling, one of the “name”
factors in name-and-form. The next section — Seven Stations of
Consciousness — focuses on form, formlessness, and perception, which is
another one of the “name” factors that allows a place for consciousness
to land and grow on the “macro” level in the cycle of death and
rebirth. The last section — Eight Emancipations — focuses on form,
formlessness, and perception on the “micro” level in the practice of
meditative absorption (jhana).

In each of these cases, once the sense of attachment and
identification with name-and-form can be broken, the mutual dependency
between consciousness and name-and-form is broken as well. This brings
about total freedom from the limits of “the extent to which there are
means of designation, expression, and delineation…the extent to which
the sphere of discernment extends, the extent to which the cycle
revolves for the manifesting (discernibility) of this world — i.e.,
name-and-form together with consciousness.” This is the release at which
the Buddha’s teachings are aimed.



(Dependent Co-arising)

I have heard that on one occasion the Blessed One was living among the Kurus. Now, the Kurus have a town named Kammasadhamma. There Ven. ânanda
approached the Blessed One and, on arrival, having bowed down to the
Blessed One, sat to one side. As he was sitting there he said to the
Blessed One: “It’s amazing, lord, it’s astounding, how deep this
dependent co-arising is, and how deep its appearance, and yet to me it
seems as clear as clear can be.”

[The Buddha:] “Don’t say that, ânanda. Don’t say that. Deep is this
dependent co-arising, and deep its appearance. It’s because of not
understanding and not penetrating this Dhamma that this generation is
like a tangled skein, a knotted ball of string, like matted rushes and
reeds, and does not go beyond transmigration, beyond the planes of
deprivation, woe, and bad destinations.

“If one is asked, ‘Is there a demonstrable requisite condition for aging and death?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition do aging and death
come?’ one should say, ‘Aging and death come from birth as their
requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for birth?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does birth come?’
one should say, ‘Birth comes from becoming as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for becoming?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does becoming come?’
one should say, ‘Becoming comes from clinging as its requisite
condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for clinging?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does clinging come?’
one should say, ‘Clinging comes from craving as its requisite
condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for craving?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does craving come?’
one should say, ‘Craving comes from feeling as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for feeling?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does feeling come?’
one should say, ‘Feeling comes from contact as its requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for contact?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does contact come?’
one should say, ‘Contact comes from name-and-form as its requisite
condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for name-and-form?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does name-and-form
come?’ one should say, ‘Name-and-form comes from consciousness as its
requisite condition.’

“If one is asked, ‘Is there a demonstrable requisite condition for consciousness?’ one should answer, ‘There is.’

“If one is asked, ‘From what requisite condition does consciousness
come?’ one should say, ‘Consciousness comes from name-and-form as its
requisite condition.’

“Thus, ânanda, from name-and-form as a requisite condition comes
consciousness. From consciousness as a requisite condition comes
name-and-form. From name-and-form as a requisite condition comes
contact. From contact as a requisite condition comes feeling. From
feeling as a requisite condition comes craving. From craving as a
requisite condition comes clinging. From clinging as a requisite
condition comes becoming. From becoming as a requisite condition comes
birth. From birth as a requisite condition, aging, death, sorrow,
lamentation, pain, distress, and despair come into play. Such is the
origination of this entire mass of stress.

(Aging and Death)

“‘From birth as a requisite condition come aging and death.’ Thus it
has been said. And this is the way to understand how from birth as a
requisite condition come aging and death. If there were no birth at all,
in any way, of anything anywhere — i.e., of devas in the state of
devas, of celestials in the state of celestials, of spirits in the state
of spirits, of demons in the state of demons, of human beings in the
human state, of quadripeds in the state of quadripeds, of birds in the
state of birds, of snakes in the state of snakes, or of any being in its
own state — in the utter absence of birth, from the cessation of
birth, would aging and death be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for aging and death, i.e., birth.

(Birth)

“‘From becoming as a requisite condition comes birth.’ Thus it has
been said. And this is the way to understand how from becoming as a
requisite condition comes birth. If there were no becoming at all, in
any way, of anything anywhere — i.e., sensual becoming, form becoming,
or formless becoming — in the utter absence of becoming, from the
cessation of becoming, would birth be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming.

(Becoming)

“‘From clinging as a requisite condition comes becoming.’ Thus it has
been said. And this is the way to understand how from clinging as a
requisite condition comes becoming. If there were no clinging at all, in
any way, of anything anywhere — i.e., clinging to sensuality, clinging
to precepts and practices, clinging to views, or clinging to doctrines
of the self — in the utter absence of clinging, from the cessation of
clinging, would becoming be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging.

(Clinging)

“‘From craving as a requisite condition comes clinging.’ Thus it has
been said. And this is the way to understand how from craving as a
requisite condition comes clinging. If there were no craving at all, in
any way, of anything anywhere — i.e., craving for sensuality, craving
for becoming, craving for no becoming — in the utter absence of
craving, from the cessation of craving, would clinging be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving.

(Craving)

“‘From feeling as a requisite condition comes craving.’ Thus it has
been said. And this is the way to understand how from feeling as a
requisite condition comes craving. If there were no feeling at all, in
any way, of anything anywhere — i.e., feeling born of contact at the
eye, feeling born of contact at the ear, feeling born of contact at the
nose, feeling born of contact at the tongue, feeling born of contact at
the body, or feeling born of contact at the intellect — in the utter
absence of feeling, from the cessation of feeling, would craving be
discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling.

(Dependent on Craving)

“Now, craving is dependent on feeling,
seeking is dependent on craving,
acquisition is dependent on seeking,
ascertainment is dependent on acquisition,
desire and passion is dependent on ascertainment,
attachment is dependent on desire and passion,
possessiveness is dependent on attachment,
stinginess is dependent on attachment,
defensiveness is dependent on stinginess,
and because of defensiveness, dependent on defensiveness, various evil,
unskillful phenomena come into play: the taking up of sticks and knives;
conflicts, quarrels, and disputes; accusations, divisive speech, and
lies.

“And this is the way to understand how it is that because of
defensiveness various evil, unskillful phenomena come into play: the
taking up of sticks and knives; conflicts, quarrels, and disputes;
accusations, divisive speech, and lies. If there were no defensiveness
at all, in any way, of anything anywhere, in the utter absence of
defensiveness, from the cessation of defensiveness, would various evil,
unskillful phenomena — the taking up of sticks and knives; conflicts,
quarrels, and disputes; accusations, divisive speech, and lies — come
into play?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for the coming-into-play of various evil,
unskillful phenomena — the taking up of sticks and knives; conflicts,
quarrels, and disputes; accusations, divisive speech, and lies — i.e.,
defensiveness.

“‘Defensiveness is dependent on stinginess.’ Thus it has been said.
And this is the way to understand how defensiveness is dependent on
stinginess. If there were no stinginess at all, in any way, of anything
anywhere, in the utter absence of stinginess, from the cessation of
stinginess, would defensiveness be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for defensiveness, i.e., stinginess.

