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[BJT Vol V-3-1] [\\z Vin /] [\\w IIIa /]
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Vinayapiñake
Mahàvaggapàëiyà
Pañhamo bhàgo
Mahàkkhandhakaü

Namo tassa bhagavato arahato sammàsambuddhassa.

1. Tena 1- samayena buddho bhagavà uruvelàyaü viharati najjà nera¤jaràya tãre bodhirukkhamåle pañhamàbhãsambuddho.

2. Atha kho bhagavà bodhirukkhamåle sattàhaü ekapallaïkena nisaadhikaraõasamathàsaüvidã. 2

3. Atha kho bhagavà rattiyà pañhamaü yàmaü pañiccasamaanvaddhamàsaülomapañilomaü manasàkàsi:

4. Avijjàpaccayà saïkhàrà; saïkhàrapaccayà vi¤¤àõaü; vi¤¤àõapaccayà nàmaråpaü; nàmaråpaccayà saëàyatanaü; saëàyatanapaccayà phasso; phassapaccayà vedanà; vedanàpaccayà taõhà; taõhàpaccayà upàdànaü; upàdanapaccayà bhavo; bhavapaccayà jàti; jàtipaccayà jaràmaraõaü sokaparidevadukkhadomanassupàyàsà sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

5. Avijjàyatveva asesaviràganirodhà saïkhàranirodho; saïkhàranirodhà vi¤¤àõanirodho; vi¤¤àõanirodhà nàmaråpanirodho; nàmaråpanirodhà saëàyatananirodho; saëàyatananirodhà phassanirodho; phassanirodhà vedanànirodho; vedanànirodhà taõhànirodho; taõhànirodhà upàdànanirodho; upàdananirodhà bhavanirodho; bhavanirodhà jàtinirodho; jàtinirodhà jaràmaraõaü sokaparidevadukkhadomanassåpàyàsà nirujjhanti evametassa kevalassa dukkhakkhandhassa nirodho [PTS Page 002] [\\q 2/] hotãti.

1. "Tena kho pana samayena"

2. "Vimuttisukhaü pañisaüvedã" itipi pàñho

[BJT Page 004] [\\x 4/]

6. Atha kho bhagavà etamatthaü viditvà tàyaü velàyaü imaü udànaü

Udànesi: -

"Yadà have pàtubhavanti dhammà

Atàpino jhàyato bràhmaõassa,

Athassa kaïkhà vapayanti sabbà

Yato pajànti sahetudhamma"nti

7. Atha kho bhagavà rattiyà majjhimaü yàmaü pañiccasamuppàdaü anulomapañilomaü manasàkàsi: avijjàpaccayà saïkhàrà; saïkhàrapaccayà vi¤¤àõaü; vi¤¤àõapaccayà nàmaråpaü; nàmaråpaccayà saëàyatanaü; saëàyatanapaccayà phasso; phassapaccayà vedanà; vedanàpaccayà taõhà; taõhàpaccayà upàdànaü; upàdanapaccayà bhavo; bhavapaccayà jàti; jàtipaccayà jaràmaraõaü sokaparidevadukkhadomanassåpàyàsà sambhavaniti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Avijjàyatveva asesaviràganirodhà saïkhàranirodho; saïkhàranirodhà

Vi¤¤àõanirodho; vi¤¤àõanirodhà nàmaråpanirodho; nàmaråpanirodhà saëàyatananirodho; saëàyatananirodhà phassanirodho; phassanirodhà vedanànirodho; vedanànirodhà taõhànirodho; taõhànirodhà upàdànanirodho; upàdananirodhà bhavanirodho; bhavanirodhà jàtinirodho; jàtinirodhà jaràmaraõaü sokaparidevadukkhadomanassåpàyàsà nirujjhanti evametassa kevalassa dukkhakkhandhassa nirodho hotãti.

8. Atha kho bhagavà etamatthaü viditvà tàyaü velàyaü imaü udànaü

Udànesi: -

"Yadà have pàtubhavanti dhammà

Atàpino jhàyato bràhmaõassa,

Athassa kaïkhà vapayanti sabbà

Yato khayaü paccayànaü avedã"ti

9. Atha kho bhagavà rattiyà pacchimaü yàmaü pañiccasamuppàdaü anulomapañilomaü manasàkàsi: avijjàpaccayà saïkhàrà; saïkhàrapaccayà vi¤¤àõaü; vi¤¤àõapaccayà nàmaråpaü; nàmaråpaccayà saëàyatanaü; saëàyatanapaccayà phasso; phassapaccayà vedanà; vedanàpaccayà taõhà; taõhàpaccayà upàdànaü; upàdanapaccayà bhavo; bhavapaccayà jàti; jàtipaccayà jaràmaraõaü sokaparidevadukkhadomanassåpàyàsà sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Avijjàyatveva asesaviràganirodhà saïkhàranirodho; saïkhàranirodhà

Vi¤¤àõanirodho; vi¤¤àõanirodhà nàmarånirodho; nàmaråpanirodhà saëàyatananirodho; saëàyatananirodhà phassanirodho; phassanirodhà vedanànirodho; vedanànirodhà taõhànirodho; taõhànirodhà upàdànanirodho; upàdananirodhà bhavanirodho; bhavanirodhà jàtinirodho; jàtinirodhà jaràmaraõaü sokaparidevadukkhadomanassåpàyàsà nirujjhanti evametassa kevalassa dukkhakkhandhassa nirodho hotãti.

10. Atha kho bhagavà etamatthaü viditvà tàyaü velàyaü imaü udànaü

Udànesi: -

"Yadà have pàtubhavanti dhammà

Atàpino jhàyato bràhmaõassa,

Vidhåpayaü tiññhati màrasenaü

Suriyo'va obhàsayamantalikkha"nti

Bodhikathà niññhità.

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1. Atha kho bhagavà santàhassa accayena tamhà samàdhimhà vuññhahitvà bodhirukkhamålà yena ajapàlanigrodho, tenupasaïakami upasaïkamitvà ajapàlanigrodhamåle sattàhaü ekapallaïkena nisãdi vimuttisukhapañisaüvedã.

2. Atha kho a¤¤ataro huhuïkajàtiko1- bràhmaõo yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavatà saïiü sammodi. Sammodanãyaü kathaü sàrànãyaü2- vitisàretvà ekamantaü aññhàsi. Ekamantaü ñhito kho so bràhmaõo bhagavantaü [PTS Page 003] [\\q 3/] etadavoca: "kintàvatà nu kho bho gotama, bràhmaõo hoti? Katame ca pana bràhmaõakaraõà3 dhammà?"Ti.

3. Atha kho bhagavà etamatthaü viditvà tàyaü velàyaü imaü udànaü

Udànesi: -

"Yo bràhmaõo bàhitapàpadhammo

Nihuhuïkako nikkasàvo yatatto,

Ajapàlanigrodho,yo

Dhammena so brahamavàdaü vadeyya

Yassussadà natthi kuhi¤ci loke"ti.

Ajapàlakathà niññhità

1. Atha kho bhagavà sattàhassa accayena tamhà samàdhimhà vuññhahitvà ajapàlanigrodhamålà yena mucalindo tenupasaïkami upasaïkamitvà mucalindamåle sattàhaü ekapallaïkena nisãdi vimuttisukhapañisaüvedã.

2. Tena kho pana samayena mahà akàlamegho udapàdi; sattàhavaddalikà sãtavàtaduddinã.

3. Atha kho mucalindo nàgaràjà sakabhavanà nikkhamitvà bhagavato kàyaü sattakkhattuü bhogehi parikkhipitvà upari muddhani mahantaü phaõaü karitvà aññhàsi: "mà bhagavantaü sitaü, mà bhagavantaü uõhaü, mà bhagavantaü óaüsamakasavàtàtapasiriüsapa4samphasso'ti.

4. Atha kho mucalindo nàgaràjà sattàhassa accayena viddhaü vigatavalàhakaü devaü viditvà bhagavato kàyà bhoge viniveñhetvà sakavaõõaü pañisaüharitvà màõavakavaõõaü abhãnimminitvà bhagavato purato aññhàsi pa¤ajaliko bhagavantaü namassamàno.

5. Atha kho bhagavà etamatthaü viditvà tàyaü velàyaü imaü udànaü

Udànesi: -

1. Huhukkajàtiko - no vi; ma. Nu pa; huühuïkajàtiko - machasaü

2. Sàraõãyaü - machasaü; saüra¤janãyàmi - saüskçta

3. Bràhmaõakàrakà - machasaü; 4. Sarãsapa - machasaü

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"Sukho viveko tuññhassa sutadhammassa passato,

Abyàpajjaü1- sukhaü loke pàõabhutesu saüyamo.

Sukhà viràgatà loke kàmànaü samatikkamo,

Asmimànassa yo vinayo etaü ve paramaü sukha"nti

Mucalindakathà niññhità.

1. Atha kho bhagavà sattàhassa accayena tamhà samàdhimhà vuññhahitvà mucalindamålà yena ràjàyatanaü, tenupasaïkami. Upasaïkamitvà ràjàyatanamåle sattàhaü ekapallaïkena nisãdi vimuttisukhapañisaüvedã.

2. Tena kho [PTS Page 004] [\\q 4/] pana samayena napassubhallikà2vàõijà ukkalà taü desaü addhànamaggapañipannà honti. Atha kho tapassaüskçta

öijànaü ¤àtisàlohità devatà tapassubhallike vàõije etadavoca:

"Ayaü màrisà, bhagavà ràjàyatanamåle viharati pañhamàbhisambuddho. Gacchatha taü bhagavantaü manthena ca madhupiõóikàya ca patimànetha. Taü vo bhavissati dãgharattaü hitàya sukhàyà"ti.

3. Atha kho tapassubhallikà vàõijà mantha¤ca madhupiõóika¤ca àdàya yena bhagavà, tenupasaïkamiüsu. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü aññhaüsu. Ekamantaü ñhità kho tapassubhallikà vàõijà bhagavantaü etadavocuü: "patigaõhàtu no bhante, bhagavà mantha¤ca madhupiõóika¤ca yaü amhàkaü assa dãgharattaü hitàya sukhàyà"ti.

4. Atha kho bhagavato etadahosi: "na kho tathàgatà hatthesu patigaõhanti. Kimhi nu kho ahaü patigaõheyyaü mantha¤ca madhupiõóika¤càti. Atha kho cattàro mahàràjà bhagavato cetasà ceto parivitakkama¤¤àya catuddisà cattàro selamaye patte bhagavato upanàmesuü - "idha bhante, bhagavà patigaõhàtu mantha¤ca madhupiõóika¤cà"ti. Pañiggahesi bhagavà paccagghe selamaye patte mantha¤ca madhupiõóika¤ca. Pañiggahetvà ca3 paribhu¤ji.

5. Atha kho tapassubhallikà vàõijà bhagavantaü4- etadavocuü: "ete mayaü bhante, bhagavantaü saraõaü gacchàma dhamma¤ca. Upàsake no bhagavà dhàretu ajjatagge pàõupete saraõaü gate"ti5- te ca loke pañhamaü upàsakà ahesuü dvevàcikà.

Ràjàyatanakathà niññhatà.

1. "Abyàpajjhànti" sabbattha 2. Tapassubhallaïkà - ma. Nu. Pa; tapussabhallukà to. Vi tapussabhallikà - machasaü 3. Pañiggahetvà - machasaü

4. Onita pantapàõiü viditvà bhagavato pàdesu sãrasà nipatitvà bhagavantaü - machasaü 5. Saraõagateti - ma. Nu. Pa

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1. Atha kho bhagavà sattàhassa accayena tamhà samàdhimhà vuññhahitvà ràjàyatanamålà yena ajapàlanigrodho, tenupasaïkami. Tatra sudaü bhagavà ajapàlanigrodhamåle viharati.

2. Atha kho bhagavato rahogatassa patisallãnassa evaü cetaso parivitakko udapàdi: "adhigato kho myàyaü dhammo gambhiro duddaso duranubodho santo paõãto atakkàvacaro nipuõo paõóitavedanãyo. âlayaràmà kho panà'yaü pajà àlayasammudità. âlayaràmàya kho pana pajàya àlayaratà àlayasammuditàya duddasaü idaü [PTS Page 005] [\\q 5/] ñhànaü - yadidaü idappaccayatà pañiccasamuppàdo. Idampi kho ñhànaü sududdasaü - yadidaü sabbasaïkhàrasamatho sabbåpadhipañinissaggo taõhakkhayo viràgo nirodho nibbàõaü. Aha¤ceva1- kho pana dhammaü deseyyaü, pare ca me na àjàneyyuü, so mama'ssa kilamathe; sà mama'ssa vihesà"ti.

3. Apissu bhagavantaü imà anacchariyà gàthàyo pañarahogatasssutapubbà.

"Kicchena me adhigataü halaüdàni pakàsituü,

Ràgadosaparetehi nàyaü dhammo susambudho.

Pañisotagàmiü nipuõaü gambhãraü duddasaü aõuü,

Ràgarattà na dakkhinti2- tamokkhandhena àvañàti3-"

4. Itiha bhagavato pañisa¤cikkhato appossukkatàya cittaü namati, no dhammadesanàya. Atha kho brahmuno sahampatissa bhagavato cetasà ceto parivitakkama¤¤àya etadahosi: "nassati vata bho, loko; vinassati vata bho, loko; yatra hi nàma tathàgatassa arahato sammàsambuddhassa appossukkatàya cittaü namati, no dhammadesanàyà"ti.

