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festival. Thanking the Sun for agricultural abundance 4 days long
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this morning, Facebook founder Mark Zuckerberg posted a photo of
himself praying at Wild Goose Pagoda in Xi’an, China. Zuckerberg is
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Zuckerberg wrote…
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Appointment of former CJI as Governor of a State â ImplicationsByDr. Ashok Dhamija -Sep 8, 2014By: Dr. Ashok DhamijaIndependence of higher judiciaryIndependence of higher judiciary is of importanceA
detailed analysis of the implications of the appointment of a retired
Chief Justice of India to a political post of Governor of a State. Will
it adversely impact the independence of judiciary which lies at the very
foundation of a constitutional democracy and of the rule of law?Appointment
of former Chief Justice of India, Justice P. Sathasivam, as Governor of
Kerala by the Union Government marks a new low in politicisation of
judiciary. Even if it be presumed that there is no quid pro quo for this
appointment, it is likely to open floodgates for similar other
appointments in future, by way of inducement to others, some of which
may then be due to some sort of quid pro quo, thereby seriously
compromising the independence and impartiality of the judiciary. At the
outset itself, a disclaimer is due. What is stated in the ensuing
paragraphs is not with any specific individual in mind but is stated in
general terms. Moreover, what is written here is only and only with the
intention of making the judiciary stronger and not with the intention of
maligning the judiciary. Only by accepting the existence of rot in the
system we can improve it. By sweeping things under the carpet, no system
can be improved.It
is true that there is no restriction in the Constitution of India for
appointing a retired judge of the Supreme Court to a constitutional post
such as Governor of a State. The only restriction placed on a retired
judge of the Supreme Court in respect of his future occupation is
contained in clause (7) of Article 124 of the Constitution, which lays
down as under:â(7)
No person who has held office as a Judge of the Supreme Court shall
plead or act in any court or before any authority within the territory
of India.âThus,
a retired judge of the Supreme Court cannot plead or act in any court
or before any authority. This provision basically prohibits a retired
judge from practicing law in any court or before any authority. There is
no other restriction imposed in the Constitution on a future employment
of a retired judge of the Supreme Court.Contrast
this with the restrictions imposed in the Constitution on certain other
constitutional functionaries such as the Comptroller and
Auditor-General of India (CAG), UPSC Members, etc., for their future
employment. For example, clause (4) of Article 148 lays down as under:â(4)
The Comptroller and Auditor-General shall not be eligible for further
office either under the Government of India or under the Government of
any State after he has ceased to hold his office.âSimilarly,
clause (a) of Article 319 of the Constitution lays down that on ceasing
to hold office, the Chairman of the UPSC shall be ineligible for
further employment either under the Government of India or under the
Government of a State. This Article contains similar provisions for
other members of the UPSC as also for Chairman and members of the State
Public Service Commissions.Likewise,
similar restrictions have been placed even under some statutes on
certain statutory functionaries such as the Central Vigilance
Commissioner, Chairman of the Telecom Regulatory Authority of India
(TRAI), etc. For example, Section 5(6) of the Central Vigilance
Commission Act, 2003, mandates as under:â(6)
On ceasing to hold office, the Central Vigilance Commissioner and every
other Vigilance Commissioner shall be ineligible forâ(a)
any diplomatic assignment, appointment as administrator of a Union
Territory and such other assignment or appointment which is required by
law to be made by the President by warrant under his hand and seal;(b) further employment to any office of profit under the Government of India or the Government of a State.Similarly,
Section 5(8) of the Telecom Regulatory Authority of India Act, 1997,
laid down as under (before its amendment in 2014):â(8) The Chairperson or any whole-time member ceasing to hold office as such, shallâ(a) be ineligible for further employment under the Central Government or any State Government; or(b) not accept any commercial employment, for a period of one year from the date he ceases to hold such office: âŠâIt
is pertinent to point out that, recently, in July 2014, the TRAI Act
was amended to dilute the restrictions placed on the future
employability of the Chairperson of TRAI, in order to facilitate the
appointment of Shri Nripendra Misra (a former Chairperson of TRAI) as
Principal Secretary to the Prime Minister Shri Narendra Modi. This
amendment received the assent of the President on 17 July 2014. The
amended provision is as under:â(8)
The Chairperson and the whole-time members shall not, for a period of
two years from the date on which they cease to hold office as such,
except with the previous approval of the Central Government, acceptâ(a) any employment either under the Central Government or under any State Government; or(b) any appointment in any company in the business of telecommunication services.âIn
any case, the fact remains that restrictions on future employability of
certain constitutional and statutory functionaries have been imposed,
by provisions contained in the Constitution or the relevant statute,
wherever such functionaries are expected to perform their functions in
an independent and impartial manner.In
this background, it is rather surprising that the makers of the
Constitution did not put similar restrictions on the future
employability of the judges of the Supreme Court (or of the High Courts)
under the Government. It can be nobodyâs case that the CAG is expected
to perform his duties independently but the judges of the Supreme Court
are not so required. If the CVC or UPSC members or Chairperson of TRAI
are required to be insulated from the executive in order to make their
functioning independent and impartial by placing restrictions on their
future employability, there is no reason why judges of the Supreme Court
should not be insulated in a similar manner. In fact, the judges of the
Supreme Court exercise immense powers under the Constitution that no
other similar authority mentioned above can even think of. As a matter
of fact, the decisions of these authorities, such as CAG, CVC, UPSC,
etc., can also be subjected to scrutiny by the Supreme Court. The
Supreme Court has the power, inter alia, to decide litigation in which
Government is immensely interested and in which the stakes can be
extremely high. It also decides litigation in which the ministers (and
even the Prime Minister) may personally be involved. The Supreme Court
decides matters relating to constitutional and/or legal validity of
various laws, rules, regulations, orders as also the policies made by
the Government which could have serious implications for the Government
functioning. In fact, the Supreme Court also has the power to decide
about the constitutional validity of the amendments to the Constitution
carried out under Article 368 of the Constitution, in view of the
doctrine of basic features of the Constitution laid down in the decision
of a 13-Judges bench (the largest bench ever) of the Supreme Court in
the case of Kesavananda Bharati v. State of Kerala, (1973) 4 SCC 225 :
AIR 1973 SC 1461 : 1973 Supp SCR 1.Thus,
the judges of the Supreme Court exercise unparalleled powers under the
Constitution. Their decisions can have very serious implications for the
Government of the day or for the individual ministers or for the Prime
Minister himself. The very existence of the rule of law may be shaken if
the Supreme Court falters. The whole edifice of a constitutional
democracy may crumble if the judiciary does not function properly or is
not allowed to function properly. There have been umpteen number of
cases that can easily demonstrate this fact, and I do not think there is
any need to exemplify it.This
being the position, it is rather surprising that there are no
restrictions placed in the Constitution on the future employability of
judges of the Supreme Court under the Government after their retirement.
Perhaps, the makers of the Constitution believed that the persons
occupying the position of judges of the Supreme Court shall be persons
of highest integrity, shall be beyond any type of influence by any
person, and shall not get employed after the retirement in order to
maintain the highest standards of probity in life. However, if this was
the belief of the makers of the Constitution, then it is rather ironical
that they have placed certain other restrictions on the future law
practice by retired judges of the Supreme Court in clause (7) of Article
124, as mentioned above. In fact, it is inconceivable that a person who
retires as a judge of the Supreme Court, which is the highest position
in the judiciary, would even think of practising law in any Court
(including the Supreme Court) or before any other authority. What then
was the requirement or the intent behind placing explicit restrictions
on their future law practice? And, if the makers of the Constitution did
not trust the retired judges for giving up their future law practice
after retirement, why did they trust them in respect of their future
employability under the Government after retirement? Why did they not
impose any restrictions on their future employment under the Government,
as they did in respect of the CAG and Chairman / members of UPSC and
State Public Service Commissions?Be
that as it may. The fact remains that ultimately the judges of the
Supreme Court are also human beings, howsoever high pedestal may be
accorded to them by equating them with the Lord. They are also likely to
commit, and in my respectful submission some of them do in fact commit,
the same mistakes and the same sins that are committed by us â the
ordinary and humble human beings. Let us look at some illustrative
examples.The
Chief Justice of India is the head of the judiciary in India and is the
senior-most judge of the Supreme Court. Now look at this allegation
levelled in the year 2009 by Shri Prashant Bhushan, a prominent advocate
(see here), and supported by his father Shri Shanti Bhushan, former Law
Minister (see here), alleging that half of the last 16 Chief Justices
of India were corrupt. A list of these 16 last Chief Justices of India
was given by them, and even an affidavit was filed in the Supreme Court,
though they did not mention specifically as to who out of those 16
Chief Justices were corrupt. As if all this was not sufficient, recently
on 24 August 2014 (see here), Justice Markandey Katju, who himself is a
former judge of the Supreme Court, after referring to the aforesaid
allegation made by Shri Shanti Bhushan, claimed as under:âEven
subsequent to the filing of this affidavit there have been Chief
Justices of India, about whose integrity grave question marks were
raised. Their names are well known, and need not be mentioned.âAnd,
Justice Katju goes on to narrate (see here) an incident about
impropriety of a recently retired Chief Justice of India. It is not
difficult to guess the name of the Chief Justice, and if you are still
not able to guess it, read hereabout the allegations made by the sitting
Chief Justice of Gujarat High Court against him and also read herethe
response of that former Chief Justice of India against whom these
allegations were made.I
may also point out that Shri S.P. Bharucha, a former Chief Justice of
India, had reportedly stated that about 20% of the judges were corrupt
(see hereand also here). During last about two months, Justice Katju has
been targeting several recently retired Chief Justices of India, by
their names, for various kinds of improprieties allegedly committed by
them, including elevating or retaining corrupt judges, irregularities
committed by the Collegium of the Supreme Court, etc. (see here, and
here, and here, and here, and here, and hereand here; and also watch his
video interviews â part 1 and part 2).Allegations
of serious corruption and misconduct were made also against Justice
K.G. Balakrishnan, former Chief Justice of India (see here).In
another incident, eminent criminal lawyer Shri Ram Jethmalani made
serious allegations of impropriety against Justice Tarun Chatterjee, a
former judge of the Supreme Court, arguing that while heading a Bench
hearing the Sohrabuddin fake encounter killing case, Justice Chatterjee
should not have ordered the CBI probe since he himself was under the CBI
scanner in the provident fund (PF) scam case (see here). It may be
noted that Justice Tarun Chatterjee was named as one of the
beneficiaries in the multi-crore Ghaziabad District Court PF scam, but
the CBI subsequently gave him a clean chit.One
may also recall the impeachment of Justice V. Ramaswami, the then
sitting judge of the Supreme Court, for charges of financial
impropriety. The impeachment motion was placed in the Lok Sabha for
debate and voting on 10 May 1993. Out of 401 members present in the Lok
Sabha that day, 196 votes were cast in favour of the impeachment and no
votes were cast against it, but there were 205 abstentions by members of
the ruling Congress party and its allies. The impeachment motion which
required not less than two third majority of the total number of members
present in in the House and an absolute majority of its total
membership, thus failed to pass. In this manner, the impeachment motion
initiated on the charges of financial impropriety against the Supreme
Court judge could not be passed only because of technical reasons of
abstentions, and not because of merits of the charges which had been
duly proved by the inquiry committee. Also, remember that not even a
single vote was cast against the above impeachment motion.As
if allegations of financial impropriety were not enough, recently
allegations of sexual advances have been made against two former judges
of Supreme Court. Allegations of sexual harassment were made in 2013 by a
law intern against Justice A.K. Ganguly, former judge of the Supreme
Court, and a three-member panel appointed by the Supreme Court to
enquire into these allegations, gave a prima facie finding on the
internâs allegations observing that Justice Ganguly had subjected the
law intern to âunwelcome sexual behaviourâ in December 2012 (see here).
Similarly, recently, another former law intern made sexual harassment
allegations against Justice Swatanter Kumar, former judge of the Supreme
Court, and this matter is still pending before the courts (see here).It
may also be germane to note that a former Judge of Gujarat High Court
and former Lokayukta of Gujarat state, Justice S.M. Soni, had written a
10-page letter to the then Chief Justice of India to keep Justice Aftab
Alam, the then sitting judge of the Supreme Court, away from Gujarat
cases, making detailed allegations of a communal mind-set against him
(see here; this link also contains a copy of his letter). Since these
serious allegations were made by a responsible person, i.e., a retired
judge of a High Court, by way of a written complaint, it was expected
that some sort of transparent enquiry will be conducted into the
allegations, and if the allegations were found to be false, contempt
proceedings would have been initiated against the retired judge himself
making these allegations. However, I could not get any details from the
media of any such enquiry conducted into these allegations or any action
taken in this matter.Another
issue that raises serious questions of propriety, relates to the
oft-repeated allegations of âuncle judgesâ. Close relatives of judges
practice as advocates in the same court, though before a different
bench, and it is widely suspected that they get direct or indirect help
in the cases argued by them. This is, in fact, an allegation that is
levelled against several judges, in the Supreme Court as well as in the
high courts.The
seriousness of this problem can be gauged by the fact that in 2010, a
Supreme Court bench comprising Justices Markandey Katju and Gyan Sudha
Misra had famously quoted William Shakespeare to say âsomething is
rottenâ in the Allahabad High Court and that it needed to be cleaned up,
and it further observed that (see here):âWe
are sorry to say but a lot of complaints are coming about kith and kin
practicing in the same court and within a few years of starting practice
the sons or relations of these judges become multi-millionaires, have
huge bank balances, luxurious cars, huge houses and enjoy a luxurious
lifeâ.In
fact, subsequently, when an application was moved to expunge the
aforesaid âsomething is rottenâ remarks, the Supreme Court refused to
expunge them and upheld those remarks which said that something was
ârottenâ in the Allahabad High Court where the âuncle judges syndromeâ
was rampant and needed cleansing. Justice Katju is reported to have
angrily told the counsel (see here):âDo
not tell all this. My family and I have more than 100 years of
association with the Allahabad High Court. People know who is corrupt
and who is honest.âAgain,
details of the favours shown by the âuncle judgesâ to their relatives
practising in the same courts are regularly and routinely discussed
privately in the bar rooms, however, such details are generally not
found fit for being discussed in the media due to absence of concrete
evidence and perhaps due to the fear of contempt of court. But, merely
because such details are not shared in media for general public
consumption does not mean that this problem does not exist or that this
problem would be only a miniscule one. As observed by Justice Katju, the
problem of âuncle judgesâ is quite rampant and is a serious challenge
to having a clean judiciary.The
point that I am trying to make is â if allegations of corruption can be
made against such a large number of Chief Justices of India, who had
the rare privilege of heading the Indian judiciary, and against other
judges of the Supreme Court, then do we really need any further
indicator about the trend in the higher judiciary? Please also note that
these allegations are not made by lesser mortals. These allegations are
made by those who have themselves had the privilege of serving as a
judge of the Supreme Court or as a Law Minister of India or who are
eminent and legendry lawyers, and hence can be said to be having
personal knowledge of the incidents of corruption or impropriety in the
higher judiciary.Moreover,
it may also be pertinent to point out that while a contempt petition
came to be filed before the Supreme Court against Shri Prashant Bhushan
for making the aforesaid allegation of half of the last 16 Chief
Justices of India having been corrupt, the said contempt petition has
not been taken to its logical end. This petition is pending for long in
the Supreme Court and is not being heard now for quite some time. If the
said allegations made by Shri Bhushan are false, what stops the Supreme
Court from punishing him for contempt of court? It is worth mentioning
that by an amendment made to Section 13 of the Contempt of Courts Act,
1971, justification by âtruthâ has now been made a valid defence to a
charge of contempt of court, subject to certain conditions, as mentioned
below:â(b)
the court may permit, in any proceeding for contempt of court,
justification by truth as a valid defence if it is satisfied that it is
in public interest and the request for invoking the said defence is bona
fide.âSo,
it is quite possible that if the aforesaid contempt petition is pursued
further and details of âtruthâ of certain alleged corrupt activities of
some former Chief Justices of India are furnished as a valid defence in
such petition, it may perhaps lead to further deterioration in the
image of the judiciary. In fact, the vehement manner in which the said
contempt petition was defended, gives credence to that fear. This is an
indication of the possibility of there being âtruthâ in such
allegations.Let
me now come to the issue of explicit restrictions placed in Article
124(7) of the Constitution on the future law practice by retired judges
of the Supreme Court. It is a common knowledge that many of the retired
judges indulge in âchamber practiceâ by giving legal opinions to private
entities at hefty fees, take up arbitration work, etc., though of
course they cannot directly practice in a court or before any authority.
A PIL was filed in the Delhi High Court in 2010 for interpretation of
the aforesaid Article 124(7) of the Constitution alleging that former SC
judges were violating the Constitution âin letter and spiritâ by
tendering legal opinions, which were being produced in various forums of
adjudication to influence judgment (see here). I understand that this
PIL is still pending and has not been decided so far.That
the contentions raised in the aforesaid PIL are substantially true, may
get substantiated by what I have personally experienced some 20 years
back when I was working in CBI on deputation from IPS. A criminal
complaint was made by a private bank to the CBI with a request to
register FIR (called âRegular Caseâ, or in short, âRCâ, in CBI) and
investigate the same. However, the CBI declined to do so, asking the
bank to file the FIR with the regular state police. Thereafter, after a
few days, a senior officer of the bank came to me with two âlegal
opinionsâ â one each from two retired Chief Justices of India (both of
whom were prominent and legendary Chief Justices). Both these opinions
consisted of about 6-7 lines each, expressing the âopinionâ that FIR
deserved to be registered by the CBI in the said matter. No detailed
reasons were given for such opinion, they were merely personal and
unreasoned opinions expressed by two former Chief Justices of India.
Frankly speaking, I was quite puzzled and amused as to how could the
bank secure such opinions from retired Chief Justices of India. Being in
service and not being in law practice at that time, I was really
unaware of such practices. Out of curiosity, I asked the bank Officer as
to how could they get such opinions and, in fact, how could they even
dare to approach retired Chief Justices for such opinion? âThere is
nothing unusual in this and such opinions are routinely given by the
retired judgesâ, replied the banker, and he further informed that a
professional fee of Rs. 5 lakh was paid to each of those judges for the
said brief unreasoned opinions. It goes without saying that the head
office of the CBI finally decided to register the FIR in the said matter
in the light of the opinions of the said two retired Chief Justices of
India.It
happened about 20 years back. You can well visualise the situation that
may be existing today. The fact of the matter is â giving âlegal
opinionsâ by retired judges of the Supreme Court is a routine and is
considered a normal practice, notwithstanding the legal bar contained in
Article 124(7) of the Constitution. If any further proof is needed, it
is provided by none other than Justice P. Sathasivam, former CJI,
himself, who has reportedly informed the Indian Express newspaper on 4
September 2014 as under (see here):âSince
my retirement (on April 26), I have not accepted any arbitration or
done any consultation work for corporates as some other former CJIs are
doing. I have stayed in my village to tend to my small farm. I didnât
lobby for the post. There is nothing wrong in accepting it.âThus,
Justice Sathasivam has unequivocally stated that some other former
Chief Justices of India are accepting arbitration work and are doing
consultation work for corporates. If I may be permitted to say so, in my
respectful submission, the aforesaid statement of Justice Sathasivam
appears to be like taking a âhigher moral groundâ by indicating that
doing consultation and/or arbitration work for corporations (by some
other former CJIâs) is âworseâ than being a Governor of a State.If
any further proof is needed about the practice of âlegal opinionsâ
being given by retired judges, it comes from Shri Soli Sorabjee, former
Attorney General of India, who observed with regard to the legal
opinions given by retired judges as under (see here):âWhat
about retired Supreme Court judges giving legal opinions, which
invariably are flaunted by parties before courts and judicial
authorities? Judges of the Supreme Court and high court strongly
disapprove of opinions of retired judges which are annexed to the
pleadings or cited in argument and refuse to look at them. However, this
cannot be said of tribunals and judicial authorities who are likely to
be influenced by the opinion. âŠâ.As
regards arbitration work done by retired judges of the Supreme Court,
it may be pointed out that sometimes retired judges are appointed as
arbitrators in various disputes (generally of commercial nature) by the
Supreme Court itself in its written orders. In fact, it is a common
knowledge that in the KG-D6 gas dispute between the Reliance Industries
Ltd (RIL) and the Government of India, while RIL has appointed the
former Chief Justice of India Shri S.P. Bharucha as an arbitrator on its
behalf, the Government has appointed another former Chief Justice of
India Shri V.N. Khare as an arbitrator on its behalf (see hereand here).In
addition, there are several commissions and tribunals which are
required (sometimes, statutorily) to be headed by former judges of the
Supreme Court. An illustrative and non-exhaustive list is: National
Human Rights Commission (NHRC); Armed Forces Tribunal (AFT); Law
Commission of India; Press Council of India; Telecom Disputes Settlement
& Appellate Tribunal (TDSAT); National Consumer Disputes Redressal
Commission (NCDRC); National Green Tribunal (NGT); Cauvery Water
Disputes Tribunal; and, so on. The recently enacted Lokpal Act will also
be giving post-retirement employment to more than one judges of the
Supreme Court as Chairperson / members of Lokpal.In
fact, of the 21 judges of the Supreme Court who retired between the
period from January 2008 to July 2012, as many as 18 of them got
post-retirement jobs in different government commissions and tribunals
(see hereor herefor details).This
being the factual position, when most of the retired judges of the
Supreme Court are re-employed in one or the other commission or
tribunal, the question of independence of judiciary has become more
serious.Whatever
I have mentioned above is mainly on the basis of what has already been
reported in the media. For every one story published in the media, there
may be 10 stories that may be discussed in the privacy of drawing rooms
or may be in the bar rooms of the courts, and there may be many more
further stories which may not even be known to anyone except those
involved. In fact, in the Supreme Court bar, several such issues of
impropriety are privately discussed on daily basis, which are not
published in media for public consumption in the absence of any concrete
evidence and perhaps also due to the fear of the contempt of Court. The
opening words of a famous song from the Hindi movie âRotiâ (starring
Rajesh Khanna) â âye jo public hai ye sab jaanti haiâŠâ (loosely
translated as âit is public, it knows everythingâŠâ), perhaps aptly
depict the scenario. However, most of such stories do not come out due
to fear of contempt of court. A person who has heard some of these
unverified stories, can only describe the situation as appalling and
unbelievable. As I said earlier, we cannot improve a system unless we
first accept the existence of deficiencies in the system. As serious
stake-holders in the system, the advocates have a duty to improve the
system, howsoever unpleasant the task may be.Thus,
it is not that there is nothing wrong in the higher judiciary. As
mentioned above, the judges are also human beings. They come from the
same Indian society, having been born on the same mother Earth and not
coming from any different planet or even from a different country that
may have better moral fabric. Moreover, they are not paid well if you
compare them with some of the successful lawyers. They also have their
own families and interact with the society on a regular basis. Thus, at
least some of the judges may also make similar mistakes as other lesser
mortals are expected to make.In
fact, notwithstanding what has been stated above, it is to the credit
of the members of the higher judiciary that most of them have maintained
highest standards of financial, intellectual and moral integrity. At
the same time, there may be some judges who may fall prey to the
temptations, pressures, and influences of the kinds that other ordinary
human beings are likely to succumb to.In
their own wisdom, the makers of the Constitution decided that judges of
the Supreme Court shall retire on the completion of 65 years of age.
This is unlike what happens in the United States, where the judges are
appointed for life and they never retire (of course, they can resign
voluntarily as and when they wish). About 65 years back, when the
Constitution was framed, perhaps the retirement age of 65 years might
have broadly reflected (or even exceeded) the life expectancy in India.
However, with the rising levels of life expectancy in India, this
retirement age is not sufficient. If an advocate can continue
successfully practice at the age of 90 years plus (e.g., Shri Ram
Jethmalani, who can argue for the full day), there is no reason as to
why judges of the Supreme Court cannot perform their duties efficiently
well beyond their present retirement age of 65 years. Many of the
judges, therefore, take up further employment after their retirement
from the Supreme Court. That the Government is more than willing to
accommodate the judges in post-retirement positions becomes clear from
the provisions of various statutes that require a retired judge to head a
particular tribunal or commission. However, the issue is not about an
employment being given to a retired judge; the issue is whether such
post-retirement employment results into compromising the independence of
the judiciary. Of course, the best solution perhaps would be to raise
the retirement age of a Supreme Court judge to about 75 years or even
higher. However, there does not appear to be any possibility of such a
measure in the near future. A proposed amendment increasing the
retirement age of Supreme Court judges by merely 3 years has also not
seen light of the day so far. Therefore, one has to look at the
circumstances as they exist today.The
fact remains that a deficiency in the Constitution, left deliberately
or ignorantly or innocuously by the makers of the Constitution, has
given rise to scope for the politicians to exploit the cracks in the
judiciary. Given the nature and extent of the powers enjoyed by a
Supreme Court judge, and given the consequences that may follow for the
Government (or for the senior functionaries of the Government) from an
adverse exercise of such powers, it is but natural that the Government
of the day always tries to allure the judges with post-retirement
options. It is true that while many of the judges would never compromise
with their duties as sitting judges of the Supreme Court irrespective
of the prospects of post-retirement options offered to them, there may
perhaps be some who may not have the strength to resist the temptation
or the pressure or the influence. Contents of the foregoing paragraphs
amply show that there are a few judges whose conduct may not be above
board in this regard.The
problem is compounded further where a judge may perhaps favour a party
to a dispute, while performing his duties, as a quid pro quo or at least
with a view to not to displease the powers that be in order to secure
post-retirement options. The post-retirement options may influence his
decision to the detriment of the independence of judiciary.I
am not writing this as a figment of imagination. Let me quote certain
observations from Shri Arun Jaitley, the present Finance and Defence
Minister in the Union Government, who himself is an eminent lawyer. Of
course, his observations being reproduced here relate to a period when
he was in the opposition party, and I am sure he would have a different
opinion today given the appointment of Shri P. Sathasivam, former CJI,
as Governor of Kerala made by his Government.Notice what Shri Arun Jaitley had said when he was the Leader of Opposition in the Rajya Sabha (see here):ââŠthis
clamour for post retirement jobs is adversely affecting impartiality of
the judiciary of the country and time has come that it should come to
an end. âŠNow through judicial verdicts post retirement jobs are being
created⊠pre retirement judges are influenced by a desire for a post
retirement jobâ.In
the same meeting, Shri Nitin Gadkari, who was BJP President at that
time, and who is also a senior Minister in the present Union Government,
while endorsing the above views of Shri Arun Jaitley, observed as under
(please see the same link):âFor
two years after retirement there should be a gap (before appointment),
because otherwise the government can directly or indirectly influence
the courts and the dream to have an independent, impartial and fair
judiciary in the country would never actualiseâ.Further,
this is what Shri Arun Jaitley, as the then leader of opposition,
stated in the Rajya Sabha in 2013 while speaking on the Judicial
Appointments Commission Bill, 2013 (See here):ââŠI
think, we are going a bit too far now, in every legislation, in
creating post-retirement avenues for Judges. ⊠I think this whole
temptation of continuing to occupy a Lutyens Bungalow is a very serious
temptation. ⊠The desire of a post-retirement job influences
pre-retirement judgements. It is a threat to the independence of the
Judiciary. Once it influences pre-retirement judgements, it adversely
impacts the functioning of our Judiciary itself. âŠâ.Surely,
Shri Arun Jaitley will have an entirely different opinion today in his
capacity as a senior Minister in the Union Government. However, the fact
remains that, as pointed out by Shri Jaitley, more and more statutory
posts in the commissions and tribunals are being created exclusively for
the retired judges of the Supreme Court and of High Courts. And, now
Governor of a State is one more addition to the list, ironically added
by the Government of which Shri Jaitley himself is a senior member.To
be fair, let me point out that there have been instances in the past
when former CJIâs have taken up positions in the executive. Former CJI
Justice M. Hidayatullah was the Vice President of India from 1979 to
1984, after having been elected with the consensus of all parties.
Another CJI Justice Ranganath Mishra was appointed as a nominated member
of the Rajya Sabha in 1998 and completed his term in 2004. Justice K.S.
Hegde, a former judge of the Supreme Court, was elected to the Lok
Sabha from Bangalore in the year 1997, and was Speaker of the Lok Sabha
from 1977 to 1980. However, it is pertinent to point out that even
before becoming a judge of the Supreme Court, Justice Hegde was elected
to the Rajya Sabha in the year 1952 and continued to be Rajya Sabha
member will 1957.In
fact, Justice Fathima Beevi, the first woman judge of the Supreme
Court, was appointed as Governor of Tamil Nadu in the year 1997 and
served as such till 2001. Likewise, Justice Sukhdev Singh Kang, former
Chief Justice of Jammu and Kashmir High Court, was the Governor of
Kerala from 1997 to 2002. Recently, Shri Vijay Bahuguna, who was a judge
of the Allahabad High Court and the Bombay High Court, contested
elections on the ticket of a political party (Congress) and even became
Chief Minister of a State, namely Uttarakhand.There
have also been cases of retired judges taking up private employment.
Former Chief Justice of India Shri S.H. Kapadia retired on 29 September
2012 and on 29 January 2013 he joined the board of directors of Bombay
Stock Exchange (BSE) as a public interest director (PID), after being
nominated to that post by the Securities and Exchange Board of India
(SEBI) (see here). It is interesting to note here that as a judge of the
Supreme Court, he regularly dealt with matters under SEBI Act, 1992,
Companies Act, 1956, RBI Act, Mergers & Acquisitions, taxation
matters, etc.There
have been cases of some other constitutional functionaries (who are
required to be independent and impartial arbiters) also accepting
positions after retirement. Shri M.S. Gill, who was the Chief Election
Commissioner from 1996 to 2001, was appointed as the Minister of Youth
Affairs and Sports in the Union Government by a Congress party. Shri
T.N. Seshan, another former Chief Election Commissioner from 1991 to
1996, had contested for the post of President of India in 1997 as a Shiv
Sena supported candidate, but lost this election to Shri K.R.
Narayanan. Again, in 1999, Shri Seshan was a Congress-backed candidate
for the Lok Sabha election from Gandhinagar against Shri L.K. Advani but
suffered a heavy defeat.So,
what is new if a former CJI is now appointed as Governor of a State?
Well, while there have been several instances when retired judges of the
Supreme Court have been given post-retirement positions, but generally
such positions were confined to tribunals and commissions, etc., which
were generally related to the field of law. Governor of a State is an
entirely different ball game. It is completely a political post. The way
Governors are changed merely after a change of Government in New Delhi,
and the way they are appointed on the basis of political affiliations,
are no secrets. Recently, the way Governors of several states were made
to resign and/or were transferred (to a place like Mizoram) to force
their resignations, and the way new Governors were appointed in their
place on the basis of political affiliations, clearly show as to how
political the position of Governor has become today. The type of persons
who have been appointed as Governors clearly shows that there is no
requirement of any knowledge or expertise in law as a qualification for
being made the Governor. Governors hold office during the pleasure of
the President, which practically means the pleasure of the political
party in power at the Centre. I need not elaborate further as to whether
the office of Governor is befitting for a person of the stature of a
former Chief Justice of India, who held a position independent of the
executive, and who could not be removed from his post except by
impeachment by Parliament in the manner laid down in the Constitution.
The fact that till date, not even a single judge has been impeached
since the Constitution came into existence in 1950, shows the kind of
independence that has been guaranteed to a judge of the Supreme Court.
Now, contrast it with the way a Governor can be removed from his post. A
mere phone call from the Union Home Secretary may be sufficient for
getting the resignation of a Governor. And, what kinds of duties are
performed by a Governor? Is it not the practical experience that a
Governor generally acts as advised by the political party in power at
Centre? Will failure to fulfil the unwritten orders of the political
party in power in Centre result into direct or indirect removal of the
Governor? Notwithstanding a recent Constitution bench decision of the
Supreme Court in the case of B.P. Singhal v. Union of India, (2010) 6
SCC 331 (ironically, Justice Sathasivam was a part of this Bench), the
fact remains that a Governor can easily be removed from his post on
political considerations, as the recent experience of removal of several
Governors shows.No
doubt, there may be certain issues in the present case, such as who
initiated the move to appoint Justice Sathasivam as Governor of Kerala?
Was is the Central Government? Why should the Government do it when it
has so many aspirants in its own party and moreover, why should it
favour Justice Sathasivam in particular? Does it show some sort of quid
pro quo or some sort of reward for the past services rendered as has
been alleged by the opposition parties? Or else, did Justice Sathasivam
himself initiate the move? If so, then does it show some sort of
impropriety, even if he may now be a retired judge? Was there any
mediator? If so, then again, who motivated such mediator and what is his
interest in promoting the case of Justice Sathasivam? Or, whether the
said appointment was done purely on merits in view of the great
contribution made by Justice Sathasivam to the field of law?However,
I am not going into the details of these questions. For, there is a
larger question. What message it contains for the sitting judges?Thus,
it may not be an issue of a serious concern if a particular former
judge decides to join politics after his retirement or takes up a
position that has political implications. In any case, as mentioned
above, there is no bar under the Constitution, though there may be
certain questions of propriety having moral implications.But,
what is of concern is as to what sort of impact it will have on the
independence of judiciary and how it will impact the performance of
duties by the sitting judges? Will it act as an inducement for the
sitting judges too? Will some of their decisions be influenced? Will the
carrot of such (or similar) post-retirement assignments have an adverse
impact on the independence and impartiality of the judiciary? Will it
be a retrograde step for the judiciary, and for the constitutional
democracy, and also for the rule of law in the country?At
this juncture, I feel it necessary to refer to certain observations of
the Supreme Court, relying upon dicta of the Privy Council. Referring to
the observations of the Judicial Committee of the Privy Council in the
case of Liyanage v. Queen, (1967) 1 AC 259, S.M. Sikri, C.J., observed
in the case of Kesavananda Bharati v. State of Kerala, (1973) 4 SCC 225 :
AIR 1973 SC 1461 : 1973 Supp SCR 1, as under:â256.
Their Lordships uttered a warning which must always be borne in dealing
with constitutional cases: âwhat is done once, if it be allowed, may be
done again and in a lesser crisis and less serious circumstances. And
thus judicial power may be eroded. Such an erosion is contrary to the
clear intention of the Constitutionâ. This was in reply to the argument
that the Legislature had no such general intention to absorb judicial
powers and it had passed the legislation because it was beset by a grave
situation and it took grave measures to deal with it, âŠâ.[Emphasis and underlining supplied.]What
these observations mean, in simple terms, is that sometimes a wrong act
is justified on the grounds of serious circumstances then existing,
however if such wrong act is permitted, it may become a precedent and
may be repeated again and again in due course of time, and later, over a
period of time such wrong act may be done even in less serious
circumstances, and a time comes when bigger wrong acts are committed
even in less serious circumstances, and so on. Therefore, it is always
advisable not to permit the doing of a wrong thing in the very first
instance itself, more so when it is connected with the serious issue of
independence of judiciary. Any small compromise with the independence of
judiciary, if ignored, may lead to more such compromises, thereby
threatening the basic fabric of a constitutional democracy at the very
foundation of which lies the independence of judiciary.So,
will the appointment of a former Chief Justice of India as a Governor
of a State have an adverse impact on the independence of judiciary,
either in the short run or over the longer term?Well, the jury is still out. Only the time will tell us.*****About Dr. Ashok DhamijaDr.
Ashok DhamijaDr. Ashok Dhamija is a New Delhi based Supreme Court
Advocate, holds Ph.D. in Constitutional Law, is author of 3 law books,
and is an ex-IPS officer. He is the founder of this law portal. Read
more by clicking here. List of his articles. List of his Forum Replies.
List of his Quora Answers. List of his YouTube Videos.View all articles by Dr. Ashok DhamijaPrevious articleJurisdiction in a case of cheque bouncing â back to square oneNext articleCan a co-accused be a witness of another accused?Though
the Supreme Court had ordered to replace all the fraud EVMs with fool
proof voting system that is being followed by 120 democries of the world
and the tried and tested paper ballots used in the recent UK elections,
the ex CJI Sathasivan committed a grave error of judgement in allowingthe
fraud EVMs to be replaced in phases as suggested by the ex CEC Sampath
because of the cost of Rs 1600 crore involved in replacing the fraud
EVMs totally.Now the country is OFthe fraud EVMs favored 1% Horrorist, Militant, Violent, Intolerant,Heckling, Lynching Stealth hindutva chitpawan brahmin RSSâs BevakoofJhoothe Psychopaths (BJP) for Murderer of democratic institutions (Modi)!BYthe fraud EVMs favored 0.1% Terrorist, Militant, Violent, Intolerant,Heckling, Stealth hindutva chitpawan brahmin RSSâs BevakoofJhoothe Psychopaths (BJP) for Murderer of democratic institutions (Modi)!!FORthe fraud EVMs favored 1% Terrorist, Militant, Violent, Intolerant,Heckling, Stealth hindutva chitpawan brahmin RSSâs BevakoofJhoothe Psychopaths (BJP) for Murderer of democratic institutions (Modi)!!!ANDOFFthe 99% Sarvajan Samaj i.e., all societies including LOYAL ArogyaRakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor UpperCastes!toBUYthe 99% Sarvajan Samaj i.e., all societies including LOYAL ArogyaRakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor UpperCastes!FARthe 99% Sarvajan Samaj i.e., all societies including LOYAL ArogyaRakshakas (Safai Karmacharis)/SC/STs/OBCs/Minorities and Poor UpperCastes!Once
again the Supreme Court has to be pursued by 99.9% Sarvajan Samaj i.e.,
All Societies literates to SCRAP all the Central and Sate Elections
conducted with these fraud EVMs and order for fresh elections with FOOL
PROOF VOTING SYSTEM. Since the MEDIA has become DEADWOOD for the 99% and
ALIVE just for 0.1% chitpavan brahmins and Baniyas HIGHLIGHT this issue
both ONLINE by creating WEBSITES, BLOGS, Emails, SMSs etc., and OFFLINE
by takingthe message directly to the people.Democracy at Risk ! Can we trust our Electronic Voting Machines?published on July 17, 2010Author â Shri.G.V.L. Narasimha RaoElectronic
Voting Machines (shortly called EVMs) have become an intrinsic part of
Indian elections. However lay public have least understanding and
awareness on EVMs and thus their associated risks. This book is written
with an objective of filling this information and awareness gap. It has
been dedicated to the Citizens of India who deserve a fully transparent
and verifiable electoral system.The
author of the book is a leading survey researcher, election analyst and
political commentator whose columns and articles have appeared in
leading dailies. He has been amazingly investigative to make this book
truly a ËShocking exposĂ© of the Election Commission’s failure to assure
the integrity of India’s electronic voting system. He is also the only
author of a book onËIndian EVMs With this distinction, the book has
rightly earned â a foreword by Shri. L.K. Advani (Chairman of BJP),
message of Shri. N. Chandrababu Naidu (techno savvy politician) and
Prof. David Dill, Stanford University.The
book is divided into 16 Chapters with each uncovering untold facts on
ËIndian EVMs”. The reader is first introduced to the scenario wherein
EVMs make their advent into elections in U.S. and Western Europe as an
alternative to Paper Ballots and how they draw criticisms from many
quarters for not meeting minimal standards of system integrity,
transparency, verifiability and accountability in case of disputes. The
author mentions the case of countries like Germany, Holland, Ireland who
abandon EVMs and go back to paper ballots & U.S. whose 32 out of 50
states pass legislation making it mandatory to have verifiable physical
record of every single vote cast.Parallel
runs the sad story on how the Election Commission of India (ECI) has
been publicly spreading ËBig LiesĂą” that Indian EVMs cannot be tampered
while experts worldwide feel otherwise. Not many readers would know that
Bharat Electronics Ltd. (BEL) and Electronics Corporation of India Ltd.
(ECIL) who are the Ëmanufacturers of ECI-EVMs outsource the crucial
task of fusing the secret source code (program for counting poll
results) onto microchips used in EVMs to foreign companies. The author
questions the motive behind the actions of these 100% Govt. owned PSUs
when they could have done the job themselves! One is lost for words to
note how the ECI, its expert committee headed by Prof. P.V. Indiresan,
BEL and ECIL all remain admittedly unconfirmed on the originality of the
hence Ëfused source code and also the supplied microchips before and
after the ECI puts the EVMs to use in elections!The
reply given under RTI by the ECI to Sri. V.V. Rao in Page 33 reads, Out
of 13.78 lakh EVMs, 9.30 lakh EVMs were old machines and 4.48 lakh EVMs
were new machines. Upgraded EVMs were used in all the Parliamentary
Constituencies of Arunachal Pradesh. Bihar, Chhattisgarh, Goa, Gujarat,
Manipur, Mizoram, Meghalaya, Nagaland, Sikkim, Tripura, Uttar Pradesh,
West Bengal, Andaman & Nicobar Islands, Dadra & Nagar Haveli,
Daman & Diu and Lakshadweep. Mentioning the vulnerabilities of Old
EVMs the author fires a series of questions related to the choice of
states where they were employed. These have failed to elicit any
response from the ECI till date. Also mentioned are instances where the
ECI shows no regard to its own expert committee recommendations and goes
ahead in conducting polls.The
author in his inimitable style gives a lively run up to the 2009
General Elections with many expecting a hung parliament. Chapter 4
vividly describes the case studies of abnormal functioning of some EVMs
during polls. May 16th shocks one and all, thus going against the
normally foretelling Exit Polls! Political parties start expressing
their fears over the use of EVMs. The reader is advised to see these in
the light of how some parties were approached by ĂąâŹĆElectronic Fixers
demanding hefty sums to fix elections in their desired constituencies
portrayed as a thriller in Chapter 5!Later
explained is the paradox of how the ECI has been in blocking every
effort of public spirited individuals and Indian IT experts in
demonstrating the vulnerability of its own EVMs. Whether use of EVMs is
constitutionally valid? Are the 2004 & 2009 Lok Sabha Polls legal?
More to add, the book offers solutions to the problem of ËIndian EVMs”.
Though the matter of ËIndian EVMs” is pending at court, one hopes for a
landmark judgment delivered as was the case in other successful
democracies. This book is a journey in itself and should be an
invaluable possession for all those who cherish and stand by democracy.
It will be remembered forever as a unique book which triggered a
nationwide debate and the one which led to healthy reforms in Indian
elections.Justice Katju.was also a former Chief Justice of Madras High Court.A former Supreme Court JudgeOnce
he personally furnished in writing, the authenticated list of corrupt
Judges in Supreme Court . But no action has been taken so far.Packed jury? Haven’t verified composition of the 4 member committee but for this from another group:“Supreme
Court while staying the implementation of the Farm Laws has formed a
4-member committee (as reported by Bar and Bench).So, lets see who these four members are:1. Bhupinder Singh Mann:- He is the National President of the Bharatiya Kisan Union.- He was also a former Rajya Sabha MP from Punjab.- He has been backing the farm laws while demanding certain amendments in them.-
On 1st September, he wrote to Modi saying he was “Thrilled and Happy”
when he first heard of the new farm laws. (as reported by The Print)2. Dr. Pramod Kumar Joshi:- He is an “Agricultural Economist”.- He has written several blogs in favor of the Finance Ministry’s “Farmer Friendly” budgets since 2014- He has been trumpeting about how Modi will be doubling income of farmers by 2020.3. Ashok Gulati:- He is an “Agricultural Economist”.- On 1st Oct 2020 Gulati had written in the Indian Express how the new farm bills are a step in the right direction.- On 18th May 2020 he had written how the proposed reforms in farm laws are addressing a longstanding need of the farmers.- On May 16th, IANS had reported that he was being contemplated by Modi as a pick for the Union Agriculture Ministry.4. Anil Ghanawat:- He is the President of Shetkari Sanghatana- He had led the agitation in FAVOR of GM crops.- On 30th Sept 2020, Ghanawat had led a show of support for the Center’s Farm Bills- On 8th Dec 2020, Ghanawat had tried to form a pro-farm laws lobby in Maharashtra- On 21st Dec 2020, Anil Ghanawat had declared that the Center should not withdraw the farm lawsWith
these 4 people as the only members of the committee formed to
scrutinize and mediate between the farmers and the Central Govt by the
SC, the committee’s recommendations can be well predicted!”
tilakmarg.comAppointment of former CJI as Governor of a State â Implications | Tilak MargAppointment
of former CJI as Governor of a State â Implications By Dr. Ashok
Dhamija - Sep 8, 2014 Facebook Twitter WhatsApp By: Dr. Ashok Dhamija
Independence of higher judiciary is of importance A detailed analysis of
the implications of the appointment of a retired Chief Justice of India
to a p…- MN 152 IndriyabhÄvanÄ Sutta - The development of faculties -
[Indriya: faculties | bhÄvanÄ: development] - So
did I hear:On one occasion, the Fortunate was staying at Gajaáč galÄ in a bamboo
grove. On this occasion, the young Brahmin Uttara, a disciple of
PÄrÄsiviya, went to the Fortunate and, on his arrival, exchanged
friendly and courteous greetings with him. After this exchange of
courteous greetings, he sat down to one side. While he was sitting
there, the Fortunate One said to him:- Uttara, does the Brahmin PÄrÄsiviya teach his disciples the
development of the faculties?- Yes, Sieur Gotama, the Brahmin PÄrÄsiviya teaches his disciples the
development of the faculties.- And how, Uttara, does the Brahmin PÄrÄsiviya teach his disciples the
development of the faculties?- In this, Sieur Gotama, we do not see the shapes with the eyes, we do
not hear the sounds with the ears. Here, Sieur Gotama, is how the
Brahmin PÄrÄsiviya teaches his disciples the development of the
faculties.- If that was the case, Uttara, then according to what Brahmin
PÄrÄsiviya says, a blind person would have developed faculties and a
deaf person would have developed faculties. Because, of course, a blind
person cannot see shapes with their eyes and a deaf person cannot hear
sounds with their ears.Hearing this, the young Brahmin Uttara disciple of PÄrÄsiviya sat in
silence, bewildered, shoulders drooping, head bowed, saddened,
perplexed. The Fortunate, seeing that the young Brahmin Uttara disciple
of PÄrÄsiviya remained seated in silence, bewildered, shoulders
drooping, head bowed, saddened and perplexed, addressed the venerable
Änanda:- Änanda, the development of the faculties which the Brahmin PÄrÄsiviya
teaches his disciples is one thing, but the supreme development of the
faculties in the discipline of noble beings is another.- Now is the time, O Fortunate. It is the moment, O Sublime, that the
Fortunate one teaches the supreme development of the faculties in the
discipline of the noble beings. Having heard it from the Fortunate, the
bhikkhus will remember it.- In that case, Änanda, listen and be careful. I am going to speak.
“Yes, BhantĂ©,” replied venerable Änanda. The Fortunate then said:
And what, Änanda, is the supreme development of the faculties in the
discipline of noble beings? In this, Änanda, seeing a form with the eye,
what is pleasant appears, what is unpleasant appears, or what is
pleasant and unpleasant appears in a bhikkhu. He understands: ‘What is
pleasant has arisen, what is unpleasant has arisen, or what is pleasant
and unpleasant has arisen in me. And it is conditioned, crude, come
about in a dependent manner. But this is peaceful, this is superb:
equanimity. ‘ With this, the pleasant thing that had arisen, the
unpleasant thing that had arisen, or the pleasant and unpleasant thing
that had arisen ceases and equanimity sets in. Just like, Änanda, a man
of good eyesight, having closed them could open them, or having opened
them could close them, in the same way, whatever it is, just as quickly.
, just as quickly, just as easily, the pleasant thing that had arisen,
the unpleasant thing that had arisen, or the pleasant and unpleasant
thing that had arisen ceases and equanimity sets in. Here, Änanda, is
what is called in the discipline of noble beings the supreme development
of the faculties in relation to the forms knowable by the eye.Moreover, Änanda, on hearing a sound with the ear, what is pleasant,
what is unpleasant, or what is pleasant and unpleasant appears in a
bhikkhu. He understands: ‘What is pleasant has arisen, what is
unpleasant has arisen, or what is pleasant and unpleasant has arisen in
me. And it is conditioned, crude, come about in a dependent manner. But
this is peaceful, this is superb: equanimity. ‘ With that, the pleasant
thing that had arisen, the unpleasant thing that had arisen, or the
pleasant and unpleasant thing that had arisen ceases, and equanimity
sets in. Just like, Änanda, a healthy man could easily snap his fingers,
in the same way, whatever it was, just as fast, just as quickly, just
as easily, the pleasant thing that had arisen, the unpleasant thing that
had arisen, or the pleasant and unpleasant thing that had arisen,
ceases and equanimity sets in. This is, Änanda, what is called in the
discipline of noble beings the supreme development of the faculties in
relation to the sounds knowable by the ear. - Moreover,
Änanda, by smelling an odor with the nose, what is pleasant, what is
unpleasant, or what is pleasant and unpleasant appears in a bhikkhu. He
understands: ‘What is pleasant has arisen, what is unpleasant has
arisen, or what is pleasant and unpleasant has arisen in me. And it is
conditioned, crude, come about in a dependent manner. But this is
peaceful, this is superb: equanimity. ‘ With that, the pleasant thing
that had arisen, the unpleasant thing that had arisen, or the pleasant
and unpleasant thing that had arisen ceases, and equanimity sets in.
