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Pali
Suttantapiñake
Dãghanikàyo
Tatiya bhàgo
Pàthikavaggo1
Namo tassa bhagavato arahato sammà sambuddhassa
8. (31) Sãgàlasuttaü
1. Evaü me sutaü: ekaü samayaü bhagavà
ràjagahe viharati veñavane kalandakanivàpe. Tena kho pana samayena
sigàlako1 gahapatiputto kàlasseva vuññhàya ràjagahà nikkhamitvà
allavattho allakeso pa¤jaliko puthuddisà2 namassati, purattimaü disaü
dakkhiõaü disaü pacchimaü disaü uttaraü disaü heññhimaü disaü uparimaü
disaü.
2. Atha kho bhagavà pubbaõhasamayaü nivàsetvà pattacãvaramàdàya
ràjagahaü piõóàya pàvisi. Addasà kho bhagavà sigàlakaü gahapatiputtaü
kàlasseva vuññhàya ràjagahà nikkhamitvà allavattaü allakesaü pa¤jalikaü
puthudadisà namassantaü, puratthimaü disaü dakkhiõaü disaü pacchimaü
disaü uttaraü disaü heññhimaü disaü uparimaü disaü. Disvàna sigàlakaü
gahapatiputtaü etadavoca: kinnu kho tvaü gahapatiputta kàlasseva uññhàya
ràjagahà nikkhamitvà allavattho allakeso pa¤jaliko puthuddisà [PTS Page
181] [\q 181/] namassasi, puratthimaü disaü dakkhiõaü disaü pacchimaü
disaü uttaraü disaü heññhimaü disaü uparimaü disanti?”.
“Pità maü bhante kàlaü karonto evaü avaca: ‘disà tàta
namasseyyàsã’ti. So kho ahaü bhante pituvacanaü sakkaronto garukaronto
mànento påjento kàlasseva vuññhàya ràjagahà nikkhamitvà allavattho
allakeso pa¤jaliko puthuddisà namassàmi, puratthimaü disaü dakkhiõaü
disaü pacchimaü disaü uttaraü disaü heññhimaü disaü uparimaü disanti”.
“Na kho gahapatiputta ariyassa vinaye evaü chaddisà namassitabbà”ti.
“Yathàkathaü pana bhante ariyassa vinaye chaddisà namassitabbà? Sàdhu
me bhante bhagavà tathà dhammaü desetu yathà ariyassa vinaye chaddisà
namassitabbà”ti.
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Lakkhaõasuttaüo(machasaü) 2. Puthudisà(machasaü)
[BJT Page 290] [\x 290/]
Chaddisà
3. Tena hi gahapatiputta suõàhi, sàdhukaü manasi karohi, bhàsissàmã’ti.
‘Evaü bhante’ti kho sigàlo gahapatiputto bhagavato paccassosi.
Bhagavà etadavoca:
“Yato kho gahapatiputta ariyasàvakassa cattàro kammakilesà pahãõà
honti, catåhi ñhànehi pàpakammaü na karoti, cha ca bhogànaü apàyamukhàni
na sevati, so evaü cuddasapàpakàpagato, chaddisàpañicchàdã,1
ubhayalokavijayàya pañipanno hoti, tassa ayaü ceva loko àraddho hoti
paro ca loko. So kàyassa bhedà parammaraõà sugatiü saggaü lokaü
upapajjati.
Kammakilesà
4. Katamassa cattàro kammakilesà pahãõà honti? Pàõàtipàto kho
gahapatiputta kammakileso, adinnàdànaü kammakileso, kàmesu micchàcàro
kammakiloso, musàvàdo kammakileso. Imassa cattàro kammakilesà pahãõà
hontã”ti. Idamavoca bhagavà. Idaü vatvà2 sugato, athàparaü etadavoca
satthà:
[PTS Page 182] [\q 182/] pàõàtipàtaü adinnàdànaü musàvàdo ca vuccati
Paradàragamana¤ceva nappasaüsanti paõóità’ti.
Agatigamanàni
5. Katamehi catåhi ñhànehi pàpakammaü karoti? Chandàgatiü gacchanto
pàpakammaü karoti, dosàgatiü gacchanto pàpakammaü karoti, mohàgataü
gacchanto pàpakammaü karoti, bhayàgatiü gacchanto pàpakammaü karoti.
Yato kho gahapatiputta ariyasàvako neva chandàgatiü gacchati, na
dosàgatiü gacchati, na mohàgatiü gacchati, na bhayàgatiü gacchati, imehi
catåhi ñhànehi pàpakammaü na karotã’ti. Idamavoca bhagavà idaü vatvà
sugato athàparaü etadavoca satthà:
Chandà dosà bhayà mohà yo dhammaü ativattati,
Nihãyati tassa yaso3 kàëapakkhe’va candimà.
- - - - - - - - - - - - - -
1. Chaddisà pañicchàdi hoti (syà) 2. Vatvàna (machasaü) 3. Yaso tassa (machasaü)
[BJT Page 292] [\x 292/]
Chandà dosà bhayà mohà yo dhammaü nàtivattati,
âpårati tassa yaso1 sukkapakkhe’va2 candimà’ti.
Cha apàyamukhàni
6. Katamàni cha bhogànaü apàyamukhàni na sevati?
Suràmerayamajjapamàdaññhànànuyogo kho gahapatiputta bhogànaü
apàyamukhaü. Vikàlavisikhàcariyànuyogo bhogànaü apàyamukhaü.
Samajjàbhicaraõaü bhogànaü apàyamukhaü. Jåtappamàdaññhànànuyogo bhogànaü
apàyamukhaü. Pàpamittànuyogo bhogànaü apàyamukhaü. âlassànuyogo
bhogànaü apàyamukhaü.
Majjapanàdãnavà
Cha kho’me gahapatiputta àdãnavà suràmerayamajjapamàdaññhànànuyoge:
sandiññhikà dhanajànã, kalahappavaóóhanã, rogànaü àyatanaü,
akittisa¤jananã, [PTS Page 183] [\q 183/] kopãnanidaüsanã
pa¤¤àyadubbalãkaraõãtveva chaññhaü padaü bhavati. Ime kho gahapatiputta
cha àdãnavà suràmerayamajjapamàdaññhànànuyoge.
Vikàlacariyàdãnàvà
Cha kho’me gahapatiputta àdãnavà vikàlavisikhàcariyànuyoge:
attà’pi’ssa agutto arakkhito hoti puttadàro’pi’ssa agutto arakkhito
hoti, sàpateyyampi’ssa aguttaü arakkhitaü hoti, saïkiyo ca hoti pàpakesu
ñhànesu, abhåtavacanaü ca tasmiü råhati, bahåna¤ca dukkhadhammànaü
purakkhato hoti. Ime kho gahapatiputta cha àdãnavà
vikàlavisikhàcariyànuyoge.
Samajjàbhivaraõàdãnavà
Cha kho’me gahapatiputta àdãnavà samajjàbhicaraõe: kva3 naccaü, kva
gãtaü, kva vàditaü, kva akkhànaü, kva pàõissaraü, kva kumbhathåõanti?
Ime kho gahapatiputta cha àdãnavà samajjàbhivaraõe.