5. Atha kho brahmà sahampati seyyathàpi nàma balavà puriso sammi¤ajitaü và bàhaü pasàreyya, pasàritaü và bàhaü sammi¤ejayya, evameva brahmaloke antarahito bhagavato purato pàturahosi. Atha kho brahmà sahampati ekaüsaü uttaràsaïgaü karitvà dakkhiõaü jàõumaõóalaràgarattànihantvà yena bhagavà tena¤ajaliü paõàmetvà bhagavantaü etadavoca: "desetu bhante, bhagavà dhammaü. Desetu sugato dhammaü. Santi6- sattà apparajakkhajàtikà assavaõatà dhammassa parihàyanti. Bhavissanti dhammassa a¤¤àtàro"ti. Idamavoca brahamà sahampati idaü vatvàna7- athathàparaü etadavoca:

1. "Ahameva" to, vi;ma, nu, pa 2. "Dakkhanti" machasaü

3. "âvuñà" machasaü 4. "Dakkhiõapànumaõóalaü" machasaü

5. "Pathaviyaü" machasaü 6. Santãdha sattà" a, vi, ja, pu

7. "Vatvà" to,pasàreyya, [BJT Page 012] [\\x 12/]

"Pàturahosi magadhesu pubbe

Dhammo asuïo samalehi cintito,

Avàpuretaü amatassa dvàraü

Suõantu dhammaü vimalenànubuddhaü

Sele yathà pabbatamuddhaniññhito

Yathàpi passe janataü samantato,

Pàsàdamàruyha samantacakkhu,

[PTS Page 006] [\\q 6/]

Sokàvatiõõaü janatamapetasoko

Avekkhassu jàtijaràbhibhåtaü.

Assavaõatàvijitasaïgàma satthavàha anaõa1- vivara loke,

Desassu bhagavà dhammaü a¤¤àtàro bhavissantã"ti2-

6. Atha kho bhagavà brahmuno ca ajjhesanaü viditvà sattesu ca kàru¤¤ataü pañicca buddhacakkhunà lokaü olokesi. Addasà kho bhagavà buddhacakkhunà lokaü olokento satte apparajakkhe mahàrajakkhe tikkhindriye mudindriye svàkàre dvàkàre suvi¤¤àpaye duvi¤¤àpaye appekacce paralokavajjabhayadassàvino3 vihaamatassa. Seyyathàpi nàma uppaliniyaü và paduminiyaü và puõóarãkiniyaü và appekaccàni uppalàni và padumàni và puõóarikàni và udake jàtàni udake saüvaddhàni u006)

Ggatàni anto nimuggaposãni, appekaccàti uppalàni và padumàni và puõóarikàni và udake jàtàni udake saüvaddhàni samodakaü ñhitàni, appekaccàti uppalàni và padumàni và puõóarãkàni và udake jàtàni udake saüvaddhàni udakà accuggamma tiññhanti4 anupalittàni udakena; evameva bhagavà buddhacakkhunà lokaü olokento addasa satte apparajakkhe mahàrajakkhe [PTS Page 007] [\\q 7/] tikkhindriye mudindriye svàkàre dvàkàre suvi¤¤àpaye duvi¤¤àpaye appekacce paralokavajjabhayadassàvino5 viharante. Disvàna bràhmànaü sahampatiü gàthàya paccabhàsi-

"Apàrutà tesaü amatassa dvàraü

Ye sotavanto pamu¤cantu saddhaü,

Vihiüsasa¤¤i paguõaü na bhàsayiü

Dhammaü paõitaü manujesu brahme"ti.

Atha kho brahmà sahampati 'katàvakàso kho'mhi bhagavatà dhammadesanàyà'ti bhagavantaü abhivàdetvà padakkhiõaü katvà tatthevantaradhàyi.

Brahmàyàcanakathà niññhità.

1. "Aõõa" machasaü 2. Machasaü potthake brahmàyàcanagàthà tikkhantuü àgacchanti. 3. "òhitàni" ma. Cha. Saü; 4. "Bhayadassàvine" ma, chasaü ma. Nu. Pa;to vi

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1. Atha kho bhagavato etadahosi: "kassa nu kho ahaü pañhamaü dhammaü deseyyaü? Ko imaü dhammaü khippameva àjànissatã? Ti, atha kho bhagavato etadahosi: "ayaü kho àëàro kàlàmo paõóito vyatto medhàvã dãgharattaü apparajakkhajàtiko. Yannånàhaü àëàrassa kàlàmassa pañhamaü dhammaü deseyyaü; so imaü dhammaü khãppameva àjànissatã"ti. Atha kho antarahità devatà bhagavato àrocesi1"sattàhakàlakato2- bhante, àëàro kàlàmo"ti bhagavato'pi kho ¤àõaü udapàdi: "sattàhakàlakato aëàro kàlàmo"ti. Atha kho bhagavato etadahosi: mahàjàniyo kho àëàro kàlàmo. Sace hi so imaü dhammaü suõeyya, khippameva àjàneyyà"ti.

2. Atha kho bhagavato etadahosi: "kassa nu kho ahaü pañhamaü dhammaü deseyyaü? Ko imaü dhammaü khippameva àjànissatã? Ti, atha kho bhagavato etadahosi: "ayaü kho uddako3 ràmaputto paõóito byatto medhàvã dãgharattaü apparajakkhajàtiko. Yannånàhaü uddakassa ràmaputtassa pañhamaü dhammaü deseyyaü; so imaü dhammaü khãppameva àjànissatã"ti. Atha kho antarahità devatà bhagavato àrocesi "abhidosakàlakato bhante, uddako ràmaputto"ti bhagavato'pi kho ¤àõaü udapàdi: "abhidosakàlakato uddako ràmaputto"ti. Atha kho bhagavato etadahosi: "mahàjàniyo kho uddako ràmaputto. Sace hi so imaü dhammaü suõeyya, khippameva àjàneyyà"ti.

3. Atha kho bhagavato etadahosi: "kassa nu kho ahaü pañhamaü dhammaü deseyyaü? Ko imaü dhammaü [PTS Page 008] [\\q 8/] khippameva àjànissatã? Ti, atha kho bhagavato etadahosi: bahukàrà4 kho me pa¤ca vaggiyà bhikkhå, ye maü padhànapahitattaü5upaññhahiüsu. Yannånàhaü pa¤ca vaggiyànaü bhikkhånaü pañhamaü dhammaü deseyyanti. Atha kho bhagavato etadahosi: kahannu kho etarahi pa¤ca vaggiyà viharantã?Ti. Addasà kho bhagavà dibbena cakkhunà visuddhena atikkantamànusakena pa¤cavaggiye bhikkhå bàràõasiyaü viharante isipane migadàye. Atha kho bhagavà uruvelàyaü yathàbhirattaü6 viharitvà yena bàràõasã, tena càrikaü pakkàmi.

1. "Devatà àrocesi" ma. Nu. Pa;to vi; ja pu 2. "Sattàhaü kàlakato" machasaü; 3. "Udako" ma. Cha. Saü; 4. "Bahåpakàrà" ma. Nu. Pa;to vi; ja. Pu;a. Ma. Vi 5. "Padhànàpahitattaü"ma. Nu. Pa;to. Ci;to. Ci;ja. Pu a ma vi

6. "Yathàbhirattaü"machasaü

[BJT Page 016. [\\x 16/] ]

4. Addasà kho upako àjãvako1- bhagavantaü antarà ca gayaü antarà ca bodhiü aïànamaggapañipannaü. Disvàna bhagavantaü etadavoca: "vippasannàni kho te àvuso indriyàni. Parisuddho chavivaõõo pariyodàno. Kaü si tvaü àvuso uddissa pabbajito? Ko và te satthà? Kassa và tvaü dhammaü rocesã?"Ti. Evaü vutte bhagavà upakaü àjãvakaü gàthàhi ajjhabhàsi: -

"Sabbàbhibhu sabbavidu'hamasmi

Sabbesu dhammesu anåpalitto,

Sabba¤jaho taõhakkhaye vimutto

Sayaü abhi¤¤àya kamuddiseyyaü.

Na me àcariyo atthi sadiso me na vijjati,

Sadevakasmiü lokasmiü natthi me pañipuggalo.

Ahaü hi arahà loke ahaü satthà anuttaro,

Eko'mhi sammàsambuddho sãtibhutosmi nibbuto.

Dhammacakkaü pavattetuü gacchàmi kàsinaü puraü,

Andhabhåtasmiü lokasmiü àha¤chaü2- amatadundubhi"nti.

Yathà kho tvaü àvuso pañijànàsi, arahasi anantajinoti.

"Mà disà ve jinà honti ye pattà àsavakkhayaü,

Jità me pàpakà dhammà tasmà'haü upakà jino"ti.

5. Evaü vutte upako àjãvako "huveyyapàvuso"ti3vatvà sãsaü okampetvà ummaggaü gahetvà pakkàmi.

6. Atha kho bhagavà anupubbena càrikaü caramàno yena bàràõasã isipatanaü migadàyo, yena pa¤cavaggiyà bhikkhå, tenupasaïkami. Addasaüsu. Kho pa¤cavaggiyà bhikkhå bhagavantaü durato'va àgacchantaü. Disvàna a¤¤ama¤¤aü saõñhapesuü: "ayaü àvuso samaõo gotamo àgacchati bàhuliko [PTS Page 009] [\\q 9/] padhànavibbhanto àvatto bàhullàya. So neva abhivàdetabbo. Na paccuñhàtabbo. Tassa pattacãvaraü pañiggahetabbaü api ca kho àsanaü ñhapetabbaü, sace àkaïkhissati, nisãdissatã"ti.

1. "âjiviko ma. Nu. Pu;a. Ma vi; 2. "âha¤achiü àha¤achuü ityapi

3. "Huveyyàvuso' - katthavi

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Yathà yathà kho bhagavà pa¤cavaggiye bhikkhå upasaïkamati, tathà tathà te pa¤cavaggiyà bhikkhå nàsakkhiüsu sakàya katikàya saõñhàtuü. Asaõñhahantà bhagavantaü paccuggantvà eko bhagavato pattacãvaraü pañiggahesi. Eko àsanaü pa¤¤àpesi. Eko pàdodakaü pàdapãñhaü pàdakañhalikaü upanikkhipi. Nisãdi bhagavà pa¤¤atte àsane. Nisajja kho bhagavà pàde1 pakkhàlesi. Apissu bhagavantaü nàmena ca àvusovàdena ca samudàcaranti. Evaü vutte bhagavà pa¤cavaggiye bhikkhå etadavoca: "mà bhikkhave, tathàgataü nàmena ca àvusovàdena ca samudàcarittha2. Arahaü bhikkhave, tathàgato sammàsambuddho. Odahatha bhikkhave, sotaü amatamadhigataü. Ahamanusàsàmi. Ahaü dhammaü desemi. Yathànusiññhaü tathà pañipajjamànà na cirasseva yassatthàya kulaputtà sammadeva agàrasmà anagàriyaü pabbajanti, tadanuttaraü brahmacariyapariyosànaü diññheva dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharissathà"ti.

8. Evaü vutte pa¤cavaggiyà bhikkhå bhagavantaü etadavocuü: "tàya'pi kho tvaü àvuso gotama, iriyàya tàya pañipadàya tàya dukkarakàrikàya nevajjhagà utatarimanussadhammà3alamariya¤àõadassanavisesaü. Kimpana tvaü etarahi bàhuliko padhànavibbhanto àvatto bàhullàya adhigamissasi uttarimanusasadhammà alamariya¤àõadassanavisesa"nti. Evaü vutte bhagavà pa¤ca vaggiye bhikkhå etadavoca: "na bhikkhave tathàgato bàhuliko. Na padhànavibbhanto. Na àvatto bàhullàya. Arahaü bhikkhave, tathàgato sammàsambuddho. Odahatha bhikkhave, sotaü amatamadhigataü ahamanusàsàmi. Ahaü dhammaü desemi. Yathànusiññhaü tathà pañipajjamànà na cirasse'va yassatthàya kulaputtà sammadve agàrasmà anagàriyaü pabbajanti, tadanuttaraü brahmacariyapariyosànaü diññheva dhamme sayaü abhi¤¤à sacchikatvà upasampajja viharissathà"ti. Dutiyampi kho pa¤cavaggiyà bhikkhå bhagavantaü etadavocuü. Dutiyampi kho bhagavà pa¤cavaggiye etadavocuü: "tàya'pi kho tvaü àvuso gotama, iriyàya tàya pañipadàya tàya dukkarakàrikàya nevajjhagà uttarimanussadhammà alamariya¤àõadassanavisesaü. Kimpana tvaü etarahi bàhuliko padhànavibbhanto àvatto bàhullàya adhigamissasi uttarimanusasadhammà alamariya¤àõadassanavisesa"nti. Evaü vutte bhagavà pa¤ca vaggiye bhikkhå etadavoca:

Tatiyampi kho pa¤avaggiyà bhikkhå bhagavantaü etadavocuü: "tàya'pi [PTS Page 010] [\\q 10/] kho tvaü

âvuso gotama, iriyàya tàya pañipadàya tàya dukkarakàrikàya nevajjhagà utatarimanussadhammà3- alamariya¤àõadassanavisesaü. Kimpana tvaü etarahi bàhuliko padhànavibbhanto àvatto bàhullàya adhigamissasi uttarimanusasadhammà alamariya¤àõadassanavisesa"nti.

