Free Online FOOD for MIND & HUNGER - DO GOOD ūüėä PURIFY MIND.To live like free birds ūüź¶ ūü¶Ę ūü¶Ö grow fruits ūüćć ūüćä ūü•Ď ūü•≠ ūüćá ūüćĆ ūüćé ūüćČ ūüćí ūüćĎ ūü•Ě vegetables ūü•¶ ūü•ē ūü•ó ūü•¨ ūü•Ē ūüćÜ ūü•ú ūüéÉ ūüęĎ ūüćÖūüćú ūüßÖ ūüćĄ ūüćĚ ūü•ó ūü•í ūüĆĹ ūüćŹ ūüęĎ ūüĆ≥ ūüćď ūüćä ūü•• ūüĆĶ ūüćą ūüĆį ūüáßūüáß ūüęź ūüćÖ ūüćź ūüęíPlants ūüĆĪin pots ūü™ī along with Meditative Mindful Swimming ūüŹä‚Äć‚ôāÔłŹ to Attain NIBBńÄNA the Eternal Bliss.
Kushinara NIBBńÄNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
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06/22/13
959 LESSON 23-06-2013 SUNDAY-FREE ONLINE eNńĀlńĀndńĀ Research and Practice UNIVERSITY 21 Sakka Pa¬§ha Sutta TODAY FULL MOON DAY SPECIAL POOJA AT MAHABODHI, GANDHINAGAR, BANGALORE WITH CHANTING OF Pali Chanting Bojjhanga sutta FOR BADA BHANTE AT 9.30AM. PLEASE PARTICIPATE, EARN MERITS AND SHARE METTA TO BADA BHANTE - MAY BADA BHANTE BE WELL AND SECURE Please visit: http://www.youtube.com/watch?v=RK5EHFWUMrA for Pali Chanting Bojjhanga sutta We look forward to meeting you! Regards, Amazon Web Services Marketing Team
Filed under: General
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959 LESSON 23-06-2013 SUNDAY-FREE ONLINE  eNńĀlńĀndńĀ Research and Practice UNIVERSITY
 

21

Sakka
Pa¤ha Sutta







TODAY FULL MOON DAY SPECIAL POOJA AT MAHABODHI, GANDHINAGAR, BANGALORE WITH CHANTING OF Pali Chanting Bojjhanga sutta
FOR BADA BHANTE AT 9.30AM. PLEASE PARTICIPATE, EARN MERITS AND SHARE METTA TO BADA BHANTE -

We look forward to meeting you!

Regards,
Amazon Web Services Marketing Team





VOICE OF SARVA SAMAJ

ŗģÖŗģģŗĮćŗģģŗģĺ’ ŗģģŗģ≤ŗģŅŗģĶŗĮĀ ŗģĶŗģŅŗģ≤ŗĮą ŗģ§ŗģŅŗģüŗĮćŗģüŗģģŗĮć ŗģöŗģįŗģŅŗģĮŗģĺ?

Good Governance is supplying healthy seeds for the farmers with land to the tillers and sufficient irrigation. 2. Government loans for all youths who attain 18 years of age for them to start their own business. 3. Corrupt free government servants to be effective for good governance. Ban intoxicant consuming that leads to killing, telling lies, stealing and indulging in sexual misconducts with all kinds of defilement of the mind through equal distribution of wealth as enshrined in the Constitution to SC/ST/OBC/Minorities and poor upper castes.


Dear Brothers and Sisters,
Namo Buddhay!

Please read the below mail. This is good lecture worth to read.

Bauddhacharya DP Bauddha

—– Forwarded Message —–
From: Desappriya jayasuriya
To: dalit ; ari
Sent: Saturday, 22 June 2013 5:33 AM
Subject: [The Buddhist Circle] FOOD

 

Physical and spiritual health

By Dr. Upul Wijayawardhana

(Based on the lecture delivered during Vesak Celebrations at the London Buddhist Vihara on 26 May 2013)

.

My last lecture was around fifteen years ago and it was on “Buddhism and
science”. During question time when someone asked ‚ÄėCan one be a good
Buddhist without going to a temple?‚Äô my answer was an emphatic ‚Äėyes‚Äô. It
was my son, who was an undergraduate studying Genetics at University
College, London, who told me on our way back ‚ÄėDad, perhaps you should
have been a bit diplomatic and added that we need to go to Temple for
other reasons like cultural’. Well, I learned a lesson from him.

;


8. (21) Sakkapa¬§ha sutta√ľ

Eva√ľ me suta√ľ eka√ľ samaya√ľ bhagav√†
magadhesu viharati, p√†c√£nato r√†jagahassa ambasa√Ķ√≥√† n√†ma br√†hma√Ķag√†mo,
tassuttarato vediyake pabbate indas√†laguh√†ya√ľ. Tena kho pana samayena
sakkassa dev√†namindassa ussukka√ľ udap√†di bhagavanta√ľ dassan√†ya. Atha kho
sakkassa dev√†namindassa etadahosi: kaha√ľ nu kho bhagav√† etarahi
viharati aha√ľ samm√†sambuddhoti. Addas√† kho sakko dev√†namindo bhagavanta√ľ
magadhesu viharanta√ľ, p√†c√£nato r√†jagahassa ambasa√Ķ√≥√† n√†ma br√†hma√Ķag√†mo,
tassuttarato vediyake pabbate indas√†laguh√†ya√ľ. Disv√†na deve t√†vati√ľse
√†mantesi: aya√ľ m√†ris√† bhagav√† magadhesu viharati p√†c√£nato r√†jagahassa
ambasa√Ķ√≥√† n√†ma br√†hma√Ķag√†mo tassuttarato vediyake pabbate
indas√†laguh√†ya√ľ. Yadi pana m√†ris√† maya√ľ ta√ľ bhagavanta√ľ dassan√†ya
upasa√Įkameyy√†ma arahanta√ľ samm√†sambuddhanti. Eva√ľ bhaddantav√†ti kho dev√†
t√†vati√ľs√† sakkassa dev√†namindassa paccassosu√ľ.

2. Atha kho sakko dev√†namindo pa¬§casikha√ľ gandhabbadevaputta√ľ1
√†mantesi: [PTS Page 264] [\q 264/] aya√ľt√†na pa¬§casikha bhagav√† magadhesu
viharati, p√†c√£nato r√†jagahassa ambasa√Ķ√≥√† n√†ma br√†hma√Ķag√†mo,
tassuttarato vediyake pabbate indas√†laguh√†ya√ľ. Yadi pana t√†ta pa¬§casikha
maya√ľ ta√ľ bhagavanta√ľ dassan√†ya upasa√Įkameyy√†ma arahanta√ľ
samm√†sambuddhanti”. “Eva√ľ bhaddantav√†’ti kho pa¬§casikho
gandhabbadevaputto sakkassa dev√†namindassa pa√Īissutv√† beluvapa√Ķ√≥u√ľ v√£√Ķa√ľ
√†d√†ya sakkassa dev√†namindassa anucariya√ľ up√†gami. Atha kho sakko
devànamindo devehi tàvatisehi parivuto pa¤casikhena gandhabbadevaputtena
purakkhato. Seyyath√†pi n√†ma balav√† puriso sami¬§jita√ľ v√† b√†ha√ľ pas√†reyya
pas√†rita√ľ v√† b√†ha√ľ sami¬§jeyya, evameva devesu t√†vati√ľsesu antarahito
magadhesu p√†c√£nato r√†jagahassa. Ambasa√Ķ√≥√† n√†ma br√†hma√Ķag√†mo,
tassuttarato vediyake pabbate paccu√Ī√Īh√†si.

—————-

1. Gandhabbaputta√ľ - sy√†.

[BJT Page 398] [\x 398/]

3. Tena kho pana samayena vediyako pabbato atiriva obhàsajàto hoti
ambasa√Ķ√≥√† ca br√†hma√Ķag√†mo, yath√† ta√ľ dev√†na√ľ dev√†nubh√†vena. Apissuda√ľ
parito g√†mesu manuss√† evam√†ha√ľsu: √†dittassu n√†majja vediyako pabbato
jhàyatissu1 nàmajja vediyako pabbato, jalatissu 2 nàmajja vediyako
pabbato, ki√ľsu n√†majja vediyako pabbato atiriva obh√†saj√†to ambasa√Ķ√≥√† ca
br√†hma√Ķag√†mo”ti sa√ľvigg√† lomaha√Ī√Īhaj√†t√† ahesu√ľ. Atha kho sakko
dev√†namindo pa¬§casikha√ľ gandhabbadevaputta√ľ √†mantesi: [PTS Page 265] [\q
265/] durupasa√Įkam√† kho t√†ta pa¬§casikha tath√†gat√† m√†disena, jh√†yi
jh√†narat√†, tadantarapa√Īisall√£n√†3. Yadi pana tva√ľ t√†ta pa¬§casikha
bhagavanta√ľ pa√Īhama√ľ pas√†deyy√†si, tay√† t√†ta pa√Īhama√ľ pas√†dita√ľ pacch√†
maya√ľ ta√ľ bhagavanta√ľ dassan√†ya upasa√Įkameyy√†ma arahanta√ľ
samm√†sambuddhanti. ” “Eva√ľ bhaddantav√†”ti kho pa¬§casikho
gandhabbadevaputto sakkassa dev√†namindassa pa√Īissutv√† beluvapa√Ķ√≥uv√£√Ķa√ľ4
√†d√†ya yena indas√†laguh√† tenupasa√Įkami. Upasa√Įkamitv√† ett√†vat√† me bhagav√†
neva atid√•re bhavissati na acc√†sanena sadda¬§ca me sossat√£’ti ekamanta√ľ
a√Ī√Īh√†si. Ekamanta√ľ √Īhito kho pa¬§casikho gandhabbadeva putto
beluvapa√Ķ√≥uv√£√Ķa√ľ ass√†vesi. Im√† ca g√†th√† abh√†si buddhupasa√ľhit√†
dhammupasa√ľhit√† sa√Įghupasa√ľhit√† arahantupasa√ľhit√† k√†m√•pasa√ľhit√†:


4. Vande te pitara√ľ bhadde timbaru√ľ suriyavaccase,
Yena j√†t√†’si kaly√†√Ķ√£ √†nandajanan√£ mama.
V√†to’va sedata√ľ5 kanto p√†n√£ya√ľ’ca pip√†sato,
A√Įg√£ras√£ piy√†me’si dhammo arahat√†miva.
[PTS Page 266] [\q 266/] √†turasseva bhesajja√ľ bhojana√ľ’va jighacchato,
Parinibb√†paya ma√ľ bhadde jalannam√£va c√†rin√†.

—————-

1. Jh√†yat√£s√• (machasa√ľ), jh√†yatassu (sy√†). 2. Jalat√£su (machasa√ľ),
jalatassu (sy√†) jalitassu [PTS]. 3. Tadantar√† pa√Īisall√£n√†(machasa√ľ),
tadantara√ľ (sy√†, k√†, [PTS]. 4.Ve√ęuvapa√Ķ√≥uv√£√Ķ√† - (sy√†). 5. Sedana√ľ, [PTS]

[BJT Page 400] [\x 400/]


S√£todaka√ľ1 pokkhara√Ķi√ľ yutta√ľ2 ki¬§jakkhare√Ķun√†,
N√†go ghamm√†bhitatto’va og√†he te than√•dara√ľ.
Acca√Įkusoca n√†go’va jitamme tuttatomara√ľ,
K√†ra√Ķa√ľ nappaj√†n√†mi sammatto lakkha√Ķ√•ruy√†.
Tayi gedhitacitto’smi citta√ľ vipari√Ķ√†mita√ľ,
Pa√Īigantu√ľ na sakkomi va√Įkaghasto’va ambujo.
V√†muru saja ma√ľ bhadde saja ma√ľ mandalocane,
Palissaja ma√ľ kaly√†√Ķi etamme abhipatthita√ľ.
Appako vata me santo kàmo vellitakesiyà,
Anekabh√†vo3 samap√†di4 arahante’va dakkhi√Ķ√†.
Yamme atthi kata√ľ pu¬§¬§a√ľ arahantesu t√†disu, tamme sabba√Įgakaly√†√Ķi tay√† saddhi√ľ vipaccita√ľ.
[PTS Page 267] [\q 267/] yamme atthi kata√ľ pu¬§¬§a√ľ asmi√ľ pa√Īhavima√Ķ√≥ale,
Tamme sabba√Įgakaly√†√Ķi tay√† saddhi√ľ vipaccata√ľ.
Sakyaputto’va jh√†nena ekodi nipako sato,
Amata√ľ muni jigi√ľs√†no tamaha√ľ suriyavaccase.
Yath√†pi muni nandeyya patv√† sambodhimuttama√ľ.
Eva√ľ nandeyya√ľ kaly√†√Ķi miss√£bh√†va√Įgato tay√†.
Sakko ce me vara√ľ dajj√† t√†vati√ľs√†namissaro, [a]
T√†ha√ľ bhadde vareyy√†he eva√ľ k√†mo da√ęho mama.
S√†la√ľ’ca na cira√ľ phulla√ľ pitara√ľ te sumedhase,
Vandam√†no namass√†’mi yass√†set√†dis√£ paj√† ti.

—————-

1. S√£todaki√ľ - s√£mu, [PTS], 2. Yuta√ľ - s√£mu, [PTS], 3. Anekabh√†go,
[PTS] 4. Samap√†da, [PTS]. [A] √∑atra√∑va (√∑akra√∑ ca) me vara√ľ dady√†t
trayastri√ľ√∑√†nam√£√∑vara√ĺ (mah√†vastu)

[BJT Page 402] [\x 402/]

5. Eva√ľ vutte bhagav√† pa¬§casikha√ľ gandhabbadevaputta√ľ etadavoca:
’sa√ľsandati kho te pa¬§casikha tantissaro g√£tassarena g√£tassaro ca
tantissarena. Na ca pana te pa¬§casikha tantissaro g√£tassara√ľ ativattati.
G√£tassaro ca tantissara√ľ. Kad√† sa√ľy√•√ęha pana te pa¬§casikha im√† g√†th√†
buddhupasa√ľhit√† dhammupasa√ľhit√†, sa√Įghupasa√ľhit√† arahantupasa√ľhit√†
k√†m√•papasa√ľhit√†’ti.