(Similarly back through the chain of conditions: stinginess,
attachment, possessiveness, desire and passion, ascertainment,
acquisition, and seeking.)

“‘Seeking is dependent on craving.’ Thus it has been said. And this
is the way to understand how seeing is dependent on craving. If there
were no craving at all, in any way, of anything anywhere — i.e.,
craving for sensuality, craving for becoming, craving for no becoming –
in the utter absence of craving, from the cessation of craving, would
seeking be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for seeking, i.e., craving. Thus, ânanda,
these two phenomena [the chain of conditions leading from craving to
birth, aging, and death, and the chain of conditions leading from
craving to quarrels, etc.], as a duality, flow back into one place at
feeling.

(Feeling)

“‘From contact as a requisite condition comes feeling.’ Thus it has
been said. And this is the way to understand how from contact as a
requisite condition comes feeling. If there were no contact at all, in
any way, of anything anywhere — i.e., contact at the eye, contact at
the ear, contact at the nose, contact at the tongue, contact at the
body, or contact at the intellect — in the utter absence of contact,
from the cessation of contact, would feeling be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact.

(Contact)

“‘From name-and-form as a requisite condition comes contact.’ Thus it
has been said. And this is the way to understand how, from
name-and-form as a requisite condition comes contact. If the qualities,
traits, themes, and indicators by which there is a description of
name-group (mental activity) were all absent, would designation-contact
with regard to the form-group (the physical body) be discerned?”

“No, lord.”

“If the permutations, signs, themes, and indicators by which there is
a description of form-group were all absent, would resistance-contact
with regard to the name-group be discerned?”

“No, lord.”

“If the permutations, signs, themes, and indicators by which there is
a description of name-group and form-group were all absent, would
designation-contact or resistance-contact be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for contact, i.e., name-and-form.

(Name-and-form)

“‘From consciousness as a requisite condition comes name-and-form.’
Thus it has been said. And this is the way to understand how from
consciousness as a requisite condition comes name-and-form. If
consciousness were not to descend into the mother’s womb, would
name-and-form take shape in the womb?”

“No, lord.”

“If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?”

“No, lord.”

“If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for name-and-form, i.e., consciousness.”

(Consciousness)

“‘From name-and-form as a requisite condition comes consciousness.’
Thus it has been said. And this is the way to understand how from
name-and-form as a requisite condition comes consciousness. If
consciousness were not to gain a foothold in name-and-form, would a
coming-into-play of the origination of birth, aging, death, and stress
in the future be discerned?

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this
is a requisite condition for consciousness, i.e., name-and-form.

“This is the extent to which there is birth, aging, death, passing
away, and re-arising. This is the extent to which there are means of
designation, expression, and delineation. This is the extent to which
the sphere of discernment extends, the extent to which the cycle
revolves for the manifesting (discernibility) of this world — i.e.,
name-and-form together with consciousness.

(Delineations of a Self)

“To what extent, ânanda, does one delineate when delineating a self?
Either delineating a self possessed of form and finite, one delineates
that ‘My self is possessed of form and finite.’ Or, delineating a self
possessed of form and infinite, one delineates that ‘My self is
possessed of form and infinite.’ Or, delineating a self formless and
finite, one delineates that ‘My self is formless and finite.’ Or,
delineating a self formless and infinite, one delineates that ‘My self
is formless and infinite.’

“Now, the one who, when delineating a self, delineates it as
possessed of form and finite, either delineates it as possessed of form
and finite in the present, or of such a nature that it will [naturally]
become possessed of form and finite [in the future/after death], or he
believes that ‘Although it is not yet that way, I will convert it into
being that way.’ This being the case, it is proper to say that a fixed
view of a self possessed of form and finite lies latent [within that
person].

“The one who, when delineating a self, delineates it as possessed of
form and infinite, either delineates it as possessed of form and
infinite in the present, or of such a nature that it will [naturally]
become possessed of form and infinite [in the future/after death], or he
believes that ‘Although it is not yet that way, I will convert it into
being that way.’ This being the case, it is proper to say that a fixed
view of a self possessed of form and infinite lies latent [within that
person].

“The one who, when delineating a self, delineates it as formless and
finite, either delineates it as formless and finite in the present, or
of such a nature that it will [naturally] become formless and finite [in
the future/after death], or he believes that ‘Although it is not yet
that way, I will convert it into being that way.’ This being the case,
it is proper to say that a fixed view of a self formless and finite lies
latent [within that person].

“The one who, when delineating a self, delineates it as formless and
infinite, either delineates it as formless and infinite in the present,
or of such a nature that it will [naturally] become formless and
infinite [in the future/after death], or he believes that ‘Although it
is not yet that way, I will convert it into being that way.’ This being
the case, it is proper to say that a fixed view of a self formless and
infinite lies latent [within that person].

(Non-Delineations of a Self)

“To what extent, ânanda, does one not delineate when not delineating a
self? Either not delineating a self possessed of form and finite, one
does not delineate that ‘My self is possessed of form and finite.’ Or,
not delineating a self possessed of form and infinite, one does not
delineate that ‘My self is possessed of form and infinite.’ Or, not
delineating a self formless and finite, one does not delineate that ‘My
self is formless and finite.’ Or, not delineating a self formless and
infinite, one does not delineate that ‘My self is formless and
infinite.’

“Now, the one who, when not delineating a self, does not delineate it
as possessed of form and finite, does not delineate it as possessed of
form and finite in the present, nor does he delineate it as of such a
nature that it will [naturally] become possessed of form and finite [in
the future/after death], nor does he believe that ‘Although it is not
yet that way, I will convert it into being that way.’ This being the
case, it is proper to say that a fixed view of a self possessed of form
and finite does not lie latent [within that person].

“The one who, when not delineating a self, does not delineate it as
possessed of form and infinite, does not delineate it as possessed of
form and infinite in the present, nor does he delineate it as of such a
nature that it will [naturally] become possessed of form and infinite
[in the future/after death], nor does he believe that ‘Although it is
not yet that way, I will convert it into being that way.’ This being the
case, it is proper to say that a fixed view of a self possessed of form
and infinite does not lie latent [within that person].

“The one who, when not delineating a self, does not delineate it as
formless and finite, does not delineate it as formless and finite in the
present, nor does he delineate it as of such a nature that it will
[naturally] become formless and finite [in the future/after death], nor
does he believe that ‘Although it is not yet that way, I will convert it
into being that way.’ This being the case, it is proper to say that a
fixed view of a self formless and finite does not lie latent [within
that person].

“The one who, when not delineating a self, does not delineate it as
formless and infinite, does not delineate it as formless and infinite in
the present, nor does he delineate it as of such a nature that it will
[naturally] become formless and infinite [in the future/after death],
nor does he believe that ‘Although it is not yet that way, I will
convert it into being that way.’ This being the case, it is proper to
say that a fixed view of a self formless and infinite does not lie
latent [within that person].