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1. Yaso tassa (machasaü) 2. Juõhapakkeva (kam) 3. Kuvaü [PTS]
[BJT Page 294] [\x 294/]
Jåtappamàdàdãnavà
Cha kho’me gahapatiputta àdãnavà jåtappamàdaññhànànuyoge: jayaü veraü
pasavati, jito vittamanusocati, sandiññhikà dhanajàni, sabhàgatassa1
vacanaü na råhati, mittàmaccànaü paribhåto hoti, àvàhavivàhakànaü
apatthito hoti, akkhadhutto ayaü purisapuggalo nàlaü dàrabharaõàyà’ti.
Ime kho gahapatiputta cha àdãnavà jåtappamàdaññhànànuyoge.
Pàpamittànuyogàdãnavà
Cha kho’me gahapatiputta àdãnavà pàpamittànuyoge: ye dhuttà, ye
soõóà, ye pipàsà, ye nekatikà, ye ca¤canikà, ye sàhasikà, tyàssa mittà
honti. Te sahàyà. [PTS Page 184] [\q 184/] ime kho gahapatiputta cha
àdãnavà pàpamittànuyoge.
âlassàdãnàvà
Cha kho’me gahapatiputta àdãnavà àlassànuyoge: atisãtanti kammaü na
karoti, atiuõhanti kammaü na karoti, atisàyanti kammaü na karoti,
atipàto’ti kammaü na karoti, atichàto’smãti kammaü na karoti,
atidhàto’smãti kammaü na karoti. Tassa evaü kiccàpadesabahulassa
viharato anuppannà ceva bhogà nåppajjanti, uppannà ca bhogà parikkhayaü
gacchanti. Imo kho gahapati putta cha àdãnavà àlassànuyoge”ti.
Idamavoca bhagavà, idaü vatvà sugato athàparaü etadavoca satthà:
- - - - - - - - - -
1. Sabhàye tassa (kam)
[BJT Page 296] [\x 296/]
7. “Hoti pànasakhà nàma hoti sammiyasammiyo
Yo ca atthesu jàtesu sahàyo hoti so sakhà. 1
Ussåraseyyà paradàrasevanà
Verappasaïgo1 ca anatthatà ca
Pàpà ca mittà sukadariyatà ca
Ete cha ñhànà purisaü dhaüsayanti. 2
Pàpamitto pàpasakho pàpaàcàragocaro
Asmà lokà parambhà ca ubhayà dhaüsate naro. 3.
Akkhitthiyo vàruõã naccagãtaü
Divàsoppaü pàricariyà akàle
Pàpà ca mittà sukadariyatà ca
Ete cha ñhànà purisaü dhaüsayanti. 4
Akkhehi dibbanti suraü pãvanti
Yantitthiyo pàõasamà paresaü
[PTS Page 185] [\q 185/] nihãnasevã na ca vuddhasevi2
Nihãyare kàëapakkhe’va cando. 5
Yo vàruõã adhano aki¤cano
Pipàso pivaü pàpaü gato3
Udakamiva iõaü vigàhati
Akulaü4 kàhiti khippamattano. 6
Na divàsoppasãlena rattimuññhànadessinà5,
Niccaü mattena soõóena sakkà àvasituü gharaü. 7
Atisãtaü atiuõhaü atisàyamidaü ahå,
Iti vissaññhakammanne atthà accenti màõave. 8
Yo’dha sãta¤ca uõha¤ca tãõà bhiyyo na ma¤¤ati
Karaü purisakiccàni so sukhà6 na vihàyatã”ti 9
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1. Verappasavo (machasaü) 2. Vudadhisevi (syà), khudadhisevi (kam)
3. Pipàsosi atthapàgato (syà), pipàsopi samappapàgaso (kam) papagato
(machasaü) 4. âkulaü (syà, kam) 5. Rattinuññhànadassinà [PTS] 6. Sukaü
(machasaü)
[BJT Page 298] [\x 298/]
Mittapatiråpakà
8. Cattàro’me gahapatiputta amittà mittapatiråpakà1 veditabbà.
A¤¤adatthuharo amitto mittapatiråpako veditabbo, vacãparamo amitto
mittapatiråpako veditabbo, anuppiyabhàõã amitto mittapatiråpako
veditabbo, apàyasahàyo amitto mittapatiråpako veditabbo.
Catåhi kho gahapatiputta ñhànehi a¤¤adatthuharo [PTS Page 186] [\q 186/] amitto mittapatiråpako veditabbo.
A¤¤adatthuharo hoti appena bahumicchati,
Bhayassa kiccaü karoti sevati atthakàraõà.
Imehi kho gahapatiputta catåhi ñhànehi a¤¤adatthuharo amitto mittapatiråpako veditabbo.
Catåhi kho gahapatiputta ñhànehi vacãparamo amitto mittapatiråpako
veditabbo. Atãtena pañisantharati2 anàgatena pañisantharatiü,
niratthakena saïgaõhàti, paccuppannesu kivecasu byasanaü dasseti. Imehi
kho gahapatiputta catåhi ñhànehi vacãparamo amitto mittapatiråpako
veditabbo.
Catåhi kho gahapatiputta ñhanehi anuppiyabhàõi amitto mittapatiråpako
veditabbo. Pàpakampi’ssaü3 anujànàti, kalyàõampi’ssa anujànàti,
sammukhà’ssa vaõõaü bhàsati, parammukhà’ssa avaõõaü bhàsati. Imehi kho
gahapatiputta catåhi ñhànehi anuppiyabhàõã amitto mittapatiråpa
veditabbo.
Catåhi kho gahapatiputta ñhànehi apàyasahàyo amitto mittapatiråpako
veditabbo: suràmerayamajjapamàdaññhànànuyoge sahàyo hoti,
vikàlavisikhàcariyànuyoge sahàyo hoti, samajjàbhivaraõe sahàyo hoti,
jåtappamàdaññhànànuyoge sahàyo hoti. Imehi kho gahapatiputta catåhi
ñhànehi apàyasahàyo amitto mittapatiråpako veditabbo’ti.
- - - - - - - - - - - - -
1. Mittapañiråpakà (sãmu) 2. Pañisandharati (kam) 3. Pàpakammampissa (syà)
[BJT Page 300] [\x 300/]
Idamavoca bhagavà. Idaü vatvà sugato athàparaü etadavoca satthà:
“A¤¤adatthuharo mitto yo ca mitto vacãparo, 1
Anuppiya¤ca yo àha apàyesu ca yo sakhà.
Ete amitte cattàro iti vi¤¤àya paõóito,
ârakà parivajjeyya maggaü pañibhayaü yathà”ti.
Suhadamittà
9. [PTS Page 187] [\q 187/] cattàro’me gahapatiputta mittà suhadà
veditabbà: upakàro2 mitto suhado veditabbo, samànasukhadukkho mitto
suhado veditabbo, atthakkhàyã mitto suhado veditabbo, anukampako mitto
suhado veditabbo.
Catåhi kho gahapatiputta ñhànehi upakàro mitto suhado veditabbo.
Pamattaü rakkhati, pamattassa sàpateyyaü rakkhati, bhãtassa saraõaü
hoti, uppanne kiccakaraõãye taddiguõaü bhogaü anuppadeti. Imehi kho
gahapatiputta catåhi ñhànehi upakàro mitto suhado veditabbo.