Ekamid√†ha√ľ bhante samaya√ľ bhagav√† uruvel√†ya√ľ viharati najj√†
nera¤jaràya tãre ajapàlanigrodhamåle [PTS Page 268] [\q 268/]
pa√Īham√†bhisambuddho. Tena kho pan√†ha√ľ bhante samayena bhadd√†n√†ma
suriyavaccas√† timbaruno gandhabbara¬§¬§o dh√£t√† tambhika√Įkh√†mi, s√† kho pana
bhante bhagin√£ parak√†min√£ hoti. Sikha√Ķ√≥√£ n√†ma m√†talissa sa√Įg√†hakassa
putto tamabhika√Įkhati. Yato kho aha√ľ bhante ta√ľ bhagini√ľ n√†lattha√ľ
kenaci paray√†yena, ath√†ha√ľ beluvapa√Ķ√≥uv√£√Ķa√ľ √†d√†ya yena timbaruno
gandhabbara¬§¬§o nivesana√ľ tenupasa√Įkami√ľ. Upasa√Įkamitv√† beluvapa√Ķ√≥uv√£√Ķa√ľ
ass√†vesi√ľ, im√† ca g√†th√†yo abh√†si√ľ buddhupasa√ľhit√† dhammupasa√ľhit√†
sa√Įghupasa√ľhit√† arahantupasa√ľhit√† k√†m√•pasa√ľhit√†.

Vande te pitara√ľ bhadde timbaru√ľ suriyavaccase, yena j√†t√†si kaly√†√Ķi
√†nanda janan√£ mama. V√†to’va sedata√ľ kanto p√†n√£ya√ľ’ca pip√†sato,


A√Įg√£ras√£ piy√†me’si dhammo arahat√†mica.
√Ęturasseva bhesajja√ľ bhojana√ľ’va jighacchato,
Parinibb√†paya ma√ľ bhadde jalannam√£va c√†rin√†.
S√£todaka√ľ pokkhara√Ķi√ľ yutta√ľ ki¬§jakkhare√Ķun√†,
N√†go ghamm√†bhitatto’va og√†he te than√•dara√ľ.
Acca√Įkusoca n√†go’va jitamme tuttatomara√ľ,
K√†ra√Ķa√ľ nappaj√†n√†mi sammatto lakkha√Ķ√•ruy√†.
Tayi gedhitacitto’smi citta√ľ vipari√Ķ√†mita√ľ,
Pa√Īigantu√ľ na sakkomi va√Įkaghasto’va ambujo.
V√†muru saja ma√ľ bhadde saja ma√ľ mandalocane,
Palissaja ma√ľ kaly√†√Ķi etamme abhipatthita√ľ.
Appako vata me santo kàmo vellitakesiyà,
Anekabh√†vo samap√†di arahante’va dakkhi√Ķ√†.

Yamme atthi kata√ľ pu¬§¬§a√ľ arahantesu t√†disu, tamme sabba√Įgakaly√†√Ķ√£ tay√† saddhi√ľ vipaccata√ľ


Yamme atthi kata√ľ pu¬§¬§a√ľ asmi√ľ pa√Īhavima√Ķ√≥ale,

Tamme sabba√Įgakaly√†√Ķi tay√† saddhi√ľ vipaccata√ľ.

Sakyaputto’va jh√†nena ekodi nipako sato,

Amata√ľ muni jigi√ľs√†no tamaha√ľ suriyavaccase.

Yath√†pi muni nandeyya patv√† sambodhimuttama√ľ.

Eva√ľ nandeyya√ľ kaly√†√Ķi miss√£bh√†va√Įgato tay√†.

Sakko ce me vara√ľ dajj√† t√†vati√ľs√†namissaro, [a]

T√†ha√ľ bhadde vareyy√†he eva√ľ k√†mo da√ęho mama.

S√†la√ľ’ca na cira√ľ phulla√ľ pitara√ľ te sumedhase,

Vandam√†no namass√†’mi yass√†set√†dis√£ paj√† ti.

6. Eva√ľ vutte bhante bhadd√† suriyavaccas√† ma√ľ etadavoca: na kho me
m√†risa so bhagav√† sammukh√† di√Ī√Īho. Api ca suto yeva me so bhagav√†
dev√†na√ľ t√†vati√ľs√†na√ľ sudhamm√†ya√ľ sabh√†ya√ľ upanaccantiy√†, yato kho tva√ľ
m√†risa ta√ľ bhagavanta√ľ kittesi hotu no ajja sam√†gamoti. [PTS Page 269
[\q 269/] ‘@]s√† yeva no bhante tass√† bhaginiy√† saddhi√ľ sam√†gamo ahosi,
na ca d√†ni tato pacch√†”ti.

Atha kho sakkassa dev√†namindassa etadahosi: pa√Īisammodati kho
pa¬§casikho gandhabbadevaputto bhagavat√†, bhagav√† ca pa¬§casikhen√†”ti.

[BJT Page 404] [\x 404/]

7. Atha kho sakko dev√†namindo pa¬§casikha√ľ gandhabbadevaputta√ľ
√†mantesi: abhiv√†dehi mettha√ľ t√†ta pa¬§casikha bhagavanta√ľ: sakko bhante
dev√†namindo s√†macco saparijano bhagavato p√†de siras√† vandat√£’ti.

‘Eva√ľ bhaddantav√†’ti kho pa¬§casikho gandhabbadevaputto sakkassa
dev√†namindassa pa√Īissutv√† bhagavanta√ľ abhiv√†desi: ’sakko bhante
dev√†namindo s√†macco saparijano bhagavato p√†de siras√† vandat√£’ti.

‘Eva√ľ sukh√£ hotu pa¬§casikha sakko dev√†namindo s√†macco saparijano,
sukhakàmà hi devà manussà asurà nàgà gandhabbà, ye ca¤¤e santi
puthuk√†y√†’ti.

Eva¤ca pana tathàgatà evaråpe mahesakkhe yakkhe abhivadanti.

8. Abhivadito sakko dev√†namindo bhagavat√† indas√†laguha√ľ pavisitv√†
bhagavanta√ľ abhiv√†detv√† ekamanta√ľ a√Ī√Īh√†si. Dev√† pi t√†vati√ľs√†
indas√†laguha√ľ pavisitv√† bhagavanta√ľ abhiv√†detv√† ekamanta√ľ a√Ī√Īha√ľsu.
Pa¬§casikhopi gandhabbadevaputto indas√†laguha√ľ pavisitv√† bhagavanta√ľ
abhiv√†detv√† ekamanta√ľ a√Ī√Īh√†si.

Tena kho pana samayena indasàlaguhà visamà santã samà samapàdi,
samb√†dh√† sant√£ urund√†samap√†d√£. Andhak√†ro guh√†ya√ľ antaradh√†y√£, √†loko
udap√†di yath√† ta√ľ [PTS Page 270] [\q 270/] dev√†na√ľ dev√†nubh√†vena.

Atha kho bhagav√† sakka√ľ dev√†naminda√ľ etadavoca: ‘acchariyamida√ľ
√†yasmato kosiyassa abbhutamida√ľ √†yasmato [C1] kosiyassa t√†va
bahukiccassa bahukara√Ķ√£yassa yadida√ľ idh√†√ľ gamananti. ‘

Cirappatik√†ha√ľ bhante bhagavanta√ľ dassan√†ya upasa√Įkamituk√†mo. Api ca
dev√†na√ľ t√†vati√ľs√†na√ľ kehici kehici kiccakara√Ķ√£yehi by√†va√Īo ev√†ha√ľ
n√†sakkhi√ľ bhagavanta√ľ dassan√†ya upasa√Įkamitu√ľ. Ekamida√ľ bhante samaya√ľ
bhagav√† s√†vatthiya√ľ viharati sa√ęal√†g√†rake. Atha khv√†ha√ľ bhante s√†vatthi√ľ
agam√†si√ľ bhagavanta√ľ dassan√†ya. Tena kho pana bhante samayena bhagav√†
a¤¤atarena samàdhinà nisinno hoti.

[BJT Page 406] [\x 406/]

Bhu¬§jat√£ n√†ma vessava√Ķassa mah√†r√†jassa paric√†rik√† bhagavanta√ľ
paccupa√Ī√Īhit√† hoti pa¬§jalik√† namassam√†n√† athakhv√†ha√ľ bhante bhu¬§jati√ľ
etadavoca√ľ: “abhiv√†dehi me tva√ľ bhagini bhagavanta√ľ, sakko bhante
dev√†namindo s√†macco saparijano bhagavato p√†de siras√† vandat√£”ti. Eva√ľ
vutte bhante s√† bhu¬§jat√£ ma√ľ etadavoca: ‘ak√†lo kho m√†risa bhagavanta√ľ
dassan√†ya, pa√Īisall√£no bhagav√†’ti. [PTS Page 271] [\q 271/] “tena hi
bhagini yad√† bhagav√† tamh√† sam√†dhimh√† vu√Ī√Īhito hoti atha mama vacanena
bhagavanta√ľ abhiv√†dehi. Sakko bhante dev√†namindo s√†macco saparijano
bhagavato p√†de siras√† vandat√£”ti.

“Kacc√£ me s√† bhante bhagan√£ bhagavanta√ľ abhiv√†desi, sarati bhagav√†
tass√† bhaginiy√† vacananti?” “Abhiv√†desi ma√ľ s√† dev√†naminda bhagin√£,
sar√†maha√ľ tass√† bhaginiy√† vacana√ľ. Api c√†ha√ľ √†yasmato ca nemisaddena
tamh√† sam√†dhimh√† vu√Ī√Īhito”ti.

“Ye te bhante dev√† amhehi pa√Īhamatara√ľ t√†vati√ľsak√†ya√ľ upapann√†, tesa√ľ
me sammukh√† suta√ľ sammukh√† pa√Īiggah√£ta√ľ: “yad√† tath√†gat√† loke
uppajjanti arahanto sammàsambuddhà, dibbà kàyà paripåranti hàyanti
asurak√†y√†’ti. Ta√ľ me ida√ľ bhante sakkhidi√Ī√Īha√ľ yato tath√†gato loke
uppanno araha√ľ samm√† sambuddho, dibb√† k√†y√† parip√•ranti, h√†yanti
asurak√†y√† ti. Idheva bhante kapilavatthusmi√ľ gopik√† n√†ma sakyadhit√†
ahosi buddhe pasann√† dhamme pasann√† sa√Įghe pasann√† s√£lesu
parip√•rak√†r√£ni. Y√† itthitta√ľ vir√†jetv√† purisatta√ľ bh√†vetv√† k√†yassa bhed√†
parammara√Ķ√† sugati√ľ sagga√ľ loka√ľ upapann√† dev√†na√ľ t√†vati√ľs√†na√ľ
sahabyata√ľ amh√†ka√ľ puttatta√ľ ajjhupagat√†. Tatrapi na√ľ eva√ľ j√†nant√£
‘gopako devaputto gopako devaputto’ti.

9. A¬§¬§e pi bhante tayo bhikkhu bhagavati brahmacariya√ľ caritv√† h√£na√ľ
gandhabbak√†ya√ľ upapann√†. Te pa¬§cahi k√†magu√Ķehi samappit√† sama√Įgibh√•t√†
paric√†rayam√†n√† amh√†ka√ľ upa√Ī√Īh√†nam√†gacchanti amh√†ka√ľ p√†ricariya√ľ. Te
amh√†ka√ľ upa√Ī√Īh√†nam√†gate amh√†ka√ľ p√†ric√†riya√ľ gopako n√†ma devaputto [PTS
Page 272] [\q 272/] pa√Īicodesi: “kutomukh√† n√†ma tumhe m√†ris√† tassa
bhagavato dhamma√ľ assutth√† aha√ľ hi n√†ma itthik√† sam√†na buddhe pasann√†
dhamme pasanan√† sa√Įghe pasann√† s√£lesu parip√•rak√†rin√£ itthitta√ľ vir√†jetv√†
purisatta√ľ bh√†vetv√† k√†yassa bhed√† parammara√Ķ√† sugati√ľ sagga√ľ loka√ľ
upapann√† dev√†na√ľ t√†vati√ľs√†na√ľ sahabyat√†. Sakkassa dev√†namindassa
puttatta√ľ ajjhupagat√†.

[BJT Page 408] [\x 408/]

Idh√†pi ma√ľ eva√ľ j√†nanti gopako devaputto gopako devaputtoti. Tumhe
pana m√†ris√† bhagavat√£ brahmacariya√ľ caritv√† h√£na√ľ gandhabbak√†ya√ľ
upapann√† duddi√Ī√Īhar√•pa√ľ vata bho addas√†ma ye maya√ľ addas√†ma sahadhammike
h√£na√ľ gandhabbak√†ya√ľ upapanne’ti”. Tesa√ľ bhante gopakena devaputtena
pa√Īicodit√†na√ľ dve dev√† di√Ī√Īheva dhamme sati√ľ pa√Īilabhi√ľsu k√†ya√ľ
brahmapurohita√ľ, eko pana devo k√†me ajjh√†vasi.


10. “Up√†sik√† cakkhumato ahosi√ľ n√†mampi mayha√ľ ahu gopik√† ti,
Buddhe ca dhamme abhippasann√† sa√Įgha¬§cupa√Ī√Īh√†si√ľ pasannacitt√†.
Tasseva buddhassa sudhammatàya sakkassa puttomhi mahànubhàvo,
Mah√†jut√£ko tidiv√•papanto j√†nanti ma√ľ idh√†pi gopako ti.

Athaddasa√ľ bhikkhavo di√Ī√Īhapubbe gandhabbak√†y√•pagate’ vah√£ne. Imehi te gotamas√†vak√† se ye ca maya√ľ pubbe manussabh√•t√†.