Just like, Änanda, drops of water slide on a gently tilted lotus leaf
and do not stay there, in the same way, whatever it is, just as fast,
just as fast, just as easily, the pleasant thing that had arisen, the
unpleasant thing that had arisen, or the pleasant and unpleasant thing
that had arisen ceases and equanimity sets in. Here, Änanda, is called
in the discipline of noble beings the supreme development of the
faculties in relation to the smells knowable by the nose.Moreover, Änanda, by tasting a flavor with the tongue, what is pleasant,
what is unpleasant, or what is pleasant and unpleasant appears in a
bhikkhu. He understands: ‘What is pleasant has arisen, what is
unpleasant has arisen, or what is pleasant and unpleasant has arisen in
me. And it is conditioned, crude, come about in a dependent manner. But
this is peaceful, this is superb: equanimity. ‘ With that, the pleasant
thing that had arisen, the unpleasant thing that had arisen, or the
pleasant and unpleasant thing that had arisen ceases, and equanimity
sets in. Just like, Änanda, a healthy man could easily spit out a
collected lump of saliva on the tip of his tongue, in the same way,
whatever it is, just as fast, just as quickly, just as easily, the
pleasant thing that had arisen, the unpleasant thing that had arisen, or
the pleasant and unpleasant thing that had arisen ceases and equanimity
sets in. Here, Änanda, is called in the discipline of noble beings the
supreme development of the faculties in relation to the flavors knowable
by the tongue.Moreover, Änanda, by touching a bodily sensation with the body, what is
pleasant, what is unpleasant, or what is pleasant and unpleasant appears
in a bhikkhu. He understands: ‘What is pleasant has arisen, what is
unpleasant has arisen, or what is pleasant and unpleasant has arisen in
me. And it is conditioned, crude, come about in a dependent manner. But
this is peaceful, this is superb: equanimity. ‘ With that, the pleasant
thing that had arisen, the unpleasant thing that had arisen, or the
pleasant and unpleasant thing that had arisen ceases, and equanimity
sets in. Just like, Änanda, a healthy man could easily extend his bent
arm or bend his outstretched arm, in the same way, whatever it is, just
as fast, just as quickly, just as easily, the pleasant thing that had
arisen, the unpleasant thing that had arisen, or the pleasant and
unpleasant thing that had arisen ceases and equanimity sets in. Here,
Änanda, is called in the discipline of noble beings the supreme
development of the faculties in relation to the bodily sensations
knowable by the body.Moreover, Änanda, on becoming aware of a mental phenomenon with the
mind, what is pleasant, what is unpleasant, or what is pleasant and
unpleasant appears in a bhikkhu. He understands: ‘What is pleasant has
arisen, what is unpleasant has arisen, or what is pleasant and
unpleasant has arisen in me. And it is conditioned, crude, come about in
a dependent manner. But this is peaceful, this is superb: equanimity. ‘
With that, the pleasant thing that had arisen, the unpleasant thing
that had arisen, the pleasant and unpleasant thing that had arisen
ceases, and equanimity sets in. Just like, Änanda, if a healthy man
dropped two or three drops of water on a heated iron pan throughout the
day, the fall of the water drops might be slow, but they would quickly
evaporate. and would disappear, in the same way, whatever it was, just
as quickly, just as quickly, just as easily, the pleasant thing that had
arisen, the unpleasant thing that had arisen, or the pleasant and
unpleasant thing that had arisen ceases, and equanimity sets in. Here,
Änanda, is called in the discipline of noble beings the supreme
development of the faculties in relation to the mental phenomena
knowable by the spirit. - And
how, Änanda, are you a person in training, someone who follows the
path? In this, Änanda, seeing a form with the eyes, what is pleasant
appears, what is unpleasant appears, or what is pleasant and unpleasant
appears in a bhikkhu. He feels upset, humiliated, and disgusted by the
pleasant thing that has arisen, the unpleasant thing that has arisen, or
the pleasant and unpleasant thing that has arisen.When hearing a sound with the ear, what is pleasant appears, what is
unpleasant appears, or what is pleasant and unpleasant appears. He feels
upset, humiliated, and disgusted by the pleasant thing that has arisen,
the unpleasant thing that has arisen, or the pleasant and unpleasant
thing that has arisen.By smelling an odor with the nose, what is pleasant appears, what is
unpleasant appears, or what is pleasant and unpleasant appears. He feels
upset, humiliated, and disgusted by the pleasant thing that has arisen,
the unpleasant thing that has arisen, or the pleasant and unpleasant
thing that has arisen.By tasting a flavor with the tongue, what is pleasant appears, what is
unpleasant appears, or what is pleasant and unpleasant appears. He feels
upset, humiliated, and disgusted by the pleasant thing that has arisen,
the unpleasant thing that has arisen, or the pleasant and unpleasant
thing that has arisen.By touching a bodily sensation with the body, what is pleasant appears,
what is unpleasant appears, or what is pleasant and unpleasant appears.
He feels upset, humiliated, and disgusted by the pleasant thing that has
arisen, the unpleasant thing that has arisen, or the pleasant and
unpleasant thing that has arisen.By becoming aware of a mental phenomenon with the mind, what is pleasant
appears, what is unpleasant appears, or what is pleasant and unpleasant
appears. He feels upset, humiliated, and disgusted by the pleasant
thing that has arisen, the unpleasant thing that has arisen, or the
pleasant and unpleasant thing that has arisen. This is, Änanda, how one
is a person in training, someone who follows the path.And how, Änanda, is one a noble being with developed faculties? In this,
Änanda, seeing a form with the eyes, what is pleasant appears, what is
unpleasant appears, or what is pleasant and unpleasant appears in a
bhikkhu. If he wishes: ‘that I remain to perceive the non-disgusting in
what is disgusting’, then it remains to perceive the non-disgusting in
what is disgusting. {1} If he wishes: ‘that I remain in perceive the
disgusting in that which is non-disgusting, then it remains to perceive
the disgusting in what is non-disgusting. If he wishes: ‘that I remain
to perceive the non-disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the non-disgusting in what
is disgusting and in what is not -disgusting. If he wishes: ‘that I
remain to perceive the disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the disgusting in what is
disgusting and in what is non-disgusting. If he wishes: ‘avoiding both
the disgusting and the non-disgusting, that I remain equanimous, present
of mind, and endowed with attentive discernment,’ then he remains
equanimous, present of mind, and endowed with attentive discernment .Moreover, Änanda, upon hearing a sound with the ear, what is pleasant
appears, what is unpleasant appears, or what is pleasant and unpleasant
appears. If he wishes: ‘that I remain to perceive the non-disgusting in
what is disgusting’, then it remains to perceive the non-disgusting in
what is disgusting. If he wishes: ‘that I remain to perceive the
disgusting in that which is non-disgusting’, then it remains to perceive
the disgusting in what is non-disgusting. If he wishes: ‘that I remain
to perceive the non-disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the non-disgusting in what
is disgusting and in what is not -disgusting. If he wishes: ‘that I
remain to perceive the disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the disgusting in what is
disgusting and in what is non-disgusting. If he wishes: ‘avoiding both
the disgusting and the non-disgusting, that I remain equanimous, present
of mind, and endowed with attentive discernment,’ then he remains
equanimous, present of mind, and endowed with attentive discernment . - Moreover,
Änanda, by smelling a scent with the nose, what is pleasant appears,
what is unpleasant appears, or what is pleasant and unpleasant appears.
If he wishes: ‘that I remain to perceive the non-disgusting in what is
disgusting’, then it remains to perceive the non-disgusting in what is
disgusting. If he wishes: ‘that I remain to perceive the disgusting in
that which is non-disgusting’, then it remains to perceive the
disgusting in what is non-disgusting. If he wishes: ‘that I remain to
perceive the non-disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the non-disgusting in what
is disgusting and in what is not -disgusting. If he wishes: ‘that I
remain to perceive the disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the disgusting in what is
disgusting and in what is non-disgusting. If he wishes: ‘avoiding both
the disgusting and the non-disgusting, that I remain equanimous, present
of mind, and endowed with attentive discernment,’ then he remains
equanimous, present of mind, and endowed with attentive discernment .Further, Änanda, by tasting a flavor with the tongue, what is pleasant
appears, what is unpleasant appears, or what is pleasant and unpleasant
appears. If he wishes: ‘that I remain to perceive the non-disgusting in
what is disgusting’, then it remains to perceive the non-disgusting in
what is disgusting. If he wishes: ‘that I remain to perceive the
disgusting in that which is non-disgusting’, then it remains to perceive
the disgusting in what is non-disgusting. If he wishes: ‘that I remain
to perceive the non-disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the non-disgusting in what
is disgusting and in what is not -disgusting. If he wishes: ‘that I
remain to perceive the disgusting in what is disgusting and in what is
non-disgusting’, then it remains to perceive the disgusting in what is
disgusting and in what is non-disgusting. If he wishes: ‘avoiding both
the disgusting and the non-disgusting, that I remain equanimous, present
of mind, and endowed with attentive discernment,’ then he remains
equanimous, present of mind, and endowed with attentive discernment .Further, Änanda, by touching a bodily sensation with the body, what is
pleasant appears, what is unpleasant appears, or what is pleasant and
unpleasant appears. If he wishes: ‘that I remain to perceive the
non-disgusting in what is disgusting’, then it remains to perceive the
non-disgusting in what is disgusting. If he wishes: ‘that I remain to
perceive the disgusting in that which is non-disgusting’, then it
remains to perceive the disgusting in what is non-disgusting. If he
wishes: ‘that I remain to perceive the non-disgusting in what is
disgusting and in what is non-disgusting’, then it remains to perceive
the non-disgusting in what is disgusting and in what is not -disgusting.
If he wishes: ‘that I remain to perceive the disgusting in what is
disgusting and in what is non-disgusting’, then it remains to perceive
the disgusting in what is disgusting and in what is non-disgusting. If
he wishes: ‘avoiding both the disgusting and the non-disgusting, that I
remain equanimous, present of mind, and endowed with attentive
discernment,’ then he remains equanimous, present of mind, and endowed
with attentive discernment .Moreover, Änanda, on becoming aware of a mental phenomenon with the
mind, what is pleasant appears, what is unpleasant appears, or what is
pleasant and unpleasant appears. If he wishes: ‘that I remain to
perceive the non-disgusting in what is disgusting’, then it remains to
perceive the non-disgusting in what is disgusting. If he wishes: ‘that I
remain to perceive the disgusting in that which is non-disgusting’,
then it remains to perceive the disgusting in what is non-disgusting. If
he wishes: ‘that I remain to perceive the non-disgusting in what is
disgusting and in what is non-disgusting’, then it remains to perceive
the non-disgusting in what is disgusting and in what is not -disgusting.
If he wishes: ‘that I remain to perceive the disgusting in what is
disgusting and in what is non-disgusting’, then it remains to perceive
the disgusting in what is disgusting and in what is non-disgusting. If
he wishes: ‘avoiding both the disgusting and the non-disgusting, that I
remain equanimous, present of mind, and endowed with attentive
discernment,’ then he remains equanimous, present of mind, and endowed
with attentive discernment . This is, Änanda, how one is a noble being
with developed faculties.
Änanda, I taught the supreme development of faculties in the discipline
of noble beings, I taught how one is a person in training, someone who
follows the way, I taught how one is a noble being. with developed
faculties. Everything a teacher should do out of compassion for his
disciples, seeking their happiness and out of sympathy for them, I have
done for you. Here are the roots of trees, here are empty rooms.
Practice meditation, Änanda, don’t be neglectful, don’t have to regret
it later. Here is my instruction for you.
Thus spoke the Fortunate. Satisfied, the venerable Änanda rejoices at
the words of the Fortunate.
âââ oOo âââ
Posted as a gift from Dhamma,
to be distributed freely, on a non-profit basis.
—
errors refer to already existing translations; he nevertheless hopes
that the errors which may slip into the translation are only minimal.
This work is under a Creative Commons 4.0 International License
with Attribution, Non-commercial Use and Sharing under the same
conditions.
36) Classical Galician-ClĂĄsico galego,
Änanda, ensinei o desenvolvemento supremo das facultades na disciplina
dos seres nobres, ensinei como se é unha persoa en formación, alguén que
segue o camiño, ensinei como se é un ser nobre. con facultades
desenvolvidas. Fixen por ti todo o que un profesor debe facer por
compaixĂłn polos seus discĂpulos, buscando a sĂșa felicidade e por
simpatĂa por eles. AquĂ estĂĄn as raĂces das ĂĄrbores, aquĂ hai
habitaciĂłns baleiras. Practica a meditaciĂłn, Änanda, non te descuides,
non teñas que arrepentirte måis tarde. Aquà estå a miña instrución para
ti. AsĂ falou o afortunado. Satisfeita, a venerable Änanda alĂ©grase das
palabras dos afortunados.
livro, O CAMINHO DO MEIO, do BHIKKHU BODHI, para muitos buscadores, Ă© o
que hĂĄ de mais completo. E de fato contempla ensinamentos coesos que
iluminam muito.
reconheço que muitos outros podem ser maravilhosos. Ajahn Brahm, Ajahn
Chah, Ajahn Akinkano, entre outros sĂŁo mestres que conseguiram passar
também muito do Dhamma. E Sempre conduzindo para a libertação através da
PrĂĄtica!
livro foi ordenado em CapĂtulos para facilitar a compreensĂŁo. A ordem
dos capĂtulos foram sugestĂŁo do prĂłprio narrador (Pedro Farbrini). Digo
isto pois caso algo esteja em dissonùncia com a edição de algum livro, é
pura questĂŁo de abranger a essĂȘncia do ensinamento.
1 - AS QUATRO NOBRES VERDADES (Foi fundido a parte 1 com a 2 e agora
tudo estĂĄ reunido em um ĂĄudio sĂł) - (DURAĂĂO: 01:07:25)
livro, O CAMINHO DO MEIO, do BHIKKHU BODHI, para muitos buscadores, Ă© o
que hĂĄ de mais completo. E de fato contempla ensinamentos coesos que
iluminam mu…
MN
152 IndriyabhÄvanÄ Sutta - O desenvolvemento das facultades -
[Indriya: Facultades | bhÄvanÄ: desenvolvemento]
EntĂłn oĂn:
Nesta ocasiĂłn, Fortune instĂĄlase en Gajaáč
galÄ nun bosque de bambĂș. Nesta
ocasiĂłn, o Brahman de Uttara e a Disciplina de ParÄsiviya estĂĄn
perturbados pola fortuna e, segundo o caso, polo intercambio de saĂșdos
de amigos e cortesĂĄns. Despois deste intercambio de saĂșdos corteses,
sentouse a un lado. Estas medidas aplĂcanse ĂĄs axudas concedidas:
- Uttara, o Brahmin PÄrÄsiviya ensina aos seus discĂpulos o
desenvolvemento das facultades?
- Si, señor Gotama, o Brahmin PÄrÄsiviya ensina aos seus discĂpulos o
desenvolvemento das facultades.
- E como, Uttara, ensina o Brahmin PÄrÄsiviya aos seus discĂpulos o
desenvolvemento das facultades?
- Non digo, señor Gotama, hai algĂșns que poden facer o mesmo, pero non
hai mĂĄis nin mĂĄis. AquĂ, Sieur Gotama, Ă© como o Brahmin PÄrÄsiviya
ensina aos seus discĂpulos o desenvolvemento das facultades.
- Para o propĂłsito desta regra, Uttara, entĂłn segundo o que di Brahmin
PÄrÄsiviya, unha persoa cega desenvolverĂa facultades e unha persoa
xorda desenvolverĂa facultades. Se queres cambiar a tĂșa vida, poderĂĄs
atraer cada vez a mĂĄis xente que non estĂĄ interesada no mundo.
Neste caso, rematou o caso actual da Disciplina do asasinato, o engano,
os ladrillos, as bases, os rastros, o perplexo. O afortunado, vendo que o
novo discĂpulo Brahmin Uttara de PÄrÄsiviya permanecĂa Sentado en
silencio, desconcertado, cos ombreiros caĂdos, a cabeza inclinada,
entristecido e perplexo, dirixiuse ĂĄ venerable Änanda:
- Änanda, o desenvolvemento das facultades que o Brahmin PÄrÄsiviya
ensina aos seus DiscĂpulos Ă© unha cousa escollida, pero o
desenvolvemento supremo das facultades na Disciplina dos seres nobres Ă©
outra.
- Agora Ă© o momento, O Afortunado. Polo momento, estĂĄ subordinado ao
Xulgado de Primeira Instancia, no caso da Disciplina da Disciplina. O
anterior é o adiviño, que se retirou por primeira vez.
- Nese caso, Änanda, escoita e ten coidado. A froita vĂ©ndese.
- Si, BhantĂ©, trae a venerable Änanda. O Afortunado dixo entĂłn:
E cal Ă©, Änanda, o desenvolvemento supremo das facultades na Disciplina
dos seres nobres? Nesta, Änanda, vendo unha forma co ollo, aparece o que
Ă© splies, aparece o desagradable ou o que Ă© splies e desagradable
aparece At e bhikkhu. Entende: “Apareceu o que Ă© fantasmagĂłrico,
apareceu o desagradable ou apareceu en min o que Ă© malicioso e
desagradable. Dito isto condicionalmente, mĂĄis groseiro, habitado por
boas maneiras. Pero isto Ă© pacĂfico, Ă© magnĂfico: ecuanimidade. “Por
outra banda, o estendedor de roupa e a roupa, o estendedor de roupa e a
roupa ou o estendedor de roupa e roupa de cola Cese e ecuanimidade
establĂ©cese. Do mesmo xeito que, Änanda, un home dotado dunha vista,
telos pechados poderĂa abrilos, ou ben telos abertos poderĂa pechalos,
do mesmo xeito, sexa o que sexa, igual de rĂĄpido. , igual de rĂĄpido,
igual de rĂĄpido, a agradable opciĂłn que aparecera, a desagradable
elecciĂłn que aparecera ou a agradable e desagradable que aparecera Cesa e
instaura a ecuanimidade. AquĂ, Änanda, Ă© o que sobre a aplicaciĂłn da
disciplina do Tribunal Supremo no marco do informe sobre a forma de
convenciĂłns para os estados membros.
Ademais, Änanda, ao escoitar un son co oĂdo, o que estĂĄ agudizando, o
que Ă© desagradable ou o que Ă© empalme e desagradable aparece nun
bhikkhu. Entende: “Apareceu o que Ă© fantasmagĂłrico, apareceu o
desagradable ou apareceu en min o que Ă© malicioso e desagradable. Dito
isto condicionalmente, mĂĄis groseiro, habitado por boas maneiras. Pero
isto Ă© pacĂfico, Ă© magnĂfico: ecuanimidade. “Por outra banda, o
estendedor de cadeiras estĂĄ libre de roupa, o estendedor de roupa,
escolleu o brillo e a cola de roupa cesa instĂĄlase a ecuanimidade. Do
mesmo xeito que, Ananda, e mañå e boa saĂșde poderĂan chascar os dedos,
do mesmo xeito que fose, igual de rĂĄpido, igual de rĂĄpido, igual de
rĂĄpido, o agradable escollido que xurdira, o a desagradable elecciĂłn que
aparecera ou a agradable e desagradable elecciĂłn que aparecera Cesa e
ecuanimidade. AquĂ, Änanda, Ă© o que chamamos na Disciplina dos seres
nobres o desenvolvemento supremo das facultades en comparaciĂłn cos sons
coñecibles polo oĂdo.
Ademais,
Änanda, ao cheirar un olor co nariz, o que Ă© agradable, o que Ă©
desagradable ou o que Ă© agradable e desagradable aparece nun bhikkhu.
Comprende: “Xurdiu o que Ă© agradable, xurdiu o desagradable ou xurdiu en
min o que Ă© agradable e desagradable. E estĂĄ condicionado, grosso,
xorde dun xeito dependente. Pero isto Ă© pacĂfico, Ă© magnĂfico:
ecuanimidade “. Con iso cesa o agradable que xurdira, o desagradable ou o
agradable e desagradable que xurdira e instaura a ecuanimidade. Igual
que, Änanda, gotas de auga escorregan sobre unha folla de loto
suavemente inclinada e non se quedan alĂ, do mesmo xeito, sexa o que
sexa, tan rĂĄpido, tan rĂĄpido, igual que facilmente, o agradable que
xurdira, o desagradable que xurdiu ou o agradable e desagradable que
xurdira cesa e instaura a ecuanimidade. AquĂ, Änanda, chĂĄmase na
disciplina dos seres nobres o desenvolvemento supremo das facultades en
relación cos cheiros coñecibles polo nariz.
Ademais, Änanda, probando un sabor coa lingua, aparece o bhikkhu o que Ă©
agradable, o que Ă© desagradable ou o que Ă© agradable e desagradable.
Comprende: “Xurdiu o que Ă© agradable, xurdiu o desagradable ou xurdiu en
min o que Ă© agradable e desagradable. E estĂĄ condicionado, grosso,
xorde dun xeito dependente. Pero isto Ă© pacĂfico, Ă© magnĂfico:
ecuanimidade “. Con iso cesa o agradable que xurdira, o desagradable ou o
agradable e desagradable que xurdira e instaura a ecuanimidade. Do
mesmo xeito que, Änanda, un home san poderĂa cuspir facilmente un anaco
de saliva na punta da lingua, do mesmo xeito que sexa, igual de rĂĄpido,
igual de rĂĄpido, igual que facilmente, o agradable que xurdira, o
desagradable que xurdira ou o agradable e desagradable que xurdira cesa e
instaura a ecuanimidade. AquĂ, Änanda, chĂĄmase na disciplina dos seres
nobres o desenvolvemento supremo das facultades en relaciĂłn cos sabores
coñecibles pola lingua.
Ademais, Änanda, ao tocar unha sensaciĂłn corporal co corpo, aparece o
bhikkhu o que Ă© agradable, o que Ă© desagradable ou o que Ă© agradable e
desagradable. Comprende: “Xurdiu o que Ă© agradable, xurdiu o
desagradable ou xurdiu en min o que Ă© agradable e desagradable. E estĂĄ
condicionado, grosso, xorde dun xeito dependente. Pero isto Ă© pacĂfico, Ă©
magnĂfico: ecuanimidade “. Con iso cesa o agradable que xurdira, o
desagradable ou o agradable e desagradable que xurdira e instaura a
ecuanimidade. Do mesmo xeito que, Änanda, un home san poderĂa estender
facilmente o brazo estendido ou flexionar o brazo estendido, do mesmo
xeito que sexa, igual de rĂĄpido, igual de rĂĄpido, igual de facilmente. o
agradable que xurdira, o desagradable que xurdira ou o agradable e
desagradable que xurdira cesa e instaura a ecuanimidade. AquĂ, Änanda, Ă©
o que se denomina na disciplina dos seres nobres o desenvolvemento
supremo das facultades en relación coas sensacións corporais coñecibles
polo corpo.
Ademais, Änanda, ao tomar conciencia dun fenĂłmeno mental coa mente, o
que Ă© agradable, o que Ă© desagradable ou o que Ă© agradable e
desagradable aparece nun bhikkhu. Comprende: “Xurdiu o que Ă© agradable,
xurdiu o desagradable ou xurdiu en min o que Ă© agradable e desagradable.
E estĂĄ condicionado, grosso, xorde dun xeito dependente. Pero isto Ă©
pacĂfico, Ă© magnĂfico: ecuanimidade “. Con iso cesa o agradable que
xurdiu, o desagradable que xurdiu, o agradable e desagradable que xurdiu
e instaura a ecuanimidade. Do mesmo xeito que, Änanda, se un home san
deixaba caer dĂșas ou tres gotas de auga nunha tixola de ferro quentada
ao longo do dĂa, a caĂda das gotas de auga poderĂa ser lenta, pero
evaporarĂanse rapidamente. e desaparecerĂa, do mesmo xeito, o que fose,
igual de rĂĄpido, igual de rĂĄpido, igual de facilmente, o agradable que
xurdira, o desagradable que xurdira ou o agradable e desagradable que
aparecera cesa e instaura a ecuanimidade. AquĂ, Änanda, chĂĄmase na
disciplina dos seres nobres o desenvolvemento supremo das facultades en
relaciĂłn cos fenĂłmenos mentais coñecibles polo espĂrito.
como, Änanda, es unha persoa en formaciĂłn, alguĂ©n que segue o camiño?
Nesta, Änanda, vendo unha forma cos ollos, aparece o agradable, o
desagradable ou o agradable e desagradable aparece nun bhikkhu. SĂ©ntese
molesto, humillado e disgustado polo agradable que xurdiu, o
desagradable que xurdiu ou o agradable e desagradable que xurdiu.
Ao escoitar un son co oĂdo, aparece o agradable, aparece o desagradable
ou aparece o agradable e desagradable. SĂ©ntese molesto, humillado e
disgustado polo agradable que xurdiu, o desagradable que xurdiu ou o
agradable e desagradable que xurdiu.
Ao cheirar un olor co nariz, aparece o que Ă© agradable, aparece o
desagradable ou aparece o que Ă© agradable e desagradable. SĂ©ntese
molesto, humillado e disgustado polo agradable que xurdiu, o
desagradable que xurdiu ou o agradable e desagradable que xurdiu.
Ao probar un sabor coa lingua, aparece o agradable, aparece o
desagradable ou aparece o agradable e desagradable. SĂ©ntese molesto,
humillado e disgustado polo agradable que xurdiu, o desagradable que
xurdiu ou o agradable e desagradable que xurdiu.
Ao tocar unha sensaciĂłn corporal co corpo, aparece o agradable, aparece o
desagradable ou aparece o agradable e desagradable. SĂ©ntese molesto,
humillado e disgustado polo agradable que xurdiu, o desagradable que
xurdiu ou o agradable e desagradable que xurdiu.
Ao tomar conciencia dun fenĂłmeno mental coa mente, aparece o que Ă©
agradable, o que Ă© desagradable ou aparece o que Ă© agradable e
desagradable. SĂ©ntese molesto, humillado e disgustado polo agradable que
xurdiu, o desagradable que xurdiu ou o agradable e desagradable que
xurdiu. AsĂ Ă©, Änanda, como se Ă© unha persoa en formaciĂłn, alguĂ©n que
segue o camiño.
E como Ă©, Änanda, un ser nobre con facultades desenvolvidas? Nesta,
Änanda, vendo unha forma cos ollos, aparece o agradable, o desagradable
ou o agradable e desagradable aparece nun bhikkhu. Se el desexa: “que eu
siga percibindo o que non repugna no que Ă© repugnante”, entĂłn queda
percibindo o que non repugna no que Ă© repugnante. {1} Se el desexa: “que
eu siga no percibir o noxento no que non Ă© noxento ‘, entĂłn queda
percibir o noxento no que non Ă© noxento. Se el desexa: “que eu siga a
percibir o que non repugna no que Ă© repugnante e no que non repugnante”,
entĂłn queda percibir o que non repugna no que Ă© repugnante e no que non
Ă© -dexo. Se el desexa: “que eu siga a percibir o noxento no que Ă©
noxento e no que non Ă© noxento”, entĂłn quedarĂĄ en percibir o noxento no
que Ă© noxento e no que non. Se quere: “evitando tanto o repugnante como o
non repugnante, que siga sendo equĂĄnimo, presente de espĂrito e dotado
de discernimento atento”, entĂłn permanece equĂĄnimo, presente de espĂrito
e dotado de discernimento atento. .
Ademais, Änanda, ao escoitar un son co oĂdo, aparece o agradable, o
desagradable ou o agradable e desagradable. Se quere: “que eu siga
percibindo o que non repugna no que Ă© repugnante”, entĂłn queda
percibindo o que non repugna no que Ă© repugnante. Se quere: “que eu siga
a percibir o noxo no que non Ă© noxento”, entĂłn quedarĂĄ en percibir o
noxento no que non Ă© noxento. Se el desexa: “que eu siga a percibir o
que non repugna no que Ă© repugnante e no que non repugnante”, entĂłn
queda percibir o que non repugna no que Ă© repugnante e no que non Ă©
-nojeante. Se el desexa: “que eu siga a percibir o noxento no que Ă©
noxento e no que non Ă© noxento”, entĂłn quedarĂĄ en percibir o noxento no
que Ă© noxento e no que non Ă© noxento. Se quere: “evitando tanto o
repugnante como o non repugnante, que siga sendo equĂĄnimo, presente de
espĂrito e dotado de discernimento atento”, entĂłn permanece equĂĄnimo,
presente de espĂrito e dotado de discernimento atento. .
Änanda, ao cheirar un olor co nariz, aparece o que Ă© agradable, o que Ă©
desagradable ou aparece o que Ă© agradable e desagradable. Se quere:
“que eu siga percibindo o que non repugna no que Ă© repugnante”, entĂłn
queda percibindo o que non repugna no que Ă© repugnante. Se quere: “que
eu siga a percibir o noxo no que non Ă© noxento”, entĂłn quedarĂĄ en
percibir o noxento no que non Ă© noxento. Se el desexa: “que eu siga a
percibir o que non repugna no que Ă© repugnante e no que non repugnante”,
entĂłn queda percibir o que non repugna no que Ă© repugnante e no que non
Ă© -nojeante. Se el desexa: “que eu siga a percibir o noxento no que Ă©
noxento e no que non Ă© noxento”, entĂłn quedarĂĄ en percibir o noxento no
que Ă© noxento e no que non Ă© noxento. Se quere: “evitando tanto o
repugnante como o non repugnante, que siga sendo equĂĄnimo, presente de
espĂrito e dotado de discernimento atento”, entĂłn permanece equĂĄnimo,
presente de espĂrito e dotado de discernimento atento. .
Ademais, Änanda, ao probar un sabor coa lingua, aparece o agradable, o
desagradable ou o agradable e desagradable. Se quere: “que eu siga
percibindo o que non repugna no que Ă© repugnante”, entĂłn queda
percibindo o que non repugna no que Ă© repugnante. Se quere: “que eu siga
a percibir o noxo no que non Ă© noxento”, entĂłn quedarĂĄ en percibir o
noxento no que non Ă© noxento. Se el desexa: “que eu siga a percibir o
que non repugna no que Ă© repugnante e no que non repugnante”, entĂłn
queda percibir o que non repugna no que Ă© repugnante e no que non Ă©
-nojeante. Se el desexa: “que eu siga a percibir o noxento no que Ă©
noxento e no que non Ă© noxento”, entĂłn quedarĂĄ en percibir o noxento no
que Ă© noxento e no que non Ă© noxento. Se quere: “evitando tanto o
repugnante como o non repugnante, que siga sendo equĂĄnimo, presente de
espĂrito e dotado de discernimento atento”, entĂłn permanece equĂĄnimo,
presente de espĂrito e dotado de discernimento atento. .
Ademais, Änanda, ao tocar unha sensaciĂłn corporal co corpo, aparece o
agradable, o desagradable ou o agradable e desagradable. Se quere: “que
eu siga percibindo o que non repugna no que Ă© repugnante”, entĂłn queda
percibindo o que non repugna no que Ă© repugnante. Se quere: “que eu siga
a percibir o noxo no que non Ă© noxento”, entĂłn quedarĂĄ en percibir o
noxento no que non Ă© noxento. Se el desexa: “que eu siga a percibir o
que non repugna no que Ă© repugnante e no que non repugnante”, entĂłn
queda percibir o que non repugna no que Ă© repugnante e no que non Ă©
-nojeante. Se el desexa: “que eu siga a percibir o noxento no que Ă©
noxento e no que non Ă© noxento”, entĂłn quedarĂĄ en percibir o noxento no
que Ă© noxento e no que non Ă© noxento. Se quere: “evitando tanto o
repugnante como o non repugnante, que siga sendo equĂĄnimo, presente de
espĂrito e dotado de discernimento atento”, entĂłn permanece equĂĄnimo,
presente de espĂrito e dotado de discernimento atento. .
Ademais, Änanda, ao tomar conciencia dun fenĂłmeno mental coa mente,
aparece o que Ă© agradable, o que Ă© desagradable ou aparece o que Ă©
agradable e desagradable. Se quere: “que eu siga percibindo o que non
repugna no que Ă© repugnante”, entĂłn queda percibindo o que non repugna
no que Ă© repugnante. Se quere: “que eu siga a percibir o noxo no que non
Ă© noxento”, entĂłn quedarĂĄ en percibir o noxento no que non Ă© noxento.
Se el desexa: “que eu siga a percibir o que non repugna no que Ă©
repugnante e no que non repugnante”, entĂłn queda percibir o que non
repugna no que Ă© repugnante e no que non Ă© -nojeante. Se el desexa: “que
eu siga a percibir o noxento no que Ă© noxento e no que non Ă© noxento”,
entĂłn quedarĂĄ en percibir o noxento no que Ă© noxento e no que non Ă©
noxento. Se quere: “evitando tanto o repugnante como o non repugnante,
que siga sendo equĂĄnimo, presente de espĂrito e dotado de discernimento
atento”, entĂłn permanece equĂĄnimo, presente de espĂrito e dotado de
discernimento atento. . AsĂ Ă©, Änanda, como se Ă© un ser nobre con
facultades desenvolvidas.
Änanda, ensinei o desenvolvemento supremo das facultades na disciplina
dos seres nobres, ensinei como se é unha persoa en formación, alguén que
segue o camiño, ensinei como se é un ser nobre. con facultades
desenvolvidas. Fixen por ti todo o que un profesor debe facer por
compaixĂłn polos seus discĂpulos, buscando a sĂșa felicidade e por
simpatĂa por eles. AquĂ estĂĄn as raĂces das ĂĄrbores, aquĂ hai
habitaciĂłns baleiras. Practica a meditaciĂłn, Änanda, non te descuides,
non teñas que arrepentirte måis tarde. Aquà estå a miña instrución para
ti.
AsĂ falou o Afortunado. Satisfeita, a venerable Änanda alĂ©grase das
palabras dos afortunados.
TraduciĂłn proposta por RĂ©my.
âââ oOo âââ
Publicado como agasallo de Dhamma,
para distribuĂr libremente, sen ĂĄnimo de lucro.
—
O tradutor non Ă© un experto en pali e, para evitar erros, refĂrense a
traduciĂłns xa existentes; non obstante, espera que os erros que poidan
deslizarse na traduciĂłn sexan mĂnimos.
Esta obra estĂĄ baixo unha licenza internacional Creative Commons 4.0
con atribuciĂłn, uso non comercial e uso compartido nas mesmas
condiciĂłns.
IndriyabhÄvanÄ Sutta - O desenvolvemento das facultades
EntĂłn, Änanda, ensinei o desenvolvemento supremo das facultades na
disciplina dos seres nobres, ensinei como se Ă© unha persoa en formaciĂłn,
alguén que segue o camiño, ensinei como se é un ser nobre. con
facultades desenvolvidas. Fixen por ti todo o que un profesor debe facer
por compaixĂłn polos seus discĂpulos, buscando a sĂșa felicidade e por
simpatĂa por eles. AquĂ estĂĄn as raĂces das ĂĄrbores, aquĂ hai
habitaciĂłns baleiras. Practica a meditaciĂłn, Änanda, non te descuides,
non teñas que arrepentirte måis tarde. Aquà estå a miña instrución para
ti. AsĂ falou o afortunado. Satisfeita, a venerable Änanda alĂ©grase das
palabras dos afortunados.
37) Classical Georgian-ááááĄáááŁá á á„áá ááŁáá,
MN
152 IndriyabhÄvanÄ Sutta - á€áááŁááąááąáááᥠáááááááá ááá -
[áááá áá: á€áááŁááąááąááá | bhÄvanÄ: áááááááá ááá]
ááĄá áááááá:
áá ášááááźááááá, Fortune áááĄááźááá Gajaáč
galÄâ ášá, áááááŁááᥠáá ááášá. áá
ášááááźááááášá, áŁáąáá áá áᥠáá áá°áááá áá ááá áááááᥠáááĄáȘáááááá ášááŹáŁáźáááŁááá
Fortuneâ áá áá, á áááá áȘ áĄáá„áá ášááá«áááá áá§ááĄ, áááááá ááááĄá áá
áĄááĄáááá ááááááᥠáááĄááááááᥠáááȘáááá. áá ááááááááá áááĄááááááᥠášááááá, ááá
áá á ááźáá áᥠá©ááááŻáá. áᥠáááááá áá áȘáááááá áááȘáááŁá áááźááá ááááá:
- áŁááá á, ááĄáŹááááᥠáᣠáá á Brahmin PÄrÄsiviya ááááᥠáááŹáá€áááᥠá€áááŁááąááąááááĄ
áááááááá ááááĄ?
- ááááź, áĄááŁá áááááá, áá áá°ááá ááá ááĄáááá ááááᥠáááŹáá€áááᥠááĄáŹáááááĄ
á€áááŁááąááąáááᥠáááááááá ááááĄ.
- áá á áááá , áŁááá á, Brahmin PÄrÄsiviya ááĄáŹááááᥠááááᥠáááŹáá€ááááĄ
á€áááŁááąááąáááᥠáááááááá ááááĄ?
- áá áá áááááá, áĄááŁá áááááá, áá ááá ááĄááááááȘ, áááĄááȘ ááááá ášááŁá«ááá, áááá áá
áá áȘ áááąáá áá áá áȘ áááąá. áá„, áĄááŁá ááááááášá, á áááá ááĄáŹááááᥠáá áá°ááá
ááá ááĄáááá ááááᥠáááŹáá€áááᥠá€áááŁááąááąáááᥠáááááááá ááááĄ.
- áá áŹááĄáᥠááááááĄááááĄ, áŁáąáá á, ááášáá áá áá°ááá áá ááĄááááᥠáááá„áááááĄ
áááááźááá, áŁáĄáááááá áááááááᥠáááááááá áááŁáá áá„áᥠá€áááŁááąááąááá, áźááá á§á áŁ
áááááááᥠ- á€áááŁááąááąááá. áᣠááĄáŁá á ášááȘááááá áá„áááá áȘáźááá ááá, áá„ááá ášáá«áááá
áŁá€á á áá áŁá€á á áááąá ááááááááᥠááááááááĄ, ááááȘ áá áááąáá ááĄáááá áĄááá§áá ááá.
áá ášááááźááááášá áááááááááᥠáááĄáȘááááááᥠáŹááááááááá á áĄáá„áá áááĄá áŁááááŁááá,
áááąá§áŁááá, áááŁá á, á€áŁá«áááá, ááááá, ášááȘááŁááááŁáá. ááŠááááááá, ááááááźá, á áá
áá ááĄááááᥠááźáááááá áá áá áá°ááá áŁáąáá á áááŹáá€á á©áŁááá ááŻáá, áááááááȘá áŁáááŁáá,
ááźá áááá á©ááááźá ááá, ááááááźá ááá, ááŹáŁáźáá á áá áĄááááááááášá á©áááá ááááá,
ááááá ááááá áááąáááȘáááŁá áááááááĄ:
- áĄáááááááááášá, á€áááŁááąááąáááᥠáááááááá ááá, á áááááĄááȘ Brahmin
Piyarhessiviya ááĄáŹááááᥠááááᥠáááŹáá€ááááĄ, áá ááá áá á©ááŁáá, áááá áá
áááááášááááá áá áĄáááᥠáááĄáȘááááááᥠá€áááŁááąááąáááᥠáŁáááŠáááĄá áááááááá ááá áĄáźááá.
- ááźáá áá áá, ááááááá á. áá ááááááąááĄáááᥠááá áá„áááááááá ááá ááá áááá
áááĄáąáááȘááᥠáĄááĄáááá ááááĄ, áááĄáȘááááááᥠáááĄáȘááááááᥠášááááźááááášá. ááááá
ááá§áááááá ááááá, á ááááááȘ ááá ááááá ááááĄáááá áááááá.
- áá ášááááźááááášá, áŁááááá, áááĄáááá áá á€á ááźáááá áá§ááá. ááá§áá€á áá§ááááá.
- ááááź, ááááąá, áááąáááĄááȘááá áááááá áááá§áááá. áááᥠášááááá ááááá áá„áá:
áá á á áá áᥠáŁááááá, áŁáááŠáááĄá áááááááá ááá áááááášáááááá áá áĄááááĄ
áááĄáȘááááááášá? áááášá, áááááá, áźááááᥠá€áá ááᥠáááááá, á á áá áᥠsplies, á á
áá áᥠáá ááĄááĄááááááá, áá á á áá áᥠsplies áá áŁáĄááááááá, á áááá áȘ á©áááĄ, At áá
bhikkhu. ááᥠááĄáááĄ: âááĄ, á ááȘ áá áᥠá€áááąáááá, ááááá©ááá, á á áá áᥠáŁáĄááááááá,
áá á á áá áᥠá«áŁááŹá áá áŁáĄááááááá á©ááášá. áᥠááá áááááá áá„áá, áŁáźáášá, ááá áá
áá ááááááá áááĄááźááááŁáá. áááá áá áᥠáá áᥠáášááááááááá, áᥠáá áᥠášááĄáááášáááá:
áĄááášáááá. “áááá áᥠááźá áá, ááŹá§ááá áĄááááᥠáááááá áȘááááááá áá áąáááĄááȘáááá,
áĄááááᥠáááĄáášáááá áá áąáááĄááȘáááá, áá áĄáááá á«ááᥠáááĄáá€áááąáá áá á ááááĄ
áąáááĄááȘáááá. ááĄááá, á áááá áȘ, áááááá, áááȘáĄ, á áááááĄááȘ ááźááááááááá
áááááá áááá, áááźáŁá ááá ášááŁá«ááá áááźáĄááᥠááĄááá, áááá ááá áááźáĄáá ášááá«áá áááá
áááźáŁá áá, ááĄááá, á áááá áȘ áá áŁááá áá§ááĄ, ááĄááá áĄáŹá áá€áá. , ááĄááá áĄáŹá áá€áá,
ááĄááá áĄáŹá áá€áá, áĄááĄááááááá áá á©ááááá, á ááááááȘ ááááá©ááá, áŁáĄááááááá
áá á©ááááá, á ááááááȘ ááááá©ááá, áá áĄááĄááááááá áá áŁáĄááááááá áá á©ááááá, á ááááááȘ
ááááá©ááá, áŹá§áááąáĄ áá áá áááŁáááá. áᥠáá áᥠáááááá, á ááȘ ášáááźááá áŁááááááĄá
áĄááĄáááá áááᥠáááĄáȘááááááᥠááááá§áááááᥠáŹááá á„ááá§áááášá áááááááȘááááᥠá€áá áááĄ
ášááĄááźáá ááááá áášáᥠá€áá ááááášá.
áŁá€á á áááąááȘ, áááááá, á§áŁá ááá áźááᥠáááĄáááááĄááĄ, á á áȘááźáȘááźáááĄ, á á áá ááĄ
áŁáĄááááááá, áá á á áá áᥠáááŻááááŁáá áá áŁáĄááááááá, á©ááááá ááá°áźáŁášá. ááᥠááĄáááĄ:
âááĄ, á ááȘ áĄáášáááááá, ááááá©ááá, á á áá áᥠáŁáĄááááááá, áá á á áá áᥠá«áŁááŹá áá
áŁáĄááááááá. áᥠáá„áá ááá áááááá, áŁá€á á áŁáźáášá, ááá áá áá ááááááá áááĄááźááááŁáá.
áááá áá áᥠáá áᥠáášááááááááá, áᥠáá áᥠášááĄáááášáááá: áĄááášáááá. “áááá ááĄ
ááźá áá, áĄááááᥠáááááá áȘááááááá áąáááĄááȘááááĄááá áááááĄáŁá€áááá, áąáááĄááȘááááĄ
áĄáááá á«ááᥠáááááá áȘááááááá, oe la ááá á©áá áá áŹá§ááááᥠáá áąáááĄááȘáááᥠá ááá
áŹá§áááá áá áá áááŁáááá ááŹá§ááá. ááĄááá, á áááá áȘ áááááá, áá áźááá áá ááá áá
áŻáááá áááááá ášááá«áááá áááááᥠáá ááááá, ááĄááá, á áááá áȘ áá áŁááá á§áá€áááá§á,
ááĄááááá á©á„áá á, ááĄááá áĄáŹá áá€áá, ááĄááá áĄáŹá áá€áá, áá á©ááŁáá áĄááĄááááááá á ááȘ
áŹáá áááášáá, ááá©ááá áŁáĄááááááá áá á©ááááá áá ááááá©ááá áĄááĄááááááá áá áŁáĄááááááá
áá á©ááááá. áá, áááááá, áĄáŹáá áá áááᥠááŁáŹááááá áááááášááááá áá áĄááááĄ
áááĄáȘááááááᥠá€áááŁááąááąáááᥠáŁáááŠááᥠáááááááá áááᥠá§áŁá ááĄáááᥠáááĄááŠááá
áźáááááááᥠááááá á.
áŁá€á á
áááąááȘ, áááááá, áȘáźááá áá áĄáŁááᥠášááá á«ááááá, á á áá áᥠáĄááĄááááááá, á á áá ááĄ
áá ááĄááĄááááááá, áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá, á©ááááá ááá°áźáŁášá. áááĄ
ááĄáááĄ: âá ááȘ áĄááĄááááááá ááá©ááá, á ááȘ áá ááĄááĄááááááá ááá©ááá, áá á á áá ááĄ
áĄááĄááááááá áá áŁáĄááááááá á©ááášá. áᥠááá áááááá áźáááá, ááááŁášáááááŁááá,
ááááááááááŁáá áŹááĄáá. áááá áá áᥠáá áᥠáášááááááááá, áᥠáá áᥠášááĄáááášáááá:
áĄááášáááá. â áááá áŹá§áááá áĄááĄááááááá, áŹáá ááášááááá áŁáĄááááááá áá áŹáá ááášááááá
áĄááĄááááááá áá áŁáĄááááááá á áá áá áŹá§áááąáĄ áá áááŁáááááĄ. ááĄááá, á áááá áȘ áááááá,
áŹá§ááᥠáŹáááááá ááááá áááźá áá áááąááĄáᥠá€áááááá áĄá ááááááá áá áá á á©ááááá áá„,
ááĄááá, á áááá áȘ áá áŁááá áá§áᥠááĄ, ááĄááááá á©á„áá á, ááĄááá áĄáŹá áá€áá, ááĄááá,
á áááá áȘ ááá áąáááá, áĄááĄááááááá á ááȘ ááá©ááá, áŁáĄááááááá á ááȘ áŹáá áááášáá, áá
áĄááĄááááááá áá áŁáĄááááááá á ááȘ ááá©ááá áŹá§áááąáĄ áá áá áááŁáááá ááááá. áá„,
áááááá, áá áᥠááĄ, á ááĄááȘ áááááášááááá áá áĄáááᥠáááĄáȘááááááášá ááŹááááá
á€áááŁááąááąáááᥠáŁáááŠáááĄá áááááááá ááá áȘáźááá áá áááĄááááá áĄáŁááᥠááááá á.
áŁá€á á áááąááȘ, áááááá, ááááá áá ááááąáᥠáááááááááááá, á á áá áᥠáĄááĄááááááá, á á
áá áᥠáá ááĄááĄááááááá, áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá, á©ááááá ááá°áźáŁášá.
ááᥠááĄáááĄ: âá ááȘ áĄááĄááááááá ááá©ááá, á ááȘ áá ááĄááĄááááááá ááá©ááá, áá á á áá ááĄ
áĄááĄááááááá áá áŁáĄááááááá á©ááášá. áᥠááá áááááá áźáááá, ááááŠáŁááááá,
ááááááááááŁáá áŹááĄáá áźáááá. áááá áá áᥠáá áᥠáášááááááááá, áᥠáá ááĄ
ášááĄáááášáááá: áĄááášáááá. â áááá áŹá§áááá áĄááĄááááááá, áŹáá ááášááááá áŁáĄááááááá
áá áŹáá ááášááááá áĄááĄááááááá áá áŁáĄááááááá á áá áá áŹá§áááąáĄ áá áááŁáááááĄ. ááĄááá,
á áááá áȘ, ááááááášá, áŻáááá ááá áááááááᥠášááá«áá ááá áŹá§ááᥠášááá ááááá áá áááááá
ááááá€áŁá ááźááá áááᥠáŹááá áá, ááĄááá, á áááá áȘ áá áŁááá áá§áᥠááá, ááĄááá áĄáŹá áá€áá,
ááĄááá áĄáŹá áá€áá, ááĄááá á áááá áȘ ááá áąáááá, áĄááĄááááááá á ááȘ ááá©ááá, áŁáĄááááááá
á ááȘ áŹáá áááášáá, áá áĄááĄááááááá áá áŁáĄááááááá á ááȘ ááá©ááá áŹá§áááąáĄ áá áá áááŁáááá
ááááá. áá„, áááááááĄ, áááááášááááá áá áĄáááᥠáááĄáȘááááááášá ááŹááááá
á€áááŁááąááąáááᥠáŁáááŠáááĄá áááááááá ááá áááᥠáȘááááá áá ááááąáᥠááááá á.
áŁá€á á áááąááȘ, áááááá, áĄáźááŁáášá áĄáźááŁááᥠášááá á«ááááá ášááźáááá, á á áá ááĄ
áĄááĄááááááá, á á áá áᥠáá ááĄááĄááááááá, áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá,
á©ááááá ááá°áźáŁášá. ááᥠááĄáááĄ: âá ááȘ áĄááĄááááááá ááá©ááá, á ááȘ áá ááĄááĄááááááá
ááá©ááá, áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá á©ááášá. áᥠááá áááááá áźáááá,
ááááŠáŁááááá, ááááááááááŁáá áŹááĄáá áźáááá. áááá áá áᥠáá áᥠáášááááááááá, ááĄ
áá áᥠášááĄáááášáááá: áĄááášáááá. â áááá áŹá§áááá áĄááĄááááááá, áŹáá ááášááááá
áŁáĄááááááá áá áŹáá ááášááááá áĄááĄááááááá áá áŁáĄááááááá á áá áá áŹá§áááąáĄ
áá áááŁáááááĄ. ááĄááá, á áááá áȘ, áááááá, áŻáááá ááá áááááááᥠášááá«áá ááááááá
áááŁáŹááá áááŹááááá áááááá áá ááááĄáŹáá á áááááá, ááĄááá, á áááá áȘ áá áŁááá áá§ááĄ
ááá, ááĄááá áĄáŹá áá€áá, ááĄááá áĄáŹá áá€áá, ášáá©áá áá áĄááĄááááááá á áá, áŹáá áááášáá
áŁáĄááááááá, áá áŹáá áááá„ááá áĄááĄááááááá áá áŁáĄááááááá á áá áá ááááá áĄááášáááá.
áᥠáá ááĄ, áááááá, á ááĄááȘ áááááášááááá áá áĄáááᥠáááĄáȘááááááášá ááŹááááá
á€áááŁááąááąáááᥠáŁáááŠáááĄá áááááááá ááá áĄáźááŁáááĄáááᥠáȘááááá áĄáźááŁáááá áá
ášááá á«áááááááá ááááá ááááášá.
áŁá€á á áááąááȘ, áááááá, ááááááášá áááááá ááá á€áááááááᥠáááȘáááááĄáááááá, á©ááᥠá á
áá áᥠáĄááĄááááááá, á á áá áᥠáá ááĄááĄááááááá, áá á á áá áᥠáĄááĄááááááá áá
áŁáĄááááááá. ááᥠááĄáááĄ: âá ááȘ áĄááĄááááááá ááá©ááá, á ááȘ áá ááĄááĄááááááá ááá©ááá,
áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá á©ááášá. áᥠááá áááááá áźáááá,
ááááŠáŁááááá, ááááááááááŁáá áŹááĄáá áźáááá. áááá áá áᥠáá áᥠáášááááááááá, ááĄ
áá áᥠášááĄáááášáááá: áĄááášáááá. â áááá áŹá§áááá áĄááĄááááááá, áŹáá ááášááááá
áŁáĄááááááá, áŹáá ááášááááá áĄááĄááááááá áá áŁáĄááááááá á áá áá áŹá§áááąáĄ áá áááŁáááááĄ.
ááĄááá, á áááá áȘ ááááááášá, áᣠáŻáááá ááááá áááȘáá ááááá ááŠáᥠááááááááááášá áá á
áá áĄááá áŹáááá áŹá§ááá á©ááááááá áááȘáźáááááŁá á ááááᥠáąáá€ááá, áŹá§ááᥠáŹáááááááĄ
ááá ááá ášááá«áááá áááá áá§ááĄ, áááá áá ááĄááá áĄáŹá áá€áá ááá áá„ááááááá. áá
ááá„á ááááá, ááĄááá, á áááá áȘ áá áŁááá á§áá€áááá§á ááĄ, ááĄááá áĄáŹá áá€áá, ááĄááá
áĄáŹá áá€áá, ááĄááá ááá áąáááá, áŹáá ááášááááá áĄááĄááááááá, áŹáá ááášááááá áŁáĄááááááá
áá áĄááĄááááááá áá áŁáĄááááááá á áá á ááááááȘ ááá©ááá ášáá©áá áááŁááá áá áá áááŁáááá
ááŹá§ááá. áá„, áááááááĄ, áááááášááááá áá áĄáááᥠáááĄáȘááááááášá ááŹááááá
á€áááŁááąááąáááᥠáŁáááŠáááĄá áááááááá ááá áĄáŁááá áááȘáááááá áááŁá á€áĄáá„áááŁá
ááááááááááá ááááá ááááášá.