1. "Nisajja pàde" - ma. Nu pa; vi. 2. "Samudàcaratha" - ma. Cha. Saü

3. "Uttarimanussadhammaü" - machasaü; no. Vi

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9. Evaü vutte bhagavà pa¤cavaggiye bhikkhå etadavoca: "abhijànàtha me no tumhe bhikkhave ito pubbe evaråpaü bhàsitameta"nti. "Nohetaü bhante. "Arahaü bhikkhave tathàgato sammàsambuddho. Odahatha bhikkhave, sotaü. Amatamadhigataü. Ahamanusàsàmi. Ahaü dhammaü desemi. Yathànusiññhaü tathà pañipajjamànà na cirasse'va yassatthàya kulaputtà, sammadve agàrasmà anagàriyaü pabbajanti, tadanuttaraü brahmacariyapariyosànaü diññhe'va dhamame sayaü abhi¤¤à sacchikatvà upasampajja viharissathà"ti. Asakkhã kho bhagavà pa¤cavaggiye bhikkhå sa¤¤àpetuü. Atha kho pa¤cavaggiyà bhikkhu bhagavantaü sussåsiüsu. Sotaü odahiüsu. A¤¤àya cittaü upaññhàpesuü. Atha kho bhagavà pa¤cavaggiye bhikkhå àmantesi:

10. "Dve'me bhikkhave, antà pabbajitena na sevitabbà: yo cà'yaü kàmesu kàmasukhallikànuyogo hãno gammo pothujjaniko anariyo anatthasaühito; yo và'yaü attakilamathànuyogo dukkho anariyo anatthasaühito. Ete te bhikkhave ubho ante anupagamma majjhamà pañipadà tathàgatena abhisambuddhà cakkhukaraõã ¤àõakaraõi upasamàya abhi¤¤àya sambodhàya nibbàõaya saüvattati. "

. 11. "Katamà ca sà bhikkhave, majjhimà pañipadà tathàgatena abhisambuddhà cakkhukaraõi ¤àõakaraõã upasamàya abh㤤àya sambodhàya nibbàõàya saüvattãti? Ayameva ariyo aññhaïgiko maggo, seyyathãdaü: sammàdiññhi, sammàsaïkappo, sammàvàcà, sammàkammanto, sammààjivo sammàvàyàmo, sammàsati, sammàsamàdhi, ayaü kho sà bhikkhave, majjhimà pañipadà tathàgatena abisambuddhà cakkhukaraõi ¤àõakaraõã upasamàya abh㤤àya sambodhàya nibbaõàya saüvattati. "

12. "Idaü kho pana bhikkhave, dukkhaü ariyasaccaü: jàti'pi dukkhà. Jarà'pi dukkhà, vyàdhi'pi dukkhà. Maraõampi dukkhaü, appiyehi sampayogo dukkho. Piyehi vippayogo dukkho, yampicchaü na labhati, tampi dukkhaü. Saïkhittena pa¤cupàdànakkhandhà dukkhà. "

13. "Idaü kho pana bhikkhave dukkhasamudayaü ariyasaccaü: yà'yaü taõhà ponobhavikà nandiràgasahagatà tatra tatràbhãnandanã, yeyyathãdaü: kàmataõhà bhavataõhà vibhavataõhà"

Sammàsaïkappo,4. "Idaü kho pana bhikkhave dukkhanirodhaü ariyasaccaü: yo tassàyeva taõhàya asesaviràganirodho càgo pañinissaggo mutti anàlayo.

15. "Idaü kho pana bhikkhave, dukkhanirodhagàminã pañipadà ariyasaccaü: ayameva ariyo aññhaïgiko maggo, seyyathãdaü: sammàdiññhi, sammàsaïkappo, sammàkammanto, sammààjivo sammàvàyàmo, sammàsati, sammàsamàdhi,

16. [PTS Page 011] [\\q 11/] idaü dukkhaü ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi. Taü kho panidaü dukkhaü ariyaccaü pari¤¤eyyanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi. Taü kho panidaü dukkhaü ariyaccaü pari¤¤eyyanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.

17. Idaü dukkhasamudayaü ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi. Taü kho panidaü dukkhasamudayaü ariyaccaü pahàtatabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi. Taü kho panidaü dukkhasamudayaü ariyaccanti pahãõanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.

18. Idaü dukkhanirodhaü ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi. Taü kho panidaü dukkhanirodhaü ariyaccaü sacchikàtabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi, taü kho panidaü dukkhasamudayaü ariyaccaü sacchikàtabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi.

19. Idaü dukkhanirodhagàminã pañipadà ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi. Taü kho panidaü dukkhanirodhagàmini pañipadà ariyaccaü bhàvetabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi. Taü kho panidaü dukkhasamudayaü ariyaccaü bhàvetabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuü udapàdi, ¤àõaü udapàdi, pa¤¤à udapàdi, vijjà udapàdi, àloko udapàdi

.

20 "Yàvakica¤ca me bhikkhave, imesu catusu ariyasaccesu evaü tiparivaññaü dvàdasàkàraü yathàbhåtaü ¤àõadassanaü na suvisuddhaü ahosi, neva tàvà'haü bhikkhave, sadevake loke samàrake sabrahmake sassamaõabràhmaõiyà pajàya sadevamanussàya anuttaraü sammà sambodhiü abhisambuddho1- pacca¤¤àsiü. "

1. "Abhisambuddhoti" cha ma. Saü; a ci

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24. "Yato ca kho me bhikkhave, imesu catusu ariyasaccesu evaü tiparivaññaü dvàdasàkàraü yathàbhåtaü ¤àõadassanaü suvisuddhaü ahosi. Athàhaü bhikkhave, sadevake loke samàrake sabuhmake sassamaõabràhmaõiyà pajàya sadevamanussàya anuttaraü sammàsambodhiü abhisambudadho pacca¤¤àsiü ¤àõa¤ca pana me dassanaü udapàdi: 'akuppà me cetovimutti1- ayamantimà jàti natthidàni punabbhavo'ti"

22. Imasmi¤ca pana veyyàkaraõasmiü bha¤¤amàne àyasmato koõóa¤¤assa virajaü vãtamalaü dhammacakkhuü udapàdi: "yaü ki¤ci samudayadhammaü sabbaü taü nirodhadhammanti.

23. Pavattite ca pana bhagavatà dhammacakke bhummà devà saddamanussàvesuü. "Etaü bhagavatà bàràõasiyaü isipatane migadàye anuttaraü dhammacakkaü pavattitaü appativattiyaü samaõena và bràhmaõena và devena và màreõa và brahmuõà và kenaci và lokasmi"nti.

24. Bhummànaü devànaü saddaü sutvà càtummahàràjikà devasassamaõabràhmaõiyàü bhagavatà bàràõasiyaü isipatane [PTS Page 012] [\\q 12/] migadàye anuttaraü dhammacakkaü pavattitaü appativattiyaü samaõena và bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmi"nti.

Catummahàràjikà devànaü saddaü sutvà càtummahàràjikà devà saddamanussàvesuü: "etaü bhagavatà bàràõasiyaü isipatane migadàye anuttaraü dhammacakkaü pavattitaü appativattiyaü samaõena và bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmi"nti.

Tàvatiüsà devà saddaü sutvà càtummahàràjikà dvo saddamanussàvesuü: "etaü bhagavatà bàràõasiyaü isipatane migadàye anuttaraü dhammacakkaü pavattitaü appativattiyaü samaõena và bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmi"nti.

Yàmà devà saddaü sutvà càtummahàràjikà devà saddamanussàvesuü: "etaü bhagavatà bàràõasiyaü isipatane migadàye anuttaraü dhammacakkaü pavattitaü appativattiyaü samaõena và bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmi"nti.

Tusità devà saddaü sutvà càtummahàràjikà devà saddamanussàvesuü: "etaü bhagavatà bàràõasiyaü isipatane migadàye anuttaraü dhammacakkaü pavattitaü appativattiyaü samaõena và bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmi"nti.

Nimmànarati devà saddaü sutvà càtummahàràjikà dvo saddamanussàvesuü: "etaü bhagavatà bàràõasiyaü isipatane migadàye anuttaraü dhammacakkaü pavattitaü appativattiyaü samaõena và bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmi"nti.

Paranimmitavasavattino dvo saddaü sutvà càtummahàràjikà devà saddamanussàvesuü:

"Etaü bhagavatà bàràõasiyaü isipatane migadàye anuttaraü dhammacakkaü pavattitaü appativattiyaü samaõena và bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmi"nti.

Brahmakàyikà devà saddaü sutvà càtummahàràjikà devà saddamanussàvesuü: "etaü bhagavatà bàràõasiyaü isipatane migadàye anuttaraü dhammacakkaü pavattitaü appativattiyaü samaõena và bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmi"nti.

25. Itiha tena khaõena tena muhuttena yàva brahmalokà saddo abbhugga¤chi. Ayaü ca dassahassã lokadhàtu saïkampi. Sampakampi sampavedhi. Appamàõo ca uëàro obhàso loke pàturahosi atikkamma devànaü devànubhàvaü. Atha kho bhagavà udànaü2 udànesi: "a¤¤àsi vata bho koõóa¤¤o a¤¤àsi vata bho koõóa¤¤o"ti. Iti hi'daü àyasmato koõóa¤¤assa 'a¤¤àkoõóa¤¤o'3- tve va nàmaü ahosi.

1. "Me vimutti" - cha. Ma, saü 2. "Imaü udànaü" ma, cha, saü

3. "A¤¤àsi koõóa¤¤o" cha, ma, saü

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26. " Atha kho àyasmà a¤¤àkoõóa¤¤o diññhadhammo pattadhammo viditadhammo pariyogàëhadhammo tiõõavicikiccho vigatakathaükatho vesàrajjappatto aparappaccayo satthusàsane bhagavantaü etadavoca: "labheyyà'haü bhante, bhagavato santike pabbajjaü. Labheyyaü upasampada"nti. "Ehi bhikkhå"ti bhagavà avoca. "Svàkkhàto dhammo. Cara brahmacariyaü sammà dukkhassa antakiriyàyà"ti. Sà'va tassa àyasmato upasampadà ahosi.

27. "Atha kho bhagavà tadavasese bhikkhå dhammiyà tathàya ovadi. Anusàsi. Atha kho àyasmato ca vappassa àyasmato ca bhaddiyassa bhagavatà dhammiyà kathàya ovadiyamànànaü anusàsiyamànànaü virajaü vãtamalaü dhammacakkhuü udapàdi: "yaü ki¤ci samudayadhammaü, sabbaü taü nirodhadhamma"nti. Te diññhadhammà pattadhammà viditadhammà pariyogàëhadhammà tiõõavicikicchà vigatakathaükathà vesàrajjappattà aparappaccayà satthusàsane bhagavantaü etadavocuü. "Labheyyàma mayaü bhante, bhagavato santike pabbajjaü. Labheyyàma upasampada"nti. "Etha bhikkhavo"ti bhagavà avoca. "Svàkkhàto dhammo. Caratha [PTS Page 013] [\\q 13/] brahmacariyaü sammà dukkhassa antakiriyàyà"ti. Sà'va tesaü àyasmantànaü upasampadà ahosi.

28. Atha kho bhagavà tadavasese bhikkhå nãhàrabhatto dhammiyà kathàya ovadi. Anusàsi. Yaü tayo bhikkhå piõóàya caritvà àharanti, tena chabbaggo yàpeti

29. "Atha kho àyasmato ca mahànàmassa àyasmato ca assajissa bhagavatà dhammiyà kathàya ovadiyamànànaü anusàsiyamànaü virajaü vãtamalaü dhammacakkhuü udapàdi: "yaü ki¤ci samudayadhammaü, sabbaü taü nirodhadhamma"nti te diññhadhammà pattadhammà viditadhammà pariyogàëhadhammà tiõõavicikicchà vigatakathaïkathà vesàrajjappattà aparappaccayà satthusàsane bhagavantaü etadavocuü: "labheyyàma mayaü bhante, bhagavato santike pabbajjaü. Labheyyàma upasampada"nti. "Etha bhikkhavo"ti bhagavà avoca. "Svàkkhàto dhammo. Caratha brahmacariyaü sammà dukkhassa antakiriyàyà"ti. Sà'va tesaü àyasmantànaü upasampadà ahosi.

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30. Atha kho bhagavà pa¤cavaggiye bhikkhå àmantesi: "råpaü bhikkhave, anattà. Råpaü và hidaü bhikkhave, attà abhavissa, nayidaü råpaü àbàdhàya saüvatteyya. Labbhetha ca råpe 'evaü me råpaü hotu. Evaü me råpaü mà ahosã'ti. Yasmà ca kho bhikkhave, råpaü anattà, tasmà råpaü àbàdhàya saüvattati. Na ca labbhati råpe 'evaü me råpaü hotu. Evaü me råpaü mà ahosã"ti.

31. "Vedanà bhikkhave, anattà. 1- Vedanà ca hidaü bhikkhave, attà abhavissa, nayidaü vedanà àbàdhàya saüvatteyya. Labbhetha ca vedanàya 'evaü me vedanà hotu. Evaü me vedanà mà ahosã'ti. Yasmà ca kho bhikkhave, vedanà anattà, tasmà vedanà àbàdhàya saüvattãti. Na ca labbhati vedanàya 'evaü me vedanà hotu. Evaü me vedanà mà ahosã'ti

32. "Sa¤¤à bhikkhave, anattà. Anattà ca hidaü bhikkhave abhavissiüsu, 2nayime sa¤¤à àbàdhàya saüvatteyyuü. Labbhetha ca sa¤¤à 'evaü me sa¤¤à hontu. Evaü me sa¤¤à mà ahesu'nti. Yasmà ca kho bhikkhave, sa¤¤à anattà, tasmà sa¤¤à àbàdhàya saüvattanti. Na ca labbhati sa¤¤àya 'evaü me sa¤¤à hotu. Evaü me sa¤¤à mà ahesu'nti.

"Saïkhàrà bhikkhave, anattà. Saïkhàrà ca hidaü bhikkhave, attà abhavissiüsu, nayime saïkhàrà àbàdhàya saüvatteyyuü. Labbhetha ca saïkhàresu 'evaü me saïkhàrà hontu. Evaü me saïkhàrà mà ahesu'nti. Yasmà ca kho bhikkhave, saïkhàrà anattà, tasmà saïkhàrà àbàdhàya saüvattiti. Na ca labbhati saïkhàresu 'evaü me saïkhàrà hontu. Evaü evaü saïkhàrà mà ahesu'nti. Me sa¤¤à mà ahesu'nti.