Annena p√†nena upa√Ī√Īhahimh√† p√†d√•pasa√ľgayha sake nivesane,
[PTS Page 273] [\q 273/] kutomukh√† n√†ma ime bhavanto buddhassa dhamm√†ni pa√Īiggahesu√ľ.
Paccatta√ľ veditabbo hi dhammo sudesito cakkhumat√†nubuddho,
Aha√ľ hi tumheva up√†sam√†no sutv√† ariy√†na√ľ subh√†sit√†ni.
Sakkassa putto’mhi mah√†nubh√†vo mah√†jut√£ko tidiv√•papanno,
Tumhe pana se√Ī√Īhamup√†sam√†n√† anuttara√ľ brahmacariya√ľ caritv√†.
H√£na√ľ k√†ya√ľ upapann√† bhavanto an√†nulom√† bhavatopapatti,
Duddi√Ī√Īhar√•pa√ľ vata addas√†ma sahadhammike h√£nak√†y√•papanne.
Gandhabbak√†yupagat√† bhavanto dev√†nam√†gacchatha p√†ricariya√ľ,
Ag√†re vasako mayha√ľ ima√ľ passa visesata√ľ.
[BJT Page 410] [\x 410/]
Iti hutv√† svajja p√•m√†’mhi devo dibbehi k√†mehi sama√Įgibh√•to,
Te codit√† gotamas√†vakena sa√ľvegam√†p√†du√ľ samecca gopaka√ľ,
“Handa by√†yam√†ma viy√†yam√†ma m√† no maya√ľ parapess√† ahumha, “

[PTS Page 274] [\q 274/] tesa√ľ duve viriya√ľ √†rabhi√ľsu anussara√ľ gotamas√†san√†ni,
Idhe va citt√†ni vir√†jayitv√† k√†mesu √†d√£navamaddasa√ľsu,
Te k√†masa√ľyojanabandhan√†ni p√†pimayog√†ni duraccay√†ni

N√†goca sand√†nagu√Ķ√†ni chetv√† deve t√†vati√ľse atikkami√ľsu, saind√† dev√† sapaj√†patik√† sabbe sudhamm√†ya sabh√†yupavi√Ī√Īh√† -


Te sa√ľnisinn√†na√ľ atikkami√ľsu v√£r√† vir√†g√† viraja√ľ karont√†,
Te disv√† sa√ľvegamak√†si v√†savo dev√†bhibh√• devaga√Ķassa majjhe.
Ime hi te h√£nak√†y√•papann√† devet√†vati√ľse atikkamanti,
Sa√ľvegaj√†tassa vaco nisamma so gopako v√†savamajjhabh√†si.
“Buddho janindatthi manussaloke k√†m√†bhibh√• sakyamun√£ti ¬§√†yati,
Tassete putt√† satiy√† vih√£n√† codit√† may√† te satimajjhalatthu√ľ.
[PTS Page 275] [\q 275/] ti√Ķ√Ķa√ľ tesa√ľ vas√£nettha eko gandhabbak√†y√•pagato ‘vah√£no
Dve ceva sambodhipath√†nus√†rino devepi h√£√ęenti sam√†hitatt√†.
Et√†dis√£ dhammappak√†sanettha na tathe ki√ľ ka√Įkhati koci s√†vako,
Nitthi√Ķ√Ķaogha√ľ vicikicch√†jinna√ľ buddha√ľ namass√†ma jina√ľ janinda√ľ.
Yante dhamma√ľ idha¬§¬§√†ya visesa√ľ ajjhaga√ľsu te,
K√†ya√ľ brahmapurohita√ľ duve tesa√ľ visesag√•.
Tassa dhammassa pattiyà àgatamhàsi màrisa,
Kat√†vak√†s√† bhagavat√† pa¬§ha√ľ pucchemu m√†ris√†ti.

[BJT Page 412] [\x 412/]

11. Atha kho bhagavato etadahosi: d√£gharatta√ľ visuddho kho aya√ľ sakko
ya√ľ ki¬§ci ma√ľ pa¬§ha√ľ pucchissati. Sabba√ľ ta√ľ atthasa√ľhita√ľ yeva
pucchissati, no anatthasa√ľhita√ľ. Ya√ľ cass√†ha√ľ pu√Ī√Īho by√†kariss√†mi. Ta√ľ
khippameva √†j√†nissat√£”ti. Atha kho bhagav√† sakka√ľ dev√†naminda√ľ g√†th√†ya
ajjhabhàsi:


“Puccha v√†sava ma√ľ pa¬§ha√ľ ya√ľ ki¬§ci manasicchasi,
Tassa tasseva pa¬§hassa aha√ľ anta√ľ karomi te” ti.

Pa√Īhamabh√†√Ķav√†ra√ľ ni√Ī√Īhita√ľ.

[BJT Page 414] [\x 414/]

12. [PTS Page 276] [\q 276/] katàvakàso sakko devànamindo bhagavatà
ima√ľ bhagavanta√ľ pa√Īhama√ľ pa¬§ha√ľ apucchi: ki√ľsa¬§¬§ojan√† nu kho m√†risa
dev√† manuss√† asur√† n√†g√† gandhabb√† ye ca¬§¬§e santi puthuk√†y√† te ‘aver√†
ada√Ķ√≥√† asapatt√† aby√†pajj√†1 viharemu averino’ti iti ce nesa√ľ hoti. Atha
ca pana saver√† sada√Ķ√≥√† sasapatt√† saby√†pajj√† viharanti saverino”ti ittha√ľ
sakko dev√†namindo bhagavanta√ľ pa¬§ha√ľ apucchi.

Tassa bhagav√† pa¬§ha√ľ pu√Ī√Īho by√†k√†si:

“Iss√†macchariyasa¬§¬§ojan√† kho dev√†naminda dev√† manuss√† asur√† n√†g√†
gandhabb√†, ye ca¬§¬§e santi puthuk√†y√†, te ‘aver√† ada√Ķ√≥√† asapatt√† aby√†pajj√†
viharemu averino’ti iti ce nesa√ľ hoti. Atha ca pana saver√† sada√Ķ√≥√†
sasapatt√† sabyapajj√† viharanti saverino ti. Ittha√ľ bhagav√† sakkassa
dev√†namindassa pa¬§ha√ľ pu√Ī√Īho by√†k√†si. Attamano sakko dev√†namindo
bhagavato bh√†sita√ľ abhinandi anumodi: evameta√ľ bhagav√†, evameta√ľ sugata,
ti√Ķ√Ķ√† me’ttha ka√Įkh√† vigat√† katha√ľkath√† bhagavato pa¬§hassa veyy√†kara√Ķa√ľ
sutv√†”ti.

13. Itiha sakko dev√†namindo bhagavato bh√†sita√ľ [PTS Page 277] [\q
277/] abhinanditv√† anumoditv√† bhagavanta√ľ uttari√ľ pa¬§hamapucchi:

“Iss√†macchariya√ľ pana m√†risa ki√ľnid√†na√ľ ki√ľsamudaya√ľ ki√ľj√†tika√ľ
ki√ľpabhava√ľ, kismi√ľ sati iss√†macchariya√ľ hoti, kismi√ľ asati
iss√†macchariya√ľ na hot√£?”Ti.

—————-

1. Avyàpajjha, [PTS]

[BJT Page 416] [\x 416/]

Iss√†macchariya√ľ kho dev√†naminda piy√†ppiyasid√†na√ľ piy√†ppiyasamudaya√ľ
piy√†ppiyaj√†tika√ľ piy√†ppiyapabhaya√ľ, piy√†ppiye sati iss√†macchariya√ľ hoti.
Piy√†ppiye asati iss√†macchariya√ľ na hot√£”ti.

14. “Piy√†ppiya√ľ kho pana m√†risa ki√ľnid√†na√ľ ki√ľsamudaya√ľ ki√ľj√†tika√ľ
ki√ľpabhava√ľ. Kismi√ľ sati piy√†ppiya√ľ hoti, kism√£ asati piy√†ppiya√ľ na
hot√£”ti.

“Piy√†ppiya√ľ kho dev√†naminda chandanid√†na√ľ chandasamudaya√ľ
chandaj√†tika√ľ chandappabhava√ľ chande sati piy√†ppiya√ľ hoti, chande’ asati
piy√†ppiya√ľ na hot√£”ti.

15. “Chando kho pana m√†risa ki√ľnid√†no ki√ľsamudayo ki√ľj√†tiko ki√ľpabhavo, kismi√ľ sati chando hoti kismi√ľ asati chando na hot√£’ti.

Chando kho devànaminda vitakkanidàno vitakkasamudayo vitakkajàtiko
vitakkapabhavo. Vitakke sati chande hoti, vitakke asati chando na
hot√£”ti.

16. Vitakko kho pana m√†risa ki√ľnid√†no ki√ľsamudayo ki√ľj√†tiko
ki√ľpabhavo kismi√ľ sati vitakko hoti, kismi√ľ asati vitakko na hot√£’ti.

Vitakko kho dev√†naminda papa¬§casa¬§¬§√†sa√Įkh√†nid√†no
papa¬§casa¬§¬§√†sa√Įkh√†samudayo papa¬§casa¬§¬§√†sa√Įkh√†j√†tiko
papa¬§casa¬§¬§√†sa√Įkh√†pabhavo, papa¬§casa¬§¬§√†sa√Įkh√†ya sati vitakko hoti,
papa¬§casa¬§¬§√†sa√Įkh√†ya asati vitakko na hot√£”ti,

[BJT Page 418] [\x 418/]

17. Katha√ľ pa√Īipanno pana m√†risa bhikkhu papa¬§casa¬§¬§√†sa√Įkh√†nirodhas√†ruppag√†min√£pa√Īipada√ľ pa√Īipanno hot√£’ti.

[PTS Page 278] [\q 278/] somanassamp√†ha√ľ dev√†naminda duvidhena vad√†mi
sevitabbampi asevitabbampi. Domanassamp√†ha√ľ dev√†naminda duvidhena
vad√†mi. Sevitabbampi asevitabbampi, upekkhamp√†ha√ľ dev√†naminda duvidhena
vadàmi sevitabbampi asevitabbampi.

Somanassamp√†ha√ľ dev√†naminda duvidhena vad√†mi. Sevitabbampi
asevitabbampi iti kho paneta√ľ vutta√ľ ki¬§ceta√ľ pa√Īicca vutta√ľ. Tattha ya√ľ
ja¬§¬§√† somanassa√ľ ‘ima√ľ kho me somanassa√ľ sevato akusal√† dhamm√†
abhiva√≥√≥hanti kusal√† dhamm√† parih√†yant√£’ti. Evar√•pa√ľ somanassa√ľ na
sevitabba√ľ. Tattha ya√ľ ja¬§¬§√† somanassa√ľ ‘ima√ľ kho me somanassa√ľ sevato
akusal√† dhamm√† parih√†yanti kusal√† dhamm√† abhiva√≥√≥hant√£’ti evar√•pa√ľ
somanassa√ľ sevitabba√ľ. Tattha ya¬§ce savitakka√ľ savic√†ra√ľ ya¬§ce avitakka√ľ
avic√†ra√ľ ye avitakkaavic√†re te pa√Ķ√£tatare. Somanassamp√†ha√ľ dev√†naminda
duvidhena vad√†mi sevitabbampi asevitabbamp√£ti. Iti yanta√ľ vutta√ľ
idameta√ľ pa√Īicca vutta√ľ. Domanassamp√†ha√ľ dev√†naminda duvidhena vad√†mi
sevitabbampi asevitabbamp√£ ti iti kho paneta√ľ vutta√ľ ki¬§ceta√ľ
pa√Īiccavutta√ľ. Tattha ya√ľ ja¬§¬§√† domanassa√ľ ‘ima√ľ kho me domanassa√ľ
sevato akusal√† dhamm√† abhiva√≥√≥hanti kusal√† dhamm√† parih√†yant√£’ti,
evar√•pa√ľ domanassa√ľ na sevitabba√ľ. Tattha ya√ľ ja¬§¬§√† domanasasa√ľ ‘ima√ľ
kho me domanassa√ľ sevato akusal√† dhamm√† parih√†yanni kusal√† dhamm√†
abhiva√≥√≥hant√£’ti, evar√•pa√ľ domanassa√ľ sevitabba√ľ. Tattha ya¬§ce
savitakka√ľ savic√†ra√ľ ya¬§ce avitakka√ľ avic√†ra√ľ ye avitakkaavic√†re te
pa√Ķ√£tatare. Domanassamp√†ha√ľ dev√†naminda duvidhena vad√†mi [PTS Page 279]
[\q 279/] sevitabbampi asevitabbamp√£ ti. Iti yanta√ľ vutta√ľ idameta√ľ
pa√Īiccavutta√ľ.

[BJT Page 420] [\x 420/]

Upekkhamp√†ha√ľ dev√†naminda duvidhena vad√†mi sevitabbampi asevitabbamp√£
ti iti kho paneta√ľ vutta√ľ. Ti¬§ceta√ľ pa√Īicca vutta√ľ tattha ya√ľ
ja¬§¬§√†upekkha√ľ ima√ľ kho me upekkha√ľ sevato akusal√† dhamm√† abhiva√≥√≥hanti.
Kusal√† dhamm√† parih√†yanti ti evar√•p√† upekkh√† na sevitabb√†. Tattha ya√ľ
ja¬§¬§√† upekkh√† ima√ľ kho me upekkha√ľ sevato akusal√† dhamm√† parih√†yanti
kusalà dhammà abhivaóóhantãti evaråpà upekkhà sevitabbà. Tattha ya¤ce
savitakka√ľ savic√†ra√ľ ya¬§ce avitakka√ľ avic√†ra√ľ ye avitakkaavic√†re te
pa√Ķ√£tatare. Upekkhamp√†ha√ľ dev√†naminda duvidhena vad√†mi. Sevitabbampi
asevitabbamp√£ ti. Iti yanta√ľ vutta√ľ idameta√ľ pa√Īicca vutta√ľ.

Eva√ľ pa√Īipanno kho dev√†naminda bhikkhu
papa¬§casa¬§¬§√†sa√Įkh√†nirodhas√†ruppag√†min√£pa√Īipada√ľ pa√Īipanno hot√£ ti.
Ittha√ľ bhagav√† sakkassa dev√†namindassa pa¬§ha√ľ pu√Ī√Īho by√†k√†si. Attamano
sakko dev√†namindo bhagavato bh√†sita√ľ abhinandi anumodi. Evameta√ľ”bhagav√†
evameta√ľ sugata ti√Ķ√Ķ√† me’ttha ka√Įkh√† vigat√† katha√ľkath√† bhagavato
pa¬§haveyy√†kara√Ķa√ľ sutv√†”ti.

18. Itiha sakko dev√†namindo bhagavato bh√†sita√ľ abhinanditv√†
anumoditv√† bhagavanta√ľ uttari√ľ pa¬§ha√ľ apucchi: “katha√ľ pa√Īipanno pana
m√†risa bhikkhu p√†timokkhasa√ľvar√†ya pa√Īipanno hot√£? Ti”.

