VOICE OF SARVA SAMAJ
Attempted communication with spirits of the dead
Ven. Teldeniyaye Amitha, Head Monk
of the recently established Shanthi Buddhist Vihara in Nottingham, who
quoted ‘Madu Pindika Sutta’ wherein the Buddha has stated not to analyze
the word but try to find the meaning in context, which is what I will
try to do, perhaps using the terms mental health and spiritual health
loosely.
Physical health and mental health are inter-related and one may assume
that if you are healthy it is easier to have a healthy mind but it may
not be necessarily true. We now know that mind can have a profound
effect on our health. After all it was the Buddha who pointed out that
the whole world is a perception in our mind.
Physical health is not treating disease but preventing disease by
adopting a healthy lifestyle. I have highlighted these issues through
articles I have written to ‘The Island’ over a period of time and will
dwell on some of the more important issues.
We are witnessing an epidemic of obesity right round the world, even in
developing countries. We are increasing our body weight in spite of
consuming less calories. This is due to the technological advances that
have made us exercise less. When we were young we walked to school but
children of today are dropped at the gates of their schools. Lack of
exercise is one of the biggest causes of ill-health and it is not
necessary to go to a gym to exercise. Walking is the best exercise and
it is free! Though jogging is fashionable some adverse effects have been
recently identified, like trauma to joints causing arthritis.
For a long time fat was considered the culprit for many diseases, a
theory that was popularized by the American Biologist Ancel Keys, but it
is now realized sugars are even worse confirming the facts stated, way
back in 1972 by the British Physiologist John Yudkin, in his book ‘Pure
White and Deadly’. Fizzy drinks are the worst culprit and drinking a can
a day can increase the risk of diabetes three times! There is no doubt
that the increased consumption of fizzy drinks is contributing
significantly to the obesity epidemic. Sugar free ‘diet’ varieties of
fizzy drinks are no better according to recent research. It is better to
drink water or tea!
There are many health benefits of tea and a cup of tea has three times
the protective antioxidants in a glass of red wine (ONCE YOU START RED
WINE IT WILL LEAD YOU TO VERY STRONG DRINKS. IT IS BETTER TO AVOID
RISKS). Recent data shows
that tea slows heart rate, which is beneficial, and lowers blood
pressure. Coffee also lowers blood pressure ( COFFEE WILL MAKE TO
URINATE VERY OFTEN WHICH WILL CONFUSE YOU TO BE DIABETIC)but not heart
rate. Green
tea is considered to have maximum health benefits. Milk (BETTER TO LEAD A
VEGAN LIFE) may attenuate
health benefits of tea. Sri Lanka still produces the best tea in the
world but we drink the worst cup of tea, laced with a large dose of
poison; sugar! I have often been asked whether I am Diabetic when I
requested tea without sugar!!.
Vegetarians( VEGANS ARE BETTER) have a reduced chance of around a third of getting heart
attacks or strokes compared to meat eaters. Very recent data shows that
eating less red meat reduces the chance of getting diabetes. Fish,
specially oily fish, are known to be cardio-protective but recent data
shows that fish oil supplements do not impart the same benefit. Egg yolk
as well as red meat is acted on by bacteria in the gut to produce TMAO,
a substance that is highly atherogenic (produces fat deposition in
vessel walls which leads to narrowing causing heart attacks and strokes)
It seems rather paradoxical that Buddhism does not have a stronger
attitude towards vegetarianism but increasing data showing health
benefits, itself, should make more of us vegetarians/VEGANS. FIRST
PRECEPT TELL US NOT TO KILL. THEY TOO ARE LIVES LIKE US AND HAVE THE
RIGHT TO LIVE LIKE US.
Alcohol, though discouraged in Buddhism, has been shown to have
beneficial effects if taken in very small amounts. Though, initially, it
was thought that it was due to the antioxidants in red wine, recent
research shows that other alcoholic drinks also may have similar
benefits but we, as doctors, do not advice patients to take alcohol
mainly because this may unmask latent dependence. Dependence on alcohol
is genetically determined and one need not drink a lot to become
dependent. This is totally different from ‘drunkards’ whom we see a
plenty in Sri Lanka. These facts justify the fifth precept!
The other threat we are facing, specially the younger generations, is
illicit drugs. It has become very easy to manufacture mind altering
drugs and Governments are finding it increasingly difficult to control.
The availability on the internet has compounded the problem.
As Buddhists, we have a better way of controlling our mind and getting
mental satisfaction; Meditation. Perhaps, Buddha was the first
Psychiatrist. One of the best descriptions of the mind is in the great
book “Food for the thinking mind” written by the late Ven. Kirinde
Dhammananda, one of the great, if not the greatest, writers on Buddhism
in recent times. He had an in-depth knowledge of all the major religions
and has quotations from all sources in this book, which is a great read
for anyone, religious or otherwise. He states:
“Modern discoveries are confirming what the Buddha realised twenty-five
centuries ago: that the mind is not a thing or an entity with a separate
existence but that, which arises dependent on conditions.
It is an energetic intelligent force which arises in an individual and
which can be cultivated to develop positive values such as kindness,
sympathy, compassion and love. These values can be utilized to serve the
world. A powerful mind, fully developed, like that of a Buddha’s can
even purify the atmosphere. On the other hand, when abused by developing
negative qualities like hatred, greed, jealousy and ill-will it can
become a potent destructive force. A mind like Hitler’s, Idi Amin’s or
Pol Pot’s can be a source of great misery and suffering to living
beings. On a smaller scale, individual humans also can create sufferings
to those around them. A mind, which is not properly guarded and
trained, can become a dangerous force.
In modern times, great minds are being exerted to discover many truths
about the workings of the universe through science but if these
discoveries are allowed to be used by untrained minds, great havoc can
result. We only have to consider how the discovery of nuclear fission
led to the creation of the most horrible weapon of destruction in our
time. The human mind is capable of great achievements that benefit all
human beings, but conversely, it can also be the source of untold
sufferings. In trying to explain the tremendous power of the mind,
Einstein had said ‘Science may have split the atom but it cannot control
the mind’. What he meant was that mental energy was far more powerful
than atomic energy.
The only way this tremendous energy can be harnessed and controlled, is
by adopting the age-old mind controlling techniques developed by the
ancient sages of the past, like the Buddha. In his teachings, the Buddha
analysed the workings of the human mind, its function and its
development. He then showed how, given proper spiritual guidance, the
mind can be directed to work for the benefit of all living things”
I could not have stated any better. Let us make a start with mindfulness
meditation and progress, with experience, to insight meditation so that
we may attain spiritual health as well BROWN BOILED RICE COOKED IN AN
EARTHEN POT IN THE NIGHT WHEN CONSUMED IN THE MORNING HAS GOOD HEALTH
BENEFITS AND IT IS CHEAPER TOO. ALTERNATE DAYS THE SAME MAY BE COOKED
WITH A SINGLE NOLKOL, A FEW BEANS, PEAS, TOMATOES,CARROTS, BROCCOLI,
MINT LEAVES, PEPPER,SALT TO TASTE KNOWN AS BUDDHA’S DELIGHT COULD BE
TRIED.
CYCLING AND SWIMMING IS FINE.
Pali
Suttantapiñake
Dãghanikàyo
(Dutiyo bhàgo)
Mahàvaggo
Namo tassa bhagavato arahato sammà sambuddhassa.
9. (22) Mahàsatipaññhànasuttaü
Evaü me sutaü ekaü samayaü bhagavà
kuråsu viharati kammàsadammaü nàma kurånaü nigamo. Tatra kho bhagavà
bhikkhå àmantesi ‘bhikkhavo’ti. ‘Bhadante’ti te bhikkhu bhagavato
paccassosuü bhagavà etadavoca:
2. Ekàyano ayaü bhikkhave maggo sattànaü visuddhiyà sokapariddavànaü
samatikkamàya dukkhadomanassànaü atthaïgamàya ¤àyassa adhigamàya
nibbànassa sacchikiriyàya, yadidaü cattàro satipaññhànà. Katame cattàro:
idha bhikkhave bhikkhu kàye kàyànupassã viharati àtàpã sampajàno satimà
vineyya loke abhijjhàdomanassaü.
Vedanàsu vedanànupassã viharati àtàpã sampajàno satimà vineyya loke abhijjhàdomanassaü,
Citte cittànupassã viharati àtàpã sampajàno satimà vineyya loke abhijjhàdomanassaü,
Dhammesu dhammànupassã viharati àtàpã sampajàno satimà vineyya loke abhijjhàdomanassaü.
Uddeso niññhito.
3. [PTS Page 291] [\q 291/] katha¤ca bhikkhave bhikkhu kàye
kàyànupassã viharati? Idha bhikkhave bhikkhu ara¤¤agato và
rukkhamålagato và su¤¤àgàragato và nisãdati pallaïkaü àbhujitvà ujuü
kàyaü paõidhàya parimukhaü satiü upaññhapetvà. So sato’va assasati,
sato’va passasati. Dãghaü và assasanto dighaü assasàmãti pajànàti,
dãghaü và passasanto dãghaü passasàmãti pajànàti. Rassaü và assasanto
rassaü assasàmãti pajànàti, rassaü và passasanto rassaü passasàmãti
pajànàti. Sabbakàyapañisaüvedã assasissàmãti sikkhati,
sabbakàyapañisaüvedã passasissàmãti sikkhati. Passambhayaü kàyasaïkhàraü
assasissàmãti sikkhati, passambhayaü kàyasaïkhàraü passasissàmãti
sikkhati.
4. Seyyathàpi bhikkhave dakkho bhamakàro và bhamakàrantevàsã và
dãghaü và a¤chanto dãghaü a¤chàmãti pajànàti, rassaü và a¤chanto rassaü
a¤¤àmãti pajànàti, evameva kho bhikkhave bhikkhu dãghaü và assasanto
dãghaü assasàmãti pajànàti, dãghaü và passasanto dãghaü passasàmãti
pajànàti. Rassaü và assasanto rassaü assasàmãti pajànàti, rassaü và
passasanto rassaü passasàmãti pajànàti. Sabbakàyapañisaüvedã
assasissàmãti sikkhati, sabbakàyapañisaüvedã passasissàmãti sikkhati.
Passambhayaü kàyasaïkhàraü assasissàmãti sikkhati, passambhayaü
kàyasaïkhàraü passasissàmãti sikkhati.
[BJT Page 440] [\x 440/]
[PTS Page 292] [\q 292/] iti ajjhattaü và kàye kàyànupassã viharati,
bahiddhà và kàye kàyànupassã viharati, ajjhattabahiddhà và kàye
kàyànupassã viharati.
Samudayadhammànupassã và kàyasmiü viharati, vayadhammànupassã và
kàyasmiü viharati. Samudaya vayadhammànupassã và kàyasmiü viharati.
Atthi kàyo’ti và panassa sati paccupaññhità hoti, yàvadeva
¤àõamattàya patissatimattàya. Anissito ca viharati, na ca ki¤ci loke
upàdiyati. Evampi kho bhikkhave bhikkhu kàye kàyànupassã viharati.
ânàpànapabbaü niññhitaü.
5. Puna ca paraü bhikkhave bhikkhu gacchanto và gacchàmãti pajànàti,
ñhito và ñhitomhãti pajànàti, nisinno và nisinnomhãti pajànàti, sayàno
và sayànomhã ti pajànàti. Yathà yathà và panasasa kàyo paõihito hoti,
tathà tathà naü pajànàti.
[BJT Page 442] [\x 442/]
Iti ajjhattaü và kàye kàyànupassã viharati, bahiddhà và kàye
kàyànupassã viharati, ajjhattabahiddhà và kàye kàyànupassã viharati.
Samudayadhammànupassã và kàyasmiü viharati, vayadhammànupassã và
kàyasmiü viharati, samudayavayadhammànupassã và kàyasmiü viharati.
Atthi kàyoti và panassa sati paccupaññhità hoti yàvadeva ¤àõamattàya
patissati. Mattàya anissito ca viharati na ca ki¤ci loke upàdiyati.
Evampi kho bhikkhave bhikkhu kàye kàyànupassã viharati.
Iriyàpathapabbaü niññhitaü.
6. Puna ca paraü bhikkhave bhikkhu abhikkante pañikkante
sampajànakàrã hoti. âlokite vilokite sampajànakàrã hoti. Sami¤jite
pasàrite sampajànakàrã hoti. Saïghàñipattacãvaradhàraõe sampajànakàrã
hoti. Asite pãte khàyite sàyite sampajànakàrã hoti. Uccàrapassàvakamme
sampajànakàrã hoti. Gate ñhite nisinne sutte jàgarite bhàsite tuõhãbhàve
sampajànakàrã hoti.
[BJT Page 444] [\x 444/]
[PTS Page 293] [\q 293/] iti ajjhattaü và kàye kàyànupassã viharati,
bahiddhà và kàye kàyànupassã viharati, ajjhattabahiddhà và kàye
kàyànupassã viharati, samudayadhammànupassã và kàyasmiü viharati,
vayadhammànupassã và kàyasmiü viharati, samudayavayadhammànupassã và
kàyasmiü viharati.
‘Atthi kàyo’ti và panassa sati paccupaññhità hoti yàvadeva
¤àõamattàya patissatimattàya. Anissito ca viharati na ca ki¤ci loke
upàdiyati.
Evampi kho bhikkhave bhikkhu kàye kàyànupassã viharati.
Sampaja¤¤apabbaü niññhitaü.
7. Puna ca paraü bhikkhave bhikkhu imameva kàyaü uddhaü pàdatalà adho
kesamatthakà tacapariyantaü påraü nànappakàrassa asucino paccavekkhati.
“Atthi imasmiü kàye kesà lomà nakhà dantà taco maüsaü nahàru aññhi
aññhimi¤jà vakkaü hadahaü yakanaü kilomakaü pihakaü papphàsaü antaü
antaguõaü udariyaü karãsaü pittaü semhaü pubbo lohitaü sedo mede assu
vasà kheëo siïghàõikà lasikà muttanti”.
[BJT Page 446] [\x 446/]
Seyyathàpi bhikkhave ubhato mukhà puñoëã1 pårà nànàvihitassa
dha¤¤assa, seyyathãdaü sàlãnaü vihãnaü muggànaü màsànaü tilànaü
taõóulànaü. Tamenaü cakkhumà puriso mu¤citvà paccavekkheyya: “ime sàlã,
ime vãhã, ime muggà, ime màsà, ime tãlà, ime taõóulà’ti evameva kho
bhikkhave bhikkhu imameva kàyaü uddhaü pàdatalà adho kesamatthatà
tacapariyantaü påraü nànappakàrassa asucino paccavekkhati: atthi imasmiü
kàye kesà lomà nakhà dantà taco maüsaü [PTS Page 294] [\q 294/] nahàru
aññhi aññhimi¤jaü vakkaü hadayaü yakanaü kilomakaü pihakaü papphàsaü
antaü antaguõaü udariyaü karãsaü, pittaü semhaü pubbo lohitaü sedo medo
assu vasà kheëo siïghànikà lasikà muttanti.
Iti ajjhattaü và kàye kàyànupassã viharati, bahiddhà và kàye
kàyànupassã viharati, ajjhattabahiddhà và kàye kàyànupassã viharati.
Samudayadhammànupassã và kàyasmiü viharati, vayadhammànupassã và
kàyasmiü viharati, samudayavayadhammànupassã và kàyasmiü viharati. Atthi
kàyo’ti và panassa sati paccupaññhità hoti yàvadeva ¤àõamattàya
patissatimattàya. Anissito ca viharati na ca ki¤ci loke upàdiyati.