Catåhi kho gahapatiputta ñhànehi samànasukhadukkho mitto suhado
veditabbo: guyhamassa àcikkhati, guyhamassa parigåhati, àpadàsu na
vijahati, jãvitampi’ssa atthàya pariccattaü hoti. Imehi kho
gahapatiputta catåhi ñhànehi samànasukhadukkho mitto suhado veditabbo.
Catåhi kho pana gahapatiputta ñhànehi atthakkhàyã mitto suhado
veditabbo: pàpà nivàreti, kalyàõe niveseti, assutaü sàveti, saggassa
maggaü àcikkhati. Imehi kho gahapatiputta catåhi ñhànehi atthakkhàyã
mitto suhado veditabbo.
Catåhi kho pana gahapatiputta ñhànehi ànukampako mitto suhado
veditabbo: abhavenassa na nandati, bhavenassa nandati, avaõõaü
bhaõamànaü nivàreti, vaõõaü bhaõamànaü pasaüsati. Imehi kho
gahapatiputta catåhi ñhànehi ànukampako mitto suhado veditabbo”ti.
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1. Vacãparamo (syà) 2. Upakàrako (syà)
[BJT Page 302] [\x 302/]
Idamavoca bhagavà. Idaü vatvà sugato, athàparaü etadavoca satthà:
10. [PTS Page 188] [\q 188/] “upakàro ca yo mitto yo ca mitto sukhe dukhe1
Atthakkhàyã ca yo mitato yo ca mitto’nukampako.
Etepi mitte cattàro iti vi¤¤àya paõóito
Sakkaccaü payirupàseyya màtà puttaü’va orasaü.
Paõóito sãlasampanno jalaü aggã va bhàsati
Bhoge saüharamànassa bhamarasseva irãyato
Bhogà sannicayaü yanti vammiko’vupacãyatã.
Evaü bhoge samàhatvà2 alamatto kule gihã
Catudhà vibhaje bhoge sa ve mittàni ganthati.
Ekena bhoge bhu¤jeyya dvãhi kammaü payojaye
Catuttha¤ca nidhàpeyya àpadàsu bhavissatã”ti.
Chaddisàpañicchàdanaü
11. Katha¤ca gahapatiputta ariyasàvako chaddisàpañicchàdã hoti?
Chayimà gahapatiputta disà veditabbà: puratthimà disà màtàpitaro
veditabbà. Dakkhiõà [PTS Page 189] [\q 189/] disà àcariyà veditabbà.
Pacchimà disà puttadàrà veditabbà. Uttarà disà mittàmaccà veditabbà.
Heññhimà disà dàsakammakarà veditabbà. Uparimà disà samaõabràhmaõà
veditabbà.
- - - - - - - - - - -
1. Sukhe dukkhe ca ye sakhà (machasaü) 2. Samàharãtvà (syà)
[BJT Page 304] [\x 304/]
Pa¤cahi kho gahapatiputta ñhànehi puttena puratthimà disà màtàpitaro
paccupaññhàtabbà: bhato nesambharissàmi1, kiccaü nesaü karissàmi,
kulavaüsaü ñhapessàmi, dàyajjaü pañipacchàmi2, atha và pana petànaü
kàlakatànaü dakkhiõaü anuppadassàmã”ti. Imehi kho gahapatiputta pa¤cahi
ñhànehi puttena puratthimà disà màtàpitaro paccupaññhità pa¤cahi ñhànehi
puttaü anukampanti: pàpà nivàrenti, kaëyàõe nivesenti, sippaü
sikkhàpenti, patiråpena dàrena saüyojenti, samaye dàyajjaü niyyàtenti3.
Imehi kho gahapatiputta pa¤cahi ñhànehi puttena puratthimà
disàmàtàpitaro paccupaññhità imehi pa¤cahi ñhànehi puttaü anukampanti.
Evamassa esà puratthimà disà pañicchannà hoti khemà appañibhayà.
12. Pa¤cahi kho gahapatiputta ñhànehi antevàsinà dakkhiõà disà
àcariyà paccupaññhàtabbà: uññhànena, upaññhànena, sussåsàya,
pàricariyàya, sakkaccaü sippapañiggahaõena4.
Imehi kho gahapatiputta pa¤cahi ñhànehi antevàsinà dakkhiõà disà
àcariyà paccupaññhità, pa¤cahi ñhànehi antevàsiü anukampanti: suvinãtaü
vinenti, suggahitaü gàhàpenti, sabbasippasutaü samakkhàyino bhavanti,
mittàmaccesu pañiyàdenti5, disàsu parittànaü karonti. Imehi kho
gahapatiputta pa¤cahi ñhànehi antevàsinà [PTS Page 190] [\q 190/]
dakkhiõà disà àcariyà paccupaññhità, imehi pa¤cahi ñhànehi antevàsiü
anukampanti. Evamassa esà dakkhiõà disà pañicchannà hoti khemà
appañibhayà.
- - - - - - - - - - -
1. Nesaü harissàmi (machasaü) 2. Pañipajjàmi (machasaü) 3. Niyya
denati (machasaü) 4. Sippaü pañiggahaõena (syà) sippauggahaõena (kam) 5.
Pañivedenati ( syà)
[BJT Page 306] [\x 306/]
13. Pa¤cahi kho gahapatiputta ñhànehi sàmikena pacchimà disà bhariyà
paccupaññhàtabbà: sammànanàya, anavamànanàya, 1 anaticariyàya,
issariyavossaggena, alaïkàrànuppadànena. Imehi kho gahapatiputta pa¤cahi
ñhànehi sàmikena pacchimà disà bhariyà paccupaññhità, pa¤cahi ñhànehi
sàmikaü anukampati: susaüvihitakammantà ca hoti, susaügahitaparijanà
ca2, anaticàrinã ca, sambhataü anurakkhati, dakkhà ca hoti analasà
sabbakiccesu. Imehi kho gahapatiputta pa¤cahi ñhànehi sàmikena pacchimà
disà bhariyà paccupaññhità imehi pa¤cahi ñhànehi sàmikaü anukampati.
Evamassa esà pacchimà disà pañicchannà hoti khemà appañibhayà.
14. Pa¤cahi kho gahapatiputta ñhànehi kulaputtena uttarà disà
mittàmaccà paccupaññhàtabbà: dànena, peyyavajjena3, atthacariyàya,
samànattatàya, avisavàdanatàya. Imehi kho gahapatiputta pa¤cahi ñhànehi
kulaputtena uttarà disà mittàmaccà paccupaññhità pa¤cahi ñhànehi
kulaputtaü anukampanti: pamattaü rakkhanti, pamattassa sàpateyyaü
rakkhanti, bhãtassa saraõaü honti, àpadàsu na vijahanti, aparapajà cassa
pañipåjenti. Imehi kho gahapatiputta pa¤cahi ñhànehi kulaputtena uttarà
disà mittàmaccà paccupaññhità imehi pa¤cahi ñhànehi kulaputtaü
anukampanti. Evamassa esà uttarà disà pañicchannà hoti khemà
appañibhayà.