K√†yasam√†c√†ramp√†ha√ľ dev√†naminda duvidhena vad√†mi sevitabbampi
asevitabbamp√£ti. Vac√£sam√†c√†ramp√†ha√ľ dev√†naminda duvidhena vad√†mi
sevitabbampi asevitabbamp√£ti. Pariyesanamp√†ha√ľ dev√†naminda duvidhena
vadàmi sevitabbampi asevitabbampã ti. [PTS Page 280] [\q 280/]
k√†yasam√†c√†ramp√†ha√ľ dev√†naminda duvidhena vad√†mi. Sevitabbampi
asevitabbamp√£ ti. Iti kho paneta√ľ vutta√ľ ki¬§ceta√ľ pa√Īicca vutta√ľ. Tattha
ya√ľ ja¬§¬§√† k√†yasam√†c√†ra√ľ ima√ľ kho me k√†yasam√†c√†ra√ľ sevato akusal√† dhamm√†
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpo kàyasamàcàro na
sevitabbo. Tattha ya√ľ ja¬§¬§√† k√†yasam√†c√†ra√ľ ima√ľ kho me k√†yasam√†c√†ra√ľ
sevato akusal√† dhamm√† parih√†yanti kusal√† dhamm√† abhiva√≥√≥hant√£’ti,
evar√•po k√†yasam√†c√†ro sevitabbo. K√†yasam√†c√†ramp√†ha√ľ dev√†naminda duvidhena
vad√†mi. Sevitabbampi asevitabbamp√£ ti. Iti yanta√ľ vutta√ľ, idameta√ľ
pa√Īicca vutta√ľ,

[BJT Page 422] [\x 422/]

Vac√£sam√†c√†ramp√†ha√ľ dev√†naminda duvidhena vad√†mi sevitabbampi
asevitabbamp√£ti. Iti kho paneta√ľ vutta√ľ. Ki¬§ceta√ľ pa√Īicca vutta√ľ. Tattha
ya√ľ ja¬§¬§√† vac√£sam√†c√†ra√ľ ima√ľ kho me vac√£sam√†c√†ra√ľ sevato akusal√† dhamm√†
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpo vacãsamàcàro na
sevitabbo. Tattha ya√ľ ja¬§¬§√† vac√£sam√†c√†ra√ľ ima√ľ kho me vac√£sam√†c√†ra√ľ
sevato akusal√† dhamm√† parih√†yanti kusal√† dhamm√† abhiva√≥√≥hant√£’ti,
evar√•po vac√£sam√†c√†ro sevitabbo. Vac√£sam√†c√†ramp√†ha√ľ dev√†naminda duvidhena
vad√†mi. Sevitabbampi asevitabbamp√£ti iti yanta√ľ vutta√ľ idameta√ľ pa√Īicca
vutta√ľ.

Pariyesanamp√†ha√ľ dev√†naminda duvidhena vad√†mi sevitabbampi
asevitabbamp√£ ti. Iti kho paneta√ľ vutta√ľ. Ki¬§ceta√ľ pa√Īicca vutta√ľ.
Tattha ya√ľ ja¬§¬§√† pariyesana√ľ ima√ľ kho me pariyesana√ľ sevato akusal√†
dhammà abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpà pariyesanà na
sevitabb√†. Tattha ya√ľ ja¬§¬§√† pariyesana√ľ ima√ľ kho me pariyesana√ľ sevato
akusal√† dhamm√† parih√†yanti kusal√† dhamm√† abhiva√≥√≥hant√£’ti, evar√•p√†
pariyesan√† sevitabb√†. Pariyesanamp√†ha√ľ dev√†naminda duvidhena vad√†mi
sevitabbampi asevitabbamp√£ ti iti yanta√ľ vutta√ľ idameta√ľ pa√Īicca vutta√ľ.
[PTS Page 281] [\q 281/] eva√ľ pa√Īipanno kho dev√†naminda bhikkhu
p√†timokkhasa√ľvar√†ya pa√Īipanno hot√£ ti.

Ittha√ľ bhagav√† sakkassa dev√†namindassa pa¬§ha√ľ pu√Ī√Īho by√†k√†si attamano
sakko dev√†namindo bhagavato bh√†sita√ľ abhinandi anumodi: “evameta√ľ
bhagav√† evameta√ľ sugata. Ti√Ķ√Ķ√† me’ttha ka√Įkh√† vigat√† katha√ľkath√†
bhagavato pa¬§haveyy√†kara√Ķa√ľ sutv√†”ti.

19. Itiha sakko dev√†namindo bhagavato bh√†sita√ľ abhinanditv√†
anumoditv√† bhagavanta√ľ uttari√ľ pa¬§ha√ľ apucchi: “katha√ľ pa√Īipanno pana
m√†risa bhikkhu indriyasa√ľvar√†ya pa√Īipanno hot√£?”Ti.

“Cakkhuvi¬§¬§eyya√ľ r√•pamp√†ha√ľ dev√†naminda duvidhena vad√†mi sevitabbampi
asevitabbamp√£ti. Sotavi¬§¬§eyya√ľ saddamp√†ha√ľ dev√†naminda duvidhena vad√†mi
sevitabbampi asevitabbamp√£ti. Gh√†navi¬§¬§eyya√ľ gandhamp√†ha√ľ dev√†naminda
duvidhena vad√†mi sevitabbamp√£ asevitabbamp√£ ti. Jivh√†vi¬§¬§eyya√ľ
rasamp√†ha√ľ dev√†naminda duvidhena vad√†mi sevitabbampi asevitabbamp√£ ti.
K√†yavi¬§¬§eyya√ľ pho√Ī√Īhabbamp√†ha√ľ dev√†naminda duvidhena vad√†mi sevitabbampi
asevitabbampi ti. Manovi¬§¬§eyya√ľ dhammamp√†ha√ľ dev√†naminda duvidhena
vad√†mi sevitabbampi asevitabbamp√£’ti.

[BJT Page 424] [\x 424/]

Eva√ľ vutte sakko dev√†namindo bhagavanta√ľ etadavoca: imassa kho aha√ľ
bhante bhagavat√† sa√Įkhittena bh√†sitassa eva√ľ vitth√†rena attha√ľ √†j√†n√†mi.
Yath√†r√•pa√ľ bhante cakkhuvi¬§¬§eyya√ľ r√•pa√ľ sevato akusal√† dhamm√†
abhiva√≥√≥hanti kusal√† dhamm√† parih√†yant√£ ti, evar√•pa√ľ cakkhuvi¬§¬§eyya√ľ
r√•pa√ľ na sevitabba√ľ, yath√†r√•pa¬§ca kho bhante cakkhuvi¬§¬§eyya√ľ r√•pa√ľ
sevato akusal√† dhamm√† parih√†yanti kusal√† dhamm√† abhiva√≥√≥hant√£’ti,
evar√•pa√ľ cakkhuvi¬§¬§eyya√ľ r√•pa√ľ [PTS Page 282] [\q 282/] sevitabba√ľ.
Yath√†r√•pa¬§ca kho bhante sotavi¬§¬§eyya√ľ sadda√ľ sevato akusal√† dhamm√†
abhiva√≥√≥hanti kusal√† dhamm√† parih√†yant√£ ti, evar√•pa√ľ sotavi¬§¬§eyya√ľ
sadda√ľ na sevitabba√ľ, yath√†r√•pa¬§ca kho bhante sotavi¬§¬§eyya√ľ sadda√ľ
sevato akusal√† dhamm√† parih√†yanti kusal√† dhamm√† abhiva√≥√≥hant√£’ti,
evar√•pa√ľ sotavi¬§¬§eyya√ľ sadda√ľ sevitabba√ľ. Yath√†r√•pa¬§ca kho bhante
gh√†navi¬§¬§eyya√ľ gandha√ľ sevato akusal√† dhamm√† abhiva√≥√≥hanti kusal√† dhamm√†
parih√†yant√£ ti, evar√•pa√ľ gh√†navi¬§¬§eyya√ľ gandha√ľ na sevitabba√ľ,
yath√†r√•pa¬§ca kho bhante gh√†navi¬§¬§eyya√ľ gandha√ľ sevato akusal√† dhamm√†
parih√†yanti kusal√† dhamm√† abhiva√≥√≥hant√£’ti, evar√•pa√ľ gh√†navi¬§¬§eyya√ľ
gandha√ľ sevitabba√ľ. Yath√†r√•pa¬§ca kho bhante jivh√†vi¬§¬§eyya√ľ rasa√ľ sevato
akusal√† dhamm√† abhiva√≥√≥hanti kusal√† dhamm√† parih√†yanti ti, evar√•pa√ľ
jivh√†vi¬§¬§eyya√ľ rasa√ľ na sevitabba√ľ, yath√†r√•pa¬§ca kho bhante
jivh√†vi¬§¬§eyya√ľ rasa√ľ sevato akusal√† dhamm√† parih√†yanti kusal√† dhamm√†
abhiva√≥√≥hant√£’ti evar√•pa√ľ jivh√†vi¬§¬§eyya√ľ rasa√ľ sevitabba√ľ. Yath√†r√•pa¬§ca
kho bhante k√†yavi¬§¬§eyya√ľ pho√Ī√Īhabba√ľ sevato akusal√† dhamm√† abhiva√≥√≥hanti
kusal√† dhamm√† parih√†yanti ti, evar√•pa√ľ k√†yavi¬§¬§eyya√ľ pho√Ī√Īhabba√ľ na
sevitabba√ľ, yath√†r√•pa¬§ca kho bhante k√†yavi¬§¬§eyya√ľ pho√Ī√Īhabba√ľ sevato
akusal√† dhamm√† parih√†yanti kusal√† dhamm√† abhiva√≥√≥hant√£’ti evar√•pa√ľ
k√†yavi¬§¬§eyya√ľ pho√Ī√Īhabba√ľ sevitabba√ľ. Yath√†r√•pa¬§ca kho bhante
manovi¬§¬§eyya√ľ dhamm√† sevato akusal√† dhamm√† abhiva√≥√≥hanti kusal√† dhamm√†
parihàyanti ti evaråpo manovi¤¤eyyo dhammo na sevitabbo. Yathàråpa¤ca
kho bhante manovi¬§¬§eyya√ľ dhamma√ľ sevato akusal√† dhamm√† parih√†yanti
kusal√† dhamm√† abhiva√≥√≥hant√£’ti evar√•po manovi¬§¬§eyyo dhammo sevitabbo.
Imassa kho me bhante bhagavat√† sa√Įkhittena bh√†sitassa eva√ľ vitth√†rena
attha√ľ √†j√†nato ti√Ķ√Ķa√ľ me’ttha ka√Įkh√† vigat√† katha√ľkath√† bhagavato
pa¬§haveyy√†kara√Ķa√ľ sutv√†”ti.

20. Itiha sakk√† dev√†namindo bhagavato bh√†sita√ľ abhinanditv√†
anumoditv√† bhagavanta√ľ uttari√ľ pa¬§ha√ľ apucchi: “sabbeva nu kho m√†risa
sama√Ķabr√†hma√Ķ√† ekantav√†d√† ekantas√£l√† ekantachand√† ekantaajjhos√†n√†”ti.

“Na kho dev√†naminda sabbe sama√Ķabr√†hma√Ķ√† ekantav√†d√† ekantas√£l√† ekantachand√† ekantaajjhos√†n√†”ti.

“Kasm√† pana m√†risa na sabbe sama√Ķabr√†hma√Ķ√† ekantav√†d√† ekantas√£l√† ekantachand√† ekantaajjhos√†n√†?”Ti.

[BJT Page 426] [\x 426/]

“Anekadh√†tun√†n√†dh√†tu kho dev√†naminda loko. Tasmi√ľ
anekadh√†tun√†n√†dh√†tusmi√ľ loke ya√ľ yadeva satt√† dh√†tu√ľ abhinivisanti ta√ľ
tadeva th√†mas√† par√†massa abhinivissa voharanti ‘idameva sacca√ľ
moghama¬§¬§anti. ‘ Tasm√† na sabbe sama√Ķabr√†hma√Ķ√† ekantav√†d√† ekantas√£l√†
ekantachand√† ekantaajjhos√†n√†”ti.

“Sabbeva nu kho m√†risa sama√Ķabr√†hma√Ķ√† [PTS Page 283] [\q 283/]
accantani√Ī√Īh√† accantayogakkhem√£ accantabrahmac√†r√£ accantapariyos√†n√†?”Ti.

“Na kho dev√†naminda sabbe sama√Ķabr√†hma√Ķ√† accantani√Ī√Īh√† accantayogakkhem√£ accantabrahmac√†r√£ accantapariyos√†n√†”ti.

“Kasm√† pana m√†risa na sabbe sama√Ķabr√†hma√Ķ√† accantani√Ī√Īh√† accantayogakkhem√£ accantabrahmac√†r√£ accantapariyos√†n√†”ti.

“Ye kho dev√†naminda bhikkhu ta√Ķh√†sa√Įkhayavimutt√† te accantani√Ī√Īh√†
accantayogakkhemã accantabrahmacàrã accantapariyosànà. Tasmà na sabbe
sama√Ķabr√†hma√Ķ√† accantani√Ī√Īh√† accantayogakkhem√£ accantabrahmac√†r√£
accantapariyos√†n√†”ti.

Ittha√ľ bhagav√† sakkassa dev√†namindassa pa¬§ha√ľ pu√Ī√Īho by√†k√†si.
Attamano sakko dev√†namindo bhagavato bh√†sita√ľ abhinandi anumodi. Eva
meta√ľ bhagav√† evameta√ľ sugata ti√Ķ√Ķ√† me’ttha ka√Įkh√† vigat√† katha√ľ kath√†
bhagavato pa¬§haveyy√†kara√Ķa√ľ sutv√†”ti.

[BJT Page 428] [\x 428/]

21. Itiha sakko dev√†namindo bhagavato bh√†sita√ľ abhinanditv√†
anumoditv√† bhagavanta√ľ etadavoca: ej√† bhante rogo ej√† ga√Ķ√≥o ej√† salla√ľ
ej√† ima√ľ purisa√ľ parika√≥√≥hati tassa tasseva bhavassa abhinibbattiy√†.
Tasm√† aya√ľ puriso ucc√†vacam√†pajjati. Yesv√†ha√ľ bhante pa¬§h√†na√ľ ito
bahiddh√† a¬§¬§esu sama√Ķabr√†hma√Ķesu ok√†sakammampi n√†lattha√ľ. Te me
bhagavatà byàkatà dãgharattànusayita¤ca pana me vicikicchà -
katha√ľkath√†salla√ľ, ta¬§ca bhagavat√† abb√•√ęhanti.