Evampi kho bhikkhave bhikkhu kàye kàyànupassã viharati.
Pañikkålamanasikàrapabbaü niññhitaü.
8. Puna ca paraü bhikkhave bhikkhu imameva kàyaü yathàñhitaü
yathàpaõihitaü dhàtuso paccavekkhati: atthi imasmiü kàye pañhavãdhàtu
àpo dhàtu tejodhàtu vàyodhàtå ti.
1. Påtolã (ma cha saü. )
[BJT Page 448] [\x 448/]
Seyyathàpi bhikkhave dakkho goghàtako và goghàtakantevàsã và gàviü
vadhitvà càtummahàpathe khãlaso vibhajitvà nisinno assa, evameva kho
bhikkhave bhikkhu imameva kàyaü yathàñhitaü yathàpaõihitaü dhàtuso
paccavekkhati: atthi imasmiü kàye pañhavãdhàtu àpodhàtu tejodhàtu
vàyodhàtå ti.
Iti ajjhattaü và kàye kàyànupassã viharati, bahiddhà và kàye
kàyànupassã viharati, ajjhattabahiddhà và kàye kàyànupassã viharati.
Samudayadhammànupassã và kàyasmiü viharati, vayadhammànupassã và
kàyasmiü [PTS Page 295] [\q 295/] viharati, samudayavayadhammànupassã và
kàyasmiü viharati.
Atthi kàyo ti và panassa sati paccupaññhità hoti yàvadeva ¤àõamattàya
patissatimattàya anissito ca viharati na ca ki¤ci loke upàdiyati.
Emampi kho bhikkhave bhikkhu kàye kàyànupassã viharati.
Dhàtumanasikàrapabbaü niññhitaü.
9. Puna ca paraü bhikkhave bhikkhu seyyathàpi passeyya sarãraü
sivathãkàya chaóóitaü ekàhamataü và dvãhamataü và tãhamataü và
uddhumàtakaü vinãlakaü vipubbakajàtaü, so imameva kàyaü upasaüharati:
ayampi kho kàyo evaüdhammo evaübhàvã etaü anatãto’ti.
[BJT Page 450] [\x 450/]
Iti ajjhattaü và kàye kàyànupassã viharati, bahiddhà và kàye
kàyànupassã viharati, ajjhattabahiddhà và kàye kàyànupassã viharati.
Samudayadhammànupassã và kàyasmiü viharati, vayadhammànupassã và
kàyasmiü viharati. Samudayavayadhammànupassã và kàyasmiü viharati.
Atthi kàyo’ti và pasanna sati paccupaññhità hoti yàvadeva ¤àõamattàya
patissatimattàya. Anissito ca viharati na ca ki¤ci loke upàdiyati.
Evampi kho bhikkhave bhikkhu kàye kàyànupassi viharati.
(Pañhamaü sãvathikaü)
10. Puna ca paraü bhikkhave bhikkhu seyyathàpi passeyya sarãraü
sivathikàya chaóóãtaü kàkemi và khajjamànaü kulalehi và khajjamànaü
gijjhehi và khajjamànaü sunakhehi và khajjamànaü sigàlehi và khajjamànaü
vividhehi và pàõakajàtehi khajjamànaü, so imameva kàyaü upasaüharati:
ayampi kho kàyo evaüdhammo evaübhàvã etaü anatãto ti.
[PTS Page 296] [\q 296/] iti ajjhattaü và kàye kàyànupassã viharati,
bahiddhà và kàye kàyànupassã viharati, ajjhattabahiddhà và kàye
kàyànupassã viharati. Samudayadhammànupassã và kàyasmiü viharati,
vayadhammànupassã và kàyasmiü viharati, samudayavayadhammànupassã và
kàyasmiü viharati. Atthi kàyo ti và pasassa sati paccupaññhità hoti
yàvadeva ¤àõa mattàya patissatimattàya. Anissito ca viharati. Na ca
ki¤ci loke upàdiyati.
Evampi kho bhikkhave bhikkhu kàye kàyànupassã viharati.
(Dutiyaü sãvathãkaü)
[BJT Page 452] [\x 452/]
11. Puna ca paraü bhikkhave bhikkhu seyyathàpi passeyya sarãraü
sãvatikàya chaóóitaü aññhikaïkhalikaü samaüsalohitaü nahàrusambaddhaü so
imameva kàyaü upasaüharati ‘ayampi kho kàyo evaüdhammo evambhàvã etaü
anatãto’ti.
Iti ajjhattaü và kàye kàyànupassã viharati bahiddhà và kàye
kàyànupassã viharati ajjhattabahiddhà và kàye kàyànupassã viharati,
samudayadhammànupassã và kàyasmiü viharati vayadhammànupassã và kàyasmiü
viharati samudayavayadhammànupassã và kàyasmiü viharati.
‘Atthi kàyo’ti và panassa sati paccupaññhità hoti yàvadeva
¤àõamattàya patissatimattàya anissito ca viharati. Na ca kiüci loke
upàdiyati.
Evampi kho bhikkhave bhikkhu kàye kàyànupassã viharati.
(Tatiyaü sãvathãkaü)
12. Puna ca paraü bhikkhave bhikkhu seyyathàpi passeyya sarãraü
sãvathãkàya chaóóãtaü aññhisaïkhalikaü nimmaüsaü lohitamakkhitaü
nahàrusambaddhaü so imameva kàyaü upasaüharati ‘ayampi kho kàyo
evaüdhammo evambhàvã etaü anatãto’ti.
[BJT Page 454] [\x 454/]
Iti ajjhattaü và kàye kàyànupassã viharati bahiddhà và kàye
kàyànupassã viharati, ajjhattabahiddhà và kàye kàyànupassã viharati,
samudayadhammànupassã và kàyasmiü viharati, vayadhammànupassã và
kàyasmiü viharati, samudayavayadhammànupassã và kàyasmiü viharati.
‘Atthi kàyo’ti và panassa sati paccupaññhità hoti yàvadeva
¤àõamattàya patissatimattàya. Anissito ca viharati na ca ki¤ci loke
upàdiyati.
Evampi bhikkhave bhikkhu kàye kàyànupassã viharati.
(Catutthaü sãvathãkaü)
13. Puna ca paraü bhikkhave bhikkhu seyyathàpi passeyya sarãraü
sãvathikàya chaóóitaü aññhisaïkhalikaü apagatamaüsalohitaü
nahàrusambaddhaü. So imameva kàyaü upasaüharati ‘ayampi kho kàyo
evaüdhammo evambhàvã etaü anatãto’ti.
Iti ajjhattaü và kàye kàyànupassã viharati, bahiddhà và kàye
kàyànupassã viharati, ajjhattabahiddhà và kàye kàyànupassã viharati.
Samudayadhammànupassã và kàyasmiü viharati, vayadhammànupassã và
kàyasmiü viharati, samudayavayadhammànupassã và kàyasmiü viharati.
‘Atthi kàyo’ti và panassa sati paccupaññhità hoti, yàvadeva
¤àõamattàya patissatimattàya. Anissito ca viharati, na ca kiüci loke
upàdiyati.
Evampi kho bhikkhave bhikkhu kàye kàyànupassã viharati.
(Pa¤camaü sãvathãkaü)
[BJT Page 456] [\x 456/]
14. Puna ca paraü bhikkhave bhikkhu seyyathàpi passeyya sarãraü
sãvathãkàya chaóóitaü aññhikàni apagatasambandhàni disàvidisàsu
vikkhittàni a¤¤ena hatthaññhikaü a¤¤ena pàdaññhikaü a¤¤ena
gopaphaññhikaü a¤¤ena jaïghaññhikaü a¤¤ena åraññhikaü a¤¤ena
piññhiññhikaü a¤¤ena kañaññhikaü a¤¤ena khandhaññhikaü a¤¤ena
gãvaññhikaü [PTS Page 297] [\q 297/] a¤¤ena dantaññhikaü a¤¤ena
sãsakañàhaü. So imameva kàyaü upasaüharati ‘ayampi kho kàyo evaüdhamemà
evambhàvã etaü anatãto’ti.
Iti ajjhattaü và kàye kàyànupassã viharati bahiddhà và kàye
kàyànupassã viharati. Ajjhattabahiddhà và kàye kàyànupassã viharati.
Samudayadhammànupassã và kàyasmiü viharati vayadhammànupassã và kàyasmiü
viharati samudayavayadhammànupassã và kàyasmiü viharati.
Atthi kàyo ti và panassa sati paccupaññhità hoti yàvadeva ¤àõamattàya
patissatimattàya. Anissito ca viharati, na ca ki¤ci loke upàdiyati.
Evampi bhikkhave bhikkhu kàye kàyànupassã viharati.
(Chaññhaü sãvathãkaü)
15. Puna ca paraü bhikkhave bhikkhu seyyathàpi passeyya sarãraü
sãvathãkàya chaóóitaü aññhikàni setàni saïkhavaõõupanibhàni, so imameva
kàyaü upasaüharati ‘ayampi kho kàyo evaüdhammo evambhàvã etaü
anatãto’ti.
Iti ajjhattaü và kàye kàyànupassã viharati, bahiddhà và kàye
kàyànupassã viharati ajjhattabahiddhà và kàye [PTS Page 298] [\q 298/]
kàyànupassã viharati, samudayadhammànupassã và kàyasmiü viharati,
vayadhammànupassã và kàyasmiü viharati, samudayavayadhammànupassã và
kàyasmiü viharati.
[BJT Page 458] [\x 458/]
‘Atthi kàyo’ti và panassa sati paccupaññhità hoti yàvadeva
¤àõamattàya patissatimattàya. Anissito ca viharati, na ca ki¤ci loke
upàdiyati. Evampi bhikkhave bhikkhu kàye kàyànupassã viharati.
(Sattamaü sãvathãkaü)
16. Puna ca paraü bhikkhave bhikkhu seyyathàpi passeyya sarãraü
sãvathãkàya chaóóitaü aññhikàni pu¤jãkatàni terovassikàni. So imameva
kàyaü upasaüharati ‘ayampi kho kàyo evaüdhammo emambhàvã etaü
anatãto’ti.
Iti ajjhattaü và kàye kàyànupassã viharati, bahiddhà và kàye
kàyànupassã viharati ajjhattabahiddhà và kàye kàyànupassã viharati,
samudayadhammànupassã và kàyasmiü viharati vayadhammànupassã và kàyasmiü
viharati samudayavayadhammànupassã và kàyasmiü viharati.
‘Atthi kàyo’ti và panassa sati paccupaññhità hoti, yàvadeva
¤àõamattàya patissatimattàya. Anissito ca viharati na ca ki¤ci loke
upàdiyati. Evampi bhikkhave bhikkhu kàye kàyànupassã viharati.
(Aññhamaü sãvathãkaü)
[BJT Page 460] [\x 460/]
17. Puna ca paraü bhikkhave bhikkhu seyyathàpi passeyya sarãraü
sãvathãkàya chaóóitaü aññhikàni påtãni cuõõakajàtàni, so imameva kàyaü
upasaüharati ‘ayampi kho kàyo evaüdhammo evambhàvã etaü anatãto’ti.
Iti ajjhattaü và kàye kàyànupassã viharati, bahiddhà và kàye
kàyànupassã viharati, ajjhattabahiddhà và kàye kàyànupassã viharati.
Samudayadhammànupassã và kàyasmiü viharati, vayadhammànupassã và
kàyasmiü viharati, samudayavayadhammànupassã và kàyasmiü viharati.
‘Atthi kàyo ti và panassa sati paccupaññhità hoti yàvadeva
¤àõamattàya patissatimattàya. Anissito ca viharati, na ca ki¤ci loke
upàdiyati. Evampi bhikkhave bhikkhu kàye kàyànupassã viharati.
(Navamaü sãvathãkaü)
Cuddasa kàyànupassanà niññhità.
Vedanànupassanà
18. Katha¤ca bhikkhave bhikkhu vedanàsu vedanànupassã viharati? Idha
bhikkhave bhikkhu sukhaü vedanaü vediyamàno sukhaü vedanaü vediyàmã ti
pajànàti, dukkhaü và vedanaü vediyamàno dukkhaü vedanaü vediyàmã ti
pajànàti. Adukkhamasukhaü và vedanaü vediyamàno adukkhamasukhaü vedanaü
vediyàmã ti pajànàti.
[BJT Page 462] [\x 462/]
Sàmisaü và sukhaü vedanaü vediyamàno sàmisaü sukhaü vedanaü vediyàmã
ti pajànàti. Niràmisaü và sukhaü vedanaü vediyamàno niràmisaü sukhaü
vedanaü vediyàmãti pajànàti. Sàmisaü và dukkhaü vedanaü vediyamàno
sàmisaü dukkhaü vedanaü vediyàmã ti pajànàti. Niràmisaü và dukkhaü
vedanaü vediyamàno niràmisaü dukkhaü vedanaü vediyàmãti pajànàti.
Sàmisaü và adukkhamasukhaü vedanaü vediyamàno sàmisaü adukkhamasukhaü
vedanaü vediyàmãti pajànàti. Niràmisaü và adukkhamasukhaü vedanaü
vediyamàno niràmisaü adukkhamasukhaü vedanaü vediyàmãti pajànàti.
Iti ajjhattaü và vedanàsu vedanànupassã viharati, bahiddhà và
vedanàsu vedanànupassã viharati, ajjhattabahiddhà và vedanàsu
vedanànupassã viharati. Samudayadhammànupassã và vedanàsu viharati,
vayadhammànupassã [PTS Page 299] [\q 299/] và vedanàsu viharati,
samudayavayadhammànupassã và vedanàsu viharati.
Atthi vedanà ti và panassa sati paccupaññhità hoti yàvadeva
¤àõamattàya pañissatimattàya. Anissito ca viharati na ca ki¤ci loke
upàdiyati. Evampi kho bhikkhave bhikkhu vedanàsu vedanànupassã viharati.
Vedanànupassanà niññhità.
[BJT Page 464] [\x 464/]
Cittànupassanà
19. Katha¤ca pana bhikkhave bhikkhu citte cittànupassã viharati:
Idha bhikkhave bhikkhu saràgaü và cittaü saràgaü cittanti pajànàti,
vãtaràgaü và cittaü vãtaràgaü cittanti pajànàti, sadosaü và cittaü
sadosaü cittanti pajànàti, vãtadosaü và cittaü vãtadosaü cittanti
pajànàti, samohaü và cittaü samohaü cittanti pajànàti, vãtamohaü và
cittaü vãtamohaü cittanti pajànàti, saïkhittaü cittaü saïkhitta cittanti
pajànàti, vikkhittaü và cittaü vikkhittaü cittanti pajànàti, mahaggataü
và cittaü mahaggataü cittanti pajànàti, amahaggataü và cittaü
amahaggataü cittanti pajànàti, sauttaraü và cittaü sauttaraü cittanti
pajànàti, anuttaraü và cittaü anuttaraü cittanti pajànàti, samàhitaü và
cittaü samàhitaü cittanti pajànàti, asamàhitaü và cittaü asamàhitaü
cittanti pajànàti, vimuttaü và cittaü vimuttaü cittanti pajànàti,
avimuttaü và cittaü avimuttaü cittanti pajànàti.
Iti ajjhattaü và citte cittànupassã viharati, bahiddhà và citte
cittànupassã viharati, ajjhattabahiddhà và citte cittànupassã viharati.