33. "Vi¤¤àõaü bhikkhave, anattà. Vi¤¤àõa¤cahidaü bhikkhave, attà abhavissa, nayidaü vi¤¤àõaü àbàdhàya saüvatteyya. [PTS Page 014] [\\q 14/] labbhetha ca vi¤¤àõe 'evaü me vi¤¤àõaü hotu. Evaü me vi¤¤àõaü mà ahosã'ti. Yasmà ca kho bhikkhave, vi¤¤àõaü anattà, tasmà vi¤¤àõaü àbàdhàya saüvattati. Na ca labbhati vi¤¤àõe 'evaü me vi¤¤àõaü hotu. Evaü me vi¤¤àõaü mà ahosã'ti.

34. "Taü kimma¤¤atha bhikkhave, råpaü niccaü và aniccaü và? Ti. Aniccaü bhante, yampanàniccaü dukkhaü và taü sukhaü và?Ti. Dukkhaü bhante yampanàniccaü dukkhaü vipariõàmadhammaü, kallannu taü samanupassituü 'etaü mama. Eso'hamasmi. Eso me attà?Ti. No hetaü bhante. Vedanà niccaü và aniccaü và?Ti. Dukkhaü bhante yampanàniccaü dukkhaü vipariõàmadhammaü, kallannu taü samanupassituü 'etaü mama. Eso hamasmi. Eso me attà?Ti. No hetaü bhante.

"Taü kimma¤¤atha bhikkhave, vedanà niccaü và aniccaü và? Ti. Aniccaü bhante,

Yampanàniccaü dukkhaü và taü sukhaü và?Ti. Dukkhaü bhante yampanàniccaü dukkhaü vipariõàmadhammaü, kallannu taü samanupassituü 'etaü mama. Eso'hamasmi. Eso me attà?Ti. No hetaü bhante.

Sa¤¤à niccaü và aniccaü và?Ti. Dukkhaü bhante yampanàniccaü dukkhaü vipariõàmadhammaü, kallannu taü samanupassituü 'etaü mama. Eso hamasmi. Eso me attà?Ti. No hetaü bhante.

"Taü kimma¤¤atha bhikkhave, saïkhàrà niccaü và aniccaü và? Ti. Aniccaü bhante,

Yampanàniccaü dukkhaü và taü sukhaü và?Ti. Dukkhaü bhante yampanàniccaü dukkhaü vipariõàmadhammaü, kallannu taü samanupassituü 'etaü mama. Eso'hamasmi. Eso me attà?Ti. No hetaü bhante. Vi¤¤àõà niccaü và aniccaü và?Ti. Dukkhaü bhante yampanàniccaü dukkhaü vipariõàmadhammaü, kallannu taü samanupassituü 'etaü mama. Eso hamasmi. Eso me attà?Ti. No hetaü bhante.

"Taü kimma¤¤atha bhikkhave, vi¤¤àõaü niccaü và aniccaü và? Ti. Aniccaü bhante,

Yampanàniccaü dukkhaü và taü sukhaü và?Ti. Dukkhaü bhante yampanàniccaü dukkhaü vipariõàmadhammaü, kallannu taü samanupassituü 'etaü mama. Eso'hamasmi. Eso me attà?Ti. No hetaü bhante. Vi¤¤àõaü niccaü và aniccaü và?Ti. Dukkhaü bhante yampanàniccaü dukkhaü vipariõàmadhammaü, kallannu taü samanupassituü 'etaü mama. Eso hamasmi. Eso me attà?Ti. No hetaü bhante.

1. "Vedàna anattà" ma. Ca. Saü; to. Ci

2. "Abhavissaüsu" ma. Ca. Saü; ma. Nu. Pa; to. Vi "abhaviüsu"

[BJT Page 030] [\\x 30/]

35. Tasmàtiha bhikkhave, yaü ki¤ci råpaü atitànàgatapaccuppannaü ajjhattaü và bahiddhà và oëàrikaü và sukhumaü và hãnaü và paõitaü và, yaü dure và santike và; sabbaü taü råpaü netaü mama. Neso'hamasmi. Na me so attà'ti evametaü yathàbhåtaü sammappa¤¤àya daññhabbaü. Yà kàci vedanà atitànàgatapaccuppannaü ajjhattaü và bahiddhà và oëàrikaü và sukhumaü và hãnaü và paõitaü và, yaü dure và santike và; sabbaü taü vedanaü netaü mama. Neso'hamasmi. Na me so attà'ti evametaü yathàbhåtaü sammappa¤¤àya daññhabbaü. Yà kàci sa¤¤à atitànàgatapaccuppannaü ajjhattaü và bahiddhà và oëàrikaü và sukhumaü và hãnaü và paõitaü và, yaü dure và santike và; sabbaü taü sa¤¤à netaü mama. Neso'hamasmi. Na me so attà'ti evametaü yathàbhåtaü sammappa¤¤àya daññhabbaü. Ye keci saükhàrà atitànàgatapaccuppannaü ajjhattaü và bahiddhà và oëàrikaü và sukhumaü và hãnaü và paõitaü và, yaü dure và santike và; sabbaü taü saükhàraü netaü mama. Neso'hamasmi. Na me so attà'ti evametaü yathàbhåtaü sammappa¤¤àya daññhabbaü. Yaü ki¤ci vi¤¤àõaü atitànàgatapaccuppannaü ajjhattaü và bahiddhà và oëàrikaü và sukhumaü và hãnaü và paõitaü và, yaü dure và santike và; sabbaü taü vi¤¤àõaü netaü mama. Neso'hamasmi. Na me so attà'ti evametaü yathàbhåtaü sammappa¤¤àya daññhabbaü.

36. Evaü passaü bhikkhave, sutavà ariyasàvako råpasmimpi nibbindati. Vedànàya'pi nibbindati. Sa¤¤àya'pi nibbindati. Saükhàresu'pi nibbindati. Vi¤¤àõasmimpi nibbindati. Nibbindaü virajjati. Viràgà vimuccati. Vimuttasmiü vimuttamiti ¤àõaü hoti; khãõà jàti vusitaü brahmacariyaü; kataü karaõiyaü; nàparaü itthantàya'ti pajànàtã"ti.

37. Idamavoca bhagavà. Attamanà pa¤cavaggiyà bhikkhå bhagavato bhàsitaü abhinanduü imasmi¤ca pana veyyàkaraõasmiü bha¤¤amàne pa¤cavaggiyànaü bhikkhånaü anupàdàya àsavehi cittàni vimucciüsu.

38. Tena kho pana samayena cha loke arahanto honti.

Pañhamakabhàõavàraü

1. [PTS Page 015] [\\q 15/] tena kho pana samayena bàràõasiyaü yaso nàma kulaputto seññhiputto sukhumàlo hoti. Tassa tayo pàsàdà honti. Eko hemantiko, eko gimhiko, eko vassiko. So vassike pàsàde vassike cattàro màse1 nippurisehi turiyehi paricàrayamàno na heññhàpàsàdaü orohati.

2. Atha kho yasassa kulaputtassa pa¤cahi kàmaguõehi samappitassa samaïgibhåtassa paricàrayamànassa pañigacceva2- niddà okkami. Parijanassa'pi niddà okkami. Sabbarattiyo ca telappadãpo jhàyati.

1. Cattàromàse - machasaü 2. "Pañikacceva" - ma. Cha. Saü

[BJT Page 032] [\\x 32/]

3. Atha kho yaso kulaputto pañigacceva pabujjhitvà addasa sakaü parijanaü supantaü. A¤¤issà kacche vãõaü. A¤¤issà kaõñhe mudiïgaü. A¤¤issà kacche àlambaraü. A¤¤aü vikkesikaü a¤¤aü vikkhelikaü. A¤¤à vippalapantiyo. Hatthappattaü susànaü ma¤¤e. Disvànassa àdãnavo pàturahosi. Nibbidàya cittaü saõñhàsi.

4. Atha kho yaso kulaputto udànaü udànesi: "upaddutaü vata bho; upassaññhaü vata bho"ti.

5. Atha kho yayo kulaputto suvaõõapàdukàyo àrohitvà yena nivesanadvàraü tenupasaïkami. Amanussà dvàraü vivariüsu: "mà yasassa kulaputtassa koci antaràyamakàsi agàrasmà anagàriyaü pabbajjàyà"ti.

6. Atha kho yayo kulaputto yena nagaradvàraü tenupasaïkami. Amanussà dvàraü vivariüsu: "mà yasassa kulaputtassa koci antaràyamakàsi agàrasmà anagàriyaü pabbajjàyà"ti.

7. Atha kho yayo kulaputto yena isipatanaü migadàyo, tenupasaïkami. Tena kho pana samayena bhagavà rattiyà paccåsasamayaü paccuññhàya ajjhokàse caïkamati. Addàsà kho bhagavà yasaü kulaputtaü durato'va àgacchantaü. Disvànaü caïkamà orohitvà pa¤¤atte àsane nisãdi. Atha kho yaso kulaputto bhagavato avidure udànaü udànesi: upaddutaü vata bho; upassaññhaü vata bho"ti

8. Atha kho bhagavà yasaü kulaputtaü etadavoca: "idaü kho yasa, anupaddutaü idaü anupassaññhaü ehi yasa, nisida. Dhammaü te desissàmã"ti1. Atha kho yaso kulaputto "idaü kira anupaddutaü idaü anupassaññha"nti haññho udaggo suvaõõapàdukàhi orohitvà yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinnassa kho yasassa kulaputtassa bhagavà ànupubbãkathaü2- kathesi. Seyyathãdaü: dànakathaü sãlakathaü saggakathaü kàmànaü àdinavaü okàraü saükilesaü nekkhamme ànisaüsaü pakàsesi. Yadà bhagavà [PTS Page 016] [\\q 16/] a¤¤àsi yasaü kulaputtaü kallacittaü muducittaü vinivaraõacittaü udaggacittaü pasannacittaü, atha yà buddhànaü sàmukkaüsikà3dhammadesanà taü pakàsesi - dukkhaü samudayaü nirodhaü maggaü. Seyyàthàpi nàma suddhaü vatthaü apagatakàlakaü sammadve rajanaü patigaõheyya. Evameva yasassa kulaputtassa tasmiü yeva àsane virajaü vitamalaü dhammacakkhuü udapàdi "yaü ki¤ci samudayadhammaü, sabbaü taü nirodhadhamma"niti.

1. "Desessàmi" ma. Nu. Pa;to. Vi; machasaü

2. Anupubbikathaü"ma. Cha. Sa ànupubbikathaü" ma. Nu. Pa 3. "Samukkaüsikà"ja. Pu

[BJT Page 034] [\\x 34/]

9.Atha kho yasassa kulaputtassa màtà pàsàdaü àruhitvà yasaü kulaputtaü apassantã yena seññhi gahapati, tenupasaïkami. Upasaïkamitvà seññhiü gahapatiü etadavoca: "putto te gahapati, yaso na dissatã"ti. Atha kho seññhi gahapati catuddisà assadute uyyojetvà sàma¤¤eva yena isipatanaü migadàyo, tenupasaïkami. Addasà kho seññhi gahapati suõõapàdukànaü nikkhepaü disvànaü ta¤¤eva anugamà1. Addasà kho bhagavà seññhiü gahapatiü durato'va àgacchantaü disvàna bhagavato etadahosi: "yannånàhaü tathàråpaü iddhàbhisaïkhàraü abhisaïkhareyyaü, yathà seññhi gahapati idha nisinno idha nisinnaü yasaü kulaputtaü na passeyyà"ti. Atha kho bhagavà tathàråpaü iddhàbhisaïkhàraü abhisaïkhàsi. 2-

10. Atha kho seññhi gahapati yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü etadavoca: "api bhante, bhagavà yasaü kulaputtaü passeyyà? Ti. "Tena hi gahapati, nisida appeva nàma idha nisinno idha nisinnaü yasaü kulaputtaü passeyyàsã"ti.

11. Atha kho saññhi gahapati "idheva kiràhaü nisinno idha nisinnaü yasaü kulaputtaü passissàmã"ti haññho udaggo bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinnassa kho seññhissa gahapatissa bhagavà ànupubbãkathaü kathesi. Seyyathãdaü: dànakathaü sãlakathaü saggakathaü kàmànaü àdinavaü okàraü saükilesaü nekkhamme ca ànisaüsaü pakàsesi. Yadà tà pasannacittà, atha yà buddhànaü sàmukkaüsikà dhammadesanà, taü pakàsesi: dukkhaü samudayaü nirodhaü maggaü. Seyyathàpi nàma suddhaü vattaü apagata kàlakaü sammadve rajanaü patigaõheyya, evameva tàsaü tasmiü yeva àsane virajaü vitamalaü dhammacakkhuü udapàdi: "yaü ki¤ci samudayadhammaü, sabbaü taü nirodhamma"ti. Tà diññhadhammà pattadhammà viditadhammà pariyogàëhadhammà tiõõavicikicchà vigatakathaükathà vesàrajjappattà "abhikkantaü bhante abhikkantaü bhante. Seyyatàpi bhante, nikkujjitaü và ukkujjeyya, pañicchantaü và vivareyya, mulhassa và maggaü àcikkheyya, andhakàre và telapajjotaü dhareyya cakkhumanto råpàni dakkhintãti. Evamevaü bhagavatà anekapariyàyena dhammo pakàsito esàhaü bhante, bhagavantaü saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca upàsakaü maü bhagavà dhàretu ajjatagge pàõupetaü saraõaü gata"nti. So'va loke pañhamaü upàsako ahosi [PTS Page 017] [\\q 17/] petigaõheyya, atha kho yasassa kulaputtassa pituno dhamme desiyamàne yathàdiññhaü yathàviditaü bhumiü paccavekkhantassa anupàdàya àsavehi cittaü vimucci. Atha kho bhagavato etadahosi: "yasassa kho kulaputtatassa pituno dhamme desiyamàne yathàdiññhaü yathàviditaü bhumiü paccavekkhantassa anupàdàya àsavehi cittaü vimuttaü. Abhabbo kho yaso kulaputto hinàyàvattitvà kàme paribhu¤jituü seyyathàpi pubbe agàrikabhuto. Yannånàhaü taü iddhàbhãdakkhintãti.Bhayya"nti.