(Assumptions of a Self)

“To what extent, ânanda, does one assume when assuming a self?
Assuming feeling to be the self, one assumes that ‘Feeling is my self’
[or] ‘Feeling is not my self: My self is oblivious [to feeling]’ [or]
‘Neither is feeling my self, nor is my self oblivious to feeling, but
rather my self feels, in that my self is subject to feeling.’

“Now, one who says, ‘Feeling is my self,’ should be addressed as follows: ‘There are these
three feelings, my friend — feelings of pleasure, feelings of pain,
and feelings of neither pleasure nor pain. Which of these three feelings
do you assume to be the self?’ At a moment when a feeling of pleasure
is sensed, no feeling of pain or of neither pleasure nor pain is sensed.
Only a feeling of pleasure is sensed at that moment. At a moment when a
feeling of pain is sensed, no feeling of pleasure or of neither
pleasure nor pain is sensed. Only a feeling of pain is sensed at that
moment. At a moment when a feeling of neither pleasure nor pain is
sensed, no feeling of pleasure or of pain is sensed. Only a feeling of
neither pleasure nor pain is sensed at that moment.

“Now, a feeling of pleasure is inconstant, fabricated, dependent on
conditions, subject to passing away, dissolution, fading, and cessation.
A feeling of pain is inconstant, fabricated, dependent on conditions,
subject to passing away, dissolution, fading, and cessation. A feeling
of neither pleasure nor pain is inconstant, fabricated, dependent on
conditions, subject to passing away, dissolution, fading, and cessation.
Having sensed a feeling of pleasure as ‘my self,’ then with the
cessation of one’s very own feeling of pleasure, ‘my self’ has perished.
Having sensed a feeling of pain as ‘my self,’ then with the cessation
of one’s very own feeling of pain, ‘my self’ has perished. Having sensed
a feeling of neither pleasure nor pain as ‘my self,’ then with the
cessation of one’s very own feeling of neither pleasure nor pain, ‘my
self’ has perished.

“Thus he assumes, assuming in the immediate present a self
inconstant, entangled in pleasure and pain, subject to arising and
passing away, he who says, ‘Feeling is my self.’ Thus in this manner,
ânanda, one does not see fit to assume feeling to be the self.

“As for the person who says, ‘Feeling is not the self: My self is
oblivious [to feeling],’ he should be addressed as follows: ‘My friend,
where nothing whatsoever is sensed (experienced) at all, would there be
the thought, “I am”?’”

“No, lord.”

“Thus in this manner, ânanda, one does not see fit to assume that ‘Feeling is not my self: My self is oblivious [to feeling].’

“As for the person who says, ‘Neither is feeling my self, nor is my
self oblivious [to feeling], but rather my self feels, in that my self
is subject to feeling,’ he should be addressed as follows: ‘My friend,
should feelings altogether and every way stop without remainder, then
with feeling completely not existing, owing to the cessation of feeling,
would there be the thought, “I am”?’”

“No, lord.”

“Thus in this manner, ânanda, one does not see fit to assume that
‘Neither is feeling my self, nor is my self oblivious [to feeling], but
rather my self feels, in that my self is subject to feeling.’

“Now, ânanda, in as far as a monk does not assume feeling to be the
self, nor the self as oblivious, nor that ‘My self feels, in that my
self is subject to feeling,’ then, not assuming in this way, he is not
sustained by anything (does not cling to anything) in the world.
Unsustained, he is not agitated. Unagitated, he is totally unbound right
within. He discerns that ‘Birth is ended, the holy life fulfilled, the
task done. There is nothing further for this world.’

“If anyone were to say with regard to a monk whose mind is thus
released that ‘The Tathagata exists after death,’ is his view, that
would be mistaken; that ‘The Tathagata does not exist after
death’…that ‘The Tathagata both exists and does not exist after
death’…that ‘The Tathagata neither exists nor does not exist after
death’ is his view, that would be mistaken. Why? Having directly known
the extent of designation and the extent of the objects of designation,
the extent of expression and the extent of the objects of expression,
the extent of description and the extent of the objects of description,
the extent of discernment and the extent of the objects of discernment,
the extent to which the cycle revolves: Having directly known that, the
monk is released. [To say that,] ‘The monk released, having directly known that, does not see, does not know is his opinion,’ that would be mistaken.

(Seven Stations of Consciousness)

“ânanda, there are these seven stations of consciousness and two spheres. Which seven?

“There are beings with diversity of body and diversity of perception,
such as human beings, some devas, and some beings in the lower realms.
This is the first station of consciousness.

“There are beings with diversity of body and singularity of
perception, such as the devas of the Brahma hosts generated by the first
[jhana]. This is the second station of consciousness.

“There are beings with singularity of body and diversity of
perception, such as the Radiant Devas. This is the third station of
consciousness.

“There are beings with singularity of body and singularity of
perception, such as the Beautifully Lustrous Devas. This is the fourth
station of consciousness.

“There are beings who,with the complete transcending of perceptions
of [physical] form, with the disappearance of perceptions of resistance,
and not heeding perceptions of diversity, thinking, ‘Infinite space,’
arrive at the sphere of the infinitude of space. This is the fifth
station of consciousness.

“There are beings who, with the complete transcending of the sphere
of the infinitude of space, thinking, ‘Infinite consciousness,’ arrive
at the sphere of the infinitude of consciousness. This is the sixth
station of consciousness.

“There are beings who, with the complete transcending of the sphere
of the infinitude of consciousness, thinking, ‘There is nothing,’ arrive
at the sphere of nothingness. This is the seventh station of
consciousness.

“The sphere of non-percipient beings and, second, the sphere of
neither perception nor non-perception. [These are the two spheres.]

“Now, as for the first station of consciousness — beings with
diversity of body and diversity of perception, such as human beings,
some devas, and some beings in the lower realms: If one discerns that
[station of consciousness], discerns its origination, discerns its
passing away, discerns its allure, discerns its drawbacks, discerns the
escape from it, would it be proper, by means of that [discernment] to
take delight there?”

“No, lord.”

(Similarly with each of the remaining stations of consciousness and two spheres.)

“ânanda, when knowing — as they actually are
— the origination, passing away, allure, drawbacks of — and escape
from — these seven stations of consciousness and two spheres, a monk is
release through lack of clinging, he is said to be a monk released
through discernment.

(Eight Emancipations)

“ânanda, there are these eight emancipations. Which eight?

“Possessed of form, one sees forms. This is the first emancipation.

“Not percipient of form internally, one sees forms externally. This is the second emancipation.

“One is intent only on the beautiful. This is the third emancipation.

“With the complete transcending of perceptions of [physical] form,
with the disappearance of perceptions of resistance, and not heeding
perceptions of diversity, thinking, ‘Infinite space,’ one enters and
remains in the sphere of the infinitude of space. This is the fourth
emancipation.

“With the complete transcending of the sphere of the infinitude of
space, thinking, ‘Infinite consciousness,’ one enters and remains in the
sphere of the infinitude of consciousness. This is the fifth
emancipation.