Samudayadhammànupassã và cittasmiü viharati, vayadhammànupassã và
cittasmiü viharati samudayavayadhammànupassã và cittasmiü viharati.
[BJT Page 466] [\x 466/]
Atthi cittanti và panassa sati paccupaññhità [PTS Page 300] [\q 300/]
hoti, yàvadeva ¤àõamattàya patissatimattàya. Anissito ca viharati. Na
ca ki¤ci loke upàdiyati. Evampi kho bhikkhave bhikkhu citte cittànupassã
viharati.
Cittànupassanà niññhità.
Dhammànupassanà
20. Kahi¤ca pana bhikkhave bhikkhu dhammesu dhammànupassã viharati:
Idha bhikkhave bhikkhu dhammesu dhammànupassi viharati pa¤casu
nãvaraõesu. Katha¤ca pana bhikkhave bhikkhu dhammesu dhammànupassã
viharati pa¤casu nãvaraõesu:
Idha bhikkhave bhikkhu santaü và ajjhattaü kàmacchandaü ‘atthi me
ajjhattaü kàmacchando’ti pajànàti asantaü và ajjhattaü kàmacchandaü
‘natthi me ajjhattaü kàmacchando’ti pajànàti. Yathà ca anuppannassa
kàmacchandassa uppàdo hoti ta¤ca pajànàti, yathà ca uppannassa
kàmacchandassa pahànaü hoti ta¤ca pajànàti. Yathà ca pahãnassa
kàmacchandassa anuppàdo hoti ta¤ca pajànàti.
Santaü và ajjhattaü byàpàdaü ‘atthi me ajjhattaü byàpàdo’ti pajànàti,
asantaü và ajjhattaü byàpàdaü ‘natthi me ajjhattaü byàpàdo’ti pajànàti.
Yathà ca anuppannassa byàpàdassa uppàdo hoti ta¤ca pajànàti, yathà ca
uppannassa byàpàdassa pahànaü hoti ta¤ca pajànàti, yathà ca pahãnassa
byàpàdassa àyatiü anuppàdo hoti ta¤ca pajànàti.
[BJT Page 468] [\x 468/]
Santaü và ajjhattaü thãnamiddhaü atthi me ajjhattaü thãnamiddhanti
pajànàti, asantaü và ajjhattaü thãnamiddhaü ‘natthi me ajjhattaü
thãnamiddhanti’ pajànàti, yathà ca anuppannassa thãnamiddhassa uppàdo
hoti ta¤ca pajànàti. Yathà ca uppannassa thãnamiddhassa pahànaü hoti
ta¤ca pajànàti. Yathà ca pahãnassa thãnamiddhassa àyatiü anuppàdo hoti
ta¤ca pajànàti.
Santaü và ajjhattaü uddhaccakukkuccaü ‘atthi me [PTS Page 301] [\q
301/] ajjhattaü uddhaccakukkuccanti pajànàti, asantaü và ajjhattaü
uddhaccakukkuccaü ‘natthi me ajjhattaü uddhaccakukkuccanti’ pajànàti.
Yathà ca anuppannassa uddhaccakukkuccassa uppàdo hoti ta¤ca pajànàti.
Yathà ca uppannassa uddhaccakukkuccassa pahànaü hoti ta¤ca pajànàti,
yathà ca pahãnassa uddhaccakukkuccassa àyatiü anuppàdo hoti ta¤ca
pajànàti.
Santaü và ajjhattaü vivikicchaü ‘atthi me ajjhattaü vicikicchà’ti
pajànàti, asantaü và ajjhattaü vicikicchaü ‘natthi me ajjhattaü
vicikicchà’ti pajànàti. Yathà ca anuppannàya vicikicchàya uppàdo hoti
ta¤ca pajànàti, yathà ca uppannàya vicikicchàya pahànaü hoti ta¤ca
pajànàti. Yathà ca pahãnàya vicikicchàya àyatiü anuppàdo hoti, ta¤ca
pajànàti.
Iti ajjhattaü và dhammesu dhammànupassã viharati, bahiddhà và
dhammesu dhammànupassã viharati, ajjhattabahiddhà và dhammesu
dhammànupassã viharati, samudayadhammànupassã và dhammesu viharati,
vayadhammànupassã và dhammesu viharati, samudayavayadhammànupassã và
dhammesu viharati, atthi dhammàti và pasanna sati paccupaññhità hoti.
Yàvadeva ¤àõamattàya patissatimattàya. Anissito ca viharati na ca
ki¤ci loke upàdiyati. Evampi kho bhikkhave bhikkhu dhammesu
dhammànupassã viharati pa¤casu nãvaraõesu.
(Nãvaraõapabbaü niññhità)
[BJT Page 470] [\x 470/]
21. Puna ca paraü bhikkhave bhikkhu dhammesu dhammànupassã viharati
pa¤casu upàdànakkhandhesu. Katha¤ca pana bhikkhave bhikkhu dhammesu
dhammànupassã viharati pa¤casu upàdànakkhandhesu: idha bhikkhave bhikkhu
‘iti råpaü, iti råpassa samudayo, iti råpassa atthaïgamo, iti vedanà.
Iti vedanàya samudayo, iti vedanàya atthaïgamo, iti sa¤¤à, iti sa¤¤àya
samudayo, iti sa¤¤àya atthaïgamo, iti saïkhàrà, [PTS Page 302] [\q 302/]
iti saïkhàrànaü samudayo, iti saïkhàrànaü atthaïgamo, iti vi¤¤àõaü, iti
vi¤¤àõassa atthaïgamoti.
Iti ajjhattaü và dhammesu dhammànupassã viharati, bahiddhà và
dhammesu dhammànupassã viharati, ajjhattabahiddhà và dhammesu
dhammànupassã viharati. Samudaya dhammànupassã và dhammesu viharati,
vayadhammànupassã và dhammesu viharati, samudayavayadhammànupassã và
dhammesu viharati.
‘Atthi dhammà’ti và panassa sati paccupaññhità hoti. Yàvadeva
¤àõamattàya patissati mattàya. Anissito ca viharati, na ca ki¤ci loke
upàdiyati.
Evampi kho bhikkhave bhikkhu dhammesu dhammànupassã viharati pa¤casu upàdànakkhandhesu.
Khandhapabbaü niññhitaü
22. Puna ca paraü bhikkhave bhikkhu dhammesu dhammànupassã viharati
chasu ajjhattikabàhiresu àyatanesu. Katha¤ca pana bhikkhave bhikkhu
dhammesu dhammànupassã viharati chasu ajjhattikabàhiresu àyatanesu.
[BJT Page 472] [\x 472/]
Idha bhikkhave bhikkhu cakkhu¤ca pajànàti, råpe ca pajànàti, ya¤ca
tadubhayaü pañicca uppajjati sa¤¤ojanaü ta¤ca pajànàti. Yathà ca
anuppannassa sa¤¤ojanassa uppàdo hoti ta¤ca pajànàti. Yathà ca
uppannassasa¤¤ojanassa pahànaü hoti ta¤ca pajànàti. Yathà ca pahãnassa
sa¤¤ojanassa àyatiü anuppàdo hoti ta¤ca pajànàti.
Sota¤ca pajànàti, sadde va pajànàti, ya¤ca tadubhayaü pañicca
uppajjati sa¤¤ojanaü ta¤ca pajànàti. Yathà ca anuppannassa sa¤¤ojanassa
uppàdo hoti ta¤ca pajànàti. Yathà ca pahãnassa sa¤¤ojanassa àyatiü
anuppàdo hoti ta¤ca pajànàti.
Ghàna¤ca pajànàti, gandhe ca pajànàti, ya¤ca tadubhayaü pañicca
uppajjati sa¤¤ojanaü ta¤ca pajànàti. Yathà ca anuppannassa sa¤¤ojanassa
uppàdo hoti ta¤ca pajànàti. Yathà ca uppannassa sa¤¤ojanassa pahànaü
hoti ta¤ca pajànàti. Yathà ca pahãnassa sa¤¤ojanassa àyatiü anuppàdo
hoti ta¤ca pajànàti.
Jivha¤ca pajànàti, rase ca pajànàti, ya¤ca tadubhayaü pañicca
uppajjati sa¤¤ojanaü ta¤ca pajànàti. Yathà ca anuppannassa sa¤¤ojanassa
uppàdo hoti ta¤ca pajànàti. Yathà ca uppannassa sa¤¤ojanassa pahànaü
hoti ta¤ca pajànàti. Yathà ca pahãnassa sa¤¤ojanassa àyatiü anuppàdo
hoti ta¤ca pajànàti.
Kàya¤ca pajànàti, phoññhabbo ca pajànàti, ya¤ca tadubhayaü pañicca
uppajjati sa¤¤ojanaü ta¤ca pajànàti. Yathà ca anuppannassa sa¤¤ojanassa
uppàdo hoti ta¤ca pajànàti. Yathà ca uppannassa sa¤¤ojanassa pahànaü
hoti ta¤ca pajànàti. Yathà ca pahãnassa sa¤¤ojanassa àyatiü anuppàdo
hoti ta¤ca pajànàti.
Mana¤ca pajànàti, dhamme ca pajànàti, ya¤ca tadubhayaü [PTS Page 303]
[\q 303/] pañicca uppajjati sa¤¤ojanaü ta¤ca pajànàti. Yathà ca
anuppannassa sa¤¤ojanassa uppàdo hoti ta¤ca pajànàti. Yathà ca
uppannassa sa¤¤ojanassa pahànaü hoti ta¤ca pajànàti. Yathà ca pahãnassa
sa¤¤ojanassa àyatiü anuppàdo hoti ta¤ca pajànàti.
[BJT Page 474] [\x 474/]
Iti ajjhattaü và dhammesu dhammànupassã viharati, bahiddhà và
dhammesu dhammànupassã viharati. Ajjhattabahiddhà và dhammesu
dhammànupassã viharati. Samudayadhammànupassã và dhammesu viharati,
vayadhammànupassã và dhammesu viharati, samudayavayadhammànupassã và
dhammesu viharati.
Atthi dhammàti và panassa sati paccupaññhità hoti, yàvadeva
¤àõamattàya patissatimattàya. Anissito ca viharati, na ca ki¤ci loke
upàdiyati.
Evampi kho bhikkhave bhikkhu dhammesu dhammànupassi viharati chasu ajjhattikabàhiresu àyatanesu.
âyatanapabbaü niññhitaü.
22. Puna ca paraü bhikkhave bhikkhu dhammesu dhammànupassã viharati
sattasu bojjhaïgesu. Katha¤ca pana bhikkhave bhikkhu dhammesu
dhammànupassã viharati sattasu bojjhaïgesu:
Idha bhikkhave bhikkhu santaü và ajjhattaü sati sambojjhaïgaü atthi
me ajjhattaü satisambojjhaïgo’ti pajànàti. Asantaü và ajjhattaü
satisambojjhaïgaü natthi me ajjhattaü satisambojjhaïgoti pajànàti. Yathà
ca anuppannassa satisambojjhaïgassa uppàdo hoti ta¤ca pajànàti, yathà
ca uppannassa satisambojjhaïgassa bhàvanàya pàripåri hoti ta¤ca
pajànàti.
Santaü và ajjhattaü dhammavicayasambojjhaïgaü atthi me ajjhattaü
dhammavicaya sambojjhaïgoti pajànàti. Asantaü và ajjhattaü
dhammavicayasambojjhaïgaü natthi me ajjhattaü dhammavicayasambojjhaïgoti
pajànàti. Yathà ca anuppannassa dhammavicayasambojjhaïgassa uppàdo hoti
ta¤ca pajànàti. Yathà ca uppannassa dhammavicayasambojjhaïgassa
bhàvanàya pàripårã hoti ta¤ca pajànàti.
[BJT Page 476] [\x 476/]
Santaü và ajjhattaü viriyasambojjhaïgaü atthi me ajjhattaü
viriyasambojjhaïgoti pajànàti. Asantaü và ajjhattaü viriyasambojjhaïgaü
natthi me ajjhattaü viriyasambojjhaïgoti pajànàti. Yathàca anuppannassa
viriyasambojjhaïgassa uppàdo hoti ta¤ca pajànàti. Yathà ca uppannassa
viriyasambojjhaïgassa bhàvanàya pàripårã hoti ta¤ca pajànàti.
Santaü và ajjhattà pãtisambojjhaïgaü atthi me ajjhattaü
pãtisambojjhaïgo’ti pajànàti. Asantaü và ajjhattaü pãtisambojjhaïgaü
‘natthi me ajjhattaü pãtisambojjhaïgo’ti pajànàti. Yathà ca anuppannassa
pãtisambojjhaïgassa uppàdo hoti ta¤ca pajànàti. Yathà ca uppannassa
pãtisambojjhaïgassa bhàvanàya pàripårã hoti ta¤ca pajànàti.
[PTS Page 304] [\q 304/] santaü và ajjhattaü passaddhisambojjhaïgaü
‘atthi me ajjhattaü passaddhisambojjhaïgo’ti pajànàti. Asantaü và
ajjhattaü passaddhisambojjhaïgaü ‘natthi me ajjhattaü
passaddhisambojjhaïgo’ti pajànàti. Yathà ca anuppannassa
passaddhisambojjhaïgassa uppàdo hoti ta¤ca pajànàti. Yathà ca uppannassa
passaddhisambojjhaïgassa bhàvanàya pàripårã hoti ta¤ca pajànàti.
Santaü và ajjhattaü samàdhisambojjhaïgaü ‘atthi me ajjhattaü
samàdhisambojjhaïgo’ti pajànàti. Asantaü và ajjhattaü
samàdhisambojjhaïgaü ‘natthi me ajjhattaü samàdhisambojjhaïgo’ti
pajànàti. Yathà ca anuppannassa samàdhisambojjhagassa uppàdo hoti ta¤ca
pajànàti. Yathà ca uppannassa samàdhisambojjhaïgassa bhàvanàya pàripårã
hoti ta¤ca pajànàti.
Santaü và ajjhattaü upekkhàsambojjhaïgaü atthi me ajjhattaü
upekkhàsambojjhaïgoti pajànàti. Asantaü và ajjhattaü
upekkhàsambojjhaïgaü ‘natthi me ajjhattaü upekkhà sambojjhaïgo’ti
pajànàti. Yathà ca anuppannassa upekkhà sambojjhaïgassa uppàdo hoti
ta¤ca pajànàti. Yathà ca uppannassa upekkhàsambojjhaïgassa bhàvanàya
pàripårã hoti ta¤ca pajànàti.
Iti ajjhattaü và dhammesu dhammànupassã viharati, bahiddhà và
dhammesu dhammànupassã viharati, ajjhattabahiddhà và dhammesu
dhammànupassã viharati.
[BJT Page 478] [\x 478/]
Samudayadhammànupassã và dhammesu viharati, vayadhammànupassã và
dhammesu viharati, samudayavayadhammànupassã và dhammesu viharati.
‘Atthi dhammà’ti và panassa sati paccupaññhità hoti, yàvadeva
¤àõamattàya patissatimattàya anissito ca viharati, na ca ki¤ci loke
upàdiyati.
Evampi kho bhikkhave bhikkhu dhammesu dhammànupassã viharati sattasu sambojjhaïgesu.