1. Anugamàsi - machasaü 3. "Nikujjitaü"bhante, abhisaïkhàresi - machasaü 4. So ca - ma nu. Pa; a. Vi

[BJT Page 036] [\\x 36/]

13. Atha kho bhagavà taü iddhàbhisaïkhàraü pañippassambhesi. Addasà kho seññhi gahapati yasaü kulaputtaü nisinnaü disvàna yasaü kulaputtaü etadavoca: "màtà te tàna, yasa, paridevasokasamàpantà. Dehi màtuyà jãvita"nti

14. Atha kho yaso kulaputto bhagavantaü ullokesi. Atha kho bhagavà seññhiü gahapatiü etadavoca: taü kimma¤¤asi gahapati, yasassa1 sekhena ¤àõena sekhena dassanena dhammo diññho vidito seyyathàpi tayà. Tassa yathàdiññhaü yathàviditaü bhumiü paccavekkhantassa anupàdàya àsavehi cittaü vimuttaü. Bhabbo nu kho so gahapati, hinàyàvattitvà kàme paribhu¤jituü seyyathàpi pubbe agàrikabhuto? "Ti. "No hetaü bhante" yasassa kho gahapati, kulaputtassa sekhena ¤àõena sekhena dassanena dhammo diññho vidito seyyathàpi tayà. Tassa yathàdiññhaü yathàviditaü bhumiü paccavekkhantassa anupàdàya àsavehi cittaü vimuttaü abhabbo kho gahapati, yaso kulaputto hãnàyàvattitvà kàme paribhu¤ajituü seyyathàpi pubbe agàrikabhuto"ti.

15. "Làbhà bhante, yasassa kulaputtassa suladdhaü bhante, yasassa kulaputtassa, yathà yasassa kulaputtassa anupàdàya àsavehi cittaü vimuttaü. Adhivàsetu me bhante, bhagavà ajjatanàya bhattaü yasena kulaputtena pacchàsamaõenà"ti. Adhivàsesi bhagavà tuõhãbhàvena.

16. Atha kho seññhi gahapati bhagavato adhivàsanaü viditvà uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà pakkàmi. Atha kho yaso kulaputto acirapakkante seññhimhi bhagavantaü etadavoca: "labheyyà'haü bhante, bhagavato santike pabbajjaü labheyyaü upasampada"nti. "Ehi bhikkhå"ti bhagavà avoca: "svàkkhàto dhammo. Cara brahmacariyaü sammà dukkhassa antakiriyàyà"ti. Sà' [PTS Page 018] [\\q 18/] tassa àyasmato upasampadà ahosi.

Tena kho pana samayena satta loke arahanto honti.

Yasassa pabbajjà niññhità.

1. "Yassa" ma. Cha saü

[BJT Page 038] [\\x 38/]

01. Atha kho bhagavà pubbaõhasamayaü nivàsetvà pattacãvaraü àdàya àyasmatà yasena paccàsamaõena yena seññhissa gahapatissa nivesanaü, tenupasaïkami upasaïkamitvà pa¤¤atte àsane nisãdi. Atha kho àyasmato yasassa màtà ca puràõadutiyikà ca yena bhagavà tenupasaïkamiüsu. Upasaükamitvà bhagavantaü abhivàdetvà ekamantaü nisãdiüsu. Tàsaü kàmànaü ànupubbikathaü kathesi. Seyyathãdaü: dànakathaü sãlakathaü saggakathaü kàmànaü àdinavaü okàraü saükilesaü nekkhamme ca ànisaüsaü pakàsesi. Yadà tà pasannacittà, atha yà buddhànaü sàmukkaüsikà dhammadesanà, taü pakàsesi: dukkhaü samudayaü nirodhaü maggaü. Seyyathàpi nàma suddhaü vattaü apagatakàlakaü sammadve rajanaü patigaõheyya, evameva tàsaü tasmiüyeva àsane virajaü vitamalaü dhammacakkhuü udapàdi: "yaü ki¤ci samudayadhammaü, sabbaü taü nirodhadhamma"nti.

Tà diññhadhammà pattadhammà viditadhammà pariyogàëhadhammà tiõõavicikicchà vigatakathaükathà vesàrajjappattà "abhikkantaü bhante abhikkantaü bhante. Seyyathàpi bhante, nikkujjitaü và ukkujàjayya, pañicchantaü và vivareyya, mulhassa và maggaü àcikkheyya, andhakàre và telapajjotaü dhareyya cakkhumanto råpàni dakkhintãti' evamevaü bhagavatà anekapariyàyena dhammo pakàsito esàhaü bhante, bhagavantaü saraõaü gacchàmi dhamma¤ca bhikkhusaïgha¤ca. Upàsakaü maü bhagavà dhàretu ajjatagge pàõupetaü saraõaü gata"nti. So'va loke pañhamaü upàsiko ahosi tevàciko.

2. Atha kho àyaspatigaõheyya, pità ca puràõadutiyikà ca bhagavanta¤ca àyasmanta¤ca yasaü paõitena khàdanãyena bhojaniyena sahatthà santappetvà sampavàretvà bhagavantaü bhuttàviü onitapattapàõãü ekamantaü nisãdiüsu. Atha kho bhagavà àyasmato yasassa màtara¤ca pitara¤ca puràõadutiyika¤ca dhammiyà kathàya sandassetvà samàdapetvà samuttejetvà sampahaüsetvà uññhàyàsanà pakkàmi.

3. Assosuü kho àyasmato yasassa cattàro gihãsahàyakà bàràõasiyaü seññhànuseññhinaüdakkhintãti'là [PTS Page 019] [\\q 19/] subàhu puõõaji gavampati "yaso kira kulaputto kesamassuü ohàretvà kàsayàni vatthàni acchàdetvà agàrasmà anagàriyaü pabbajito"ti. Sutvàna nesaü etadahosi: "naha nuna so orako dhammavinayo, na sà orakà pabbajjà, yattha yaso kulaputto kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà anagàriyaü pabbajito"ti. Te yenàyasmà yaso, tenupasaïkamiüsu. Upasaïkamitvà àyasmantaü yasaü abhivàdetvà ekamantaü aññhaüsu. Atha kho àyasassata cattàro gihãsahàyake àdàya yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho àyasmà yaso bhagavantaü etadavoyasassante cattàro gihisahàyakà bàràõasiyaü seññhànuseññhinaü kulànaü puttà vimalo subàhu puõõaji gavampati. Ime bhagavà ovadatu anusàsatu"ti.

Kesamassuü

4. Tesaü bhagavà ànupubbikathaü kathesi. Seyyathãdaü: dànakathaü sãlakathaü saggakathaü kàmànaü àdinavaü okàraü saïkilesaü nekkhamme ca ànisaüsaü pakàsesi. Yadà te bhagavà a¤¤àsi kallacitte muducitte vinivaraõacitte udaggacitte pasannacitte, atha yà buddhànaü sàmukkaüsikà dhammadesanà, taü pakàsesi: dukkhaü samudayaü nirodhaü maggaü. Seyyathàpi nàma suddhaü vatthaü apagatakàlakaü sammadeva rajanaü patigaõheyya, evameva tesaü tasmiü yeva àsane virajaü vitamalaü dhammacakkhuü udapàdi: "yaü kica¤ci samudayadhammaü sabbaü taü nirodhadhamma"nti. Te diññhadhammà pattadhammà viditadhammà pariyogàëhadhammà tiõõavicikicchà vigatakathaïkathà vesàrajjappantà aparappaccayà satthusàsane bhagavantaü etadavocuü: "labheyyàma mayaü bhante, bhagavato santike pabbajjaü. Labheyyàma upasampada"nti.

"Etha bhikkhavo"ti bhagavà avoca: "svàkkhàto dhammo caratha brahmacariyaü sammà dukkhassa antakiriyàyà"ti

Sà'va tesaü àyasmantànaü upasampadà ahosi. Atha kho bhagavà te bhikkhå dhammiyà kathàya ovadi. Anusàsi. Tesaü bhagavatà dhammiyà kathàya ovadiyamànànaü anusàsiyamànànaü anupàdaya àsavehi cittàni vimucciüsu.

Tena kho pana samayena ekàdasa loke arahanto honti.

Catugihisahàyapabbajjà niññhità.

1. [PTS Page 020] [\\q 20/] assosuü kho àyasmato yasassa pa¤¤àsamattà gihãsahàyakà jànapadà pubbànupubbakànaü kulànaü puttà "yaso kira kulaputto kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà anagàriyaü pabbajito"ti. Sutvàna nesaü etadahosi: "na ha nuna so orako dhammavinayo, na sà orakà pabbajjà, yattha yaso kulaputto kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà agàrasmà anagàriyaü pabbajito"ti. Te yenàyasmà yaso tenupasaïkamiüsu. Upasaïkamitvà àyasmantaü yasaü abhivàdetvà ekamantaü aññhaüsu. Atha kho àyasmà yaso te pa¤¤àsamante gihisahàyake àdàya yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho àyasmà yaso bhagavantaü etadavoca: "ime me bhante, pa¤¤àsamattà gihãsahàyakà jànapadà pubbànupubbakànaü kulànaü puttà. Ime bhagavà ovadatu anusàsatu"ti.

[BJT Page 042] [\\x 42/]

2. Tesaü bhagavà ànupubbikathaü kathesi. Seyyathãdaü: dànakathaü sãlakathaü saggakathaü kàmànaü àdinavaü okàraü saïkilesaü nekkhamme ca ànisaüsaü pakàsesi. Yadà te bhagavà a¤¤àsi kallacitte muducitte vinivaraõacitte udaggacitte pasannacitte, atha yà buddhànaü sàmukkaüsikà dhammadesanà, taü pakàsesi: dukkhaü samudayaü nirodhaü maggaü. Seyyathàpi nàma suddhaü vatthaü apagatakàlakaü sammadeva rajanaü patigaõheyya, evameva tesaü tasmiü yeva àsane virajaü vãtamalaü dhammacakkhuü udapàdi: "yaü kica¤ci samudayadhammaü sabbaü taü nirodhadhamma"nti. Te diññhadhammà pattadhammà viditadhammà pariyogàëhadhammà tiõõavicikicchà vigatakathaïkathà vesàrajjappantà aparappaccayà satthusàsane bhagavantaü etadavocuü: "labheyyàma mayaü bhante, bhagavato santike pabbajjaü. Labheyyàma upasampada"nti. "Etha bhikkhavo"ti bhagavà avoca: "svàkkhàto dhammo caratha brahmacariyaü sammà dukkhassa antakiriyàyà"ti. Sà'va tesaü àyasmantànaü upasampadà ahosi. Atha kho bhagavà te bhikkhå dhammiyà kathàya ovadi. Anusàsi. Tesaü bhagavatà dhammiyà kathàya ovadiyamànànaü anusàsiyamànànaü anupàdaya àsavehi cittàni vimucciüsu.

Tena kho pana samayena ekàsaññhi loke arahanto honti.

3. Atha kho bhagavà bhikkhå1- àmantesi: "mutto'haü bhikkhave, sabbapàsehi ye dibbà ye ca mànusà. Tumhe'pi bhikkhave, [PTS Page 021] [\\q 21/] muttà sabbapàsehi ye dibbà ye ca mànusà. Caratha bhikkhave, càrikaü bahujanahitàya bahujanasukhàya lokànukampàya atthàya hitàya sukhàya devamanussànaü. Mà ekena dve agamittha. Desetha bhikkhave, dhammaü àdikalyàõaü majjhe kalyàõaü pariyosànakalyàõaü sàtthaü sabya¤ajanaü kevalaparipuõõaü parisuddhaü brahmacariyaü pakàsetha. Santi sattà apparajakkhajàtikà; assavaõatà dhammassa parihàyanti. Bhavissanti dhammassa a¤¤àtàro. Ahampi bhikkhave, yena uruvelà senàninigamo, tenupasaïkamissàmi dhammadesanàya"ti.

4. Atha kho màro pàpimà yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü gàthàya ajjhabhàsi: -

"Baddho'si sabbapàsehi ye dibbà ye ca mànusà,

Mahàbandhanabaddho'si na me samaõa mokkhasã"ti.

1. "Te bhikkhu" - machasaü

[BJT Page 044] [\\x 44/]

"Mutto'haü sabbapàsehi ye dibbà ye ca mànusà,

Mahàbandha namutto'mhi nihato tvamasi antakà"ti.

"Antalikkhacaro pàso yavàyaü carati mànaso,

Tena taü bàdhayissàmi na me samaõa mokkhasã"ti.

"Råpà saddà rasà gandhà phoññhabbà ca manoramà,

Ettha me vigaparisuddhaüto tvamasi antakà"ti

Atha kho màro pàpimà "jànàti maü bhagavà jànàti maü sugato"ti dukkhi dummano tatthevantaradhàyã ti.

Màrakathà ekàdasamã niññhità.

1. Tena kho pana samayena bhikkhå nànàdisà nànàjanapadà pabbajjàpekhe upasampadàpekhe1- ànenti: "bhagavà te pabbàjessati. Upasampàdessatã"ti. Tattha bhikkhå ceva kilamanti pabbajjàpekhà ca upasampadàpekhà ca. Atha kho bhagavato rahogatassa patisallãnassa evaü cetaso parivitakko udapàdi: "etarahi kho bhikkhå nànàdisà nànàjanapadà pabbajjapekhe upasampadàpekhe ànenti. Bhagavà te pabbàjessati, upasampàdessatã"ti. Tattha bhikkhå ceva kilamanti, pabbajjapekhà ca upasampadàpekhà ca. Yannånàhaü bhikkhånaü anujàneyyaü: "tumheva'dàni bhikkhave, tàsu tàsu disàsu tesu tesu janapadesu pabbàjetha upasampàdethà"ti.