“With the complete transcending of the sphere of the infinitude of
consciousness, thinking, ‘There is nothing,’ one enters and remains in
the sphere of nothingness. This is the sixth emancipation.

“With the complete transcending of the sphere of nothingness, one
enters and remains in the sphere of neither perception nor
non-perception. This is the seventh emancipation.

“With the complete transcending of the sphere of neither perception
nor non-perception, one enters and remains in the cessation of
perception and feeling. This is the eighth emancipation.

“Now, when a monk attains these eight emancipations in forward order,
in reverse order, in forward and reverse order, when he attains them
and emerges from them wherever he wants, however he wants, and for as
long as he wants, when through the ending of the mental fermentations he
enters and remains in the fermentation-free release of awareness and
release of discernment, having directly known it and realized it in the
here and now, he is said to be a monk released in both ways. And as for
another release in both ways, higher or more sublime than this, there is
none.”

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


See also:

  • Bodhi, Bhikkhu, trans., The Great Discourse on Causation: The Maha-Nidana Sutta and its Commentaries (Kandy, Sri Lanka: Buddhist Publication Society, 1984).
  • Warder, A. K., Indian Buddhism (Delhi: Motilal Banarsidass, 1980), Chapter 5.

Revised: Fri 3 December 1999

http://www.accesstoinsight.org/canon/digha/dn15.html

oS> ksldh


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


[\q 215/]


37″ uyd ksodk iQ;1h

3′ ud jsiska fufia wik
,os’ tla lf,l Nd.Hj;2ka jykafia l2re rg luzudiouH kuzjQ kshuz .fuys
jdih lf

))wdkkaoh” tfia fkdlshj’ fuz *mgspzp iuqmamdoh( fya;2M, OrAuh .eUqre
fjhs’ .eUqre oel2uz w;af;ao fjhs’ wdkkaoh fuz OrAuh fkdoekSu fya;2fldg
f.k” fydZoska wjfndaO fkdlsrSu fya;2fldg f.k” fuz i;aj iuQyhd uShka
jsiska lmd wjq,alr ouk ,o frosjshkakkaf.a kQ,a legshla fuka wjQ,ajS”
l2reZM l@vqjla fuka f.;S ;K nsiaila fuka meg,S” iemfhka myjQ nejska wmdh
kuzjQ kmqre .;s we;a;djQ Èla we;a;djQ iir fkdhslaujhs))’

4′ ))wdkkaoh” hula fya;2 fldg f.k crd urK fol fjz kuz ta m1;Hh *wjYH
lreK( ljfrAoehs lshkafkuz kuz cd;sh m1;Hh fldg f.k crd urk fol fjzhhs
lsh hq;2hs’))

))wdkkaoh” hula lreKq *m1;Hh( fldgf.k cd;sh fjz kuz ta m1;Hh
ljfrAoehs fufia lshkafka kuz Njh m1;Hh fldg f.k cd;sh fjz hhs lsh
hq;2hs’))

))wdkkaoh” hula m1;H fldg f.k Njh fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz Wmdodkh*oevsfldg w,ajd .ekSu( m1;Hh fldg f.k Njh fjzhhs lsh
hq;2hs’))


[\q 216/]

))wdkkaoh hula m1;H
fldgf.k Wmdodkh fjz kuz ta m1;Hh l2ulaoehs fufia lshkfka kuz f,daNh
m1;Hh fldgf.k Wmdodkh fjzhhs lshhq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k f,daNh fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz fjzokdj m1;Hh fldgf.k f,daNh fjzhhs lsh hq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k fjzokdj fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz iamrAYh m1;Hh fldgf.k fjzokdj fjzhhs lsh hq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k iamrAYh fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz kdu rEm fol m1;Hh fldgf.k iamrAYh fjzhhs lsh hq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k kdu rEm fol fjz kuz ta m1;Hh l2ulaoehs
fufia lshkafka kuz js{dkh m1;Hh fldgf.k kdu rEm fol fjzhhs lsh hq;2hs’))

))wdkkaoh hula m1;Hh fldgf.k js{dkh fjz kuz ta m1;Hh l2ulaoehs fufia
lshkafka kuz kdu rEm fol m1;Hh fldgf.k js{dkh fjzhhs lsh hq;2hs’))

5′ ))wdkkaoh” fufia we;s l, kdu rEm m1;Hh fldg f.k js{dkh fjhs”
js{dkh m1;Hh fldg f.k kdu rEm fol fjhs” kdu rEm m1;Hh fldg f.k iamrAYh
fjhs” iamrAYh m1;Hh fldg f.k fjzokd fjhs” fjzokdj m1;Hh fldg f.k f,daNh
*;KAydj( fjhs” ;KAydj m1;Hh fldg f.k Wmdodkh *oevsj w,ajd .ekSu( fjhs”
Wmdodkh m1;Hh fldg f.k Njh fjhs” Njh m1;Hh fldg f.k cd;sh fjhs” cd;sh
m1;Hh fldg f.k crdj yd urKh fjhs” crd urK m1;Hh fldg f.k fYdal lsrSuh”
je,mSuh” ldhsl Èlh” foduzkih” oevs fjfyih hk fudjqyq my< fj;a’ fufia
fuz ish,q Èla rdYSyqf.a my

[\q 217/]

6′ ))wdkkaoh” cd;sh
m1;Hh fldg f.k crd urK fjzh’ fufia lshk ,oafoah’ wdkkaoh” foaj Ndjh
msKsi fyda .dkaOrAj Ndjh msKsi fyda hCI Ndjh msKsi fyda N@; Ndjh msKsi
fyda ukqIH Ndjh msKsi fyda mCIs Ndjh msKsi fyda isjqmd Ndjh msKsi fyda
irAm Ndjh msKsi fyda cd;shla bmoSula uqZMuKska fkdjkafka kuz wdkkaoh” ta
i;a;ajhkaf.a we;sjSula fkdjkafkah’ ish,q m1ldrfhkau Wmam;a;sh ke;s l,
cd;s ksfrdaOh *Wmam;a;sfhka je

))iajduSka jykai” fkdfmfkahhs)) lsh’

))wdkkaoh” tnejska fufia fuz fya;2M, OrAufhys huz ta cd;shla fjzo”
crd urK fol we;sjSug thu fya;2fjhs’ fuz bmoSu fya;2fldg f.k crd urK
jkafkahhs)) lSfjdah’

7′ ))Njh m1;H fldgf.k cd;sh fjzhhs fufia fuh lshk ,os’ wdkkaoh” Njh
ish,q wdldrfhka lsisjl2 iuznkaOj lsis Njhlays” tkuz+ ldu Njh” rEm Njh”
wrEm Njh hkqfjka fkdjkafka kuz ish,q wdldrfhka Njh ke;s l, Njh ksreoaO
lsrSu fya;2 fldgf.k cd;sh *Wmam;a;sh( fmfkkafkaoehs)) weiqfjdah’

))iajduSka jykai” fuz ldrKh fkfjzuh))’