(Bojjhaïgapabbaü niññhitaü)
Pañhamakabhàõavàraü niññhitaü
24. Puna ca paraü bhikkhave bhikkhu dhammesu dhammànupassã viharati
catåsu ariyasaccesu. Katha¤ca pana bhikkhave bhikkhu dhammesu
dhammànupassã viharati catåsu ariyasaccesu:
Idha bhikkhave bhikkhu idaü dukkhanti yathà bhåtaü pajànàti, ayaü
dukkhasamudayo ti yathàbhåtaü pajànàti, ayaü dukkhanirodho ti
yathàbhåtaü pajànàti, ayaü dukkhanirodhagàminã pañipadà ti yathàbhåtaü
pajànàti.
25. [PTS Page 305] [\q 305/] katama¤ca bhikkhave dukkhaü ariyasaccaü:
jàti pi dukkhà, jaràpi dukkhà, maraõampi dukkhaü,
sokaparidevadukkhadomanassupàyàsàpi dukkhà, appiyehi sampayogo dukkho,
piyehi vippayogo dukkho, yampicchaü na labhati tampi dukkhaü,
saïkhittena pa¤cupàdànakkhandhà pi dukkhà.
[BJT Page 480] [\x 480/]
Katamà ca bhikkhave jàti: yà tesaü tesaü sattànaü tamhi tamhi
sattanikàye jàti sa¤jàti okkanti abhinibbanti khandhànaü pàtubhàvo
àyatanànaü pañilàbho, ayaü vuccati bhikkhave jàti.
Katamà ca bhikkhave jarà: yà tesaü tesaü sattànaü tamhi tamhi
sattanikàye jarà jãraõatà khaõóiccaü pàliccaü valittacatà àyuno saühàni
indriyànaü paripàko, ayaü vuccati bhikkhave jarà.
Katama¤ca bhikkhave maraõaü: yaü tesaü tesaü sattànaü tamhà tamhà
sattanikàyà cuti cavanatà bhedo antaradhànaü maccumaraõaü kàlakiriyà
khandhànaü bhedo kaëebarassa nikkhepo jãvitindriyassupacchedo, idaü
vuccati bhikkhave maraõaü.
Katamo ca bhikkhave soko: yo kho bhikkhave a¤¤atara¤¤atarena
byasanena samannàgatassa a¤¤atara¤¤atarena [PTS Page 306] [\q 306/]
dukkhadhammena phuññhassa soko socanà socitattaü anto soko anto
parisoko, ayaü vuccati bhikkhave soko.
Katamo ca bhikkhave paridevo: yo kho bhikkhave a¤¤atara¤¤atarena
byasanena samannàgatassa a¤¤atara¤¤atarena dukkhadhammena phuññhassa
àdevo paridevo àdevanà paridevanà àdevitattaü paridevitattaü, ayaü
vuccati bhikkhave paridevo.
Katama¤ca bhikkhave dukkhaü: yaü kho bhikkhave kàyikaü dukkhaü
kàyikaü asàtaü kàyasamphassajaü dukkhaü asàtaü vedayitaü, idaü vuccati
bhikkhave dukkhaü.
[BJT Page 482] [\x 482/]
Katama¤ca bhikkhave domanassaü: yaü kho bhikkhave cetasikaü dukkhaü
cetasikaü asàtaü manosamphassajaü dukkhaü asàtaü vedayitaü, idaü vuccati
bhikkhave domanassaü.
Katamo ca bhikkhave upàyàso: yo kho bhikkhave a¤¤atara¤¤atarena
byasanena samannàgatassa a¤¤atara¤¤atarena dukkhadhammena phuññhassa
àyàso upàyàso àyàsitattaü upàyàsitattaü, ayaü vuccati bhikkhave upàyàso.
Katamo ca bhikkhave appiyehi sampayogo dukkho: idha yassa te honti
aniññhà akantà amanàpà råpà saddà gandhà rasà phoññhabbà dhammà, ye và
panassa te honti anatthakàmà ahitakàmà aphàsukakàmà ayogakkhemakàmà, yà
tehi saddhiü saïgati samàgamo samodhànaü missãbhàvo, ayaü vuccati
bhikkhave appiyehi sampayogo dukkho.
Katamo ca bhikkhave piyehi vippayogo dukkho: idha yassa te honti
iññhà kantà manàpà råpà saddà gandhà rasà phoññhabbà dhammà, ye và
panassa te honti atthakàmà hitakàmà phàsukakàmà yogakkhemakàmà màtà và
pità và bhàtà và bhagini và jeññhà và kaniññhà và mittà và amaccà và
¤àti sàlohità và, yà tehi saddhiü asaïgati asamàgamo asamodhànaü
amissãbhàvo, ayaü vuccati bhikkhave piyehi vippayogo dukkho.
[PTS Page 307] [\q 307/] katama¤ca bhikkhave yampicchaü na labhati
tampi dukkhaü: jàtidhammànaü bhikkhave sattànaü evaü icchà uppajjati:
aho vata mayaü na jàti dhammà assàma, na ca vata no jàti àgaccheyyà ti.
Na kho panetaü icchàya pattabbaü. Idampi yampicchaü na labhati tampi
dukkhaü.
Jarà dhammànaü bhikkhave sattànaü evaü icchà uppajjati: aho vata
mayaü na jaràdhammà assàma, na ca vata no jarà àgaccheyyà ti, na kho
panetaü icchàya pantabbaü. Idampi yampicchaü na labhati tampi dukkhaü.
[BJT Page 484] [\x 484/]
Byàdhidhammànaü bhikkhave sattànaü evaü icchà uppajjati: aho vata
mayaü na byàdhidhammà assàma. Na ca vata no byàdhi àgaccheyyàti, na kho
panetaü icchàya pattabbaü. Idampi yampicchaü na labhati tampi dukkhaü.
Maraõadhammànaü bhikkhave sattànaü evaü icchà uppajjati: aho vata
mayaü na maraõadhammà assàma, na ca vata no maraõaü àgaccheyyàti, na kho
panetaü icchàya pattabbaü. Idampi yampicchaü na labhati tampi dukkhaü.
Sokadhammànaü bhikkhave sattànaü evaü icchà uppajjati: aho vata mayaü
na sokadhammà assàma, na ca vata no soko àgaccheyyàti, na kho panetaü
icchàya pattabbaü. Idampi yampicchaü na labhati tampi dukkhaü.
Paridevadhammànaü bhikkhave sattànaü evaü icchà uppajjati: aho vata
mayaü na paridevadhammà assàma, na ca vata no paridevo àgaccheyyàti, na
kho panetaü icchàya pattabbaü. Idampi yampicchaü na labhati tampi
dukkhaü.
Dukkhadhammànaü bhikkhave sattànaü evaü icchà uppajjati: aho vata
mayaü na dukkha dhammà assàma, na ca vata no dukkhaü àgaccheyyàti. Na
kho panetaü icchàya pattabbaü. Idampi yampicchaü na labhati tampi
dukkhaü.
Domanassadhammànaü bhikkhave sattànaü evaü icchà uppajjati: aho vata
mayaü na domanassadhammà assàma. Na ca vata no domanassaü àgaccheyyàti.
Na kho panetaü icchàya pattabbaü. Idampi yampicchaü na labhati tampi
dukkhaü.
Upàyàsadhammànaü bhikkhave sattànaü evaü icchà uppajjati: aho vata
mayaü na upàyàsadhammà asasàma, na ca vata no upàyàso àgaccheyyàti. Na
kho panetaü icchàya pattabbaü. Idampi yampicchaü na labhati tampi
dukkhaü.
[BJT Page 486] [\x 486/]
Katame ca bhikkhave saïkhittena pa¤cupàdànakkhandhà dukkhà:
seyyathãdaü råpåpàdànakkhandho vedanåpàdànakkhandho sa¤¤åpàdànakkhandho
saïkhàråpàdànakkhandho vi¤¤ànåpàdànakkhandho. Ime vuccanti bhikkhave
saïkhittena pa¤cupàdànakkhandhàpi dukkhà, idaü vuccati bhikkhave dukkhaü
ariyasaccaü.
26. [PTS Page 308] [\q 308/] katama¤ca bhikkhave dukkhasamudayo
ariyasaccaü: yàyaü taõhà ponobhavikà nandiràgasahagatà tatra
tatràbhinandinã, seyyathãdaü: kàmataõhà bhavataõhà vibhavataõhà.
Sà kho panesà bhikkhave taõhà kattha uppajjamànà uppajjati: kattha
nivisamànà nivisati: yaü loke piyaråpaü sàtaråpaü etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati ki¤ca loke piyaråpaü
sàtaråpaü: cakkhuü loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajjati, ettha nivisamànà nivisati. Sotaü loke piyaråpaü sàtaråpaü
etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati. Ghànaü
loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Jivhà loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Kàyo loke piyaråpaü
sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà
nivisati. Mano loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajjati, ettha nivisamànà nivisati.
Råpà loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati,
ettha nivisamànà nivisati. Saddà loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Gandhà loke piyaråpaü
sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà
nivisati. Rasà loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajjati, ettha nivisamànà nivisati. Phoññhabbà loke piyaråpaü
sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà
nivisati. Dhammà loke piyaråpaü sàtaråpaü, etthesà taõahà uppajjamànà
uppajjati, ettha nivisamànà nivisati.
Cakkhuvi¤¤àõaü loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajji, ettha nivisamànà nivisati. Sotavi¤¤àõaü loke piyaråpaü
sàtaråpaü, etthasà taõhà uppajjamànà uppajjati, ettha nivisamànà
nivisati. Ghànavi¤¤àõaü loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Jivhàvi¤¤àõaü loke
piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Kàyavi¤¤àõaü loke piyaråpaü sàtaråpaü, etthesà
taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati. Manovi¤¤àõaü
loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. - Cakkhusamphasso loke piyaråpaü sàtaråpaü, etthesà
taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati. Sotasamphasso
loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Ghànasamphasso loke piyaråpaü sàtaråpaü, etthesà
taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati. [PTS Page 309]
[\q 309/] jivhàsamphasso loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Kàyasamphasso loke
piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Manosamphasso loke piyaråpaü sàtaråpaü, etthesà
taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati.
[BJT Page 488] [\x 488/]
- Cakkhusamphassajà vedanà loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Sotasamphassajà vedanà
loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Ghànasamphassajà vedanà loke piyaråpaü sàtaråpaü,
etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati.
Jivhàsamphassajà vedanà loke piyaråpaü sàtaråpaü, ettesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Kàyasamphassajà vedanà
loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Manosamphassajà vedanà loke piyaråpaü sàtaråpaü,
etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati.
Råpasa¤¤à loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajjati, ettha nivisamànà nivisati. Saddasa¤¤à loke piyaråpaü
sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà
nivisati. Gandhasa¤¤à loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Rasasa¤¤à loke
piyaråpaü sàtaråpaü, etthasà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Phoññhabbasa¤¤à loke piyaråpaü sàtaråpaü, etthesà
taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati. Dhammasa¤¤à loke
piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati.
Råpasa¤cetanà loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajjati, ettha nivisamànà nivisati. Saddasa¤cetanà loke piyaråpaü
sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà
nivisati. Gandhasa¤cetanà loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Rasasa¤cetanà loke
piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Phoññhabbasa¤cetanà loke piyaråpaü sàtaråpaü,
etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati.
Dhammasa¤cetanà loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajjati, ettha nivisamànà nivisati.
Råpataõhà loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajjati, ettha nivisamànà nivisati. Saddataõhà loke piyaråpaü
sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà
nivisati. Gandhataõhà loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Rasataõhà loke
piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati. Ettha
nivisamànà nivisati. Phoññhabbataõhà loke piyaråpaü sàtaråpaü, etthesà
taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati. Dhammataõhà loke
piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati.
Råpavitakko loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajjati, ettha nivisamànà nivisati. Saddavitakko loke piyaråpaü
sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà
nivisati. Gandhavitakko loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Rasavitakko loke
piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Phoññhabbavitakko loke piyaråpaü sàtaråpaü etthesà
taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati. Dhammavitakko
loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati.
Råpavicàro loke piyaråpaü sàtaråpaü, etthesà taõhà uppajjamànà
uppajjati, ettha nivisamànà nivisati. Saddavicàro loke piyaråpaü
sàtaråpaü etthesà taõhà uppajjamànà uppajjati, ettha nivisamànà
nivisati. Gandhavicàro loke piyaråpaü sàtaråpaü, etthesà taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati. Rasavicàro loke
piyaråpaü sàtaråpaü etthesà taõhà uppajjamànà uppajjati, ettha
nivisamànà nivisati. Phoññhabbavicàro loke piyaråpaü sàtaråpaü, etthesà
taõhà uppajjamànà uppajjati, ettha nivisamànà nivisati. Dhammavicàro
loke piyaråpaü sàtaråpaü, etthesà [PTS Page 310] [\q 310/] taõhà
uppajjamànà uppajjati, ettha nivisamànà nivisati.
Idaü vuccati bhikkhave dukkhasamudayo ariyasaccaü.
[BJT Page 490] [\x 490/]
27. Katama¤ca bhikkhave dukkhanirodho ariyasaccaü? Yo tassà yeva
taõhàya asesaviràganirodho càgo pañinissaggo mutti anàyo, sà kho panesà
bhikkhave taõhà kattha pahãyamànà pahãyati. Kattha nirujjhamànà
nirujjhati: yaü loke piyaråpaü sàtaråpaü etthesà taõhà pahãyamànà
pahãyati, ettha nirujjhamànà nirujjhati.
Ki¤ca loke piyaråpaü sàtaråpaü? Cakkhu loke piyaråpaü sàtaråpaü,
etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Sotaü
loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha
nirujjhamànà nirujjhati. Ghànaü loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Jivhà loke piyaråpaü
sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà
nirujjhati. Kàyo loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà
pahãyati, ettha nirujjhamànà nirujjhati. Mano loke piyaråpaü sàtaråpaü,
etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati.
Råpà loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati,
ettha nirujjhamànà nirujjhati. Saddà loke piyaråpaü sàtaråpaü, etthesà
taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Gandhà loke
piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha
nirujjhamànà nirujjhati. Rasà loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Phoññhabbà loke
piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha
nirujjhamànà nirujjhati. Dhammà loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati.
Cakkhuvi¤¤àõaü loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà
pahãyati, ettha nirujjhamànà nirujjhati. Sotavi¤¤àõaü loke piyaråpaü
sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà
nirujjhati. Ghànavi¤¤àõaü loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Jivhàvi¤¤àõaü loke
piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha
nirujjhamànà nirujjhati. Kàyavi¤¤àõaü loke piyaråpaü sàtaråpaü, etthesà
taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Manovi¤¤àõaü
loke piyaråpaü sàtaråpaü, etthesà taõhà pahiyamànà pahãyati, ettha
nirujjhamànà nirujjhati.
Cakkhusamphasso loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà
pahãyati, ettha nirujjhamànà nirujjhati. Sotasamphasso loke piyaråpaü
sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà
nirujjhati. Ghànasamphasso loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Jivhàsamphasso loke
piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha
nirujjhamànà nirujjhati. Kàyasamphasso loke piyaråpaü sàtaråpaü, etthesà
taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Manosamphasso
[PTS Page 311] [\q 311/] loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati.