áá
á áááá , áááááá, ááá áŻáášáᥠáááááááá áźáá , ááááȘ áááᥠááá°á§áááá? ááááĄááá,
áááááá áźááááᥠá€áá ááᥠááááááááá, á á áĄááĄááááááá á©ááááá, á á áá ááĄááĄááááááá,
áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá, á áááá áȘ á©áááĄ, áááźáźáŁášá. áᥠáá á«ááááĄ
áááá áŠááááĄ, ááááȘáá ááá áá ááááŠá áŹáá ááášááááá áĄááĄááááááá ááááááĄ, áŹáá ááášááááá
áŁáĄááááááá á áááᥠáá áŹáá ááášááááá áĄááĄááááááá áá áŁáĄááááááá á ááááĄááá.
á§áŁá áá áźááᥠáááááááááĄáᥠá©ááááá á á áĄááĄááááááá, á á áŁáĄááááááá, áá á á
áĄááĄááááááá áá áŁáĄááááááá. ááá áááᥠáá á«áááᥠááá©ááá áŁááá, ááááȘáá áááŁááá áá
áááááŠááá áŹáá ááášááááá áĄááĄááááááá ááááááĄ, áŹáá ááášááááá áŁáĄááááááá á áááᥠáá
áŹáá ááášááááá áĄááĄááááááá áá áŁáĄááááááá á ááááĄááá.
áȘáźááá áá áĄáŁááᥠášááá á«ááááá á©ááááá á á áĄááĄááááááá, á á áŁáĄááááááá, áá á á
áĄááĄááááááá áá áŁáĄááááááá. áᥠáá á«áááᥠáááá áŠááááĄ, ááááȘáá ááá áá ááááŠá
áŹáá ááášááááá áĄááĄááááááá ááááááĄ, áŹáá ááášááááá áŁáĄááááááá á áááᥠáá
áŹáá ááášááááá áĄááĄááááááá áá áŁáĄááááááá á ááááĄááá.
áááá áá ááááąáᥠáááááááááááá á©ááááá á á áĄááĄááááááá, á á áŁáĄááááááá, áá á á
áĄááĄááááááá áá áŁáĄááááááá. áᥠáá á«áááᥠáááá áŠááááĄ, ááááȘáá ááá áá ááááŠá
áŹáá ááášááááá áĄááĄááááááá ááááááĄ, áŹáá ááášááááá áŁáĄááááááá á áááᥠáá
áŹáá ááášááááá áĄááĄááááááá áá áŁáĄááááááá á ááááĄááá.
áĄáźááŁáááá áĄáźááŁááᥠášááá á«ááááᥠášááźáááá á©ááááá á á áĄááĄááááááá, á á áŁáĄááááááá,
áá á á áĄááĄááááááá áá áŁáĄááááááá. áᥠáá á«áááᥠáááá áŠááááĄ, ááááȘáá ááá áá ááááŠá
áŹáá ááášááááá áĄááĄááááááá ááááááĄ, áŹáá ááášááááá áŁáĄááááááá á áááᥠáá
áŹáá ááášááááá áĄááĄááááááá áá áŁáĄááááááá á ááááĄááá.
ááááááá áááááá ááá á€áááááááᥠáááȘáááááá áááá, á á áá áᥠáĄááĄááááááá, á á
áŁáĄááááááá, áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá. áᥠáá á«áááᥠáááá áŠááááĄ,
ááááȘáá ááá áá ááááŠá áŹáá ááášááááá áĄááĄááááááá ááááááĄ, áŹáá ááášááááá áŁáĄááááááá
á áááᥠáá áŹáá ááášááááá áĄááĄááááááá áá áŁáĄááááááá á ááááĄááá. áᥠáá áᥠáááááá,
áᣠá áááá áá áᥠáááááááá áąá ááááááá, ááááȘ ááá°á§áááá ááááĄ.
áá á áááá , áááááá, áá áᥠáááááášááááá áá áĄááá áááááááá áááŁáá á€áááŁááąááąáááá?
áááášá, áŁááááá, áźááááᥠá€áá ááᥠááááááááá, á á áĄááĄááááááá á©ááááá, á á
áá ááĄááĄááááááá, áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá, á©ááááá ááá°áźáŁášá. ááŁ
ááᥠáĄáŁá áĄ: âá áá áá ááá á©áᥠáááᥠááŠá„áá, áᣠá á áá áᥠááááá áááá ááááá áááášáâ,
ááášáá áᥠá á©ááá áá á-ááááá ááááá ááááá áááášá. {1} áᣠááᥠáĄáŁá áĄ: âá áá áá
ááá á©áᥠááŠááá„áá ááááá áááá áááášá, á ááȘ áá áá áᥠááááá áááá â, ááášáá áᥠá á©ááá
ááááá áááá áááášá, á ááȘ áá áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: âá áá áá áááá áŹááŁááá
áá á-ááááá áááá áááášá, á ááȘ ááááá ááááá áá á ááȘ áá á-ááááá áááááâ, ááášáá á á©ááá
áá á-ááááá ááááᥠááŠá„áá áááášá, áᣠá á áá áᥠááááá áááá áá á á áá á -áĄáááááŠáá á.
áᣠááᥠáĄáŁá áĄ: âáá áááá á©ááá ááááá ááááá ááŠáá„áááᥠá á áá áᥠááááá áááá áá á á
áá áá ááááá ááááâ, ááášáá á á©ááá ááááŠáᥠááŠá„áá áááášá, á ááȘ ááááá ááááá áá á á
áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: ‘ááááááá ááááȘáááá ááááá áááááȘ áá
áá á-áĄáááááŠáá ááȘ, á áá áá á á©áááááᥠááŁááŹá á€ááá, áááááááááźáááá áá á§áŁá áááŠáááááá
ááááá áááźáááá áááŻáááááááŁáá’, ááášáá áᥠá á©ááá áá áááŁáááá, ááááááᥠááŹáá§á áá
á§áŁá áááŠáááááá ááááá áááźáááá áááŻáááááááŁáá .
ááá áá ááááĄá, áááááá, á§áŁá áá áááĄááááᥠáźáá, á á áĄááĄááááááá á©áááĄ, á á
áá ááĄááĄááááááá, áá á á áĄááĄááááááá áá áŁáĄááááááá á©ááááá. áᣠááᥠáĄáŁá áĄ: âá áá
áá ááá á©áᥠáááᥠááŠá„áá, áᣠá á áá áᥠááááá áááá ááááá áááášáâ, ááášáá áᥠá á©ááá
áá á-ááááá ááááá ááááá ááááá. áᣠááᥠáĄáŁá áĄ: ‘áá áááá á©ááá áĄáááááŠá ááááĄ
ááŠá„ááášá, á ááȘ áá áá áᥠááááá áááá’, ááášáá áᥠááá á©ááá ááááá ááááá, á ááȘ áá
áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: âá áá áá áááá áŹááŁááá áá á-ááááá áááá áááášá, á ááȘ
ááááá ááááá áá á ááȘ áá á-ááááá áááááâ, ááášáá á á©ááá áá á-ááááá ááááᥠááŠá„áá
áááášá, áᣠá á áá áᥠááááá áááá áá á á áá á -áĄáááááŠáá á. áᣠááᥠáĄáŁá áĄ: âáá
áááá á©ááá ááááá ááááá ááŠáá„áááᥠá á áá áᥠááááá áááá áá á á áá áá ááááá ááááâ,
ááášáá á á©ááá ááááŠáᥠááŠá„áá áááášá, á ááȘ ááááá ááááá áá á á áá áᥠááááá áááá. ááŁ
ááᥠáĄáŁá áĄ: ‘ááááááá ááááȘáááá ááááá áááááȘ áá áá á-áĄáááááŠáá ááȘ, á áá áá
á á©áááááᥠááŁááŹá á€ááá, áááááááááźáááá áá á§áŁá áááŠáááááá ááááá áááźáááá
áááŻáááááááŁáá’, ááášáá áᥠá á©ááá áá áááŁáááá, ááááááᥠááŹáá§á áá á§áŁá áááŠáááááá
ááááá áááźáááá áááŻáááááááŁáá .
áŁá€á á
áááąááȘ, áááááá, áȘáźááá áá áĄáŁááᥠášááá á«ááááá á©ááááá á á áĄááĄááááááá, á á
áŁáĄááááááá, áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá. áᣠááᥠáĄáŁá áĄ: âá áá áá
ááá á©áᥠáááᥠááŠá„áá, áᣠá á áá áᥠááááá áááá ááááá áááášáâ, ááášáá áᥠá á©ááá
áá á-ááááá ááááá ááááá ááááá. áᣠááᥠáĄáŁá áĄ: ‘áá áááá á©ááá áĄáááááŠá ááááĄ
ááŠá„ááášá, á ááȘ áá áá áᥠááááá áááá’, ááášáá áᥠááá á©ááá ááááá ááááá, á ááȘ áá
áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: âá áá áá áááá áŹááŁááá áá á-ááááá áááá áááášá, á ááȘ
ááááá ááááá áá á ááȘ áá á-ááááá áááááâ, ááášáá á á©ááá áá á-ááááá ááááᥠááŠá„áá
áááášá, áᣠá á áá áᥠááááá áááá áá á á áá á -áĄáááááŠáá á. áᣠááᥠáĄáŁá áĄ: âáá
áááá á©ááá ááááá ááááá ááŠáá„áááᥠá á áá áᥠááááá áááá áá á á áá áá ááááá ááááâ,
ááášáá á á©ááá ááááŠáᥠááŠá„áá áááášá, á ááȘ ááááá ááááá áá á á áá áᥠááááá áááá. ááŁ
ááᥠáĄáŁá áĄ: ‘ááááááá ááááȘáááá ááááá áááááȘ áá áá á-áĄáááááŠáá ááȘ, á áá áá
á á©áááááᥠááŁááŹá á€ááá, áááááááááźáááá áá á§áŁá áááŠáááááá ááááá áááźáááá
áááŻáááááááŁáá’, ááášáá áᥠá á©ááá áá áááŁáááá, ááááááᥠááŹáá§á áá á§áŁá áááŠáááááá
ááááá áááźáááá áááŻáááááááŁáá .
ááá áá ááááĄá, áááááá, ááááá áá ááááąáᥠáááááááááááá, á©ááᥠá á áá ááĄ
áĄááĄááááááá, á á áá áᥠáŁáĄááááááá, áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá. ááŁ
ááᥠáĄáŁá áĄ: âá áá áá ááá á©áᥠáááᥠááŠá„áá, áᣠá á áá áᥠááááá áááá ááááá áááášáâ,
ááášáá áᥠá á©ááá áá á-ááááá ááááá ááááá ááááá. áᣠááᥠáĄáŁá áĄ: ‘áá áááá á©ááá
áĄáááááŠá áááᥠááŠá„ááášá, á ááȘ áá áá áᥠááááá áááá’, ááášáá áᥠááá á©ááá
ááááá ááááá, á ááȘ áá áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: âá áá áá áááá áŹááŁááá
áá á-ááááá áááá áááášá, á ááȘ ááááá ááááá áá á ááȘ áá á-ááááá áááááâ, ááášáá á á©ááá
áá á-ááááá ááááᥠááŠá„áá áááášá, áᣠá á áá áᥠááááá áááá áá á á áá á -áĄáááááŠáá á.
áᣠááᥠáĄáŁá áĄ: âáá áááá á©ááá ááááá ááááá ááŠáá„áááᥠá á áá áᥠááááá áááá áá á á
áá áá ááááá ááááâ, ááášáá á á©ááá ááááŠáᥠááŠá„áá áááášá, á ááȘ ááááá ááááá áá á á
áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: ‘ááááááá ááááȘáááá ááááá áááááȘ áá
áá á-áĄáááááŠáá ááȘ, á áá áá á á©áááááᥠááŁááŹá á€ááá, áááááááááźáááá áá á§áŁá áááŠáááááá
ááááá áááźáááá áááŻáááááááŁáá’, ááášáá áᥠá á©ááá áá áááŁáááá, ááááááᥠááŹáá§á áá
á§áŁá áááŠáááááá ááááá áááźáááá áááŻáááááááŁáá .
ááá áá ááááĄá, áááááá, áĄáźááŁáááá áĄáźááŁááᥠášááá á«ááááᥠášááźáááá, á á áĄááĄááááááá
á©áááĄ, á á áá ááĄááĄááááááá, áá á á áĄááĄááááááá áá áŁáĄááááááá á©ááááá. áᣠáááĄ
áĄáŁá áĄ: âá áá áá ááá á©áᥠáááᥠááŠá„áá, áᣠá á áá áᥠááááá áááá ááááá áááášáâ, ááášáá
áᥠá á©ááá áá á-ááááá ááááá ááááá ááááá. áᣠááᥠáĄáŁá áĄ: ‘áá áááá á©ááá
áĄáááááŠá áááᥠááŠá„ááášá, á ááȘ áá áá áᥠááááá áááá’, ááášáá áᥠááá á©ááá
ááááá ááááá, á ááȘ áá áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: âá áá áá áááá áŹááŁááá
áá á-ááááá áááá áááášá, á ááȘ ááááá ááááá áá á ááȘ áá á-ááááá áááááâ, ááášáá á á©ááá
áá á-ááááá ááááᥠááŠá„áá áááášá, áᣠá á áá áᥠááááá áááá áá á á áá á -áĄáááááŠáá á.
áᣠááᥠáĄáŁá áĄ: âáá áááá á©ááá ááááá ááááá ááŠáá„áááᥠá á áá áᥠááááá áááá áá á á
áá áá ááááá ááááâ, ááášáá á á©ááá ááááŠáᥠááŠá„áá áááášá, á ááȘ ááááá ááááá áá á á
áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: ‘ááááááá ááááȘáááá ááááá áááááȘ áá
áá á-áĄáááááŠáá ááȘ, á áá áá á á©áááááᥠááŁááŹá á€ááá, áááááááááźáááá áá á§áŁá áááŠáááááá
ááááá áááźáááá áááŻáááááááŁáá’, ááášáá áᥠá á©ááá áá áááŁáááá, ááááááᥠááŹáá§á áá
á§áŁá áááŠáááááá ááááá áááźáááá áááŻáááááááŁáá .
áŁá€á á áááąááȘ, áááááá, ááááááá áááááá áá á€áááááááá áááȘááááᥠášááááá, á á áá ááĄ
áĄááĄááááááá, á á áá áᥠáá ááĄááĄááááááá, áá á á áá áᥠáĄááĄááááááá áá áŁáĄááááááá.
áᣠááᥠáĄáŁá áĄ: âá áá áá ááá á©áᥠáááᥠááŠá„áá, áᣠá á áá áᥠááááá áááá
ááááá áááášáâ, ááášáá áᥠá á©ááá áá á-ááááá ááááá ááááá ááááá. áᣠááᥠáĄáŁá áĄ: ‘áá
áááá á©ááá áĄáááááŠá áááᥠááŠá„ááášá, á ááȘ áá áá áᥠááááá áááá’, ááášáá áᥠááá á©ááá
ááááá ááááá, á ááȘ áá áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: âá áá áá áááá áŹááŁááá
áá á-ááááá áááá áááášá, á ááȘ ááááá ááááá áá á ááȘ áá á-ááááá áááááâ, ááášáá á á©ááá
áá á-ááááá ááááᥠááŠá„áá áááášá, áᣠá á áá áᥠááááá áááá áá á á áá á -áĄáááááŠáá á.
áᣠááᥠáĄáŁá áĄ: âáá áááá á©ááá ááááá ááááá ááŠáá„áááᥠá á áá áᥠááááá áááá áá á á
áá áá ááááá ááááâ, ááášáá á á©ááá ááááŠáᥠááŠá„áá áááášá, á ááȘ ááááá ááááá áá á á
áá áᥠááááá áááá. áᣠááᥠáĄáŁá áĄ: ‘ááááááá ááááȘáááá ááááá áááááȘ áá
áá á-áĄáááááŠáá ááȘ, á áá áá á á©áááááᥠááŁááŹá á€ááá, áááááááááźáááá áá á§áŁá áááŠáááááá
ááááá áááźáááá áááŻáááááááŁáá’, ááášáá áᥠá á©ááá áá áááŁáááá, ááááááᥠááŹáá§á áá
á§áŁá áááŠáááááá ááááá áááźáááá áááŻáááááááŁáá . áᥠáá áᥠáááááá, áᣠá áááá áá ááĄ
áááááášááááá áá áĄááá áááááááá áááŁáá á€áááŁááąááąáááá.
ááĄá
á áá, áááááá, áá áááĄáŹáááááá á€áááŁááąááąáááᥠáŁáááŠááᥠáááááááá ááááĄ
áááááášááááá áá áĄáááᥠáááĄáȘááááááášá, áááĄáŹáááá á áááá áá áᥠáááááááá
áąá ááááááá, ááááȘ áááᥠááá°á§áááá, ááĄáŹáááááá á áááá áá§á áááááášááááá áá áĄááá
áááááááá áááŁáá á€áááŁááąááąáááá. á§ááááá€áá á, á ááȘ áááĄáŹááááááááá áŁááá ááááááááĄ
áááááĄá áááŹáá€ááááᥠááááá á áááááá á«ááááᥠáááá, áááá ááááááá áááᥠá«áááááĄá áá
ááá ááááá á áááááá á«ááááᥠáááá, áá áá„ááááááᥠáááááááá. áá„ áá áᥠáźáááááĄ
á€ááĄáááá, áá„ áá áᥠáȘáá áááá ááááźááá. áááá áŻáášáá áááááąááȘáááá, ááŁáá, ááŁ
áá„ááááá áŁá§áŁá áááŠáááá, áᣠááááááá ášááááá. áá„ áá áᥠá©ááá áááĄáąá áŁá„áȘáá
áá„áááááááĄ.
ááĄá áĄááŁáá áááá Fortunate. áááá§áá€ááá ááźáȘááááá áááááá ááááááá áá ááááááá ááááĄ
áĄááąá§ááááá.
á áááᥠáááá ášáááááááááááŁáá ááá ááááá.
âââ oOo âââ
ááááá„ááá§ááá áĄáá©áŁá„á áá Dhamma- áĄááá,
áááááĄáŁá€ááá áááááŹáááááĄ, áá áááááá áȘááŁáá ááááááááĄááááĄ.
—
ááá áŻááááá áá áá áᥠáá„áĄááá áąá áááááášá áá ášááȘááááááᥠááááááá ááĄááȘááááááá
ááááá ááá áŁááá áá áĄáááŁá ááá áááááááĄ; ááá ááááááááááĄ, á áá ášááȘáááááá,
á áááááááȘ ášááá«áááá ááá ááááášá ášáááąááááĄ, ááźáááá ááȘáá áá.
áᥠááááŁášáááá á áá áᥠCreative Commons 4.0 áĄááá ááášáá ááĄá áááȘáááááá
ááááá ááá ááááášá áááááááááĄ, áá áááááá áȘááŁáá ááááá§áááááᥠáá áááááá ááááĄ
áĄáášáŁáááááá.
IndriyabhÄvanÄ Sutta - á€áááŁááąááąáááᥠáááááááá ááá
ááĄá á áá, áááááá, áá áááĄáŹáááááá á€áááŁááąááąáááᥠáŁáááŠááᥠáááááááá ááááĄ
áááááášááááá áá áĄáááᥠáááĄáȘááááááášá, áááĄáŹáááá á áááá áá áᥠáááááááá
áąá ááááááá, ááááȘ áááᥠáááááĄ, áá áááĄáŹáááá á áááá áá áᥠáááááášááááá áá áĄááá.
áááááááá áááŁáá á€áááŁááąááąáááá. á§ááááá€áá á, á ááȘ áááĄáŹááááááááá áŁááá ááááááááĄ
áááááĄá áááŹáá€ááááᥠááááá á áááááá á«ááááᥠáááá, áááá ááááááá áááᥠá«áááááĄá áá
ááá ááááá á áááááá á«ááááᥠáááá, áá áá„ááááááᥠáááááááá. áá„ áá áᥠáźáááááĄ
á€ááĄáááá, áá„ áá áᥠáȘáá áááá ááááźááá. áááá áŻáášáá áááááąááȘáááá, ááŁáá, ááŁ
áá„ááááá áŁá§áŁá áááŠáááá, áᣠááááááá ášááááá. áá„ áá áᥠá©ááá áááĄáąá áŁá„áȘáá
áá„áááááááĄ. ááá áááá, ááĄááŁáá á ááááá. áááá§áá€ááá ááźáȘááááá áááááá ááááááá áá
ááááááá áááᥠáĄááąá§ááááá.
38) Classical German- Klassisches Deutsch,
MN
152 IndriyabhÄvanÄ Sutta - Die Entwicklung der FakultĂ€ten -
[Indriya: FakultĂ€ten | bhÄvanÄ: Entwicklung]
Also habe ich gehört:
Bei dieser Gelegenheit lĂ€sst sich Fortune in Gajaáč
galÄ in einem
Bambushain nieder. Bei dieser Gelegenheit werden das Brahman von Uttara
und die Disziplin von ParÄsiviya durch das GlĂŒck und gegebenenfalls
durch den Austausch von GrĂŒĂen von Freunden und Höflingen gestört. Nach
diesem Austausch höflicher GrĂŒĂe setzte er sich zur Seite. Diese
MaĂnahmen gelten fĂŒr gewĂ€hrte Beihilfen:
- Uttara, lehrt der Brahmane PÄrÄsiviya seine SchĂŒler die Entwicklung
der FakultÀten?
- Ja, Sieur Gotama, der Brahmane PÄrÄsiviya lehrt seine SchĂŒler die
Entwicklung der FakultÀten.
- Und wie, Uttara, lehrt der Brahmane PÄrÄsiviya seine SchĂŒler die
Entwicklung der FakultÀten?
- Ich sage nicht, Sieur Gotama, es gibt einige, die das Gleiche tun
können, aber es gibt nicht mehr oder mehr. Hier, Sieur Gotama, lehrt der
Brahmane PÄrÄsiviya seine SchĂŒler die Entwicklung der FakultĂ€ten.
- FĂŒr die Zwecke dieser Regel, Uttara, hĂ€tte nach den Aussagen von
Brahmane PÄrÄsiviya eine blinde Person FĂ€higkeiten entwickelt, und eine
gehörlose Person hÀtte FÀhigkeiten entwickelt. Wenn Sie Ihr Leben
verÀndern wollen, können Sie immer mehr Menschen anziehen, die sich
nicht fĂŒr die Welt interessieren.
In diesem Fall ist der vorliegende Fall der Disziplin der Ermordung
vorbei, die TĂ€uschung, die Ziegel, die Basen, die Spuren, die
Verwirrten. Das GlĂŒck, das sah, dass der junge Brahmane Uttara-SchĂŒler
von PÄrÄsiviya in Stille saĂ, verwirrt, die Schultern hĂ€ngend, den Kopf
gesenkt, traurig und ratlos, sprach den ehrwĂŒrdigen Änanda an:
- Änanda, die Entwicklung der FĂ€higkeiten, die der Brahmane PÄrÄsiviya
seinen JĂŒngern lehrt, ist eine Sache, die gewĂ€hlt wurde, aber die
höchste Entwicklung der FÀhigkeiten in der Disziplin der edlen Wesen ist
eine andere.
- Jetzt ist die Zeit, oh GlĂŒcklicher. Im Moment ist es im Fall der
Disziplin der Disziplin dem Gericht erster Instanz unterstellt. Das
Obige ist die Wahrsagerin, die zum ersten Mal in den Ruhestand ging.
- In diesem Fall, andananda, hör zu und sei vorsichtig. Die Frucht wird
verkauft.
- Ja, BhantĂ©, bring ehrwĂŒrdigen Änanda. Das GlĂŒck sagte dann:
Und was ist, andananda, die höchste Entwicklung der FÀhigkeiten in der
Disziplin der edlen Wesen? Darin erscheint Änanda, wenn man eine Form
mit dem Auge sieht, was Splies ist, was unangenehm ist, oder was Splies
und unangenehm ist, erscheint At und Bhikkhu. Er versteht: âWas gruselig
ist, ist erschienen, was unangenehm ist, oder was sissy und unangenehm
ist, ist in mir aufgetaucht. Das heiĂt bedingt, unhöflicher, von guten
Manieren bewohnt. Aber das ist friedlich, das ist groĂartig: Gleichmut.
Auf der anderen Seite setzen der Stuhlspreizer und die Kleidung, der
Stuhlspreizer und die Kleidung oder der Stuhlspreizer und die
Warteschlangenkleidung ein. Aufhören und Gleichmut setzen ein. Genau wie
Änanda könnte ein Mann, der mit einem Anblick begabt ist und sie
geschlossen hat, sie öffnen oder sie öffnen lassen, auf die gleiche
Weise, was auch immer es ist, genauso schnell. Genauso schnell, genauso
schnell, setzt die angenehme Wahl, die erschienen war, die unangenehme
Wahl, die erschienen war, oder die angenehme und unangenehme Wahl, die
erschienen war, ein. Hier, Änanda, geht es um die Anwendung der
Disziplin des Obersten Gerichtshofs im Rahmen des Berichts ĂŒber die Form
von Konventionen fĂŒr die Mitgliedstaaten.
DarĂŒber hinaus erscheint Änanda in einem Bhikkhu, wenn er ein GerĂ€usch
mit dem Ohr hört, was spitzt, was unangenehm ist oder was gespleiĂt und
unangenehm ist. Er versteht: âWas gruselig ist, ist erschienen, was
unangenehm ist, oder was sissy und unangenehm ist, ist in mir
aufgetaucht. Das heiĂt bedingt, unhöflicher, von guten Manieren bewohnt.
Aber das ist friedlich, das ist groĂartig: Gleichmut. Auf der anderen
Seite ist der Stuhlspreizer frei von Kleidung, der Stuhlspreizer von
Kleidung, oe la wÀhlte den Glanz und die Warteschlange der Kleidung hört
auf, und die Gleichmut setzt ein. Genau wie Ananda und morgen und gute
Gesundheit könnten sie auf die gleiche Weise mit den Fingern schnippen,
was auch immer es ist, genauso schnell, genauso schnell, genauso
schnell, das angenehm AuserwÀhlte, das entstanden war, das die
unangenehme AuserwÀhlte, die erschienen war, oder die angenehme und
unangenehme AuserwÀhlte, die erschienen war, hört auf und Gleichmut
setzt ein. Hier, Änanda, nennen wir in der Disziplin der edlen Wesen die
höchste Entwicklung der FÀhigkeiten in Bezug auf die vom Ohr
erkennbaren KlÀnge.
DarĂŒber
hinaus erscheint in einem Bhikkhu knanda, indem er mit der Nase einen
Geruch riecht, was angenehm, was unangenehm oder was angenehm und
unangenehm ist. Er versteht: âWas angenehm ist, ist entstanden, was
unangenehm ist, ist entstanden, oder was angenehm und unangenehm ist,
ist in mir entstanden. Und es ist konditioniert, roh, kommt in
abhĂ€ngiger Weise zustande. Aber das ist friedlich, das ist groĂartig:
Gleichmut. ‘ Damit hört das Angenehme auf, was aufgetaucht ist, das
Unangenehme, das entstanden ist, oder das Angenehme und Unangenehme, das
entstanden ist, und Gleichmut setzt ein. Genau wie Änanda rutschen
Wassertropfen auf ein leicht geneigtes Lotusblatt und bleiben dort nicht
auf die gleiche Weise, was auch immer es ist, genauso schnell, genauso
schnell, genauso leicht hört das angenehme Ding, das entstanden war, das
unangenehme Ding, das entstanden war, oder das angenehme und
unangenehme Ding, das entstanden war, auf und Gleichmut setzt ein. Hier,
Änanda, nennt man in der Disziplin der edlen Wesen die höchste
Entwicklung der FĂ€higkeiten in Bezug auf die von der Nase erkennbaren
GerĂŒche.
DarĂŒber hinaus erscheint ananda in einem Bhikkhu, indem er einen
Geschmack mit der Zunge schmeckt, was angenehm, was unangenehm oder was
angenehm und unangenehm ist. Er versteht: âWas angenehm ist, ist
entstanden, was unangenehm ist, ist entstanden, oder was angenehm und
unangenehm ist, ist in mir entstanden. Und es ist konditioniert, roh,
kommt in abhÀngiger Weise zustande. Aber das ist friedlich, das ist
groĂartig: Gleichmut. ‘ Damit hört das Angenehme auf, was aufgetaucht
ist, das Unangenehme, das entstanden ist, oder das Angenehme und
Unangenehme, das entstanden ist, und Gleichmut setzt ein. Genau wie
Änanda könnte ein gesunder Mann leicht einen gesammelten Speichelklumpen
auf die Zungenspitze ausspucken, genauso wie es ist, genauso schnell,
genauso schnell, genauso leicht hört das angenehme Ding, das entstanden
war, das unangenehme Ding, das entstanden war, oder das angenehme und
unangenehme Ding, das entstanden war, auf und Gleichmut setzt ein. Hier
wird Änanda in der Disziplin der edlen Wesen die höchste Entwicklung der
FĂ€higkeiten in Bezug auf die von der Zunge erkennbaren Aromen genannt.
DarĂŒber hinaus erscheint ananda in einem Bhikkhu, indem er eine
körperliche Empfindung mit dem Körper berĂŒhrt, was angenehm, was
unangenehm oder was angenehm und unangenehm ist. Er versteht: âWas
angenehm ist, ist entstanden, was unangenehm ist, ist entstanden, oder
was angenehm und unangenehm ist, ist in mir entstanden. Und es ist
konditioniert, roh, kommt in abhÀngiger Weise zustande. Aber das ist
friedlich, das ist groĂartig: Gleichmut. ‘ Damit hört das Angenehme auf,
was aufgetaucht ist, das Unangenehme, das entstanden ist, oder das
Angenehme und Unangenehme, das entstanden ist, und Gleichmut setzt ein.
Genau wie Änanda könnte ein gesunder Mann leicht seinen ausgestreckten
Arm ausstrecken oder seinen ausgestreckten Arm beugen, auf die gleiche
Weise, was auch immer es ist, genauso schnell, genauso schnell, genauso
leicht Das Angenehme, das entstanden war, das Unangenehme, das
entstanden war, oder das Angenehme und Unangenehme, das entstanden war,
hört auf und Gleichmut setzt ein. Hier, Änanda, nennt man in der
Disziplin der edlen Wesen die höchste Entwicklung der FÀhigkeiten in
Bezug auf die vom Körper erkennbaren körperlichen Empfindungen.
DarĂŒber hinaus erscheint Änanda in einem Bhikkhu, wenn er sich eines
mentalen PhÀnomens mit dem Verstand bewusst wird, was angenehm, was
unangenehm oder was angenehm und unangenehm ist. Er versteht: âWas
angenehm ist, ist entstanden, was unangenehm ist, ist entstanden, oder
was angenehm und unangenehm ist, ist in mir entstanden. Und es ist
konditioniert, roh, kommt in abhÀngiger Weise zustande. Aber das ist
friedlich, das ist groĂartig: Gleichmut. ‘ Damit hört das Angenehme auf,
das Unangenehme, das Angenehme, das Angenehme, das Angenehme, und das
Gleichmut setzt ein. Genau wie, Änanda, wenn ein gesunder Mann den
ganzen Tag ĂŒber zwei oder drei Tropfen Wasser auf eine erhitzte
Eisenpfanne fallen lÀsst, kann der Fall der Wassertropfen langsam sein,
aber sie wĂŒrden schnell verdunsten. und wĂŒrde auf die gleiche Weise
verschwinden, was auch immer es war, genauso schnell, genauso schnell,
genauso leicht, das angenehme Ding, das entstanden war, das unangenehme
Ding, das entstanden war, oder das angenehme und unangenehme Ding das,
was entstanden war, hört auf und Gleichmut setzt ein. Hier, Änanda,
nennt man in der Disziplin der edlen Wesen die höchste Entwicklung der
FÀhigkeiten in Bezug auf die vom Geist erkennbaren mentalen PhÀnomene.
Und
wie, andananda, bist du eine Person im Training, jemand, der dem Weg
folgt? Darin erscheint Änanda, wenn man eine Form mit den Augen sieht,
was angenehm ist, was unangenehm ist oder was angenehm und unangenehm
ist, in einem Bhikkhu. Er fĂŒhlt sich verĂ€rgert, gedemĂŒtigt und
angewidert von dem angenehmen, was entstanden ist, dem unangenehmen, was
entstanden ist oder dem angenehmen und unangenehmen, was entstanden
ist.
Wenn Sie ein GerÀusch mit dem Ohr hören, erscheint das Angenehme, das
Unangenehme oder das Angenehme und Unangenehme. Er fĂŒhlt sich verĂ€rgert,
gedemĂŒtigt und angewidert von dem angenehmen, was entstanden ist, dem
unangenehmen, was entstanden ist oder dem angenehmen und unangenehmen,
was entstanden ist.
Durch das Riechen eines Geruchs mit der Nase erscheint das Angenehme,
das Unangenehme oder das Angenehme und Unangenehme. Er fĂŒhlt sich
verĂ€rgert, gedemĂŒtigt und angewidert von dem angenehmen, was entstanden
ist, dem unangenehmen, was entstanden ist oder dem angenehmen und
unangenehmen, was entstanden ist.
Durch das Verkosten eines Geschmacks mit der Zunge erscheint das
Angenehme, das Unangenehme oder das Angenehme und Unangenehme. Er fĂŒhlt
sich verĂ€rgert, gedemĂŒtigt und angewidert von dem angenehmen, was
entstanden ist, dem unangenehmen, was entstanden ist oder dem angenehmen
und unangenehmen, was entstanden ist.
Durch BerĂŒhren einer Körperempfindung mit dem Körper erscheint das
Angenehme, das Unangenehme oder das Angenehme und Unangenehme. Er fĂŒhlt
sich verĂ€rgert, gedemĂŒtigt und angewidert von dem angenehmen, was
entstanden ist, dem unangenehmen, was entstanden ist oder dem angenehmen
und unangenehmen, was entstanden ist.
Indem man sich eines mentalen PhÀnomens mit dem Verstand bewusst wird,
erscheint, was angenehm ist, was unangenehm ist oder was angenehm und
unangenehm ist. Er fĂŒhlt sich verĂ€rgert, gedemĂŒtigt und angewidert von
dem angenehmen, was entstanden ist, dem unangenehmen, was entstanden ist
oder dem angenehmen und unangenehmen, was entstanden ist. Dies ist,
andananda, wie man eine Person im Training ist, jemand, der dem Weg
folgt.
Und wie, Änanda, ist man ein edles Wesen mit entwickelten FĂ€higkeiten?
Darin erscheint Änanda, wenn man eine Form mit den Augen sieht, was
angenehm ist, was unangenehm ist oder was angenehm und unangenehm ist,
in einem Bhikkhu. Wenn er wĂŒnscht: “dass ich bleibe, um das
Nicht-Ekelhafte in dem, was ekelhaft ist, wahrzunehmen”, dann bleibt es,
um das Nicht-Ekelhafte in dem, was ekelhaft ist, wahrzunehmen. {1} Wenn
er wĂŒnscht: “dass ich in dem bleibe.” das Ekelhafte in dem wahrnehmen,
was nicht ekelhaft ist ‘, dann bleibt es, das Ekelhafte in dem, was
nicht ekelhaft ist, wahrzunehmen. Wenn er wĂŒnscht: “Ich bleibe, um das
Nicht-Ekelhafte in dem, was ekelhaft ist, und in dem, was nicht ekelhaft
ist, wahrzunehmen”, dann bleibt es, das Nicht-Ekelhafte in dem, was
ekelhaft ist und was nicht, wahrzunehmen -widerlich. Wenn er wĂŒnscht:
“Ich bleibe, um das Ekelhafte in dem, was ekelhaft ist und in dem, was
nicht ekelhaft ist, wahrzunehmen”, dann bleibt es, das Ekelhafte in dem,
was ekelhaft ist und in dem, was nicht ekelhaft ist, wahrzunehmen. Wenn
er wĂŒnscht: “Vermeide sowohl das Ekelhafte als auch das
Nicht-Ekelhafte, dass ich gleichmĂŒtig, geistig prĂ€sent und mit
aufmerksamer Unterscheidung ausgestattet bleibe”, dann bleibt er
gleichmĂŒtig, geistig prĂ€sent und mit aufmerksamer Unterscheidung
ausgestattet .
AuĂerdem erscheint Änanda beim Hören eines GerĂ€usches mit dem Ohr, was
angenehm ist, was unangenehm ist oder was angenehm und unangenehm ist.
Wenn er wĂŒnscht: “Ich bleibe, um das Nicht-Ekelhafte in dem Ekelhaften
wahrzunehmen”, dann bleibt es, das Nicht-Ekelhafte in dem Ekelhaften
wahrzunehmen. Wenn er wĂŒnscht: “Ich bleibe, um das Ekelhafte in dem, was
nicht ekelhaft ist, wahrzunehmen”, dann bleibt es, das Ekelhafte in
dem, was nicht ekelhaft ist, wahrzunehmen. Wenn er wĂŒnscht: “Ich bleibe,
um das Nicht-Ekelhafte in dem, was ekelhaft ist, und in dem, was nicht
ekelhaft ist, wahrzunehmen”, dann bleibt es, das Nicht-Ekelhafte in dem,
was ekelhaft ist und was nicht, wahrzunehmen -widerlich. Wenn er
wĂŒnscht: “Ich bleibe, um das Ekelhafte in dem, was ekelhaft ist und in
dem, was nicht ekelhaft ist, wahrzunehmen”, dann bleibt es, das
Ekelhafte in dem, was ekelhaft ist und in dem, was nicht ekelhaft ist,
wahrzunehmen. Wenn er wĂŒnscht: “Vermeide sowohl das Ekelhafte als auch
das Nicht-Ekelhafte, dass ich gleichmĂŒtig, geistig prĂ€sent und mit
aufmerksamer Unterscheidung ausgestattet bleibe”, dann bleibt er
gleichmĂŒtig, geistig prĂ€sent und mit aufmerksamer Unterscheidung
ausgestattet .
DarĂŒber
hinaus erscheint Änanda, indem er mit der Nase einen Duft riecht, was
angenehm ist, was unangenehm ist oder was angenehm und unangenehm ist.
Wenn er wĂŒnscht: “Ich bleibe, um das Nicht-Ekelhafte in dem Ekelhaften
wahrzunehmen”, dann bleibt es, das Nicht-Ekelhafte in dem Ekelhaften
wahrzunehmen. Wenn er wĂŒnscht: “Ich bleibe, um das Ekelhafte in dem, was
nicht ekelhaft ist, wahrzunehmen”, dann bleibt es, das Ekelhafte in
dem, was nicht ekelhaft ist, wahrzunehmen. Wenn er wĂŒnscht: “Ich bleibe,
um das Nicht-Ekelhafte in dem, was ekelhaft ist, und in dem, was nicht
ekelhaft ist, wahrzunehmen”, dann bleibt es, das Nicht-Ekelhafte in dem,
was ekelhaft ist und was nicht, wahrzunehmen -widerlich. Wenn er
wĂŒnscht: “Ich bleibe, um das Ekelhafte in dem, was ekelhaft ist und in
dem, was nicht ekelhaft ist, wahrzunehmen”, dann bleibt es, das
Ekelhafte in dem, was ekelhaft ist und in dem, was nicht ekelhaft ist,
wahrzunehmen. Wenn er wĂŒnscht: “Vermeide sowohl das Ekelhafte als auch
das Nicht-Ekelhafte, dass ich gleichmĂŒtig, geistig prĂ€sent und mit
aufmerksamer Unterscheidung ausgestattet bleibe”, dann bleibt er
gleichmĂŒtig, geistig prĂ€sent und mit aufmerksamer Unterscheidung
ausgestattet .
DarĂŒber hinaus erscheint Änanda durch Verkostung eines Geschmacks mit
der Zunge, was angenehm ist, was unangenehm ist oder was angenehm und
unangenehm ist. Wenn er wĂŒnscht: “Ich bleibe, um das Nicht-Ekelhafte in
dem Ekelhaften wahrzunehmen”, dann bleibt es, das Nicht-Ekelhafte in dem
Ekelhaften wahrzunehmen. Wenn er wĂŒnscht: “Ich bleibe, um das Ekelhafte
in dem, was nicht ekelhaft ist, wahrzunehmen”, dann bleibt es, das
Ekelhafte in dem, was nicht ekelhaft ist, wahrzunehmen. Wenn er wĂŒnscht:
“Ich bleibe, um das Nicht-Ekelhafte in dem, was ekelhaft ist, und in
dem, was nicht ekelhaft ist, wahrzunehmen”, dann bleibt es, das
Nicht-Ekelhafte in dem, was ekelhaft ist und was nicht, wahrzunehmen
-widerlich. Wenn er wĂŒnscht: “Ich bleibe, um das Ekelhafte in dem, was
ekelhaft ist und in dem, was nicht ekelhaft ist, wahrzunehmen”, dann
bleibt es, das Ekelhafte in dem, was ekelhaft ist und in dem, was nicht
ekelhaft ist, wahrzunehmen. Wenn er wĂŒnscht: “Vermeide sowohl das
Ekelhafte als auch das Nicht-Ekelhafte, dass ich gleichmĂŒtig, geistig
prĂ€sent und mit aufmerksamer Unterscheidung ausgestattet bleibe”, dann
bleibt er gleichmĂŒtig, geistig prĂ€sent und mit aufmerksamer
Unterscheidung ausgestattet .
AuĂerdem erscheint Änanda durch BerĂŒhren einer Körperempfindung mit dem
Körper, was angenehm ist, was unangenehm ist oder was angenehm und
unangenehm ist. Wenn er wĂŒnscht: “Ich bleibe, um das Nicht-Ekelhafte in
dem Ekelhaften wahrzunehmen”, dann bleibt es, das Nicht-Ekelhafte in dem
Ekelhaften wahrzunehmen. Wenn er wĂŒnscht: “Ich bleibe, um das Ekelhafte
in dem, was nicht ekelhaft ist, wahrzunehmen”, dann bleibt es, das
Ekelhafte in dem, was nicht ekelhaft ist, wahrzunehmen. Wenn er wĂŒnscht:
“Ich bleibe, um das Nicht-Ekelhafte in dem, was ekelhaft ist, und in
dem, was nicht ekelhaft ist, wahrzunehmen”, dann bleibt es, das
Nicht-Ekelhafte in dem, was ekelhaft ist und was nicht, wahrzunehmen
-widerlich. Wenn er wĂŒnscht: “Ich bleibe, um das Ekelhafte in dem, was
ekelhaft ist und in dem, was nicht ekelhaft ist, wahrzunehmen”, dann
bleibt es, das Ekelhafte in dem, was ekelhaft ist und in dem, was nicht
ekelhaft ist, wahrzunehmen. Wenn er wĂŒnscht: “Vermeide sowohl das
Ekelhafte als auch das Nicht-Ekelhafte, dass ich gleichmĂŒtig, geistig
prĂ€sent und mit aufmerksamer Unterscheidung ausgestattet bleibe”, dann
bleibt er gleichmĂŒtig, geistig prĂ€sent und mit aufmerksamer
Unterscheidung ausgestattet .
DarĂŒber hinaus erscheint Änanda, wenn man sich eines mentalen PhĂ€nomens
mit dem Verstand bewusst wird, was angenehm ist, was unangenehm ist oder
was angenehm und unangenehm ist. Wenn er wĂŒnscht: “Ich bleibe, um das
Nicht-Ekelhafte in dem Ekelhaften wahrzunehmen”, dann bleibt es, das
Nicht-Ekelhafte in dem Ekelhaften wahrzunehmen. Wenn er wĂŒnscht: “Ich
bleibe, um das Ekelhafte in dem, was nicht ekelhaft ist, wahrzunehmen”,
dann bleibt es, das Ekelhafte in dem, was nicht ekelhaft ist,
wahrzunehmen. Wenn er wĂŒnscht: “Ich bleibe, um das Nicht-Ekelhafte in
dem, was ekelhaft ist, und in dem, was nicht ekelhaft ist,
wahrzunehmen”, dann bleibt es, das Nicht-Ekelhafte in dem, was ekelhaft
ist und was nicht, wahrzunehmen -widerlich. Wenn er wĂŒnscht: “Ich
bleibe, um das Ekelhafte in dem, was ekelhaft ist und in dem, was nicht
ekelhaft ist, wahrzunehmen”, dann bleibt es, das Ekelhafte in dem, was
ekelhaft ist und in dem, was nicht ekelhaft ist, wahrzunehmen. Wenn er
wĂŒnscht: “Vermeide sowohl das Ekelhafte als auch das Nicht-Ekelhafte,
dass ich gleichmĂŒtig, geistig prĂ€sent und mit aufmerksamer
Unterscheidung ausgestattet bleibe”, dann bleibt er gleichmĂŒtig, geistig
prÀsent und mit aufmerksamer Unterscheidung ausgestattet . So,
andananda, ist man ein edles Wesen mit entwickelten FĂ€higkeiten.
Also,
Ananda, lehrte ich die höchste Entwicklung der FÀhigkeiten in der
Disziplin der edlen Wesen, ich lehrte, wie man eine Person in der
Ausbildung ist, jemand, der dem Weg folgt, ich lehrte, wie man ein edles
Wesen ist mit entwickelten FakultÀten. Alles, was ein Lehrer aus
MitgefĂŒhl fĂŒr seine SchĂŒler tun sollte, um ihr GlĂŒck zu suchen und aus
Sympathie fĂŒr sie, habe ich fĂŒr Sie getan. Hier sind die Wurzeln der
BĂ€ume, hier sind leere RĂ€ume. Ăbe Meditation, andananda, sei nicht
nachlĂ€ssig, muss es spĂ€ter nicht bereuen. Hier ist meine Anweisung fĂŒr
Sie.
So sprach das GlĂŒck. Zufrieden freut sich der ehrwĂŒrdige Änanda ĂŒber die
Worte des GlĂŒcklichen.
Ăbersetzung von RĂ©my vorgeschlagen.
âââ oOo âââ
Gepostet als Geschenk von Dhamma,
frei zu verteilen, fĂŒr gemeinnĂŒtzige Zwecke.
— —.
Der Ăbersetzer ist kein Pali-Experte. Um Fehler zu vermeiden, verweisen
Sie auf bereits vorhandene Ăbersetzungen. er hofft dennoch, dass die
fehler, die in die ĂŒbersetzung einflieĂen können, nur minimal sind.
Diese Arbeit steht unter einer Creative Commons 4.0 International
License
mit Namensnennung, nichtkommerzieller Nutzung und Weitergabe unter den
gleichen Bedingungen.
IndriyabhÄvanÄ Sutta - Die Entwicklung der FakultĂ€ten
Also, Änanda, ich lehrte die höchste Entwicklung der FĂ€higkeiten in der
Disziplin der edlen Wesen, ich lehrte, wie man eine Person in der
Ausbildung ist, jemand, der dem Weg folgt, ich lehrte, wie man ein edles
Wesen ist. mit entwickelten FakultÀten. Alles, was ein Lehrer aus
MitgefĂŒhl fĂŒr seine SchĂŒler tun sollte, um ihr GlĂŒck zu suchen und aus
Sympathie fĂŒr sie, habe ich fĂŒr Sie getan. Hier sind die Wurzeln der
BĂ€ume, hier sind leere RĂ€ume. Ăbe Meditation, andananda, sei nicht
nachlĂ€ssig, muss es spĂ€ter nicht bereuen. Hier ist meine Anweisung fĂŒr
Sie. So sprach das GlĂŒck. Zufrieden freut sich der ehrwĂŒrdige Änanda
ĂŒber die Worte des GlĂŒcklichen.
39) Classical Greek-ÎλαÏÏÎčÎșÎŹ ÎλληΜÎčÎșÎŹ,
MN
152 IndriyabhÄvanÄ Sutta - Î Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÏÏολÏÎœ -
[Indriya: ÎŁÏολÎÏ | bhÄvanÄ: Î±ÎœÎŹÏÏÏ
Οη]
ÎÏÏÎč ÎŹÎșÎżÏ Ïα:
ÎΔ ÏηΜ ΔÏ
ÎșαÎčÏία αÏ
ÏÎź, ÏÎż Fortune ΔγÎșαΞίÏÏαÏαÎč ÏÏÎż Gajaáč
galÄ ÏΔ ÎΜαΜ
ÎŒÏαΌÏÎżÏ. ÎΔ ÏηΜ ΔÏ
ÎșαÎčÏία αÏ
ÏÎź, Îż ÎÏÏÎŹÏΌαΜ ÏÎ·Ï ÎÏ
ÏÎŹÏα ÎșαÎč η ÏΔÎčΞαÏÏία ÏÎżÏ
ParÄsiviya Î”ÎœÎżÏλοÏÎœÏαÎč αÏÏ ÏηΜ ÏÏÏη ÎșαÎč, Î±ÎœÎŹÎ»ÎżÎłÎ± ΌΔ ÏηΜ ÏΔÏÎŻÏÏÏÏη, αÏÏ
ÏηΜ αΜÏαλλαγΟ ÏαÎčÏΔÏÎčÏÎŒÏÎœ ÏίλÏÎœ ÎșαÎč αÏ
ÏÎčÏÎœ. ÎΔÏÎŹ αÏÏ Î±Ï
ÏÎźÎœ ÏηΜ αΜÏαλλαγΟ
ΔÏ
ÎłÎ”ÎœÎčÎșÏÎœ ÏαÎčÏΔÏÎčÏÎŒÏÎœ, ÎșΏΞÎčÏΔ ÏÏη ÎŒÎŻÎ± ÏλΔÏ
ÏÎŹ. ΀α ÎŒÎÏÏα αÏ
ÏÎŹ ÎčÏÏÏÎżÏ
Îœ ÎłÎčα
ÏÎčÏ ÏÎżÏηγηΞΔίÏÎ”Ï Î”ÎœÎčÏÏÏÏΔÎčÏ:
- Uttara, ÎŽÎčÎŽÎŹÏÎșΔÎč Îż Brahmin PÄrÄsiviya ÏÏÎżÏ
Ï ÎαΞηÏÎÏ ÏÎżÏ
ÏηΜ Î±ÎœÎŹÏÏÏ
Οη
ÏÏÎœ ÎŁÏολÏÎœ;
- ÎαÎč, Îż Sieur Gotama, Îż Brahmin PÄrÄsiviya ÎŽÎčÎŽÎŹÏÎșΔÎč ÏÏÎżÏ
Ï ÎαΞηÏÎÏ ÏÎżÏ
ÏηΜ Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÎŁÏολÏÎœ.
- ÎαÎč ÏÏÏ, Uttara, ÎŽÎčÎŽÎŹÏÎșΔÎč Îż Brahmin PÄrÄsiviya ÏÏÎżÏ
Ï ÎαΞηÏÎÏ ÏÎżÏ
ÏηΜ
Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÎŁÏολÏÎœ;
- ÎΔΜ λÎÏ, Sieur Gotama, Ï
ÏÎŹÏÏÎżÏ
Îœ ΌΔÏÎčÎșοί ÏÎżÏ
ÎŒÏÎżÏÎżÏÎœ Μα ÎșÎŹÎœÎżÏ
Îœ ÏÎż ÎŻÎŽÎčÎż,
αλλΏ ΎΔΜ Ï
ÏÎŹÏÏÎżÏ
Îœ ÏΔÏÎčÏÏÏÏΔÏα Îź ÏΔÏÎčÏÏÏÏΔÏα. ÎÎŽÏ, Îż Sieur Gotama, Î”ÎŻÎœÎ±Îč
ÏÏÏ Îż Brahmin PÄrÄsiviya ÎŽÎčÎŽÎŹÏÎșΔÎč ÏÏÎżÏ
Ï ÎαΞηÏÎÏ ÏÎżÏ
ÏηΜ Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ
ÎŁÏολÏÎœ.
- ÎÎčα ÏÎżÏ
Ï ÏÎșÎżÏÎżÏÏ Î±Ï
ÏÎżÏ ÏÎżÏ
ÎșÎ±ÎœÎżÎœÎčÏÎŒÎżÏ, Uttara, ÏÏÏΔ ÏÏÎŒÏÏΜα ΌΔ ÏÏα
λÎΔÎč Îż Brahmin PÄrÄsiviya, ÎÎœÎ±Ï ÏÏ
ÏλÏÏ ÎžÎ± ΔίÏΔ αΜαÏÏÏΟΔÎč ÎčÎșαΜÏÏηÏÎ”Ï ÎșαÎč
ÎÎœÎ±Ï ÎșÏÏÏÏ ÎžÎ± ΔίÏΔ αΜαÏÏÏΟΔÎč ÎčÎșαΜÏÏηÏΔÏ. ÎÎŹÎœ ΞÎλΔÏΔ Μα Î±Î»Î»ÎŹÎŸÎ”ÏΔ Ïη ζÏÎź
ÏαÏ, Ξα ΔίÏÏΔ ÏΔ ΞÎÏη Μα ÏÏÎżÏΔλÎșÏÏΔÏΔ Ïλο ÎșαÎč ÏΔÏÎčÏÏÏÏΔÏÎżÏ
Ï Î±ÎœÎžÏÏÏÎżÏ
Ï
ÏÎżÏ
ΎΔΜ ΔΜΎÎčαÏÎÏÎżÎœÏαÎč ÎłÎčα ÏÎżÎœ ÎșÏÏÎŒÎż.
ΣΔ αÏ
ÏÎźÎœ ÏηΜ ÏΔÏÎŻÏÏÏÏη, η ÏαÏÎżÏÏα Ï
ÏÏΞΔÏη ÏÎ·Ï ÏΔÎčΞαÏÏÎŻÎ±Ï ÎŽÎżÎ»ÎżÏÎżÎœÎŻÎ±Ï ÎÏΔÎč
ÏΔλΔÎčÏÏΔÎč, η ΔΟαÏÎŹÏηÏη, Ïα ÏÎżÏÎČλα, ÎżÎč ÎČÎŹÏΔÎčÏ, Ïα ÎŻÏΜη, ÎżÎč ÎŒÏΔÏΎΔΌÎÎœÎżÎč.
ÎÎč ÏÏ
ÏΔÏοί, ÎČλÎÏÎżÎœÏÎ±Ï ÏÏÎč Îż ΜΔαÏÏÏ ÎŒÎ±ÎžÎ·ÏÎźÏ Brahmin Uttara ÏÎżÏ
PÄrÄsiviya
ÏαÏÎΌΔÎčΜΔ ÎșαΞÎčÏÎŒÎÎœÎżÏ ÏÎčÏÏηλÏÏ, ÎŽÏ
ÏαÏΔÏÏηΌÎÎœÎżÏ, ÏÎŒÎżÎč ÎłÎÏÎœÎżÎœÏαÏ,
ÎșΔÎșλΔÎčÏÎŒÎÎœÎż ÏÎż ÎșΔÏΏλÎč, λÏ
ÏηΌÎÎœÎżÏ ÎșαÎč ÎŒÏΔÏΎΔΌÎÎœÎżÏ, αÏΔÏ
ΞÏΜΞηÎșΔ ÏÏÎżÎœ
ÏΔÎČÎŹÏÎŒÎčÎż andananda:
- andananda, η Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÏÏολÏÎœ ÏÎżÏ
ÎŽÎčÎŽÎŹÏÎșΔÎč Îż Brahmin PÄrÄsiviya
Î”ÎŻÎœÎ±Îč ÎÎœÎ±Ï Î±ÏÏ ÏÎżÏ
Ï Î”ÏÎčÎ»Î”ÎłÎŒÎÎœÎżÏ
Ï, αλλΏ η Ï
ÏÎÏÏαÏη Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÏÏολÏÎœ
ÏÏηΜ ΠΔÎčΞαÏÏία ÏÏÎœ ΔÏ
ÎłÎ”ÎœÏÎœ ÏÎœÏÏÎœ Î”ÎŻÎœÎ±Îč Ώλλη.
- ΀ÏÏα Î”ÎŻÎœÎ±Îč η ÏÏα, ΩÏαίοÎč. Î ÏÎżÏ ÏÎż ÏαÏÏÎœ, ΔΟαÏÏÎŹÏαÎč αÏÏ ÏÎż Î ÏÏÏοΎÎčÎșΔίο,
ÏÏηΜ ÏΔÏÎŻÏÏÏÏη ÏÎ·Ï ÏΔÎčΞαÏÏÎŻÎ±Ï ÏÎ·Ï ÏΔÎčΞαÏÏίαÏ. ΀α ÏαÏαÏÎŹÎœÏ Î”ÎŻÎœÎ±Îč η
ÎŒÎŹÎœÏÎčÏÏα, ÏÎżÏ
αÏÎżÏÏÏΞηÎșΔ ÎłÎčα ÏÏÏÏη ÏÎżÏÎŹ.
- ΣΔ αÏ
ÏÎźÎœ ÏηΜ ÏΔÏÎŻÏÏÏÏη, Änanda, αÎșÎżÏÏÏΔ ÎșαÎč ÏÏÎżÏÎΟÏΔ. ΀α ÏÏÎżÏÏα
ÏÏλοÏÎœÏαÎč.
- ÎαÎč, ÎαΜÏÎ, ÏÎÏΔ ÏÎżÎœ ÏΔÎČÎŹÏÎŒÎčÎż andananda. ΀ÏÏΔ Îż Î€Ï ÏΔÏÏÏ Î”ÎŻÏΔ:
ÎαÎč ÏÎč Î”ÎŻÎœÎ±Îč, andananda, η Ï
ÏÎÏÏαÏη Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÏÏολÏÎœ ÏÏηΜ ΠΔÎčΞαÏÏία
ÏÏÎœ ΔÏ
ÎłÎ”ÎœÏÎœ ÏÎœÏÏÎœ; ΣΔ αÏ
ÏÏ, Îż Änanda, ÎČλÎÏÎżÎœÏÎ±Ï ÎŒÎčα ÏÏÏΌα ΌΔ ÏÎż ÎŒÎŹÏÎč,
ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏÎč Î”ÎŻÎœÎ±Îč Îż splies, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź ÏÎč Î”ÎŻÎœÎ±Îč Îż splies
ÎșαÎč ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏÏÎż At ÎșαÎč bhikkhu. ÎαÏαλαÎČÎ±ÎŻÎœÎ”Îč: “ÎÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÏÏÎżÎŒÎ±ÎșÏÎčÎșÏ ÎÏΔÎč ΔΌÏαΜÎčÏÏΔί, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ΔΌÏαΜÎčÏÏΔί, Îź
αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÏÎŻÏÏÏ
ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ΔΌÏαΜÎčÏÏΔί ÏΔ ÎŒÎΜα. ÎÏ
ÏÏ Î”ÎŻÏΔ
Ï
ÏÏ ÏÏÎżÏ
Ï, ÏÎčÎż ÏÎżÎœÎŽÏοΔÎčÎŽÎÏ, ÏÎżÏ
ÎșαÏÎżÎčÎșΔίÏαÎč αÏÏ ÎșαλοÏÏ ÏÏÏÏÎżÏ
Ï. ÎλλΏ
αÏ
ÏÏ Î”ÎŻÎœÎ±Îč ΔÎčÏηΜÎčÎșÏ, αÏ
ÏÏ Î”ÎŻÎœÎ±Îč Ï
ÏÎÏÎżÏÎż: ηÏÎ”ÎŒÎŻÎ±. «ÎÏÏ ÏηΜ Ώλλη ÏλΔÏ
ÏÎŹ,
ÏÎż ÎșαÏÏÏÏÎč ÎșαÎč ÏÎż ÏÎżÏ
ÏÎčÏÎŒÏ, ÏÎż ÎșαÏÎÎșλα ÎșαÎč ÏÎż ÏÎżÏ
ÏÎčÏÎŒÏ, Îź ÏÎż ÎșαÏÏÏÏÎč ÎșαÎč
Ïα ÏÎżÏÏα Î±ÎœÎ±ÎŒÎżÎœÎźÏ ÎŁÎ”Ï ÎșαÎč ÎčÏÎżÏÏÎżÏία. ÎÎșÏÎčÎČÏÏ ÏÏÏÏ Änanda, ÎÎœÎ±Ï ÎŹÎœÏÏαÏ
ÏαÏÎčÏΌαÏÎčÎșÏÏ ÎŒÎ” ΞÎαΌα, ÎÏÎżÎœÏÎ±Ï ÏÎżÏ
Ï ÎșλΔÎčÏÏÎżÏÏ ÎžÎ± ÎŒÏÎżÏÎżÏÏΔ Μα ÏÎżÏ
Ï
Î±ÎœÎżÎŻÎŸÎ”Îč Îź αλλÎčÏÏ ÎœÎ± ÏÎżÏ
Ï Î±ÎœÎżÎŻÎŸÎ”Îč Ξα ÎŒÏÎżÏÎżÏÏΔ Μα ÏÎżÏ
Ï ÎșλΔίÏΔÎč, ΌΔ ÏÎżÎœ
ÎŻÎŽÎčÎż ÏÏÏÏÎż, Ï, ÏÎč ÎșÎč αΜ Î”ÎŻÎœÎ±Îč, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα. , Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα, η ΔÏ
ÏÎŹÏÎčÏÏη ΔÏÎčλογΟ ÏÎżÏ
ΔίÏΔ ΔΌÏαΜÎčÏÏΔί, η ÎŽÏ
ÏÎŹÏΔÏÏη ΔÏÎčλογΟ
ÏÎżÏ
ΔίÏΔ ΔΌÏαΜÎčÏÏΔί, Îź η ΔÏ
ÏÎŹÏÎčÏÏη ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏη ΔÏÎčλογΟ ÏÎżÏ
ΔίÏΔ
ΔΌÏαΜÎčÏÏΔί ÎÏÏ
Ïία ÎșαÎč ηÏÎ”ÎŒÎŻÎ±. ÎÎŽÏ, η Änanda, Î”ÎŻÎœÎ±Îč η ΔÏαÏÎŒÎżÎłÎź ÏηÏ
ÏΔÎčΞαÏÏÎŻÎ±Ï ÏÎżÏ
ÎÎœÏÏαÏÎżÏ
ÎÎčÎșαÏÏηÏÎŻÎżÏ
ÏÏÎż ÏλαίÏÎčÎż ÏÎ·Ï ÎÎșΞΔÏÎ·Ï ÏÏΔÏÎčÎșÎŹ ΌΔ
Ïη ÎŒÎżÏÏÎź ÏÏ
ÎŒÎČÎŹÏΔÏÎœ ÎłÎčα Ïα ÎșÏÎŹÏη ÎŒÎλη.
ÎÏÎčÏλÎÎżÎœ, Îż Änanda, ÏÏαΜ αÎșÎżÏΔÎč ÎΜαΜ ÎźÏÎż ΌΔ ÏÎż αÏ
ÏÎŻ, ÏÎč Î”ÎŻÎœÎ±Îč αÎșίΎα, ÏÎč
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź ÏÎč Î”ÎŻÎœÎ±Îč ÎŒÎŹÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏΔ ÎΜα
bhikkhu. ÎαÏαλαÎČÎ±ÎŻÎœÎ”Îč: “ÎÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÏÏÎżÎŒÎ±ÎșÏÎčÎșÏ ÎÏΔÎč ΔΌÏαΜÎčÏÏΔί, ÏÎč
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ΔΌÏαΜÎčÏÏΔί, Îź αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÏÎŻÏÏÏ
ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż
ÎÏΔÎč ΔΌÏαΜÎčÏÏΔί ÏΔ ÎŒÎΜα. ÎÏ
ÏÏ Î”ÎŻÏΔ Ï
ÏÏ ÏÏÎżÏ
Ï, ÏÎčÎż ÏÎżÎœÎŽÏοΔÎčÎŽÎÏ, ÏÎżÏ
ÎșαÏÎżÎčÎșΔίÏαÎč αÏÏ ÎșαλοÏÏ ÏÏÏÏÎżÏ
Ï. ÎλλΏ αÏ
ÏÏ Î”ÎŻÎœÎ±Îč ΔÎčÏηΜÎčÎșÏ, αÏ
ÏÏ Î”ÎŻÎœÎ±Îč
Ï
ÏÎÏÎżÏÎż: ηÏÎ”ÎŒÎŻÎ±. «ÎÏÏ ÏηΜ Ώλλη ÏλΔÏ
ÏÎŹ, ÏÎż ÎșαÏÏÏÏÎč Î”ÎŻÎœÎ±Îč αÏÎ±Î»Î»Î±ÎłÎŒÎÎœÎż αÏÏ
ÏÎżÏÏα, ÏÎż ÎșαÏÏÏÏÎč ÏÎżÏÏα, oe la ΔÏÎλΔΟΔ Ïη Î»ÎŹÎŒÏη ÎșαÎč η ÎżÏ
ÏÎŹ ÏÏÎœ ΔΜΎÏ
ÎŒÎŹÏÏÎœ
ÏαÏΔÎč, ÎșαÎč η ÎčÏοΎÏ
ÎœÎ±ÎŒÎŻÎ± ÎŒÏÎ±ÎŻÎœÎ”Îč. ÎÎșÏÎčÎČÏÏ ÏÏÏÏ, Ananda, ÎșαÎč αÏÏÎčÎż ÎșαÎč η
ÎșαλΟ Ï
γΔία Ξα ÎŒÏÎżÏÎżÏÏαΜ Μα ÏÏÎŹÏÎżÏ
Îœ Ïα ÎŽÎŹÏÏÏ
λΏ ÏÎżÏ
Ï, ΌΔ ÏÎżÎœ ÎŻÎŽÎčÎż ÏÏÏÏÎż,
Ï, ÏÎč ÎșÎč αΜ ÎźÏαΜ, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα, ÏÎż
ΔÏÎčÎ»Î”ÎłÎŒÎÎœÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, ÏÎż η ÎŽÏ
ÏÎŹÏΔÏÏη ΔÏÎčλογΟ
ÏÎżÏ
ΔίÏΔ ΔΌÏαΜÎčÏÏΔί, Îź η ΔÏ
ÏÎŹÏÎčÏÏη ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏη ΔÏÎčλογΟ ÏÎżÏ
ΔίÏΔ
ΔΌÏαΜÎčÏÏΔί ÎÏÎčÏÎŒÎżÎŻ ÎșαÎč ηÏÎ”ÎŒÎŻÎ±. ÎÎŽÏ, η Änanda, Î”ÎŻÎœÎ±Îč αÏ
ÏÏ ÏÎżÏ
ÎżÎœÎżÎŒÎŹÎ¶Î”ÏαÎč
ÏÏηΜ ΠΔÎčΞαÏÏία ÏÏÎœ ΔÏ
ÎłÎ”ÎœÏÎœ ÏÎœÏÏÎœ η Ï
ÏÎÏÏαÏη Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÏÏολÏÎœ ÏΔ ÏÏÎÏη
ΌΔ ÏÎżÏ
Ï ÎźÏÎżÏ
Ï ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎłÎœÏÏÏοί αÏÏ ÏÎż αÏ
ÏÎŻ.
ÎÏÎčÏλÎÎżÎœ,
η Änanda, ÎŒÏ
ÏÎŻÎ¶ÎżÎœÏÎ±Ï ÎŒÎčα ÎŒÏ
ÏÏÎŽÎčÎŹ ΌΔ Ïη ÎŒÏÏη, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏΔ ÎΜα
bhikkhu. ÎαÏαλαÎČÎ±ÎŻÎœÎ”Îč: «ÎÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč ÎŒÎÏα ÎŒÎżÏ
. ÎαÎč Î”ÎŻÎœÎ±Îč ÎșλÎčΌαÏÎčζÏÎŒÎ”ÎœÎż, ÏÏ
Ύαίο, ÎłÎŻÎœÎ”ÏαÎč ΌΔ
ΔΟαÏÏηΌÎÎœÎż ÏÏÏÏÎż. ÎλλΏ αÏ
ÏÏ Î”ÎŻÎœÎ±Îč ΔÎčÏηΜÎčÎșÏ, αÏ
ÏÏ Î”ÎŻÎœÎ±Îč Ï
ÏÎÏÎżÏÎż: ηÏÎ”ÎŒÎŻÎ±. ”
ÎΔ αÏ
ÏÏ, ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč
ÏαÏΔÎč, ÎșαÎč η ηÏÎ”ÎŒÎŻÎ± ÎŒÏÎ±ÎŻÎœÎ”Îč. ÎÏÏÏ ,nanda, ÎżÎč ÏÏαγÏÎœÎ”Ï ÎœÎ”ÏÎżÏ ÎłÎ»ÎčÏÏÏÎżÏÎœ ÏΔ
ÎΜα αÏÎ±Î»Ï ÎșΔÎșλÎčÎŒÎÎœÎż ÏÏλλο λÏÏÎżÏ ÎșαÎč ΌηΜ ÎŒÎ”ÎŻÎœÎ”ÏΔ ΔÎșΔί, ΌΔ ÏÎżÎœ ÎŻÎŽÎčÎż
ÏÏÏÏÎż, Ï, ÏÎč ÎșÎč αΜ Î”ÎŻÎœÎ±Îč, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏÎż, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏÎż, αÎșÏÎčÎČÏÏ ÏÏÏÏ
ΔÏÎșολα, ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč
ÏαÏΔÎč ÎșαÎč η ÎčÏÎżÏÏÎżÏία ÎŒÏÎ±ÎŻÎœÎ”Îč. ÎÎŽÏ, η andananda, ÎżÎœÎżÎŒÎŹÎ¶Î”ÏαÎč ÏÏηΜ
ÏΔÎčΞαÏÏία ÏÏÎœ ΔÏ
ÎłÎ”ÎœÏÎœ ÏÎœÏÏÎœ η Ï
ÏÎÏÏαÏη Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÏÏολÏÎœ ÏΔ ÏÏÎÏη ΌΔ
ÏÎčÏ ÎŒÏ
ÏÏÎŽÎčÎÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎłÎœÏÏÏÎÏ Î±ÏÏ Ïη ÎŒÏÏη.
ÎÏÎčÏλÎÎżÎœ, Îż Änanda, ÎŽÎżÎșÎčÎŒÎŹÎ¶ÎżÎœÏÎ±Ï ÎŒÎčα γΔÏÏη ΌΔ Ïη γλÏÏÏα, ÏÎč Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż
ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏΔ ÎΜα bhikkhu. ÎαÏαλαÎČÎ±ÎŻÎœÎ”Îč: «ÎÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎÏΔÎč
ÏÏÎżÎșÏÏΔÎč, αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč ÎŒÎÏα ÎŒÎżÏ
. ÎαÎč Î”ÎŻÎœÎ±Îč ÎșλÎčΌαÏÎčζÏÎŒÎ”ÎœÎż,
ÏÏ
Ύαίο, ÎłÎŻÎœÎ”ÏαÎč ΌΔ ΔΟαÏÏηΌÎÎœÎż ÏÏÏÏÎż. ÎλλΏ αÏ
ÏÏ Î”ÎŻÎœÎ±Îč ΔÎčÏηΜÎčÎșÏ, αÏ
ÏÏ
Î”ÎŻÎœÎ±Îč Ï
ÏÎÏÎżÏÎż: ηÏÎ”ÎŒÎŻÎ±. ” ÎΔ αÏ
ÏÏ, ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč,
ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż
ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč ÏαÏΔÎč, ÎșαÎč η ηÏÎ”ÎŒÎŻÎ± ÎŒÏÎ±ÎŻÎœÎ”Îč. ÎÏÏÏ, Änanda, ÎΜαÏ
Ï
ÎłÎčÎźÏ ÎŹÎœÏÏÎ±Ï ÎŒÏÎżÏÎżÏÏΔ ΔÏÎșολα Μα ÏÏÏΜΔÎč ÎΜα ÏÏ
ÎłÎșΔΜÏÏÏÎŒÎÎœÎż ÎșÎżÎŒÎŒÎŹÏÎč ÏΏλÎčÎż
ÏÏηΜ ÎŹÎșÏη ÏÎ·Ï ÎłÎ»ÏÏÏÎ±Ï ÏÎżÏ
, ΌΔ ÏÎżÎœ ÎŻÎŽÎčÎż ÏÏÏÏÎż, Ï, ÏÎč ÎșÎč αΜ Î”ÎŻÎœÎ±Îč, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏÎż, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα, Î”ÎŸÎŻÏÎżÏ
ΔÏÎșολα, ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ
ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč
ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč ÏαÏΔÎč ÎșαÎč η ÎčÏÎżÏÏÎżÏία ÎŒÏÎ±ÎŻÎœÎ”Îč. ÎÎŽÏ, η
andananda, ÎżÎœÎżÎŒÎŹÎ¶Î”ÏαÎč ÏÏηΜ ÏΔÎčΞαÏÏία ÏÏÎœ ΔÏ
ÎłÎ”ÎœÏÎœ ÏÎœÏÏÎœ η Ï
ÏÎÏÏαÏη
Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÎčÎșÎ±ÎœÎżÏÎźÏÏÎœ ÏΔ ÏÏÎÏη ΌΔ ÏÎčÏ ÎłÎ”ÏÏΔÎčÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎłÎœÏÏÏÎÏ Î±ÏÏ Ïη
γλÏÏÏα.
ÎÏÎčÏλÎÎżÎœ, Îż Änanda, Î±ÎłÎłÎŻÎ¶ÎżÎœÏÎ±Ï ÎŒÎčα ÏÏΌαÏÎčÎșÎź αίÏΞηÏη ΌΔ ÏÎż ÏÏΌα, ÏÎč Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż
ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏΔ ÎΜα bhikkhu. ÎαÏαλαÎČÎ±ÎŻÎœÎ”Îč: «ÎÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎÏΔÎč
ÏÏÎżÎșÏÏΔÎč, αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč ÎŒÎÏα ÎŒÎżÏ
. ÎαÎč Î”ÎŻÎœÎ±Îč ÎșλÎčΌαÏÎčζÏÎŒÎ”ÎœÎż,
αÎșαÏÎÏγαÏÏÎż, ÎłÎŻÎœÎ”ÏαÎč ΌΔ ΔΟαÏÏηΌÎÎœÎż ÏÏÏÏÎż. ÎλλΏ αÏ
ÏÏ Î”ÎŻÎœÎ±Îč ΔÎčÏηΜÎčÎșÏ,
αÏ
ÏÏ Î”ÎŻÎœÎ±Îč Ï
ÏÎÏÎżÏÎż: ηÏÎ”ÎŒÎŻÎ±. ” ÎΔ αÏ
ÏÏ, ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ
ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč
ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč ÏαÏΔÎč, ÎșαÎč η ηÏÎ”ÎŒÎŻÎ± ÎŒÏÎ±ÎŻÎœÎ”Îč. ÎÏÏÏ,
likenanda, ÎÎœÎ±Ï Ï
ÎłÎčÎźÏ ÎŹÎœÏÏÎ±Ï ÎžÎ± ÎŒÏÎżÏÎżÏÏΔ ΔÏÎșολα Μα ΔÏΔÎșÏÎ”ÎŻÎœÎ”Îč ÏÎż
ÏΔΜÏÏÎŒÎÎœÎż ÏÎÏÎč ÏÎżÏ
Îź Μα λÏ
γίÏΔÎč ÏÎż ÏΔΜÏÏÎŒÎÎœÎż ÏÎÏÎč ÏÎżÏ
, ΌΔ ÏÎżÎœ ÎŻÎŽÎčÎż
ÏÏÏÏÎż, Ï, ÏÎč ÎșÎč αΜ Î”ÎŻÎœÎ±Îč, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα, Î”ÎŸÎŻÏÎżÏ
ΔÏÎșολα,
ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ
ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč ÏαÏΔÎč
ÎșαÎč η ÎčÏÎżÏÏÎżÏία ÎŒÏÎ±ÎŻÎœÎ”Îč. ÎÎŽÏ, ÏÎż andananda, Î”ÎŻÎœÎ±Îč αÏ
ÏÏ ÏÎżÏ
ÎżÎœÎżÎŒÎŹÎ¶Î”ÏαÎč
ÏÏηΜ ÏΔÎčΞαÏÏία ÏÏÎœ ΔÏ
ÎłÎ”ÎœÏÎœ ÏÎœÏÏÎœ η Ï
ÏÎÏÏαÏη Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÎčÎșÎ±ÎœÎżÏÎźÏÏÎœ ÏΔ
ÏÏÎÏη ΌΔ ÏÎčÏ ÏÏΌαÏÎčÎșÎÏ Î±ÎčÏΞΟÏΔÎčÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎłÎœÏÏÏÎÏ Î±ÏÏ ÏÎż ÏÏΌα.
ÎÏÎčÏλÎÎżÎœ, Îż Änanda, ÏÏαΜ ÏÏ
ΜΔÎčΎηÏÎżÏÎżÎčΔί ÎΜα ÏÏ
ÏÎčÎșÏ ÏαÎčÎœÏÎŒÎ”ÎœÎż ΌΔ ÏÎż
ÎŒÏ
αλÏ, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč
ÎŽÏ
ÏÎŹÏΔÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏΔ ÎΜα bhikkhu. ÎαÏαλαÎČÎ±ÎŻÎœÎ”Îč: «ÎÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź αÏ
ÏÏ
ÏÎżÏ
Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč ÎŒÎÏα ÎŒÎżÏ
. ÎαÎč Î”ÎŻÎœÎ±Îč
ÎșλÎčΌαÏÎčζÏÎŒÎ”ÎœÎż, αÎșαÏÎÏγαÏÏÎż, ÎłÎŻÎœÎ”ÏαÎč ΌΔ ΔΟαÏÏηΌÎÎœÎż ÏÏÏÏÎż. ÎλλΏ αÏ
ÏÏ Î”ÎŻÎœÎ±Îč
ΔÎčÏηΜÎčÎșÏ, αÏ
ÏÏ Î”ÎŻÎœÎ±Îč Ï
ÏÎÏÎżÏÎż: ηÏÎ”ÎŒÎŻÎ±. ” ÎΔ αÏ
ÏÏ, ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ±
ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż
ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč ÏαÏΔÎč, ÎșαÎč η ηÏÎ”ÎŒÎŻÎ± ÎŒÏÎ±ÎŻÎœÎ”Îč.
ÎÏÏÏ, Änanda, Î”ÎŹÎœ ÎÎœÎ±Ï Ï
ÎłÎčÎźÏ ÎŹÎœÏÏÎ±Ï ÎÏÎčÏΜΔ ÎŽÏÎż Îź ÏÏΔÎčÏ ÏÏαγÏÎœÎ”Ï ÎœÎ”ÏÎżÏ ÏΔ
ÎΜα ΞΔÏΌαÎčÎœÏÎŒÎ”ÎœÎż ÏίΎΔÏÎż ÏÎ·ÎłÎŹÎœÎč Ïλη ÏηΜ ηΌÎÏα, η ÏÏÏÏη ÏÏÎœ ÏÏαγÏÎœÏÎœ
ΜΔÏÎżÏ ÎŒÏÎżÏΔί Μα Î”ÎŻÎœÎ±Îč αÏγΟ, αλλΏ Ξα ΔΟαÏÎŒÎčÏÏÎżÏÎœ ÎłÏΟγοÏα. ÎșαÎč Ξα
ΔΟαÏαΜÎčζÏÏαΜ, ΌΔ ÏÎżÎœ ÎŻÎŽÎčÎż ÏÏÏÏÎż, Ï, ÏÎč ÎșÎč αΜ ÎźÏαΜ, Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα,
Î”ÎŸÎŻÏÎżÏ
ÎłÏΟγοÏα, ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż
ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ΔίÏΔ
ΔΌÏαΜÎčÏÏΔί ÏαÏΔÎč ÎșαÎč η ÎčÏÎżÏÏÎżÏία ÎŒÏÎ±ÎŻÎœÎ”Îč. ÎÎŽÏ, η andananda, ÎżÎœÎżÎŒÎŹÎ¶Î”ÏαÎč
ÏÏηΜ ÏΔÎčΞαÏÏία ÏÏÎœ ΔÏ
ÎłÎ”ÎœÏÎœ ÏÎœÏÏÎœ η Ï
ÏÎÏÏαÏη Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÎčÎșÎ±ÎœÎżÏÎźÏÏÎœ ÏΔ
ÏÏÎÏη ΌΔ Ïα ÎŽÎčÎ±ÎœÎżÎ·ÏÎčÎșÎŹ ÏαÎčÎœÏΌΔΜα ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎłÎœÏÏÏÎŹ αÏÏ ÏÎż ÏΜΔÏΌα.
ÎαÎč
ÏÏÏ, andananda, ΔίÏαÎč ÎŹÏÎżÎŒÎż ÏΔ ÏÏÎżÏÏΜηÏη, ÎșÎŹÏÎżÎčÎżÏ ÏÎżÏ
αÎșολοÏ
ΞΔί ÏÎż
ÎŒÎżÎœÎżÏÎŹÏÎč; ΣΔ αÏ
ÏÏ, η Änanda, ÎČλÎÏÎżÎœÏÎ±Ï ÎŒÎčα ÏÏÏΌα ΌΔ Ïα ÎŒÎŹÏÎčα,
ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż
ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏΔ ÎΜα bhikkhu. ÎÎčÏÎžÎŹÎœÎ”ÏαÎč αΜαÏÏαÏÏÎŒÎÎœÎżÏ,
ÏαÏΔÎčÎœÏÎŒÎÎœÎżÏ ÎșαÎč αηΎÎčαÏÎŒÎÎœÎżÏ Î±ÏÏ ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč,
ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż
ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč.
ÎÏαΜ αÎșÎżÏÏΔ ÎΜαΜ ÎźÏÎż ΌΔ ÏÎż αÏ
ÏÎŻ, ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż Îź ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż. ÎÎčÏÎžÎŹÎœÎ”ÏαÎč
αΜαÏÏαÏÏÎŒÎÎœÎżÏ, ÏαÏΔÎčÎœÏÎŒÎÎœÎżÏ ÎșαÎč αηΎÎčαÏÎŒÎÎœÎżÏ Î±ÏÏ ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč
ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč.
ÎÏ
ÏÎŻÎ¶ÎżÎœÏÎ±Ï ÎŒÎčα ÎŒÏ
ÏÏÎŽÎčÎŹ ΌΔ Ïη ÎŒÏÏη, ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč Ï, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż, Ï,
ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż Îź Ï, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż. ÎÎčÏÎžÎŹÎœÎ”ÏαÎč
αΜαÏÏαÏÏÎŒÎÎœÎżÏ, ÏαÏΔÎčÎœÏÎŒÎÎœÎżÏ ÎșαÎč αηΎÎčαÏÎŒÎÎœÎżÏ Î±ÏÏ ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč
ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč.
ÎÎżÎșÎčÎŒÎŹÎ¶ÎżÎœÏÎ±Ï ÎŒÎčα γΔÏÏη ΌΔ Ïη γλÏÏÏα, ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč Ï, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż,
Ï, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź Ï, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż. ÎÎčÏÎžÎŹÎœÎ”ÏαÎč
αΜαÏÏαÏÏÎŒÎÎœÎżÏ, ÏαÏΔÎčÎœÏÎŒÎÎœÎżÏ ÎșαÎč αηΎÎčαÏÎŒÎÎœÎżÏ Î±ÏÏ ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż
ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč.
ÎÎłÎłÎŻÎ¶ÎżÎœÏÎ±Ï ÎŒÎčα ÏÏΌαÏÎčÎșÎź αίÏΞηÏη ΌΔ ÏÎż ÏÏΌα, αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż
ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč, αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč Îź αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč. ÎÎčÏÎžÎŹÎœÎ”ÏαÎč αΜαÏÏαÏÏÎŒÎÎœÎżÏ,
ÏαÏΔÎčÎœÏÎŒÎÎœÎżÏ ÎșαÎč αηΎÎčαÏÎŒÎÎœÎżÏ Î±ÏÏ ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč,
ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż
ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč.
ÎΔ ÏηΜ ΔÏÎŻÎłÎœÏÏη ΔΜÏÏ ÏÏ
ÏÎčÎșÎżÏ ÏαÎčÎœÎżÎŒÎÎœÎżÏ
ΌΔ ÏÎż ÎŒÏ
αλÏ, αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč, αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč Îź αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč. ÎÎčÏÎžÎŹÎœÎ”ÏαÎč αΜαÏÏαÏÏÎŒÎÎœÎżÏ,
ÏαÏΔÎčÎœÏÎŒÎÎœÎżÏ ÎșαÎč αηΎÎčαÏÎŒÎÎœÎżÏ Î±ÏÏ ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč,
ÏÎż ÎŽÏ
ÏÎŹÏΔÏÏÎż ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč, Îź ÏÎż ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż
ÏÏÎŹÎłÎŒÎ± ÏÎżÏ
ÎÏΔÎč ÏÏÎżÎșÏÏΔÎč. ÎÏ
ÏÏ Î”ÎŻÎœÎ±Îč, andananda, ÏÏÏ Î”ÎŻÎœÎ±Îč ÎΜα ÎŹÏÎżÎŒÎż
ÏÏηΜ ΔÎșÏαίΎΔÏ
Ïη, ÎșÎŹÏÎżÎčÎżÏ ÏÎżÏ
αÎșολοÏ
ΞΔί ÏÎż ÎŒÎżÎœÎżÏÎŹÏÎč.
ÎαÎč ÏÏÏ, andananda, Î”ÎŻÎœÎ±Îč ÎΜα ΔÏ
ÎłÎ”ÎœÎÏ ÎżÎœ ΌΔ αΜΔÏÏÏ
ÎłÎŒÎÎœÎ”Ï ÎčÎșαΜÏÏηÏΔÏ; ΣΔ
αÏ
ÏÏ, η Änanda, ÎČλÎÏÎżÎœÏÎ±Ï ÎŒÎčα ÏÏÏΌα ΌΔ Ïα ÎŒÎŹÏÎčα, ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏÎč Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż
ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏΔ ÎΜα bhikkhu. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± ÎČλÎÏÏ ÏÎż
Όη-αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ
ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. {1} ÎÎŹÎœ ÏÎż ΔÏÎčΞÏ
ÎŒÎ”ÎŻ: «ÏÏÎč
ÏαÏαΌÎÎœÏ ÎŒÎÏα αΜÏÎčληÏΞΔίÏΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč
αηΎÎčαÏÏÎčÎșÏ Â», ÏÏÏΔ ÏαÏαΌÎΜΔÎč Μα αΜÏÎčληÏΞΔίÏΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± ÎČλÎÏÏ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ
ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ
ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč
ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč -αηΎÎčαÏÏÎčÎșÏÏ. ÎÎœ ΞÎλΔÎč: «Μα ÏαÏÎ±ÎŒÎ”ÎŻÎœÏ Î±ÎœÏÎčληÏÏÏ
ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ
ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ
αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎŹÎœ ΞÎλΔÎč: «αÏÎżÏΔÏÎłÎżÎœÏÎ±Ï ÏÏÏÎż ÏÎż
αηΎÎčαÏÏÎčÎșÏ ÏÏÎż ÎșαÎč ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ, ÏÏÎč ÏαÏαΌÎÎœÏ ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœÏÎ”Ï ÏÏÎż
ÎŒÏ
Î±Î»Ï ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź ÎŽÎčÎŹÎșÏÎčÏη», ÏÏÏΔ ÏαÏαΌÎΜΔÎč
ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœ ÏÎżÏ
ÎœÎżÏ
ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź ÎŽÎčÎŹÎșÏÎčÏη .
ÎÏÎčÏλÎÎżÎœ, Îż Änanda, ÏÏαΜ αÎșÎżÏΔÎč ÎΜαΜ ÎźÏÎż ΌΔ ÏÎż αÏ
ÏÎŻ, ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏÎč
Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż Îź ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż.
ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± ÎČλÎÏÏ ÏÎżÏ
Ï ÎŒÎ·-αηΎÎčαÏÏÎčÎșÎżÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč
αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎżÏ
Ï ÎŒÎ·-αηΎÎčαÏÏÎčÎșÎżÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± αΜÏÎčλαΌÎČÎŹÎœÏ ÏÎż αηΎÎčαÏÏÎčÎșÏ
ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż
αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ±
ÎČλÎÏÏ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ
ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč -αηΎÎčαÏÏÎčÎșÏÏ. ÎÎœ ΞÎλΔÎč:
«Μα ÏαÏÎ±ÎŒÎ”ÎŻÎœÏ Î±ÎœÏÎčληÏÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎŹÎœ ΞÎλΔÎč:
«αÏÎżÏΔÏÎłÎżÎœÏÎ±Ï ÏÏÏÎż ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏÏÎż ÎșαÎč ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ, ÏÏÎč ÏαÏαΌÎÎœÏ
ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœÏÎ”Ï ÏÏÎż ÎŒÏ
Î±Î»Ï ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź ÎŽÎčÎŹÎșÏÎčÏη»,
ÏÏÏΔ ÏαÏαΌÎΜΔÎč ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœ ÏÎżÏ
ÎœÎżÏ
ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź
ÎŽÎčÎŹÎșÏÎčÏη .
ÎÏÎčÏλÎÎżÎœ,
η Änanda, ÎŒÏ
ÏÎŻÎ¶ÎżÎœÏÎ±Ï ÎΜα ÎŹÏÏΌα ΌΔ Ïη ÎŒÏÏη, ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč Ï, ÏÎč Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź Ï, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż. ÎÎœ
ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± ÎČλÎÏÏ ÏÎżÏ
Ï ÎŒÎ·-αηΎÎčαÏÏÎčÎșÎżÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč
αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎżÏ
Ï ÎŒÎ·-αηΎÎčαÏÏÎčÎșÎżÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± αΜÏÎčλαΌÎČÎŹÎœÏ ÏÎż αηΎÎčαÏÏÎčÎșÏ
ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż
αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ±
ÎČλÎÏÏ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ
ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč -αηΎÎčαÏÏÎčÎșÏÏ. ÎÎœ ΞÎλΔÎč:
«Μα ÏαÏÎ±ÎŒÎ”ÎŻÎœÏ Î±ÎœÏÎčληÏÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎŹÎœ ΞÎλΔÎč:
«αÏÎżÏΔÏÎłÎżÎœÏÎ±Ï ÏÏÏÎż ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏÏÎż ÎșαÎč ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ, ÏÏÎč ÏαÏαΌÎÎœÏ
ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœÏÎ”Ï ÏÏÎż ÎŒÏ
Î±Î»Ï ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź ÎŽÎčÎŹÎșÏÎčÏη»,
ÏÏÏΔ ÏαÏαΌÎΜΔÎč ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœ ÏÎżÏ
ÎœÎżÏ
ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź
ÎŽÎčÎŹÎșÏÎčÏη .
ÎÏÎčÏλÎÎżÎœ, η andananda, ÎŽÎżÎșÎčÎŒÎŹÎ¶ÎżÎœÏÎ±Ï ÎŒÎčα γΔÏÏη ΌΔ Ïη γλÏÏÏα, ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč
Ï, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź Ï, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč
ÎŽÏ
ÏÎŹÏΔÏÏÎż. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± ÎČλÎÏÏ ÏÎżÏ
Ï ÎŒÎ·-αηΎÎčαÏÏÎčÎșÎżÏÏ ÏΔ αÏ
ÏÏ
ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎżÏ
Ï ÎŒÎ·-αηΎÎčαÏÏÎčÎșÎżÏÏ
ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± αΜÏÎčλαΌÎČÎŹÎœÏ ÏÎż
αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ
ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ
Μα ÎČλÎÏÏ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ
αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč -αηΎÎčαÏÏÎčÎșÏÏ. ÎÎœ
ΞÎλΔÎč: «Μα ÏαÏÎ±ÎŒÎ”ÎŻÎœÏ Î±ÎœÏÎčληÏÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ
ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ
αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎŹÎœ
ΞÎλΔÎč: «αÏÎżÏΔÏÎłÎżÎœÏÎ±Ï ÏÏÏÎż ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏÏÎż ÎșαÎč ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ, ÏÏÎč
ÏαÏαΌÎÎœÏ ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœÏÎ”Ï ÏÏÎż ÎŒÏ
Î±Î»Ï ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź
ÎŽÎčÎŹÎșÏÎčÏη», ÏÏÏΔ ÏαÏαΌÎΜΔÎč ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœ ÏÎżÏ
ÎœÎżÏ
ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ”
ÏÏÎżÏΔÎșÏÎčÎșÎź ÎŽÎčÎŹÎșÏÎčÏη .
ÎÏÎŻÏηÏ, Îż Änanda, Î±ÎłÎłÎŻÎ¶ÎżÎœÏÎ±Ï ÎŒÎčα ÏÏΌαÏÎčÎșÎź αίÏΞηÏη ΌΔ ÏÎż ÏÏΌα,
ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč Ï, ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź Ï, ÏÎč Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± ÎČλÎÏÏ ÏÎżÏ
Ï
Όη-αηΎÎčαÏÏÎčÎșÎżÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα
αΜÏÎčληÏΞοÏΌΔ ÏÎżÏ
Ï ÎŒÎ·-αηΎÎčαÏÏÎčÎșÎżÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ
ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± αΜÏÎčλαΌÎČÎŹÎœÏ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč
αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± ÎČλÎÏÏ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ
αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ
ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč
ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč -αηΎÎčαÏÏÎčÎșÏÏ. ÎÎœ ΞÎλΔÎč: «Μα ÏαÏÎ±ÎŒÎ”ÎŻÎœÏ Î±ÎœÏÎčληÏÏÏ ÏΔ
αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ
ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ
αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎŹÎœ ΞÎλΔÎč: «αÏÎżÏΔÏÎłÎżÎœÏÎ±Ï ÏÏÏÎż ÏÎż
αηΎÎčαÏÏÎčÎșÏ ÏÏÎż ÎșαÎč ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ, ÏÏÎč ÏαÏαΌÎÎœÏ ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœÏÎ”Ï ÏÏÎż
ÎŒÏ
Î±Î»Ï ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź ÎŽÎčÎŹÎșÏÎčÏη», ÏÏÏΔ ÏαÏαΌÎΜΔÎč
ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœ ÏÎżÏ
ÎœÎżÏ
ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź ÎŽÎčÎŹÎșÏÎčÏη .
ÎÏÎčÏλÎÎżÎœ, Îż Änanda, ÏÏαΜ ÏÏ
ΜΔÎčΎηÏÎżÏÎżÎčΔί ÎΜα ÎœÎżÎ·ÏÎčÎșÏ ÏαÎčÎœÏÎŒÎ”ÎœÎż ΌΔ ÏÎż
ÎŒÏ
αλÏ, ΔΌÏÎ±ÎœÎŻÎ¶Î”ÏαÎč ÏÎč Î”ÎŻÎœÎ±Îč ΔÏ
ÏÎŹÏÎčÏÏÎż, ÏÎč Î”ÎŻÎœÎ±Îč ÎŽÏ
ÏÎŹÏΔÏÏÎż, Îź ÏÎč Î”ÎŻÎœÎ±Îč
ΔÏ
ÏÎŹÏÎčÏÏÎż ÎșαÎč ÎŽÏ
ÏÎŹÏΔÏÏÎż. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± ÎČλÎÏÏ ÏÎżÏ
Ï
Όη-αηΎÎčαÏÏÎčÎșÎżÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα
αΜÏÎčληÏΞοÏΌΔ ÏÎżÏ
Ï ÎŒÎ·-αηΎÎčαÏÏÎčÎșÎżÏÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ
ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± αΜÏÎčλαΌÎČÎŹÎœÏ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč
αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎœ ΞÎλΔÎč: «ÏÏÎč ÏαÏαΌÎÎœÏ ÎœÎ± ÎČλÎÏÏ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ
αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ
ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč
ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč -αηΎÎčαÏÏÎčÎșÏÏ. ÎÎœ ΞÎλΔÎč: «Μα ÏαÏÎ±ÎŒÎ”ÎŻÎœÏ Î±ÎœÏÎčληÏÏÏ ÏΔ
αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ», ÏÏÏΔ
ÎŒÎΜΔÎč Μα αΜÏÎčληÏΞοÏΌΔ ÏÎż αηΎÎčαÏÏÎčÎșÏ ÏΔ αÏ
ÏÏ ÏÎżÏ
Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ ÎșαÎč ÏΔ
αÏ
ÏÏ ÏÎżÏ
ΎΔΜ Î”ÎŻÎœÎ±Îč αηΎÎčαÏÏÎčÎșÏ. ÎÎŹÎœ ΞÎλΔÎč: «αÏÎżÏΔÏÎłÎżÎœÏÎ±Ï ÏÏÏÎż ÏÎż
αηΎÎčαÏÏÎčÎșÏ ÏÏÎż ÎșαÎč ÏÎż Όη αηΎÎčαÏÏÎčÎșÏ, ÏÏÎč ÏαÏαΌÎÎœÏ ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœÏÎ”Ï ÏÏÎż
ÎŒÏ
Î±Î»Ï ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź ÎŽÎčÎŹÎșÏÎčÏη», ÏÏÏΔ ÏαÏαΌÎΜΔÎč
ÎčÏÏÏÎčÎŒÎżÏ, ÏαÏÏÎœ ÏÎżÏ
ÎœÎżÏ
ÎșαÎč ÏÏÎżÎčÎșÎčÏÎŒÎÎœÎżÏ ÎŒÎ” ÏÏÎżÏΔÎșÏÎčÎșÎź ÎŽÎčÎŹÎșÏÎčÏη . ÎÏ
ÏÏ
Î”ÎŻÎœÎ±Îč, andananda, ÏÏÏ Î”ÎŻÎœÎ±Îč ÎΜα ΔÏ
ÎłÎ”ÎœÎÏ ÎżÎœ ΌΔ αΜΔÏÏÏ
ÎłÎŒÎÎœÎ”Ï ÎčÎșαΜÏÏηÏΔÏ.
ÎÏÏÎč,
Änanda, ÎŽÎŻÎŽÎ±ÎŸÎ± ÏηΜ αΜÏÏαÏη Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÎčÎșÎ±ÎœÎżÏÎźÏÏÎœ ÏÏηΜ ÏΔÎčΞαÏÏία ÏÏÎœ
ΔÏ
ÎłÎ”ÎœÏÎœ ÏÎœÏÏÎœ, ÎŽÎŻÎŽÎ±ÎŸÎ± ÏÏÏ Î”ÎŻÎœÎ±Îč ÎΜα ÎŹÏÎżÎŒÎż ÏÏηΜ ΔÎșÏαίΎΔÏ
Ïη, ÎșÎŹÏÎżÎčÎżÏ ÏÎżÏ
αÎșολοÏ
ΞΔί ÏÎżÎœ ÏÏÏÏÎż, ÎŽÎŻÎŽÎ±ÎŸÎ± ÏÏÏ ÎœÎ± Î”ÎŻÎŒÎ±Îč ΔÏ
ÎłÎ”ÎœÎźÏ ÎżÎœÏÏÏηÏα ΌΔ
αΜΔÏÏÏ
ÎłÎŒÎÎœÎ”Ï ÏÏολÎÏ. Îλα ÏÏα ÏÏÎÏΔÎč Μα ÎșÎŹÎœÎ”Îč ÎÎœÎ±Ï ÎŽÎŹÏÎșÎ±Î»ÎżÏ Î±ÏÏ ÏÏ
ÎŒÏÏÎœÎčα
ÎłÎčα ÏÎżÏ
Ï ÎŒÎ±ÎžÎ·ÏÎÏ ÏÎżÏ
, αΜαζηÏÏÎœÏÎ±Ï ÏηΜ ΔÏ
ÏÏ
Ïία ÏÎżÏ
Ï ÎșαÎč αÏÏ ÏÏ
ÎŒÏΏΞΔÎčα ÎłÎčα
αÏ
ÏÎżÏÏ, ÎÏÏ ÎșÎŹÎœÎ”Îč ÎłÎčα ÏÎΜα. ÎÎŽÏ Î”ÎŻÎœÎ±Îč ÎżÎč ÏÎŻÎ¶Î”Ï ÏÏÎœ ÎŽÎÎœÏÏÏÎœ, Î”ÎŽÏ Î”ÎŻÎœÎ±Îč
ÎșÎ”ÎœÎŹ ÎŽÏÎŒÎŹÏÎčα. Î ÏαÎșÏÎčÎșÎź ÎŽÎčαλογÎčÏÎŒÎżÏ, andananda, ΌηΜ ÏαÏÎ±ÎŒÎ”Î»Î”ÎŻÏ, ΎΔΜ
ÏÏΔÎčΏζΔÏαÎč Μα ÏÎż ΌΔÏαΜÎčÏÏΔÎčÏ Î±ÏÎłÏÏΔÏα ÎÎŽÏ Î”ÎŻÎœÎ±Îč η οΎηγία ÎŒÎżÏ
ÎłÎčα ΔÏÎŹÏ.
ÎÏÏÎč ÎŒÎŻÎ»Î·ÏΔ Îż ÏÏ
ÏΔÏÏÏ. ÎÎșÎ±ÎœÎżÏÎżÎčηΌÎÎœÎżÏ, Îż ÏΔÎČÎŹÏÎŒÎčÎżÏ andananda ÏαίÏΔÏαÎč
ÎłÎčα Ïα λÏÎłÎčα ÏÏÎœ ÏÏ
ÏΔÏÏÎœ.
ÎΔÏÎŹÏÏαÏη ÏÎżÏ ÏÏÎżÏÎ”ÎŻÎœÎ”Îč η RĂ©my.
âââ oOo âââ
ÎÎ·ÎŒÎżÏÎčΔÏÏηÎșΔ ÏÏ ÎŽÏÏÎż αÏÏ ÏÎż Dhamma,
Μα ÎŽÎčαΜÎΌΔÏαÎč ΔλΔÏΞΔÏα, ÏΔ Όη ÎșΔÏÎŽÎżÏÎșÎżÏÎčÎșÎź ÎČÎŹÏη.
—
ΠΌΔÏαÏÏαÏÏÎźÏ ÎŽÎ”Îœ Î”ÎŻÎœÎ±Îč ΔÎčÎŽÎčÎșÏÏ ÏÏÎż Pali, ÎșαÎč ÎłÎčα Μα αÏÎżÏΔÏ
ÏΞοÏÎœ ÏÏ
ÏÏÎœ
ÏÏÎŹÎ»ÎŒÎ±Ïα, αΜαÏÏÎΟÏΔ ÏΔ ΟΎη Ï
ÏÎŹÏÏÎżÏ
ÏÎ”Ï ÎŒÎ”ÏαÏÏÎŹÏΔÎčÏ. ΩÏÏÏÏÎż, ΔλÏίζΔÎč ÏÏÎč
Ïα λΏΞη ÏÎżÏ
ÎŒÏÎżÏΔί Μα γλÎčÏÏÏÎźÏÎżÏ
Îœ ÏÏη ΌΔÏÎŹÏÏαÏη Î”ÎŻÎœÎ±Îč ΔλΏÏÎčÏÏα.