))wdkkaoh” tnejska fuys Njh fya;2fldg f.k huz cd;shla fjzkuz fuz Njhu
Bg fya;2jhs’ fuhu uQ, ldrKh fjhs’ fuhu cd;sh yg .kakd fya;2j fjzhhs))
lSfjdah’

8′ ))Wmdodkh *oevs fldg w,a,d .ekSu( fya;2fldg f.k Njh fjzhhs fufia
fuh lshk ,os’ wdkkaoh” ish,q wdldrfhka Wmdodkh *oevs fldg w,a,d .ekSu(
lsisfjl2 iuznkaOj lsis ;efklays fkdfjzo” tkuz ldu wdYdfjka oevs fia
w,ajd .ekSuh” jrojd .ekSfuka oevs fia w,ajd .ekSuh” YS,jD; jYfhka oevs
fia w,ajd .ekSuh” wd;auh oevs fia w,ajd .ekSuh hk fudjqyqh’


[\q 218/]

yeu wdldrfhka Wmdodkh ke;s l, Wmdodkh ke;s lsrSu fya;2fldg f.k Njh fmfkkafkaoehs)) weiqfjdah’

))iajduSka jykai” tfia fkdfmfkahhs)) lSh’

))wdkkaoh” tnejska fufia fuys huz fuz Wmdodkhla *oevs fia w,ajd
.ekSula( fjzo Njh ,enSug fuhu fya;2fjhs” fuhu uQ, ldrKh fjhs” fuhu yg
.kakd fya;2j fjhs” fuhu m1;Hh fjzhhs)) mejiqfjdah’

9′ ));KAydj fya;2fldg f.k Wmdodkh fjzhhs fufia fuh lshk ,os’ wdkkaoh”
lsisfjl2g lsis ;efkl ish,q wdldrfhka uqZMukska tkuz + rEm” Ynzo” .kaO”
ri” iamrAY flfrys wdYdjh” rEm Ynzodosfhka wkH fofhys wdYdjh hk
;KAydjh”ish,q wdldrfhka ;KAydj ke;s l, ;KAyd ksfrdaOh fya;2fldg f.k
oevsfldg w,ajd .ekSuh *Wmdodkh( fmfkkafkaoehs)) weiqfjdah’

))iajduSka jykai” tfia fkdfmfkauhhs)) lSh’

))wdkkaoh” fufia fuys huz ta ;KAydjla fjzo Wmdodkhg fuhu fya;2fjz”
fuhu uQ, ldrKh fjz” fuhu yg .ekSfuz fya;2j fjz” fuhu m1;Hh fjzhhs))
lSfjdah’

0′ ))fjzokdj fya;2fldg f.k ;KAydj fjz hhs fufia fuh lshk ,os’
wdkkaoh” lsisfjl2g lsis ;efklays ish,q wdldrfhka uqZMuKska tkuz” wefia
lfka kdifha osfjz YrSrfha iamrAYfhaka yg.kakd fjzokdj hk fudjqyqh’ boska
fjzokdj fkdjkafka kuz iEu wdldrfhka fjzokdj ke;s l, fjzokd ksfrdaOh
fya;2fldg f.k ;KAydj fmfkkafkaoehs)) weiqfjdah’

))iajduSka jykai” tfia fkdjkafkauhhs)) lSh’


[\q 219/]

))wdkkaoh” tnejska
fuys huz ta fjzokdjla fjzo” ;KAydj we;sjSu msKsi fjzokdju fya;2 fjhs”
fuhu uQ, ldrKh fjhs” fuhu fya;2j *iuqoh( fjhs” fuhu m1;Hh *wjYH lreK(
fjzhhs)) lSfjdah’

-’ ))wdkkaoh” fufia we;s l, fjzokdj m1;Hh fldg f.k ;KAydj fjz’ ;KAydj
m1;Hh fldg f.k rEm wdoS wruqKq fijSu we;s jkafkah’ *mrsfhikd( fijSu
we;s l, rEm wdoS wruqKq ,enSu fjz’ remdoS wruqKq ,enSu we;s l, fydZo krl
jsksYaph lrhs’ jsksYaph we;s l, *Pkao rd.h( ÈrAj, rd.h yd n,j;a rd.h
WmoS’ Pkao rd.h we;s l, uuh udf.ah hk woyi WmoS’ uuh udf.ah hk woyi we;s
l, oevs fldg oelSu *;KAydj jYfhka oelSu( fjhs’ ;KAyd jYfhka oelSu we;s
l, uiqre nj fjz’ uiqre nj we;s l, wdrCId we;s lSrSu fjz’ wdrCId we;s
lsrSu we;s l, oZvq .ekau” wdhqO .ekau” flda,dy,h” jsreoaOluz” jsjdo”
)f;da)” );d) hk jpk lSu” fndre lSu hkdoS fkdfhla ,dul wl2Y, OrAu my<
fj;a))’

))fuz wdoSjQ fkdfhla ,dul wl2i, lreKQ we;sjSug fya;2fjz” fuhu Bg uQ, ldrKh fjz” fuhu Bg fya;2j fjz” fuhu Bg m1;Hh fjz’))

))wdkkaoh” huz fuz uiqre njla fjz kuz wdrCIdjg fuhu fya;2j fjhs” fuhu
uQ, ldrKh fjhs” fuhu my

))wdkkaoh” fuys huz fuz whs;slr .ekSula fjz kuz uiqre njg fy;2j fjhs’
fuhu uQ, ldrKh fjhs” fuhu my

[\q 220/]

))wdkkaoh” fuys uuh”
udf.ah hhs oevs fldg .ekSu hk hula fjzo” whs;slr .ekSug fuhu
fya;2fjz’fuhu uQ, ldrKh fjhs” fuhu my

))wdkkaoh” tfyhska uuh udf.a hhs oevsfldg .ekSug huz fuz ÈrAj, rd.hla
yd n,j;a rd.hla fjz kuz fuhu fya;2j fjhs’ fuhu uQ, ldrKh fjhs” fuhu
we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” Pkao rd.hg huz fuz m1sh wm1sh hk jsksYaphla fjz kuz fuhu
fya;2j fjhs’ fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh
fjz’))

))wdkkaoh” m1sh wm1sh jsksYaphg huz fuz ,enSula fjz kuz fuhu fya;2j
fjhs’ fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” fuys ,enSug huz fuz fijSula fjz kuz fuhu fuhu fya;2j fjhs’
fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” fuys fijSug huz fuz ;KAydjla fjz kuz fuhu fya;2j fjhs’
fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” huz fuz iamrAYhla fjz kuz fuhu jsZoSug fya;2fjhs’ fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” tnejska fuys iamrAYhg huz fuz kdurEmhla fjz kuz” th
iamrAYhgu fya;2fjhs’ thu uQ, ldrKh fjhs” thu we;sjSfuz fya;2j fjhs” thu
m1;Hh fjz’))