Cakkhusamphassajà vedanà loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati. Ettha nirujjhamànà nirujjhati. Sotasamphassajà
vedanà loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati,
ettha nirujjhamànà nirujjhati. Ghànasamphassajà vedanà loke piyaråpaü
sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà
nirujjhati. Jivhàsamphassajà vedanà loke piyaråpaü sàtaråpaü, etthesà
taõhà pahãyamànà pahiyati, ettha nirujjhamànà nirujjhati.
Kàyasamphassajà vedanà loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati. Ettha nirujjhamànà nirujjhati. Manosamphassajà
vedanà loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati.
Ettha nirujjhamànà nirujjhati.
[BJT Page 492] [\x 492/]
Råpasa¤¤à loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà
pahãyati, ettha nirujjhamànà nirujjhati. Saddasa¤¤à loke piyaråpaü
sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà
nirujjhati. Gandhasa¤¤àloke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Rasasa¤¤à loke
piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha
nirujjhamànà nirujjhati. Phoññhabbasa¤¤à loke piyaråpaü sàtaråpaü,
etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati.
Dhammasa¤¤àloke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati,
ettha nirujjhamànà nirujjhati.
Råpasa¤cetanà loke piyaråpaü sàråpaü, etthesà taõhà pahãyamànà
pahiyati, ettha nirujjhamànà nirujjhati. Saddasa¤cetanà loke piyaråpaü
sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà
nirujjhati. Gandhasa¤cetanà loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Rasasa¤cetanà loke
piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahiyati, ettha
nirujjhamànà nirujjhati. Phoññhabbasa¤cetanà loke piyaråpaü sàtaråpaü,
etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati.
Dhammasa¤cetanà loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà
pahãyati, ettha nirujjhamànà nirujjhati.
Råpataõhà loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà
pahãyati, ettha nirujjhamànà nirujjhati. Saddataõhà loke piyaråpaü
sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà
nirujjhati. Gandhataõhàloke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Rasataõhà loke
piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha
nirujjhamànà nirujjhati. Phoññhabbataõhà loke piyaråpaü sàtaråpaü,
etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati.
Dhammataõhàloke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati,
ettha nirujjhamànà nirujjhati.
Råpavitakko loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà
pahiyati, ettha nirujjhamànà nirujjhati. Saddavitakko loke piyaråpaü
sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà
nirujjhati. Gandhavitakko loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Rasavitakko loke
piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahiyati, ettha
nirujjhamànà nirujjhati. Phoññhabbavitakko loke piyaråpaü sàtaråpaü,
etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati.
Dhammavitakko loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà
pahãyati, ettha nirujjhamànà nirujjhati.
Råpavicàro loke piyaråpaü sàråpaü, etthesà taõhà pahãyamànà pahiyati,
ettha nirujjhamànà nirujjhati. Saddavicàro loke piyaråpaü sàtaråpaü,
etthesà taõhà pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati.
Gandhavicàro loke piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà
pahãyati, ettha nirujjhamànà nirujjhati. Rasavicàro loke piyaråpaü
sàtaråpaü, etthesà taõhà pahãyamànà pahiyati, ettha nirujjhamànà
nirujjhati. Phoññhabbavicàro loke piyaråpaü sàtaråpaü, etthesà taõhà
pahãyamànà pahãyati, ettha nirujjhamànà nirujjhati. Dhammavicàro loke
piyaråpaü sàtaråpaü, etthesà taõhà pahãyamànà pahãyati, ettha
nirujjhamànà nirujjhati.
Idaü vuccati bhikkhave dukkhanirodho ariyasaccaü.
28. Katama¤ca bhikkhave dukkhanirodhagàminã pañipadà ariyasaccaü:
ayameva ariyo aññhaïgiko maggo, seyyathãdaü: sammàdiññhi sammàsaïkappo
sammàvàcà sammàkammanto sammààjãvo sammàvàyàmo sammàsati sammàsamàdhi.
Katamà ca bhikkhave sammàdiññhi? [PTS Page 312] [\q 312/] yaü kho
bhikkhave dukkhe ¤àõaü dukkhasamudaye ¤àõaü dukkhanirodhe ¤àõaü
dukkhanirodhagàminiyà pañipadàya ¤àõaü, ayaü vuccati bhikkhave
sammàdiññhi.
Katamo ca bhikkhave sammàsaïkappo? Nekkhammasaïkappo abyàpàdasaïkappo avihiüsàsaïkappo. Ayaü vuccati bhikkhave sammàsaïkappo.
[BJT Page 494] [\x 494/]
Katamà ca bhikkhave sammàvàcà? Musàvàdà veramaõã, pisunàya vàcàya
veramaõã, pharusàya vàcàya veramaõã. Samphappalàpà veramaõã. Ayaü
vuccati bhikkhave sammàvàcà.
Katamo ca bhikkhave sammàkammanto? Pàõàtipàtà veramaõã, adinnàdànà
veramaõã, kàmesumicchàcàrà veramaõã. Ayaü vuccati bhikkhave
sammàkammanto.
Katamo ca bhikkhave sammààjãvo? Idha bhikkhave ariyasàvako
micchààjãvaü pahàya sammààjãvena jãvikaü kappeti. Ayaü vuccati bhikkhave
sammààjãvo.
Katamo ca bhikkhave sammàvàyàmo? Idha bhikkhave bhikkhu anuppannànaü
pàpakànaü akusalànaü dhammànaü anuppàdàya chandaü janeti vàyamati
viriyaü àrabhati cittaü paggaõhàti padahati. Uppannànaü pàpakànaü
akusalànaü dhammànaü pahànàya chandaü janeti vàyamati viriyaü àrabhati,
cittaü paggaõhàti, padahati. Anuppannànaü kusalànaü dhammànaü uppàdàya
chandaü janeti vàyamati viriyaü àrabhati cittaü paggaõhàti padahati.
Uppannànaü kusalànaü dhammànaü ñhitiyà asammosàya bhiyyobhàvàya [PTS
Page 313] [\q 313/] vepullàya bhàvanàya pàripåriyà chandaü janeti,
vàyamati viriyaü àrabhati cittaü paggaõhàti padahati. Ayaü vuccati
bhikkhave sammàvàyàmo.
Katamà ca bhikkhave sammàsati? Idha bhikkhave bhikkhu kàye
kàyànupassã viharati àtàpã sampajàno satimà vineyya loke
abhijjhàdomanassaü, vedanàsu vedanànupassã viharati àtàpã sampajàno
satimà vineyya loke abhijjhàdomanassaü, citte cittànupassã viharati
àtàpã sampajàno satimà vineyya loke abhijjhàdomanassaü, dhammesu
dhammànupassã viharati àtàpã sampajàno satimà vineyya loke
abhijjhàdomanassaü. Ayaü vuccati bhikkhave sammàsati.
[BJT Page 496] [\x 496/]
Katamo ca bhikkhave sammàsamàdhi? Idha bhikkhave bhikkhu vivicceva
kàmehi vivicca akusalehi dhammehi savitakkaü savicàraü vivekajaü
pãtisukhaü pañhamaü jhànaü upasampajja viharati, vitakkavicàrànaü
våpasamà ajjhattaü sampasàdanaü cetaso ekodibhàvaü avitakkaü avicàraü
samàdhijaü pãtisukhaü dutiyaü jhànaü upasampajja viharati. Pãtiyà ca
viràgà upekkhako ca viharati. Sato ca sampajàno sukha¤ca kàyena
pañisaüvedeti, yantaü ariyà àcikkanti upekkhako satimà sukhavihàrãti,
taü tatiyaü jhànaü upasampajja viharati, sukhassa ca pahànà dukkhassa ca
pahànà pubbeva somanassadomanassànaü atthaïgamà adukkhamasukhaü
upekkhàsatipàrisuddhiü catutthaü jhànaü upasampajja viharati. Ayaü
vuccati bhikkhave sammàsamàdhi. Idaü vuccati bhikkhave
dukkhanirodhagàminãpañipadà ariyasaccaü.
29. Iti ajjhattaü và dhammesu dhammànupassã viharati, [PTS Page 314]
[\q 314/] bahiddhà và dhammesu dhammànupassã viharati, ajjhatta bahiddhà
và dhammesu dhammànupassã viharati. Samudayadhammànupassã và dhammesu
viharati, vayadhammànupassã và dhammesu viharati,
samudayavayadhammànupassã và dhammesu viharati.
Atthi dhammà’tã và panassa sati paccupaññhità hoti yàvadeva
¤àõamattàya patissatimattàya, anissito ca viharati, na ca ki¤ci loke
upàdiyati,
Evampi kho bhikkhave bhikkhu dhammesu dhammànupassã viharati catåsu ariyasaccesu.
[BJT Page 498] [\x 498/]
30. Yo hi koci bhikkhave ime cattàro satipaññhàne evaü bhàveyya
sattavassàni, tassa dvinnaü phalànaü a¤¤ataraü phalaü pàñikaïkhaü
diññheva dhamme a¤¤à, sati và upàdisese anàgàmità.
Tiññhantu bhikkhave satta vassàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya cha vassàni, tassa dvinnaü phalànaü a¤¤ataraü
phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese anàgàmità.
Tiññhantu bhikkhave cha vassàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya pa¤ca vassàni, tassa dvinnaü phalànaü
a¤¤ataraü phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese
anàgàmità.
Tiññhantu bhikkhave pa¤ca vassàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya cattàri vassàni, tassa dvinnaü phalànaü
a¤¤ataraü phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese
anàgàmità.
Tiññhantu bhikkhave cattàri vassàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya tãõi vassàni, tassa dvinnaü phalànaü
a¤¤ataraü phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese
anàgàmità.
Tiññhantu bhikkhave tãõã vassàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya dve vassàni, tassa dvinnaü phalànaü a¤¤ataraü
phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese anàgàmità.
Tiññhantu bhikkhave dve vassàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya ekaü vassaü, tassa dvinnaü phalànaü a¤¤ataraü
phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese anàgàmità.
[BJT Page 500] [\x 500/]
31. Tiññhatu bhikkhave ekaü vassaü. Yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya satta màsàni, tassa dvinnaü phalànaü
a¤¤ataraü phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese
anàgàmità.
Tiññhantu bhikkhave satta màsàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya cha màsàni. Tassa dvinnaü phalànaü a¤¤ataraü
phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese anàgàmità.
Tiññhantu bhikkhave cha màsàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya pa¤ca màsàni. Tassa dvinnaü phalànaü
a¤¤ataraü phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese
anàgàmità.
Tiññhantu bhikkhave pa¤ca màsàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya cattàri màsàni. Tassa dvinnaü phalànaü
a¤¤ataraü phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese
anàgàmità.
Tiññhantu bhikkhave cattàri màsàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya tãõi màsàni. Tassa dvinnaü phalànaü a¤¤ataraü
phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese anàgàmità.
Tiññhantu bhikkhave tãõi màsàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya dve màsàni. Tassa dvinnaü phalànaü a¤¤ataraü
phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese anàgàmità.
Tiññhantu bhikkhave dve màsàni, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya ekaü màsaü, tassa dvinnaü phalànaü a¤¤ataraü
phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese anàgàmità.
[BJT Page 502] [\x 502/]
Tiññhatu bhikkhave [PTS Page 315] [\q 315/] màso, yo hi koci
bhikkhave ime cattàro satipaññhàne evaü bhàveyya aóóhamàsaü, tassa
dvinnaü phalànaü a¤¤ataraü phalaü pàñikaïkhaü, diññheva dhamme a¤¤à,
sati và upàdisese anàgàmità.
Tiññhatu bhikkhave aóóhamàso, yo hi koci bhikkhave ime cattàro
satipaññhàne evaü bhàveyya sattàhaü, tassa dvinnaü phalànaü a¤¤ataraü
phalaü pàñikaïkhaü, diññheva dhamme a¤¤à, sati và upàdisese
anàgàmità’ti.
32. Ekàyano ayaü bhikkhave maggo sattànaü visuddhiyà sokapariddavànaü
samatikkamàya dukkhadomanassànaü atthaïgamàya ¤àyassa adhigamàya
nibbànassa sacchikiriyàya yadidaü cattàro satipaññhànà’ti iti yantaü
vuttaü idametaü pañicca vuttanti.
Idamavoca bhagavà. Attamanà te bhikkhu bhagavato bhàsitaü abhinandunti.
Mahàsatipaññhànasuttaüniññhitaü navamaü.
ENGLISH
Digha Nikaya 22
Maha-Satipatthana Sutta
The Great Frames of Reference
For free distribution only, as a gift of Dhamma
I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks, “Monks.”
“Venerable sir,” the monks replied.
The Blessed One said this: “This is the direct path for the
purification of beings, for the overcoming of sorrow & lamentation,
for the disappearance of pain & distress, for the attainment of the
right method, & for the realization of Unbinding — in other words,
the four frames of reference. Which four?
“There is the case where a monk remains focused on the body in &
of itself — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. He remains focused on feelings…
mind… mental qualities in & of themselves — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world.
(A. Body)
“And how does a monk remain focused on the body in & of itself?
[1] “There is the case where a monk
– having gone to the wilderness, to the shade of a tree, or to an empty
building — sits down folding his legs crosswise, holding his body
erect and setting mindfulness to the fore [lit: the front of the chest].
Always mindful, he breathes in; mindful he breathes out.
“Breathing in long, he discerns that he is breathing in long; or
breathing out long, he discerns that he is breathing out long. Or
breathing in short, he discerns that he is breathing in short; or
breathing out short, he discerns that he is breathing out short. He
trains himself to breathe in sensitive to the entire body and to breathe
out sensitive to the entire body. He trains himself to breathe in
calming bodily fabrication and to breathe out calming bodily
fabrication. Just as a skilled turner or his
apprentice, when making a long turn, discerns that he is making a long
turn, or when making a short turn discerns that he is making a short
turn; in the same way the monk, when breathing in long, discerns that he
is breathing in long; or breathing out short, he discerns that he is
breathing out short… He trains himself to breathe in calming bodily
fabrication, and to breathe out calming bodily fabrication.
“In this way he remains focused internally on the body in & of
itself, or externally on the body in & of itself, or both internally
& externally on the body in & of itself. Or he remains focused
on the phenomenon of origination with regard to the body, on the
phenomenon of passing away with regard to the body, or on the phenomenon
of origination & passing away with regard to the body. Or his
mindfulness that ‘There is a body’ is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by
(not clinging to) anything in the world. This is how a monk remains
focused on the body in & of itself.
[2] “Furthermore, when walking, the monk discerns that
he is walking. When standing, he discerns that he is standing. When
sitting, he discerns that he is sitting. When lying down, he discerns
that he is lying down. Or however his body is disposed, that is how he
discerns it.
“In this way he remains focused internally on the body in & of
itself, or focused externally… unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.
[3] “Furthermore, when going forward & returning,
he makes himself fully alert; when looking toward & looking away…
when bending & extending his limbs… when carrying his outer cloak,
his upper robe & his bowl… when eating, drinking, chewing, &
savoring… when urinating & defecating… when walking, standing,
sitting, falling asleep, waking up, talking, & remaining silent, he
makes himself fully alert.
“In this way he remains focused internally on the body in & of
itself, or focused externally… unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.