- - - - - - - - - - - - - -
1. Avimànanàya (syà,[PTS] 2. Saïgahita parijanà ca (machasaü) 3. Piyavajjena (syà kam)
[BJT Page 308] [\x 308/]
15. Pa¤cahi kho gahapatiputta ñhànehi ayirakena 1 [PTS Page 191] [\q
191/] heññhimà disà dàsakammakarà paccupaññhàtabbà: yathàbalaü
kammantasaüvidhànena, bhattavetanànuppadànena, gilànupaññhànena,
acchariyànaü rasànaü saüvibhàgena, samaye vossaggena. Imehi kho
gahapatiputta pa¤cahi ñhànehi ayirakena heññhimà disà dàsakammakarà
paccupaññhità pa¤cahi ñhànehi ayirakaü anukampanti. Pubbuññhàyino ca
honti, pacchànipàtino ca, dinnàdàyino ca, sukatakammakarà ca,
kittivaõõaharà ca. Imehi kho gahapatiputta pa¤cahi ñhànehi ayirakena
heññhimà disà dàsakammakarà paccupaññhità imehi pa¤cahi ñhànehi ayirakaü
anukampanti. Evamassa esà heññhimà disà pañicchannà hoti khemà
appañibhayà.
16. Pa¤cahi kho gahapatiputta ñhànehi kulaputtena uparimà disà
samaõabràhmaõà paccupaññhàtabbà: mettena kàyakammena, mettena
vacãkammena, mettena manokammena, anàvañadvaratàya, àmisànuppadànena.
Imehi kho gahapatiputta pa¤cahi ñhànehi kulaputtena uparimà disà
samaõabràhmaõà paccupaññhità chahi ñhànehi kulaputtaü anukampanti. Pàpà
nivàrenti, kalyàõe nivesenti, kalyàõena manasà anukampanti, assutaü
sàventi, sutaü pariyodapenti, saggassa maggaü àcikkhanti. Imehi kho
gahapatiputta chahi ñhànehi kulaputtena uparimà disà samaõabuhmaõà
paccupaññhità imehi chabhi ñhànehi kulaputtaü anukampanti. Evamassa esà
uparimà disà pañicchannà hoti khemà appañibhayà”ti.
Idamavoca bhagavà. Idaü vatvà sugato athàparaü etadavoca satthà:
17. “Màtàpità disà pubbà àcariyà dakkhiõà disà
[PTS Page 192] [\q 192/] puttadàrà disà paccà mittàmaccà ca uttarà.
Dàsakammakarà heññhà uddhaü samaõabràhmaõà
Età disà namasseyya alamatto kule gihã.
- - - - - - - - - - - - -
1. Assirakena (machasaü)
[BJT Page 310] [\x 310/]
Paõóito sãlasampanno sanho ca pañibhànavà,
Nivàtavutti atthaddho tàdiso labhate yasaü.
Uññhànako analaso àpadàsu na vedhati,
Acchinnavutti medhàvã tàdiso labhate yasaü.
Saïgàhako mittakaro vada¤¤å vãtamaccharo,
Netà vinetà anunetà tàdiso labhate yasaü.
Dàna¤ca peyyavajja¤ca atthacariyà ca yà idha,
Samànattatà ca dhammesu tattha tattha yathàrahaü.
Ete kho saïgahà loke rathassàõã’va yàyato,
Ete ca saïgahà nàssu na màtà puttakàraõà,
Labhetha mànaü påjaü và pità và puttakàraõà.
Yasmà ca saïgahe ete samavekkhanti1 paõóità,
[PTS Page 193] [\q 193/] tasmà mahattaü papponti pàsaüsà ca bhavanti te”ti.
18. Evaü vutte sigàlako2 gahapatiputto bhagavantaü etadavoca:
abhikkantaü bhante, abhikkantaü bhante. Seyyathàpi bhante nikkujjitaü và
ukkujjeyya, pañicchannaü và vivareyya, måëhassa và maggaü àcikkheyya,
andhakàre và telapajjotaü dhàreyya cakkhumanto råpàni dakkhantãti,
evameva bhagavatà anekapariyàyena dhammo pakàsito. Esàhaü bhante
bhagavantaü saraõaü gacchàmi, dhamma¤ca bhikkhusaïga¤ca. Upàsakaü maü
bhagavà dhàretu ajjatagge pàõupetaü saraõaü gatanti.
Sigàlasuttaüniññhitaü aññhamaü.
———————–
1. Sammapekkhanti (machasaü) 2. Siïgàlovàdasuttaüaü [PTS]
Digha Nikaya 31
Sigalovada Sutta
The Discourse to Sigala —
The Layperson’s Code of Discipline
Translated from the Pali by Narada Thera
For free distribution only,
by arrangement with the Buddhist Publication Society
From Everyman’s Ethics: Four Discourses by the Buddha (WH 14), translated by Narada Thera (Kandy: Buddhist Publication Society, 1985).
Thus have I heard:
On one occasion the Exalted One was dwelling in the Bamboo Grove, the Squirrels’ Sanctuary, near Rajagaha.
Now at that time, young Sigala, a householder’s
son, rising early in the morning, departing from Rajagaha, with wet
clothes and wet hair, worshipped with joined hands the various quarters
– the East, the South, the West, the North, the Nadir, and the Zenith.
Then the Exalted One, having robed himself in the forenoon took bowl
and robe, and entered Rajagaha for alms. Now he saw young Sigala
worshipping thus and spoke to him as follows:
“Wherefore do you, young householder, rising early in the morning,
departing from Rajagaha, with wet clothes and wet hair, worship, with
joined hands these various quarters — the East, the South, the West,
the North, the Nadir, and the Zenith?”
“My father, Lord, while dying, said to me: The six quarters, dear
son, you shall worship. And I, Lord, respecting, revering, reverencing
and honouring my father’s word, rise early in the morning, and leaving
Rajagaha, with wet clothes and wet hair, worship with joined hands,
these six quarters.”
“It is not thus, young householder, the six quarters should be worshipped in the discipline of the noble.”
“How then, Lord, should the six quarters be worshipped in the
discipline of the noble? It is well, Lord, if the Exalted One would
teach the doctrine to me showing how the six quarters should be
worshipped in the discipline of the noble.”
“Well, young householder, listen and bear it well in mind; I shall speak.” — “Very good, Lord,” responded young Sigala.
And the Exalted One spoke as follows:
“Inasmuch, young householder, as the noble disciple (1) has eradicated the four vices in conduct,[n1] (2) inasmuch as he commits no evil action in four ways, (3)
inasmuch as he pursues not the six channels for dissipating wealth, he
thus, avoiding these fourteen evil things, covers the six quarters, and
enters the path leading to victory in both worlds: he is favoured in
this world and in the world beyond. Upon the dissolution of the body,
after death, he is born in a happy heavenly realm.
(1) “What are the four vices in
conduct that he has eradicated? The destruction of life, householder, is
a vice and so are stealing, sexual misconduct, and lying. These are the
four vices that he has eradicated.”
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
Killing, stealing, lying and adultery,
These four evils the wise never praise.
(2) “In which four ways does one commit no evil action?
Led by desire does one commit evil. Led by anger does one commit evil.
Led by ignorance does one commit evil. Led by fear does one commit evil.[n2]
“But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he commits no evil.”