))wdkkaoh” fuys huz fuz js{dkhla fjz kuz kdurEmhg fuhu fya;2fjhs’
fuhu uQ, ldrKh fjhs” fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))


[\q 221/]

3=’ ))wdkkaoh” fuys
huz fuz kdurEmhla fjz kuz js{dkhg fuhu fya;2 fjhs’ fuhu uQ, ldrKh fjhs”
fuhu we;sjSfuz fya;2j fjhs” fuhu m1;Hh fjz’))

))wdkkaoh” js{dkh kdurEmhg m1;Hh jSu” kdurEmh js{dkhg m1;Hh jSu hk
fumuKlska Wmoskafka fyda osrkafka fyda uefrkafka fyda pq; jkafka fyda
kej; Wmoskafka fyda fjhs’ fumuKlska isrsjvzVl” OkjvzVl hkdoS kdu ud;1h
muKla we;s jHjydrhg fya;2 fjz’ fumuKlska ta ta wrA: m1ldY lrk jpkhkag
fya;2 fjhs’ fumuKlska ta ta woyia wZ.jk kuzj,g fya;2 fjhs’ fumuKlska
m1{dfjka o; hq;2 fjhs’ fumuKlska js{dk iys;jQ kdurEm fol fuz Njh meKjSu
msKsi mj;S’

33′ ))wdkkaoh” fldmuKlska wd;auh mKjk ;efk;af;a mKjdo h;a” wdkkaoh”
hfula fkdjvk ,o lisK ksus;a; wd;auhhs .kSo” Tyq rEm iys; iaj,am wd;auhla
mKjkafka rEm iys;jQ uf.a iaj,am wd;auhhs m1ldY lrhs’ wdkkaoh hfula jvk
,o lisK ksus;a; wd;auhhs .kSo” Tyq rEm iys;jQ fl

34′ ))wdkkaoh” ta i;r fokdf.ka huz flfkla rEm iys;jQ iaj,am wd;auhla
m1ldY lruska mKjdo Tyq fuf,dj muKla we;s mrf,djg fkdhk fyda mrf,djg
hkakdjQ rEm iys;jQ iaj,am wd;auhla fyda mKjhs’ flfiao h;a” Tjqfkdjqka
Tjqfkdjqkaf.a *jsoHudk( i;H fkdjQjla i;H njg muqKqjkafkushs lshdh))’


[\q 222/]

))wdkkaoh” fujeksjQ fuz rEm lisK ,dNS mqoa.,hd flfrys iaj,amjQ wd;auhla we; hk oDIagsh ika;dk.;j we;af;ahhs lSug iqÈiqh))’

35′ ))wdkkaoh” ta oDIagslhka i;rfokd w;2frka huz flfkla rEm ke;a;djQ
iaj,am wd;auhla m1ldY lrkafka mKjdo” Tyq fuf,dj muKla we;s rEm ke;a;djQ
iaj,am wd;auhla fyda m1ldY lrkafka mKjhso” mrf,djg hkakdjQ rEm ke;a;djQ
iaj,amjQ wd;auhla fyda m1ldY lrkafka mKjhso” flfiao h;a” Tjqfkdjqka
Tjqfkdjqkaf.a wi;Hhla i;H njg muqKqjkafkushs)) lshdh’

))wdkkaoh” funÌjQ fuz wrEm OHdk,dNS mqoa.,hd flfrys iaj,amjQ wrEm
wd;auhla we; hk fuz weoySu *oelSu( ika;dk.;j fkdkeiS mj;Sh hk fuh lSug
iqÈiqh))’

36′ ))wdkkaoh” ta weoySuz we;a;ka w;2frka huz ta flfkla rEm rys;jQ
fl

))wdkkaoh” funÌjQ fuz wrEm OHdk,dNS ;eke;a;d *$$mqoa.,hd( flfrys
fl

))wdkkaoh” fumuKlska wd;auhla mKjk ;eke;af;a mKjhs))’


[\q 223/]

37′ ))wdkkaoh”
fldmuKlska kuz wd;auh fkdmKjkafka fkdmKjdo h;fyd;a” wdkkaoh” rEm iys;jQ
iaj,am wd;auhla fyda fkdmKjkafka )rEm we;a;djQ udf. iaj,amjQ wd;auhhs)
m1ldY fkdlrhs’))

))wdkkaoh” rEm iys;jQ fl

))wdkkaoh” rEm ke;a;djQ iaj,amjQ wd;auhla fyda m1ldY fkdlrkafka )rEm ke;a;djQ udf.a iaj,amjQ wd;auhhs) m1ldY fkdlrhs’))

))wdkkaoh” rEm ke;a;djQ fl

38′ ))wdkkaoh” huz wfhla rEmj;ajQ iaj,amjQ wd;auhla fyda m1ldY
fkdlrkafkam1ldY fkdlrhso” Tyq fuf,dj muKla we;s rEmj;ajQ iaj,amjQ
wd;auhla fyda m1ldY fkdlrkafka m1ldY fkdlrhso” mrf,djg hkakdjQ rEmj;ajQ
iaj,amjQ wd;auhla m1ldY fkdlrkafka m1ldY fkdlrhs’ wi;Hhla i;H njg
muQKQjkafkushs hk woyila Tyqg ke;af;ah’))

))wdkkaoh” fujeksjQ rEm lisK,dNS wh flfrys iaj,amjQ wd;auhla we; hk weoySu ika;dk.;j fkdmj;Shhs lSug iqÈiqh’))

))wdkkaoh” ta weoySuz we;a;ka w;2frka huz flfkla rEmj;ajq fl

))wdkkaoh” fujeksjQu fuz rEm OHdk,dNS mqoa.,hd flfrys fl

[\q 224/]

))wdkkaoh” ta weoySuz
we;a;ka w;2frka huz wfhla wrEmj;ajQ iaj,am wd;auhla m1ldY fkdlrkafka
m1ldY fkdlrhso” Tyq fuf

))wdkkaoh” fujeksjQu fuz wrEm OHdk,dNS mqoa.,hd flfrys iaj,amjQ
wd;auh hk weoySu *wkqihkh( ika;dk.;j meje;au fkdflfrAhhs ta weoySu
iuznkaOj fuz jpkh lSug iqÈiqhs))

))wdkkaoh” tys huz wfhla wrEmj;a wd;auhla m1ldY fkdlrkafka m1ldY
fkdlrhso” fuf,dj muKla we;a;djQ fyda mrf,djg hkakdjQ fyda ta wrEmj;ajQ
fl,jrla ke;s wd;auhla m1ldY fkdlrkafka m1ldY fkdlrhs’TjQfkdjqka
Tjqfkdjqkaf.a wi;H i;H njg muQKQjkafkus hk woyila Tyqg ke;’))