22. [PTS Page 284] [\q 284/] abhij√†n√†si. No tva√ľ dev√†naminda ime pa¬§he a¬§¬§e sama√Ķabr√†hma√Ķe pucchit√†”ti.

“Abhij√†n√†maha√ľ bhante ime pa¬§he a¬§¬§e sama√Ķabr√†hma√Ķe pucchit√†”ti.

“Yath√†katha√ľ pana te dev√†naminda by√†ka√ľsu, sace te agaru bh√†sass√•”ti.

“Na kho me bhante garu yatthassa bhagav√† nisinno bhagavantar√•po v√†”ti.

“Tena hi dev√†naminda bh√†sass√•”ti.

“Ye sv√†ha√ľ bhante ma¬§¬§√†mi sama√Ķabr√†hma√Ķ√† √†ra¬§¬§ak√† panta sen√†san√†’ti.
Ty√†ha√ľ upasa√Įkamitv√†. Ime pa¬§he pucch√†mi. Te may√† pu√Ī√Īh√† na samp√†yanti,
asamp√†yant√† mama√ľ yeva pa√Īipucchanti’ ko n√†mo √†yasm√†?’Ti. Tes√†ha√ľ pu√Ī√Īho
by√†karomi: “aha√ľ kho m√†risa, sakko dev√†namindo’ti. Te mama√ľ yeva
uttari√ľ pa√Īipucchanti ‘ki√ľ pan√†yasm√† dev√†naminda kamma√ľ katv√† ima√ľ
√Īh√†na√ľ patto’ti. Tes√†ha√ľ yath√†suta√ľ yath√†pariyatta√ľ dhamma√ľ desemi. Te
t√†vatakeneva attaman√† honti ’sakko ca no dev√†namindo di√Ī√Īho ya¬§ca no
apucchimha ta¬§ca no by√†k√†s√£’ti. Te a¬§¬§adatthu mama yeva s√†vak√†
sampajjanti, na c√†ha√ľ tesa√ľ. Aha√ľ kho pana bhante bhagavato s√†vako
sot√†panno avinip√†tadhammo niyato sambodhipar√†ya√Ķo”ti.

—————-

1. Yesv√†ha√ľ (s√£mu)

[BJT Page 430] [\x 430/]

23. “Abhij√†n√†si no tvaja dev√†naminda ito pubbe evar√•pa√ľ veda pa√Īil√†bha√ľ somanassapa√Īil√†bhanti?”

[PTS Page 285] [\q 285/] “abhij√†n√†maha√ľ bhante ito pubbe evar√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bhanti. “

“Yath√†katha√ľ pana tva√ľ dev√†naminda abhij√†n√†si ito pubbe evar√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bhanti?”

“Bh√•tapubba√ľ bhante dev√†surasa√Įg√†mo samupabyu√ęho ahosi, tasmi√ľ kho
pana bhante sa√Įg√†me dev√† jini√ľsu, asur√† par√†jiyi√ľsu. Tassa mayha√ľ bhante
ta√ľ sa√Įg√†ma√ľ abhivijinitv√† vijitasa√Įg√†massa etadahosi: ‘y√† ceva d√†ni
dibbà ojà yà ca asurà ojà ubhayamettha devà paribhu¤jissantantã ti. So
kho me bhante vedapa√Īil√†bho somanassapa√Īil√†bho sada√Ķ√≥√†vacaro
sasatthàvacaro na nibbidàya na viràgàya na nirodhàya na upasamàya na
abhi¬§¬§√†ya na sambodh√†ya na nibb√†n√†ya sa√ľvattati. Yo kho pana me aya√ľ
bhante bhagavato dhamma√ľ sutv√† vedapa√Īil√†bho somanassapa√Īil√†bho, so
ada√Ķ√≥√†vacaro asatth√†vacaro ekantanibbid√†ya vir√†g√†ya nirodh√†ya upasam√†ya
abhi¬§¬§√†ya sambodh√†ya nibb√†n√†ya sa√ľvattat√£”ti.

24. “Ki√ľ pana tva√ľ dev√†naminda atthavasa√ľ sampassam√†no evar√•pa√ľ vedapa√Īil√†bha√ľ somanassa pa√Īil√†bha√ľ pavedes√£?” Ti.

“Cha kho aha√ľ bhante atthavase sampassam√†no evar√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bha√ľ pavedem√£”ti.

“Idheva ti√Ī√Īham√†nassa devabh√•tassa me sato,

Punar√†yu ca me laddho eva√ľ j√†n√†hi m√†ris√†”ti.

Ima√ľ kho aha√ľ bhante pa√Īhama√ľ atthavasa√ľ [PTS Page 286] [\q 286/]
sampassam√†no evar√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bha√ľ pavedemi.


Cuto’ha√ľ diviy√† k√†y√† √†yu√ľ hitv√† am√†nusa√ľ,
Am√•√ęho gabbhamess√†mi yattha me ramat√£ mano.

[BJT Page 432] [\x 432/]

Ima√ľ kho aha√ľ bhante dutiya√ľ atthavasa√ľ sampassam√†no evar√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bha√ľ pavedemi.


Sv√†ha√ľ am√•√ęhapa¬§¬§assa vihara√ľ s√†sane rato,
¥àyena viharissàmi sampajàno patissato.

Ima√ľ kho aha√ľ bhanne tatiya√ľ atthavasa√ľ sampassam√†no evar√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bha√ľ pavedemi.


¥àyena me carato ca sambodhi ce bhavissati,
A¤¤àtà viharissàmi sveva manto bhavissati.

Ima√ľ kho aha√ľ bhante catuttha√ľ atthavasa√ľ sampassam√†no eva r√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bha√ľ pavedemi.

Cuto’ha√ľ m√†nus√† k√†y√† √†yu√ľ hitv√†na m√†nusa√ľ,

Puna deva bhavissàmi devalokamhi uttamo.

Ima√ľ kho aha√ľ bhante pa¬§cama√ľ atthavasa√ľ sampassam√†no evar√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bha√ľ pavedemi.

Te pa√Ķ√£tatar√† dev√† akani√Ī√Īh√† yasassino,

Antime vattamànamhi so nivàso bhavissati.

[PTS Page 287] [\q 287/] ima√ľ kho aha√ľ bhante cha√Ī√Īha√ľ atthavasa√ľ
sampassam√†no evar√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bha√ľ pavedemi.

Ime kho aha√ľ bhante cha atthavase sampassam√†no evar√•pa√ľ vedapa√Īil√†bha√ľ somanassapa√Īil√†bha√ľ pavedemi.


25. “Apariyositasa√Įkappo vicikicchi katha√ľkathi,
Vicari√ľ1 d√£ghamaddh√†na√ľ anvesanto tath√†gata√ľ.
Yy√†ssu ma¬§¬§√†mi sama√Ķe pavivittavih√†rino,
Samabuddh√†2 iti ma¬§¬§√†no gacch√†mi te up√†situ√ľ.
Katha√ľ √†r√†dhan√† hoti katha√ľ hoti vir√†dhan√†,
Iti pu√Ī√Īh√† na sambhonti 3 magge pa√Īipad√†su ca.

—————-

1. Vivarã [PTS] 2. Sambuddho [PTS] 3. Sampàyanti sã mu. [BJT Page 434] [\x 434/]


Ty√†ssu yad√† ma√ľ j√†nanti sakko dev√†nam√†gato.
Ty√†ssu mameva pucchanti ki√ľ katv√† p√†pu√Ķ√£ ida√ľ.
Tesa√ľ yath√† suta√ľ dhamma√ľ desay√†mi janesuta,
Tena attaman√† honti1 di√Ī√Īho no v√†savo’ti ca.
Yad√† ca buddhamaddakkhi√ľ vicikicch√†vit√†ra√Ķa√ľ,
So’mbhi v√£tabhayo ajja sambuddha√ľ payirup√†siya. 2

Ta√Ķh√†sallassa hant√†ra√ľ buddhamappa√Īipuggala√ľ, aha√ľ vande mah√†v√£ra√ľ buddham√†diccabandhuna√ľ3


[PTS Page 288] [\q 288/] ya√ľ karomasi 4 brahmuno sama√ľ devehi m√†risa,
Tadajja tuyha√ľ kass√†ma handa s√†ma√ľ karoma te.
Tvameva asi sambuddho tuva√ľ satth√† anuttaro,
Sadevakasmi√ľ lokasmi√ľ natthi te pa√Īipuggalo”ti.

26. Atha kho sakko dev√†namindo pa¬§casikha√ľ gandhabbaputta√ľ √†mantesi.
Bah√•pak√†ro kho me’si tva√ľ t√†ta pa¬§casikha√ľ ya√ľ tva√ľ bhagavanta√ľ pa√Īhama√ľ
pas√†desi tay√† t√†ta pa√Īhama√ľ pas√†dita√ľ pacch√† maya√ľ ta√ľ bhagavanta√ľ
dassan√†ya upasa√Įkamimha arahanta√ľ samm√†sambuddha√ľ. Pettike ca √Īh√†ne
√Īhapayiss√†mi, gandhabbar√†j√† bhavissasi, bhadda¬§ca te suriyavaccasa√ľ
dammi, s√† hi te abhipatthit√†”ti. Atha kho sakko dev√†namindo p√†√Ķin√†
pa√Īhavi√ľ par√†masitv√† tikkhattu√ľ ud√†na√ľ ud√†nesi: “namo tassa bhagavato
arahato sammàsambuddhassa, namo tassa bhagavato arahato
samm√†sambuddhassa, namo tassa bhagavato arahato samm√†sambuddhass√†”ti.

Imasmi¬§ca pana veyy√†kara√Ķasmi√ľ bha¬§¬§am√†ne sakkassa dev√†namindassa
viraja√ľ v√£tamala√ľ dhammacakkhu√ľ udap√†di “ya√ľ ki¬§ci samudayadhamma√ľ
sabbanta√ľ nirodhadhammanti, ” a¬§¬§esa¬§ca as√£tiy√† [PTS Page 289] [\q 289/]
devat√†sahass√†na√ľ. Iti ye sakkena dev√†namindena ajjhi√Ī√Īhapa¬§h√† pu√Ī√Īh√†,
te bhagavat√† by√†kat√†. Tasm√† imassa veyy√†kara√Ķassa sakkapa¬§ho’tveva
adhivacananti.

Sakkapa¬§hasutta√ľni√Ī√Īhita√ľ a√Ī√Īhama√ľ.

—————-

1. Te nassatataman√† [PTS] 2. Payirup√†sasi√ľ machasa√ľ. 3. Candam√†diccabandhuna√ľ [PTS] 4. Ya√ľ karomaso [PTS]

ENGLISH


21

Sakka
Pa¤ha Sutta

Pali

English  (2)  (3) 

Sinhala


Pali



Suttantapi√Īake
Dãghanikàyo
(Dutiyo bhàgo)
Mahàvaggo



Namo tassa bhagavato arahato sammà sambuddhassa.


Digha Nikaya 21

Sakka-pa√Īha Sutta

Sakka’s Questions

(excerpt)

For free distribution only, as a gift of Dhamma


Having been given leave by the Blessed One, Sakka the deva-king asked
him his first question: “Fettered with what, dear sir — though they
think, ‘May we live free from hostility, free from violence, free from
rivalry, free from ill will, free from those who are hostile’ — do
devas, human beings, asuras, nagas, gandhabbas, & whatever other
many kinds of beings there are, nevertheless live in hostility,
violence, rivalry, ill will, with those who are hostile?”

Thus Sakka asked his first question of the Blessed One, and the
Blessed One, when asked, replied: “Devas, human beings, asuras, nagas,
gandhabbas, & whatever other many kinds of beings there are, are
fettered with envy & stinginess, which is why — even though they
think, ‘May we live free from hostility, free from violence, free from
rivalry, free from ill will, free from those who are hostile — they
nevertheless live in hostility, violence, rivalry, ill will, with those
who are hostile.”

Thus the Blessed One answered, having been asked by Sakka the
deva-king. Gratified, Sakka was delighted in & expressed his
approval of the Blessed One’s words: “So it is, O Blessed One. So it is,
O One Well-gone. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed his approval of the
Blessed One’s words, asked him a further question: “But what, dear sir,
is the cause of envy & stinginess, what is their origination, what
gives them birth, what is their source? When what exists do they come
into being? When what doesn’t exist do they not?”

“Envy & stinginess have dear-&-not-dear as their cause, have
dear-&-not-dear as their origination, have dear-&-not-dear as
what gives them birth, have dear-&-not-dear as their source. When
dear-&-not-dear exist, they come into being. When
dear-&-not-dear are not, they don’t.”

“But what, dear sir, is the cause of dear-&-not-dear, what is
their origination, what gives them birth, what is their source? When
what exists do they come into being? When what doesn’t exist do they
not?”

“Dear-&-not-dear have desire as their cause, have desire as their
origination, have desire as what gives them birth, have desire as their
source. When desire exists, they come into being. When desire is not,
they don’t.”

“But what, dear sir, is the cause of desire, what is its origination,
what gives it birth, what is its source? When what exists does it come
into being? When what doesn’t exist does it not?”

“Desire has thinking as its cause, has thinking as its origination,
has thinking as what gives it birth, has thinking as its source. When
thinking exists, desire comes into being. When thinking is not, it
doesn’t.”

“But what, dear sir, is the cause of thinking, what is its
origination, what gives it birth, what is its source? When what exists
does it come into being? When what doesn’t exist does it not?”

Thinking has the perceptions & categories of complication [n1]
as its cause, has the perceptions & categories of complication as
its origination, has the perceptions & categories of complication as
what gives it birth, has the perceptions & categories of
complication as its source. When the perceptions & categories of
complication exists, thinking comes into being. When the perceptions
& categories of complication are not, it doesn’t.”

“And how has he practiced, dear sir: the monk who has practiced the
practice leading to the right cessation of the perceptions &
categories of complication?”

Joy is of two sorts, I tell you, deva-king: to be
pursued & not to be pursued. Grief is of two sorts: to be pursued
& not to be pursued. Equanimity is of two sorts: to be pursued &
not to be pursued.