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
Whoever through desire, hate or fear,
Or ignorance should transgress the Dhamma,
All his glory fades away
Like the moon during the waning half.
Whoever through desire, hate or fear,
Or ignorance never transgresses the Dhamma,
All his glory ever increases
Like the moon during the waxing half.
(3) “What are the six channels for dissipating wealth which he does not pursue?
(a) “indulgence in intoxicants which cause infatuation and heedlessness;
(b)
sauntering in streets at unseemly hours;
(c)
frequenting theatrical shows;
(d)
indulgence in gambling which causes heedlessness;
(e)
association with evil companions;
(f)
the habit of idleness.
(a) “There are, young householder,
these six evil consequences in indulging in intoxicants which cause
infatuation and heedlessness:
(i) loss of wealth,
(ii) increase of quarrels,
(iii) susceptibility to disease,
(iv) earning an evil reputation,
(v) shameless exposure of body,
(vi) weakening of intellect.
(b) “There are, young householder, these six evil consequences in sauntering in streets at unseemly hours:
(i) he himself is unprotected and unguarded,
(ii) his wife and children are unprotected and unguarded,
(iii) his property is unprotected and unguarded,
(iv) he is suspected of evil deeds,[n3]
(v) he is subject to false rumours,
(vi) he meets with many troubles.
(c) “There are, young householder, these six evil consequences in frequenting theatrical shows:
“He is ever thinking:
(i) where is there dancing?
(ii) where is there singing?
(iii) where is there music?
(iv) where is there recitation?
(v) where is there playing with cymbals?
(vi) where is there pot-blowing?[n4]
(d) “There are, young householder, these six evil consequences in indulging in gambling:
(i) the winner begets hate,
(ii) the loser grieves for lost wealth,
(iii) loss of wealth,
(iv) his word is not relied upon in a court of law,
(v) he is despised by his friends and associates,
(vi) he is not sought after for matrimony; for people would say he is a gambler and is not fit to look after a wife.
(e) “There are, young householder, these six evil
consequences in associating with evil companions, namely: any gambler,
any libertine, any drunkard, any swindler, any cheat, any rowdy is his
friend and companion.
(f) “There are, young householder, these six evil consequences in being addicted to idleness:
“He does no work, saying:
(i) that it is extremely cold,
(ii) that it is extremely hot,
(iii) that it is too late in the evening,
(iv) that it is too early in the morning,
(v) that he is extremely hungry,
(vi) that he is too full.
“Living in this way, he leaves many duties undone, new wealth he does not get, and wealth he has acquired dwindles away.”
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
“One is a bottle friend; one says, ‘friend, friend’ only to one’s
face; one is a friend and an associate only when it is advantageous.
“Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice — these six causes ruin a man.
“The man who has evil comrades and friends is given to evil ways, to ruin does he fall in both worlds — here and the next.
“Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours, evil companions, avarice — these nine[n5] causes ruin a man.
“Who plays with dice and drinks intoxicants,
goes to women who are dear unto others as their own lives, associates
with the mean and not with elders — he declines just as the moon during
the waning half.
“Who is drunk, poor, destitute, still thirsty whilst drinking,
frequents the bars, sinks in debt as a stone in water, swiftly brings
disrepute to his family.
“Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life.
“Who says it is too hot, too cold, too late, and leaves things undone, the opportunities for good go past such men.
“But he who does not regard cold or heat any more than a blade of
grass and who does his duties manfully, does not fall away from
happiness.”
* * *
“These four, young householder, should be understood as foes in the guise of friends:
(1) he who appropriates a friend’s possessions,
(2)
he who renders lip-service,
(3)
he who flatters,
(4)
he who brings ruin.
(1) “In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:
(i) he appropriates his friend’s wealth,
(ii) he gives little and asks much,
(iii) he does his duty out of fear,
(iv) he associates for his own advantage.
(2) “In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:
(i) he makes friendly profession as regards the past,
(ii) he makes friendly profession as regards the future,
(iii) he tries to gain one’s favour by empty words,
(iv) when opportunity for service has arisen, he expresses his inability.
(3) “In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:
(i) he approves of his friend’s evil deeds,
(ii) he disapproves his friend’s good deeds,
(iii) he praises him in his presence,
(iv) he speaks ill of him in his absence.
(4) “In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:
(i) he is a companion in indulging in intoxicants that cause infatuation and heedlessness,
(ii) he is a companion in sauntering in streets at unseemly hours,
(iii) he is a companion in frequenting theatrical shows,
(iv) he is a companion in indulging in gambling which causes heedlessness.”
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.
“These four, young householder, should be understood as warm-hearted friends:
(1) he who is a helpmate,
(2)
he who is the same in happiness and sorrow,
(3)
he who gives good counsel,
(4)
he who sympathises.
(1) “In four ways, young householder, should a helpmate be understood as a warm-hearted friend:
(i) he guards the heedless,
(ii) he protects the wealth of the heedless,
(iii) he becomes a refuge when you are in danger,
(iv) when there are commitments he provides you with double the supply needed.
(2) “In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend:
(i) he reveals his secrets,
(ii) he conceals one’s own secrets,
(iii) in misfortune he does not forsake one,
(iv) his life even he sacrifices for one’s sake.
(3) “In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend:
(i) he restrains one from doing evil,
(ii) he encourages one to do good,
(iii) he informs one of what is unknown to oneself,
(iv) he points out the path to heaven.
(4) “In four ways, young householder, should one who sympathises be understood as a warm-hearted friend:
(i) he does not rejoice in one’s misfortune,
(ii) he rejoices in one’s prosperity,
(iii) he restrains others speaking ill of oneself,
(iv) he praises those who speak well of oneself.”
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too —
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child.
The wise and virtuous shine like a blazing fire.
He who acquires his wealth in harmless ways
like to a bee that honey gathers,[n6]
riches mount up for him
like ant hill’s rapid growth.
With wealth acquired this way,
a layman fit for household life,
in portions four divides his wealth:
thus will he friendship win.
One portion for his wants he uses,[n7]
two portions on his business spends,
the fourth for times of need he keeps.
* * *
“And how, young householder, does a noble disciple cover the six quarters?
“The following should be looked upon as the six quarters. The parents
should be looked upon as the East, teachers as the South, wife and
children as the West, friends and associates as the North, servants and
employees as the Nadir, ascetics and brahmins as the Zenith.[n8]
“In five ways, young householder, a child should minister to his parents as the East:
(i) Having supported me I shall support them,
(ii) I shall do their duties,
(iii) I shall keep the family tradition,
(iv) I shall make myself worthy of my inheritance,
(v) furthermore I shall offer alms in honour of my departed relatives.[n9]
“In five ways, young householder, the parents thus ministered to as the East by their children, show their compassion:
(i) they restrain them from evil,
(ii) they encourage them to do good,
(iii) they train them for a profession,
(iv) they arrange a suitable marriage,
(v) at the proper time they hand over their inheritance to them.
“In these five ways do children minister to their parents as the East and the parents show their compassion to their children. Thus is the East covered by them and made safe and secure.
“In five ways, young householder, a pupil should minister to a teacher as the South:
(i) by rising from the seat in salutation,
(ii) by attending on him,
(iii) by eagerness to learn,
(iv) by personal service,
(v) by respectful attention while receiving instructions.