[4] “Furthermore… just as if a
sack with openings at both ends were full of various kinds of grain —
wheat, rice, mung beans, kidney beans, sesame seeds, husked rice — and a
man with good eyesight, pouring it out, were to reflect, ‘This is
wheat. This is rice. These are mung beans. These are kidney beans. These
are sesame seeds. This is husked rice,’ in the same way, monks, a monk
reflects on this very body from the soles of the feet on up, from the
crown of the head on down, surrounded by skin and full of various kinds
of unclean things: ‘In this body there are head hairs, body hairs,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, large intestines, small intestines, gorge,
feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva,
mucus, fluid in the joints, urine.’
“In this way he remains focused internally on the body in & of
itself, or focused externally… unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.
[5] “Furthermore… just as a
skilled butcher or his apprentice, having killed a cow, would sit at a
crossroads cutting it up into pieces, the monk contemplates this very
body — however it stands, however it is disposed — in terms of
properties: ‘In this body there is the earth property, the liquid
property, the fire property, & the wind property.’
“In this way he remains focused internally on the body in & of
itself, or focused externally… unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.
[6] “Furthermore, as if he were to see a corpse cast
away in a charnel ground — one day, two days, three days dead —
bloated, livid, & festering, he applies it to this very body, ‘This
body, too: Such is its nature, such is its future, such its unavoidable
fate’…
“Or again, as if he were to see a corpse cast away in a charnel
ground, picked at by crows, vultures, & hawks, by dogs, hyenas,
& various other creatures… a skeleton smeared with flesh &
blood, connected with tendons… a fleshless skeleton smeared with
blood, connected with tendons… a skeleton without flesh or blood,
connected with tendons… bones detached from their tendons, scattered
in all directions — here a hand bone, there a foot bone, here a shin
bone, there a thigh bone, here a hip bone, there a back bone, here a
rib, there a chest bone, here a shoulder bone, there a neck bone, here a
jaw bone, there a tooth, here a skull… the bones whitened, somewhat
like the color of shells… piled up, more than a year old… decomposed
into a powder: He applies it to this very body, ‘This body, too: Such
is its nature, such is its future, such its unavoidable fate.’
“In this way he remains focused internally on the body in & of
itself, or externally on the body in & of itself, or both internally
& externally on the body in & of itself. Or he remains focused
on the phenomenon of origination with regard to the body, on the
phenomenon of passing away with regard to the body, or on the phenomenon
of origination & passing away with regard to the body. Or his
mindfulness that ‘There is a body’ is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by
(not clinging to) anything in the world. This is how a monk remains
focused on the body in & of itself.
(B. Feelings)
“And how does a monk remain focused on feelings in & of
themselves? There is the case where a monk, when feeling a painful
feeling, discerns that he is feeling a painful feeling. When feeling a
pleasant feeling, he discerns that he is feeling a pleasant feeling.
When feeling a neither-painful-nor-pleasant feeling, he discerns that he
is feeling a neither-painful-nor-pleasant feeling.
“When feeling a painful feeling of the flesh, he discerns that he is
feeling a painful feeling of the flesh. When feeling a painful feeling
not of the flesh, he discerns that he is feeling a painful feeling not
of the flesh. When feeling a pleasant feeling of the flesh, he discerns
that he is feeling a pleasant feeling of the flesh. When feeling a
pleasant feeling not of the flesh, he discerns that he is feeling a
pleasant feeling not of the flesh. When feeling a
neither-painful-nor-pleasant feeling of the flesh, he discerns that he
is feeling a neither-painful-nor-pleasant feeling of the flesh. When
feeling a neither-painful-nor-pleasant feeling not of the flesh, he
discerns that he is feeling a neither-painful-nor-pleasant feeling not
of the flesh.
“In this way he remains focused internally on feelings in & of
themselves, or externally on feelings in & of themselves, or both
internally & externally on feelings in & of themselves. Or he
remains focused on the phenomenon of origination with regard to
feelings, on the phenomenon of passing away with regard to feelings, or
on the phenomenon of origination & passing away with regard to
feelings. Or his mindfulness that ‘There are feelings’ is maintained to
the extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on feelings in & of themselves.
(C. Mind)
“And how does a monk remain focused on the mind in & of itself?
There is the case where a monk, when the mind has passion, discerns that
the mind has passion. When the mind is without passion, he discerns
that the mind is without passion. When the mind has aversion, he
discerns that the mind has aversion. When the mind is without aversion,
he discerns that the mind is without aversion. When the mind has
delusion, he discerns that the mind has delusion. When the mind is
without delusion, he discerns that the mind is without delusion.
“When the mind is restricted, he discerns that the mind is
restricted. When the mind is scattered, he discerns that the mind is
scattered. When the mind is enlarged, he discerns that the mind is
enlarged. When the mind is not enlarged, he discerns that the mind is
not enlarged. When the mind is surpassed, he discerns that the mind is
surpassed. When the mind is unsurpassed, he discerns that the mind is
unsurpassed. When the mind is concentrated, he discerns that the mind is
concentrated. When the mind is not concentrated, he discerns that the
mind is not concentrated. When the mind is released, he discerns that
the mind is released. When the mind is not released, he discerns that
the mind is not released.
“In this way he remains focused internally on the mind in & of
itself, or externally on the mind in & of itself, or both internally
& externally on the mind in & of itself. Or he remains focused
on the phenomenon of origination with regard to the mind, on the
phenomenon of passing away with regard to the mind, or on the phenomenon
of origination & passing away with regard to the mind. Or his
mindfulness that ‘There is a mind’ is maintained to the extent of
knowledge & remembrance. And he remains independent, unsustained by
(not clinging to) anything in the world. This is how a monk remains
focused on the mind in & of itself.
(D. Mental Qualities)
“And how does a monk remain focused on mental qualities in & of themselves?
[1] “There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.
And how does a monk remain focused on mental qualities in & of
themselves with reference to the five hindrances? There is the case
where, there being sensual desire present within, a monk discerns that
‘There is sensual desire present within me.’ Or, there being no sensual
desire present within, he discerns that ‘There is no sensual desire
present within me.’ He discerns how there is the arising of unarisen
sensual desire. And he discerns how there is the abandoning of sensual
desire once it has arisen. And he discerns how there is no further
appearance in the future of sensual desire that has been abandoned. (The
same formula is repeated for the remaining hindrances: ill will, sloth
& drowsiness, restlessness & anxiety, and uncertainty.)
“In this way he remains focused internally on mental qualities in
& of themselves, or externally on mental qualities in & of
themselves, or both internally & externally on mental qualities in
& of themselves. Or he remains focused on the phenomenon of
origination with regard to mental qualities, on the phenomenon of
passing away with regard to mental qualities, or on the phenomenon of
origination & passing away with regard to mental qualities. Or his
mindfulness that ‘There are mental qualities’ is maintained to the
extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on mental qualities in & of themselves with
reference to the five hindrances.
[2] “Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five aggregates for clinging/sustenance.
And how does he remain focused on mental qualities in & of
themselves with reference to the five aggregates for
clinging/sustenance? There is the case where a monk [discerns]: ‘Such is
form, such its origination, such its disappearance. Such is feeling…
Such is perception… Such are fabrications… Such is consciousness,
such its origination, such its disappearance.’
“In this way he remains focused internally on the mental qualities in
& of themselves, or focused externally… unsustained by anything
in the world. This is how a monk remains focused on mental qualities in
& of themselves with reference to the five aggregates for
clinging/sustenance.
[3] “Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.
And how does he remain focused on mental qualities in & of
themselves with reference to the sixfold internal & external sense
media? There is the case where he discerns the eye, he discerns forms,
he discerns the fetter that arises dependent on both. He discerns how
there is the arising of an unarisen fetter. And he discerns how there is
the abandoning of a fetter once it has arisen. And he discerns how
there is no further appearance in the future of a fetter that has been
abandoned. (The same formula is repeated for the remaining sense media:
ear, nose, tongue, body, & intellect.)
“In this way he remains focused internally on the mental qualities in
& of themselves, or focused externally… unsustained by anything
in the world. This is how a monk remains focused on mental qualities in
& of themselves with reference to the sixfold internal &
external sense media.
[4] “Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors of awakening.
And how does he remain focused on mental qualities in & of
themselves with reference to the seven factors of awakening? There is
the case where, there being mindfulness as a factor of awakening present
within, he discerns that ‘Mindfulness as a factor of awakening is
present within me.’ Or, there being no mindfulness as a factor of
awakening present within, he discerns that ‘Mindfulness as a factor of
awakening is not present within me.’ He discerns how there is the
arising of unarisen mindfulness as a factor of awakening. And he
discerns how there is the culmination of the development of mindfulness
as a factor of awakening once it has arisen. (The same formula is
repeated for the remaining factors of awakening: analysis of qualities,
persistence, rapture, serenity, concentration, & equanimity.)
“In this way he remains focused internally on mental qualities in
& of themselves, or externally… unsustained by (not clinging to)
anything in the world. This is how a monk remains focused on mental
qualities in & of themselves with reference to the seven factors of
awakening.
[5] “Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths.
And how does he remain focused on mental qualities in & of
themselves with reference to the four noble truths? There is the case
where he discerns, as it is actually present, that ‘This is stress…
This is the origination of stress… This is the cessation of stress…
This is the way leading to the cessation of stress.’
[a] “Now what is the noble truth of stress? Birth is
stress, aging is stress, death is stressful; sorrow, lamentation, pain,
distress, & despair are stress; association with the unbeloved is
stress; separation from the loved is stress; not getting what is wanted
is stress; not getting what is wanted is stress. In short, the five
aggregates for clinging/sustenance are stress.
“And what is birth? Whatever birth, taking birth, descent,
coming-to-be, coming-forth, appearance of aggregates, & acquisition
of [sense] spheres of the various beings in this or that group of
beings, that is called birth.
“And what is aging? Whatever aging, decrepitude, brokenness,
graying, wrinkling, decline of life-force, weakening of the faculties of
the various beings in this or that group of beings, that is called
aging.
“And what is death? Whatever deceasing, passing away, breaking
up, disappearance, dying, death, completion of time, break up of the
aggregates, casting off of the body, interruption in the life faculty of
the various beings in this or that group of beings, that is called
death.
“And what is sorrow? Whatever sorrow, sorrowing, sadness,
inward sorrow, inward sadness of anyone suffering from misfortune,
touched by a painful thing, that is called sorrow.
“And what is lamentation? Whatever crying, grieving,
lamenting, weeping, wailing, lamentation of anyone suffering from
misfortune, touched by a painful thing, that is called lamentation.
“And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.
“And what is distress? Whatever is experienced as mental pain,
mental discomfort, pain or discomfort born of mental contact, that is
called distress.
“And what is despair? Whatever despair, despondency,
desperation of anyone suffering from misfortune, touched by a painful
thing, that is called despair.
“And what is the stress of not getting what one wants? In beings
subject to birth, the wish arises, ‘O, may we not be subject to birth,
and may birth not come to us.’ But this is not be achieved by wishing.
This is the stress of not getting what one wants. In beings subject to
aging… illness… death… sorrow, lamentation, pain, distress, &
despair, the wish arises, ‘O, may we not be subject to aging…
illness… death… sorrow, lamentation, pain, distress, & despair,
and may aging… illness… death… sorrow, lamentation, pain,
distress, & despair not come to us.’ But this is not be achieved by
wishing. This is the stress of not getting what one wants.
“And what is the stress of association with the unbeloved? There is
the case where undesirable, unpleasing, unattractive sights, sounds,
aromas, flavors, or tactile sensations occur to one; or one has
connection, contact, relationship, interaction with those who wish one
ill, who wish for one’s harm, who wish for one’s discomfort, who wish
one no security from the yoke. This is called the stress of association
with the unbeloved.
“And what is the stress of separation from the loved? There is the
case where desirable, pleasing, attractive sights, sounds, aromas,
flavors, or tactile sensations do not occur to one; or one has no
connection, no contact, no relationship, no interaction with those who
wish one well, who wish for one’s benefit, who wish for one’s comfort,
who wish one security from the yoke, nor with one’s mother, father,
brother, sister, friends, companions, or relatives. This is called the
stress of separation from the loved.
“And what is the stress of not getting what is wanted? In beings
subject to birth, the wish arises, ‘O, may we not be subject to birth,
and may birth not come to us.’ But this is not be achieved by wishing.
This is the stress of not getting what one wants. In beings subject to
aging… illness… death… sorrow, lamentation, pain, distress, &
despair, the wish arises, ‘O, may we not be subject to aging…
illness… death… sorrow, lamentation, pain, distress, & despair,
and may aging… illness… death… sorrow, lamentation, pain,
distress, & despair not come to us.’ But this is not be achieved by
wishing. This is the stress of not getting what is wanted.
“And what are the five aggregates for clinging/sustenance that, in
short, are stress? Form as an aggregate for clinging/sustenance, feeling
as an aggregate for clinging/sustenance, perception as an aggregate for
clinging/sustenance, fabrications as an aggregate for
clinging/sustenance, consciousness as an aggregate for
clinging/sustenance: These are called the five aggregates for
clinging/sustenance that, in short, are stress.
“This is called the noble truth of stress.
[b] “And what is the noble truth of the origination of
stress? The craving that makes for further becoming — accompanied by
passion & delight, relishing now here & now there — i.e.,
craving for sensuality, craving for becoming, craving for non-becoming.
“And where does this craving, when arising, arise? And where, when
dwelling, does it dwell? Whatever is endearing & alluring in terms
of the world: that is where this craving, when arising, arises. That is
where, when dwelling, it dwells.
“And what is endearing & alluring in terms of the world? The eye
is endearing & alluring in terms of the world. That is where this
craving, when arising, arises. That is where, when dwelling, it dwells.
“The ear… The nose… The tongue… The body… The intellect…
“Forms… Sounds… Smells… Tastes… Tactile sensations… Ideas…
“Eye-consciousness… Ear-consciousness… Nose-consciousness…
Tongue-consciousness… Body-consciousness… Intellect-consciousness…
“Eye-contact… Ear-contact… Nose-contact… Tongue-contact… Body-contact… Intellect-contact…
“Feeling born of eye-contact… Feeling born of ear-contact…
Feeling born of nose-contact… Feeling born of tongue-contact…
Feeling born of body-contact… Feeling born of intellect-contact…
“Perception of forms… Perception of sounds… Perception of
smells… Perception of tastes… Perception of tactile sensations…
Perception of ideas…
“Intention for forms… Intention for sounds… Intention for
smells… Intention for tastes… Intention for tactile sensations…
Intention for ideas…
“Craving for forms… Craving for sounds… Craving for smells…
Craving for tastes… Craving for tactile sensations… Craving for
ideas…
“Thought directed at forms… Thought directed at sounds… Thought
directed at smells… Thought directed at tastes… Thought directed at
tactile sensations… Thought directed at ideas…
“Evaluation of forms… Evaluation of sounds… Evaluation of
smells… Evaluation of tastes… Evaluation of tactile sensations…
Evaluation of ideas is endearing & alluring in terms of the world.
That is where this craving, when arising, arises. That is where, when
dwelling, it dwells.
“This is called the noble truth of the origination of stress.
[c] “And what is the noble truth of the cessation of
stress? The remainderless fading & cessation, renunciation,
relinquishment, release, & letting go of that very craving.
“And where, when being abandoned, is this craving abandoned? And
where, when ceasing, does it cease? Whatever is endearing & alluring
in terms of the world: that is where, when being abandoned, this
craving is abandoned. That is where, when ceasing, it ceases.
“And what is endearing & alluring in terms of the world? The eye
is endearing & alluring in terms of the world. That is where, when
being abandoned, this craving is abandoned. That is where, when ceasing,
it ceases.