))wdkkaoh” fujeksjQu fuz wrEm OHdk,dNS mqoa.,hd flfrys fl

39′ ))wdkkaoh” fldmuKlska kuz wd;auh oDIags jYfhka olskakd olSo h;
fyd;a” wdkkaoh” fjzokdj fyda wd;auhhs olskakd )fjzokdj uf.a wd;auhhs)
olS’ wdkkaoh”)fjzokdj uf.a wd;auh fkdfjhs’ udf.a wd;auh fkdjsZosk iajNdj
we;af;a)hhs fufia;a wd;auhhs olskakd olS’ wdkkaoh” )fjzokdj uf.a wd;auh
fkdfjzuh’ fkdjsZosk iajNdjho uf.a wd;auh fkdfjz’ uf.a wd;auh jsZoskq
,nhs’ uf.a wd;auh jsZoSu iajNdj fldg we;af;a)hhs fufia wd;auhhs olskakd
olS’


[\q 225/]

30′ ))wdkkaoh” tys
hfula fjzokdj uf.a wd;auhhs lshdo” Tyqg fufia lsh hq;2 jkafkah’weje;aks”
fuz fuz fjzokd ;2kla fj;a’ iem fjzokdjh”Èla fjzokdjh WfmCId *iem fyda
Èl kqjQ( fjzokdjh hk fudjzyqhs’fuz ;2ka fjzokd w;2frka ljr kuz fjzokdjla
wd;au jYfhka olSoehs weish hq;2h’ wdkkaoh” huz l,l iem jsËSula ,ndo tl,
Èla jsËSula fkd,nhs’WfmCId fjzokdjla fkd,nhs’ta ld,fhys iem jsËSulau
jsËS” huz l,l Èla jsËSula jsËSo” tl, iem jsËSula fkdjsËSuh’ Èla jsËSulau
jsËS’ wdkkaoh” huz l,l WfmCId fjzokdjla jsËSo” tl, iem jsËSula
fkdjsoS”Èla jsËSulao fkdjsoS ta ld,fhys WfmaCId fjzokdjlau jsËS’

3-’ ))wdkkaoh”iem jsoSuo fyda Èla jsoSu fyda Èlao fkdjq iemo fkdjq
jsoSu fyda wks;Hhs’ta ta ldrKhkaf.ka /iajk ,oafoah’m1;Hh fya;2fjka
WmkakSh’f.jShdu iajNdjfldg we;a;Sh’jekiSu iajNdjfldg we;a;Sh’fkdwe,Su
iajNdjfldg we;a;Sh’ksfrdOh *ke;sjSu( iajNdjfldg we;a;Sh’ta iem fjzokdj
jsoskakdyg fuh uf.a wd;auhhs isf;hs’ta iem jsoSu ke;sjSfukau uf.a wd;auh
myj .sfhahhs woyia fjhs’Èla jsoSula jsoskakdgo tfiauh’Èlao fkdjq iemo
fkdjq jsoSula jsoskakdygo tfiauh’fufia ta mqoa.,hd fuz wd;aufhaoSu
wks;HjQ iem Èla jkakdjQo ta ta folskau usY1jqo”bmoSu yd jekiSu
iajNdjfldg we;sjQjla wd;auhhs fufia lshhso”wdkkaoh”tfyhska fuz oelajQ
ldrKfhkao fjzokdj uf.a wd;auhhs oelSug iqÈiq fkdfjz’

4=’ ))wdkkaoh”huz ta flfkla fjzokdj uf.a wd;auh fkdfjzuh’uf.a wd;auh
jsosk iajNdjhla ke;af;ahhs fufia lshhso”Tyq fufia lshhq;2 jkafkah’


[\q 226/]

))weje;aks”huz ;ekl ish,q wdldrfhka jsoSula ke;af;ao lsfulao$ tys uu fjushs hk fuz woyi jkafkaoehs)) lshdhs’

))iajduSks”fuz ldrKh fkdfjzuh’))

))wdkkaoh”tfyhska fuys fuz ldrKfhkao fjzokdj uf.a wd;auh fkdfjzuh’uf.a wd;auh jsosk iajNdj ke;af;ahhs oelSug iqÈiq fkdfjz’

43′ ))wdkkaoh”huz ta flfkla fufia lshhso” )jsoSu uf.a wd;auh
fkdfjhs’uf.a wd;auh fkdjsosk iajNdjho fkdfjz’uf.a wd;auh jzoskq
,nhs’uf.a wd;auh jsoSu iajNdjfldg we;af;ah) lshdhs’Tyq fufia lshhq;2
jkafkah’

))weje;aks”jsoSu ish,q iajNdjfhka”ish,q wdldrfhka iauzmQrAKfhka
ksreO*ke;s( jkafka kuz ish,q wdldrfhka jsoSu ke;s l,ays fjzokd
ksfrdOfhka ta jsoSu flfrys uu fjushs hk oelSula lsfulao jkafkaoehs
jspdf

))iajduSks”fuz ldrKh fkdfjzuh))

))wdkkaoh”tfyhska fuz ldrKfhkao fuys jsoSu uf.a wd;auh fkdfjhs’jsosk
iajNdjho uf.a wd;auh fkdfjhs’uf.a w;auh jsoskq ,nhs’uf.a wd;auh jsoSu
iajNdjfldg we;af;ahhs oelSug iqÈiq fkdfjz’

44′ ))wdkkaoh”huz fyhlska NsCIqf;u fjzokdj wd;auhhs fkdolSo” fkdjsosk
iajNdj wd;auhhs fkdolSo”wd;auh jsoskq ,nhs”udf.a wd;auh jsoSu
iajNdjfldg we;af;ah)) lshd fkdolSo”fufia fkdolakdjq fyf;fuz ialkaO
iuQyhla jq;a fuz f,dalfhys rEmdoS lsisjla wd;auhhs jrojd fkd.kS”tfia
fkd.kakd ;eke;af;a lsisjl fkdwef,hs’ fkdwef,kafka ;ukau laf,aYhkaf.ka
usoSu flfrA’cd;sh *W;am;a;sh( ke;sjsh’W;2uz yeisrSu jei ksujk
,oafoah”lghq;2 fldg ksujk ,oafoah’fuz ioyd fuhska u;2 l< hq;a;la
ke;ehs oek.kS’


[\q 227/]

))wdkkaoh”fufia
laf,aYhka flfrka usÈkq is;a we;a;djQ NsCIqjg hfula i;ajhd urKska u;2
fjzhhs fufia lshkafkao” tfia laf,aYhka flfrka usÈkdjq huz wry;a flfkla
fjzo”Wkajykafiag fujeks weoys,a,la *oelSula( fjzhhs lshkakg iqÈiq
fkdfjhs)) lSfjdah’ i;ajhd urKska u;2 fkdfjzhhs” i;ajhd urKska u;2
jkafkao fkdjkafkao fkdfjzhhs” i;ajhd urKska u;2 fkdfjzuh”fkdjkafka;a
fkdfjzhhs”ta ry;ka jykafiag fujeks weoySuz fjzhhs lshkag iqÈiq fkdfjhs
lSfjdah’Bg fya;2j ljfrAo h;a$ wdkkaoh”jHjydr huz muK we;af;ao huz muK
jHjydrhg fya;2 we;af;ao”huz muK wrA:j;a jpk we;af;ao”huz muK *wrA:j;a
jpk j,g( fya;2 we;af;ao”huz muK mekjSuz we;af;ao huz muK mekjSuz j,g
fya;2 we;af;ao”huz muK kqjK we;af;ao”kqjKska nei.;hq;2 lreKq huz muK
we;af;ao huz muK ixidrh fjzo huz muK ixidr pl1h mj;So ta ish,a, Wiia
{kfhka oekf.k NsCIqf;u laf,aYhka flfrka usÈfkao”tfyhska ta ish,a, Wiia
{dkfhka oekf.k flf,iqka flfrka usÈkq NsCIqf;u fkdokS”fkdolS’ry;ka
jykafiag fujeks weoySula *oelSula( fjzhhs lshkakg iqÈiq fkdfjhs))
lSfjdah’