“In five ways, young householder, do teachers thus ministered to as the South by their pupils, show their compassion:
(i) they train them in the best discipline,
(ii) they see that they grasp their lessons well,
(iii) they instruct them in the arts and sciences,
(iv) they introduce them to their friends and associates,
(v) they provide for their safety in every quarter.
“The teachers thus ministered to as the South by their pupils, show their compassion towards them in these five ways. Thus is the South covered by them and made safe and secure.
“In five ways, young householder, should a wife as the West be ministered to by a husband:
(i) by being courteous to her,
(ii) by not despising her,
(iii) by being faithful to her,
(iv) by handing over authority to her,
(v) by providing her with adornments.
“The wife thus ministered to as the West by her husband shows her compassion to her husband in five ways:
(i) she performs her duties well,
(ii) she is hospitable to relations and attendants[n10]
(iii) she is faithful,
(iv) she protects what he brings,
(v) she is skilled and industrious in discharging her duties.
“In these five ways does the wife show her compassion to her husband who ministers to her as the West. Thus is the West covered by him and made safe and secure.
“In five ways, young householder, should a clansman minister to his friends and associates as the North:
(i) by liberality,
(ii) by courteous speech,
(iii) by being helpful,
(iv) by being impartial,
(v) by sincerity.
“The friends and associates thus ministered to as the North by a clansman show compassion to him in five ways:
(i) they protect him when he is heedless,
(ii) they protect his property when he is heedless,
(iii) they become a refuge when he is in danger,
(iv) they do not forsake him in his troubles,
(v) they show consideration for his family.
“The friends and associates thus ministered to as the North by a clansman show their compassion towards him in these five ways. Thus is the North covered by him and made safe and secure.
“In five ways should a master minister to his servants and employees as the Nadir:
(i) by assigning them work according to their ability,
(ii) by supplying them with food and with wages,
(iii) by tending them in sickness,
(iv) by sharing with them any delicacies,
(v) by granting them leave at times.
“The servants and employees thus ministered to as the Nadir by their master show their compassion to him in five ways:
(i) they rise before him,
(ii) they go to sleep after him,
(iii) they take only what is given,
(iv) they perform their duties well,
(v) they uphold his good name and fame.
“The servants and employees thus ministered to as the Nadir show their compassion towards him in these five ways. Thus is the Nadir covered by him and made safe and secure.
“In five ways, young householder, should a householder minister to ascetics and brahmins as the Zenith:
(i) by lovable deeds,
(ii) by lovable words,
(iii) by lovable thoughts,
(iv) by keeping open house to them,
(v) by supplying their material needs.
“The ascetics and brahmins thus ministered to as the Zenith by a householder show their compassion towards him in six ways:
(i) they restrain him from evil,
(ii) they persuade him to do good,
(iii) they love him with a kind heart,
(iv) they make him hear what he has not heard,
(v) they clarify what he has already heard,
(vi) they point out the path to a heavenly state.
“In these six ways do ascetics and brahmins show their compassion towards a householder who ministers to them as the Zenith. Thus is the Zenith covered by him and made safe and secure.” Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:
The mother and father are the East,
The Teachers are the South,
Wife and Children are the West,
The friends and associates are the North.
Servants and employees are the Nadir,
The ascetics and brahmins are the Zenith;
Who is fit to lead the household life,
These six quarters he should salute.
Who is wise and virtuous,
Gentle and keen-witted,
Humble and amenable,
Such a one to honour may attain.
Who is energetic and not indolent,
In misfortune unshaken,
Flawless in manner and intelligent,
Such a one to honour may attain.
Who is hospitable, and friendly,
Liberal and unselfish,
A guide, an instructor, a leader,
Such a one to honour may attain.
Generosity, sweet speech,
Helpfulness to others,
Impartiality to all,
As the case demands.
These four winning ways make the world go round,
As the linchpin in a moving car.
If these in the world exist not,
Neither mother nor father will receive,
Respect and honour from their children.
Since these four winning ways
The wise appraise in every way,
To eminence they attain,
And praise they rightly gain.
When the Exalted One had spoken thus, Sigala, the young householder, said as follows:
“Excellent, Lord, excellent! It is as if, Lord, a
man were to set upright that which was overturned, or were to reveal
that which was hidden, or were to point out the way to one who had gone
astray, or were to hold a lamp amidst the darkness, so that those who