ÎÏ
ÏÎź η ΔÏγαÏία Ï
ÏÏÎșΔÎčÏαÎč ÏΔ ÎŒÎčα Creative Commons 4.0 International
License
ΌΔ αÏÏÎŽÎżÏη, Όη ΔΌÏÎżÏÎčÎșÎź ÏÏÎźÏη ÎșαÎč ÎșÎżÎčÎœÎź ÏÏÎźÏη Ï
ÏÏ ÏÎżÏ
Ï ÎŻÎŽÎčÎżÏ
Ï ÏÏÎżÏ
Ï.
IndriyabhÄvanÄ Sutta - Î Î±ÎœÎŹÏÏÏ ÎŸÎ· ÏÏολÏÎœ
ÎÏÏÎč, Änanda, ÎŽÎŻÎŽÎ±ÎŸÎ± ÏηΜ αΜÏÏαÏη Î±ÎœÎŹÏÏÏ
Οη ÏÏÎœ ÎčÎșÎ±ÎœÎżÏÎźÏÏÎœ ÏÏηΜ ÏΔÎčΞαÏÏία
ÏÏÎœ ΔÏ
ÎłÎ”ÎœÏÎœ ÏÎœÏÏÎœ, ÎŽÎŻÎŽÎ±ÎŸÎ± ÏÏÏ Î”ÎŻÎœÎ±Îč ÎΜα ÎŹÏÎżÎŒÎż ÏÏηΜ ΔÎșÏαίΎΔÏ
Ïη, ÎșÎŹÏÎżÎčÎżÏ
ÏÎżÏ
αÎșολοÏ
ΞΔί ÏÎżÎœ ÏÏÏÏÎż, ÎŽÎŻÎŽÎ±ÎŸÎ± ÏÏÏ Î”ÎŻÎœÎ±Îč ÎΜα ΔÏ
ÎłÎ”ÎœÎÏ ÎżÎœ. ΌΔ
αΜΔÏÏÏ
ÎłÎŒÎÎœÎ”Ï ÏÏολÎÏ. Îλα ÏÏα ÏÏÎÏΔÎč Μα ÎșÎŹÎœÎ”Îč ÎÎœÎ±Ï ÎŽÎŹÏÎșÎ±Î»ÎżÏ Î±ÏÏ ÏÏ
ÎŒÏÏÎœÎčα
ÎłÎčα ÏÎżÏ
Ï ÎŒÎ±ÎžÎ·ÏÎÏ ÏÎżÏ
, αΜαζηÏÏÎœÏÎ±Ï ÏηΜ ΔÏ
ÏÏ
Ïία ÏÎżÏ
Ï ÎșαÎč αÏÏ ÏÏ
ÎŒÏΏΞΔÎčα ÎłÎčα
αÏ
ÏÎżÏÏ, ÎÏÏ ÎșÎŹÎœÎ”Îč ÎłÎčα ÏÎΜα. ÎÎŽÏ Î”ÎŻÎœÎ±Îč ÎżÎč ÏÎŻÎ¶Î”Ï ÏÏÎœ ÎŽÎÎœÏÏÏÎœ, Î”ÎŽÏ Î”ÎŻÎœÎ±Îč
ÎșÎ”ÎœÎŹ ÎŽÏÎŒÎŹÏÎčα. ÎΟαÏÎșηΞΔίÏΔ ÏÏÎż ÎŽÎčαλογÎčÏÎŒÏ, andananda, ΌηΜ ÏαÏαΌÎΜΔÏΔ, ΎΔΜ
ÏÏΔÎčΏζΔÏαÎč Μα ÏÎż ΌΔÏαΜÎčÏÏΔÏΔ αÏÎłÏÏΔÏα. ÎÎŽÏ Î”ÎŻÎœÎ±Îč η οΎηγία ÎŒÎżÏ
ÎłÎčα ΔÏÎŹÏ.
ÎÏÏÎč ÎŒÎŻÎ»Î·ÏΔ Îż ÏÏ
ÏΔÏÏÏ. ÎÎșÎ±ÎœÎżÏÎżÎčηΌÎÎœÎżÏ, Îż ÏΔÎČÎŹÏÎŒÎčÎżÏ andananda ÏαίÏΔÏαÎč
ÎłÎčα Ïα λÏÎłÎčα ÏÏÎœ ÏÏ
ÏΔÏÏÎœ.
41) Classical Haitian Creole-Klasik kreyĂČl,
konsa, Änanda, mwen te anseye devlopman sipwĂšm nan kapasite nan
disiplin nan Ăšt nĂČb, mwen te anseye ki jan yon sĂšl se yon moun nan
fĂČmasyon, yon moun ki swiv chemen an, mwen te anseye ki jan yon sĂšl se
yon ke yo te nĂČb. ak kapasite devlope. Tout sa yon pwofesĂš ta dwe fĂš nan
konpasyon pou disip li yo, nan chĂšche kontantman yo ak nan senpati pou
yo, mwen te fĂš pou ou. Isit la yo se rasin yo nan pye bwa, isit la yo se
chanm vid. Pratike meditasyon, Änanda, pa neglije, pa bezwen regrĂšt sa
pita. Isit la se enstriksyon mwen pou ou. Se konsa, pale chans la.
SatisfĂš, venerab Änanda a kontan nan pawĂČl sa yo nan ere a.
Subtitles in Closed CaptionsVideo By: Freud Drouillard Photos: Maxence
Bradley, Chrisfort LouisRecord Label: CumbanchaAlbum: HaitiaNolaMusic
Availabl…
MN
152 IndriyabhÄvanÄ Sutta - Devlopman fakilte -
[Indriya: Fakilte | bhÄvanÄ: devlopman]
Se konsa, mwen tande:
Nan okazyon sa a, Fortune rezoud nan Gajaáč
galÄ nan yon estati Achera
banbou. Nan okazyon sa a, braman nan Uttara ak disiplin nan ParÄsiviya
yo detounen pa Fortune ak, jan yo ka a ka, pa echanj la nan bonjou nan
zanmi ak kourtizan. Apre echanj bonjou koutwa sa a, li chita sou yon bĂČ.
Mezi sa yo aplike nan Ăšd yo akĂČde:
- Uttara, Ăšske Brahmin PÄrÄsiviya a anseye disip li yo devlopman nan
fakilte?
- Wi, Sieur Gotama, Brahmin PÄrÄsiviya anseye disip li yo devlopman nan
fakilte.
- Ak ki jan, Uttara, Brahmin PÄrÄsiviya a anseye disip li yo devlopman
nan fakilte?
- Mwen pa di, Sieur Gotama, gen kĂšk ki ka fĂš menm bagay la, men pa gen
plis oswa plis. Isit la, Sieur Gotama, se ki jan braman PÄrÄsiviya a
anseye disip li yo devlopman nan fakilte.
- Nan bi pou yo rĂšg sa a, Uttara, LĂš sa a, dapre sa braman PÄrÄsiviya
di, yon moun avĂšg ta devlope kapasite ak yon moun ki soud ta devlope
kapasite. Si ou vle chanje lavi ou, ou yo pral kapab atire pi plis ak
plis moun ki pa enterese nan mond lan.
Nan ka sa a, ka a prezan nan Disiplin nan asasina se sou, desepsyon an,
brik yo, baz yo, tras yo, perplexed la. Erez la, wĂš ke jĂšn Brahmin
Uttara disip la nan PÄrÄsiviya rete chita nan silans, dekonsĂšrte, zepĂČl
Tonbe, tĂšt bese, trist ak konfizyon, adrese venere a Änanda:
- Änanda, devlopman nan kapasite yo ke braman PÄrÄsiviya a anseye disip
li se yon sĂšl bagay chwazi, men devlopman sipwĂšm nan kapasite yo nan
disiplin la nan Ăšt yo nĂČb se yon lĂČt.
- Kounye a se tan a, O ere. Pou moman sa a, li se sibĂČdone Tribinal la
nan Premye enstans, nan ka a nan disiplin la nan disiplin lan. Pi wo a
se TeyĂš a fĂČtin, ki moun ki pran retrĂšt la pou premye fwa.
- Nan ka sa a, andananda, koute epi fĂš atansyon. Fwi a vann.
- Wi, BhantĂ©, pote venere Änanda. LĂš sa a, ere a te di:
Ak sa ki, Änanda, devlopman sipwĂšm nan kapasite yo nan disiplin nan Ăšt
yo nĂČb? Nan sa a, Änanda, wĂš yon fĂČm ak je a, ki sa ki splies parĂšt, ki
sa ki dezagreyab parĂšt, oswa ki sa ki splies ak dezagreyab parĂšt At ak
bhikkhu. Li konprann: “Ki sa ki Spooky te parĂšt, ki sa ki dezagreyab te
parĂšt, oswa ki sa ki sissy ak dezagreyab te parĂšt nan mwen. Sa te di
kondisyonĂšl, grosye, rete nan bon levasyon. Men, sa a se lapĂš, sa a se
sipĂšb: ekanimite. ‘Nan lĂČt men an, epandeuz la chĂšz ak rad, epandeuz la
chĂšz ak rad, oswa epandeuz la chĂšz ak rad keu Sispann ak ekanimite
kouche nan. Jis tankou, Änanda, yon nonm ki gen don ak yon je, li te gen
yo fĂšmen te kapab louvri yo, oswa lĂČt moun ki gen yo louvri te kapab
fĂšmen yo, nan menm fason an, tou sa li ye, menm jan byen vit. , menm jan
byen vit, menm jan byen vit, chwa a bĂšl ki te parĂšt, chwa a dezagreyab
ki te parĂšt, oswa chwa a bĂšl ak dezagreyab ki te parĂšt Sispann ak
ekanimite kouche nan. Isit la, Änanda, se sa ki sou aplikasyon an nan
disiplin nan Tribinal SiprĂšm lan nan kad rapĂČ a sou fĂČm konvansyon pou
eta manm yo.
Anplis, Änanda, sou tande yon son ak zĂČrĂšy la, ki sa ki spiking, ki sa
ki dezagreyab, oswa ki sa ki splice ak dezagreyab parĂšt nan yon bhikkhu.
Li konprann: “Ki sa ki Spooky te parĂšt, ki sa ki dezagreyab te parĂšt,
oswa ki sa ki sissy ak dezagreyab te parĂšt nan mwen. Sa te di
kondisyonĂšl, plis grosye, rete nan bon levasyon. Men, sa a se lapĂš, sa a
se sipĂšb: ekanimite. ‘Nan lĂČt men an, epandeuz la chĂšz se gratis nan
rad, epandeuz la chĂšz nan rad, o la chwazi klere a ak nat nan rad
sispann, ak nan ekanimite kouche nan. Jis tankou, Ananda, ak demen ak
Bon sante te kapab akrochaj dwĂšt yo, nan menm fason an, tou sa li te,
menm jan vit, menm jan byen vit, menm jan byen vit, chwazi bagay la bĂšl
ki te parĂšt chwa a dezagreyab ki te parĂšt, oswa chwa a bĂšl ak dezagreyab
ki te parĂšt Sispann ak ekanimite kouche nan. Isit la, Änanda, se sa nou
rele nan Disiplin nan Ăšt nĂČb devlopman sipwĂšm nan kapasite yo an
relasyon ak son yo konnen nan zĂČrĂšy la.
Anplis,
Änanda, pa pran sant yon odĂš ak nen an, ki sa ki bĂšl, ki sa ki
dezagreyab, oswa ki sa ki bĂšl ak dezagreyab parĂšt nan yon bhikkhu. Li
konprann: ‘Sa ki bĂšl rive, sa ki dezagreyab rive, oswa sa ki agreyab ak
dezagreyab rive nan mwen. Epi li kondisyone, crass, vini sou nan yon
fason depandan. Men, sa a se lapĂš, sa a se sipĂšb: ekanimite. ‘ AvĂšk sa,
bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki te leve, oswa bagay la
bĂšl ak dezagreyab ki te leve kanpe, ak ekanimite kouche nan. Menm jan,
Änanda, gout dlo glise sou yon fĂšy lotus dousman panche epi yo pa rete
la, nan menm fason an, tou sa li ye, menm jan vit, menm jan vit, menm
jan fasil, bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki te leve,
oswa bagay la bĂšl ak dezagreyab ki te leve sispann ak ekanimite kouche
nan. Isit la, Änanda, yo rele nan disiplin nan Ăšt nĂČb devlopman sipwĂšm
nan kapasite yo nan relasyon ak yon sant yo konnen nan nen an.
Anplis, Änanda, pa gou yon gou ak lang lan, ki sa ki plezan, ki sa ki
dezagreyab, oswa ki sa ki bĂšl ak dezagreyab parĂšt nan yon bhikkhu. Li
konprann: ‘Sa ki bĂšl rive, sa ki dezagreyab rive, oswa sa ki agreyab ak
dezagreyab rive nan mwen. Epi li kondisyone, crass, vini sou nan yon
fason depandan. Men, sa a se lapĂš, sa a se sipĂšb: ekanimite. ‘ AvĂšk sa,
bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki te leve, oswa bagay la
bĂšl ak dezagreyab ki te leve kanpe, ak ekanimite kouche nan. Jis tankou,
Änanda, yon nonm ki an sante te kapab fasilman krache soti yon fĂšt yon
sĂšl kou nan krache sou pwent lang li, nan menm fason an, tou sa li ye,
menm jan vit, menm jan byen vit, menm jan fasil, bagay la bĂšl ki te
parĂšt, bagay la dezagreyab ki te leve, oswa bagay la bĂšl ak dezagreyab
ki te leve sispann ak ekanimite kouche nan. Isit la, Änanda, yo rele nan
disiplin nan Ăšt nĂČb devlopman sipwĂšm nan kapasite yo an relasyon ak gou
yo konnen nan lang lan.
Anplis de sa, Änanda, pa manyen yon sansasyon kĂČporĂšl ak kĂČ a, ki sa ki
bĂšl, ki sa ki dezagreyab, oswa ki sa ki bĂšl ak dezagreyab parĂšt nan yon
bhikkhu. Li konprann: ‘Sa ki bĂšl rive, sa ki dezagreyab rive, oswa sa ki
agreyab ak dezagreyab rive nan mwen. Epi li kondisyone, crass, vini sou
nan yon fason depandan. Men, sa a se lapĂš, sa a se sipĂšb: ekanimite. ‘
AvĂšk sa, bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki te leve, oswa
bagay la bĂšl ak dezagreyab ki te leve kanpe, ak ekanimite kouche nan.
Menm jan, Änanda, yon nonm ki an sante te kapab fasilman pwolonje bra l
‘oswa flechir bra l’, nan menm fason an, tou sa li ye, menm jan vit,
menm jan byen vit, menm jan fasil bagay plezan ki te parĂšt, bagay
dezagreyab ki te parĂšt, oswa bagay plezan ak dezagreyab ki te leve a
sispann epi ekanimite kouche nan. Isit la, Änanda, se sa yo rele nan
disiplin nan Ăšt nĂČb devlopman sipwĂšm nan kapasite yo an relasyon ak
sansasyon yo kĂČporĂšl konnen nan kĂČ a.
Anplis, Änanda, sou vin okouran de yon fenomĂšn mantal ak lespri a, ki sa
ki bĂšl, ki sa ki dezagreyab, oswa ki sa ki bĂšl ak dezagreyab parĂšt nan
yon bhikkhu. Li konprann: ‘Sa ki bĂšl rive, sa ki dezagreyab rive, oswa
sa ki plezan ak dezagreyab rive nan mwen. Epi li kondisyone, bit, vini
sou yon fason depandan. Men, sa a se lapĂš, sa a se sipĂšb: ekanimite. ‘
AvĂšk sa, bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki te leve, bagay
la bĂšl ak dezagreyab ki te leve kanpe, ak ekanimite kouche nan. Jis
tankou, Änanda, si yon nonm ki an sante tonbe de oswa twa gout dlo sou
yon chodyĂš fĂš chofe pandan tout jounen an, sezon otĂČn la nan gout yo dlo
ta ka ralanti, men yo ta byen vit evapore. epi yo ta disparĂšt, nan menm
fason an, tou sa li te, menm jan byen vit, menm jan byen vit, menm jan
fasil, bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki te leve, oswa
bagay la bĂšl ak dezagreyab ki te parĂšt sispann, ak ekanimite kouche nan.
Isit la, Änanda, se sa yo rele nan disiplin nan Ăšt nĂČb devlopman sipwĂšm
nan kapasite yo nan relasyon ak yon fenomĂšn mantal konnen nan Lespri
Bondye a.
Ak
ki jan, Änanda, ou se yon moun nan fĂČmasyon, yon moun ki swiv chemen
an? Nan sa a, Änanda, wĂš yon fĂČm ak je yo, ki sa ki bĂšl parĂšt, ki sa ki
dezagreyab parĂšt, oswa ki sa ki bĂšl ak dezagreyab parĂšt nan yon bhikkhu.
Li santi l fache, imilye, ak degoutan pa bagay la bĂšl ki te parĂšt,
bagay la dezagreyab ki te parĂšt, oswa bagay la bĂšl ak dezagreyab ki te
leve.
LĂš ou tande yon son ak zĂČrĂšy la, sa ki bĂšl parĂšt, sa ki dezagreyab
parĂšt, oswa sa ki bĂšl ak dezagreyab parĂšt. Li santi li fache, imilye, ak
degoutan pa bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki te parĂšt,
oswa bagay la bĂšl ak dezagreyab ki te leve.
Pa pran sant yon odĂš ak nen an, sa ki bĂšl parĂšt, sa ki dezagreyab parĂšt,
oswa sa ki bĂšl ak dezagreyab parĂšt. Li santi li fache, imilye, ak
degoutan pa bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki te parĂšt,
oswa bagay la bĂšl ak dezagreyab ki te leve.
Pa gou yon gou ak lang lan, sa ki bĂšl parĂšt, sa ki dezagreyab parĂšt,
oswa sa ki bĂšl ak dezagreyab parĂšt. Li santi li fache, imilye, ak
degoutan pa bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki te parĂšt,
oswa bagay la bĂšl ak dezagreyab ki te leve.
LĂš ou manyen yon sansasyon kĂČporĂšl ak kĂČ a, sa ki bĂšl parĂšt, sa ki
dezagreyab parĂšt, oswa sa ki bĂšl ak dezagreyab parĂšt. Li santi li fache,
imilye, ak degoutan pa bagay la bĂšl ki te parĂšt, bagay la dezagreyab ki
te parĂšt, oswa bagay la bĂšl ak dezagreyab ki te leve.
Pa vin okouran de yon fenomĂšn mantal ak lespri a, sa ki bĂšl parĂšt, sa ki
dezagreyab parĂšt, oswa sa ki bĂšl ak dezagreyab parĂšt. Li santi li
fache, imilye, ak degoutan pa bagay la bĂšl ki te parĂšt, bagay la
dezagreyab ki te parĂšt, oswa bagay la bĂšl ak dezagreyab ki te leve. Sa a
se, andananda, ki jan yon sĂšl se yon moun nan fĂČmasyon, yon moun ki
swiv chemen an.
Ak ki jan, Änanda, se yon sĂšl yon ke yo te nĂČb ak devlope kapasite? Nan
sa a, Änanda, wĂš yon fĂČm ak je yo, ki sa ki bĂšl parĂšt, ki sa ki
dezagreyab parĂšt, oswa ki sa ki bĂšl ak dezagreyab parĂšt nan yon bhikkhu.
Si li vle: ‘ke mwen rete yo wĂš ki pa degoutan an nan sa ki degoutan’,
LĂš sa a, li rete yo wĂš ki pa degoutan an nan sa ki degoutan. {1} Si li
vle: ‘ke mwen rete nan percevoir degoutan nan sa ki pa degoutan ‘, lĂš sa
a li rete pou percevoir degoutan nan sa ki pa degoutan. Si li vle: ‘ke
mwen rete a wĂš ki pa degoutan an nan sa ki degoutan ak nan sa ki pa
degoutan’, LĂš sa a, li rete wĂš sa ki pa degoutan an nan sa ki degoutan
ak nan sa ki pa -degoutan. Si li vle: ‘ke mwen rete a wĂš degoutan an nan
sa ki degoutan ak nan sa ki pa degoutan’, LĂš sa a, li rete wĂš degoutan
an nan sa ki degoutan ak nan sa ki pa degoutan. Si li vle: ‘evite tou de
degoutan an ak sa ki pa degoutan an, ke mwen rete egal, prezan nan tĂšt
ou, ak doue ak disĂšnman atantif,’ LĂš sa a, li rete ekanim, prezan nan
tĂšt ou, ak doue ak disĂšnman atantif .
Anplis, Änanda, lĂš li tande yon son ak zĂČrĂšy la, sa ki bĂšl parĂšt, sa ki
dezagreyab parĂšt, oswa sa ki bĂšl ak dezagreyab parĂšt. Si li vle: ‘ke
mwen rete yo wĂš ki pa degoutan an nan sa ki degoutan’, LĂš sa a, li rete
yo wĂš ki pa degoutan an nan sa ki degoutan. Si li vle: ‘ke mwen rete yo
wĂš degoutan an nan sa ki pa degoutan’, LĂš sa a, li rete yo wĂš degoutan
an nan sa ki pa degoutan. Si li vle: ‘ke mwen rete yo wĂš ki pa degoutan
an nan sa ki degoutan ak nan sa ki pa degoutan’, LĂš sa a, li rete wĂš sa
ki pa degoutan an nan sa ki degoutan ak nan sa ki pa -degoutan. Si li
vle: ‘ke mwen rete a wĂš degoutan an nan sa ki degoutan ak nan sa ki pa
degoutan’, LĂš sa a, li rete wĂš degoutan an nan sa ki degoutan ak nan sa
ki pa degoutan. Si li vle: ‘evite tou de degoutan an ak ki pa degoutan
an, ke mwen rete egal, prezan nan tĂšt ou, ak doue ak disĂšnman atantif,’
LĂš sa a, li rete ekanim, prezan nan tĂšt ou, ak doue ak disĂšnman atantif.
.
Anplis,
Änanda, pa sant yon sant ak nen an, sa ki bĂšl parĂšt, sa ki dezagreyab
parĂšt, oswa sa ki bĂšl ak dezagreyab parĂšt. Si li vle: ‘ke mwen rete yo
wĂš ki pa degoutan an nan sa ki degoutan’, LĂš sa a, li rete yo wĂš ki pa
degoutan an nan sa ki degoutan. Si li vle: ‘ke mwen rete yo wĂš degoutan
an nan sa ki pa degoutan’, LĂš sa a, li rete yo wĂš degoutan an nan sa ki
pa degoutan. Si li vle: ‘ke mwen rete yo wĂš ki pa degoutan an nan sa ki
degoutan ak nan sa ki pa degoutan’, LĂš sa a, li rete wĂš sa ki pa
degoutan an nan sa ki degoutan ak nan sa ki pa -degoutan. Si li vle: ‘ke
mwen rete a wĂš degoutan an nan sa ki degoutan ak nan sa ki pa
degoutan’, LĂš sa a, li rete wĂš degoutan an nan sa ki degoutan ak nan sa
ki pa degoutan. Si li vle: ‘evite tou de degoutan an ak ki pa degoutan
an, ke mwen rete egal, prezan nan tĂšt ou, ak doue ak disĂšnman atantif,’
LĂš sa a, li rete ekanim, prezan nan tĂšt ou, ak doue ak disĂšnman atantif.
.
Anplis de sa, Änanda, pa gou yon gou ak lang lan, sa ki bĂšl parĂšt, sa ki
dezagreyab parĂšt, oswa sa ki bĂšl ak dezagreyab parĂšt. Si li vle: ‘ke
mwen rete yo wĂš ki pa degoutan an nan sa ki degoutan’, LĂš sa a, li rete
yo wĂš ki pa degoutan an nan sa ki degoutan. Si li vle: ‘ke mwen rete yo
wĂš degoutan an nan sa ki pa degoutan’, LĂš sa a, li rete yo wĂš degoutan
an nan sa ki pa degoutan. Si li vle: ‘ke mwen rete yo wĂš ki pa degoutan
an nan sa ki degoutan ak nan sa ki pa degoutan’, LĂš sa a, li rete wĂš sa
ki pa degoutan an nan sa ki degoutan ak nan sa ki pa -degoutan. Si li
vle: ‘ke mwen rete a wĂš degoutan an nan sa ki degoutan ak nan sa ki pa
degoutan’, LĂš sa a, li rete wĂš degoutan an nan sa ki degoutan ak nan sa
ki pa degoutan. Si li vle: ‘evite tou de degoutan an ak ki pa degoutan
an, ke mwen rete egal, prezan nan tĂšt ou, ak doue ak disĂšnman atantif,’
LĂš sa a, li rete ekanim, prezan nan tĂšt ou, ak doue ak disĂšnman atantif.
.
Epitou, Änanda, pa manyen yon sansasyon kĂČporĂšl ak kĂČ a, sa ki bĂšl
parĂšt, sa ki dezagreyab parĂšt, oswa sa ki bĂšl ak dezagreyab parĂšt. Si li
vle: ‘ke mwen rete yo wĂš ki pa degoutan an nan sa ki degoutan’, LĂš sa
a, li rete yo wĂš ki pa degoutan an nan sa ki degoutan. Si li vle: ‘ke
mwen rete yo wĂš degoutan an nan sa ki pa degoutan’, LĂš sa a, li rete yo
wĂš degoutan an nan sa ki pa degoutan. Si li vle: ‘ke mwen rete yo wĂš ki
pa degoutan an nan sa ki degoutan ak nan sa ki pa degoutan’, LĂš sa a, li
rete wĂš sa ki pa degoutan an nan sa ki degoutan ak nan sa ki pa
-degoutan. Si li vle: ‘ke mwen rete a wĂš degoutan an nan sa ki degoutan
ak nan sa ki pa degoutan’, LĂš sa a, li rete wĂš degoutan an nan sa ki
degoutan ak nan sa ki pa degoutan. Si li vle: ‘evite tou de degoutan an
ak ki pa degoutan an, ke mwen rete egal, prezan nan tĂšt ou, ak doue ak
disĂšnman atantif,’ LĂš sa a, li rete ekanim, prezan nan tĂšt ou, ak doue
ak disĂšnman atantif. .
Anplis, Änanda, sou vin okouran de yon fenomĂšn mantal ak lespri a, ki sa
ki bĂšl parĂšt, ki sa ki dezagreyab parĂšt, oswa ki sa ki bĂšl ak
dezagreyab parĂšt. Si li vle: ‘ke mwen rete yo wĂš ki pa degoutan an nan
sa ki degoutan’, LĂš sa a, li rete yo wĂš ki pa degoutan an nan sa ki
degoutan. Si li vle: ‘ke mwen rete yo wĂš degoutan an nan sa ki pa
degoutan’, LĂš sa a, li rete yo wĂš degoutan an nan sa ki pa degoutan. Si
li vle: ‘ke mwen rete yo wĂš ki pa degoutan an nan sa ki degoutan ak nan
sa ki pa degoutan’, LĂš sa a, li rete wĂš sa ki pa degoutan an nan sa ki
degoutan ak nan sa ki pa -degoutan. Si li vle: ‘ke mwen rete a wĂš
degoutan an nan sa ki degoutan ak nan sa ki pa degoutan’, LĂš sa a, li
rete wĂš degoutan an nan sa ki degoutan ak nan sa ki pa degoutan. Si li
vle: ‘evite tou de degoutan an ak ki pa degoutan an, ke mwen rete egal,
prezan nan tĂšt ou, ak doue ak disĂšnman atantif,’ LĂš sa a, li rete
ekanim, prezan nan tĂšt ou, ak doue ak disĂšnman atantif. . Sa a se,
andananda, ki jan yon sĂšl se yon ke yo te nĂČb ak kapasite devlope.
Se
konsa, Änanda, mwen te anseye devlopman sipwĂšm nan kapasite nan
disiplin nan Ăšt nĂČb, mwen te anseye ki jan yon sĂšl se yon moun nan
fĂČmasyon, yon moun ki swiv chemen an, mwen te anseye ki jan yo dwe yon
ke yo te nĂČb ak kapasite devlope. Tout sa yon pwofesĂš ta dwe fĂš nan
konpasyon pou disip li yo, nan chache kontantman yo ak nan senpati pou
yo, mwen te fĂš pou ou. Isit la yo se rasin yo nan pye bwa, isit la yo se
chanm vid. Pratike meditasyon, Änanda, pa neglije, pa bezwen regrĂšt sa
pita. Men enstriksyon mwen pou ou.
Se konsa chans lan te pale. SatisfĂš, venerab Änanda a kontan nan pawĂČl
sa yo nan ere a.
Tradiksyon RĂ©my pwopoze.
âââ oOo âââ
Afiche kĂČm yon kado soti nan Dhamma,
yo dwe distribye lib, sou yon baz ki pa Peye-.
—
TradiktĂš a se pa yon ekspĂš nan Pali, epi yo nan lĂČd pou fĂš pou evite
nenpĂČt ki erĂš, al gade nan tradiksyon ki deja egziste; li kanmenm espere
ke erĂš yo ki ka glise nan tradiksyon an se sĂšlman minim.
Travay sa a anba yon lisans entĂšnasyonal Creative Commons 4.0
avĂšk Atribisyon, Itilizasyon ki pa komĂšsyal ak Pataje nan menm kondisyon
yo.
IndriyabhÄvanÄ Sutta - Devlopman nan kapasite yo
Se konsa, Änanda, mwen te anseye devlopman sipwĂšm nan kapasite nan
disiplin nan Ăšt nĂČb, mwen te anseye ki jan yon sĂšl se yon moun nan
fĂČmasyon, yon moun ki swiv chemen an, mwen te anseye ki jan yon sĂšl se
yon ke yo te nĂČb. ak kapasite devlope. Tout sa yon pwofesĂš ta dwe fĂš nan
konpasyon pou disip li yo, nan chĂšche kontantman yo ak nan senpati pou
yo, mwen te fĂš pou ou. Isit la yo se rasin yo nan pye bwa, isit la yo se
chanm vid. Pratike meditasyon, Änanda, pa neglije, pa bezwen regrĂšt sa
pita. Isit la se enstriksyon mwen pou ou. Se konsa, pale chans la.
SatisfĂš, venerab Änanda a kontan nan pawĂČl sa yo nan ere a.
42) Classical Hausa-Hausa Hausa,
haka, Änanda, Na koyar da babban ci gaba na iyawa a cikin horo na
halittu masu daraja, na koyar da yadda mutum yake cikin horo, wani wanda
ke bin hanyar, na koyar da yadda mutum yake mai daraja. tare da
Æwarewar haÉaka. Duk abin da malami zai yi saboda tausayin almajiransa,
neman farin cikinsu da jin tausayinsu, na yi muku. Ga tushen bishiyoyi,
ga dakunan da babu komai. Yi aikin tunani, Änanda, kar a yi sakaci, kada
ku yi nadama daga baya. Ga umarnin da zan muku kenan. Mai gamsuwa, mai
girma Änanda yayi farinciki da kalaman sa’ar.
Meemure Dhammawansha
Thero..www.facebook.com/sammasamadhi.meditation/sinhalabudubana.org/Venerable
Ambilipitiye Ananda TheroSamma Samadhi Internati…
MN
152 IndriyabhÄvanÄ Sutta - Ci gaban ultieswarewa -
[Indriya: Ilimin Zamani | bhÄvanÄ: ci gaba]
Don haka ban ji:
A wannan lokacin, Fortune ya sauka a Gajaáč
galÄ a cikin wani gora mai
gora. A wannan lokacin, Brahman na Uttara da ladabtarwar ParÄsiviya suna
damuwa da Fortune kuma, kamar yadda lamarin yake, ta musayar gaishe
abokai da masu fada a ji. Bayan wannan musayar gaisuwa ta girmamawa, sai
ya zauna gefe daya. Wadannan matakan sun shafi taimakon da aka bayar:
- Uttara, Shin Brahmin PÄrÄsiviya yana koyar da Almajiransa game da
cigaban Ilimin?
- Ee, Sieur Gotama, Brahmin PÄrÄsiviya yana koyawa Almajiransa cigaban
Ilimin.
- Kuma ta yaya, Uttara, Brahmin PÄrÄsiviya ke koyar da Almajiransa game
da ci gaban Ilimin Zamani?
- Ban ce ba, Sieur Gotama, akwai wasu da za su iya yin haka, amma babu
yawa ko Æari. Anan, Sieur Gotama, shine yadda Brahmin PÄrÄsiviya yake
koyawa Almajiransa cigaban Ilimin.
- A dalilin wannan dokar, Uttara, to bisa ga abin da Brahmin PÄrÄsiviya
ke cewa, makaho zai sami damar haÉaka Æwarewa kuma kurma zai inganta
Æwarewar. Idan kanaso ka canza rayuwarka, zaka samu damar jawo hankalin
mutane da yawa wadanda basa sha’awar duniya.
A wannan halin, halin da ake ciki yanzu na Horar da Kisan kai ya kare,
yaudara, tubali, tushe, alamu, da rudani. Mai rabo, Ganin cewa matashin
Brahmin Uttara almajirin PÄrÄsiviya ya kasance Yana zaune cikin nutsuwa,
cikin damuwa, kafadu na durÆushewa, kai Rataye, cikin baÆin ciki da
damuwa, ya yi jawabi ga mai girma Änanda:
- Änanda, ci gaban fannonin da Brahmin PÄrÄsiviya ke koyar da Almajiran
sa abu guda ne da aka zaba, amma babban ci gaban ilimin a cikin
Tarbiyyar halittu masu daraja wani.
- Yanzu ne lokaci, Ya mai rabo. A halin yanzu, yana ÆarÆashin Kotun
Farko, game da Horon Horarwa. Abinda ke sama shine boka, wanda yayi
ritaya a karon farko.
- Idan haka ne, Änanda, saurara kuma yi hankali. Ana sayar da ‘ya’yan
itacen.
- Ee, BhantĂ©, kawo Éaukakar Änanda. Daga nan sai mai rabo ya ce:
Kuma menene, Änanda, babban ci gaba na Æwarewa a cikin Horar da kyawawan
mutane? A cikin wannan, Änanda, ganin siffa da ido, abin da ya yi tsada
ya bayyana, abin da ba shi da daÉi ya bayyana, ko abin da ya yi tsada
da mara daÉi ya bayyana At da bhikkhu. Ya fahimta: “Abin da ya zama abin
tsoro ya bayyana, abin da mara daÉi ya bayyana, ko abin da yake da daÉi
da mara daÉi ya bayyana a cikina. Wannan ya ce da sharaÉi, mafi rashin
ladabi, wanda kyawawan halaye ke zaune. Amma wannan yana cikin salama,
wannan shine mafi kyawun: daidaituwa. ‘A gefe guda kuma, mai shimfida
kujera da tufafi, mai shimfida kujera da tufafi, ko mai shimfida kujera
da tufafin jerin gwano asearshe da daidaitawa sun shiga Kamar dai,
Änanda, mutum ne mai Baiwa da gani, rufe su na iya buÉe su, ko kuma buÉe
su na iya rufe su, a cikin hanya Éaya, ko menene shi, da sauri. , kamar
yadda sauri, kamar yadda sauri, zabi mai dadi wanda ya bayyana, zabin
mara dadi da ya bayyana, ko kuma zabi mai dadi da mara dadi wanda ya
bayyana Ceases da daidaito sun shiga. Anan, Änanda, menene abin da ake
amfani da shi na ladabtar da Kotun Supremeoli a cikin tsarin rahoton kan
tsarin tarurruka don Æasashe membobin.
Bugu da Æari, Änanda, a kan jin sauti tare da kunne, abin da yake
motsawa, abin da ba shi da daÉi, ko abin da yayyafa da mara daÉi ya
bayyana a cikin bhikkhu. Ya fahimta: “Abin da ya zama abin tsoro ya
bayyana, abin da mara daÉi ya bayyana, ko abin da yake da daÉi da mara
daÉi ya bayyana a cikina. Wannan ya ce da sharaÉi, mai laushi, wanda
kyawawan halaye ke zaune. Amma wannan yana cikin salama, wannan shine
mafi kyawun: daidaituwa. ‘A gefe guda kuma, mai shimfida kujera ba shi
da tufafi, mai shimfida kujera mai sa tufafi, oe la ya zaÉi haske da
layin sutura ya daina, kuma daidaito saita shiga. Kamar dai, Ananda, da
gobe da Kyakkyawan lafiya na iya yankan yatsunsu, a cikin hanya Éaya,
duk abin da ya kasance, kamar yadda yake da sauri, kamar yadda yake
cikin sauri, kamar yadda yake cikin sauri, zaÉaÉÉen abin farin da ya
taso, zabi mara dadi wanda ya bayyana, ko kuma dadi mai dadi da rashin
dadi wanda ya bayyana Cewa kuma daidaito ya shiga. Anan, Änanda, shine
abin da muke kira a cikin Horarwar masu daraja manyan ci gaban iyawa
dangane da sautunan da kunne ya sani.
Bugu
da Æari, Änanda, ta hanyar jin Æanshin hanci, abin da ke da daÉi, da
mara daÉi, ko mai daÉi da mara daÉi ya bayyana a cikin bhikkhu. Ya
fahimta: ‘Abin da daÉi ya taso, ko mara daÉi ya taso, ko abin da daÉi da
mara dadi ya tashi a cikina. Kuma yana da sharadi, kara, ya zo ne ta
hanyar dogaro. Amma wannan na zaman lafiya ne, wannan na da kyau:
daidaituwa. ‘ Da wannan, abu mai dadi da ya taso, mara dadi da ya taso,
ko abu mai dadi da mara dadi da ya tashi, sai daidaito ya shiga. Kamar
dai, Änanda, saukad da ruwa ya zame a kan ganyen magarya mai lanÆwasa a
hankali kuma kada ya tsaya a wurin, a daidai wannan hanyar, komai abin
da yake, kamar dai yadda yake da sauri, kamar yadda yake da a sauÆaÆe,
abu mai daÉi da ya taso, mara dadi da ya taso, ko abu mai daÉi da mara
daÉi da ya taso ya daidaita daidaito ya shiga. Anan, Änanda, ana kiransa
a cikin horo na halittu masu daraja babban ci gaban iyawa dangane da
Æanshin sanannun hanci.
Bugu da Æari, Änanda, ta ÉanÉano ÉanÉano da harshe, abin da ke da daÉi,
da mara daÉi, ko mai daÉi da mara daÉi ya bayyana a cikin bhikkhu. Ya
fahimta: ‘Abin da daÉi ya taso, ko mara daÉi ya taso, ko abin da daÉi da
mara dadi ya tashi a cikina. Kuma yana da sharadi, kara, ya zo ne ta
hanyar dogaro. Amma wannan na zaman lafiya ne, wannan na da kyau:
daidaituwa. ‘ Da wannan, abu mai dadi da ya taso, mara dadi da ya taso,
ko abu mai dadi da mara dadi da ya tashi, sai daidaito ya shiga. Kamar
dai, Änanda, lafiyayyen mutum zai iya tofar da tarin dunkulen miyau a
saman harshensa, a cikin wannan hanyar, ko menene shi, kamar yadda yake
da sauri, kamar yadda yake da sauri, kamar yadda a sauÆaÆe, abu mai daÉi
da ya taso, mara dadi da ya taso, ko abu mai daÉi da mara daÉi da ya
taso ya daidaita daidaito ya shiga. Anan, Änanda, ana kiran shi a cikin
horo na halittu masu daraja babban ci gaban iyawa dangane da ÉanÉano da
harshe ya sani.
Bugu da Æari, Änanda, ta taÉa taÉa jikin mutum, abin da daÉi, da da daÉi
da mara daÉi ya bayyana a cikin bhikkhu. Ya fahimta: ‘Abin da daÉi ya
taso, ko mara daÉi ya taso, ko abin da daÉi da mara dadi sun tashi a
cikina. Kuma yana da sharadi, kara, ya zo ne ta hanyar dogaro. Amma
wannan na zaman lafiya ne, wannan na da kyau: daidaituwa. ‘ Da wannan,
abu mai dadi da ya taso, mara dadi da ya taso, ko abu mai dadi da mara
dadi da ya tashi, sai daidaito ya shiga. Kamar dai, Änanda, lafiyayyen
mutum yana iya miÆa hannu ya lanÆwasa ko lanÆwasa hannuwansa, a daidai
wannan hanyar, ko menene shi, kamar yadda yake da sauri, kamar yadda
yake cikin sauri, kamar yadda yake cikin sauÆi, abu mai dadi da ya taso,
mara dadi da ya taso, ko kuma dadi da rashin dadi wanda ya tashi sai
daidaito ya shiga. Anan, Änanda, shine abin da ake kira a cikin horon
manyan mutane babban ci gaban iyawa dangane da jin daÉin jiki wanda jiki
ya sani.
Bugu da Æari, Änanda, a kan sanin abin da ke faruwa game da hankali tare
da hankali, abin da ke da daÉi, da mara daÉi, ko na da daÉi da mara
daÉi ya bayyana a cikin bhikkhu. Ya fahimta: ‘Abin da daÉi ya taso, ko
mara daÉi ya taso, ko abin da daÉi da mara dadi ya tashi a cikina. Kuma
yana da sharadi, kara, ya zo ne ta hanyar dogaro. Amma wannan na zaman
lafiya ne, wannan na da kyau: daidaituwa. ‘ Da wannan, abu mai dadi da
ya taso, mara dadi wanda ya taso, mai dadi da mara dadi wanda ya tashi,
sai daidaito ya shiga. Kamar dai, Änanda, idan lafiyayyen mutum ya
saukad da digo biyu ko uku na ruwa a kwanon rufi mai zafi a cikin yini
duka, faÉuwar ruwan zai iya zama a hankali, amma da sauri zasu Æafe.
kuma zai Éace, a daidai wannan hanya, duk abin da ya kasance, kamar
yadda da sauri, kamar yadda yake da sauri, kamar yadda sauÆi, abu mai
daÉi da ya taso, abin da ba shi da daÉi da ya taso, ko abu mai daÉi da
mara daÉi abin da ya bayyana ya daina, kuma daidaituwa ta fara. Anan,
Änanda, ana kiran shi a cikin horo na halittu masu daraja babban ci
gaban iyawa dangane da al’amuran hankali waÉanda ruhu ya sani.
Kuma
ta yaya, Änanda, kai mutum ne mai horo, wanda ke bin hanyar? A cikin
wannan, Änanda, ganin siffa da idanu, abin da ke da daÉi ya bayyana,
abin da ba shi da daÉi ya bayyana, ko abin da daÉi da mara daÉi ya
bayyana a cikin bhikkhu. Yana jin haushi, wulakanci, da Æyamar abu mai
daÉi da ya taso, da mara daÉi da ya taso, ko mai daÉi da mara daÉi da ya
taso.
Yayin jin sauti tare da kunne, me dadi ya bayyana, abinda mara dadi ya
bayyana, ko mai dadi da mara dadi ya bayyana. Yana jin haushi,
wulakanci, da kyama da abu mai dadi da ya taso, ko mara dadi da ya taso,
ko kuma wani dadi da rashin dadi da ya taso.
Ta hanyar jin Æamshi da hanci, me daÉi ya bayyana, wanda mara daÉi ya
bayyana, ko mai daÉi da mara daÉi ya bayyana. Yana jin haushi,
wulakanci, da kyama da abu mai dadi da ya taso, ko mara dadi da ya taso,
ko kuma wani dadi da rashin dadi da ya taso.
Ta hanyar dandana dandano da harshe, me dadi ya bayyana, abinda mara
dadi ya bayyana, ko mai dadi da mara dadi ya bayyana. Yana jin haushi,
wulakanci, da kyama da abu mai dadi da ya taso, ko mara dadi da ya taso,
ko kuma wani dadi da rashin dadi da ya taso.
Ta hanyar shafar jin jiki da jiki, abin da ke da daÉi ya bayyana, abin
da mara daÉi ya bayyana, ko abin da ke da daÉi da mara daÉi ya bayyana.
Yana jin haushi, wulakanci, da Æyamar abu mai daÉi da ya taso, da mara
daÉi da ya taso, ko mai daÉi da mara daÉi da ya taso.
Ta hanyar fahimtar wani abu na hankali tare da hankali, abin da ke da
dadi ya bayyana, abin da mara dadi ya bayyana, ko abin da daxi da mara
dadi ya bayyana. Yana jin haushi, wulakanci, da kyama da dadin abin da
ya taso, ko mara dadi da ya taso, ko wani dadi da rashin dadi da ya
taso. Wannan, Änanda, yadda mutum yake mutum cikin horo, wanda ke bin
hanyar.
Kuma ta yaya, Änanda, Éayan Éa mai martaba ne tare da haÉaka Æwarewa? A
cikin wannan, Änanda, ganin siffa da idanu, abin da ke da daÉi ya
bayyana, abin da ba shi da daÉi ya bayyana, ko abin da daÉi da mara daÉi
ya bayyana a cikin bhikkhu. Idan yana so: ‘zan kasance mai hango maras
kyama a cikin abin Æyama’, to ya kasance ga waÉanda ba su da Æyama a
cikin abin Æyama. {1} Idan yana so: ‘zan kasance a ciki lura da abin
Æyama a cikin abin da ba shi da Æyama ‘, to sai ya rage a ga abin Æyama a
cikin abin da ba shi da Æyama. Idan yana so: ‘zan kasance don in ga
marasa Æyama a cikin abin Æyama da abin Æyama’, to ya kasance ga waÉanda
ba su da Æyama a cikin abin Æyama da abin da ba m -abin Æyama. Idan
yana so: ‘cewa zan kasance don ganin abin Æyama a cikin abin Æyama da
abin Æyama’, to ya rage ga abin Æyama a cikin abin Æyama da abin Æyama.
Idan yana so: ‘guje wa abin Æyama da mara Æyama, cewa na kasance daidai,
na kasance cikin hankali, kuma an ba ni fahimi mai kyau,’ to ya kasance
yana da daidaito, ba da tunani, kuma an ba shi hankali .
Bugu da Æari, Änanda, bayan jin sauti tare da kunne, abin da ke da daÉi
ya bayyana, abin da ba shi da daÉi ya bayyana, ko abin da daÉi da mara
daÉi ya bayyana. Idan yana so: ‘cewa zan kasance don ganin mara Æyama a
cikin abin Æyama’, to ya kasance ga tsinkayar abin Æyama a cikin abin
Æyama. Idan yana so: ‘cewa zan kasance don ganin abin Æyama a cikin abin
da ba shi da Æyama’, to ya kasance da tsinkayar abin Æyama a cikin abin
da ba shi da Æyama. Idan yana so: ‘zan kasance don in ga marasa Æyama a
cikin abin Æyama da abin Æyama’, to ya kasance ga waÉanda ba su da
Æyama a cikin abin Æyama da abin da ba m -abin Æyama. Idan yana so:
‘cewa zan kasance don ganin abin Æyama a cikin abin Æyama da abin
Æyama’, to ya rage ga abin Æyama a cikin abin Æyama da abin Æyama. Idan
yana so: ‘guje wa abin Æyama da mara Æyama, cewa na kasance daidai, na
kasance cikin hankali, kuma an ba ni fahimi mai kyau,’ to ya kasance
yana da daidaito, ba da tunani, kuma an ba shi fahimi mai hankali .
Bugu
da Æari, Änanda, ta hanyar Æamshi Æamshi da hanci, abin da ke da daÉi
ya bayyana, abin da ba shi da daÉi ya bayyana, ko abin da daÉi da mara
daÉi ya bayyana. Idan yana so: ‘cewa zan kasance don ganin mara Æyama a
cikin abin Æyama’, to ya kasance ga tsinkayar abin Æyama a cikin abin
Æyama. Idan yana so: ‘cewa zan kasance don ganin abin Æyama a cikin abin
da ba shi da Æyama’, to ya kasance da tsinkayar abin Æyama a cikin abin
da ba shi da Æyama. Idan yana so: ‘zan kasance don in ga marasa Æyama a
cikin abin Æyama da abin Æyama’, to ya kasance ga waÉanda ba su da
Æyama a cikin abin Æyama da abin da ba m -abin Æyama. Idan yana so:
‘cewa zan kasance don ganin abin Æyama a cikin abin Æyama da abin
Æyama’, to ya rage ga abin Æyama a cikin abin Æyama da abin Æyama. Idan
yana so: ‘guje wa abin Æyama da mara Æyama, cewa na kasance daidai, na
kasance cikin hankali, kuma an ba ni fahimi mai kyau,’ to ya kasance
yana da daidaito, ba da tunani, kuma an ba shi fahimi mai hankali .
Bugu da Æari, Änanda, ta ÉanÉano ÉanÉano da harshe, abin da ke da daÉi
ya bayyana, abin da ba shi da daÉi ya bayyana, ko abin da daÉi da mara
daÉi ya bayyana. Idan yana so: ‘cewa zan kasance don ganin mara Æyama a
cikin abin Æyama’, to ya kasance ga tsinkayar abin Æyama a cikin abin
Æyama. Idan yana so: ‘cewa zan kasance don ganin abin Æyama a cikin abin
da ba shi da Æyama’, to ya kasance da tsinkayar abin Æyama a cikin abin
da ba shi da Æyama. Idan yana so: ‘zan kasance don in ga marasa Æyama a
cikin abin Æyama da abin Æyama’, to ya kasance ga waÉanda ba su da
Æyama a cikin abin Æyama da abin da ba m -abin Æyama. Idan yana so:
‘cewa zan kasance don ganin abin Æyama a cikin abin Æyama da abin
Æyama’, to ya rage ga abin Æyama a cikin abin Æyama da abin Æyama. Idan
yana so: ‘guje wa abin Æyama da mara Æyama, cewa na kasance daidai, na
kasance cikin hankali, kuma an ba ni fahimi mai kyau,’ to ya kasance
yana da daidaito, ba da tunani, kuma an ba shi fahimi mai hankali .
Hakanan, Änanda, ta hanyar shafar jin jiki tare da jiki, abin da ke da
daÉi ya bayyana, abin da mara daÉi ya bayyana, ko abin da daÉi da mara
daÉi ya bayyana. Idan yana so: ‘cewa zan kasance don ganin mara Æyama a
cikin abin Æyama’, to ya kasance ga tsinkayar abin Æyama a cikin abin
Æyama. Idan yana so: ‘cewa zan kasance don ganin abin Æyama a cikin abin
da ba shi da Æyama’, to ya kasance da tsinkayar abin Æyama a cikin abin
da ba shi da Æyama. Idan yana so: ‘zan kasance don in ga marasa Æyama a
cikin abin Æyama da abin Æyama’, to ya kasance ga waÉanda ba su da
Æyama a cikin abin Æyama da abin da ba m -abin Æyama. Idan yana so:
‘cewa zan kasance don ganin abin Æyama a cikin abin Æyama da abin
Æyama’, to ya rage ga abin Æyama a cikin abin Æyama da abin Æyama. Idan
yana so: ‘guje wa abin Æyama da mara Æyama, cewa na kasance daidai, na
kasance cikin hankali, kuma an ba ni fahimi mai kyau,’ to ya kasance
yana da daidaito, ba da tunani, kuma an ba shi fahimi mai hankali .