2. Atha kho bhagavà sàyaõhasamayaü patisallànà vuññhito etasmiü nidàne etasmiü pakaraõe bhikkhusaüghaü santipàtàpetvà dhammiü kathaü katvà [PTS Page 022] [\\q 22/] bhikkhå àmantesi: "idha mayhaü bhikkhave rahogatassa patisallinassa evaü cetaso parivitakko udapàdi: "etarahi kho bhikkhå nànàdisà nànàjanapadà pabbajjapekhe upasampadàpekhe ànenti. Bhagavà te pabbàjessati, upasampàdessatã"ti. Tattha bhikkhå ceva kilamanti, pabbajjapekhà ca upasampadàpekhà ca. Yannånàhaü bhikkhånaü anujàneyyaü: tumheva'dàni bhikkhave, tàsu tàsu disàsu tesu tesu janapadesu pabbàjetha upasampàdethà"ti.

1. "Pabbajjàpekkhe ca upasatampadàpekkhe ca" - machasaü







[BJT Page 046] [\\x 46/]

3. Anujànàmi bhikkhave, tumheva'dàni tàsu tàsu disàsu tesu tesu janapadesu pabbàjetha upasampàdethàti. Eva¤ca pana bhikkhave, pabbàjetabbo. Upasampàdetabbo. Pañhamaü kesamassuü ohàretvà kàsàyàni vatthàni acchàdetvà1- ekaüsaü uttaràsaügaü kàràpetvà bhikkhånaü pàde vandàpetvà ukkuñikaü nisãdàpetvà a¤jaliü paggaõhàpetvà evaü vadehãti vattabbo:

"Buddhaü saraõaü gacchàmi,

Dhammaü saraõaü gacchàmi,

Saïghaü saraõaü gacchàmi,

Dutiyampi buddhaü saraõaü gacchàmi,

Dutiyampi dhammaü saraõaü gacchàmi,

Dutiyampi saïghaü saraõaü gacchàmi,

Tatiyampi buddhaü saraõaü gacchàmi,

Tatiyampi dhammaü saraõaü gacchàmi,

Tatiyampi saïghaü saraõaü gacchàmi,

Anujànàmi bhikkhave, imehi tãhi saraõagamanehi pabbajjaü upasampadanti.

Tãhi saraõagamanehi pabbajjàupasampadàkathà dvàdasamã niññhità.

1. Atha kho bhagavà vassaü vuttho2 bhikkhå àmantesi: mayhaü kho bhikkhave, yoniso manasikàrà yoniso sammappadhànà anuttarà vimutti anuppattà. Anuttarà vimutti sacchikatà. Tumhepi bhikkhave, yoniso manasikàrà yoniso sammappadhànà anuttaraü vimuttiü anupàpuõàtha. Anuttaraü vimuttiü sacchikarothà"ti.

2. Atha kho màro pàpimà yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü gàthàya ajjhabhàsi: -

"Baddho'si màrapàsehi ye dibbà ye ca mànusà,

Mahàbandhatabaddho'si na me samaõa mokkhasi"ti.

"Mutto'haü màrapàsehi ye dibbà ye ca mànusà,

Màrabandhanamutto'mhi nihato tvamasi antakà"ti.

Atha kho màro pàpimà "jànàti maü bhagavà jànàti maü sugato"ti dukkhi dummano tatthevantaradhàyãti.

1. "Acchàpetvà" machasaü 2. "Vuññho" machasaü

[BJT Page 048] [\\x 48/]

[PTS Page 023] [\\q 23/]

3. Atha kho bhagavà bàràõasiyaü yathàbhirattaü viharitvà yena uruvelà tena càrikaü pakkàmi. Atha kho bhagavà maggà okkamma yena a¤¤ataro vanasaõóo tenupasaïkami. Upasaïkamitvà taü vanasaõóaü ajjhogàhetvà a¤¤atarasmiü rukkhamåle nisãdi.

4. Tena kho pana samayena bhaddavaggiyà sahàyakà sapajàpanikà tasmiü vanasaõóe parivàrenti. Ekassa pajàpati nàhosi. Tassa atthàya vesã ànãtà ahosi. Atha kho sà vesã tesu pamattesu parivàrentesu bhaõóaü àdàya palàyittha

5. Atha kho te sahàyakà sahàyakassa veyyàvaccaü karontà taü itthiü gavesantà taü vanasaõóaü àhiõóantà addasaüsu bhagavantaü a¤¤atarasmiü rukkhamåle nisinnaü disvàna yena bhagavà tenupasaïkamiüsu. Upasaïkamitvà bhagavantaü: etadavoca: "api bhante, bhagavà itthiü1 passeyyà"ti. "Kimpana vo kumàrà, itthiyà! "Ti. Idha mayaü bhante, tiüsamattà bhaddavaggiyà sahàyakà sapajàpatikà imasmiü vanasaõóe paricàrimhà. Ekassa pajàpati nàhosi. Tassa atthàya vesã ànãtà ahosi. Atha kho sà bhante, vesã amhesu pamattesu paricàrentesu bhaõóaü àdàya palàyittha. Te mayaü bhante, sahàyakà sahàyakassa veyyàvaccaü karontà taü itthiü gavesantà imaü vanasaõóaü àhiõóàmà"ti.

6. "Taü kiü ma¤¤atha vo kumàrà, - katamaü nu kho tumhàkaü varaü, yaü và tumhe itthiü gaveseyyàtha, yaü và attànaü gaveseyyàthà?"Ti "etadeva bhante, amhàkaü varaü, - yaü mayaü attànaü gaveseyyàmà"ti. "Tena hi vo kumàrà, nisidatha. Dhammaü vo desissàmã"ti. "Evaü bhante"ti kho te bhaddavaggiyà sahàyakà bhagavantaü abhivàdetvà ekamantaü nisãdiüsu.

1. "Ekaü itthiü" - machasaü

[BJT Page 050] [\\x 50/]

6. Tesaü bhagavà ànupubbikathaü kathesi. Seyyathãdaü: dànakathaü sãlakathaü saggakathaü kàmànaü àdinavaü okàraü saïkilesaü nekkhamme ca ànisaüsaü pakàsesi. Yadà te bhagavà a¤¤àsi kallacitte muducitte vinivaraõacitte udaggacibhaõóaütte, atha yà buddhànaü sàmukkaüsikà dhammadesanà, taü pakàsesi: dukkhaü samudayaü nirodhaü maggaü. Seyyathàpi nàma suddhaü vatthaü apagatakàlakaü sammadeva rajanaü patigaõheyya, evameva tesaü tasmiü yeva àsane virajaü vãtamalaü dhammacakkhuü udapàdi: "yaü ki¤ci samudayadhammaü sabbaü taü nirodhadhamma"nti. Te diññhadhammà pattadhammà viditadhammà pariyogàëhadhammà [PTS Page 024] [\\q 24/] tiõõavicikicchà vigatakathaïkathà vesàrajjappantà aparappaccayà satthusàsane bhagavantaü etadavocuü: "labheyyàma mayaü bhante, bhagavato santike pabbajjaü. Labheyyàma upasampada"nti. "Etha bhikkhavo"ti bhagavà avoca: "svàkkhàto dhammo caratha brahmacariyaü sammà dukkhassa antakiriyàyà"ti sà'va tesaü àyasmantànaü upasampadà ahosi.

Bhaddavaggiyasahàyakànaü vatthu niññhitaü

Dutiyakabhàõavàraü.

1. Atha kho bhagavà anupubbena càrikaü caramàno yena uruvelà tadavasari. Tena kho pana samayena uruvelàyaü tayo jañilà pañivasanti: uruvelakassapo nadãkassapo gayàkassapoti. Tesu uruvelakassapo jañilo pa¤cannaü jañilasatànaü nàyako hoti vinàyako aggo pamukho pàmokkho. Nadãkassapo jañilo tiõõaü jañilasatànaü nàyako hoti vinàyako aggo pamukho pàmokkho. Gayàkassapo jañilo dvinnaü jañilasanànaü nàyako hoti vinàyako aggo pamukho pàmokkho.

[BJT Page 052] [\\x 52/]

2. Atha kho bhagavà yena uruvelakassapassa jañilassa assamo tenupasaïkami. Upasaïkamitvà uruvelakassapaü jañilaü etadavoca: "sace te kassapa, agaru, vaseyyàma ekarantiü1 agyàgàre"ti. "Na kho me mahàsamaõa, garu. Caõóettha nàgaràjà iddhimà àsãviso ghoraviso so taü mà viheñhesã"ti. Dutiyampi kho bhagavà uruvela kassapaü jañilaü etadavoca: "sace te kassapa, agaru, vaseyyama ekarantiü agyàgàre"ti. "Na kho me mahàsamaõa, garu. Caõóettha nàgaràjà iddhimà àsãviso ghoraviso so taü mà viheñhesã"ti. Tatiyampi kho bhagavà uruvela kassapaü jañilaü etadavoca: "sace te kassapa, agaru, vaseyyàma ekarantiü agyàgàre"ti. "Na kho me mahàsamaõa, garu. Caõóettha nàgaràjà iddhimà àsãviso ghoraviso so taü mà viheñhesã"ti. "Appeva nàma2- maü na viheñheyya, iïgha tvaü kassapa, anujànàhi agyàgàra"nti. "Vihara mahàsamaõa, yathàsukha"nti. Atha kho bhagavà agyàgàraü pavisitvà tiõasantharakaü pa¤¤àpetvà nisãdi pallaïkaü àbhujitvà ujuü kàyaü paõidhàya parimukhaü satiü upaññhapetvà.

3. Atha kho so nàgo adasa bhagavantaü paviññhaü3. 'Disvàna dummano4- padhåpàyi. Atha kho bhagavato etadahosi: "yannånàhaü imassa nàgassa anupahacca [PTS Page 025] [\\q 25/] chavi¤ca camma¤ca maüsa¤ca nahàru¤ca aññhi¤ca aññhimi¤ca¤ca tejasà tejaü pariyàdiyeyya"nti. Atha kho bhagavà tathàrupaü iddhàbhãsaïkhàraü abhisaïkharitvà padhåpàyi. Atha kho so nàgo dukkhaü asahamàno pajjali. Bhagavàpi tejodhàtuü samàpajjitvà pajjali. Ubhinnaü sajotibhåtànaü agyàgàraü àdittaü viya hoti sampajjalitaü sajotibhåtaü . Atha kho te jañilà agyàgàraü parivàretvà evamàhaüsu: "abhiråpo vata bho mahàsamaõo nàgena viheñhiyatã"ti. Atha kho bhagavà tassà rattiyà accayena tassa nàgassa anupahacca chavi¤ca camma¤ca maüsa¤ca nàhàru¤ca aññhi¤ca aññhimi¤ca¤ca tejasà tejaü pariyàdiyitvà patte pakkhipitvà uruvelakassapa jañilassa dassesi: "ayaü te kassapa, nàgo. Pariyàdinno assa tejasà tejo"ti. Atha kho uruvela kassapassa jañilassa etadahosi: "mahiddhiko kho mahàsamaõo mahànubhàvo. Yatra hi nàma caõóassa nàgaràjassa iddhãmato àsivisassa ghoravisassa tejasà tejaü pariyàdiyissati. Natveva ca kho arahà yathà aha"nti.

1. "Rattaü" machasaü; no. Vi;va. Nu; [PTS 2.] "Appeva" machasaü [PTS]

3. "Addasà kho so nàgo bhagavantaü paviññhaü" machasaü

"Atha kho so nàgo bhagavantaü paviññhaü addasa" [PTS]

"Atha kho so nàgo bhagavantaü paviññha

ໂອ໊ຍ ແມ່ນຫຍັງ ນິ
ບໍເຫັນມີຫຍັງ ງົງໆໆໆໆ

ພາສາຫຍັງວະ

Namo tassa bhagavato arahato sammàsambuddhassa.
ນະໂມ ຕັສສະ ພະຄະວະໂຕ ອະຣະຫະໂຕ ສັມມາສັມພຸດທັສສະ
1. Tena samayena buddho bhagavà vera¤jàyaü viharati naëeru pucimandamåle mahatà bhikkhusaïghena saddhiü pa¤camattehi bhikkhu satehi. Assosi kho vera¤jo bràhmaõo: "samaõo khalu bho gotamo sakyaputto sakyakulà pabbajito vera¤jàyaü viharati naëerupucimandamåle mahatà bhikkhusaïghena saddhiü pa¤camattehi bhikkhusatehi. Taü kho pana bhavantaü gotamaü evaü kalyàõo kittisaddo abbhuggato: iti'pi so bhagavà arahaü sammàsambuddho vijjàcaraõasampanno sugato lokavidå anuttaro purisadammasàrathã satthà devamanussànaü buddho bhagavà. So imaü lokaü sadevakaü samàrakaü sabrahmakaü sassamaõabràhmaõiü pajaü sadevamanussaü sayaü abhi¤¤à sacchikatvà pavedeti. So dhammaü deseti àdikalyàõaü majjhekalyàõaü pariyosànakalyàõaü sàtthaü sabya¤janaü kevalaparipuõõaü parisuddhaü brahmacariyaü pakàseti. Sàdhu kho pana tathàråpànaü arahataü dassanaü hotã" ti.
- (ແຖວທີ ໑) ເຕນະ ສະມະເຍນະ ພຸດໂທ ພະຄະວາ......................
ເຫຼືອນັ້ນ ລອງອ່ານເອົາເອງ

ໂອ໋ຍຍຍຍ ອັດຊະລີຍະຍັງງົງ

http://www.metta.lk/tipitaka/index.html
ຢາກສຶກສາເພີ່ມຕື່ມ ເຊີນເທິງນັ້ນ

ແປເປັນພາສາອັງກິດ ອ່ານທາງນີ້
[\\Q 73/]

The Mahàvagga.

Reverence to the Blessed One, the Holy One,

The Fully Enlightened One.

First Khandhaka

(The Admission to the Order of Bhikkhus (1).)

1 (2).