45 ))wdkkaoh”js{dk msysgk ;eka y;la fj;a’wdh;k *i;aj jdiia:dk( folla
fj;a’ta js{dk msysgk ;eka y; kuz” wdkkaoh” fkdfhla YrSr we;a;djqo
fkdfhla m1;sikaOs js{dk we;a;djQo i;ajfhda we;a;dy’tkuz ukqIHfhdao iuyr
fojsfhdao iuyr *jsksmd;sl( iemfhka wvqjQ fm1a;fhdao hk fudjzyqh’ fuz
m

[\q 228/]

))wdkkaoh” iudk YrSr
we;a;djq fkdfhla ix{*m1;sikaOs js{dk( we;a;djq i;ajfhda we;a;dy’ tkuz
oajS;ShOHdk ;, jdiSjq wdNdYajr fojsfhdah” fuz ;2kafjksjq js{dk msysgk
;ekhs’))wdkkaoh iudk YrSr we;a;djQo tllajq ix{d *m1;sikaOs js{dk(
we;a;djQo i;ajfhda we;a;dy’ tkuz ;D;Sh OHdk ;,jdiS mrs;a; iqN” iqNlsKAKl
hk YqNlSrAKl fojsfhdahs’ fuz y;rfjks js{dk msysgk ;ekhs’ wdkkaoh” ish,q
wdldrfhka rEm ix{djkaf.a blaujSfuka *m1;s>( .egSuz iys; ix{djkaf.a
Èr,Sfuka fkdfhla wdldr ix{djkaf.aisys fkdlsrSfuka wdldYh wkka;hhs f.k
wdldYdk[apdh;k N2ushg meusKshdjq i;ajfhda we;a;dy’ fuz miafjks js{dk
msysgk ;ekhs’ wdkkaoh” ish,q wdldYdk[apdh;kh blaujd js[a[dKh wkka;hhs
jvd js[a[dK[apdh;k N2ushg meusKs i;ajfhda we;a;dy’ fuz yhfjksjQ js{dk
msysgk ;ekhs’ wdkkaoh” ish,q wdldrfhka js[a[dk[apdh;kh blaujd lsisjla
ke;ehs Ndjkd jvd wdls[ap[a[dh;khg meusKshdjq i;ajfhda we;a;dy’ fuz
i;afjks js{dk msysgk ;ekhs” wix{i;aj n1yau f,dalh m

46′ ))wdkkaoh” ta js{dk msysgk ;eka y; w;2frka fkdfhla YrSr yd
fkdfhla ix{d we;a;djqo huz fuz m1:u js{dk msysgk ;ekla fjzo ta kuz
ukqIHfhdao iuyr fojsfhdao iuyr *jsksmd;sl( iemfhka wvq fm1;fhdao hk
fudjzyqhs’))

))wdkkaoh” hfula ta m

[\q 229/]

))iajduSka jykai” fuz ldrKh kqiqÈiquh”

))wdkkaoh” ta js{dk msysgk ;eka y; w;2frka huz fuz i;afjks js{dk
msysgk ;ekla fjzo”tkuz ish,q wdldrfhka js[a[dK[apdh;k OHdkh blaujd
lsisjla ke;ehs kdia;sNdj m1{ma;sh jvd wdls[ap[a[dh;k f,dalhg meusKshdjQ
fojsfhda fj;ao”

))wdkkaoh” hfula th okSo” Bg fya;2j;a okSo” tys jskdYh;a okSo” tys
iemh;a okSo” tys fodaIh;a okSo” thska usoSula okSo” Tyq jsiska th uuh
udf.ahhs f.k i;2gqjSu lsul iqÈiqoehs” weiqfjdah’

))wdkkaoh” ta i;ajdjdi w;2frka wi[a[i;a;dh;k kuz jQ huz is; ke;s
nUf,djla fjzo” fkji[a[dkdi[a[dh;k kuz is; we;ehso fkdlshhq;2 ke;ehso
fkdlshhq;2 nUf,djla we;af;ao wdkkaoh” hfula th okSo Bg fya;2j;a okSo tys
jskdYh;a okSo” tys iemh;a okSo” tys fodaIh;a okSo” thska usoSu;a okSo
Tyq jsiska th fuh udf.ahhs f.k i;2gqjSu lSful hq;2oehs” weiqfjdah’

))iajduSka jykai” fuz ldrKh kqiqÈiquh”

))wdkkaoh” hla l,l NsCIqf;u fuz js{dk jsysgs ;eka yf;ao” fuz follajQ
wdh;khkaf.ao my

[\q 230/]

47′ ))wdkkaoh” fuz jsfudaCI OrAu *i;2re OrAu flfrka usoSu( wgla fj;a’ ljr kuz wglao h;a+

;udf.a ysifliaj, jrAKdosfhka ,nk ,o kS, liskdosfhka Wmojd.;a rEm OHdk
we;af;laj ndysr rEmhka olSo” fuz m

48′ ))wdkkaoh” NsCIqf;fuz fuz jsfudaCI wjg uq, isg w. olajdo iujoshs
*meusK jdih lrhs(’ w.isg uq, olajdo iujoshs’ uq, isg w. olajdo w.isg uq,
olajdo iujoshs’ leu;s ;eku leu;s iudm;a;shlg leu;s;dla l,a iujoskafkao
fjhs’ ke.sgskafkao fjhs’ wdY1j OrAuhka CIh lsrSfuka wdY1j ke;s iudOs
is;ska jsËSuo m1{dfjka usoSujk wrAy;aM,h fuz wd;aufhysu ;u jsfYaI
{dkfhka wjfndaO fldg Bg meusK jdih lrhs’


[\q 231/]

wdkkaoh” fuz NsCIqj
wrEm iudm;a;sh lrKfldg f.k rEm lhskao” udrA.h lrKfldg f.k ld

a usÈKq *WNf;dNd. jsuq;a;( mqoa.,hd hhs lshkq ,efnz’ fuz kdu
rEm fomiska usoSug jvd W;2uzjQo m1KS;jQo wka usoSula kuz ke;af;ah))’

Nd.Hj;2ka jykafia fuz OrAuh foaYkd l

*mif














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