Bugu da Æari, Änanda, kan sanin wani abu na tunani tare da hankali, abin
da ke da daÉi ya bayyana, abin da ba shi da daÉi ya bayyana, ko abin da
daÉi da mara daÉi ya bayyana. Idan yana so: ‘cewa zan kasance don ganin
mara Æyama a cikin abin Æyama’, to ya kasance ga tsinkayar abin Æyama a
cikin abin Æyama. Idan yana so: ‘cewa zan kasance don ganin abin Æyama a
cikin abin da ba shi da Æyama’, to ya kasance da tsinkayar abin Æyama a
cikin abin da ba shi da Æyama. Idan yana so: ‘zan kasance don in ga
marasa Æyama a cikin abin Æyama da abin Æyama’, to ya kasance ga waÉanda
ba su da Æyama a cikin abin Æyama da abin da ba m -abin Æyama. Idan
yana so: ‘cewa zan kasance don ganin abin Æyama a cikin abin Æyama da
abin Æyama’, to ya rage ga abin Æyama a cikin abin Æyama da abin Æyama.
Idan yana so: ‘guje wa abin Æyama da mara Æyama, cewa na kasance daidai,
na kasance cikin hankali, kuma an ba ni fahimi mai kyau,’ to ya kasance
yana da daidaito, ba da tunani, kuma an ba shi fahimi mai hankali .
Wannan, Änanda, yadda mutum yake da daraja tare da haÉaka Æwarewa.
Don
haka, Änanda, na koyar da babban ci gaba na iyawa a cikin horo na
halittu masu daraja, na koyar da yadda mutum yake cikin horo, wani wanda
ke bin hanyar, na koyar da yadda ake zama mai daraja tare da Æwarewar
haÉaka. Duk abin da malami zai yi saboda tausayin almajiransa, neman
farin cikinsu da jin tausayinsu, na yi muku. Ga tushen bishiyoyi, ga
dakunan da babu komai. Yi aikin tunani, Änanda, kar a yi sakaci, kada ku
yi nadama daga baya. Ga umarnin da zan baku.
Ta haka ne mai rabo ya yi magana. Mai gamsuwa, mai girma Änanda yayi
farinciki da kalaman sa’ar.
RĂ©my ya gabatar da fassarar.
âââ oOo âââ
An sanya shi kyauta daga Dhamma,
da za’a rarraba shi kyauta, akan tsarin da ba riba ba.
—
Mai fassarar ba gwani bane a cikin Pali, kuma don kauce wa duk wani
kuskure ya koma zuwa fassarar da ta riga ta kasance; amma duk da haka
yana fatan kurakuran da zasu iya shigowa cikin fassarar kadan ne kawai.
Wannan aikin yana ÆarÆashin Lasisin Creative Commons 4.0 na Duniya
tare da Mu’amala, Amfani da Kasuwanci da Rabawa a ÆarÆashin yanayi Éaya.
IndriyabhÄvanÄ Sutta - Ci gaban Æwarewa
Don haka, Änanda, Na koyar da babban ci gaba na iyawa a cikin horo na
halittu masu daraja, na koyar da yadda mutum yake cikin horo, wani wanda
ke bin hanyar, na koyar da yadda mutum yake mai daraja. tare da
Æwarewar haÉaka. Duk abin da malami zai yi saboda tausayin almajiransa,
neman farin cikinsu da jin tausayinsu, na yi muku. Ga tushen bishiyoyi,
ga dakunan da babu komai. Yi aikin tunani, Änanda, kar a yi sakaci, kada
ku yi nadama daga baya. Ga umarnin da zan muku kenan. Mai gamsuwa, mai
girma Änanda yayi farinciki da kalaman sa’ar.
43) Classical Hawaiian-Hawaiian Hawaiian,
MN
152 IndriyabhÄvanÄ Sutta - Ka HoÊ»olÄlÄ Ê»ana o nÄ HaumÄna -
[Indriya: NÄ ManaÊ»o | bhÄvanÄ: hoÊ»omohala]
PÄlÄ wau i lohe ai:
I kÄia manawa, noho Ê»o Fortune ma Gajaáč
galÄ i loko o kahi ulu Ê»ohe. I
kÄia manawa, Ê»o Brahman o Uttara a me ka Discipline o ParÄsiviya e
hoÊ»opilikia Ê»ia e Fortune a, e like me ka hihia, ma ke kĆ«kaÊ»i aloha Ê»ana
o nÄ hoaaloha a me nÄ Ê»elele. Ma hope o kÄia kĆ«kaÊ»i aloha aloha Ê»ana,
ua noho Ê»o ia ma kekahi Ê»aoÊ»ao. Pili kÄia mau ana i ke kĆkua i hÄÊ»awi
ʻia:
- Uttara, ke aÊ»o nei ka Brahmin PÄrÄsiviya i kÄna mau haumÄna i ka ulu
ʻana o Faculties?
- Ê»Ae, Ê»o Sieur Gotama, ke aÊ»o nei ka Brahmin PÄrÄsiviya i kÄna mau
haumÄna i ka ulu Ê»ana o Faculties.
- A pehea, Uttara, e aÊ»o ai ka Brahmin PÄrÄsiviya i kÄna mau haumÄna i
ka ulu ʻana o Faculties?
- Ê»AÊ»ole wau e Ê»Ćlelo, Sieur Gotama, aia kekahi e hiki ke hana like, akÄ
ʻaʻole nui a ʻoi aku paha. Eia, ʻo Sieur Gotama, pehea e aʻo ai ka
Brahmin PÄrÄsiviya i kÄna mau haumÄna i ka ulu Ê»ana o Faculties.
- No ke kumu o kÄia lula, Ê»o Uttara, a laila e like me ka mea a Brahmin
PÄrÄsiviya i Ê»Ćlelo ai, ua hoÊ»omohala nÄ makapĆ a hiki i kahi mea kuli
ke ulu i nÄ mana. InÄ makemake Ê»oe e hoÊ»ololi i kou ola, hiki iÄ Ê»oe ke
hoÊ»okipa i nÄ mea hou aÊ»e Ê»ole hoihoi i ka honua.
I kÄia hihia, ua hala ka hihia o ka Discipline of Assassination i kÄia
manawa, ka hoÊ»opunipuni, nÄ pĆhaku lepo, nÄ kumu, nÄ meheu, nÄ mea
kÄnalua. Ê»O ka PĆmaikaÊ»i, ke Ê»ike nei i ka noho Ê»ana o ka haumÄna Ê»Ćpio
Brahmin Uttara o PÄrÄsiviya e noho mÄlie ana, haÊ»alulu Ê»ole, heleleÊ»i nÄ
poÊ»ohiwi, kĆ«lou ke poÊ»o, kaumaha a pÄ«hoihoi hoÊ»i, kamaÊ»ilio akula i ka
mea hanohano Änanda
- Änanda, ka hoÊ»omohala Ê»ana o nÄ faculties a ka Brahmin PÄrÄsiviya i
aÊ»o ai i kÄna mau haumÄna he mea hoÊ»okahi i koho Ê»ia, akÄ Ê»o ka
hoÊ»omohala kiÊ»ekiÊ»e loa o nÄ kumu i ka Discipline o nÄ mea hanohano
kekahi mea Ê»Ä aÊ»e.
- Ê»O kÄia ka manawa, e ka PĆmaikaÊ»i. No kÄia manawa, aia ia ma lalo o ka
ʻAha Hoʻokolokolo Mua, ma ka hihia o ka Discipline of the Discipline.
ʻO ka mea i luna ke kilokilo, i hoʻomaha no ka manawa mua.
- I kÄlÄ hihia, e Änanda, e hoÊ»olohe a akahele. KĆ«Ê»ai Ê»ia ka hua.
- Ê»Ae, e BhantĂ©, e lawe mai iÄ Änanda hanohano. Ê» saidlelo ka PĆmaikaÊ»i:
A he aha Ê»o Änanda, ka hoÊ»omohala kiÊ»ekiÊ»e loa o nÄ faculties i ka
Discipline o nÄ mea hanohano? I kÄia, Ê»o Änanda, ke Ê»ike nei i kahi Ê»ano
me ka maka, he aha nÄ splies i Ê»ikea, he mea Ê»oluÊ»olu Ê»ole, a he aha nÄ
splies a Ê»oluÊ»olu Ê»ole At a bhikkhu. HoÊ»omaopopo Ê»o ia: “He aha ka
spooky i hĆÊ»ike Ê»ia, he mea Ê»oluÊ»olu Ê»ole i kĆ« mai, a he aha ka sissy a
Ê»oluÊ»olu Ê»ole i kĆ« i loko oÊ»u. Ê»O kÄlÄ Ê»Ćlelo me ke Ê»ano kĆ«pono, Ê»oi aku
ka maikaÊ»i Ê»ole, noho Ê»ia e nÄ Ê»ano maikaÊ»i. AkÄ maluhia kÄia, Ê»oi loa
kÄia: equanimity. ‘Ma ka lima Ê»Ä aÊ»e, ka mea hoÊ»olahalaha ka noho a me
nÄ lole, ka mea hoÊ»olahalaha ka noho a me nÄ lole, a i Ê»ole ka mea
hoÊ»olahalaha noho a me nÄ lole kĆ«lou HoÊ»omaha a me ka equanimity i loko.
E like me, Ê»o Änanda, kahi kÄne Makana Ê»ia me kahi Ê»ike, ke pani Ê»ana
iÄ lÄkou hiki ke wehe iÄ lÄkou, a i Ê»ole ke wehe aÊ»e paha hiki iÄ lÄkou
ke pani iÄ ââlÄkou, ma ke Ê»ano like, he aha ia, e like me ka wikiwiki. ,
e like me ka wikiwiki, e like me ka wikiwiki, ke koho leÊ»aleÊ»a i hĆÊ»ike
Ê»ia, ke koho Ê»oluÊ»olu Ê»ole i hĆÊ»ike Ê»ia, a i Ê»ole ke koho Ê»oluÊ»olu a
Ê»oluÊ»olu Ê»ole hoÊ»i i Ê»ike Ê»ia Ua kĆ« Ê»o Ceases a me ka equanimity i loko.
Eia, Ê»o Änanda, ka mea e pili ana i ka noi o ke aÊ»o a ka Ê»Aha
HoÊ»okolokolo KiÊ»ekiÊ»ena ma loko o ke kumumanaÊ»o o ka hĆÊ»ike e pili ana i
ke Ê»ano o nÄ kuÊ»ikahi no nÄ mokuÊ»Äina lÄlÄ.
Eia kekahi, Ê»o Änanda, i ka lohe Ê»ana i kahi kani me ka pepeiao, he aha
ka spiking, he aha mea ʻoluʻolu ʻole, a he aha ka splice a ʻoluʻolu ʻole
i loko o kahi bhikkhu. HoÊ»omaopopo Ê»o ia: “He aha ka spooky i hĆÊ»ike
Ê»ia, he mea Ê»oluÊ»olu Ê»ole i kĆ« mai, a he aha ka sissy a Ê»oluÊ»olu Ê»ole i
kĆ« i loko oÊ»u. Ê»O kÄlÄ Ê»Ćlelo me ke Ê»ano kĆ«pono, Ê»oi aku ka maikaÊ»i
Ê»ole, noho Ê»ia e nÄ Ê»ano maikaÊ»i. AkÄ maluhia kÄia, Ê»oi loa kÄia:
equanimity. ‘Ma ka lima Ê»Ä aÊ»e, Ê»aÊ»ohe lole ka mea hoÊ»olaha, noho ka mea
hoÊ»olahalaha i nÄ lole, Ê»o oe la i wae i ka Ê»Älohilohi a kĆ« ka lÄlani o
nÄ lole, a Ê»o ka kau Ê»ia ka equanimity i loko. E like me, Ananda, a
Ê»apĆpĆ a hiki i ke olakino maikaÊ»i ke paÊ»i i ko lÄkou mau manamana lima,
ma ke ala like, he aha ia, like ka wikiwiki, like ka wikiwiki, e like
me ka wikiwiki, ua koho ka mea ʻoluʻolu i ala aʻe, ka ke koho ʻoluʻolu
Ê»ole i hĆÊ»ike Ê»ia, a i Ê»ole ke koho Ê»oluÊ»olu a Ê»oluÊ»olu Ê»ole hoÊ»i i
hĆÊ»ike Ê»ia HoÊ»omaha a hoÊ»onoho Ê»ia ka equanimity i loko. Eia, Ê»o Änanda,
ka mea a mÄkou e kapa aku ai i ka LÄÊ»au o nÄ mea hanohano ka hoÊ»omohala
kiÊ»ekiÊ»e loa o nÄ kumu e pili ana i nÄ leo e Ê»ike Ê»ia e ka pepeiao.
Eia
kekahi, Ê»o Änanda, e ka honi Ê»ana i kahi pilau me ka ihu, he aha nÄ mea
Ê»oluÊ»olu, nÄ mea Ê»oluÊ»olu Ê»ole, a he aha nÄ mea Ê»oluÊ»olu a Ê»oluÊ»olu
Ê»ole i loko o kahi bhikkhu. HoÊ»omaopopo Ê»o ia: ‘He aha ka mea Ê»oluÊ»olu i
kupu aÊ»e, he mea Ê»ono Ê»ole i ala aÊ»e, a he aha hoÊ»i nÄ Ê»oluÊ»olu a
ʻoluʻolu hoʻi i kupu mai i loko oʻu. A hoʻonohonoho ʻia, crass, hele mai
i kahi Ê»ano hilinaÊ»i. AkÄ maluhia kÄia, maikaÊ»i loa kÄia: equanimity. ‘
Me ia mea, pau ka mea leʻaleʻa i kupu aʻe, ka mea ʻono ʻole i kupu aʻe,
a mea ʻoluʻolu a ʻoluʻolu ʻole paha i ala aʻe, a kau ʻia ka equanimity.
E like me, Änanda, hÄÊ»ule nÄ ââkulu wai ma kahi lau lĆ«lĆ« i honi mÄlie a
noho ʻole ma laila, ma ke ʻano like, he aha ia, like ka wikiwiki, like
ka wikiwiki, e like me maʻalahi, ka mea ʻoluʻolu i kupu aʻe, ka mea ʻono
Ê»ole i kupu aÊ»e, a mea Ê»oluÊ»olu a Ê»oluÊ»olu Ê»ole paha i ala aÊ»e a kĆ« i
loko o ka equanimity. Eia, Ê»o Änanda, kÄhea Ê»ia i ke aÊ»o a nÄ mea
hanohano ka ulu kiÊ»ekiÊ»e loa o nÄ kumu e pili ana i nÄ pilau i Ê»ike Ê»ia e
ka ihu.
Eia kekahi, Ê»o Änanda, e ka hoÊ»ÄÊ»o Ê»ana i kahi mea Ê»ala me ke alelo, he
aha nÄ mea leÊ»aleÊ»a, nÄ mea Ê»oluÊ»olu Ê»ole, a he aha nÄ mea Ê»oluÊ»olu a
Ê»oluÊ»olu Ê»ole i loko o kahi bhikkhu. HoÊ»omaopopo Ê»o ia: ‘He aha ka mea
Ê»oluÊ»olu i kupu aÊ»e, he mea Ê»ono Ê»ole i ala aÊ»e, a he aha hoÊ»i nÄ
Ê»oluÊ»olu a Ê»oluÊ»olu hoÊ»i i kupu mai i loko oÊ»u. A ua hoÊ»olÄlÄ Ê»ia,
crude, hele mai i kahi Ê»ano hilinaÊ»i. AkÄ maluhia kÄia, maikaÊ»i loa
kÄia: equanimity. ‘ Me ia mea, pau ka mea leÊ»aleÊ»a i kupu aÊ»e, ka mea
ʻono ʻole i kupu aʻe, a mea ʻoluʻolu a ʻoluʻolu ʻole paha i ala aʻe, a
kau Ê»ia ka equanimity. E like me, Ê»o Änanda, hiki i kahi kÄne olakino ke
kuha maÊ»alahi i kahi Ê»Ćpala o ka lawaiÊ»a i hĆÊ»iliÊ»ili Ê»ia i ka piko o
kona alelo, ma ke ʻano like, he aha ia, like ka wikiwiki, like ka
wikiwiki, e like me maʻalahi, ka mea ʻoluʻolu i kupu aʻe, ka mea ʻono
Ê»ole i kupu aÊ»e, a mea Ê»oluÊ»olu a Ê»oluÊ»olu Ê»ole paha i ala aÊ»e a kĆ« i
loko o ka equanimity. Eia, Ê»o Änanda, kÄhea Ê»ia i ke aÊ»o a nÄ mea
hanohano ka ulu kiÊ»ekiÊ»e loa o nÄ kumu e pili ana i nÄ Ê»ono i Ê»ike Ê»ia e
ka elelo.
Eia kekahi, Ê»o Änanda, ma ka hoÊ»opÄ Ê»ana i kahi Ê»ano kino me ke kino, he
aha nÄ mea Ê»oluÊ»olu, nÄ mea Ê»oluÊ»olu Ê»ole, a he aha nÄ mea Ê»oluÊ»olu a
Ê»oluÊ»olu Ê»ole i loko o kahi bhikkhu. HoÊ»omaopopo Ê»o ia: ‘He aha ka mea
Ê»oluÊ»olu i kupu aÊ»e, he mea Ê»ono Ê»ole i ala aÊ»e, a he aha hoÊ»i nÄ
ʻoluʻolu a ʻoluʻolu hoʻi i kupu mai i loko oʻu. A hoʻonohonoho ʻia,
crass, hele mai i kahi Ê»ano hilinaÊ»i. AkÄ maluhia kÄia, maikaÊ»i loa
kÄia: equanimity. ‘ Me ia mea, pau ka mea leÊ»aleÊ»a i kupu aÊ»e, ka mea
ʻono ʻole i kupu aʻe, a mea ʻoluʻolu a ʻoluʻolu ʻole paha i ala aʻe, a
kau Ê»ia ka equanimity. E like me, Ê»o Änanda, hiki i kahi kÄne olakino ke
hoÊ»olĆÊ»ihi i kona lima i Ê»Ćlou a i Ê»ole e pelu i kona lima i kÄ«koÊ»o
ʻia, i ke ala like, ʻoiai he wikiwiki ia, like ka wikiwiki, e like me ka
maʻalahi, ka mea ʻoluʻolu i kupu aʻe, ka mea ʻono ʻole i kupu aʻe, a
mea Ê»oluÊ»olu a Ê»oluÊ»olu Ê»ole paha i ala aÊ»e a kĆ« i loko o ka equanimity.
Eia, Ê»o Änanda, ka mea i kapa Ê»ia i ke aÊ»o a nÄ mea hanohano ka ulu
kiÊ»ekiÊ»e loa o nÄ kumu e pili ana i nÄ manaÊ»o o ke kino i Ê»ike Ê»ia e ke
kino.
Eia kekahi, Ê»o Änanda, i ka lilo Ê»ana o ka noÊ»onoÊ»o i kahi hanana
noÊ»onoÊ»o me ka noÊ»onoÊ»o, he aha nÄ mea Ê»oluÊ»olu, nÄ mea Ê»oluÊ»olu Ê»ole, a
he aha nÄ mea Ê»oluÊ»olu a Ê»oluÊ»olu Ê»ole i loko o kahi bhikkhu.
HoÊ»omaopopo Ê»o ia: ‘He aha ka mea Ê»oluÊ»olu i kupu aÊ»e, he mea Ê»ono Ê»ole i
ala aÊ»e, a he aha hoÊ»i nÄ Ê»oluÊ»olu a Ê»oluÊ»olu hoÊ»i i kupu mai i loko
oÊ»u. A ua hoÊ»olÄlÄ Ê»ia, crude, hele mai i kahi Ê»ano hilinaÊ»i. AkÄ
maluhia kÄia, maikaÊ»i loa kÄia: equanimity. ‘ Me ia mea, ua kĆ« ka mea
ʻoluʻolu i kupu mai, ka mea ʻono ʻole i ala aʻe, ka mea ʻoluʻolu a
ʻoluʻolu ʻole hoʻi i ala aʻe, a kau like ka equanimity i loko. E like
me, Änanda, inÄ i kulu kahi kÄne olakino i Ê»elua a Ê»ekolu paha mau kulu
wai ma luna o ka ipu hao wela i loko o ka lÄ, e lohi paha ka hÄÊ»ule Ê»ana
o nÄ kulu wai, akÄ e hoÊ»opau koke lÄkou. a nalowale, ma ke ala like, he
aha ia, like me ka wikiwiki, like ka wikiwiki, like me ka maʻalahi, ka
mea ʻala i kupu aʻe, ka mea ʻono i ala aʻe, a mea ʻoluʻolu a ʻoluʻolu
Ê»ole paha. ka mea i hĆÊ»ike Ê»ia ua pau, a kau like ka equanimity i loko.
Eia, Ê»o Änanda, kÄhea Ê»ia i ke aÊ»o a nÄ mea hanohano ka ulu kiÊ»ekiÊ»e loa
o nÄ kumu e pili ana i nÄ hanana noÊ»onoÊ»o Ê»ike Ê»ia e ka Ê»uhane.
A
pehea, e Änanda, he kanaka Ê»oe i ka hoÊ»omaÊ»amaÊ»a Ê»ana, ka mea e ukali i
ke ala? I kÄia, Ê»o Änanda, ke Ê»ike nei i kahi Ê»ano me nÄ maka, nÄ mea
Ê»oluÊ»olu e Ê»ike Ê»ia, nÄ mea Ê»oluÊ»olu Ê»ole, a me nÄ mea leÊ»aleÊ»a a
maikaÊ»i Ê»ole i kahi bhikkhu. Ê»Ike Ê»o ia i ka huhĆ«, hoÊ»ohaÊ»ahaÊ»a Ê»ia, a
me ka hoÊ»owahÄwahÄ Ê»ia e ka mea leÊ»aleÊ»a i kupu aÊ»e, ka mea Ê»ono Ê»ole i
kupu aʻe, a mea ʻoluʻolu a ʻoluʻolu ʻole paha i kupu aʻe.
Ke lohe nei i kahi kani me ka pepeiao, ʻike ʻia ka mea ʻoluʻolu, he mea
ʻoluʻolu ʻole, a he mea ʻoluʻolu a ʻoluʻolu ʻole hoʻi. ʻIke ʻo ia i ka
huhĆ«, hoÊ»ohaÊ»ahaÊ»a Ê»ia, a me ka hoÊ»owahÄwahÄ Ê»ia e ka mea leÊ»aleÊ»a i
kupu aʻe, ka mea ʻono ʻole i kupu aʻe, a mea ʻoluʻolu a ʻoluʻolu ʻole
paha i kupu aʻe.
Ma ka honi ʻana i kahi pilau me ka ihu, he aha ka mea ʻoluʻolu, he
ʻoluʻolu ʻole, a he mea ʻoluʻolu a ʻoluʻolu ʻole hoʻi. ʻIke ʻo ia i ka
huhĆ«, hoÊ»ohaÊ»ahaÊ»a Ê»ia, a me ka hoÊ»owahÄwahÄ Ê»ia e ka mea leÊ»aleÊ»a i
kupu aʻe, ka mea ʻono ʻole i kupu aʻe, a mea ʻoluʻolu a ʻoluʻolu ʻole
paha i kupu aʻe.
Ma ka hoÊ»ÄÊ»o Ê»ana i kahi mea Ê»ala me ke alelo, he mea Ê»oluÊ»olu ke nÄnÄ
aku, he mea ʻoluʻolu ʻole, a he ʻoluʻolu a ʻoluʻolu ʻole e ʻike ʻia.
Ê»Ike Ê»o ia i ka huhĆ«, hoÊ»ohaÊ»ahaÊ»a Ê»ia, a me ka hoÊ»owahÄwahÄ Ê»ia e ka
mea leʻaleʻa i kupu aʻe, ka mea ʻono ʻole i kupu aʻe, a mea ʻoluʻolu a
ʻoluʻolu ʻole paha i kupu aʻe.
Ma ka hoÊ»opÄ Ê»ana i kahi Ê»ano o ke kino me ke kino, he aha ka mea
Ê»oluÊ»olu e kĆ« ai, he mea Ê»oluÊ»olu Ê»ole, a he mea Ê»oluÊ»olu a Ê»oluÊ»olu
Ê»ole hoÊ»i. Ê»Ike Ê»o ia i ka huhĆ«, hoÊ»ohaÊ»ahaÊ»a Ê»ia, a me ka hoÊ»owahÄwahÄ
ʻia e ka mea leʻaleʻa i kupu aʻe, ka mea ʻono ʻole i kupu aʻe, a mea
ʻoluʻolu a ʻoluʻolu ʻole paha i kupu aʻe.
Ma ka hoʻomaopopo ʻana i kahi hanana noʻonoʻo me ka noʻonoʻo, he aha ka
mea leʻaleʻa, he mea ʻoluʻolu ʻole, a he mea ʻoluʻolu a ʻoluʻolu ʻole
hoÊ»i. Ê»Ike Ê»o ia i ka huhĆ«, hoÊ»ohaÊ»ahaÊ»a Ê»ia, a me ka hoÊ»owahÄwahÄ Ê»ia e
ka mea leʻaleʻa i kupu aʻe, ka mea ʻono ʻole i kupu aʻe, a mea ʻoluʻolu
a Ê»oluÊ»olu Ê»ole paha i kupu aÊ»e. Ê»O Änanda kÄia, pehea ke kanaka i ka
hoʻomaʻamaʻa ʻana, i ka mea e ukali i ke ala.
A pehea, Änanda, kekahi mea hanohano me nÄ mana hoÊ»omohala? I kÄia, Ê»o
Änanda, ke Ê»ike nei i kahi Ê»ano me nÄ maka, nÄ mea Ê»oluÊ»olu e Ê»ike Ê»ia,
nÄ mea Ê»oluÊ»olu Ê»ole, a me nÄ mea leÊ»aleÊ»a a maikaÊ»i Ê»ole i kahi
bhikkhu. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea hoÊ»opailua Ê»ole i ka
mea hoÊ»owahÄwahÄ, a laila Ê»ike Ê»ia ka mea hoÊ»opailua Ê»ole i nÄ mea
hoÊ»owahÄwahÄ. {1} InÄ makemake Ê»o ia:’ e noho wau i loko Ê»ike i ka mea
hoÊ»owahÄwahÄ i ka mea hoÊ»opailua Ê»ole ‘, a laila koe ke Ê»ike i ka
hoÊ»opailua i ka mea hoÊ»opailua Ê»ole. InÄ makemake Ê»o ia: ‘e Ê»ike wau i
ka mea hoÊ»owahÄwahÄ Ê»ole i nÄ mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole
Ê»ole, a laila Ê»ike Ê»ia ka mea hoÊ»opailua Ê»ole i nÄ mea hoÊ»owahÄwahÄ a nÄ
mea Ê»ole. -pulelau. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea hoÊ»opailua
i nÄ mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole, a laila Ê»ike Ê»ia ka mea
hoÊ»owahÄwahÄ Ê»ia i nÄ mea hoÊ»owahÄwahÄ a nÄ mea hoÊ»owahÄwahÄ Ê»ole Ê»ia.
InÄ makemake Ê»o ia: ‘e Ê»alo nei i nÄ mea hoÊ»opailua a me nÄ mea
hoÊ»opailua Ê»ole, e noho lĆkahi ana wau, e noÊ»onoÊ»o ana, a e hÄÊ»awi Ê»ia
ai me ka Ê»ike noonoo,’ a laila noho kaulike Ê»o ia, me ka noÊ»onoÊ»o, a
hÄÊ»awi Ê»ia i ka Ê»ike noonoo. .
Eia kekahi, Ê»o Änanda, i ka lohe Ê»ana i kahi kani me ka pepeiao, he aha
ka mea ʻoluʻolu, he mea ʻoluʻolu ʻole, a he mea ʻoluʻolu a ʻoluʻolu ʻole
hoÊ»i. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea hoÊ»owahÄwahÄ Ê»ole i ka
mea hoÊ»owahÄwahÄ, a laila Ê»ike Ê»ia ka mea hoÊ»owahÄwahÄ Ê»ole Ê»ia i nÄ mea
hoÊ»owahÄwahÄ Ê»ia. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka hoÊ»owahÄwahÄ Ê»ia
i ka mea hoÊ»owahÄwahÄ Ê»ole, a laila Ê»ike Ê»ia ka mea hoÊ»owahÄwahÄ Ê»ia i
ka mea hoÊ»opailua Ê»ole. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea
hoÊ»owahÄwahÄ Ê»ole i nÄ mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole Ê»ole, a
laila Ê»ike Ê»ia ka mea hoÊ»opailua Ê»ole i nÄ mea hoÊ»owahÄwahÄ a nÄ mea
Ê»ole. -pulelau. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea hoÊ»opailua i nÄ
mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole, a laila Ê»ike Ê»ia ka mea
hoÊ»owahÄwahÄ Ê»ia i nÄ mea hoÊ»owahÄwahÄ a nÄ mea hoÊ»owahÄwahÄ Ê»ole Ê»ia.
InÄ makemake Ê»o ia: ‘e Ê»alo nei i nÄ mea hoÊ»opailua a me nÄ mea
hoÊ»opailua Ê»ole, e noho lĆkahi ana wau, e noÊ»onoÊ»o ana, a e hÄÊ»awi Ê»ia
ai me ka Ê»ike noonoo,’ a laila noho kaulike Ê»o ia, me ka noÊ»onoÊ»o, a
hÄÊ»awi Ê»ia i ka Ê»ike noonoo. .
Eia
nĆ naÊ»e, Ê»o Änanda, e ka honi Ê»ana i ka pilau me ka ihu, he mea
Ê»oluÊ»olu ke nÄnÄ aku, he mea Ê»oluÊ»olu Ê»ole, a he mea Ê»oluÊ»olu a Ê»oluÊ»olu
Ê»ole hoÊ»i. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea hoÊ»owahÄwahÄ Ê»ole i
ka mea hoÊ»owahÄwahÄ, a laila Ê»ike Ê»ia ka mea hoÊ»owahÄwahÄ Ê»ole Ê»ia i nÄ
mea hoÊ»owahÄwahÄ Ê»ia. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka hoÊ»owahÄwahÄ
Ê»ia i ka mea hoÊ»owahÄwahÄ Ê»ole, a laila Ê»ike Ê»ia ka mea hoÊ»owahÄwahÄ
Ê»ia i ka mea hoÊ»opailua Ê»ole. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea
hoÊ»owahÄwahÄ Ê»ole i nÄ mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole Ê»ole, a
laila Ê»ike Ê»ia ka mea hoÊ»opailua Ê»ole i nÄ mea hoÊ»owahÄwahÄ a nÄ mea
Ê»ole. -pulelau. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea hoÊ»opailua i nÄ
mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole, a laila Ê»ike Ê»ia ka mea
hoÊ»owahÄwahÄ Ê»ia i nÄ mea hoÊ»owahÄwahÄ a nÄ mea hoÊ»owahÄwahÄ Ê»ole Ê»ia.
InÄ makemake Ê»o ia: ‘e Ê»alo nei i nÄ mea hoÊ»opailua a me nÄ mea
hoÊ»opailua Ê»ole, e noho lĆkahi ana wau, e noÊ»onoÊ»o ana, a e hÄÊ»awi Ê»ia
ai me ka Ê»ike noonoo,’ a laila noho kaulike Ê»o ia, me ka noÊ»onoÊ»o, a
hÄÊ»awi Ê»ia i ka Ê»ike noonoo. .
Eia hou, Ê»o Änanda, e ka hoÊ»ÄÊ»o Ê»ana i kahi Ê»ono me ke alelo, he mea
Ê»oluÊ»olu e kĆ« mai, he mea Ê»oluÊ»olu Ê»ole, a he mea Ê»oluÊ»olu a Ê»oluÊ»olu
Ê»ole hoÊ»i. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea hoÊ»owahÄwahÄ Ê»ole i
ka mea hoÊ»owahÄwahÄ, a laila Ê»ike Ê»ia ka mea hoÊ»owahÄwahÄ Ê»ole Ê»ia i nÄ
mea hoÊ»owahÄwahÄ Ê»ia. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka hoÊ»owahÄwahÄ
Ê»ia i ka mea hoÊ»owahÄwahÄ Ê»ole, a laila Ê»ike Ê»ia ka mea hoÊ»owahÄwahÄ Ê»ia
i ka mea hoÊ»opailua Ê»ole. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea
hoÊ»owahÄwahÄ Ê»ole i nÄ mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole Ê»ole, a
laila Ê»ike Ê»ia ka mea hoÊ»opailua Ê»ole i nÄ mea hoÊ»owahÄwahÄ a nÄ mea
Ê»ole. -pulelau. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea hoÊ»opailua i nÄ
mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole, a laila Ê»ike Ê»ia ka mea
hoÊ»owahÄwahÄ Ê»ia i nÄ mea hoÊ»owahÄwahÄ a nÄ mea hoÊ»owahÄwahÄ Ê»ole Ê»ia.
InÄ makemake Ê»o ia: ‘e Ê»alo nei i nÄ mea hoÊ»opailua a me nÄ mea
hoÊ»opailua Ê»ole, e noho lĆkahi ana wau, e noÊ»onoÊ»o ana, a e hÄÊ»awi Ê»ia
ai me ka Ê»ike noonoo,’ a laila noho kaulike Ê»o ia, me ka noÊ»onoÊ»o, a
hÄÊ»awi Ê»ia i ka Ê»ike noonoo. .
Eia hou, Ê»o Änanda, e ka hoÊ»opÄ Ê»ana i kahi Ê»ano o ke kino me ke kino,
he aha nÄ mea Ê»oluÊ»olu, he mea Ê»oluÊ»olu Ê»ole, a he mea Ê»oluÊ»olu a
Ê»oluÊ»olu Ê»ole hoÊ»i. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka mea
hoÊ»owahÄwahÄ Ê»ole i ka mea hoÊ»owahÄwahÄ, a laila Ê»ike Ê»ia ka mea
hoÊ»owahÄwahÄ Ê»ole Ê»ia i nÄ mea hoÊ»owahÄwahÄ Ê»ia. InÄ makemake Ê»o ia: ‘e
Ê»ike wau i ka hoÊ»owahÄwahÄ Ê»ia i ka mea hoÊ»owahÄwahÄ Ê»ole, a laila Ê»ike
Ê»ia ka mea hoÊ»owahÄwahÄ Ê»ia i ka mea hoÊ»opailua Ê»ole. InÄ makemake Ê»o
ia: ‘e Ê»ike wau i ka mea hoÊ»owahÄwahÄ Ê»ole i nÄ mea hoÊ»owahÄwahÄ a me nÄ
mea Ê»ino Ê»ole Ê»ole, a laila Ê»ike Ê»ia ka mea hoÊ»opailua Ê»ole i nÄ mea
hoÊ»owahÄwahÄ a nÄ mea Ê»ole. -pulelau. InÄ makemake Ê»o ia: ‘e Ê»ike wau i
ka mea hoÊ»opailua i nÄ mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole, a laila
Ê»ike Ê»ia ka mea hoÊ»owahÄwahÄ Ê»ia i nÄ mea hoÊ»owahÄwahÄ a nÄ mea
hoÊ»owahÄwahÄ Ê»ole Ê»ia. InÄ makemake Ê»o ia: ‘e Ê»alo nei i nÄ mea
hoÊ»opailua a me nÄ mea hoÊ»opailua Ê»ole, e noho lĆkahi ana wau, e
noÊ»onoÊ»o ana, a e hÄÊ»awi Ê»ia ai me ka Ê»ike noonoo,’ a laila noho kaulike
Ê»o ia, me ka noÊ»onoÊ»o, a hÄÊ»awi Ê»ia i ka Ê»ike noonoo. .
Eia kekahi, Ê»o Änanda, i ka lilo Ê»ana o ka noÊ»onoÊ»o i kahi hanana
noÊ»onoÊ»o me ka noÊ»onoÊ»o, he aha nÄ mea leÊ»aleÊ»a, he Ê»oluÊ»olu Ê»ole, a he
mea Ê»oluÊ»olu a Ê»oluÊ»olu Ê»ole hoÊ»i. InÄ makemake Ê»o ia: ‘e Ê»ike wau i ka
mea hoÊ»owahÄwahÄ Ê»ole i ka mea hoÊ»owahÄwahÄ, a laila Ê»ike Ê»ia ka mea
hoÊ»owahÄwahÄ Ê»ole Ê»ia i nÄ mea hoÊ»owahÄwahÄ Ê»ia. InÄ makemake Ê»o ia: ‘e
Ê»ike wau i ka hoÊ»owahÄwahÄ Ê»ia i ka mea hoÊ»owahÄwahÄ Ê»ole, a laila Ê»ike
Ê»ia ka mea hoÊ»owahÄwahÄ Ê»ia i ka mea hoÊ»opailua Ê»ole. InÄ makemake Ê»o
ia: ‘e Ê»ike wau i ka mea hoÊ»owahÄwahÄ Ê»ole i nÄ mea hoÊ»owahÄwahÄ a me nÄ
mea Ê»ino Ê»ole Ê»ole, a laila Ê»ike Ê»ia ka mea hoÊ»opailua Ê»ole i nÄ mea
hoÊ»owahÄwahÄ a nÄ mea Ê»ole. -pulelau. InÄ makemake Ê»o ia: ‘e Ê»ike wau i
ka mea hoÊ»opailua i nÄ mea hoÊ»owahÄwahÄ a me nÄ mea Ê»ino Ê»ole, a laila
Ê»ike Ê»ia ka mea hoÊ»owahÄwahÄ Ê»ia i nÄ mea hoÊ»owahÄwahÄ a nÄ mea
hoÊ»owahÄwahÄ Ê»ole Ê»ia. InÄ makemake Ê»o ia: ‘e Ê»alo nei i nÄ mea
hoÊ»opailua a me nÄ mea hoÊ»opailua Ê»ole, e noho lĆkahi ana wau, e
noÊ»onoÊ»o ana, a e hÄÊ»awi Ê»ia ai me ka Ê»ike noonoo,’ a laila noho kaulike
Ê»o ia, me ka noÊ»onoÊ»o, a hÄÊ»awi Ê»ia i ka Ê»ike noonoo. . Ê»O Änanda kÄia,
pehea ka hanohano o kekahi me nÄ mana hoÊ»omohala.
No
laila, Änanda, ua aÊ»o wau i ka hoÊ»omohala kiÊ»ekiÊ»e loa o nÄ faculties i
ke aÊ»o Ê»ana o nÄ mea hanohano, ua aÊ»o wau i ke Ê»ano o ke kanaka i ke
aʻo ʻana, i ka mea e ukali ana i ke ala, i ke aʻo ʻana i kahi mea
hanohano. me nÄ mana hoÊ»omohala. Ê»O nÄ mea Äpau a ke kumu e hana ai no
ke aloha no kÄna mau haumÄna, e Ê»imi nei i ko lÄkou hauÊ»oli a me ke
aloha no lÄkou, ua hana wau nÄu. Eia nÄ aÊ»a o nÄ kumulÄÊ»au, eia nÄ lumi
hakahaka. E hoÊ»omaÊ»amaÊ»a i ka noÊ»onoÊ»o Ê»ana, e Änanda, mai haÊ»alele
ʻole, mai minamina ia ma hope. Eia kaʻu kuhikuhi naʻu.
PÄlÄ i Ê»Ćlelo ai ka PĆmaikaÊ»i. Ua mÄÊ»ona, hauÊ»oli ka mea hanohano Ê»o
Änanda i nÄ Ê»Ćlelo a ka PĆmaikaÊ»i.
Unuhi Ê»ia e RĂ©my.
âââ oOo âââ
Kau ʻia ma ke ʻano he makana mai Dhamma,
e hoʻohele wale ʻia, ma ke kumu waiwai ʻole.
—
Ê»AÊ»ole mÄkaukau ka mea unuhi ma Pali, a i mea e hĆÊ»alo ai i nÄ hemahema e
kuhikuhi i nÄ unuhi e kĆ« nei. lana kona manaÊ»o Ê»o nÄ hemahema e heÊ»e
paha i ka unuhi he mea liÊ»iliÊ»i wale nĆ ia.
Aia kÄia hana ma lalo o kahi laikini Creative Commons 4.0 International
me ke Kuhi, HoÊ»ohana PÄÊ»oihana Ê»ole a me ke kaÊ»ana like Ê»ana ma lalo o
nÄ kĆ«lana like.
IndriyabhÄvanÄ Sutta - Ke hoÊ»omohala Ê»ana o nÄ faculties
No laila, Änanda, ua aÊ»o wau i ka hoÊ»omohala kiÊ»ekiÊ»e loa o nÄ faculties
i ke aÊ»o Ê»ana o nÄ mea hanohano, ua aÊ»o wau i ke Ê»ano o ke kanaka i ke
aʻo ʻana, i ka mea e ukali ana i ke ala, i ke aʻo ʻana i kahi mea
hanohano. me nÄ mana hoÊ»omohala. Ê»O nÄ mea Äpau a ke kumu e hana ai no
ke aloha no kÄna mau haumÄna, e Ê»imi nei i ko lÄkou hauÊ»oli a me ke
aloha no lÄkou, ua hana wau nÄu. Eia nÄ aÊ»a o nÄ kumulÄÊ»au, eia nÄ lumi
hakahaka. E hoÊ»omaÊ»amaÊ»a i ka noÊ»onoÊ»o Ê»ana, e Änanda, mai haÊ»alele
Ê»ole, mai minamina iÄ ia ma hope. Eia kaÊ»u kuhikuhi naÊ»u. PÄlÄ i Ê»Ćlelo
ai ka PĆmaikaÊ»i. Ua mÄÊ»ona, hauÊ»oli ka mea hanohano Ê»o Änanda i nÄ
Ê»Ćlelo a ka PĆmaikaÊ»i.
44) Classical Hebrew- ŚąŚŚšŚŚȘ Ś§ŚŚŚĄŚŚȘ
MN
152 IndriyabhÄvanÄ Sutta - ŚŚȘŚ€ŚȘŚŚŚȘ ŚŚ€Ś§ŚŚŚŚŚȘ -
[ŚŚŚ ŚŚšŚŚ: Ś€Ś§ŚŚŚŚŚȘ | bhÄvanÄ: Ś€ŚŚȘŚŚ]
ŚŚ ŚŚ Ś©ŚŚąŚȘŚ:
ŚŚŚŚŚŚ ŚŚȘ ŚŚ, Ś€ŚŚšŚŠ’Ś ŚŚȘŚŚŚ©Ś ŚŚŚ’ŚŚŚŚŚ ŚŚŚŚšŚ©ŚȘ ŚŚŚŚŚ§. ŚŚŚŚŚŚ ŚŚȘ ŚŚ, ŚŚšŚŚŚ
ŚŚŚŚŚŚšŚ ŚŚŚ©ŚŚąŚȘ Ś€ŚŚšŚŚĄŚŚŚŚ ŚŚŚŚšŚŚŚ ŚŚŚŚŠŚ, ŚŚŚ€Ś ŚŚąŚ ŚŚ, ŚŚŚŚŚŚ€Ś ŚŚšŚŚŚȘ Ś©Ś
ŚŚŚšŚŚ ŚŚŚ Ś©Ś ŚŚŠŚš. ŚŚŚŚš ŚŚŚŚŚ€Ś ŚŚŚšŚŚŚȘ ŚŚŚŚŚŚŚȘ ŚŚŚŚ, ŚŚŚ ŚŚȘŚŚŚ©Ś ŚŚŠŚ ŚŚŚ.
ŚŚŚŠŚąŚŚ ŚŚŚ ŚŚŚŚ ŚąŚ ŚĄŚŚŚą Ś©Ś ŚŚȘŚ:
- ŚŚŚŚšŚ, ŚŚŚ ŚŚŚšŚŚŚŚ Ś€ŚšŚĄŚŚŚŚŚ ŚŚŚŚ ŚŚȘ ŚȘŚŚŚŚŚŚ ŚŚȘ ŚŚȘŚ€ŚȘŚŚŚȘ ŚŚ€Ś§ŚŚŚŚŚȘ?
- ŚŚ, ŚĄŚŚŚŚš ŚŚŚŚŚŚ, ŚŚŚšŚŚŚŚ Ś€ŚšŚĄŚŚŚŚŚ ŚŚŚŚ ŚŚȘ ŚȘŚŚŚŚŚŚ ŚŚȘ ŚŚȘŚ€ŚȘŚŚŚȘ
ŚŚ€Ś§ŚŚŚŚŚȘ.
- ŚŚŚŚŠŚ, ŚŚŚŚšŚ, ŚŚŚŚŚ ŚŚŚšŚŚŚŚ Ś€ŚšŚĄŚŚŚŚŚ ŚŚȘ ŚȘŚŚŚŚŚŚ ŚŚȘ ŚŚȘŚ€ŚȘŚŚŚȘ ŚŚ€Ś§ŚŚŚŚŚȘ?
- ŚŚ Ś ŚŚ ŚŚŚŚš, ŚĄŚŚŚŚš ŚŚŚŚŚŚ, ŚŚ© ŚŚŚŚ Ś©ŚŚŚŚŚŚ ŚŚąŚ©ŚŚȘ ŚŚȘ ŚŚŚȘŚ ŚŚŚŚš, ŚŚŚ ŚŚŚ
ŚŚŚȘŚš ŚŚ ŚŚŚȘŚš. ŚŚ Ś, ŚĄŚŚŚŚš ŚŚŚŚŚŚ, ŚŚŚ ŚŚŚšŚ Ś©ŚŚ ŚŚŚšŚŚŚŚ Ś€ŚŚšŚŚ©ŚŚŚŚŚ ŚŚŚŚ
ŚŚȘ ŚȘŚŚŚŚŚŚ ŚŚȘ ŚŚȘŚ€ŚȘŚŚŚȘ ŚŚ€Ś§ŚŚŚŚŚȘ.
- ŚŚŠŚŚšŚ ŚŚŚŚ ŚŚŚ, ŚŚŚŚŚšŚ, ŚŚ ŚŚ€Ś ŚŚ Ś©ŚŚŚŚš ŚŚšŚŚŚŚ Ś€ŚšŚĄŚŚŚŚŚ, ŚąŚŚŚŚš ŚŚŚ
ŚŚ€ŚȘŚ Ś€Ś§ŚŚŚŚŚȘ ŚŚŚŚ ŚŚŚšŚ© ŚŚŚ ŚŚ€ŚȘŚ Ś€Ś§ŚŚŚŚŚȘ. ŚŚ ŚȘŚšŚŠŚ ŚŚ©Ś ŚŚȘ ŚŚȘ ŚŚŚŚ, ŚȘŚŚŚ
ŚŚŚ©ŚŚ ŚŚŚȘŚš ŚŚŚŚȘŚš ŚŚ Ś©ŚŚ Ś©ŚŚŚ Ś ŚŚąŚŚ ŚŚŚ ŚŚ ŚŚąŚŚŚ.
ŚŚŚ§ŚšŚ ŚŚ ŚŚĄŚȘŚŚŚ ŚŚŚ§ŚšŚ ŚŚ ŚŚŚŚ Ś©Ś ŚŚ©ŚŚąŚȘ ŚŚŚȘŚ Ś§Ś©ŚŚȘ, ŚŚŚŚ ŚŚ, ŚŚŚŚ ŚŚ, ŚŚŚĄŚŚĄŚŚ,
ŚŚąŚ§ŚŚŚȘ, ŚŚŚŚŚŚŚŚŚ. ŚŚŚŚ, ŚŚ©ŚšŚŚ Ś©ŚȘŚŚŚŚŚ Ś©Ś ŚŚšŚŚŚŚ ŚŚŚŚŚšŚ ŚŚŠŚąŚŚš Ś©Ś
Ś€ŚšŚĄŚŚŚŚŚ Ś ŚŚȘŚš ŚŚŚ©Ś ŚŚ©ŚȘŚŚ§Ś, ŚŚŚŚŚŚ, ŚŚȘŚ€ŚŚŚ Ś Ś€ŚŚŚŚȘ, ŚšŚŚ© ŚŚŚšŚŚ, ŚąŚŠŚŚ
ŚŚŚŚŚŚŚ, Ś€Ś Ś ŚŚ ŚŚ Ś ŚŚ ŚŚŚŚŚŚŚȘ:
- ŚŚ Ś ŚŚ, ŚŚȘŚ€ŚȘŚŚŚȘ ŚŚ€Ś§ŚŚŚŚŚȘ Ś©ŚŚŚŚ ŚŚŚšŚŚŚŚ Ś€ŚšŚĄŚŚŚŚŚ ŚŚȘ ŚȘŚŚŚŚŚŚ ŚŚŚ ŚŚŚš ŚŚŚ
Ś©Ś ŚŚŚš, ŚŚ ŚŚŚȘŚ€ŚȘŚŚŚȘ ŚŚąŚŚŚŚ Ś Ś©Ś ŚŚ€Ś§ŚŚŚŚŚȘ ŚŚŚ©ŚŚąŚȘ ŚŚŚŠŚŚšŚŚ ŚŚŚŠŚŚŚŚ ŚŚŚ ŚŚŚš
ŚŚŚš.
- ŚŚ ŚŚŚŚ, ŚŚŚ. Ś ŚŚŚ ŚŚąŚŚ©ŚŚ, ŚŚŚ ŚŚ€ŚŚŁ ŚŚŚŚȘ ŚŚŚ©Ś€Ś Ś§ŚŚ, ŚŚŚ§ŚšŚ Ś©Ś ŚŚ©ŚŚąŚȘ
ŚŚŚ©ŚŚąŚȘ. ŚŚŚŚŚš ŚŚąŚŚ ŚŚŚ ŚŚŚŚȘ ŚŚąŚȘŚŚŚŚȘ, Ś©Ś€ŚšŚ©Ś ŚŚ€ŚąŚ ŚŚšŚŚ©ŚŚ Ś.
- ŚŚŚ§ŚšŚ ŚŚŚ, ŚŚ Ś ŚŚ, ŚŚ§Ś©Ś ŚŚŚŚŚŚš. ŚŚ€ŚŚšŚŚȘ Ś ŚŚŚšŚŚ.