1. At that time the Blessed Buddha dwelt at [\\q 74/] Uruvelà, on the bank of the river Nera¤jara (3), at the foot of the Bodhi tree (tree of wisdom), just after He had become Sambuddha. And the Blessed Buddha sat cross-legged at the foot of the Bodhi tree uninterruptedly during seven days, enjoying the bliss of emancipation (4). [\\q 75/]

2. Then the Blessed One (at the end of these seven days) during the first watch of the night fixed His mind upon the chain of causation (5), in direct and in reverse order:

From ignorance (6) spring the [\\q 76 /] saïkharas (7) from the saïkharas springs consciousness, from consciousness spring name-and-form, from name-and-form spring the six provinces (of the [\\q 77/] six senses (8)), from the six provinces springs contact, from contact springs sensation, from sensation springs thirst (or desire), from thirst springs attachment, from attachment springs existence, from existence birth, from birth spring old age and death, grief, lamentation, suffering, dejection, and despair. Such is the origination of this whole mass of suffering. Again, by the destruction of ignorance, which consists in the complete absence of lust, the saïkharas are destroyed, by the destruction of the saïkharas consciousness is destroyed, by the destruction of consciousness name-and-form are destroyed, by the destruction of name-and-form the six provinces are destroyed, by the destruction of the six provinces contact is destroyed, by the destruction of contact sensation is destroyed, by the destruction of sensation thirst is destroyed, by the destruction of thirst attachment is destroyed, by the destruction of attachment existence is destroyed, by the destruction of existence birth is destroyed, by the destruction of birth old age and death, grief, lamentation, suffering, dejection, and despair are [\\q 78/] destroyed. Such is the cessation of this whole mass of suffering.'

3. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: `When the real nature of things becomes clear to the ardent, meditating bràhmaõa, then all his doubts fade away, since he realises what is that nature and what its cause.'

4. Then the Blessed One during the middle watch of the night fixed His mind upon the chain of causation, in direct and reverse order: `From ignorance spring, the saïkharas, &c. such is the origination of this whole mass of suffering, &c. such is the cessation of this whole mass of suffering.

5. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: `When the real nature of things becomes clear to the ardent, meditating bràhmaõa, then all his doubts fade away, since he has understood the cessation of causation.'

6. Then the Blessed One during the third watch of the night fixed His mind, &c.

7. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: `When the real nature of things becomes clear to the ardent, meditating bràhmaõa, he stands, dispelling the hosts of Màra, like the sun that illuminates the sky.'


Here Ends the Account of What Passed

Under the Bodhi Tree.

______________________



[\\q 79/]

2.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the Ajapàla Banyan tree (Banyan tree of the goat-herds (9)). And when He had reached it, He sat cross-legged at the foot of. The Ajapàla Banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation.

2. Now a certain bràhmaõa, who was of a haughty disposition (10), went to the place where the Blessed One was; having approached Him, He exchanged greeting with the Blessed One; having exchanged with Him greeting and complaisant words, He stationed himself near Him; then standing near Him that bràhmaõa thus spoke to the Blessed One: `By what, Gotama, does one become a bràhmaõa, and what are the characteristics that make a man a bràhmaõa?'

3. And the Blessed One, having heard that, on this occasion pronounced this solemn utterance: that bràhmaõa who has removed (from himself) all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge (or, of the veda), who has fulfilled the duties of holiness, such a bràhmaõa may [\\q 80/] justly call himself a bràhmaõa, whose behaviour is uneven to nothing in the world.'


Here Ends the Account of What Passed

Under the Ajapàla tree.

______________________



3.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Ajapàla Banyan tree to the Mucalinda tree. And when He had reached it, He sat cross-legged at the foot of the Mucalinda tree uninterruptedly during seven days, enjoying the bliss of emancipation.

2. At that time a great cloud appeared out of season, rainy weather which lasted seven days, cold weather, storms, and darkness. And the nàga (or serpent) king Mucalinda came out from his abode, and seven times encircled the body of the Blessed One with his windings, and kept extending his large hood over the Blessed One's head, thinking to himself: `May no coldness (touch) the Blessed One I may no heat (touch) the Blessed One! May no vexation by gadflies and gnats, by storms and heat of the sun, and reptiles (touch) the Blessed One!'

3. And at the end of those seven days, when the nàga king Mucalinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One. [\\q 81/]

4. And the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: `Happy is the solitude of him who is full of joy, who has learnt the Truth, who sees (the Truth). Happy is freedom from malice in this world, (self-)restraint towards all beings that have life. Happy is freedom from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought "I am!" This truly is the highest happiness!'


Here Ends the Account of What Passed

Under the Mucalinda Tree.

______________________



4.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Mucalinda tree to the Ràjàyatana (tree (11)); when He had reached it, He sat cross-legged at the foot of the Ràjàyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation.

2. At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relation of the merchants Tapussa and Bhallika, thus spoke to the merchants [\\q 82/] Tapussa and Bhallika: `Here, my noble friends, at the foot of the Ràjàyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to Him, the Blessed One, by (offering Him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.'

3. And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached Him and respectfully saluted the Blessed One, they stationed themselves near Him; standing near Him, the merchants Tapussa and Bhallika thus addressed the Blessed One: `May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing!'

4. Then the Blessed One thought: `The Tathàgatas (12) do not accept (food) with their hands. Now [\\q 83/] with what shall I accept the rice-cakes and lumps of honey?' then the four Mahàràja gods (13), understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), `May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!' the Blessed One accepted those new stone bowls; and therein He received the rice-cakes and honey lumps, and those, when He had received, He ate.

5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed (14) His bowl and His hands, bowed down in reverence [\\q 84/] at the feet of the Blessed One and thus addressed the Blessed One: `We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in Him).' These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad (15).


Here Ends the Account of What Passed

Under the Ràjàyatana Tree.

______________________





5.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Ràjàyatana tree to the Ajapàla Banyan tree. And when He had reached it, the Blessed One stayed there at the foot of the Ajapàla Banyan tree.

2. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: `I have penetrated this Doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who [\\q 85/] are given, to desire, intent upon desire, delighting in desire, the law of causality and the chain of causation will be a matter difficult to understand; most difficult for them to understand will be also the extinction of all saïkharas, the getting rid of all the substrata (of existence (16)), the destruction of desire, the absence of passion, quietude of heart, Nirvàna! Now if I proclaim the Doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me.'

3. And then the following . . . (17) stanzas, unheard before, occurred to the Blessed One: `With great pains have I acquired it. Enough! Why should I now proclaim it? This Doctrine will not be easy to understand to beings that are lost in lust and hatred.

`Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.'

4. When the Blessed One pondered over this matter, His mind became inclined to remain in quiet, and not to preach the Doctrine. Then Brahmà [\\q 86/] Sahampati (18), understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: `Alas! The world perishes! Alas! The world is destroyed! If the mind of the Tathàgata, of the Holy, of the Absolute Sambuddha inclines itself to remain in quiet, and not to preach the Doctrine.'

5. Then Brahmà Sahampati disappeared from Brahmà's world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm.

6. And Brahmà Sahampati adjusted his upper robe so as to cover one shoulder, and putting his right knee on the ground, raised his joined hands towards the Blessed One, and said to the Blessed One: `Lord, may the Blessed One preach the Doctrine! May the perfect one preach the Doctrine! There are beings whose mental eyes are darkened by scarcely any dust; but if they do not hear the Doctrine, they cannot attain salvation. These will understand the Doctrine.'

7. Thus spoke Brahmà Sahampati; and when he had thus spoken, he further said: `The Dhamma hitherto manifested in the country of Magadha has been impure, thought out by contaminated men. But do Thou now open the door of the Immortal (19); let them hear the Doctrine discovered by the Spotless One!

`As a man standing on a rock, on mountain's [\\q 87/] top, might overlook the people all around, thus, O Wise One, ascending to the highest palace of Truth, look down, all-seeing one, upon the people lost in suffering, overcome by birth and decay, Thou, who hast freed Thyself from suffering!

`Arise, O Hero; O Victorious One! Wander through the world, O Leader of the pilgrim band, who Thyself art free from debt. May the Blessed One preach the Doctrine; there will be people who can understand it!'

8. When he had spoken thus, the Blessed One said to Brahmà Sahampati: `The following thought, Brahmà, has occurred to me: "I have penetrated this Doctrine (&c., down to end of sect.2)." And also, Brahmà, the following . . . (20) stanzas have presented themselves to my mind, which had not been heard (by me) before: "With great pains (&c., down to end of sect.3)." When I pondered over this matter, Brahmà, my mind became inclined to remain in quiet, and not to preach the Doctrine.'

9. And a second time Brahmà Sahampati said to the Blessed One: `Lord, may the Blessed One preach the Doctrine (&c., as in sects. 6, 7).' and for the second time the Blessed One said to Brahmà Sahampati: `The following thought (&c., as before).'

10. And a third time Brahmà Sahampati said to the Blessed One: `Lord, may the Blessed One preach the Doctrine (&c., as before).'

Then the Blessed One, when He had heard Brahmà's solicitation, looked, full of compassion towards sentient beings, over the world, with His (all-perceiving) eye of a Buddha. And the Blessed One, looking over the world with His eye of a Buddha, [\\q 88/] saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin.

11. As, in a pond of blue lotuses, or water-roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them,-

12. Thus the Blessed One, looking over the world with His eye of a Buddha, saw beings whose mental eyes were darkened (&c., the text repeats sect.10) ; and when He had thus seen them, He addressed Brahmà Sahampati in the following stanza: `Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahmà, despairing of the weary task, to men.'

13. Then Brahmà Sahampati understood: `The Blessed One grants my request that He should preach the Doctrine.' And he bowed down before the Blessed One, and passed round Him with his right side towards Him; and then he straightway disappeared.


Here Ends the Story of Brahmà's Request

______________________

[\\q 89/]

6.

1. Now the Blessed One thought: `To whom shall I preach the Doctrine first? Who will understand this Doctrine easily?' and the Blessed One thought: `There is âëàra Kàlàma (21); he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the Doctrine first to âëàra Kàlàma? He will easily understand this Doctrine.'

2. Then an invisible deity said to the Blessed One: Kàlàma has died, Lord, seven days ago.' And knowledge sprang up in the Blessed One's mind that âëàra Kàlàma had died seven days ago. And the Blessed One thought: `Highly noble was âëàra Kàlàma. If he had heard my Doctrine, he would easily have understood it.'

3. Then the Blessed One thought: `To whom shall I preach the Doctrine first? Who will understand this Doctrine easily?' And the Blessed One thought: `There is Uddaka Ràmaputta I ; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the Doctrine first to Uddaka Ràmaputta? He will easily understand this Doctrine.'

4. Then an invisible deity said to the Blessed One: `Uddaka Ràmaputta has died, Lord, yesterday evening.' And knowledge arose in the Blessed One's mind that Uddaka Ràmaputta had died the previous evening, and the Blessed One thought: [\\q 90/] `Highly noble was Uddaka Ràmaputta. If he had heard my Doctrine, he would easily have understood it.'

5. Then the Blessed One thought: `To whom shall I preach the Doctrine first? Who will understand this Doctrine easily?' And the Blessed One thought: `The five bhikkhus (22) have done many services to me (23); they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the Doctrine first to the five bhikkhus?'

6. Now the Blessed One thought: `Where do the five bhikkhus dwell now?' And the Blessed One saw by the, power of His divine, clear vision, surpassing that of men, that the five bhikkhus were living at Benares, in the deer park Isipatana (24). And the Blessed One, after having remained at Uruvelà as long as He thought fit, went forth to Benares.

7. Now Upaka, a man belonging, to the âjãvaka sect (i.e. the sect of naked ascetics), saw the Blessed One travelling on the road, between Gayà and the Bodhi tree; and when he saw Him, he said to the Blessed One: `Your countenance, friend, is serene; your complexion is pure and bright. In whose [\\q 91/] name, friend, have you retired from the world? Who is your teacher? Whose Doctrine do you profess?'

8. When Upaka the âjãvaka had spoken thus, the Blessed One addressed him in the following stanzas: `I have overcome all foes; I am all-wise; I am free from stains in every way; I have left everything; and have obtained emancipation by the destruction of desire. Having myself gained knowledge, whom should I call my master? I have no teacher; no one is equal to me; in the world of men and of gods no being is like me. I am the holy one in this world, I am the highest Teacher, I alone am the absolute Sambuddha; I have gained coolness (by the extinction of all passion) and have obtained Nirvàna. To found the kingdom of Truth I go to the city of the Kasis (Benares); I will beat the drum of the Immortal in the darkness of this world.'

9. (Upaka replied): `You profess then, friend, to be the holy, absolute Jina.' (25)

(The Buddha said): `Like me are all jinas who have reached extinction of the àsavas (26); I have overcome (gita me) all states of sinfulness'; therefore, Upaka, am I the Jina.'

When He had spoken thus, Upaka the âjãvaka replied: `It may be so, friend;' shook his head, took another road, and went away.

10. And the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five bhikkhus were. And [\\q 92/] the five bhikkhus saw the Blessed One coming from afar; when they saw Him, they concerted with each other, saying, `Friends, there comes the samaõa Gotama, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him; nor rise from our seats when he approaches; nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down.'

11. But when the Blessed One gradually approached near unto those five bhikkhus, the five bhikkhus kept not their agreement. They went forth to meet the Blessed One; one took His bowl and His robe, another prepared a seat, a third one brought water for the washing of the feet, a foot-stool, and a towel (27). Then the Blessed One sat down on the seat they had prepared; and when He was seated, the Blessed One washed His feet. Now they addressed the Blessed One by His name, and with the appellation `Friend.'

12. When they spoke to Him thus, the Blessed One said to the five bhikkhus: `Do not address, O bhikkhus, the Tathàgata by His name, and with the appellation "Friend." The Tathàgata, O bhikkhus, is the Holy, Absolute Sambuddha. Give ear, O bhikkhus! The Immortal (amata) has been won (by me); I will teach you; to you I preach the Doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the Truth, having yourselves known it and seen it face to face; and you [\\q 93/] will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.'