“The ear… The nose… The tongue… The body… The intellect…
“Forms… Sounds… Smells… Tastes… Tactile sensations… Ideas…
“Eye-consciousness… Ear-consciousness… Nose-consciousness…
Tongue-consciousness… Body-consciousness… Intellect-consciousness…
“Eye-contact… Ear-contact… Nose-contact… Tongue-contact… Body-contact… Intellect-contact…
“Feeling born of eye-contact… Feeling born of ear-contact…
Feeling born of nose-contact… Feeling born of tongue-contact…
Feeling born of body-contact… Feeling born of intellect-contact…
“Perception of forms… Perception of sounds… Perception of
smells… Perception of tastes… Perception of tactile sensations…
Perception of ideas…
“Intention for forms… Intention for sounds… Intention for
smells… Intention for tastes… Intention for tactile sensations…
Intention for ideas…
“Craving for forms… Craving for sounds… Craving for smells…
Craving for tastes… Craving for tactile sensations… Craving for
ideas…
“Thought directed at forms… Thought directed at sounds… Thought
directed at smells… Thought directed at tastes… Thought directed at
tactile sensations… Thought directed at ideas…
“Evaluation of forms… Evaluation of sounds… Evaluation of
smells… Evaluation of tastes… Evaluation of tactile sensations…
Evaluation of ideas is endearing & alluring in terms of the world.
That is where, when being abandoned, this craving is abandoned. That is
where, when ceasing, it ceases.
“This is called the noble truth of the cessation of stress.
[d] “And what is the noble truth of the path of
practice leading to the cessation of stress? Just this very noble
eightfold path: right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, right concentration.
“And what is right view? Knowledge with regard to stress, knowledge
with regard to the origination of stress, knowledge with regard to the
cessation of stress, knowledge with regard to the way of practice
leading to the cessation of stress: This is called right view.
“And what is right resolve? Aspiring to renunciation, to freedom from ill will, to harmlessness: This is called right resolve.
“And what is right speech? Abstaining from lying, from divisive
speech, from abusive speech, & from idle chatter: This is called
right speech.
“And what is right action? Abstaining from taking life, from
stealing, & from sexual intercourse. This is called right action.
“And what is right livelihood? There is the case where a noble
disciple, having abandoned dishonest livelihood, keeps his life going
with right livelihood: This is called right livelihood.
“And what is right effort? There is the case where a monk generates
desire, endeavors, arouses persistence, upholds & exerts his intent
for the sake of the non-arising of evil, unskillful qualities that have
not yet arisen… for the sake of the abandoning of evil, unskillful
qualities that have arisen… for the sake of the arising of skillful
qualities that have not yet arisen… (and) for the maintenance,
non-confusion, increase, plenitude, development, & culmination of
skillful qualities that have arisen: This is called right effort.
“And what is right mindfulness? There is the case where a monk
remains focused on the body in & of itself — ardent, alert, &
mindful — putting aside greed & distress with reference to the
world. He remains focused on feelings in & of themselves… the mind
in & of itself… mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with
reference to the world. This is called right mindfulness.
“And what is right concentration? There is the case where a monk —
quite withdrawn from sensuality, withdrawn from unskillful (mental)
qualities — enters & remains in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed thought &
evaluation. With the stilling of directed thought & evaluation, he
enters & remains in the second jhana: rapture & pleasure born of
composure, unification of awareness free from directed thought &
evaluation — internal assurance. With the fading of rapture he remains
in equanimity, mindful & alert, physically sensitive of pleasure. He
enters & remains in the third jhana, of which the Noble Ones
declare, ‘Equanimous & mindful, he has a pleasurable abiding.’ With
the abandoning of pleasure & pain — as with the earlier
disappearance of elation & distress — he enters & remains in
the fourth jhana: purity of equanimity & mindfulness, neither
pleasure nor pain. This is called right concentration.
“This is called the noble truth of the path of practice leading to the cessation of stress.
“In this way he remains focused internally on mental qualities in
& of themselves, or externally on mental qualities in & of
themselves, or both internally & externally on mental qualities in
& of themselves. Or he remains focused on the phenomenon of
origination with regard to mental qualities, on the phenomenon of
passing away with regard to mental qualities, or on the phenomenon of
origination & passing away with regard to mental qualities. Or his
mindfulness that ‘There are mental qualities’ is maintained to the
extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on mental qualities in & of themselves with
reference to the four noble truths…
(E. Conclusion)
“Now, if anyone would develop these four frames of reference in this
way for seven years, one of two fruits can be expected for him: either
gnosis right here & now, or — if there be any remnant of
clinging-sustenance — non-return.
“Let alone seven years. If anyone would develop these four frames of
reference in this way for six years… five… four… three… two
years… one year… seven months… six months… five… four…
three… two months… one month… half a month, one of two fruits can
be expected for him: either gnosis right here & now, or — if there
be any remnant of clinging-sustenance — non-return.
“Let alone half a month. If anyone would develop these four frames of
reference in this way for seven days, one of two fruits can be expected
for him: either gnosis right here & now, or — if there be any
remnant of clinging-sustenance — non-return.
“‘This is the direct path for the purification of beings, for the
overcoming of sorrow & lamentation, for the disappearance of pain
& distress, for the attainment of the right method, & for the
realization of Unbinding — in other words, the four frames of
reference.’ Thus was it said, and in reference to this was it said.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
Revised: Fri 3 December 1999
http://www.accesstoinsight.org/canon/digha/dn22.html
SINHALA
oS ksldh
kfud ;ii N.jf;d wryf;d iuud iunqoaOii
44′ uyd i;smgzGdk iQ;1h
3′ ud jsiska fufia wik ,os’
tla ld,fhlays Nd.Hj;2ka jykafia l2re ckmofhys l,audiouH kuzjQ l2re rg
jeishkaf.a kshuz .u jdih l
))uyfKks” i;r i;smgzGdk OrAufhda i;ajhkaf.a msrsisZoqjSu msKsio”
fYdal lsrSuh” je
))uyfKks” fuz iiafkys uyK f;u flf,ia ;jk jSrAhh we;2j hym;a m1{d
we;2j” isysfhka hq;a;j *3( fuz YrSrfhys f,daNho fl1daOho ixisZoqjdf.k”
fuz YrSrfhys
[\q 353/]
YrSrh wkqj olakd iajNdj we;sj *4(
jsZoSuz rdYsfhys f,daNh” yd foduzki*fl1daOh( ixisÌjdf.k jsZoSuz flfrys
jsZoSuz wkqj olakd iajNdj we;sj *5( is;afhys f,daNh yd foduzki *fl1daOh(
ixisÌjdf.k is;a wkqj olakd iajNdj we;sj *6( kSjdrKdoS OrAu rdYsfhys
f,daNh yd fodauzki *fl1daOh( ixisÌjdf.k OrAufhka flfrys OrAu wkqj isys
lruzka jdih lrkafkah’ *fuz i;r i;smgzGdk OrAufhda kuz fj;a(
4′ *3( ))uyfKks” uyKf;fuz flfia kuz lfhys lh wkqj n,uska jdih
lrkkafkao h;a” fuz Ydikfhys uyK f;uz le,hg .sfha fyda .ila uq,lg .sfha
fyda ysia f.hlg .sfha fyda *trusksh f.d;df.k( Yrsrh fl
fufia ;udf.ao wkqkaf.ao wdYajdi m1Yajdi wkqkaf.a yd ;ukaf.ao *wdYajdi
m1Yajdi( Yrsrfhys fyda wdYajdi m1Yajdi Yrsrh wkqj n,uSka jdih lrkafkah’
wdYajdi m1Yajdihkaf.ka yg.eksu ke;sjsu lf,l yg.eksu “jskdYh n,uska fyda
jdih lrkafkah’ {kfha jevsu msKsio isysfha jevsu msKsio mj;s’ wdYajdi
m1Yajdi foflu we;af;ah ukd fldg isysh msysgsfha fjhs’ ;KAyd odIagsfhka
Èrej jikafkao fjz tfyhska i;a;j f,dalfhys lsis rEmdoshla *wd;audoS
jYfhka( f;d.kafkah’ uyfKks” fufiao uyK f;u Yrsrfhys Yrsrh wkqj n,uska
jdih lrkafkah’))
[\q 354/]
5′ ))uyfKks” kej;o uyK f;u hkafka fyda
))hkafkaushs)) isgsfha fyda ))isgsfhus)) yqkafka fyda ))yqkafkaushs))
ihkh lrkafka fyda ))ihkh lrkafkaushs)) okafkah’ Tyqf.a lh jkdys huz huz
brshjzjlska msysgq jk ,oo ta ta wdldrfhka okafkah’
6′ ))uyfKks” kej;o uyKf;fuz bosrshg hdufhyso wdmiq Bufhyso isysfhka
oek lrkafka fjhs’ bosrsmsg ne,sfuyso iri ne,sfuyso w;a md yels,sfuyso
os.2 lsrsfuyso md;1d fomg isjqre ;ksmg isjqre oersfuyso wkqNj lsrSfuyso
mdkh lsrSfuyso lvd lefuyso ri ne,sfuyso u< uq;1 my lsrSfuyso hdfuyso”
isgsfuyso” ysZoSfuyso” ksoSfuyso” ksos Ère lSrsfuyso” l:d lsrSfuyso l:d
fkdlsrSfuyso” m1{fjka oek ta ta lD;H mj;a jkafkah’
7′ ))kej;o uyfKks” fhda.djpr f;u fuz YrSrhu isys lrkafkah *flfiao
h;a( fuz Yrsrfhys ysifliah f,duzh”kshfmd;@h”fo;sia o;ah”yuh uia mSvqh”
kyrh” wegh wegusÈ,qh” jl@.vqh” wlaudjh” yDoh” udxYh” o
))uyfKks” fhda.djpdr f;fu mdofhka Wv ysifla uia;lfhka hg iu fl
8′ ))uyfKks” kej;o NsCIqj fuz Yrsrh huzfia isgsfhao” huzfia msysgq jk
,oo” tfia Od;2 jYfhka isys lrkafkah’ fuz Yrsrfhys mD:js Od;2j *;o.;sh(”
wdfmd Od;2j *oshjk.;sh(” f;afcda Od;2j *WKq.;sh(” jdfhd Od;2j
*jsysfokd.;sh( *hk Od;2yq( we;af;ah lshdhs’ fuzfia ;ukaf.a fyda wkqkaf.a
Yrsrfhys fyda Yrsrh wkqj n,uska jdih lrkafkah’
[\q 355/]
9′ ))uyfKks” kej;o NsCIqj uers tl
ojila .shdjq fyda foojila .shdjqfyda ;2ka ojila .shdjq fyda bosuq;djq
ks,ajq *mqhd( ierj jeysfrkakdjq fidfydfkys ouk ,o u< uskshla huzfia
olskafkao” fkdfhla i;2ka jsiska lvd lkq ,nkakdjq fyda wuq fidfydfkys ouk
,o u< uskshla huzfia olafkao” f,a uia iys;jQ kyrj,ska neÌk
wegiels,a,lajQ fidfydfkys ouk ,o uskshla huzfia olafkao” uia ke;s f,hska
jel2Kq kyrska neÌk weg iels,a,lajq fidfydfkys ouk ,o uskshla huzfia
olafkao” uia f,a folska myjq kyrska neÌk weg iels,a,jq fidfydfkys ouk ,o
uskshla huzfiaolafkao” kyr neÌuzj,ska fjkajq osYd wkqosYdjkays jsisreKq
weg len,so” fidfydfkys ouk ,o u
0′ lf,l YrSrfhys we;sjSu iajNdj yd lf,l YrSrfhys ke;sjsu iajNdj
olafka fyda Yrsrh wkqj n,uska jdih lrkafkah ta NsCIqj *i;a;j mqoa.,
fkdj( Yrsrh muKla we;af;ah hk isysh fydZoska msysgqjk ,oaoSh’ t isysh
{khdf.a jevsu msKsio mj;S’ flf,i lrKfldg lsisjla wdY1h fldg fkdf.k jdih
lrkafkah’ fuz f,dalfhys lsisjla *wd;au jYfhka( fkd.ks’ uyfKks” NsCIqj