- ŚŚ, ŚŚŚ ŚŚ, ŚȘŚŚŚ ŚŚȘ ŚŚ Ś ŚŚ ŚŚŚŚŚŚŚȘ. ŚŚŚŚš ŚŚŚ ŚŚŚš ŚŚŚŚ:
ŚŚŚŚ, ŚŚ Ś ŚŚ, ŚŚŚȘŚ€ŚȘŚŚŚȘ ŚŚąŚŚŚŚ Ś Ś©Ś ŚŚ€Ś§ŚŚŚŚŚȘ ŚŚŚ©ŚŚąŚȘ ŚŚŚŠŚŚšŚŚ ŚŚŚŠŚŚŚŚ? ŚŚŚ,
Ś ŚšŚŚ ŚŚ Ś ŚŚ, ŚŚ©ŚšŚŚŚ ŚŠŚŚšŚ ŚŚąŚŚ, ŚŚ ŚŚ ŚŚŚŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ
Ś©ŚŚ€ŚŚŠŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą At Ś- bikkhu. ŚŚŚ ŚŚŚŚ: ⌌ ŚŚŚ€ŚŚą ŚŚ€ŚŚŚ, ŚŚ ŚŚ
Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ ŚĄŚȘŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą ŚŚ. ŚąŚ ŚŚŚȘ, ŚŚȘŚ ŚŚ, ŚŚĄ ŚŚŚȘŚš, ŚŚŚŚŚŚĄ
ŚŚ ŚŚŚŚĄŚŚ ŚŚŚŚŚ. ŚŚŚ ŚŚ Ś©ŚŚŚ, ŚŚ ŚŚąŚŚŚ: Ś©ŚŚŚŚŚ Ś Ś€Ś©. “ŚŚŠŚ Ś©Ś Ś, ŚŚ€ŚŚš
ŚŚŚŚĄŚŚŚȘ ŚŚŚŚŚŚ, ŚŚ€ŚŚš ŚŚŚŚĄŚŚŚȘ ŚŚŚŚŚŚ, ŚŚ ŚŚŚŚ ŚŚ€ŚŚš ŚŚŚŚĄŚŚŚȘ ŚŚŚŚŚ ŚŚȘŚŚš
ŚŚ€ŚĄŚŚ§ŚŚ ŚŚ©ŚŚŚŚŚ Ś Ś€Ś©. ŚŚŚ© ŚŚŚ, ŚŚ Ś ŚŚ, ŚŚŚ ŚŚŚŚ©Śš ŚŚŚšŚŚ, ŚĄŚŚŚšŚȘŚ ŚŚŚŚ ŚŚ€ŚȘŚŚ
ŚŚŚȘŚ, ŚŚ ŚŚŚšŚȘ Ś€ŚȘŚŚŚȘŚ ŚŚŚŚ ŚŚĄŚŚŚš ŚŚŚȘŚ, ŚŚŚŚȘŚ ŚŚŚ€Ś, ŚŚ Ś©ŚŚ ŚŚŚŚ, ŚŚŚŚȘŚ
ŚŚŚŚšŚŚȘ. ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚŚšŚ ŚŚ ŚąŚŚŚ Ś©ŚŚŚ€ŚŚąŚ, ŚŚŚŚŚšŚ ŚŚŚ
Ś ŚąŚŚŚ Ś©ŚŚŚ€ŚŚąŚ, ŚŚ ŚŚŚŚŚšŚ ŚŚ ŚąŚŚŚ ŚŚŚŚ Ś ŚąŚŚŚ Ś©ŚŚŚ€ŚŚąŚ ŚŚ€ŚĄŚŚ§Ś ŚŚ©ŚŚŚŚŚ Ś Ś€Ś©.
ŚŚ Ś, ŚŚ Ś ŚŚ, ŚŚ ŚŚŚŚ ŚŚŚ©ŚŚ ŚŚŚ©ŚŚąŚȘ Ś©Ś ŚŚŚȘ ŚŚŚ©Ś€Ś ŚŚąŚŚŚŚ ŚŚŚĄŚŚšŚȘ ŚŚŚ”Ś ŚąŚ
ŚŠŚŚšŚȘ ŚŚŚŚ ŚŚȘ ŚŚŚŚŚ ŚŚȘ ŚŚŚŚšŚŚȘ.
ŚŚȘŚš ŚąŚ ŚŚ, ŚŚ Ś ŚŚ, ŚąŚ Ś©ŚŚŚąŚȘ ŚŠŚŚŚ ŚŚŚŚŚ, ŚŚ Ś§ŚŚŠŚ, ŚŚ ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ ŚŚ
ŚŚŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą ŚŚŚŚŚ§ŚŚ. ŚŚŚ ŚŚŚŚ: ⌌ ŚŚŚ€ŚŚą ŚŚ€ŚŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ
ŚŚŚ€ŚŚą, ŚŚ ŚŚ ŚĄŚȘŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą ŚŚ. ŚąŚ ŚŚŚȘ, ŚŚȘŚ ŚŚ, ŚŚĄ ŚŚŚȘŚš, ŚŚŚŚŚŚĄ
ŚŚ ŚŚŚŚĄŚŚ ŚŚŚŚŚ. ŚŚŚ ŚŚ Ś©ŚŚŚ, ŚŚ ŚŚąŚŚŚ: Ś©ŚŚŚŚŚ Ś Ś€Ś©. “ŚŚŠŚ Ś©Ś Ś, ŚŚ€ŚŚš
ŚŚŚŚĄŚŚŚȘ Ś Ś§Ś ŚŚŚŚŚŚ, ŚŚ€ŚŚš ŚŚŚŚĄŚŚŚȘ Ś©Ś ŚŚŚŚŚŚ, oe la ŚŚŚš ŚŚŚšŚ§ ŚŚȘŚŚš ŚŚŚŚŚŚ
Ś Ś€ŚĄŚ§, ŚŚ Ś©ŚŚŚŚŚ Ś Ś€Ś© Ś ŚŚ ŚĄ. ŚŚŚŚŚ§ ŚŚŚ, ŚŚ Ś ŚŚ, ŚŚŚŚš ŚŚŚšŚŚŚŚȘ ŚŚŚŚ ŚŚŚŚŚŚ
ŚŚŚŚŚŁ ŚŚȘ ŚŚŠŚŚąŚŚȘŚŚŚ, ŚŚŚŚȘŚ ŚŚŚ€Ś, ŚŚ Ś©ŚŚ ŚŚŚ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ,
ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś ŚŚŚš, ŚŚŚŚŚšŚ ŚŚŚ Ś ŚąŚŚŚ Ś©ŚŚŚ€ŚŚąŚ, ŚŚ ŚŚŚŚŚšŚ
ŚŚ ŚąŚŚŚ ŚŚŚŚ Ś ŚąŚŚŚ Ś©ŚŚŚ€ŚŚąŚ ŚŚ€ŚĄŚŚ§Ś ŚŚ©ŚŚŚŚŚ Ś Ś€Ś© Ś ŚŚ ŚĄŚȘ. ŚŚ Ś, ŚŚ Ś ŚŚ, ŚŚ Ś©ŚŚ Ś
ŚŚŚ ŚŚ ŚŚŚ©ŚŚąŚȘ ŚŚŚŠŚŚšŚŚ ŚŚŚŠŚŚŚŚ ŚŚŚȘŚ€ŚȘŚŚŚȘ ŚŚąŚŚŚŚ Ś Ś©Ś ŚŚ€Ś§ŚŚŚŚŚȘ ŚŚŚŚĄ ŚŚŠŚŚŚŚŚ
ŚŚŚŚŚšŚŚ ŚŚŚŚŚ.
ŚŚȘŚš
ŚąŚ ŚŚ, ŚŚ Ś ŚŚ, ŚąŚ ŚŚŚ ŚšŚŚ ŚšŚŚ ŚŚŚŁ, ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ
Ś ŚąŚŚ ŚŚŚ€ŚŚą ŚŚŚŚŚ§Ś. ŚŚŚ ŚŚŚŚ: ‘ŚŚ Ś©Ś ŚąŚŚ Ś§Ś, ŚŚ ŚŚ Ś ŚąŚŚ Ś§Ś, ŚŚ Ś©Ś ŚąŚŚ ŚŚŚ
Ś ŚąŚŚ Ś ŚŚŠŚš ŚŚ. ŚŚŚ ŚŚŚȘŚ Ś, ŚŚĄ, ŚŚȘŚšŚŚ© ŚŚŠŚŚšŚ ŚȘŚŚŚŚ. ŚŚŚ ŚŚ Ś©ŚŚŚ, ŚŚ ŚŚąŚŚŚ:
Ś©ŚŚŚŚŚ Ś Ś€Ś©. ‘ ŚąŚ ŚŚ, ŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚš ŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ ŚŚŚŚš ŚŚ ŚąŚŚ
ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś Ś Ś€ŚĄŚ§, ŚŚ©ŚŚŚŚŚ Ś Ś€Ś© Ś ŚŚ ŚĄ. ŚŚŚŚŚ§ ŚŚŚ, ŚŚ Ś ŚŚ, ŚŚŚ€ŚŚȘ ŚŚŚ
ŚŚŚŚŚ§ŚŚȘ ŚąŚ ŚąŚŚ ŚŚŚŚŚĄ ŚąŚŚŚ ŚŚŚ Ś Ś©ŚŚšŚŚȘ Ś©Ś, ŚŚŚŚȘŚ ŚŚŚ€Ś, ŚŚ Ś©ŚŚ ŚŚ ŚŚŚŚ,
ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚŚ§ ŚŚŚ ŚŚ§ŚŚŚȘ, ŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚš ŚŚŚ
Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ ŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś Ś Ś€ŚĄŚ§ ŚŚ ŚŚ ŚĄ ŚŚ©ŚŚŚŚŚ Ś Ś€Ś©. ŚŚŚ,
ŚŚ Ś ŚŚ, Ś Ś§ŚšŚŚȘ ŚŚŚ©ŚŚąŚȘŚ Ś©Ś ŚŚŠŚŚšŚŚ ŚŚŠŚŚŚŚ ŚŚŚȘŚ€ŚȘŚŚŚȘ ŚŚąŚŚŚŚ Ś Ś©Ś ŚŚ€Ś§ŚŚŚŚŚȘ ŚŚŚŚĄ
ŚŚšŚŚŚŚȘ ŚŚŚŚŚšŚŚ ŚŚŚŁ.
ŚŚȘŚš ŚąŚ ŚŚ, ŚŚ Ś ŚŚ, ŚąŚ ŚŚŚ ŚŚąŚŚŚ Ś©Ś ŚŚąŚ ŚąŚ ŚŚŚ©ŚŚ, ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ, ŚŚ
ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą ŚŚŚŚŚ§Ś. ŚŚŚ ŚŚŚŚ: ‘ŚŚ Ś©Ś ŚąŚŚ Ś§Ś, ŚŚ ŚŚ Ś ŚąŚŚ Ś§Ś, ŚŚ
Ś©Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ Ś ŚŚŠŚš ŚŚ. ŚŚŚ ŚŚŚȘŚ Ś, ŚŚĄ, ŚŚȘŚšŚŚ© ŚŚŠŚŚšŚ ŚȘŚŚŚŚ. ŚŚŚ ŚŚ Ś©ŚŚŚ,
ŚŚ ŚŚąŚŚŚ: Ś©ŚŚŚŚŚ Ś Ś€Ś©. ‘ ŚąŚ ŚŚ, ŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚš ŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ
ŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś Ś Ś€ŚĄŚ§, ŚŚ©ŚŚŚŚŚ Ś Ś€Ś© Ś ŚŚ ŚĄ. ŚŚŚ© ŚŚŚ, ŚŚ Ś ŚŚ, ŚŚŚ
ŚŚšŚŚ ŚŚŚŚ ŚŚŚ ŚŚ§ŚŚŚȘ ŚŚŚšŚŚ§ ŚŚŚ© ŚšŚŚ§ Ś©Ś ŚŚĄŚŁ ŚąŚ Ś§ŚŠŚ ŚŚ©ŚŚ Ś, ŚŚŚŚȘŚ ŚŚŚ€Ś, ŚŚ Ś©ŚŚ
ŚŚŚŚ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚŚ§ ŚŚŚ ŚŚ§ŚŚŚȘ, ŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚš
ŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ ŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś Ś Ś€ŚĄŚ§ ŚŚ ŚŚ ŚĄ ŚŚ©ŚŚŚŚŚ Ś Ś€Ś©. ŚŚŚ,
ŚŚ Ś ŚŚ, ŚŚŚŚ Ś ŚŚŚ©ŚŚąŚȘŚ Ś©Ś ŚŚŠŚŚšŚŚ ŚŚŠŚŚŚŚ ŚŚȘ ŚŚŚȘŚ€ŚȘŚŚŚȘ ŚŚąŚŚŚŚ Ś Ś©Ś ŚŚ€Ś§ŚŚŚŚŚȘ
ŚŚŚŚĄ ŚŚŚąŚŚŚ ŚŚŚŚŚąŚŚ ŚŚ©ŚŚ.
ŚŚȘŚš ŚąŚ ŚŚ, ŚŚ Ś ŚŚ, ŚąŚ ŚŚŚ Ś ŚŚŚąŚ ŚŚȘŚŚŚ©Ś ŚŚŚ€Ś ŚŚȘ ŚŚŚŚŁ, ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ,
ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą ŚŚŚŚŚ§Ś. ŚŚŚ ŚŚŚŚ: ‘ŚŚ Ś©Ś ŚąŚŚ Ś§Ś, ŚŚ ŚŚ Ś ŚąŚŚ Ś§Ś,
ŚŚ Ś©Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ Ś ŚŚŠŚš ŚŚ. ŚŚŚ ŚŚŚȘŚ Ś, ŚŚĄ, ŚŚȘŚšŚŚ© ŚŚŠŚŚšŚ ŚȘŚŚŚŚ. ŚŚŚ ŚŚ
Ś©ŚŚŚ, ŚŚ ŚŚąŚŚŚ: Ś©ŚŚŚŚŚ Ś Ś€Ś©. ‘ ŚąŚ ŚŚ, ŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚš ŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś,
ŚŚ ŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś Ś Ś€ŚĄŚ§, ŚŚ©ŚŚŚŚŚ Ś Ś€Ś© Ś ŚŚ ŚĄ. ŚŚŚŚŚ§ ŚŚŚ, ŚŚ Ś ŚŚ,
ŚŚŚ ŚŚšŚŚ ŚŚŚŚ ŚŚŚ ŚŚ§ŚŚŚȘ ŚŚŚŚ©ŚŚ ŚŚȘ ŚŚšŚŚąŚ ŚŚŚŚ©ŚŚȘ ŚŚ ŚŚŚŚ€ŚŁ ŚŚȘ ŚŚšŚŚąŚ ŚŚŚŚ©ŚŚȘ,
ŚŚŚŚȘŚ ŚŚŚ€Ś, ŚŚ Ś©ŚŚ ŚŚŚŚ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚȘŚ Ś§ŚŚŚȘ ŚŚŚš
Ś ŚąŚŚ Ś©Ś§Ś, ŚŚŚš ŚŚ Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ ŚŚŚš Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś ŚŚ€ŚĄŚŚ§ ŚŚ©ŚŚŚŚŚ Ś Ś€Ś©
Ś ŚŚ ŚĄ. ŚŚŚ, ŚŚ Ś ŚŚ, ŚŚ Ś©ŚŚŚŚ Ś ŚŚŚ©ŚŚąŚȘ Ś©Ś ŚŚŠŚŚšŚŚ ŚŚŠŚŚŚŚ ŚŚȘŚ€ŚȘŚŚŚȘ ŚąŚŚŚŚ Ś Ś©Ś
ŚŚ€Ś§ŚŚŚŚŚȘ ŚŚŚŚĄ ŚŚȘŚŚŚ©ŚŚȘ ŚŚŚŚ€Ś ŚŚŚȘ ŚŚŚŚŚąŚŚȘ ŚŚŚŚŁ.
ŚŚȘŚš ŚąŚ ŚŚ, ŚŚ Ś ŚŚ, ŚąŚ ŚŚŚŚȘŚ ŚŚŚŚąŚȘ ŚŚȘŚŚ€ŚąŚ Ś Ś€Ś©ŚŚȘ ŚąŚ ŚŚŚŚ, ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ
Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą ŚŚŚŚŚ§Ś. ŚŚŚ ŚŚŚŚ: ‘ŚŚ Ś©Ś ŚąŚŚ Ś§Ś, ŚŚ ŚŚ
Ś ŚąŚŚ Ś§Ś, ŚŚ Ś©Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ Ś ŚŚŠŚš ŚŚ. ŚŚŚ ŚŚŚȘŚ Ś, ŚŚĄ, ŚŚȘŚšŚŚ© ŚŚŠŚŚšŚ ŚȘŚŚŚŚ.
ŚŚŚ ŚŚ Ś©ŚŚŚ, ŚŚ ŚŚąŚŚŚ: Ś©ŚŚŚŚŚ Ś Ś€Ś©. ‘ ŚąŚ ŚŚ, ŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚš ŚŚŚ
Ś ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś Ś Ś€ŚĄŚ§, ŚŚ©ŚŚŚŚŚ Ś Ś€Ś© Ś ŚŚ ŚĄ. ŚŚŚ© ŚŚŚ,
ŚŚ Ś ŚŚ, ŚŚ ŚŚŚ ŚŚšŚŚ ŚŚŚ ŚŚ€ŚŚ Ś©ŚȘŚŚŚ ŚŚ Ś©ŚŚŚ© ŚŚŚ€ŚŚȘ ŚŚŚ ŚąŚ ŚŚŚŚȘ ŚŚšŚŚ ŚŚŚŚŚŚȘ
ŚŚŚŚšŚ ŚŚ ŚŚŚŚ, ŚŚŚ€ŚŚȘ ŚŚŚŚ ŚąŚŚŚŚŚȘ ŚŚŚ€ŚŚ ŚŚŚ, ŚŚ ŚŚ ŚŚȘŚŚŚ ŚŚŚŚŚšŚŚȘ. ŚŚŚŚ
Ś ŚąŚŚ, ŚŚŚŚȘŚ ŚŠŚŚšŚ, ŚŚ Ś©ŚŚ ŚŚŚŚ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚȘŚ ŚŚŚŚšŚŚȘ, ŚŚŚŚȘŚ Ś§ŚŚŚȘ,
ŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚš ŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ ŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©ŚŚȘŚąŚŚšŚš Ś Ś€ŚĄŚ§
ŚŚ©ŚŚŚŚŚ Ś Ś€Ś© Ś ŚŚ ŚĄ. ŚŚ Ś, ŚŚ Ś ŚŚ, ŚŚ Ś©ŚŚŚŚ Ś ŚŚŚ©ŚŚąŚȘ Ś©Ś ŚŚŠŚŚšŚŚ ŚŚŠŚŚŚŚ ŚŚȘ
ŚŚŚȘŚ€ŚȘŚŚŚȘ ŚŚąŚŚŚŚ Ś Ś©Ś ŚŚ€Ś§ŚŚŚŚŚȘ ŚŚŚŚĄ ŚŚȘŚŚ€ŚąŚŚȘ ŚŚ Ś€Ś©ŚŚŚȘ Ś©Ś ŚŚȘŚ ŚŚŚąŚȘ ŚąŚ ŚŚŚ
ŚŚšŚŚ.
ŚŚŚŚ,
ŚŚ Ś ŚŚ, ŚŚȘŚ ŚŚŚ ŚŚŚŚ©ŚšŚ, ŚŚŚ©ŚŚ Ś©ŚąŚŚ§Ś ŚŚŚš ŚŚŚšŚ? ŚŚŚ, ŚŚ Ś ŚŚ, Ś ŚšŚŚ ŚŠŚŚšŚ
ŚŚąŚŚ ŚŚŚ, ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą
ŚŚŚŚŚ§Ś. ŚŚŚ ŚŚšŚŚŚ© Ś ŚĄŚąŚš, ŚŚŚ©Ś€Ś ŚŚŚŚąŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚŚš ŚŚŚ Ś ŚąŚŚ
Ś©Ś§Ś, ŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś.
ŚŚ©Ś©ŚŚŚąŚŚ ŚŠŚŚŚ ŚŚŚŚŚ ŚŚŚ€ŚŚą ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ
ŚŚŚ€ŚŚą. ŚŚŚ ŚŚšŚŚŚ© Ś ŚĄŚąŚš, ŚŚŚ©Ś€Ś ŚŚŚŚąŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚŚš ŚŚŚ Ś ŚąŚŚ
Ś©Ś§Ś, ŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś.
ŚąŚ ŚŚŚ ŚšŚŚ ŚšŚŚ ŚŚŚŁ ŚŚŚ€ŚŚą ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą.
ŚŚŚ ŚŚšŚŚŚ© Ś ŚĄŚąŚš, ŚŚŚ©Ś€Ś ŚŚŚŚąŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚŚš ŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ
ŚŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś.
ŚąŚ ŚŚŚ ŚŚąŚŚŚȘ ŚŚąŚ ŚąŚ ŚŚŚ©ŚŚ ŚŚŚ€ŚŚą ŚŚ Ś©Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚ ŚŚ Ś©Ś ŚąŚŚ
ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą. ŚŚŚ ŚŚšŚŚŚ© Ś ŚĄŚąŚš, ŚŚŚ©Ś€Ś ŚŚŚŚąŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚŚš ŚŚŚ
Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś.
ŚąŚ ŚŚŚ Ś ŚŚŚąŚ ŚŚȘŚŚŚ©Ś ŚŚŚ€Ś ŚŚȘ ŚŚŚŚŁ, ŚŚŚ€ŚŚą ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ
Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą. ŚŚŚ ŚŚšŚŚŚ© Ś ŚĄŚąŚš, ŚŚŚ©Ś€Ś ŚŚŚŚąŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚŚš
ŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś.
ŚąŚ ŚŚŚ ŚŚŚŚȘŚ Ś ŚŚŚŚąŚŚ ŚŚȘŚŚ€ŚąŚ Ś Ś€Ś©ŚŚȘ ŚąŚ ŚŚ Ś€Ś©, ŚŚŚ€ŚŚą ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ
Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą. ŚŚŚ ŚŚšŚŚŚ© Ś ŚĄŚąŚš, ŚŚŚ©Ś€Ś ŚŚŚŚąŚŚ
ŚŚŚŚŚš ŚŚ ŚąŚŚ Ś©Ś§Ś, ŚŚŚŚŚš ŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś, ŚŚ ŚŚŚŚŚš ŚŚ ŚąŚŚ ŚŚŚŚ Ś ŚąŚŚ Ś©Ś§Ś. ŚŚŚ,
ŚŚ Ś ŚŚ, ŚŚŚ ŚŚŚ ŚŚŚ ŚŚŚŚŚŚ, ŚŚŚ©ŚŚ Ś©ŚąŚŚ§Ś ŚŚŚš ŚŚŚšŚ.
ŚŚŚŚ, ŚŚ Ś ŚŚ, ŚŚ©ŚŚȘ ŚŚŠŚŚŚ ŚąŚ ŚŚŚŚŚŚȘ ŚŚ€ŚŚȘŚŚŚȘ? ŚŚŚ, ŚŚ Ś ŚŚ, Ś ŚšŚŚ ŚŚŚ€ŚĄ ŚąŚ
ŚŚąŚŚ ŚŚŚ, ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą
ŚŚŚŚŚ§Ś. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ’, ŚŚ Ś Ś©ŚŚš
ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ. {1} ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš Ś ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ
ŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ ‘, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ
ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš
ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚ -ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ
ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ
Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚŚąŚŚ ŚŚŚ: ‘ŚŚŚŚŚ Śą ŚŚ ŚŚŚŚąŚŚ ŚŚŚ ŚŚ ŚŚŚąŚŚ,
Ś©ŚŚ©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś©Ś ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ’, ŚŚ ŚŚŚ Ś Ś©ŚŚš Ś©ŚŚŚ-ŚšŚŚ,
Ś ŚŚŚ Ś Ś€Ś© ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ .
ŚŚȘŚš ŚąŚ ŚŚ, ŚŚ Ś ŚŚ, ŚŚ©Ś©ŚŚŚąŚȘ ŚŠŚŚŚ ŚŚŚŚŚ ŚŚŚ€ŚŚą ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ
ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ
Ś©ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš
ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚ Ś
ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś
ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚ -ŚŚŚąŚŚ. ŚŚ ŚŚŚ
ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ
ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚŚąŚŚ ŚŚŚ: ‘ŚŚŚŚŚ Śą ŚŚ
ŚŚŚŚąŚŚ ŚŚŚ ŚŚ ŚŚŚąŚŚ, Ś©ŚŚ©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś©Ś ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ’, ŚŚ
ŚŚŚ Ś Ś©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś© ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ .
ŚŚȘŚš
ŚąŚ ŚŚ, ŚŚ Ś ŚŚ, ŚąŚ ŚŚŚ ŚšŚŚ ŚšŚŚ ŚŚŚŁ, ŚŚŚ€ŚŚą ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ
ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ
Ś©ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš
ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚ Ś
ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś
ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚ -ŚŚŚąŚŚ. ŚŚ ŚŚŚ
ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ
ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚŚąŚŚ ŚŚŚ: ‘ŚŚŚŚŚ Śą ŚŚ
ŚŚŚŚąŚŚ ŚŚŚ ŚŚ ŚŚŚąŚŚ, Ś©ŚŚ©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś©Ś ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ’, ŚŚ
ŚŚŚ Ś Ś©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś© ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ .
ŚŚȘŚš ŚąŚ ŚŚ, ŚŚ Ś ŚŚ, ŚąŚ ŚŚŚ ŚŚąŚŚŚ Ś©Ś ŚŚąŚ ŚąŚ ŚŚŚ©ŚŚ, Ś ŚšŚŚ ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ Ś ŚąŚŚ
ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ
ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ:
‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ
Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ
Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚ -ŚŚŚąŚŚ. ŚŚ
ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš
ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚŚąŚŚ ŚŚŚ: ‘ŚŚŚŚŚ Śą ŚŚ
ŚŚŚŚąŚŚ ŚŚŚ ŚŚ ŚŚŚąŚŚ, Ś©ŚŚ©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś©Ś ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ’, ŚŚ
ŚŚŚ Ś Ś©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś© ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ .
ŚŚŚ ŚŚ, ŚŚ Ś ŚŚ, ŚąŚ ŚŚŚ Ś ŚŚŚąŚ ŚŚȘŚŚŚ©Ś ŚŚŚ€Ś ŚŚȘ ŚŚŚŚŁ, ŚŚŚ€ŚŚą ŚŚ Ś ŚąŚŚ, ŚŚ ŚŚ
Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ
ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ:
‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ
Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ
Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚ -ŚŚŚąŚŚ. ŚŚ
ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš
ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚŚąŚŚ ŚŚŚ: ‘ŚŚŚŚŚ Śą ŚŚ
ŚŚŚŚąŚŚ ŚŚŚ ŚŚ ŚŚŚąŚŚ, Ś©ŚŚ©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś©Ś ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ’, ŚŚ
ŚŚŚ Ś Ś©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś© ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ .
ŚŚȘŚš ŚąŚ ŚŚ, ŚŚ Ś ŚŚ, ŚąŚ ŚŚŚŚȘŚ ŚŚŚŚąŚȘ ŚŚȘŚŚ€ŚąŚ Ś Ś€Ś©ŚŚȘ ŚąŚ ŚŚŚŚ, ŚŚŚ€ŚŚą ŚŚ Ś ŚąŚŚ, ŚŚ
ŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą, ŚŚ ŚŚ Ś ŚąŚŚ ŚŚŚ Ś ŚąŚŚ ŚŚŚ€ŚŚą. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ
ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ. ŚŚ ŚŚŚ
ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ
ŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ
Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚ ŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚ -ŚŚŚąŚŚ. ŚŚ
ŚŚŚ ŚšŚŚŠŚ: ‘Ś©ŚŚ©ŚŚš ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ’, ŚŚ Ś ŚŚȘŚš
ŚŚȘŚ€ŚŚĄ ŚŚȘ ŚŚŚŚąŚŚ ŚŚŚ Ś©ŚŚŚąŚŚ ŚŚŚŚ Ś©ŚŚŚ Ś ŚŚŚąŚŚ. ŚŚ ŚŚŚ ŚŚąŚŚ ŚŚŚ: ‘ŚŚŚŚŚ Śą ŚŚ
ŚŚŚŚąŚŚ ŚŚŚ ŚŚ ŚŚŚąŚŚ, Ś©ŚŚ©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś©Ś ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ’, ŚŚ
ŚŚŚ Ś Ś©ŚŚš Ś©ŚŚŚ-ŚšŚŚ, Ś ŚŚŚ Ś Ś€Ś© ŚŚ ŚŚŚ ŚŚŚŚŚ Ś Ś§Ś©ŚŚŚ . ŚŚŚ, ŚŚ Ś ŚŚ, ŚŚŚ ŚŚȘŚ ŚŚ
ŚŚ ŚŚ© ŚąŚ ŚŚŚŚŚŚȘ ŚŚ€ŚŚȘŚŚŚȘ.
ŚŚ,
ŚŚ Ś ŚŚ, ŚŚŚŚŚȘŚ ŚŚȘ ŚŚŚȘŚ€ŚȘŚŚŚȘ ŚŚąŚŚŚŚ Ś Ś©Ś Ś€Ś§ŚŚŚŚŚȘ ŚŚŚ©ŚŚąŚȘ Ś©Ś ŚŚŠŚŚšŚŚ ŚŚŠŚŚŚŚ,
ŚŚŚŚŚȘŚ ŚŚŚ ŚŚŚ ŚŚŚ ŚŚŚŚŚŚ, ŚŚŚ©ŚŚ Ś©ŚąŚŚ§Ś ŚŚŚš ŚŚŚšŚ, ŚŚŚŚŚȘŚ ŚŚŚŚŚȘ ŚŚŠŚŚš ŚŚŠŚŚŚ
ŚąŚ Ś€Ś§ŚŚŚŚŚȘ ŚŚ€ŚŚȘŚŚŚȘ. ŚŚ ŚŚ Ś©ŚŚŚšŚ ŚŠŚšŚŚ ŚŚąŚ©ŚŚȘ ŚŚȘŚŚ ŚŚŚŚ ŚŚȘŚŚŚŚŚŚ, ŚŚŚ€Ś© ŚŚȘ
ŚŚŚ©ŚšŚ ŚŚŚȘŚŚ ŚŚŚŚ ŚŚŚŚŚ, ŚąŚ©ŚŚȘŚ ŚŚŚąŚ Ś. ŚŚ Ś Ś©ŚŚšŚ©Ś ŚŚąŚŠŚŚ, ŚŚ Ś ŚŚŚšŚŚ ŚšŚŚ§ŚŚ.
ŚȘŚšŚŚŚ ŚŚŚŚŚŠŚŚ, ŚŚ Ś ŚŚ, ŚŚ ŚȘŚŚ ŚŚŚ, ŚŚ ŚȘŚŠŚŚšŚŚ ŚŚŚȘŚŚšŚ ŚąŚ ŚŚ ŚŚŚš ŚŚ. ŚŚ Ś
ŚŚŚŚšŚŚŚȘ Ś©ŚŚ ŚąŚŚŚšŚ.
ŚŚ ŚŚŚŚšŚ ŚŚŚŚ. ŚŚšŚŚŠŚ, ŚŚ Ś ŚŚ ŚŚŚŚŚŚŚȘ Ś©ŚŚŚ ŚąŚ ŚŚŚšŚ ŚŚŚŚ.
ŚȘŚšŚŚŚ ŚŚŚŚŠŚą ŚąŚ ŚŚŚ ŚšŚŚ.
âââ oOo âââ
Ś€ŚŚšŚĄŚ ŚŚŚȘŚ Ś ŚŚŚŚŚ,
ŚŚŚ€ŚŠŚ ŚŚŚ€Ś©ŚŚȘ, ŚąŚ ŚŚĄŚŚĄ ŚŚŚ ŚŚŚŚ ŚȘ ŚšŚŚŚ.
—
ŚŚŚȘŚšŚŚ ŚŚŚ Ś ŚŚŚŚŚ ŚŚ€ŚŚŚ, ŚŚŚŚ ŚŚŚ ŚŚą Ś©ŚŚŚŚŚȘ ŚŚȘŚŚŚŚĄ ŚŚȘŚšŚŚŚŚŚ Ś§ŚŚŚŚŚ; ŚŚŚ
ŚŚŚ ŚŚŚȘ ŚŚ§ŚŚŚ Ś©ŚŚ©ŚŚŚŚŚȘ Ś©ŚąŚŚŚŚŚȘ ŚŚŚŚŚ§ ŚŚȘŚšŚŚŚ ŚŚ ŚŚŚ ŚŚŚŚŚŚȘ ŚŚŚŚ.
ŚąŚŚŚŚ ŚŚ ŚŚŚ Ś ŚŚšŚŚ©ŚŚŚ Creative Commons 4.0 ŚŚŚ ŚŚŚŚŚ
ŚąŚ ŚŚŚŚŚĄ, Ś©ŚŚŚŚ© ŚŚ ŚŚĄŚŚšŚ ŚŚ©ŚŚȘŚŚŁ ŚŚŚŚȘŚ ŚȘŚ ŚŚŚ.
IndriyabhÄvanÄ Sutta - ŚŚȘŚ€ŚȘŚŚŚȘŚ Ś©Ś Ś€Ś§ŚŚŚŚŚȘ
ŚŚ, ŚŚ Ś ŚŚ, ŚŚŚŚŚȘŚ ŚŚȘ ŚŚŚȘŚ€ŚȘŚŚŚȘ ŚŚąŚŚŚŚ Ś Ś©Ś Ś€Ś§ŚŚŚŚŚȘ ŚŚŚ©ŚŚąŚȘ Ś©Ś ŚŚŠŚŚšŚŚ
ŚŚŠŚŚŚŚ, ŚŚŚŚŚȘŚ ŚŚŚ ŚŚŚ ŚŚŚ ŚŚŚŚŚŚ, ŚŚŚ©ŚŚ Ś©ŚąŚŚ§Ś ŚŚŚš ŚŚŚšŚ, ŚŚŚŚŚȘŚ ŚŚŚ ŚŚŚ
ŚŚŚ ŚŚŠŚŚŚ. ŚąŚ Ś€Ś§ŚŚŚŚŚȘ ŚŚ€ŚŚȘŚŚŚȘ. ŚŚ ŚŚ Ś©ŚŚŚšŚ ŚŠŚšŚŚ ŚŚąŚ©ŚŚȘ ŚŚȘŚŚ ŚŚŚŚ
ŚŚȘŚŚŚŚŚŚ, ŚŚŚ€Ś© ŚŚȘ ŚŚŚ©ŚšŚ ŚŚŚȘŚŚ ŚŚŚŚ ŚŚŚŚŚ, ŚąŚ©ŚŚȘŚ ŚŚŚąŚ Ś. ŚŚ Ś Ś©ŚŚšŚ©Ś ŚŚąŚŠŚŚ,
ŚŚ Ś ŚŚŚšŚŚ ŚšŚŚ§ŚŚ. ŚȘŚšŚŚŚ ŚŚŚŚŚŠŚŚ, ŚŚ Ś ŚŚ, ŚŚ ŚȘŚŚ ŚŚŚ, ŚŚ ŚȘŚŠŚŚšŚŚ ŚŚŚȘŚŚšŚ ŚąŚ ŚŚ
ŚŚŚš ŚŚ. ŚŚ Ś ŚŚŚ ŚŚŚ Ś©ŚŚ ŚŚ©ŚŚŚŚ. ŚŚ ŚŚŚŚš ŚŚŚŚ. ŚŚšŚŚŠŚ, ŚŚ Ś ŚŚ ŚŚŚŚŚŚŚȘ Ś©ŚŚŚ
ŚąŚ ŚŚŚšŚ ŚŚŚŚ.
45) Classical Hmong- Lus Hmoob,
Indriya Bawana|01|Most Ven Dhammajiva Maha Thero
IndriyabhÄvanÄ Sutta - Qhov kev txhim kho ntawm lub ntsej muag
Yog li, Änanda, Kuv qhia qhov kev loj hlob zoo tshaj plaws ntawm lub
ntsej muag nyob rau hauv kev qhuab qhia ntawm kev tsim txiaj, kuv tau
qhia
Sermons & Discussions held at Meethirigala Nissarana Vanaya or at
other locations. Please follow the playlist for the complete
list.Nissarana Vanaya …
MN
152 IndriyabhÄvanÄ Sutta - Kev Txhim Kho ntawm Cov Tsev Kawm Ntawv -
[Indriya: Kws Ntawv | bhÄvanÄ: kev loj hlob]
Yog li kuv puas tau hnov:
Nyob rau lub sijhawm no, hmoov zoo nyob hauv Gajaáč
galÄ hauv koog xyoob.
Lub sijhawm no, Brahman ntawm Uttara thiab Kev Qhuab Qhia ntawm
ParÄsiviya muaj kev ntxhov siab los ntawm Fortune thiab, raws li cov xwm
txheej yuav yog, los ntawm kev sib pauv ntawm kev txais tos ntawm cov
phooj ywg thiab courtiers. Tom qab qhov kev sib pauv zoo ntawm kev hais
lus zoo, nws zaum rau ib sab. Cov ntsuas no siv rau cov kev pab pom zoo:
- Uttara, puas yog lub Brahmin PÄrÄsiviya qhia nws cov thwjtim txog Kev
Loj Hlob Ntawm Cov Tsev?
- Yog, Sieur Gotama, tus Brahmin PÄrÄsiviya qhia nws cov thwjtim txog
Kev Loj Hlob Ntawm Cov Tsev Kawm Ntawv.
- Thiab yuav ua li cas, Uttara, puas yog lub Brahmin PÄrÄsiviya qhia nws
cov thwjtim txog kev loj hlob ntawm Cov Tsev Kawm Ntawv?
- Kuv tsis yog hais tias, Sieur Gotama, muaj qee leej tuaj yeem ua zoo
ib yam, tab sis tsis muaj ntau los ntau ntxiv. Ntawm no, Sieur Gotama,
yog li cas tus Brahmin PÄrÄsiviya qhia nws cov thwjtim txog Kev Loj Hlob
ntawm Cov Tsev Kawm Ntawv.
- Rau lub hom phiaj ntawm txoj cai no, Uttara, tom qab ntawd raws li
Brahmin PÄrÄsiviya hais tias, ib tus neeg dig muag yuav tau tsim kho cov
ncauj lus thiab cov neeg lag ntseg yuav tau tsim kho lub ntsej muag.
Yog koj xav pauv koj lub neej, koj yuav muaj peev xwm nyiam ntau thiab
ntau tus neeg uas tsis txaus siab rau lub ntiaj teb.
Hauv qhov xwm txheej no, qhov kev qhuab qhia tam sim no ntawm Kev Qhuab
Qhia Kev Ruam Ntxhuav tau dhau mus, kev dag ntxias, kev cib, lub hauv
paus, lub hauv paus, tseb, tsis meej. Lub Hmoov Zoo, Pom tias tus tub
ntxhais hluas Brahmin Uttara thwjtim PÄrÄsiviya tseem zaum twj ywm hauv
kev ntsiag to, tsis pom kev, lub xub pwg ntog, taub hau nyo, tu siab
thiab nyuaj siab, hais tawm rau tus fai Änanda:
- Änanda, kev txhim kho ntawm lub ntsej muag uas tus neeg Brahmin
PÄrÄsiviya qhia nws cov thwjtim yog ib qho xaiv, tab sis kev tsim kho
kom zoo tshaj plaws ntawm kev txawj ntse hauv Kev Qhuab Qhia ntawm lub
siab zoo yog lwm qhov.
- Tam sim no yog lub sijhawm, O hmoov zoo. Lub sijhawm tamsis no, nws
yog lub txim rau lub Tsev Hais Plaub Thawj Feem, ntawm tus qhuab ntuag
txog kev qhuab qhia. Saum toj no yog hmoov zoo qhia, uas so thawj zaug.
- Tus ntawd, Änanda, mloog thiab xyuam xim. Cov txiv hmab txiv ntoo yog
muag.
- Yog lawm, BhantĂ©, nqa venerable Änanda. Koob hmoov txawm hais tias:
Thiab dab tsi yog, andananda, kev loj hlob zoo tshaj plaws ntawm lub
ntsej muag hauv Kev Qhuab Qhia ntawm lub noble quavntsej? Hauv qhov no,
Änanda, pom daim ntawv nrog lub qhov muag, dab tsi yog splies zoo nkaus
li, dab tsi tsis txaus siab tshwm sim, lossis dab tsi yog txaws thiab
tsis kaj siab tshwm ntawm Thiab bhikkhu. Nws nkag siab: “Dab tsi yog
spooky tau tshwm sim, yam tsis kaj siab tau tshwm sim, los yog dab tsi
tsis meej pem thiab tsis kaj siab tau tshwm sim hauv kuv. Qhov ntawd tau
hais ua ciali, coarser, yog neeg muaj tus cwjpwm zoo. Tab sis qhov no
yog Peaceful, qhov no yog superb: equanimity. ‘Ntawm qhov tod tes, lub
rooj zaum kis las thiab ris tsho, lub rooj zaum kis khaub ncaws thiab
khaub ncaws, lossis lub rooj zaum kis las thiab cov khaub ncaws hnav
Cease thiab equanimity teeb tsa hauv. Tib yam li, Änanda, tus txiv neej
ntse nrog pom, nrog lawv kaw tuaj yeem qhib lawv, lossis lwm tus muaj
lawv qhib tau kaw lawv, tib txoj kev, yam twg los xij, cia li nrawm. ,
tsuas yog sai sai, tsuas yog sai sai, qhov kev xaiv zoo ntxiag uas tau
tshwm sim, qhov kev xaiv tsis zoo uas tau tshwm sim, los yog qhov kev
xaiv zoo thiab tsis zoo uas tau tshwm sim Ceases thiab kev sib txig sib
luag rau hauv. Ntawm no, andananda, yog dab tsi ntawm kev thov ntawm kev
qhuab qhia ntawm Lub Tsev Hais Plaub Qib Siab dhau ntawm qhov kev ua
haujlwm ntawm tsab ntawv ceeb toom ntawm daim ntawv ntawm cov kev pom
zoo rau cov koom xwm hauv xeev.
Ntxiv mus, Änanda, ntawm hnov ââlub suab nrog lub pob ntseg, yog dab
tsi, qhov xwm txheej, qhov tsis txaus siab, lossis dab tsi yog splice
thiab tsis kaj siab zoo li tshwm hauv bhikkhu. Nws nkag siab: “Dab tsi
yog spooky tau tshwm sim, yam tsis kaj siab tau tshwm sim, los yog dab
tsi tsis meej pem thiab tsis kaj siab tau tshwm sim hauv kuv. Qhov ntawd
tau hais ua tus sau, tsis paub ntau, nyob los ntawm cov neeg tus cwj
pwm zoo. Tab sis qhov no yog Peaceful, qhov no yog superb: equanimity.
‘Ntawm qhov tod tes, lub rooj zaum kis las yog pub dawb ntawm cov ris
tsho, lub rooj zaum kis khaub ncaws ntawm cov khaub ncaws, oe la xaiv
qhov ci thiab kab ntawm cov khaub ncaws tsis tuaj yeem, equanimity teev
nyob rau hauv. Ib yam li, Ananda, thiab tag kis thiab kev noj qab haus
huv zoo tuaj yeem nqa lawv cov ntiv tes, tib txoj kev, txawm nws yog dab
tsi, tsuas yog nrawm nrawm, nrawm nrawm, cia li nrawm, tau xaiv cov
khoom zoo uas tau tshwm sim, qhov kev xaiv tsis zoo uas tau tshwm sim,
los yog xaiv qhov zoo thiab tsis txaus siab uas tau tshwm sim Ceases
thiab equanimity teev nyob rau hauv. Ntawm no, Änanda, yog dab tsi uas
hu ua Kev qhuab qhia ntawm cov neeg quavntsej cov kev ua tau zoo tshaj
plaws ntawm lub ntsej muag hais txog lub suab nrov tau paub los ntawm
pob ntseg.
Ntxiv
mus, Änanda, los ntawm qhov ntxhiab tsw ntxhiab nrog lub qhov ntswg,
dab tsi qab ntxiag, dab tsi tsis kaj siab, los yog dab tsi qab ntxiag
thiab tsis kaj siab tshwm nyob hauv bhikkhu. Nws nkag siab: ‘Qhov twg
qab ntxiag tau tshwm sim, dab tsi tsis kaj siab tau tshwm sim, lossis
dab tsi zoo siab thiab tsis kaj siab tau tshwm sim nyob hauv kuv. Thiab
nws yog conditioned, crass, los txog nyob rau hauv ib tug nyob yam. Tab
sis qhov no yog thaj yeeb, qhov no yog superb: equanimity. ‘ Nrog rau
qhov ntawd, qhov zoo tshaj plaws uas tau tshwm sim, qhov tsis txaus siab
uas tau tshwm sim, los yog qhov zoo siab thiab tsis zoo siab uas tau
sawv los, thiab qhov tsis zoo nyob hauv. Ib yam li, Änanda, dauv cov dej
ntws ntawm cov maj mam tilted qhaus nplooj thiab tsis nyob ntawd, hauv
qhov qub, xijpeem, tsuas yog sai, tsuas yog sai, ib yam li yooj yim,
qhov zoo siab tshaj plaws uas tau sawv los, qhov tsis zoo siab uas tau
tshwm sim, los yog qhov zoo siab thiab tsis zoo siab uas tau tshwm sim
tsis muaj teeb meem thiab muaj qhov tsis zoo nyob hauv. Ntawm no,
Änanda, hu ua nyob rau hauv kev qhuab qhia ntawm noble quavntsej kev loj
hlob zoo tshaj plaws ntawm lub ntsej muag nyob rau hauv kev sib raug
zoo nrog cov ntxhiab tsw paub los ntawm lub qhov ntswg.
Ntxiv mus, Änanda, los ntawm kev qhia qhov tsw qab nrog tus nplaig, yam
qab ntxiag, dab tsi tsis txaus siab, los yog dab tsi qab ntxiag thiab
tsis kaj siab tshwm nyob hauv bhikkhu. Nws nkag siab: ‘Qhov twg qab
ntxiag tau tshwm sim, dab tsi tsis kaj siab tau tshwm sim, lossis dab
tsi zoo siab thiab tsis kaj siab tau tshwm sim nyob hauv kuv. Thiab nws
yog conditioned, crude, los txog nyob rau hauv ib tug nyob yam. Tab sis
qhov no yog thaj yeeb, qhov no yog superb: equanimity. ‘ Nrog rau qhov
ntawd, qhov zoo tshaj plaws uas tau tshwm sim, qhov tsis txaus siab uas
tau tshwm sim, los yog qhov tsis zoo thiab tsis zoo siab uas tau sawv
los, thiab muaj kev sib txig sib luag. Tib yam li, andananda, tus txiv
neej noj qab haus huv tuaj yeem yooj yim nti tawm ntawm cov qaub ncaug
ntim ntawm qhov ncauj ntawm nws tus nplaig, tib txoj kev, txawm nws yog,
zoo li nrawm nrawm, sai sai, ib yam nkaus li yooj yim, qhov zoo siab
tshaj plaws uas tau sawv los, qhov tsis zoo siab uas tau tshwm sim, los
yog qhov zoo siab thiab tsis zoo siab uas tau tshwm sim tsis muaj teeb
meem thiab muaj qhov tsis zoo nyob hauv. Ntawm no, Änanda, hu ua nyob
rau hauv kev qhuab qhia ntawm noble quavntsej zoo tshaj plaws kev loj
hlob ntawm lub faculties nyob rau hauv kev sib raug zoo rau cov flavors
paub los ntawm tus nplaig.
Ntxiv mus, Änanda, los ntawm kov lub cev nqaij daim tawv nrog lub cev,
yog dab tsi qab ntxiag, dab tsi tsis txaus siab, los yog dab tsi qab
ntxiag thiab tsis kaj siab tshwm nyob hauv bhikkhu. Nws nkag siab: ‘Qhov
twg qab ntxiag tau tshwm sim, dab tsi tsis kaj siab tau tshwm sim,
lossis dab tsi zoo siab thiab tsis kaj siab tau tshwm sim nyob hauv kuv.
Thiab nws yog conditioned, crude, los txog nyob rau hauv ib tug nyob
yam. Tab sis qhov no yog thaj yeeb, qhov no yog superb: equanimity. ‘
Nrog rau qhov ntawd, qhov zoo tshaj plaws uas tau tshwm sim, qhov tsis
txaus siab uas tau tshwm sim, los yog qhov tsis zoo thiab tsis zoo siab
uas tau sawv los, thiab muaj kev sib txig sib luag. Ib yam li,
andananda, tus txiv neej noj qab haus huv tuaj yeem nthuav nws txhais
tes rau sab caj npab los yog ncab nws caj npab nthuav, tib txoj kev,
txawm nws yog, tsuas yog nrawm nrawm, sai sai, tsuas yog yooj yim, cov
yam zoo uas tau tshwm sim, qhov tsis txaus siab uas tau tshwm sim, los
yog qhov zoo siab thiab tsis zoo siab uas tau sawv los ntawm kev txiav
txim siab tsis zoo thiab teeb tsa tsis zoo nyob hauv. Ntawm no, Änanda,
yog dab tsi hu ua nyob rau hauv kev qhuab qhia ntawm noble quavntsej kev
loj hlob zoo tshaj plaws ntawm lub ntsej muag nyob rau hauv kev sib
raug zoo rau lub cev nqaij daim tawv hnov ââpaub los ntawm lub cev.
Ntxiv mus, Änanda, ntawm qhov paub txog qhov tshwm sim ntawm lub hlwb
nrog lub siab, qhov twg qab ntxiag, dab tsi tsis txaus siab, los yog dab
tsi qab ntxiag thiab tsis kaj siab tshwm nyob hauv bhikkhu. Nws nkag
siab: ‘Qhov twg qab ntxiag tau tshwm sim, dab tsi tsis kaj siab tau
tshwm sim, lossis dab tsi zoo siab thiab tsis kaj siab tau tshwm sim
nyob hauv kuv. Thiab nws yog conditioned, crude, los txog nyob rau hauv
ib tug nyob yam. Tab sis qhov no yog thaj yeeb, qhov no yog superb:
equanimity. ‘ Nrog rau qhov ntawd, qhov zoo tshaj plaws uas tau tshwm
sim, qhov tsis txaus siab uas tau tshwm sim, qhov tsis zoo thiab tsis
txaus siab uas tau sawv los, thiab muaj qhov tsis zoo nyob hauv. Ib yam
li, andananda, yog tias tus txiv neej noj qab haus huv tau tso ob lossis
peb tee dej rau ntawm lub taub hau hlau ua kom thawm hnub, lub caij
nplooj zeeg dej yuav qeeb, tab sis lawv yuav qhuav sai. thiab yuav ploj
mus, tib txoj kev, txawm tias nws yog, cia li nrawm nrawm, yooj yim,
yooj yim, yooj yim, tej yam zoo siab uas tau sawv los, qhov tsis zoo uas
tau tshwm sim, los yog qhov zoo thiab tsis kaj siab uas tau tshwm sim
tsis tu ncua, thiab equanimity teev nyob rau hauv. Ntawm no, Änanda, hu
ua nyob rau hauv kev qhuab qhia ntawm noble quavntsej kev loj hlob zoo
tshaj plaws ntawm lub ntsej muag nyob rau hauv kev sib raug zoo rau lub
hlwb tshwm sim paub los ntawm tus ntsuj plig.
Thiab
hownanda, koj puas yog ib tus neeg nyob hauv kev qhia, ib tug neeg uas
taug txoj kev? Hauv qhov no, Änanda, pom ib daim ntawv nrog lub qhov
muag, yog dab tsi qab ntxiag tshwm, zoo li tsis kaj siab, lossis dab tsi
qab ntxiag thiab tsis kaj siab tshwm hauv bhikkhu. Nws xav tias chim
siab, txaj muag, thiab qias neeg los ntawm cov khoom qab ntxiag uas tau
tshwm sim, qhov tsis txaus siab uas tau tshwm sim, los yog cov kev xav
tsis zoo thiab tsis txaus siab uas tau tshwm sim.