“‘Joy is of two sorts, I tell you, deva-king: to be pursued & not
to be pursued.’ Thus was it said. And in reference to what was it said?
When one knows of a feeling of joy, ‘As I pursue this joy, unskillful
mental qualities increase, and skillful mental qualities decline,’ that
sort of joy is not to be pursued. When one knows of a feeling of joy,
‘As I pursue this joy, unskillful mental qualities decline, and skillful
mental qualities increase,’ that sort of joy is to be pursued. And this
sort of joy may be accompanied by directed thought & evaluation or
free of directed thought & evaluation. Of the two, the latter is the
more refined. ‘Joy is of two sorts, I tell you, deva-king: to be
pursued & not to be pursued.’ Thus was it said. And in reference to
this was it said.

“‘Grief is of two sorts, I tell you: to be
pursued & not to be pursued.’ Thus was it said. And in reference to
what was it said? When one knows of a feeling of grief, ‘As I pursue
this grief, unskillful mental qualities increase, and skillful mental
qualities decline,’ that sort of grief is not to be pursued. When one
knows of a feeling of grief, ‘As I pursue this grief, unskillful mental
qualities decline, and skillful mental qualities increase,’ that sort of
grief is to be pursued. And this sort of grief may be accompanied by
directed thought & evaluation or free of directed thought &
evaluation. Of the two, the latter is the more refined. ‘Grief is of two
sorts, I tell you: to be pursued & not to be pursued.’ Thus was it
said. And in reference to this was it said.

“‘Equanimity is of two sorts, I tell you: to
be pursued & not to be pursued.’ Thus was it said. And in reference
to what was it said? When one knows of a feeling of equanimity, ‘As I
pursue this equanimity, unskillful mental qualities increase, and
skillful mental qualities decline,’ that sort of equanimity is not to be
pursued. When one knows of a feeling of equanimity, ‘As I pursue this
equanimity, unskillful mental qualities decline, and skillful mental
qualities increase,’ that sort of equanimity is to be pursued. And this
sort of equanimity may be accompanied by directed thought &
evaluation or free of directed thought & evaluation. Of the two, the
latter is the more refined. ‘Equanimity is of two sorts, I tell you: to
be pursued & not to be pursued.’ Thus was it said. And in reference
to this was it said.

“This is how he has practiced, deva-king: the monk who has practiced
the practice leading to the right cessation of the perceptions &
categories of complication.”

Thus the Blessed One answered, having been asked by Sakka the
deva-king. Gratified, Sakka was delighted in & expressed his
approval of the Blessed One’s words: “So it is, O Blessed One. So it is,
O One Well-gone. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed his approval of the
Blessed One’s words, asked him a further question: “But how has he
practiced, dear sir: the monk who has practiced for restraint in the
Patimokkha?”

Bodily conduct is of two sorts, I tell you,
deva-king: to be pursued & not to be pursued. Verbal conduct is of
two sorts: to be pursued & not to be pursued. Searching is of two
sorts: to be pursued & not to be pursued.

“‘Bodily conduct is of two sorts, I tell you, deva-king: to be
pursued & not to be pursued.’ Thus was it said. And in reference to
what was it said? When one knows of bodily conduct, ‘As I pursue this
bodily conduct, unskillful mental qualities increase, and skillful
mental qualities decline,’ that sort of bodily conduct is not to be
pursued. When one knows of bodily conduct, ‘As I pursue this bodily
conduct, unskillful mental qualities decline, and skillful mental
qualities increase,’ that sort of bodily conduct is to be pursued.
‘Bodily conduct is of two sorts, I tell you, deva-king: to be pursued
& not to be pursued.’ Thus was it said. And in reference to this was
it said.

“‘Verbal conduct is of two sorts, I tell you,
deva-king: to be pursued & not to be pursued.’ Thus was it said. And
in reference to what was it said? When one knows of verbal conduct, ‘As
I pursue this verbal conduct, unskillful mental qualities increase, and
skillful mental qualities decline,’ that sort of verbal conduct is not
to be pursued. When one knows of verbal conduct, ‘As I pursue this
verbal conduct, unskillful mental qualities decline, and skillful mental
qualities increase,’ that sort of verbal conduct is to be pursued.
‘Verbal conduct is of two sorts, I tell you, deva-king: to be pursued
& not to be pursued.’ Thus was it said. And in reference to this was
it said.

“‘Searching is of two sorts, I tell you,
deva-king: to be pursued & not to be pursued.’ Thus was it said. And
in reference to what was it said? When one knows of a search, ‘As I
pursue this search, unskillful mental qualities increase, and skillful
mental qualities decline,’ that sort of search is not to be pursued.
When one knows of a search, ‘As I pursue this search, unskillful mental
qualities decline, and skillful mental qualities increase,’ that sort of
search is to be pursued. ‘Searching is of two sorts, I tell you,
deva-king: to be pursued & not to be pursued.’ Thus was it said. And
in reference to this was it said.

“This is how has he practiced, deva-king: the monk who has practiced the practice for restraint in the Patimokkha.”

Thus the Blessed One answered, having been asked by Sakka the
deva-king. Gratified, Sakka was delighted in & expressed his
approval of the Blessed One’s words: “So it is, O Blessed One. So it is,
O One Well-gone. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed his approval of the
Blessed One’s words, asked him a further question: “But how has he
practiced, dear sir: the monk who has practiced for restraint with
regard to the sense faculties?”

Forms cognizable by the eye are of two sorts, I
tell you, deva-king: to be pursued & not to be pursued. Sounds
cognizable by the ear …. Aromas cognizable by the nose …. Flavors
cognizable by the tongue …. Tactile sensations cognizable by the body
…. Ideas cognizable by the intellect are of two sorts: to be pursued
& not to be pursued.”

When this was said, Sakka the deva-king said to the Blessed One,
“Dear sir, I understand the detailed meaning of the Blessed One’s brief
statement. If, as one pursues a certain type of form cognizable by the
eye, unskillful mental qualities increase, and skillful mental qualities
decline, that sort of form cognizable by the eye is not to be pursued.
But if, as one pursues a certain type of form cognizable by the eye,
unskillful mental qualities decline, and skillful mental qualities
increase, that sort of form cognizable by the eye is to be pursued.

“If, as one pursues a certain type of sound cognizable by the ear ….

“If, as one pursues a certain type of aroma cognizable by the nose ….

“If, as one pursues a certain type of flavor cognizable by the tongue ….

“If, as one pursues a certain type of tactile sensation cognizable by the body ….

“If, as one pursues a certain type of idea cognizable by the
intellect, unskillful mental qualities increase, and skillful mental
qualities decline, that sort of idea cognizable by the intellect is not
to be pursued. But if, as one pursues a certain type of idea cognizable
by the intellect, unskillful mental qualities decline, and skillful
mental qualities increase, that sort of idea cognizable by the intellect
is to be pursued.

“This is how I understand the detailed meaning of the Blessed One’s
brief statement. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed
his approval of the Blessed One’s words, asked him a further question:
“Dear sir, do all priests & contemplatives teach the same doctrine,
adhere to the same precepts, desire the same thing, aim at the same
goal?”

“No, deva-king, not all priests & contemplatives teach the same
doctrine, adhere to the same precepts, desire the same thing, aim at the
same goal.”

“Why, dear sir, don’t all priests & contemplatives teach the same
doctrine, adhere to the same precepts, desire the same thing, aim at
the same goal?”

“The world is made up of many properties, various properties. Because
of the many & various properties in the world, then whichever
property living beings get fixated on, they become entrenched &
latch onto it, saying, ‘Only this is true; anything else is worthless.’
This is why not all priests & contemplatives teach the same
doctrine, adhere to the same precepts, desire the same thing, aim at the
same goal.”

“But, dear sir, are all priests & contemplatives utterly
complete, utterly free from bonds, followers of the utterly holy life,
utterly consummate?”

“No, deva-king, not all priests & contemplatives are utterly
complete, utterly free from bonds, followers of the utterly holy life,
utterly consummate.”

“But why, dear sir, are not all priests & contemplatives utterly
complete, utterly free from bonds, followers of the utterly holy life,
utterly consummate?”

“Those monks who are released through the total ending of craving are
the ones who are utterly complete, utterly free from bonds, followers
of the utterly holy life, utterly consummate. This is why not all
priests & contemplatives are utterly complete, utterly free from
bonds, followers of the utterly holy life, utterly consummate.”

Thus the Blessed One answered, having been asked by Sakka the
deva-king. Gratified, Sakka was delighted in & expressed his
approval of the Blessed One’s words: “So it is, O Blessed One. So it is,
O One Well-gone. Hearing the Blessed One’s answer to my question, my
doubt is now cut off, my perplexity is overcome.”

Then Sakka, having delighted in & expressed his approval of the
Blessed One’s words, said to him: “Obsession is a disease, obsession is a
boil, obsession is an arrow. It seduces one, drawing one into this or
that state of being, which is why one is reborn in high states &
low. Whereas other outside priests & contemplatives gave me no
chance to ask them these questions, the Blessed One has answered at
length, so that he has removed the arrow of my uncertainty &
perplexity.”

“Deva-king, do you recall having asked other priests & contemplatives these questions?”

“Yes, lord, I recall having asked other priests & contemplatives these questions.”

“If it’s no inconvenience, could you tell me how they answered?”

“It’s no inconvenience when sitting with the Blessed One or one who is like him.”

“Then tell me, deva-king.”

“Having gone to those whom I considered to be priests &
contemplatives living in isolated dwellings in the wilderness, I asked
them these questions. But when asked by me, they were at a loss. Being
at a loss, they asked me in return, ‘What is your name?’

“Being asked, I responded, ‘I, dear sir, am Sakka, the deva-king.’

“So they questioned me further, ‘But what kamma did you do to attain to this state?’

“So I taught them the Dhamma as far as I had heard & mastered it.
And they were gratified with just this much: ‘We have seen Sakka, the
deva-king, and he has answered our questions!’ So, instead of my
becoming their disciple, they simply became mine. But I, lord, am the
Blessed One’s disciple, a stream-winner, steadfast, never again destined
for states of woe, headed for self-awakening.”

“Deva-king, do you recall ever having previously experienced such happiness & joy?”

“Yes, lord, I do.”

“And how do you recall ever having previously experienced such happiness & joy?”

“Once, lord, the devas & asuras were arrayed in battle. And in
that battle the devas won, while the asuras lost. Having won the battle,
as the victor in the battle, this thought occurred to me: ‘Whatever has
been the divine nourishment of the asuras, whatever has been the divine
nourishment of the devas, the devas will now enjoy both of them.’ But
my attainment of happiness & joy of mine was in the sphere of
violence & weapons. It didn’t lead to disenchantment, to dispassion,
to cessation, to calm, to direct knowledge to self-awakening, to
Unbinding. But my attainment of happiness & joy on hearing the
Blessed One’s Dhamma is in the sphere of no violence, the sphere of no
weapons. It leads to disenchantment, to dispassion, to cessation, to
calm, to direct knowledge to self-awakening, to Unbinding.” ….

Then Sakka, the deva-king, touched the earth
with his hand and said three times, “Homage to the Worthy One, the
Blessed One, the Rightly Self-awakened One! Homage to the Worthy One,
the Blessed One, the Rightly Self-awakened One! Homage to the Worthy
One, the Blessed One, the Rightly Self-awakened One!”

While this explanation was being given, there arose to Sakka the
dustless, stainless Dhamma eye — “Whatever is subject to origination is
all subject to cessation” — as it also did to [his following of]
80,000 other devas.

Such were the questions that the Blessed One answered at Sakka’s bidding. And so this discourse is called “Sakka’s Questions.”



Note

1. Complication = papa√Īca. The
tendency of the mind to proliferate issues from the sense of “self.”
This term can also be translated as self-reflexive thinking,
reification, falsification, distortion, elaboration, or exaggeration. In
the discourses, it is frequently used in analyses of the psychology of
conflict. The categories of complication stem from the self-reflexive
thought, “I am the thinker,” (see Sn IV.14), and include the categories
of inappropriate attention (see MN 2): being/not-being, me/not-me,
mine/not-mine, doer/done-to. The perceptions of complication include
such thoughts as “This is me. This is mine. This is my self.” These
perceptions and categories turn back on the person who allows them to
proliferate, giving rise to internal conflict & strife, which then
expand outward. For more on these terms, see MN 18. [Go back]


Revised: Tue 11 January 2000

http://www.accesstoinsight.org/canon/digha/dn21.html

SINHALA

 oS ksldh


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


43′ilalm[ay iQ;1h

3′ ud jsiska fufia wik ,oS
‘tla lf,l u.O ckmofhys rc.y kqjrg ngysrosYdfjys wuznikav kuz nuqKQ .ula
we;’ Bg W;2re osYdfjys fjosl kuz mrAj;h iuSmfhys jQ bkaoid, .2ydfjys
Nd.Hj;2ka jykafia jdih l

4′ ila fojs√Ć ;jq;sid jeis fojshkag l:d lf,ah’

))ks√ąldfKks” u.O ckmofhys rc.y kqjrg ngysrosYdfjys bkaoid, .2ydfjys
Nd.Hj;2ka jykafia jev fjfi;s’ ta Nd.Hj;2ka jykafia oel.ekSu msKsi
hkafkuq kuz hym; fkdfjzoehs)) weiqfjzh’ ))mskaj;2ka jykai” tfia
fjzjdhs)) ;jz;sid jeis fojsfhda ila fojs√Ćg W;a;r √ąkay’

tjsg ila fojs√Ć ;jz;sid jeis fojshka jsiska msrsjrk ,√ąj” mxpisL kuz
.kaOrAj mq;1hd fmrgqfldg f.k” fjzosl kuz mrAj;fhys my< jsh’

5′ tl,ays fjzosl kuz mrAj;ho” wuzniKAv kuz nuqKq .uo fojshkaf.a
wdkqNdjfhka jevshla wdf,dalj;a jsh’ tl, wjg .uzjeis ukqIHfhda fufia lSy’
))fjzosl kuz mrAj;h .sks .;af;ah’ wo fjzosl kuz mrAj;h os,sfikafkah’
l2ula ksidoehs)) ixfjz.hg meusKshdyq yg.;a f,duz veye.ekSuz we;af;da
jQy’