fuzfiao Yrsrfhys fyda Yrsrh wkqj n,uska jdih lrkafkah’
-’ *4( uyfKks” NsCIqj jsoSuz flfrys jsoSuz wkqj n,uska flfia jdih
lrkafkao$ uyfKks” fuz iiaf;ys NsCIqj iem fjzokdjla fyda Èla fjzokdjla
Èlao fkdjq iemo fkdjq fjzokdjla fyd t ta fjzokdjla jsoSushs oek.kS’
tfiau ldudYdjka ms
[\q 356/]
fjzokdjkays we;sjsuz iajNdj yd lf,l
fjzokdjkays ke;sjsuz iajNdj olafka fyd fjzokdj wkqj n,uska jdih
lrkafkah’ ta NsCIqj *i;a;j mqoa., fkdj( fjzokdj *jsoSuz( we;af;ah hk
isysh fydoSka msysgqjk ,oaoSh’ ta isysh {khdf.a jeu msKsio” isysh jevsu
msKsio mj;S’ flf,i lrKfldg wdY1h fkd f.k jdih lrkafkah’ fuz f,dalfhys
lsisjla *wd;au jYfhka( fkd.ks” uyfKks” fufiao jsosuflfrys jsosuz wkqj
n,uska jdih lrkafkah’
3=’ *5( ))uyfKks” NsCIqj flfia kuz isf;ys is; wkqj n,uska jdih flfro
h;a$ uyfKks” fuz Ydikfhys NsCIq f;fuz idr. is;” jS;rd. is;” ifÊi is;”
ifudy is;” jS;fudy is;” ixL;k is;” jslL;k is;” uy..k is;” wudy..; is;”
iW;a;r is;” wkq;a;r is;” iudys; is;” wiudys; is;” jsuq;a; is;” wjsuq;a;
is; ta ta is;ahhs oek.ks’ fufia jsoSuz fukau NsCIqj is; flfrys iso wkqj
n,uska jdih lrkafkah’
33′ *6( ))uyfKks” NsCIqj flfia kuz OrAuhka flfrys OrAuhka wkqj n,uska
jdih flfrAo$ uyfKks” fuz Ydikfhys NsCIqj mxp kSjrK OrAuhka flfrys
OrAuhka wkqj n,uska jdih flfrA’ fuz Ydikfhys NsCIqj ;ud flfrys we;a;djq
ldupckaoh we;ehs oek.kS ;ud flfrys ke;a;djq ldupckaoh ke;ehs oek.ks huz
lreKlska kQmkakdjQ ldupckaohdf.a bmoSuo WmkakdjQ ldupckaohdf.a Ère
lsrSuo Ère lrk ,o ldupckaohdf.a kej; bmoSula fkdfjzo ta lreKq oek.ks
jHdmdo *fl1dOh( .eko :kusoOh .ekh WXpzpl2lal2pzph .eko ke;a;djq WoOpzp
l2lal2pzph ke;ehso” kqmka WXpzpl2lal2pzphdf.a bmoSuo” Wmka WoOpzphdf.a
ÈrelsrSuo” Èrejq WXpp l2lal2ppdhdf.a kej; bmoSula fkdfjzo tho oek.kS’
))jsjslspzcdj .eko ud ;2< jspslspcd we;ehs okafkah’ ;ud flfrys
ke;a;djq fyda jSpslspzcdj)) ud ;2< jspSlspzcdj ke;ehs)) okafkah”
34′ ))fufia ;ud ;2
[\q 357/]
))ta OrAuhka f.a bmoSuz iajNdj
ke;sjSuz iajNdj” jsgl bmosuz iajNdj yd jsgl ke;sjsuz iajNdj fyda n,uska
jdih lrkafkah’ Tyq jsiska kSjrK OrAufhda we;a;dyqh hk isysh ukd fldg
msysgqjk ,oaoSh’ ta isysh kqjKjeu msKsio isysh jevsu msKsio mj;S’ Tyq
flf,iqka weiqre fkdfldg jikafkah’ f,dlfhys lsisjla *uuh uf.ahhs( .eksu
fkdlrkafkah’
35′ ))uyfKks” *Ndjkd lrk( NsCIqj kej;o mia wdldr Wmodk ialkaO *rEm fjzokd i[[” ixLdr” js[[K( OrAuhka wkqj n,uska jdih flfrA’
))uyfKks” fuz Ydikfhys NsCIqj fuz rEm rdYshhs” fuz rEmhdf.a
my
36′ ))uyfKks” kej;o NsCIqj ;uka ;@
))uyfKks” fuz Ydikfhys NsCIqj weio oek.kS’ remhkao oek .kS’ ta
fofokdf.a tlajsuz fya;2fldg f.k huz ixfhdackhka Wmoskfkao tho oek.ks’
huz lreKlska kqmka ixfhdckhdf.a bmosu fjzo” tho oek.kS’
[\q 358/]
huz lreKlska Wmka ixfhdackhdf.a rejsuz
fjzo tho oek.kS’ huz lreKlska rejq ixfhdackhdf.a kej; bmosula fkdfjzo”
tho oek.ks’ fufiau lKo oekykS’ Ynzoho oek.kS’ kdiho oek.kS” .kaOhkao
oek.ks” lho oek.kS” iamrAYho oek.kS is;o oek.kS” OrAuhkao oek.ks’ fufia
;ud ;2
37 ))uyfKks” kej;o NsCIqj ima; fndPACOx. *wjfndaOhg fya;2jk wjhj y;(
OrAuhkays OrAuhka wkqj n,uska jdih flfrA’ uyfKks” NsCIqj ;ud ;2<
we;a;djQ fyda ke;a;djQ i;s iuzfndcACOx.h *isysh( we;ehs oek.kS’ huz
lreKlska kqmka i;s iuzfndcACOx.hdf.a bmoSu fjzo” WmkakdjQ i;s
fndcACOx.hdf.a jeu fpzo” tho oek.ks’
))uyfKks” tfiau Ouzujsph *m1{j(” jsrsh” mS;s *m1s;s(” miiZvs
*ixisoSu(” iudOs *is; tl. lsrsu(’ WfmalaLd *ueosy;a nj(” iuzfndcACOx.h
we;ehs fyda ke;ehs oek.kS iuzfndcACOx.hdf.a bmoSu fjzo” jevsu fjzo tho
oekykS’
))ta NsCIqjg fndPACOx. OrAufhda we;ehs hk isysh fydoska t
38 ))uyfKks” NsCIqj kej;o p;2rdhsH i;H OrAuhka flfrys OrAuhka wkqj
n,uska jdih lrhs NsCIqj fuz Èlhhs we;s iegsfhka oek.ks fuz Èla bmoSfuz
fya;2j hhs we;s iegsfhka oek.kS’ fuz Èla ke;s lsrSuhhs we;s iegsfhka
oek.kS’ fuz Èla ke;s lsrSfuz udrA.h hhs we;s iegsfhka oek.kS’
* m
[\q 359/]
39′ ))uyfKks” ÈlaLdhrAH i;Hh kuz
ljfrAo$ bmoS” uo osrSuo frd.ho urKho fYdl lsrSuh” je
30′ ))ta ta i;ajhkaf.a ta ta i;aj jrA.hkays bmosula fjzo” yg.eksula
fjzo” *W;am;a;shg( we;@<;a jsula fjzo” jsfYaIfhka bmosulao fjzo”
ialkaOhka my
))ta ta i;aj jrA.hkays ta ta i;ajhkaf.a huz crdjla fjzoa” osrk njla fjzo” fuz crdjhhs lshkq ,efnz”
))ta ta i;ajhkaf.a pq;jsula fjzo” fjkajsula fjzo” ush hdula fjzo”
ialkaOhkaf.a nsosula fjzo” fuh urK hhs lshkq ,efnz’ ))huz huz jsm;lska
hqla;jq i;ajhdf.a fYdlhla fjzo” fYdl lrk njla fjzo” fuh fYdlhhs lshkq
,efnz
))huz huz jsm;lska hQla;jqjyqf.a huz huz Èllg m;ajqjkaf.a huz je
))lfhysjq huz Èlla weoao” lfhys huz fkdiemla fjzo ldhia mrAYfhka
yg.;a;djq Èlla fjzo” fkdiemjq jsosula fjzo uyfKks” fuh Èlhhs lshkq
,efnz’
))isf;ys yg.kakdjq huz Èlla fjzo” isf;ysjq huz wusysrs njla fjzo”
isf;a iamrAYh ksid yg.;a huz Èlla fjzo” iem fkdjq huz jsosula fjzo
uyfKks” fuh fÊuzkihhs lshkq ,efnz’
))huz huz jsm;lska hqla; jqjyqf.ao” huz huz Èllska hqla;jqjyqf.ao huz
oevs fjfyila we;af;ao huz la,dka;jsula fjzo” fuh Wmhdihhs lshkq ,efnz’
wdid lrk hula fkd,ensu Èl lshkq ,efnz’
[\q 360/]
))uyfKks” ))leu;sjq hula fkd,ndo” tho
Èlajkafkah)) iir yg.ekksu wm fj; fkdtkafka kuz b;d fydoh)) hkqfjka fu
ldrKh leue;af;aka *wdYdfjka( meusKsh yelalla fkdfjz
))taldka;fhka uy,qjsu wm fj; fkdtkafka kuz ldrKh wdYdfjka meusKsh
yelalla fkdfjz’ ksfrd.s nj fkd,ensu urKhg fkdmeusKsh yels nj fYdlhg
meusfKk iajNdjh ke;af;da fkdjsu je
))uyfKks” ixfCImhka Èlajq m[p WmÊk ialkaOfhda kuz ljryqo$ fya
fufiahs’ rEm fjzokd ix{ ixialdr js{k WmÊkialkaO” hk fudayqhs’ uyfKks”
ixfCImhka Èla jkakdyq fuz m[p WmÊk ialkaOfhdahs’ fuh ÈlLdhHi;Hhhs lshkq
,efnz’
3-’ ))uyfKks” ÈlaL iuqÊh wdhH i;Hh ljfrAo$ kej; kej; i;ajhdf.a bmoSu
we;s lrkakdjq” we,Suz iy.;jq ta ta Wmka wd;auNdjfhys wef,kakdjq huz
;KAydjla fjzo” ta ljfrAo h;a ldu ;KAydj Ndj ;KAydj jsNdj;KAydj fj;a’
))f,dlfhys l2uk m1sh iajNdj we;af;ao” iem iajNdj we;af;ao$ tays
Wmoskq ,nkakdjq fuz ;KAydj Wmos” mj;skq ,nkakdjq fuz ;KAydj mj;S’
))f,dlfhys wei m1sh iajNdj we;af;ah’ iem iajNdj we;af;ah’ Wmoskq
,nkakdjq fuz ;KAydj fuys Wmos’ mj;skq ,nkakdjq fuz ;kaydj fuys mj;s’
))tfiauz lK” kdih” osj” Yrsrh” is;” wei fuka ;KAyd Wmosk mj;sk ;eka fj;a’
f,dlfhys remho” Ynzoho” iqjoo” riho” iamrAYho” OrAuho m1sh iajNdj
we;af;h’ iem iajNdj we;af;ah’ Wmoskq ,nkakdjq fuz ;KAydj fuys Wmos’
mj;skq ,nkakdjq ;kaydj fuys mj;s’
[\q 361/]
))f,dlfhys plL fid; K cSjzyd ldh ufkdjs[a[dK m1sh iajNdjho iem iajNdjo we;a;dy’
))f,dlfhys iem plaLq fida; dK csjzyd ldh ufkda iuzmiai m1sh iajNdjho we;a;dy’
))f,dlfhys wei yd rEmh” lK yd Ynzoh” kdih yd .o iqjo” osj yd rih” lh
yd iamrAYh” is; yd OrAuhka iamrAYjsfuka we;sjk jsZoSuo” m1sh iajNdjho
iem iajNdjho we;a;dy’ f,dlfhys iem Ynzo .kaO ri iamrAY OrAu ix{o m1sh yd
iem iajNdj we;a;dy’ f,dlfhys rEmh Ynzoh .o iqjo iamrAYh OrAuh ksid
mj;akd fp;kd m1sh yd iem iajNdj we;a;dy’
))f,dlfhys rEm Ynzo .kaO ri iamrAY OrAu ix{o m1sh yd iem iajNdj we;a;dy’
))f,dlfhys rEmh wdosh ksid yg.kakd jspdrho” iem iajNdj we;a;dy’ fuz
lreKqj,ska Wmosk ,ndkakdjq fuz ;KAydj fuys Wmos’ fuz lreKqj,ska Wmoskq
,nkakdjq ;KAydj fuys Wmos’ mj;skq ,nkakdjq ;KAydj fuys mj;s’ uyfKks” fuz
ÈlaL iuqoh kuz jq wdhH i;Hhhs’
4=’ ))uyfKks” fuz Èla ke;s lsrsu kuz jq W;2uz i;Hh *ksjk( ljfrAo$ tu
;KAydjf.a b;2re fkdjk huz fkdwe,Su kuz jq ;sreX *ke;s( lsrsula fjzo”
iuzmqrAKfhka Èr,Sula fjzo” usosula *.e,jsula( fjzo” wd,h fkdlsrSula fjzo
thhs’
))f,dlfhys hula m1sh iajNdj we;af;ao” hula iem iajNdj we;af;ao” myjkq
,nkakd fuz ;KAydj fuys ke;s fjz’ f,dlfhys weio” lKo” kdiho” osjo” lho”
is;o” m1sh iajNdj we;af;ah’ iem iajNdj we;af;ah’ hula iem iajNdj
we;af;ah’ myjkq ,nkakdjq fuz ;KAydj fuys myjkafkah’ ke;sjkakdjqfuz
;KAydj fuys ke;s jkafkah’
))f,dlfhys rEmho” Ynzoho” .o” iqjoo” riho” iamrAYho” OrAuho tafiauh’
))f,dlfhys plL wdoS fid; ufkdjs[[Ko tafiauh’
[\q 362/]
))f,dlfhys pCI wdos iamrAYh tafiauho’
f,dlfhys weiyd remh” lK yd Ynzoho” kdih yd .kaOho” osj yd riho uh yd
iamrAYho ia; yd wruqK .egSfuka Wmosk fjzokdo m1sh iajNdj we;af;ah’ iem
iajNdj we;af;ah’ myjkq fuz ;KAydj fuys myjkafkah” ke;sjkq ,nkakdjq fuz
;KAydj fuys ke;s jkafkah’
))f,dlfhys remh wdos ye.suz m1sh iajNdj we;af;ah’ iem iajNdj we;af;ah
myjkq ,nkakdjq fuz ;KAydj fuys myjkafkah’ ke;sjkq ,nkakdjq fu ;KAydj
fuys ke;sjkafkah’
))f,dlfhys rEmh wdoSfhys mej;s is; jkakSh’ mej;s is;o m1sh iajNdj
we;af;ah” iemiajNdj we;af;ah myjkq ,nkakdjq fuz ;KAydj fuys myjkaksh
ke;sjkakdjq fuz ;KAydj fuys ke;s jkakSh’
))f,dlfhys rEm wdoSfhys ;KAydj rEmh wdoSh ksid Wmosk fpz;kdo rEmfhys
wdoSfhys mej;s js;rAlho f,dl m1sh iajNdj we;af;ah’ iem iajNdj we;af;ah’
myjkq ,nkakdjq fuz ;KAydj fuys myjkaksh ke;s jkakdjq fuz ;KAydj fuys
ke;s jkakSh uyfKks” fuh ÈlaL ksfrdaO wdhH i;Hhhs lShkq ,efnz’
43′ ))uyfKkS” ÈlaL ksfrdO.duskS m1;smÊ wdhHi;Hh kuz ljfrAo$ fuz wdHh
wIagdx.sl udrA.huhs t ljfrAo$ i;Hh we;s iegsfhka olakd m1{jh” hym;a jpkh
hym;a l,amkdjh hym;a lrAudka;h hym;a csjsldj hym;a W;aiyh Wym;a
isysh”hym;a iudOsh” hkqW uyfKks” Èl Èlg fya;2j ksrX lsrSu Èl ke;s lsrsug
muqKqjk udrA.h ms
iuHla lrAudka;h kuz i;2ka uersfuka wkai;2jq kqÈfoh .eksfuka lduhkays
jrojd yeisrsfuka je
[\q 363/]
Y1djl f;fu jro iys;jq csj;ajsu yer
ksjrojq wkaouska csjsldj lsrSuhs iuHhla jHhduh fu Ydikfhys NsCIq f;fu
kqmka wl2Y, OrAuhkaf.a fkdbmosu msKsio” kqmka l2i, OrAuhkaf.a bmosu
msKSio Wmka l2Y, OrAuhkaf.a kej;Su msKsio” uq
iuHhlaiauD;sh *hym;a isysh( kuz fuz Ydikfhys NsCIqj Yrsrfhys Yrsrh
wkqj olafka fuz Yrsrh kuzjq f,dlfhys jsosu flfrys jsosuz wkqj olafka
isf;ays is; wkqj olafka OrAuhka flfrys OrAuh wkqj olafka flf,ia ;jk jShH
we;sj isysfhka hqla;j f,daNho oafjIho ixisÌjd f.k jdih flfrAo’ fuh
iuHla iauD;shhs’ iuHla iudOsh kuz fuz Ydikfhys NsCIqj mxpldu .2Khkaf.ka
fjkaju wl2i,hkaf.ka Èrej js;rAl iys;jq” jspdr iys; jq jsfjzlhka weosjk
m1s;sh yd iem we;a;djq m
[\q 364/]
fufia ;uka ;2
44′ ))uyfKks” huz lsisjla fuz i;r i;smgzGdk OrAuhka i;a wjQreoaola
fyda i;aojila uqZM,af,ys fufia jvkafka kuz fuz wd;aufhaoSu wrAy;a M,hg
meusfKSu fyda fliqkaf.a b;srs njla we;s l,ays wkd.dus M,hg meusKsu fyda
hk fohdldr M,hka w;2frka tka;rd M,hlg meusKSu leu;s jsh hq;2h’
))uyfKks” rd.doS flf,ia ke;sj i;ajhkaf.a msrsisÈ jSu msKsio fYdal
mrsfoj ÈlaLhkaf.a ÈrelsrSu msKsio Èlafouzkia ke;slsrsu msKsio
wdhHwIagdx.sl udrA.shdf.a ,ensu msKsio” ksrAjKh m1;HCI lsrsu msKsio huz
fuz i;r i;smgzGdk OrAufhla weoao th tlu udrA.h jkafkahhs fufia huz ta
OrAuhla jodrK ,oafoao fuz OrAuh ta ldrK msKsi jodrK ,oafoah’
*jzis fojeksjQ uyd i;smgzGdk iQ;1h ksusfhah(