Thaum hnov ââlub suab nrog lub pob ntseg, qhov twg yog qhov zoo nkauj
zoo nkaus li, qhov tsis txaus siab tshwm sim, lossis dab tsi zoo thiab
tsis kaj siab zoo nkaus li. Nws xav tias chim siab, txaj muag, thiab
qias neeg los ntawm cov khoom qab ntxiag uas tau tshwm sim, qhov tsis
txaus siab uas tau tshwm sim, los yog cov kev xav tsis zoo thiab tsis
txaus siab uas tau tshwm sim.
Los ntawm tus ntxhiab tsw ntxhiab nrog lub qhov ntswg, dab tsi qab
ntxiag tshwm, yam tsis kaj siab tshwm sim, lossis dab tsi qab ntxiag
thiab tsis kaj siab tshwm. Nws xav tias chim siab, txaj muag, thiab qias
neeg los ntawm cov khoom qab ntxiag uas tau tshwm sim, qhov tsis txaus
siab uas tau tshwm sim, los yog cov kev xav tsis zoo thiab tsis txaus
siab uas tau tshwm sim.
Los ntawm kev saj qhov qab nrog tus nplaig, yam qab ntxiag tshwm, yam
tsis kaj siab, lossis dab tsi qab ntxiag thiab tsis kaj siab. Nws xav
tias chim siab, txaj muag, thiab qias neeg los ntawm cov khoom qab
ntxiag uas tau tshwm sim, qhov tsis txaus siab uas tau tshwm sim, los
yog cov kev xav tsis zoo thiab tsis txaus siab uas tau tshwm sim.
Los ntawm kov lub cev nqaij daim tawv nrog lub cev, qhov khoom qab zib
tshwm sim, yam tsis txaus siab tshwm sim, lossis dab tsi qab ntxiag
thiab tsis kaj siab. Nws xav tias chim siab, txaj muag, thiab qias neeg
los ntawm cov khoom qab ntxiag uas tau tshwm sim, qhov tsis txaus siab
uas tau tshwm sim, los yog cov kev xav tsis zoo thiab tsis txaus siab
uas tau tshwm sim.
Los ntawm kev paub txog qhov tshwm sim ntawm lub hlwb nrog lub siab,
qhov twg yog qab ntxiag tshwm, yam tsis kaj siab tshwm sim, lossis dab
tsi qab ntxiag thiab tsis kaj siab. Nws xav tias chim siab, txaj muag,
thiab qias neeg los ntawm cov khoom qab ntxiag uas tau tshwm sim, qhov
tsis txaus siab uas tau tshwm sim, los yog cov kev xav tsis zoo thiab
tsis txaus siab uas tau tshwm sim. Nov yog, andananda, yuav ua li cas ib
tug yog ib tug neeg nyob rau hauv kev qhia, ib tug neeg uas ua raws
txoj kev.
Thiab, ua li cas, andananda, yog ib lub noble tau nrog tsim faculties?
Hauv qhov no, Änanda, pom ib daim ntawv nrog lub qhov muag, yog dab tsi
qab ntxiag tshwm, zoo li tsis kaj siab, lossis dab tsi qab ntxiag thiab
tsis kaj siab tshwm hauv bhikkhu. Yog hais tias nws xav: ‘hais tias kuv
nyob twj ywm rau kev pom txog qhov tsis yog qhov tsis txaus siab nyob
rau hauv dab tsi yog kev qias neeg’, ces nws tseem yuav pom qhov tsis
yog qhov tsis txaus ntseeg dab tsi yog kev qias neeg. {1} Yog tias nws
xav: ‘uas kuv nyob hauv pom tau qhov tsis zoo hauv kev uas tsis yog kev
qias neeg ‘, ces nws tseem pom zoo rau txoj kev qias nyob hauv dab tsi
tsis yog kev qias neeg. Yog hais tias nws xav: ‘hais tias kuv nyob twj
ywm rau kom pom txog qhov tsis yog qhov tsis zoo nyob rau hauv dab tsi
yog qias neeg thiab hauv dab tsi tsis yog kev qias neeg’, tom qab ntawd
nws tseem xav txog qhov tsis yog-tsis txaus siab nyob rau hauv dab tsi
yog qias neeg thiab hauv dab tsi tsis yog -disgusting. Yog tias nws xav
tau: ‘hais tias kuv nyob twj ywm rau hauv kev pom txog qhov kev ntxub
ntxaug yog dab tsi tsis txaus siab thiab yog dab tsi uas tsis yog kev
ntxub ntxaug’, ces nws tseem pom txog qhov kev tsis pom zoo nyob hauv
dab tsi yog kev qias thiab dab tsi yog qhov tsis nyiam. Yog tias nws xav
kom: ‘zam rau ob qho kev tsis nyiam thiab tsis yog kev ntxub ntxaug,
tias kuv nyob twj ywm yam tsis muaj ntsej muag, tam sim no ntawm lub
siab, thiab lees paub nrog kev pom zoo,’ ces nws tseem yog qhov zoo, tam
sim no ntawm lub siab, thiab pom zoo nrog kev pom zoo Cov.
Ntxiv mus, Änanda, thaum hnov ââlub suab nrog lub pob ntseg, qhov twg
yog qhov zoo nkauj zoo nkaus li, qhov tsis txaus siab tshwm sim, lossis
dab tsi qab ntxiag thiab tsis kaj siab. Yog hais tias nws xav: ‘uas kuv
nyob kom paub txog qhov tsis yog-kev qias nyob hauv dab tsi yog qias
neeg’, ces nws tseem yuav pom qhov tsis yog qhov tsis txaus siab nyob
rau hauv dab tsi yog qias neeg. Yog hais tias nws xav: ‘hais tias kuv
nyob twj ywm rau perceive qhov qias neeg nyob rau hauv uas yog tsis
yog-ntxub’, ces nws tseem mus rau perceive qhov qias neeg nyob rau hauv
dab tsi tsis yog qias neeg. Yog hais tias nws xav: ‘hais tias kuv nyob
twj ywm rau kom pom txog qhov tsis yog qhov tsis zoo nyob rau hauv dab
tsi yog qias neeg thiab hauv dab tsi tsis yog kev qias neeg’, tom qab
ntawd nws tseem xav txog qhov tsis yog-tsis txaus siab nyob rau hauv dab
tsi yog qias neeg thiab hauv dab tsi tsis yog -disgusting. Yog tias nws
xav tau: ‘hais tias kuv nyob twj ywm rau hauv kev pom txog qhov kev
ntxub ntxaug yog dab tsi tsis txaus siab thiab yog dab tsi uas tsis yog
kev ntxub ntxaug’, ces nws tseem pom txog qhov kev tsis pom zoo nyob
hauv dab tsi yog kev qias thiab dab tsi yog qhov tsis nyiam. Yog tias
nws xav kom: ‘zam rau ob qho kev tsis nyiam thiab tsis yog kev ntxub
ntxaug, tias kuv nyob twj ywm yam tsis muaj ntsej muag, tam sim no ntawm
lub siab, thiab lees paub nrog kev pom zoo,’ ces nws tseem yog qhov
zoo, tam sim no ntawm lub siab, thiab pom zoo nrog kev pom zoo Cov.
Ntxiv
mus, Änanda, los ntawm qhov ntxhiab tsw ntxhiab nrog lub qhov ntswg,
dab tsi qab ntxiag tshwm, zoo li tsis kaj siab, lossis dab tsi qab
ntxiag thiab tsis kaj siab. Yog hais tias nws xav: ‘uas kuv nyob kom
paub txog qhov tsis yog-kev qias nyob hauv dab tsi yog qias neeg’, ces
nws tseem yuav pom qhov tsis yog qhov tsis txaus siab nyob rau hauv dab
tsi yog qias neeg. Yog hais tias nws xav: ‘hais tias kuv nyob twj ywm
rau perceive qhov qias neeg nyob rau hauv uas yog tsis yog-ntxub’, ces
nws tseem mus rau perceive qhov qias neeg nyob rau hauv dab tsi tsis yog
qias neeg. Yog hais tias nws xav: ‘hais tias kuv nyob twj ywm rau kom
pom txog qhov tsis yog qhov tsis zoo nyob rau hauv dab tsi yog qias neeg
thiab hauv dab tsi tsis yog kev qias neeg’, tom qab ntawd nws tseem xav
txog qhov tsis yog-tsis txaus siab nyob rau hauv dab tsi yog qias neeg
thiab hauv dab tsi tsis yog -disgusting. Yog tias nws xav tau: ‘hais
tias kuv nyob twj ywm rau hauv kev pom txog qhov kev ntxub ntxaug yog
dab tsi tsis txaus siab thiab yog dab tsi uas tsis yog kev ntxub
ntxaug’, ces nws tseem pom txog qhov kev tsis pom zoo nyob hauv dab tsi
yog kev qias thiab dab tsi yog qhov tsis nyiam. Yog tias nws xav kom:
‘zam rau ob qho kev tsis nyiam thiab tsis yog kev ntxub ntxaug, tias kuv
nyob twj ywm yam tsis muaj ntsej muag, tam sim no ntawm lub siab, thiab
lees paub nrog kev pom zoo,’ ces nws tseem yog qhov zoo, tam sim no
ntawm lub siab, thiab pom zoo nrog kev pom zoo Cov.
Ntxiv mus, Änanda, los ntawm kev qhia qhov tsw qab nrog tus nplaig, yam
qab ntxiag tshwm, yam tsis kaj siab, lossis dab tsi qab ntxiag thiab
tsis kaj siab. Yog hais tias nws xav: ‘uas kuv nyob kom paub txog qhov
tsis yog-kev qias nyob hauv dab tsi yog qias neeg’, ces nws tseem yuav
pom qhov tsis yog qhov tsis txaus siab nyob rau hauv dab tsi yog qias
neeg. Yog hais tias nws xav: ‘hais tias kuv nyob twj ywm rau perceive
qhov qias neeg nyob rau hauv uas yog tsis yog-ntxub’, ces nws tseem mus
rau perceive qhov qias neeg nyob rau hauv dab tsi tsis yog qias neeg.
Yog hais tias nws xav: ‘hais tias kuv nyob twj ywm rau kom pom txog qhov
tsis yog qhov tsis zoo nyob rau hauv dab tsi yog qias neeg thiab hauv
dab tsi tsis yog kev qias neeg’, tom qab ntawd nws tseem xav txog qhov
tsis yog-tsis txaus siab nyob rau hauv dab tsi yog qias neeg thiab hauv
dab tsi tsis yog -disgusting. Yog tias nws xav tau: ‘hais tias kuv nyob
twj ywm rau hauv kev pom txog qhov kev ntxub ntxaug yog dab tsi tsis
txaus siab thiab yog dab tsi uas tsis yog kev ntxub ntxaug’, ces nws
tseem pom txog qhov kev tsis pom zoo nyob hauv dab tsi yog kev qias
thiab dab tsi yog qhov tsis nyiam. Yog tias nws xav kom: ‘zam rau ob qho
kev tsis nyiam thiab tsis yog kev ntxub ntxaug, tias kuv nyob twj ywm
yam tsis muaj ntsej muag, tam sim no ntawm lub siab, thiab lees paub
nrog kev pom zoo,’ ces nws tseem yog qhov zoo, tam sim no ntawm lub
siab, thiab pom zoo nrog kev pom zoo Cov.
Tsis tas li ntawd, Änanda, los ntawm kov lub cev nqaij daim tawv nrog
lub cev, dab tsi qab ntxiag tshwm, zoo li tsis kaj siab, lossis dab tsi
qab ntxiag thiab tsis kaj siab. Yog hais tias nws xav: ‘uas kuv nyob kom
paub txog qhov tsis yog-kev qias nyob hauv dab tsi yog qias neeg’, ces
nws tseem yuav pom qhov tsis yog qhov tsis txaus siab nyob rau hauv dab
tsi yog qias neeg. Yog hais tias nws xav: ‘hais tias kuv nyob twj ywm
rau perceive qhov qias neeg nyob rau hauv uas yog tsis yog-ntxub’, ces
nws tseem mus rau perceive qhov qias neeg nyob rau hauv dab tsi tsis yog
qias neeg. Yog hais tias nws xav: ‘hais tias kuv nyob twj ywm rau kom
pom txog qhov tsis yog qhov tsis zoo nyob rau hauv dab tsi yog qias neeg
thiab hauv dab tsi tsis yog kev qias neeg’, tom qab ntawd nws tseem xav
txog qhov tsis yog-tsis txaus siab nyob rau hauv dab tsi yog qias neeg
thiab hauv dab tsi tsis yog -disgusting. Yog tias nws xav tau: ‘hais
tias kuv nyob twj ywm rau hauv kev pom txog qhov kev ntxub ntxaug yog
dab tsi tsis txaus siab thiab yog dab tsi uas tsis yog kev ntxub
ntxaug’, ces nws tseem pom txog qhov kev tsis pom zoo nyob hauv dab tsi
yog kev qias thiab dab tsi yog qhov tsis nyiam. Yog tias nws xav kom:
‘zam rau ob qho kev tsis nyiam thiab tsis yog kev ntxub ntxaug, tias kuv
nyob twj ywm yam tsis muaj ntsej muag, tam sim no ntawm lub siab, thiab
lees paub nrog kev pom zoo,’ ces nws tseem yog qhov zoo, tam sim no
ntawm lub siab, thiab pom zoo nrog kev pom zoo Cov.
Ntxiv mus, Änanda, ntawm kev paub txog qhov tshwm sim ntawm lub hlwb
nrog lub siab, qhov twg qab ntxiag tshwm, yam tsis kaj siab tshwm sim,
lossis dab tsi qab ntxiag thiab tsis kaj siab tshwm. Yog hais tias nws
xav: ‘uas kuv nyob kom paub txog qhov tsis yog-kev qias nyob hauv dab
tsi yog qias neeg’, ces nws tseem yuav pom qhov tsis yog qhov tsis txaus
siab nyob rau hauv dab tsi yog qias neeg. Yog hais tias nws xav: ‘hais
tias kuv nyob twj ywm rau perceive qhov qias neeg nyob rau hauv uas yog
tsis yog-ntxub’, ces nws tseem mus rau perceive qhov qias neeg nyob rau
hauv dab tsi tsis yog qias neeg. Yog hais tias nws xav: ‘hais tias kuv
nyob twj ywm rau kom pom txog qhov tsis yog qhov tsis zoo nyob rau hauv
dab tsi yog qias neeg thiab hauv dab tsi tsis yog kev qias neeg’, tom
qab ntawd nws tseem xav txog qhov tsis yog-tsis txaus siab nyob rau hauv
dab tsi yog qias neeg thiab hauv dab tsi tsis yog -disgusting. Yog tias
nws xav tau: ‘hais tias kuv nyob twj ywm rau hauv kev pom txog qhov kev
ntxub ntxaug yog dab tsi tsis txaus siab thiab yog dab tsi uas tsis yog
kev ntxub ntxaug’, ces nws tseem pom txog qhov kev tsis pom zoo nyob
hauv dab tsi yog kev qias thiab dab tsi yog qhov tsis nyiam. Yog tias
nws xav kom: ‘zam rau ob qho kev tsis nyiam thiab tsis yog kev ntxub
ntxaug, tias kuv nyob twj ywm yam tsis muaj ntsej muag, tam sim no ntawm
lub siab, thiab lees paub nrog kev pom zoo,’ ces nws tseem yog qhov
zoo, tam sim no ntawm lub siab, thiab pom zoo nrog kev pom zoo Cov. Nov
yog, andananda, yuav ua li cas ib tug yog neeg muaj npe nyob nrog tsim
faculties.
Yog
li, Änanda, Kuv qhia kev loj hlob ntawm kev tshaj lij hauv kev qhuab
qhia ntawm qhov muaj koob muaj npe, kuv qhia yuav ua li cas ib tug yog
ib tus neeg nyob hauv kev cob qhia, ib tug neeg uas ua raws txoj kev,
Kuv qhia yuav ua li cas thiaj li ua neeg zoo siab. nrog kev txawj tsim.
Txhua yam tus kws qhia ntawv yuav tsum ua tawm ntawm txoj kev khuv leej
rau nws cov thwjtim, nrhiav lawv qhov kev zoo siab thiab tawm ntawm txoj
kev khuv leej rau lawv, kuv tau ua rau koj. Ntawm no yog cag ntawm cov
ntoo, ntawm no yog chav tsev khoob. Xyaum ua kev xav, dhau los, tsis
txhob saib tsis taus, tsis txhob muaj kev khuv xim rau nws tom qab. Nov
yog kuv qhia rau koj.
Thiaj li hais tau hmoov zoo. Txaus siab, lub venerable Änanda zoo siab
rau cov lus ntawm hmoov zoo.
Lus txhais los ntawm RĂ©my.
âââ oOo âââ
Tshaj tawm raws li qhov khoom plig los ntawm Dhamma,
kom faib pub dawb, rau qhov tsis muaj txiaj ntsig.
—
Lub tshuab txhais lus tsis yog tus kws tshaj lij hauv Pali, thiab txhawm
rau kom tsis txhob muaj qhov yuam kev xa mus rau cov txhais lus twb
muaj lawm; nws txawm li cas los vam tias qhov yuam kev uas yuav ua rau
cov txhais lus tsuas yog tsawg.
Cov hauj lwm no nyob rau hauv Txoj Cai Tsim Muaj Hauv Tswv Yim 4.0
International Licence
nrog Kev Nkag, Tsis Siv Kev Lag Luam thiab Qhia Tawm nyob rau hauv tib
co xwm txheej.
IndriyabhÄvanÄ Sutta - Qhov kev txhim kho ntawm lub ntsej muag
Yog li, Änanda, Kuv qhia qhov kev loj hlob zoo tshaj plaws ntawm lub
ntsej muag nyob rau hauv kev qhuab qhia ntawm kev tsim txiaj, kuv tau
qhia yuav ua li cas ib tug neeg yog ib tus neeg hauv kev cob qhia, ib
tug neeg uas ua raws txoj kev, Kuv qhia yuav ua li cas ib tug yog neeg
zoo. nrog kev txawj tsim. Txhua yam tus kws qhia ntawv yuav tsum ua tawm
ntawm txoj kev khuv leej rau nws cov thwjtim, nrhiav lawv qhov kev zoo
siab thiab tawm ntawm txoj kev khuv leej rau lawv, kuv tau ua rau koj.
Ntawm no yog cag ntawm cov ntoo, ntawm no yog chav tsev khoob. Xyaum ua
kev xav, dhau los, tsis txhob saib tsis taus, tsis txhob muaj kev khuv
xim rau nws tom qab. Nov yog kuv qhia rau nej.Lus hais lo lus muaj hmoo.
Txaus siab, lub venerable Änanda zoo siab rau cov lus ntawm hmoov zoo.
li, Änanda, Kuv qhia qhov kev loj hlob zoo tshaj plaws ntawm lub ntsej
muag nyob rau hauv kev qhuab qhia ntawm kev tsim txiaj, kuv tau qhia
yuav ua li cas ib tug neeg yog ib tus neeg hauv kev cob qhia, ib tug
neeg uas ua raws txoj kev, Kuv qhia yuav ua li cas ib tug yog neeg zoo.
nrog kev txawj tsim. Txhua yam tus kws qhia ntawv yuav tsum ua tawm
ntawm txoj kev khuv leej rau nws cov thwjtim, nrhiav lawv qhov kev zoo
siab thiab tawm ntawm txoj kev khuv leej rau lawv, kuv tau ua rau koj.
Ntawm no yog cag ntawm cov ntoo, ntawm no yog chav tsev khoob. Xyaum ua
kev xav, dhau los, tsis txhob saib tsis taus, tsis txhob muaj kev khuv
xim rau nws tom qab. Nov yog kuv qhia rau nej.Lus hais lo lus muaj hmoo.
Txaus siab, lub venerable Änanda zoo siab rau cov lus ntawm hmoov zoo.
Sermons & Discussions held at Meethirigala Nissarana Vanaya or at
other locations. Please follow the playlist for the complete list.
46) Classical Hungarian-Klasszikus magyar,
MN
152 IndriyabhÄvanÄ Sutta - A karok fejlĆdĂ©se -
[Indriya: Karok | bhÄvanÄ: fejlĆdĂ©s]
TehĂĄt hallottam:
EbbĆl az alkalombĂłl Fortune Gajaáč
galÄ-ban telepedik le egy
bambuszligetben. EbbĆl az alkalombĂłl az utarai Brahmant Ă©s a ParÄsiviya
fegyelmet zavarja a szerencse, Ă©s adott esetben a barĂĄtok Ă©s az
udvaroncok ĂŒdvözletĂ©nek cserĂ©je. Az udvarias ĂŒdvözletcsere utĂĄn leĂŒlt az
egyik oldalra. Ezek az intĂ©zkedĂ©sek a következĆ tĂĄmogatĂĄsokra
vonatkoznak:
- Uttara, a Brahmin PÄrÄsiviya tanĂtja tanĂtvĂĄnyait a karok fejlĆdĂ©sĂ©re?
- Igen, Sieur Gotama, a Brahmin PÄrÄsiviya tanĂtja tanĂtvĂĄnyait a karok
fejlĆdĂ©sĂ©re.
- Ăs hogyan, Uttara, hogyan tanĂtja a Brahmin PÄrÄsiviya TanĂtvĂĄnyainak a
Karok fejlĆdĂ©sĂ©t?
- Nem azt mondom, Sieur Gotama, van, aki ugyanezt meg tudja tenni, de
nincs több vagy több. Itt, Sieur Gotama, hogyan tanĂtja Brahmin
PÄrÄsiviya tanĂtvĂĄnyainak a karok fejlĆdĂ©sĂ©t.
- E szabĂĄly alkalmazĂĄsĂĄban, Uttara, majd Brahmin PÄrÄsiviya elmondĂĄsa
szerint egy vak ember fejlesztette volna ki a képességeit, és egy siket
fejlesztette volna ki. Ha meg akarja våltoztatni az életét, akkor egyre
több olyan embert vonzhat, akiket nem érdekel a vilåg.
Ebben az esetben a merĂ©nyletfegyelem jelen ĂŒgyĂ©nek vĂ©ge, a megtĂ©vesztĂ©s,
a tégla, az alapok, a nyomok, a megzavarodott. A Szerencsés, låtva,
hogy a PÄrÄsiviya fiatal Brahmin Uttara tanĂtvĂĄny csendben ĂŒl, zavartan,
vĂĄllai lehajolnak, lehajtott fejjel, szomorĂșan Ă©s zavartan szĂłlnak a
tiszteletre mĂ©ltĂł ÄnandĂĄhoz:
- Änanda, azon dolgok fejlesztĂ©se, amelyekre PÄrrahivi Brahmin tanĂtja
tanĂtvĂĄnyait, egy dolog, amelyet vĂĄlasztani kell, de a kĂ©pessĂ©gek
legfelsÔbb fejlÔdése a nemes lények fegyelmében mås.
- Itt az ideje, Ăł SzerencsĂ©s. Jelenleg az ElsĆfokĂș BĂrĂłsĂĄgnak van
alĂĄrendelve, a fegyelmi fegyelem esetĂ©ben. A fenti a jĂłsnĆ, aki elĆször
ment nyugdĂjba.
- Ebben az esetben, Änanda, figyelj Ă©s lĂ©gy Ăłvatos. A gyĂŒmölcs eladva.
- Igen, BhantĂ©, hozzon tiszteletremĂ©ltĂł ÄnandĂĄt. A SzerencsĂ©s akkor ezt
mondta:
Ăs mi, Änanda, a kĂ©pessĂ©gek legfelsĂ”bb fejlĂ”dĂ©se a nemes lĂ©nyek
fegyelmĂ©ben? Ebben Änanda, egy formĂĄt a szemmel lĂĄtva, megjelenik az,
ami spli, ami kellemetlen, vagy ami spli Ă©s kellemetlen, megjelenik At
Ă©s bhikkhu. MegĂ©rtette: “Ami kĂsĂ©rteties, az megjelent, ami kellemetlen,
vagy ami a lĂĄnyos Ă©s kellemetlen, az megjelent bennem. Ez azt mondta,
feltételesen, durvåbb, jó modorral lakott. De ez Békés, ez remek: az
egyensĂșly. “MĂĄsrĂ©szt a szĂ©tszĂłrĂł Ă©s ruhĂĄzat, a szĂ©tszĂłrĂł Ă©s ruhĂĄzat,
vagy a szĂ©tszĂłrĂł Ă©s a soros ruhĂĄzat MegszƱnik, Ă©s beĂĄll az egyensĂșly.
CsakĂșgy, mint Änanda, egy lĂĄtvĂĄnnyal megajĂĄndĂ©kozott fĂ©rfi, ha bezĂĄrjĂĄk
Ćket, kinyithatja Ćket, vagy ha kinyitjĂĄk, ugyanĂșgy bezĂĄrhatja Ćket,
bĂĄrmi is az, ugyanolyan gyorsan. , ugyanolyan gyorsan, ugyanolyan
gyorsan, a megjelenĆ kellemes vĂĄlasztĂĄs, a megjelenĆ kellemetlen
vĂĄlasztĂĄs vagy a megjelenĆ kellemes Ă©s kellemetlen vĂĄlasztĂĄs MegszƱnik
Ă©s a nyugodtsĂĄg beĂĄll. Itt van, Änanda, mi a helyzet a LegfelsĆbb
BĂrĂłsĂĄg fegyelmĂ©nek alkalmazĂĄsĂĄval a tagĂĄllamok szĂĄmĂĄra az egyezmĂ©nyek
formåjåról szóló jelentés keretében.
Ezen tĂșlmenĆen, Änanda, amikor hallja a fĂŒlĂ©vel hallhatĂł hangot, a
bhikkhu-ban megjelenik, ami tĂŒskĂ©s, mi kellemetlen, vagy ami
összekapcsolĂĄs Ă©s kellemetlen. MegĂ©rtette: “Ami kĂsĂ©rteties, az
megjelent, ami kellemetlen, vagy ami a lĂĄnyos Ă©s kellemetlen, az
megjelent bennem. Ez azt mondta, feltételesen, durvåbb, jó modorral
lakott. De ez BĂ©kĂ©s, ez remek: az egyensĂșly. “MĂĄsrĂ©szt a szĂ©kterjesztĆ
ruha nĂ©lkĂŒli, a szĂ©kterjesztĆ ruhĂĄzati cikk, az oe la Ășgy döntött, hogy a
ruhåk fénye és sora megszƱnik, és a beåll a nyugalom. Akårcsak Ananda,
holnap Ă©s a JĂł egĂ©szsĂ©g ugyanĂșgy csettinthet az ujjaival, bĂĄrmi is
legyen, ugyanolyan gyorsan, ugyanolyan gyorsan, ugyanolyan gyorsan a
felmerĂŒlt kellemes vĂĄlasztott dolog, a a megjelent kellemetlen
vĂĄlasztĂĄs, vagy a megjelenĆ kellemes Ă©s kellemetlen vĂĄlasztĂĄs MegszƱnik
Ă©s beĂĄll a higgadtsĂĄg. Itt, Änanda, az, amit a nemes lĂ©nyek
tudomĂĄnyĂĄgĂĄban hĂvunk a kĂ©pessĂ©gek legfĆbb fejlĆdĂ©sĂ©nek a fĂŒl ĂĄltal
megismerhetĆ hangokhoz viszonyĂtva.
SĆt,
Änanda azĂĄltal, hogy az orrĂĄval szagot Ă©rez, ami kellemes, ami
kellemetlen, vagy ami kellemes Ă©s kellemetlen, megjelenik egy
bhikkhu-ban. MegĂ©rtette: âAmi kellemes, az a kellemetlen felmerĂŒlt, vagy
ami kellemes Ă©s kellemetlen, az felmerĂŒlt bennem. Ăs kondicionĂĄlt,
durva, fĂŒggĆ mĂłdon jön lĂ©tre. De ez bĂ©kĂ©s, ez remek: nyugodtsĂĄg. â Ezzel
megszƱnik a felmerĂŒlt kellemes dolog, a felmerĂŒlt kellemetlen dolog,
vagy a felmerĂŒlt kellemes Ă©s kellemetlen dolog, Ă©s beĂĄll az egyensĂșly.
Ahogyan, Änanda, vĂzcseppek is ĂĄtsiklanak egy finoman megdöntött
lĂłtuszlevĂ©l felett, Ă©s nem maradnak ott ugyanĂșgy, bĂĄrmi is, ugyanolyan
gyorsan, ugyanolyan gyorsan, ugyanĂșgy, mint könnyen megszƱnik a
felmerĂŒlt kellemes dolog, a felmerĂŒlt kellemetlen vagy a felmerĂŒlt
kellemes Ă©s kellemetlen dolog, Ă©s beĂĄll az egyensĂșly. Itt ÄnandĂĄt
nevezik a nemes lények tudomånyågåban a képességek legfelsÔbb
fejlÔdésének az orr åltal megismerhetÔ szagokkal kapcsolatban.
RĂĄadĂĄsul Änanda azzal, hogy a nyelvĂ©vel megkĂłstolja az Ăzt, ami
kellemes, ami kellemetlen, vagy ami kellemes Ă©s kellemetlen, megjelenik
egy bhikkhu-ban. MegĂ©rtette: âAmi kellemes, az a kellemetlen felmerĂŒlt,
vagy ami kellemes Ă©s kellemetlen, az felmerĂŒlt bennem. Ăs kondicionĂĄlt,
durva, fĂŒggĆ mĂłdon jön lĂ©tre. De ez bĂ©kĂ©s, ez remek: nyugodtsĂĄg. â Ezzel
megszƱnik a felmerĂŒlt kellemes dolog, a felmerĂŒlt kellemetlen dolog,
vagy a felmerĂŒlt kellemes Ă©s kellemetlen dolog, Ă©s beĂĄll az egyensĂșly.
AknĂĄ, Änanda, egy egĂ©szsĂ©ges ember is könnyen leköphetne egy
összegyƱjtött nyĂĄlcsomĂłt a nyelve hegyĂ©re, ugyanĂșgy, bĂĄrmi is legyen,
ugyanolyan gyorsan, ugyanolyan gyorsan, Ă©ppen Ășgy, mint könnyen
megszƱnik a felmerĂŒlt kellemes dolog, a felmerĂŒlt kellemetlen vagy a
felmerĂŒlt kellemes Ă©s kellemetlen dolog, Ă©s beĂĄll az egyensĂșly. Itt
ÄnandĂĄt nevezik a nemes lĂ©nyek tudomĂĄnyĂĄgĂĄban a kĂ©pessĂ©gek legfelsĂ”bb
fejlĂ”dĂ©sĂ©nek a nyelv ĂĄltal megismerhetĂ” Ăzekhez kĂ©pest.
RĂĄadĂĄsul Änanda, amikor egy testi Ă©rzetet megĂ©rint a testtel, mi jelenik
meg a bhikkhu-ban, ami kellemes, mi kellemetlen vagy mi kellemes Ă©s
kellemetlen. MegĂ©rtette: âAmi kellemes, az a kellemetlen felmerĂŒlt, vagy
ami kellemes Ă©s kellemetlen, az felmerĂŒlt bennem. Ăs kondicionĂĄlt,
durva, fĂŒggĆ mĂłdon jön lĂ©tre. De ez bĂ©kĂ©s, ez remek: nyugodtsĂĄg. â Ezzel
megszƱnik a felmerĂŒlt kellemes dolog, a felmerĂŒlt kellemetlen dolog,
vagy a felmerĂŒlt kellemes Ă©s kellemetlen dolog, Ă©s beĂĄll az egyensĂșly.
Ahogyan, Änanda, egy egĂ©szsĂ©ges ember ugyanĂșgy kinyĂșjthatja kinyĂșjtott
karjĂĄt vagy meghajthatja kinyĂșjtott karjĂĄt, ugyanĂșgy, bĂĄrmi is az,
ugyanolyan gyorsan, ugyanolyan gyorsan, ugyanolyan könnyen, kellemes
dolog, ami felmerĂŒlt, a kellemetlen dolog, ami felmerĂŒlt, vagy a
kellemes Ă©s kellemetlen dolog, ami felmerĂŒlt, megszƱnik, Ă©s beĂĄll az
egyensĂșly. Itt Änanda az, amit a nemes lĂ©nyek fegyelmĂ©ben a testek ĂĄltal
megismerhetĆ testi Ă©rzĂ©sekkel összefĂŒggĂ©sben a kĂ©pessĂ©gek legfĆbb
fejlĆdĂ©sĂ©nek neveznek.
Ezen tĂșlmenĆen, Änanda, amikor egy mentĂĄlis jelensĂ©ggel az eszĂ©vel
tudatosul, ami kellemes, mi kellemetlen vagy ami kellemes Ă©s kellemetlen
jelenik meg a bhikkhu-ban. MegĂ©rtette: âAmi kellemes, az a kellemetlen
felmerĂŒlt, vagy ami kellemes Ă©s kellemetlen, az felmerĂŒlt bennem. Ăs
kondicionĂĄlt, durva, fĂŒggĆ mĂłdon jön lĂ©tre. De ez bĂ©kĂ©s, ez remek:
nyugodtsĂĄg. â Ezzel a felmerĂŒlt kellemes dolog, a felmerĂŒlt kellemetlen
dolog, a felmerĂŒlt kellemes Ă©s kellemetlen dolog megszƱnik, Ă©s beĂĄll az
egyensĂșly. AknĂĄ, Änanda, ha egy egĂ©szsĂ©ges ember egĂ©sz nap kĂ©t vagy
hĂĄrom csepp vizet ejtene egy fƱtött vas serpenyĆre, a vĂzcseppek
zuhanĂĄsa lassĂș lehet, de gyorsan elpĂĄrolog. Ă©s ugyanĂșgy eltƱnne, bĂĄrmi
is volt, ugyanolyan gyorsan, ugyanolyan gyorsan, ugyanolyan könnyen, a
felmerĂŒlt kellemes dolog, a felmerĂŒlt kellemetlen vagy a kellemes Ă©s
kellemetlen dolog a felmerĂŒlt megszƱnik, Ă©s beĂĄll a nyugodtsĂĄg. Itt
ÄnandĂĄt a nemes lĂ©nyek fegyelmĂ©ben a kĂ©pessĂ©gek legfĆbb fejlĆdĂ©sĂ©nek
nevezik a szellem ĂĄltal megismerhetĆ mentĂĄlis jelensĂ©gekkel
kapcsolatban.
Ăs
hogyan vagy, Änanda, kĂ©pzett ember, aki követi az utat? Ebben Änanda
egy formåt a szemével låtva megjelenik, ami kellemes, ami kellemetlen,
vagy ami kellemes Ă©s kellemetlen, megjelenik egy bhikkhu-ban. Idegesnek,
megalĂĄzottnak Ă©s undorĂtĂłnak Ă©rzi magĂĄt a felmerĂŒlt kellemes dolog
miatt, a felmerĂŒlt kellemetlen dolog vagy a felmerĂŒlt kellemes Ă©s
kellemetlen dolog miatt.
A fĂŒl ĂĄltal hallott hang hallatĂĄn megjelenik, ami kellemes, ami
kellemetlen, vagy ami kellemes Ă©s kellemetlen. Idegesnek, megalĂĄzottnak
Ă©s undorĂtĂłnak Ă©rzi magĂĄt a felmerĂŒlt kellemes dolog miatt, a felmerĂŒlt
kellemetlen dolog vagy a felmerĂŒlt kellemes Ă©s kellemetlen dolog miatt.
AzĂĄltal, hogy az orrĂĄval szagot Ă©rez, megjelenik, ami kellemes, ami
kellemetlen, vagy ami kellemes Ă©s kellemetlen. Idegesnek, megalĂĄzottnak
Ă©s undorĂtĂłnak Ă©rzi magĂĄt a felmerĂŒlt kellemes dolog miatt, a felmerĂŒlt
kellemetlen dolog vagy a felmerĂŒlt kellemes Ă©s kellemetlen dolog miatt.
A nyelv ĂzĂ©nek megkĂłstolĂĄsĂĄval megjelenik, ami kellemes, ami
kellemetlen, vagy ami kellemes Ă©s kellemetlen. Idegesnek, megalĂĄzottnak
Ă©s undorĂtĂłnak Ă©rzi magĂĄt a felmerĂŒlt kellemes dolog miatt, a felmerĂŒlt
kellemetlen dolog vagy a felmerĂŒlt kellemes Ă©s kellemetlen dolog miatt.
Ha testével megérint egy testi érzést, megjelenik, ami kellemes, ami
kellemetlen, vagy ami kellemes Ă©s kellemetlen. Idegesnek, megalĂĄzottnak
Ă©s undorĂtĂłnak Ă©rzi magĂĄt a felmerĂŒlt kellemes dolog miatt, a felmerĂŒlt
kellemetlen dolog vagy a felmerĂŒlt kellemes Ă©s kellemetlen dolog miatt.
Azåltal, hogy az elmével tudatosså tesz egy mentålis jelenséget,
megjelenik, ami kellemes, ami kellemetlen, vagy ami kellemes Ă©s
kellemetlen. Idegesnek, megalĂĄzottnak Ă©s undorĂtĂłnak Ă©rzi magĂĄt a
felmerĂŒlt kellemes dolog miatt, a felmerĂŒlt kellemetlen dolog vagy a
felmerĂŒlt kellemes Ă©s kellemetlen dolog miatt. Ez, Änanda, hogy valaki
egy ember a képzésben, aki az utat követi.
Ăs hogyan, Änanda, egy nemes lĂ©ny fejlett kĂ©pessĂ©gekkel? Ebben Änanda
egy formåt a szemével låtva megjelenik, ami kellemes, ami kellemetlen,
vagy ami kellemes Ă©s kellemetlen, megjelenik egy bhikkhu-ban. Ha azt
akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłt abban, ami
undorĂtĂłâ, akkor tovĂĄbbra is a nem undorĂtĂłt kell Ă©rzĂ©kelnem abban, ami
undorĂtĂł. {1} Ha akarja: âhogy bennmaradjak Ă©rzĂ©kelje az undorĂtĂłt
abban, ami nem undorĂtĂł â, akkor marad az undorĂtĂł Ă©rzĂ©kelĂ©se abban, ami
nem undorĂtĂł. Ha azt akarja, hogy “tovĂĄbbra is Ă©rzĂ©keljem a nem
undorĂtĂłakat abban, ami undorĂtĂł Ă©s ami nem undorĂtĂł”, akkor tovĂĄbbra is
Ă©szleljem a nem undorĂtĂłakat abban, ami undorĂtĂł Ă©s ami nem -undorĂtĂł.
Ha azt akarja, hogy âtovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt abban, ami
undorĂtĂł Ă©s ami nem undorĂtĂłâ, akkor tovĂĄbbra is Ă©rzĂ©kelni kell az
undorĂtĂłt abban, ami undorĂtĂł Ă©s ami nem undorĂtĂł. Ha azt akarja:
âelkerĂŒlve mind az undorĂtĂłt, mind a nem undorĂtĂłt, hogy egyenletes
maradjak, a lelkemben jelen legyek Ă©s figyelmes megkĂŒlönböztetĂ©ssel
felruhĂĄzva legyekâ, akkor egyenrangĂș, lelkiĂĄllapotĂș Ă©s figyelmes
belĂĄtĂĄssal ruhĂĄzott fel. .
RĂĄadĂĄsul Änanda, a fĂŒl ĂĄltal hallott hang hallatĂĄn megjelenik, ami
kellemes, ami kellemetlen, vagy ami kellemes Ă©s kellemetlen. Ha azt
akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłt abban, ami
undorĂtĂłâ, akkor marad a nem undorĂtĂł Ă©rzĂ©kelĂ©se abban, ami undorĂtĂł. Ha
azt akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt abban, ami nem
undorĂtĂłâ, akkor tovĂĄbbra is az undorĂtĂłt kell Ă©rzĂ©kelni abban, ami nem
undorĂtĂł. Ha azt akarja, hogy “tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłakat
abban, ami undorĂtĂł Ă©s ami nem undorĂtĂł”, akkor tovĂĄbbra is Ă©szleljem a
nem undorĂtĂłakat abban, ami undorĂtĂł Ă©s ami nem -undorĂtĂł. Ha azt
akarja, hogy âtovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt abban, ami undorĂtĂł Ă©s
ami nem undorĂtĂłâ, akkor tovĂĄbbra is Ă©rzĂ©kelni kell az undorĂtĂłt abban,
ami undorĂtĂł Ă©s ami nem undorĂtĂł. Ha azt akarja: âelkerĂŒlve mind az
undorĂtĂłt, mind a nem undorĂtĂłt, hogy egyenletes maradjak, a lelkemben
jelen legyek Ă©s figyelmes megkĂŒlönböztetĂ©ssel felruhĂĄzva legyekâ, akkor
egyenrangĂș, lelkiĂĄllapotĂș Ă©s figyelmes belĂĄtĂĄssal ruhĂĄzott fel. .
SĆt,
Änanda azzal, hogy orrĂĄval szagol egy illatot, megjelenik, ami
kellemes, ami kellemetlen, vagy ami kellemes Ă©s kellemetlen. Ha azt
akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłt abban, ami
undorĂtĂłâ, akkor marad a nem undorĂtĂł Ă©rzĂ©kelĂ©se abban, ami undorĂtĂł. Ha
azt akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt abban, ami nem
undorĂtĂłâ, akkor tovĂĄbbra is az undorĂtĂłt kell Ă©rzĂ©kelni abban, ami nem
undorĂtĂł. Ha azt akarja, hogy “tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłakat
abban, ami undorĂtĂł Ă©s ami nem undorĂtĂł”, akkor tovĂĄbbra is Ă©szleljem a
nem undorĂtĂłakat abban, ami undorĂtĂł Ă©s ami nem -undorĂtĂł. Ha azt
akarja, hogy âtovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt abban, ami undorĂtĂł Ă©s
ami nem undorĂtĂłâ, akkor tovĂĄbbra is Ă©rzĂ©kelni kell az undorĂtĂłt abban,
ami undorĂtĂł Ă©s ami nem undorĂtĂł. Ha azt akarja: âelkerĂŒlve mind az
undorĂtĂłt, mind a nem undorĂtĂłt, hogy egyenletes maradjak, a lelkemben
jelen legyek Ă©s figyelmes megkĂŒlönböztetĂ©ssel felruhĂĄzva legyekâ, akkor
egyenrangĂș, lelkiĂĄllapotĂș Ă©s figyelmes belĂĄtĂĄssal ruhĂĄzott fel. .
Ezen tĂșlmenĆen, Änanda, egy nyelv ĂzĂ©vel megkĂłstolva megjelenik, ami
kellemes, ami kellemetlen, vagy ami kellemes Ă©s kellemetlen. Ha azt
akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłt abban, ami
undorĂtĂłâ, akkor marad a nem undorĂtĂł Ă©rzĂ©kelĂ©se abban, ami undorĂtĂł. Ha
azt akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt abban, ami nem
undorĂtĂłâ, akkor tovĂĄbbra is az undorĂtĂłt kell Ă©rzĂ©kelni abban, ami nem
undorĂtĂł. Ha azt akarja, hogy “tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłakat
abban, ami undorĂtĂł Ă©s ami nem undorĂtĂł”, akkor tovĂĄbbra is Ă©szleljem a
nem undorĂtĂłakat abban, ami undorĂtĂł Ă©s ami nem -undorĂtĂł. Ha azt
akarja, hogy âtovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt abban, ami undorĂtĂł Ă©s
ami nem undorĂtĂłâ, akkor tovĂĄbbra is Ă©rzĂ©kelni kell az undorĂtĂłt abban,
ami undorĂtĂł Ă©s ami nem undorĂtĂł. Ha azt akarja: âelkerĂŒlve mind az
undorĂtĂłt, mind a nem undorĂtĂłt, hogy egyenletes maradjak, a lelkemben
jelen legyek Ă©s figyelmes megkĂŒlönböztetĂ©ssel felruhĂĄzva legyekâ, akkor
egyenrangĂș, lelkiĂĄllapotĂș Ă©s figyelmes belĂĄtĂĄssal ruhĂĄzott fel. .
TovĂĄbbĂĄ, Änanda, megĂ©rintve a testet egy testi Ă©rzĂ©ssel, megjelenik, ami
kellemes, ami kellemetlen, vagy ami kellemes Ă©s kellemetlen. Ha azt
akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłt abban, ami
undorĂtĂłâ, akkor marad a nem undorĂtĂł Ă©rzĂ©kelĂ©se abban, ami undorĂtĂł. Ha
azt akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt abban, ami nem
undorĂtĂłâ, akkor tovĂĄbbra is az undorĂtĂłt kell Ă©rzĂ©kelni abban, ami nem
undorĂtĂł. Ha azt akarja, hogy “tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłakat
abban, ami undorĂtĂł Ă©s ami nem undorĂtĂł”, akkor tovĂĄbbra is Ă©szleljem a
nem undorĂtĂłakat abban, ami undorĂtĂł Ă©s ami nem -undorĂtĂł. Ha azt
akarja, hogy âtovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt abban, ami undorĂtĂł Ă©s
ami nem undorĂtĂłâ, akkor tovĂĄbbra is Ă©rzĂ©kelni kell az undorĂtĂłt abban,
ami undorĂtĂł Ă©s ami nem undorĂtĂł. Ha azt akarja: âelkerĂŒlve mind az
undorĂtĂłt, mind a nem undorĂtĂłt, hogy egyenletes maradjak, a lelkemben
jelen legyek Ă©s figyelmes megkĂŒlönböztetĂ©ssel felruhĂĄzva legyekâ, akkor
egyenrangĂș, lelkiĂĄllapotĂș Ă©s figyelmes belĂĄtĂĄssal ruhĂĄzott fel. .
RĂĄadĂĄsul Änanda, amikor elmĂ©vel tudatĂĄban van egy mentĂĄlis jelensĂ©gnek,
megjelenik, ami kellemes, ami kellemetlen, vagy ami kellemes Ă©s
kellemetlen. Ha azt akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem a nem undorĂtĂłt
abban, ami undorĂtĂłâ, akkor marad a nem undorĂtĂł Ă©rzĂ©kelĂ©se abban, ami
undorĂtĂł. Ha azt akarja: âhogy tovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt
abban, ami nem undorĂtĂłâ, akkor tovĂĄbbra is az undorĂtĂłt kell Ă©rzĂ©kelni
abban, ami nem undorĂtĂł. Ha azt akarja, hogy “tovĂĄbbra is Ă©rzĂ©keljem a
nem undorĂtĂłakat abban, ami undorĂtĂł Ă©s ami nem undorĂtĂł”, akkor
tovĂĄbbra is Ă©szleljem a nem undorĂtĂłakat abban, ami undorĂtĂł Ă©s ami nem
-undorĂtĂł. Ha azt akarja, hogy âtovĂĄbbra is Ă©rzĂ©keljem az undorĂtĂłt
abban, ami undorĂtĂł Ă©s ami nem undorĂtĂłâ, akkor tovĂĄbbra is Ă©rzĂ©kelni
kell az undorĂtĂłt abban, ami undorĂtĂł Ă©s ami nem undorĂtĂł. Ha azt
akarja: âelkerĂŒlve mind az undorĂtĂłt, mind a nem undorĂtĂłt, hogy
egyenletes maradjak, a lelkemben jelen legyek Ă©s figyelmes
megkĂŒlönböztetĂ©ssel felruhĂĄzva legyekâ, akkor egyenrangĂș, lelkiĂĄllapotĂș
Ă©s figyelmes belĂĄtĂĄssal ruhĂĄzott fel. . Änanda Ăgy fejlett kĂ©pessĂ©gekkel
rendelkezĆ nemes lĂ©ny.
TehĂĄt,
Änanda, Ă©n tanĂtottam a kĂ©pessĂ©gek legfelsĂ”bb fejlĂ”dĂ©sĂ©t a nemes lĂ©nyek
tudomĂĄnyterĂŒletĂ©n, megtanĂtottam, hogy valaki egy ember a kikĂ©pzĂ©sben,
valaki, aki követi az utat, megtanĂtottam, hogyan lehet nemes lĂ©ny
fejlett karokkal. Mindent, amit a tanĂĄrnak meg kell tennie tanĂtvĂĄnyai
irĂĄnti egyĂŒttĂ©rzĂ©s, boldogsĂĄguk keresĂ©se Ă©s az irĂĄntuk Ă©rzett szimpĂĄtia
miatt, megtettem Ă©rted. Itt vannak a fĂĄk gyökerei, itt ĂŒres szobĂĄk
vannak. Gyakorold a meditĂĄciĂłt, Änanda, ne hanyagold el, ne kelljen
kĂ©sĆbb megbĂĄnnia. Itt van az utasĂtĂĄsom az Ăn szĂĄmĂĄra.
Ăgy szĂłlt a szerencsĂ©s. ElĂ©gedetten a tiszteletre mĂ©ltĂł Änanda örĂŒl a
Szerencsés szavainak.
A fordĂtĂĄst RĂ©my javasolja.
âââ oOo âââ
Dhamma ajåndékozta,
szabadon terjeszthetĆ, nonprofit cĂ©lokra.
—
A fordĂtĂł nem szakĂ©rtĆ Paliban, Ă©s az esetleges hibĂĄk elkerĂŒlĂ©se
Ă©rdekĂ©ben utaljon a mĂĄr lĂ©tezĆ fordĂtĂĄsokra; mindazonĂĄltal remĂ©li, hogy a
fordĂtĂĄsba esetleg bekerĂŒlĆ hibĂĄk csak minimĂĄlisak.
Ez a munka Creative Commons 4.0 nemzetközi licenc alatt åll
hozzårendeléssel, nem kereskedelmi felhasznålåssal és megosztåssal
azonos feltételek mellett.
IndriyabhÄvanÄ Sutta - A kĂ©pessĂ©gek fejlĆdĂ©se
TehĂĄt, Änanda, Ă©n tanĂtottam a kĂ©pessĂ©gek legfelsĂ”bb fejlĂ”dĂ©sĂ©t a nemes
lĂ©nyek tudomĂĄnyterĂŒletĂ©n, azt tanĂtottam, hogy valaki egy ember a
kĂ©pzĂ©sben, valaki, aki követi az utat, megtanĂtottam, hogy egy nemes
lény. fejlett karokkal. Mindent, amit a tanårnak meg kell tennie
tanĂtvĂĄnyai irĂĄnti egyĂŒttĂ©rzĂ©s, boldogsĂĄguk keresĂ©se Ă©s az irĂĄntuk
érzett szimpåtia miatt, megtettem érted. Itt vannak a fåk gyökerei, itt
ĂŒres szobĂĄk vannak. Gyakorold a meditĂĄciĂłt, Änanda, ne hanyagold el, ne
kelljen kĂ©sĆbb megbĂĄnnia. Itt van az utasĂtĂĄsom az Ăn szĂĄmĂĄra. Ăgy szĂłlt
a szerencsĂ©s. ElĂ©gedetten a tiszteletre mĂ©ltĂł Änanda örĂŒl a SzerencsĂ©s
szavainak.