have eyes may see. Even so, has the doctrine been explained in various
ways by the Exalted One.
“I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May
the Exalted One receive me as a lay follower; as one who has taken
refuge from this very day to life’s end.”
Notes
1. kamma-kilesa, lit., ‘actions of defilement.’ [Go back]
2. These are the four agati, ‘evil courses of action’: chanda, dosa, moha, bhaya. [Go back]
3. Crimes committed by others. [Go back]
4. A kind of amusement. [Go back]
5. The Pali original has here “six causes” as two compound words and one double-term phrase are counted as units. [Go back]
6. Dhammapada v. 49: “As a bee, without harming the flower, its colour or scent, flies away, collecting only the honey…” [Go back]
7. This portion includes what is spent on good works: gifts to monks, charity, etc. [Go back]
8. “The symbolism is deliberately
chosen: as the day in the East, so life begins with parents’ care;
teacher’s fees and the South are the same word: dakkhina; domestic cares follow when the youth becomes man, as the West holds the later daylight; North is ‘beyond’ (uttara), so by help of friends, etc., he gets beyond troubles.” — (Rhys Davids) [Go back]
9. This is a sacred custom of the
Aryans who never forgot the dead. This tradition is still faithfully
observed by the Buddhists of Sri Lanka who make ceremonial offerings of
alms to the monks on the eighth day, in the third month, and on each
anniversary of the demise of the parents. Merit of these good actions is
offered to the departed after such ceremony. Moreover after every punna-kamma
(good action), a Buddhist never fails to think of his parents and offer
merit. Such is the loyalty and the gratitude shown to parents as
advised by the Buddha. [Go back]
10. lit., ‘the folk around’ (parijana). [Go back]
Revised: Tue 26 October 1999
http://www.accesstoinsight.org/canon/digha/dn31.html
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ld,fhys jS:sixpdrKh” kegquz fmd
6′ )).Dym;s mq;1h” u;ajSug yd m1udohg lreKqjQ u;ameka nSfuys kej;
kej; fhoSfuys fuz fodaI ihla fj;a” fuz wd;aufhysu Okh msrsySu”
flda,dy< jevsjSu” frda. mSvdjkag fya;2jSu” wmlSrA;sh we;sjSu” ,cAcd
ke;sj yeisrSu” kqjK ÈrAj, lsrSu fuz fodaI ih fj;a’
7′ ))fkdl,ays jS:sixprKfhys kej; kej; fhoSfuka ;udo ;udf.a
wUqorefjdao ;udf.a jia;2jo m1fjzYuz fkdlrk ,oafoa fkdrlakd ,oafoa fj;a’
mjsgqjQ ldrKhkayS iel lghq;af;ao fjz’ Tyq flfrys isÈ fkdjQ l;do mekk.S’
fndfydajQ Èla ysrsyerj,go fmrgq jQfjla fjhs’ fuz fodaI ih fj;a’
8′ )).Dym;s mq;1h” kegquz m
9′ )).Dym;s mq;1h” É fl
[\q 437/]
;uka n,d isgshoSu jia;2 jskdYfjz’
iNdjlg meusKs Tyqf.a jpkh fkdms
0′ )).Dym;s mq;1h” mjsgq us;2rka wdY1h lsrSfuys kej; kej; fhoSfuys
fuz fodaI ihla fj;a’ huz flfkla É fl
-’ )).Dym;s mq;1h” w,i nejzys kej; kej; fhoSfuys fuz fodaI ihla fj;a’
b;d YS;,hhs” b;d WKqiquzhhs” b;d ijiahhs” b;d WoEikhhs” b;d nv.skafka
fmf
))u;ameka nSug us;2rejQ mdkiL kuz hy,qfjla fjhs’ bosrsmsgoS muKla
hy,qlu olajk iuzush hy,qfjla fjhs’ hfula ;udyg jevla
we;sl,aysus;1jkakdjQ iL kuz hy,qfjlao fjz’
))ysr Wodjk f;la ksod.ekSuh” wka wUqjka fiajkh lsrSuh” ;ry neË
.ekSuh” wjev isÈjkfoa lsrSuh” mjsgq us;2rka fiajkh lsrSuh” ;o uiqre njh
hk fuz lreKq ih usksid jskdY lr;a))’
))mdm us;1hka we;s mjsgq hy,qjka we;s ,dul mej;2uz yd fkdyeisrshhq;2
;kayS yeisfrkakdjQ ;eke;af;a fuf,djskao mrf,djskao hk fof,djskau
msrsfya))’
[\q 438/]
))iQÈ fl
))huz flfkla *odÈ legfhka( iQÈ fl
))jia;2j Okh ke;sj jik hfula u;ameka nSfuys f,d,ajQfha iqrd ie,g
f.dia j;2r fuka iqrdmdkh lrkafka Khg nei .kshS’ jyd ;udf.a l2,h *f.or(
msrsyqKq l2,hla *f.orla( lrkafkah))’
))oyj,a ksok .;s we;sjQo” ? fkdke.sgskakdjQu .;s we;sjQo” ksf;dr
*u;amekska( u;ajQo” .eyeKqka flfrys f,d,ajQo moa.,hd jsiska .sysf.hs
jsiSu fkdl, yelsh))’
))oeka b;d iS;,h” b;d WKqiquh” b;d ijia jShhs fufia jev fkdlrk usksiqka jia;@yq bj;a lr;a))’
))fuf,dj hful2 iS;,o” WKqiquo ;Km;la mukj;a fkdis;do” W;aidyfhka jevlrkakdjQ ta usksid iemfhka fkdmsrsfykafkah))’
3=’ )).Dym;s mq;1h” us;1 fkdjQ us;2re fjiska yfisfrk fuz i;r fofkla o;hq;2 fj;a’
*3( hula .ekSug mukla hy,qluz olajk ;eke;a;d”
*4( jpkfhka mukla ie,lSuz lrk ;eke;a;d”
*5( ;uka bosrsmsgoS ia;2;s lrk /jgs,s nia lshk ;eke;a;d”
*6( mjzluz iËyd hy,qluz lrk ;eke;a;d
fudyq us;1 fkdjQ us;1hd fuka yeisfrkafkahhs o;hq;2hs’
hula .eksug us;2reluz olajkakd fuz lreKq i;rska o; hq;2hs’ ))ysia
w;ska wjq;a us;1hdf.ka lsisjla f.khdug n,dfmdfrd;a;2 fjhs’ iqZM fohla
oSfuka f,dl2 fohla leu;s fjhs’ ;uyg nshla we;s l,ayS Tyqf.a lghq;2 lrhs’
;udf.a m1fhdackh msKsi lgh;2 lrhs))’
[\q 439/]
))jpkfhka mukla ie,lsuz lrk ;eke;a;d
lreKq i;rlska o;hq;2′ bl2;ajQ fohska ix.1y lrhs’ u;2 we;sjk fohska ix.1y
lrhs’ lghq;a;la meusk isgs l,ays ;ukag jQ jsm;a;sh olajhs))’
));uka bosrsmsgoS ia;2;s lrk /jgs,s nia lshkakd lreKq i;rlska o;hq;2′
us;2rdg mjz lsrSuo wkqu; lrhs’ l2i,a lsrSuo wkqu; lrhs’ bosrsfhys
Tyqf.a .2K lshhs’ ke;s ;ek Tyqf.a w.2K lshhs))’
))mjzluz iËyd hy,qluz lrkakd lreKq i;rlska o;hq;2hs’ u;ameka mdkh
msKsi kej; kej; fhoSfuys hy,q fjhs’ fkdl,ays jS:s ixjdrKh iËyd kej; kej;
fhoSfuys hy,q fjhs’ kegquz we;s ;ekaj, yeisrSfuys hy,q fjhs’ iQÈ
fl