6′ tl, ilafojs f;u mxpisL kuz .kaOrAj mq;1hdg l:d lf

[\q 340/]

7′ mxpisL kuz .dkaOrAj mq;1f;u
fn,qjmKAvq jSKdj f.k bkaoid, .2ydjg meusK tl me;a;l isgsfhah’ mxpisL
.kaOrAj mq;1f;u jSKdj jdokh lf

8′ fufia lS l,ays Nd.2j;2ka jykafia mxpisL kuz .kaOrAj mq;1hdg fufia
m1ldY lf

9′ tjsg ilafojs√Ć mxpisL kuz .kaOrAj mq;1hdg l:dlf

))udf.a orejQ mxpisLh” f;da Nd.Hj;2ka jykafiag j√Ćj’))

))mskaj;2ka jykai” tfiah))hs mxpisL .kaOrAj mq;1hd ilafojs√Ćf.a jpkh
i;2gska wid Nd.Hj;2ka jykafiag jekafoah’ ))iajduSks” weue;shka iys;jQ”
msrsjr ckhka iys;jQ ilafojs√Ć Nd.Hj;2ka jykafiaf.a Y1S mdohka uq√ąfkka
j√čSh)) lshdh’

))mxpisLh” weue;shka iys;jQ” msrsjr ckhka iys;jQ ilafojs√Ć iem we;af;la fjzjd’))

))fojsfhdao” ukqIHfhdao” wiqrfhdao” kd.fhdao” .kaOrAjfhdao fuhska
wkHjQ fndfyda i;aj iuQyfhdao fj;a kuz Tjqyqo iem leue;af;dauh))hs
lSfjdah’

0′ fufia wdYsxikh ,;a ilafojs√Ć Nd.Hj;2ka jykafiaf.a bkaoid, .2ydjg
we;2,ajS Nd.Hj;2ka jykafia je√č tlame;a;l isgsfhah’ ;jz;sid jeis
fojsfhdao mxpisL .kaOrAj mq;1hdo Nd.Hj;2ka jykafia fyd√čska je√č tlme;a;l
isgshdyqh’ tjsg Nd.Hj;2ka jykafia ilafojs√Ćg fufia lSy’ ))wdhqIau;a
ilafojs√Ć ms

-’ ))iajduSks” uu Nd.Hj;2ka jykafia olskq msKsi Nd.Hj;2ka jykafia fj;
tkakg leue;af;us’ tfiao jqj;a ;jz;sid jeis fojshkaf.a fuz huz l

[\q 341/]

3=’ ))iajduSks” tl,ays Nd.Hj;2ka
jykafia tla;rd iudOshlska hqla;j Wkay’ ))N2xc;s)) kuzjQ fjiuqKs rcqf.a
nsij fodfyd;a uq√ąka ;nd j√čsuska Nd.Hj;2ka jykafiag Wmia:dk msKsi meusK
isgshdh’ iajduSks” uu tjsg N2xc;s kuz mrsn1dcsldjg fuh lSfjus’ ))udf.a
kef.Ksfhks” ;S Nd.Hj;2ka jykafia j√Ćj’ iajduSks” weue;shka iys;jQ” msrsjr
ckhka iys;jQ ilafojs√Ć Nd.Hj;2ka jykafiaf.a Y1S mdohka uq√ąfkka j√čSh))
lshdhs’

))fufia lS l,ays N2xc;s ug fuh lSjdh’ ks√ąldKks” Nd.Hj;2ka jykafia
oelSug fuz ld,h iq√ąiq fkdjkafkah’ Nd.Hj;2ka jykafia M,iudm;a;sfhka
hqla;h)) hkqh’

))kef.Ksh” tfykuz huz lf,l Nd.Hj;2ka jykafia ta iudOsfhka
ke.sgsfialao” tl,ays udf.a jpkfhka Nd.Hj;2ka jykafia j√Ćj’ iajduSks”
weue;shka iys;jQ” msrsjr ckhka iys;jQ ilafojs√Ć Nd.Hj;2ka jykafiaf.a Y1S
mdohka uq√ąfkka j√čSh)) lshdhs’

))iajduSks” udf.a kef.KshjQ wE lsfulao” Nd.Hj;2ka jykafia jekafoao$ Nd.Hj;2ka jykafia wef.a jpkh isyslrk fialaoehs$)) weiqfjzh’

))Yl1 foafjzka√äh” ta kef.Ksh ud jekaodh’ ;jo uu wef.a jpkh isyslrus’
;jo uu hqIau;df.a r:fha frdao Ynzofhka ta iudOsfhka ke.sgsfhus))hs lSy’

33′ ))iajduSks” huz ta fojsfhda wmg jvd m

[\q 342/]

))iajduSks” fuz lms,jia;2 mqrfhysu
nq√ąka oyuz iZ.2ka flfrys meye√ąkdjQo” iS,fhka iuzmQrAK lrkakdjQo f.dmsl
kuz YdlH √ąjla jQjdh’ wE ia;1SNdjh ms

))ks√ąldfKks” f;dms jkdys Nd.Hj;2ka jykafia flfrys *n1yauprAhdj( Wiia
yeisrSu fldg my;ajQ .kaOrAj ksldhg meusKshdyqh’ taldka;fhka oelSug
kqiq√ąiq wdldrhg √ągqfjuq’ wms huz n√ĆjQ my;ajQ .kaOrAj ksldhg meusKshdjQ
iy

34′ ))uu mieia we;a;djQ nq√ąka jykafiaf.a Wmdisldjla jSus’ ug f.dmsl
hk kula jsh’ nq√ąka flfryso” OrAuh flfryso jsfYaIfhka meyeoS” meye√ąkq
is;ska ixhdg Wmia:dk lf

))osjH f,dlfhys WmkakdjQ uu Yl1hdf.a mq;1fhla jSus’ fuysoS ud f.dml osjH mq;1hdhhso *kuska( oek .ks;a))


[\q 343/]

))tl,ays uu .kaOrAj ksldhg jdih msKsi
wdjdjQ fmr olakd ,oaodjQ NsCIQka √ągqfjus’ fmr ukqIHjQ f.#;u Y1djljQ” wms
huzn√ĆjQ wdydrfhka ta NsCIQkag mh fiaoSuz wdosfhka ix.1y fldg wdydrfhaka
yd mdkj,skao Wmia:dk lf

))OrAuh jkdys ;udf.a oelSfukau o;hq;af;a fjz’ uuo f;mso nq√ąka *Wmdikh( wY1h lrkafkda jSuq’))

))f;ms .kaOrAj ksldhg meusKshdyq fojshkaf.a odinjg meusKshyqh” .sys.hsuz jsiqjdjQ udf.a fuz fjki n,jz’))

))ta uu ia;1shkajS wo osjH lduhkaf.ka hqla;jQ osjH mqreIfhla fjus’))

35′ ))Tjqkaf.ka fofofkla jSrAhh lsrSug mgka .;a;dyqh’ f.#;uhka
jykafiaf.a wkqYdkfhka isyslrkafkda jQy’ Tjqyq fuysoSu is;a fkdw,jd
mxplduhkaf.a fodia oelaldyqh’ mdmSjQ udrhdf.a fh√ąuzjQ √ąlfia my l<
hq;a;djQ ldu ixfhdackhka yd ldu ne√Ćuz is√čieuSu jYfhka oelaldyqh’))

))ySk ksldhlg meusKs ta fudjqyq ;jz;sid jeis fojshka blauj;shhs yg.;a
ixfjz. we;s Yl1hdf.a jpkh wid f.dml osjH mq;1hd Yl1hdg *fufia(
lSfhah’))

))foafjzka√äh” ukqIH f,dalfhys nq√ą flfkl2 we;’ fudjqyq Wkajykafiaf.a
mq;1fhda fj;a’ *OHdk.;( isysfhka fjkaj pq;jQ Tjqyq ud jsiska kej;;a
isysh Wmojkq ,enQy’))

))Tjqka w;2rska .kaOrAj ksldhg meusKs tlaflfkla fuys jdihg m;ajsh’
*flf,ia( jiZ. l

))fuys Tn jkyafiaf.a huz OrAuhla oek” Tjqka w;2rska jsfYaIhlg meusKs
ta fofofkla mqfrdays; nUf,djg meusKs udrA. M, jsfYaIhla wjfndaO
l

[\q 344/]

36′ tjsg Nd.Hj;2ka jykafiag fu woyi
jsh’ ))fuz Yl1hd fndfyda l,la uq,q,af,au msrsis√ąh’ huz lsis m1Yakhla
uf.ka wikafkao” ta ish,a, jev we;sju wikafkus’ jevlg ke;sj fkdwikafkah’
uf.ka weiQ hula uu myod fokafkuzo” th jydu oek.kafkah)) lshdh’

kej; Nd.Hj;2ka jykafia ilafojz rcqg fufia jod

))Yl1h” uf.ka m1Yak wij’ ;g huz lsisjla leu;s kuz” ;df.a ta ta m1Yak uu fl

*m

37′ Yl1 foafjzka√ä f;u Nd.Hj;2ka jykafiaf.a fuz m

Nd.Hj;2ka jykafia Tzyg fuh m1ldY lf

))Nd.Hj;2ka jykai” th tfiah’ udf.a ielh √ąrskau √ąrejsh’))

38′ Yl1 foafjzka√ä f;fuz Nd.Hj;2ka jykafiaf.ka ;j;a m1Yakhla weiqfjzh’
))ks√ąldKka jykai” wkqkaf.a iem fkdbjiSu yd ;u ieZ.jSu hk fol l2ula
uq,afldg l2ula fya;2fldg l2ula we;s l,ays l2ula cd;sfldg l2ula bmoSu
fldg we;af;ao$ l2ula we;s l,ays wka iem fkdbjiSu yd ;u iem ieZ.jSu fjzo$
l2ula ke;s l, wka iem fkdbjiSu yd ;u iem ieZ.jSu fkdfjzo$)) lSh’


[\q 345/]

))foafjzka√äh” wka iem fkdbjiSu yd ;u
iem ieZ.jSu hk fol” m1shjQ foao” wm1shjQ foao” uQ,ldrKdfldg fya;2j fldg
cd;sfldg bmoSu fldg we;af;ah’ m1sh wm1sh ke;s l,ays BrAIHdj yd uiqrenj
jkafkah’ m1sh wm1sh ke;s l,ays BrAIHdj yd uiqrenj fkdfjzhhs)) lSfjdah’

39′ ))ks√ąldKka jykai” m1sh wm1sh hk fol jkdys l2ula ksodkfldg” l2ula
cd;sfldg” l2ula bmoSu fldg we;af;ao$ l2ula we;s l,ays m1sh wm1sh fol
fjzo$ l2ula ke;s l,ays m1sh wm1sh fol fkdfjzo$)) weiSh’

))foafjzka√äh” m1sh wm1sh fol jkdys wdYdj uQ,afldg fya;2fldg cd;sfldg
bmoSu fldg we;af;ah’ wdYdj ke;s l,ays m1sh wm1sh fol fkdfjzhhs))
lSfjdah’

30′ ))ks√ąldKka jykai” wdYdj jkdys l2ula uq,afldg l2ula fya;2fldg”
l2ula cd;sfldg” l2ula bmoSu fldg we;af;ao$ l2ula we;s l,ays wdYdj fjzo$
l2ula ke;s l,ays wdYdj fkdfjzo$)) weiSh’

))foafjzka√äh” wdYdj jkdys ys;ska mrSCIdlr ne,Su uQ,afldg” fya;2fldg
cd;sfldg” bmoSu fldg we;af;ah’ ys;ska mrSCIdlr ne,Su we;s l,ays wdYdj
fjz’ ys;ska mrSCIdlr ne,Su ke;s l,ays wdYdj fkdfjzhhs)) lSfjdah’

3-’ ))ks√ąldKka jykai” ys;ska mrSCIdlr ne,Su jkdys l2ula uq,afldg
l2ula fya;2fldg” l2ula cd;sfldg” l2ula bmoSu fldg we;af;ao$ l2ula we;s
l,ays ys;ska mrSCIdlr ne,Su fjzo$ l2ula ke;s l,ays ys;ska mrSCIdlr ne,Su
fkdfjzo$)) weiSh’

))foafjzka√äh” ys;ska jsksYaph lsrSu jkdys m1udohg fya;2jQ wdYdj yd
tlaj fh√ąK yeZ.Suz uQ,afldg we;af;ah’ m1udohg fya;2jQ wdYdj yd tlaj fh√ąK
yeZ.Suz cd;sfldg” bmoSu fldg we;af;ah’ m1udohg fya;2jQ wdYdj yd tlaj
fh√ąK yeZ.Suz we;sl,ays ys;ska mrSCIdlr ne,Su fjz’ m1udohg fya;2jQ wdYdj
yd tlaj fh√ąK yeZ.Suz ke;s l,ays mrSCId lsrSu fkdfjzhhs)) lSfjdah’

4=’ ))ks√ąldKka jykai” flfia ms

[\q 346/]

))foafjzka√äh” uu iem fjzokdjo
√ąlafjzokdj √ąl iem folu ueoy;a js√čSuo huz iem fjzokdjla fufia okafkao”
flfiao” fuz fiduzki fiajkh lrkakdjQ ug wl2i, OrAufhda jefv;ao l2Y,
OrAufhda msrsfy;ao” fun√ĆjQ iem fjzokdj fiajkh fkdlg hq;2hs’ tys huz iem
fjzokdjla fufia okafkao$ flfiao” fuz iem fjzokdj fiajkh lrkakdjQ uf.a
wl2Y, OrAufhda msrsfy;ao” l2Y, OrAufhda jefv;ao” fun√ĆjQ iem fjzokdj
fiajkh lghq;2hs’ tys huz iem fjzokdjla js;rAl rys; jspdr rys; iem
fjzokdj w;sYhska W;2uzh’))

))huz foduzkila fiajkh lsrSfuka wl2Y, OrAu jefv;a” l2Y, OrAu
msrsfy;ahhs okafkao ta foduzki fiajkh fkdl< hq;2hs’ huz foduzkila
fiajkh lsrSfuka wl2Y, OrAu msrsfy;a” l2Y, OrAu jefv;ahhs okafkao ta
foduzkia fjzokdj fiajkh l< hq;2hs’ tys js;rAl jspdr iys; foduzkila
we;af;ao thska js;rAl jspdr rys; foduzki m1KS;;rh’))