))fuz i;rfok fufia oek kqjK we;s ;eke;af;a nsh iys; udrA.hla fuka Èrskau Ère lrkafkah))’
33′ )).Dym;s mq;1h” fydË ys; we;s fuz us;1fhda i;r fofkla o;hq;2
fj;a’ Wmldr kuz *yeu lghq;a;loSu msgqfkdmdk( us;1fhlao” iudk iqL ÈlaL
kuz *iem Èla foflys iudk mej;2uz we;s( us;1fhlao” wka:laLdhs kuz
*wjevska j,ld jefvys fhdojk( us;1fhlao” wkqluzml kuz *u;2relu i,ld
wkqluzmd lrk( us;1fhlao o;hq;2hs))
)).Dym;s mq;1h” Wmldr kuz us;1hd lreKq i;rlska o;hq;2hs’ u;ajQ us;2rd
rlshs’ u;ajQ us;2rdf.a Okh rlshs’ Nhla meusKs us;2rdg Wmldr fjhs’
lghq;a;la we;s l,ayS fo.2Khla fldg jia;2j fohs))’
)).Dym;s mq;1h” iudk iqjÈla we;s us;2rd lreKq i;rlska o;hq;2hs’
;ukaf.a ryia us;2rdg lshhs’ us;2rdf.a ryia fy,s fkdlrhs’ us;2rdg jsm;la
meusKs l,ayS w;a fkdyrshs’ ta us;2rdf.a hym; iËyd cSjs;h mjd mqok ,oafoa
fjhs))’
[\q 440/]
)).Dym;s mq;1h” w;a:laLdhs kuz ys; jev
lshkakdjQ us;2rd lreKq i;rlska o;hq;2hs’ mjz lsrSfuka j,lajhs’ hym;a
lghq;af;ys fhdojhs’ fkdweiQ foh wiajhs’ fojzf,dj u. lshhs))’
))wkqluzmd lrK us;2rd lreKq i;rlska o; hq;2hs’ us;2rdf.a msrsysug
i;2gq fkdfjhs’ Tyqf.a oshqKqjg i;2gq fjhs’ us;2rdf.a kq.2K lshkakjqka
j
))fuz us;2rka i;rfokd kqjK we;af;a fufia oek yeËsk ujzflfkla iajlSh mqf;l2 fiajkh lrkakdla fuka hym;a fldg fiajkh lrkafkah))’
))iS,fhka hqla;jQ kqjK we;af;a os,sfik .sks fuka nn,hs’ uf,ka frdka
.kakdjQ nufrl2 fukawkqkag mSvdjla ke;sj jia;2j /ialrkakyqf.a iuzm;a
/iajSug meusfk;a))’
))fufia oeyeuska jia;2j /iafldg .sysf.hs jsiSug iurA:jQ mqoa., f;fuz jia;2j i;r fldgilg fnokafkah))’
))tys tla fldgilska iuzm;a wkqNj lrkafkah’ fofldgila lrAudka; msKsi
fhdokafkah’ i;rjk fldgi jsm;a meusKs l,ayS m1fhdack jkafkahhs ksoka fldg
;nkafkah))’
34′ )).Dym;s mq;1h” flfia kuz wdrAh Y1djl f;fuz iosYdjka jikafka
*rlskafka( fjzo” .Dym;s mq;1h” fuz osYd ihla fj;a’ ujzmsfhda kef.kysr
osYdjhhso .2rejre ol2Kq osYdjhhso wUqorefjda niakdysr osYdjhhso
hy,qus;1fhda W;2re osYdjhhso oeis oia luzlrefjda hg osYdjhhso uyK
nuqfKda Wv osYdjhhso o; hq;2hs))’
[\q 441/]
35′ )).Dym;s mq;1h” kef.kysr osYdjjQ
ujzmsfhda mq;1hd jsiska lreKq milska Wmia:dk lghq;2 fj;a’ ujzmshka
fmdaIH lsrSu” ujzmshkaf.a lghq;2 lsrSu” l2, mruzmrdj msysgqjSu” ujqmshka
i;2 jia;2j /lSu” ;jo ush mrf,dj .sh ujqmshkag mska wkqfudaoka lrjSu”
.Dym;s mq;1h” fuz lreKq miska mq;1hd jsisk Wmia:dk lrk,o kef.kysr
osYdjjQ ujzmsfhda orejkag lreKq milska wkqluzmd lr;a” mjska j
36′ )).Dym;s mq;1h” lreKq milska w;jeiaid *f.d
37′ )).Dym;s mq;1h” lreKq milska ieushd jsiska niakdysr osYdj jQ
NdrAhd f;dfuda Wmia:dk lghq;a;Sh” nqyquka lsrSfukao” wjuka fkdlsrSfukao”
wka wUqjka fiajkh fkdlsrSfukao” iem biqre mdjd oSfukao” w,xldrhg iqÈiq
weÌuz me<Ìuz oSfukao *hk fuhsks( .Dym;s mq;1h” niakdysr osYdjjQ
NdrAhdj f;dfuda lreKq milska ieushdg wkqluzmd lrhs’ fydoska lghq;2
ms
[\q 442/]
38′ )).Dym;s mq;1h” lreKq milska jkdys
l2, m1;1hd jsiska W;2re osYdjjQ us;2re ckfhda Wmia:dk lghq;a;dyqh’
oSfukao” m1sh jpkfhkao” ys;jev ie,iSfukao” iudkd;au;djfhkao *;uka yd
iudk fldg ie,lSfukao(” fkd/jgSfukao *hk fuhsks( )).Dym;s mq;1h” W;2re
osYdj jQ us;2re ckfhda fuz lreKq milska l2,mq;1hdg wkqluzmd lr;a’
m1udojQjdyq rls;a” m1udojQ l2,mq;1hdf.a *hym;a .syshdf.a( jia;2j rls;a”
NhjQjyqg msysg fj;a” jsm;a meusKs l,ayS w;afkdyrs;a’ ta l2,mq;1hdf.a
wksla msrsigo ie,ls,s lr;a’ fufia Tyq jsiska fuz W;2re osYdj jik *rlsk(
,oaoS” Nh rys; lrk ,oaoS fjz’
39′ )).Dym;s mq;1h” lreKq milska iajdushd jsiska hgosYdjjQ odis odi
luzlre ckfhda Wmia:dk lghq;a;dyqh’ Yla;sjQ mrsoafoka lghq;2 kshu
lsrSfukao” n;a jegqma oSfukao” .s,kajQ l, Wmia:dk lsrSfukao” wuq;2 rij;a
wdydr fnod oSfukao” iqÈiq l, oshhq;2 foa oSfukao *hk fuhsks( .Dym;s
mq;1h” hgosYdjjQ odis odi luzlrefjda lreKq milska iajdushdg wkqluzmd
lr;a’ m
30′ )).Dym;s mq;1h” lreKq milska jkdyS l2, m1;1hd jsiska Wv osYdj jQ
uyK nuqfkda Wmia:dk lghq;a;dyq fj;a’ ffu;1Siy.;jQ lhska lrk lrAufhkao”
ffu;1Siy.;jQ jpkfhka lrk lrAufhkao” ffu;1Siy.;jQ ys;ska lrk lrAufhkao
*fyj;a fu;a is;a fmrgq is;sjs,s j,skao(” fkdjik,o fodrgq we;s nejskao”
wdydr mdkdosh oSfukao *hk fuhsks( .Dym;s mq;1h” Wv osYdjjQ uyK nuqfkda
lreKq ihlska l2,mq;1hdg wkqluzmd lr;a’ mjzluz j,ska j
[\q 443/]
3-’ ))kqjKe;a;djQ iS,fhka hqla;jQ
fudf,dla .;s we;s” jegfyk kqjKska hq;a hgy;a mej;2uz we;s ;o.;s ke;a;djQ
tnÌ ;eke;af;a iem ,nkafkah’
))fkdmiqng jsrAhh we;s w,i fkdjQ ;eke;af;a jm;aj,oS luzmd fkdfjzo”
isÈre fkdjQ *le,,a rys;( mej;2uz we;s kqjK we;a;djQ tnÌ ;eke;af;a iem
,nkafkah))’
))ix.1y lrkakdjQ us;1hka we;slrkakdjQ *us;1hkaf.a( jpk okakdjQ
uiqreu, Èrel
))oSuo” m1sh jpk lSuo” wkqkag jev msKsi yeisrSuo” ;ukafia wkqka
ie
))f,dalfhys fuz ix.1yfhda .uka lrkakdjQ r:hdf.a lv wekh fuks’ fuz i;r
ix.1y jia;2 fkdjvkakdyq kuz” uj orejka lrK fldg nqyqukla fyda msoSula
fyda fkd,nkafkah’ mshdo orejka lrK fldg *th( fkd,nkafkah’
))huz fya;2jlska kqjKe;af;da fuz i;r ix.1y jia;@ka fydËdldr i,ld
n,;ao” tfyhska Tjzyq uy;a njg meusfK;a” meiish hq;af;dao fj;a))’
4=’ ))fufia jod< l,ayS isZ.d,l kuz .Dym;s mq;1 f;u Nd.Hj;2ka
jykafiag fufia lSfhah’ ))iajduSka jykai” fuz OrAuh b;d hym;” iajduSka
jykai”ta uu Nd.Hj;2ka jykafiao” OrAuho” NsCIq ixhdo irK hus’ Nd.Hj;2ka
jykafia ud wo mgka csjs;dka;h olajd irK .sh Wmdilfhlehs ms
*;sia tla jeksjQ isZ.d,l iQ;1h ksus(