))huz WfmaCIdjla fiajkh lrkakdjQ ug l2Y, OrAufhda msrsfy;a” wl2Y,
OrAufhda jefv;ahhs okafka kuz ta WfmaCIdj fiajkh fkdl< hq;2hs’ tys
huz WfmaCIdjla fiajkh lrkakdjQ ug wl2Y, OrAufhda msrsfy;a” l2Y, OrAufhda
jefv;ahhs okafka kuz ta WfmaCIdj fiajkh l< hq;2hs’ tys huz
WfmaCIdjla js;rAl iys;o” jspdr iys;o” huz WfmaCIdjla js;rAl rys;o” jspdr
rys;o ta wjs;rAl wjspdr WfmaCIdj w;sYhska m1KS;h’ foafjzka√äh” fufia
ms

fufia Nd.Hj;2ka jykafia Yl1 foafjzkaÊhdf.a m1Yakj,g ms

[\q 347/]

43′ fufia fuysoS Yl1 foafjzka√ä f;fuz
u;af;ys;a Nd.Hj;2ka jykafiaf.ka m1Yakhla weiSh’ ))ks√ąldKka jykai” flfia
ms

))foafjzka√äh” uu lfha meje;auo” jpkfha meje;auo” fijSuo fomrsoaolska lshus’ fiajkh lghq;a;o fiajkh fkdlghq;a;o hkqfjks’))

))huz YrSrfha meje;aula fuz YrSrfha meje;au fiajkh lrkakdjQ ug wl2i,
OrAufhda jefv;a’ l2Y, OrAufhda msrsfy;ahhs okafkao” fun√ĆjQ ldhsl meje;au
fiajkh fkdlghq;2hs’ tys huz ldhsl meje;aula fuz YrSrfha meje;au fiajkh
lrkakdjQ udf.a wl2Y, OrAufhda msrsfy;a’ l2Y, OrAufhda jefv;ahhs okafkao”
fun√ĆjQ ldhsl meje;au fiajkh lghq;2hs’))

))huz jpkfha meje;aula fuz jpkfha meje;au fiajkh lrkakdjQ ug wl2i,
OrAufhda jefv;a” l2Y, OrAufhda msrsfy;ahhs okafkao” fun√ĆjQ jpkfha
meje;au fiajkh fkdlghq;2hs’ fuz jpkfha meje;au fiajkh lrkakdjQ udf.a
wl2Y, OrAufhda msrsfy;a” l2Y, OrAufhda jefv;ahhs okafkao” fun√ĆjQ jpkfha
meje;au fiajkh lghq;2hs’))

))fuz mfhH!ikh *fijSu( fiajkh lrkakdjQ udf.a wl2i, OrAufhda jefv;a”
l2Y, OrAufhda msrsfy;ahhs huz fijSula fufia okafkao” fun√ĆjQ mfhH!ikh
fiajkh fkdlghq;2hs’ tys fuz mfhH!ikh fiajkh lrkakdjQ udf.a wl2Y,
OrAufhda msrsfy;a” l2Y, OrAufhda jefv;ahhs huz fuz mfhH!ikhla fufia
okafkao” fun√ĆjQ mfhH!ikh fiajkh lghq;2hs’ foafjzka√äh” uu mfhH!ikho
fomrsoaolska lshus’ fiajkh lghq;a;o fiajkh fkdlghq;a;o hkqfjkehs fufia
hula lshk ,oafoa kuz th fuz i√čyd lshk ,os’))

))foafjzka√äh” fufia ms

[\q 348/]

44′ Yl1 foafjzka√ä f;fuz u;af;ys;a
Nd.Hj;2ka jykafiaf.ka m1Yakhla weiSh’ ta flfiao$ ))ks√ąldKka jykai” flfia
ms

))foafjzka√äh” uu weiska n,d o;hq;2jQ rEmho” lKska wid o;hq;2jQ
Ynzoho” kdifhka .√č iqj√č js√č o;hq;2jQ .kaOho” osfjka ri js√č o;hq;2jQ
riho” YrSrfhka iamrAYfldg o;hq;2jQ iamrAYho” isf;ka mrSCIdfldg n,d
o;hq;2jQ OrAuho fomrsoaolska lshus’ fiajkh lghq;a;o fiajkh fkdlghq;a;o
hkqhhs)) lSjdyqh’

45′ fufia lS l, Yl1 foafjzka√ä f;fuz Nd.Hj;2ka jykafiag fu ldrKh
oekakqfjzh’ ))iajduSks” Nd.Hj;2ka jykafia jsiska fldgska jodrK ,o fuz
OrAuhdf.a wrA:h uu jsia;r jYfhka oksus’ iajduSka jykai” huz n√ĆjQ weig
fmfkk rEmhla fiajkh lrkakyqf.a wl2i, OrAufhda jefv;a” l2i, OrAufhda
msrsfy;ao fun√ĆjQ weig fmfkkakjQ rEmh fiajkh fkdlghq;2hs’ iajduSks” huz
n√ĆjQ weig fmfkk rEmhla fiajkh lrkakyqf.a wl2Y, OrAufhda msrsfy;ao” l2Y,
OrAufhda jefv;ao” fun√ĆjQ weig fmfkk rEmh fiajkh lghq;2hs’))

))iajduSks” huz n√čjQ lKg wefik Ynzohla” kdifhka .√č iqj√č js√č
oek.kakdjQ .kaOhla” osjg oefkkakdjQ rihla” YrSrhg oefkkakdjQ iamrAYhla”
is;ska oek.kakdjQ OrAuhla fiajkh lrkakyqf.a wl2i, OrAufhda jefv;a” l2i,
OrAufhda msrsfy;ao fun√ĆjQ oek.kakdjQ OrAu f;fuz fiajkh fkdlghq;2hs’
iajduSka jykai” huz n√ĆjQ oek.kakdjQ OrAuhla fiajkh lrkakyqf.a wl2Y,
OrAufhda msrsfy;ao” l2Y, OrAufhda jefv;ao” fun√ĆjQ oek.kakdjQ OrAufhda
fiajkh lghq;2hs’))

))iajduSks” Nd.Hj;2ka jykafia jsiska fldgska jodrK ,o fuz OrAuhdf.a
wrA: jsia;rfhka okakdjQ ud jsiska fuysoS Nd.Hj;2ka jykafiaf.a m1Yak
jsi√čSu wid ielh √ąre lrk ,os’))

46′ Yl1 foafjzka√ä f;fuz u;af;ys;a Nd.Hj;2ka jykafiaf.ka m1Yakhla weiSh’


[\q 349/]

))ish,qu Y1uK n1dyauKfhda iudk jdo we;a;dyqo” iudk Pkao we;a;dyqo” iudk fl

))foafjzka√äh” ish,q Y1uK n1dyauKfhdau iudk jdo we;af;dao” iudk Pkao we;af;dao” iudk fl

))ks√ąldKka jykai” ljr fyhlska ish,q Y1uK n1dyauKfhdau iudk jdo
we;af;dao” iudk Pkao we;af;dao” iudk fl

))foafjzka√äh” f,dal i;aj f;fuz wfkal woyia fkdfhla woyia we;af;auh’
f,dalfha i;ajfhda huz huz woyia .ks;ao” ta ta woyiau oevsfia f.k hym;a
f,i f.k fuz wmf.a jpkhu i;Hhs wkHhkaf.a jpkh jrohhs lsh;a’ tfyhska ish,q
Y1uK n1dyauKfhdau iudk jdo we;af;dao” iudk ,nzOs we;af;dao” iudk
fl

47′ ))ks√ąldKka jykai” ish,q Y1uK n1dyauKfhdau jskdYh fl

))foafjzka√äh”ish,q Y1uK n1dyauKfhda tfia we;af;dao fkdfj;ahhs)) lSjdyqh’

))ks√ąldKka jykai” ljr fyhska ish,q uyK nuqfKda w;Hka; ksIaGd
we;af;da” w;Hka; fhd.fCIu kuz ksrAjdKh we;af;da w;Hka; nUir we;af;da
w;Hka; fl

))foafjzka√äh” huz ta uyK nuqfKda ;KAydj CIh lsrSfuka us√ąkdyq fj;ao”
w;Hka; ksIaGd we;af;da” w;Hka; fhd.fCIu kuz ksrAjdKh we;af;da w;Hka;
nUir we;af;da w;Hka; fl

))tfyhska ish,q uyK nuqfKda w;Hka; blaujQ ksIaGd we;af;da” w;Hka;
blaujQ fhd.fCIu kuz ksrAjdKh we;af;da” w;Hka; blaujQ nUir we;af;da”
w;Hka; blaujQ fl

[\q 350/]

48′ fufia fuys Yl1 foafjzka√ä f;fuz
Nd.Hj;2ka jykafiaf.a jpkh ms

49′ ))iajduSka jykai” huzn√ĆjQ m1Yakhka iuznkaOj fuhska msg wkHjQ Y1uK
n1dyauKhkaf.ka uu wjldY ud;1hl2√ą fkd,oafouzo” fndfyda l,l isg
meje;a;djQ ta m1Yakfhda Nd.Hj;2ka jykafia jsiska ug m1ldY lrk ,oaody’
udf.a huzn√ĆjQ jspslspzPd ixLHd; flfiaoehs mej;s yq,la jQfha kuz
Nd.Hj;2ka jykafia jsiska tho W√ąrk ,oafoahhs)) oekakqfjzh’

))foafjzka√äh” fuz m1Yak wkHjQ uyK nuqKkaf.ka weiqfjysoehs Tn okafkyso$))

))iajduSka jykai” fuz m1Yak wkHjQ uyK nuqKkaf.ka weiqfjzoehs Tn okafkyso$))

))iajduSka jykai” fuz m1Yak wkHjQ uyK nuqKkaf.ka weiqfjushs” uu oksus’))

))foafjzka√äh” flfia kuz Tjqyq m1ldY l,dyqoehs” boska f;dmg nrla fkdfj kuz lshjhs)) lSjdyqh’

))iajduSka jykai” huz uyK nuqKka jkjdiSyqhhs lshd fyda m1dka; fiakdik
we;af;dahhs lshd fyda yZ.suzo” uu Tjqka fj; meusK fuz m1Yakhka
weiQfhus’ ud jsiska wik ,oaodjQ Tjqyq fkdoks;a” fkdokakdjQ Tjqyq uf.kau
wdmiq wi;a’ ))wdhqIau;a f;fuz ljr kuz we;af;aoehs)) wik ,o uu Tjqkag
))ks√ąldfKks” uu Yl1 foafjzka√ähhs)) m1ldY lrus’ Tjqyq ))wdhqIau;a
foafjzkaÊ f;fuz ljr lrAuhla fldg fuz ia:dkhg meusKsfhaoehs)) u;af;ys;a
wi;a’ Tjqkag uu wik ,o mrsos bf.k .kakd ,o mrsos OrAuh foius’ Tjqyq
tmuKlskau i;2gq is;a we;af;da fj;a’ ))iajduSka jykai” uu jkdys
fidajdkajQ wmdfhys fkdjefgk iajNdj we;a;djQ ksh;jQ ry;a nj msysgfldg
we;a;djQ nqoaO Y1djlfhlaus)) Nd.Hj;2ka jykafiaf.a OrAuh wid ,nk ,oaodjQ
ta oZvqjuz rys;jQ wdhqO rys;jQ m1S;s m1;s,dNh fiduzkia m1;s,dNh
taldka;fhka iir l,lsrSu msKsi” rd.h ke;s lsrSu msKsi” ksfrdaOh msKsi
flf,ia ke;s lsrSu msKsi” jsfYaI wjfndaOh msKsi” iuzfndaOsh msKsi
mj;Shhs)) m1ldY lf

[\q 351/]

40′ ))foafjzka√äh” Tn lskuz lrKhla wrA: jYfhka olafka fun√ĆjQ ;2Iags m1;s,dNhla fiduzkia m1;s,dNhla js√čskafkaoehs)) weiqfjdah’

))iajduSka jykai” uu lrKd yhlau wrA: jYfhka olafkahhs m1ldY lf

*3(’ fuz ia:dkfhys isgf.ku ud jsiska kej; cSjs;ho ,nk ,os’ ks√ąldKka jykai” fufia oek jod, uekjs’

*4(’ uu osjH f,dalfhka pq;jQfhus” isys uq

*5(’ ta uu uq

*6(’ kHdh l1ufhka jdih yeisfrkakdjQ ug iuzfndaOsh ilDod.duS udrA.h
jkafka kuz oek.kq leu;sj jdih lrkafkus’ th ukqIH f,dalfhys udf.a
fl

*7(’ uu ukqIH wdhqI f.jd ukqIH f,dalfhka pq;jkafkuz kej; osjH f,dalfhys W;2uzjQ fojsfhla jkafkus’

*8(’ lSrA;s we;a;djQ w;sYhska m1KS;jQ wlksgd nUf,dj jdiSjQ m1isoaO
fojsfhda fj;ao” wka;su Njh mj;akd l,ays ta ksjdiia:dkh jkafkah’))

))iajduSka jykai” fuz ldrKd yh olakdjQ uu fun√ĆjQ ;2Iags m1;s,dNhla fiduzkia m1;s,dNhla m1ldY lrus’))

4-’ ))ksu fkdlrk ,o ufkdar: we;af;a iel we;af;a flfia flfiaoehs mej;s
iel we;af;a ;:d.;hka jykafia fidhuska fndfyda l,la yeisrefkus’))


[\q 352/]

))huz lf,lays uu iel √ąrel

5=’ tjsg Yl1 foafjzka√ä f;fuz w;ska mD:sjsh msrsueo ;2ka h,la m1S;s
jdlH lSfjzh’ flfiao$ ))ta Nd.Hj;a wrAy;a iuHla iuznqoaOhka jykafiag
kuialdr fjzjd)) lshdhs’

fuz m1Yak jsi√čSu lrkq ,nk l,ays Yl1 foafjzka√ähdg rd.doS flf,ia rys;jQ
myjQ flf,ia u, we;s OrAu wei Wmkafkah” flfiao$ ))iuqoh iajNdjjQ huz
lsisjla fjzkuz ta ish,a,u ke;sjSu iajNdj fldg we;af;ah)) hkqfjks’ wkHjQ
wiQoyila foaj;djkago fufia OrAu wei Wmkafkah’

*ilalm[ay iQ;1h ksusfhah(

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