13. When He had spoken thus, the five monks said to the Blessed One: `By those observances, friend Gotama, by those practices, by those austerities, you have not been able to obtain power surpassing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?'

14. When they had spoken thus, the Blessed One said to the five bhikkhus: `The Tathàgata, O bhikkhus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tathàgata, O bhikkhus, is the Holy, Absolute Sambuddha. Give car, O bhikkhus; the Immortal has been won (by me); I will teach you, to you I will preach the Doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the Truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.'

15. And the five bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five bhikkhus a second time (as above). And the five bhikkhus said to the Blessed One a third time (as above).

16. When they had spoken thus, the Blessed One [\\q 94/] said to the five bhikkhus: `Do you admit, O bhikkhus, that I have never spoken to you in this way before this day?'

You have never spoken so, Lord.'

The Tathàgata, O bhikkhus, is the holy, absolute Sambuddha. Give ear, O bhikkhus, &c. (as above).'

And the Blessed One was able to convince the five bhikkhus; and the five bhikkhus again (28) listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them).

17. And the Blessed One thus addressed the five bhikkhus (29): `There are two extremes, O bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortification: this is painful, ignoble, and profitless. By avoiding these two extremes, O bhikkhus, the Tathàgata has gained the knowledge of the middle path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvàna.

18. `Which, O bhikkhus, is this middle path the knowledge of which the Tathàgata has gained, which leads to insight, which leads to wisdom which [\\q 95/] conduces to calm, to knowledge, to the Sambodhi, to Nirvàna? It is the holy eightfold path, namely, right belief, right aspiration, right speech, right conduct, right means of livelihood, right endeavour, right memory, right meditation. This, O bhikkhus, is the middle path the knowledge of which the Tathàgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvàna.

19. `This, O bhikkhus, is the Noble Truth of Suffering: birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering; separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence (30) is suffering.

20. `This, O bhikkhus, is the Noble Truth of the Cause of Suffering: thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here; and there. (this thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.

21. `This, O bhikkhus, is the Noble Truth of the Cessation of Suffering: (it ceases with) the complete cessation of this thirst -- a cessation which consists in the absence of every passion -- with the abandoning of this thirst, with the doing-away with it, with the deliverance from it, with the destruction of desire.

22. `This, O bhikkhus, is the Noble Truth of the Path Which Leads to the Cessation of Suffering: [\\q 96/] that holy eightfold path, that is to say, right belief, right aspiration, right speech, right conduct, right means of livelihood, right endeavour, right memory , right meditation.

23. `"This is the Noble Truth of Suffering." Thus, O bhikkhus, of this Doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. "This Noble Truth of Suffering must be understood," thus, O bhikkhus, of this Doctrine (&c., down to intuition). "This Noble Truth of Suffering I have understood," thus, O bhikkhus, of this Doctrine (&c., down to intuition).

24. `"This is the Noble Truth of the Cause of Suffering." Thus, O bhikkhus, (&c.) "This Noble Truth of the Cause of Suffering must be abandoned (31). . . has been abandoned by me," thus, O bhikkhus, (&c.)

25. `"This is the Noble Truth of the Cessation of Suffering," thus, O bhikkhus, (&c.) "This Noble Truth of the Cessation of Suffering must be seen face to face . . . has been seen by me face to face," thus, O bhikkhus, (&c.)

26. `"This is the Noble Truth of the Path Which Leads to the Cessation of Suffering," thus, O bhikkhus, (&c.) "This Noble Truth of the Path Which Leads to the Cessation of Suffering must be realised . . . has been realised by me," thus, O bhikkhus, (&c.)

27. `As long, O bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these Four Noble Truths, with its three [\\q 97/] modifications and its twelve constituent parts (32); so long, O bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Màra's and Brahmà's world, among all beings, samaõas and bràhmaõas, gods and men.

28.`But since I possessed, O bhikkhus, with perfect purity this true knowledge and insight into these four noble Truths, with its three modifications and its twelve constituent parts, then I knew, O bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods (&c., as in sect.27).

29. `And this knowledge and insight arose in my mind: "The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!"'

Thus the Blessed One spoke. The five bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the Venerable Konda¤¤a obtained the pure and spotless eye of the Truth (that is to say, the following knowledge): `Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.'

30. And as the Blessed One had founded the kingdom of Truth (by propounding the four noble Truths), the earth-inhabiting devas shouted: `Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a samaõa nor by a bràhmaõa, neither by a deva, nor by Màra, nor by Brahmà, nor by any being in the world.'

[\\q 98/]

Hearing the shout of the earth-inhabiting devas, the Càtumahàràjika devas (gods belonging to the world of the four divine Mahàràjas) shouted (&c., as above). Hearing the shout of the Càtumahàràjika devas, the Tàvatiüsa devas (33). . . the Yàma devas . . . the Tusita devas the Nimmànarati devas . . . the Paranimmitavasavatti devas . . . the Brahmakàyika devas shouted: `Truly the Blessed One (&c., as above).

31. Thus in that moment, in that instant, in that second the shout reached the Brahmà world; and this whole system of ten Thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas.

And the Blessed One pronounced this solemn utterance: `Truly Konda¤¤a has perceived it ("a¤¤àsi"), truly Konda¤¤a has perceived it!' Hence the Venerable Konda¤¤a received the name A¤¤àtakonda¤¤a (Konda¤¤a who has perceived the Doctrine).

32. And the Venerable A¤¤àtakonda¤¤a, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the Doctrine of the Teacher, thus spoke to the Blessed One: `Lord, let [\\q 99/] me receive the pabbajjà and upasampadà ordinations from the Blessed One.'

`Come, O bhikkhu,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus this Venerable person received the upasampadà ordination.

33. And the Blessed One administered to the other bhikkhus exhortation and instruction by discourses relating to the Dhamma. And the Venerable Vappa, and the Venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless eye of the Truth (that is to say, the following knowledge): `Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'

34. And having seen the Truth, having mastered the Truth (&c., as in sect.32), they thus spoke to the Blessed One: `Lord, let us receive the pabbajjà and upasampadà ordinations from the Blessed One.' `Come, O bhikkhus,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus these Venerable persons received the upasampadà ordination.

35. And the Blessed One, living on what the bhikkhus brought Him, administered to the other bhikkhus exhortation and instruction by discourse relating to the Dhamma; in this way the six persons lived on what the three bhikkhus (34) brought home from their alms pilgrimage.

[\\q 100/]

36, 37. And the Venerable Mahànàma and the Venerable Assaji, when they received from the Blessed One (&c., as in sect.33,34,down to:). Thus these Venerable persons received the upasampadà ordination.

38. And the Blessed One thus spoke to the five bhikkhus: `The body (råpa), O bhikkhus, is not the self if the body, O bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: "Let my body be such and such a one, let my body not be such and such a one." But since the body, O bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: "Let my body be such and such one, let my body not be such and such a one."

39-41. `Sensation (vedanà), O bhikkhus, is not the self (&c. (35)) perception (sa¤¤à) is not the self . . . the saïkharas (36) are not the self . . . consciousness (vi¤¤àna) is not the self (&c. (37))

42. `Now what do you think, O bhikkhus, is the body permanent or perishable?'

[\\q 101/] `It is perishable, Lord.'

`And that which is perishable, does that cause pain or joy?'

`It causes pain, Lord.'

`And that which is perishable, painful, subject to change, is it possible to regard that in this way. `This is mine, this am I, this is my self?' `That is impossible, Lord.'

43. `Is sensation permanent or perishable?' (&c. (38))

44. `Therefore, O bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me is not my self: thus it should be considered by right knowledge according to the Truth.

45. `Whatever sensation (&c. (39)).

46. `Considering this, O bhikkhus, a learned noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the saïkharas, weary of consciousness. Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world. (40)

47. Thus the Blessed One spoke; the five bhikkhus were delighted, and rejoiced at the words of the, Blessed One. And when this exposition had been [\\q 102/] propounded, the minds of the five bhikkhus became free from attachment to the world, and were released from the àsavas (41).

At that time there were six arahats (persons who had reached absolute holiness) in the world.


End of the First Bhànavàra.

______________________



7 (42).

1. At that time there was in Benares a noble youth, Yasa by name, the son of a seññþi (or treasurer (43)) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no [\\q 103/] man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense (44), while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil lamp was burning through the whole night.

2. And Yasa, the noble youth, awoke sooner than usual; and he saw his attendants sleeping; one had her lute leaning against her arm-pit; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had dishevelled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into (45). When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa,, the noble youth, gave utterance to this solemn exclamation: `Alas! What distress; alas! What danger!'

3. And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth's leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth's leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to. The deer park Isipatana.

[\\q 104/]

4. At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when He saw him, He left the place where He was walking, and sat down on a seat laid out (for Him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: `Alas! What distress; alas! What danger!' and the Blessed One said to Yasa, the noble youth: `Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down, I will teach you the Truth (Dhamma).'

5. And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached Him and having respectfully saluted the Blessed One, he sat down near Him. When Yasa, the noble youth, was sitting near Him, the Blessed One preached to him in due course: that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire (46).

6. When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then He preached what is the principal Doctrine of the Buddhas, namely, suffering, [\\q 105/] the cause of suffering, the cessation of suffering the path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless eye of the Truth (that is, the knowledge): `Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'

7. Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the seññþi, the householder (her husband), and having approached him, she said to the seññþi, the householder: `Your son Yasa, O householder, has disappeared.' then the seññþi, the householder, sent messengers on horseback to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the seññþi, the householder, saw on the ground the marks of the gilt slippers; and when he saw them, he followed them up.

8. And the Blessed One saw the seññþi, the householder, coming from afar. On seeing him, He thought: `What if I were to effect such an exercise of miraculous power, that the seññþi, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also.' And the Blessed One effected such an exercise of His miraculous power.

9. And the seññþi, the householder, went to the place where the Blessed One was; having approached Him, he said to the Blessed One: `Pray, Lord, has the Blessed One seen Yasa, the noble youth?'

`Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.' [\\q 106/]

And the seññþi the householder, who thought: ,indeed, sitting here I shall see Yasa, the noble youth sitting here also !' became glad and joyful, and having respectfully saluted the Blessed One, he sat down near Him.

10. When the seññþi, the householder, was sitting near Him, the Blessed One preached to him in due course; that is to say, He talked about the merits obtained by alms-giving (&c., as at end of sect.5). And the seññþi, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the Doctrine of the Teacher, said to the Blessed One: `Glorious, Lord ! Glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the Doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him.'

This was the first person in the world who became a lay-disciple by the formula of the holy triad.

11. And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge which he had seen with his mind and understood; and his mind became free from attachment to the world, and was [\\q 107/] released from the àsavas. Then the Blessed One thought: `Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood; and his mind has become free from attachment to the world, and has become released from the àsavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.' And the Blessed One put an end to that exertion of His miraculous power.

12. Then the seññþi, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth: `My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.'

13. Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the seññþi, the householder:, `What do you think then, O householder? That Yasa has (first) won only an imperfect (47) degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating the stage of knowledge which he had seen with his mind and understood; and that his mind has thus become free from attachment to the world, and has become released from the àsavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house?' `Not so, Lord.' [\\q 108/]

`Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was contemplating the stage of knowledge which he had seen, with his mind and understood, his mind has become free from attachment to the world, and has become released from the àsavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.'

14. `It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that the mind of Yasa, the noble youth, has become free from attachment to the world, and has become released from the àsavas. Might, Lord, the Blessed One consent to take His meal with me today together with Yasa, the noble youth, as His attendant?'

The Blessed One expressed His consent by remaining silent. Then the seññþi, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round Him with his right side towards Him, departed thence.

15. And Yasa, the noble youth, soon after the seññþi, the householder, was gone, said to the Blessed One: `Lord, let me receive the pabbajjà and upasampadà ordinations from the Blessed One.'

`Come, O bhikkhu,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.'

Thus this Venerable person received the upasampadà ordination. At that time there were seven arahats in the world.

End of the Story of Yasa's Pabbajjà.

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[\\q 109/]

8.

And in the forenoon the Blessed One, having put on His robes (48), took His alms-bowl, and, with His civara on, went with the Venerable Yasa as His attendant to the house of the seññþi, the householder. When He had arrived there, He sat down on a seat laid out for Him. Then the mother and the former wife of the Venerable Yasa went to the place where the Blessed One was; having approached Him and having respectfully saluted the Blessed One, they sat down near Him.

2. Then the Blessed One preached to them in due course; that is to say, He talked about the merits obtained by alms-giving,. (&c., as in chap.7.5,6, down to:);thus they obtained, while sitting there, the pure and spotless eye of the Truth (that is, the knowledge): `Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'

3. And having seen the Truth (&c., as above, sects.5,6, down to:), dependent on nobody else for knowledge of the Teacher's Doctrine, they thus spoke to the Blessed One: `Glorious, Lord ! Glorious Lord ! Just as if one should set up (&c., as in chap.7.10, down to:). We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of bhikkhus; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him.'

These were the first females in the world who became lay-disciples by the formula of the holy triad. [\\q 110/]

4. And the mother and the father and the former wife of the Venerable Yasa with their own hands served and offered (49) excellent food, both hard and soft, to the Blessed One and to the Venerable Yasa; and when the Blessed One had finished His meal, and cleansed His bowl and His hands, they sat down near Him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the Venerable Yasa by religious discourse; and then He rose from His seat and went away.

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9.

1. Now four lay persons, friends of the Venerable Yasa, belonging to the seññþi families of Benares, and to the highest after the seññþi families, by name Vimala, Subàhu, Puõõaji, and Gavampati, heard: `Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.' When they had heard that, they thought: `Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.' [\\q 111/]

2. Those four persons went to the place where the Venerable Yasa was; having approached him and having respectfully saluted the Venerable Yasa, they stood by his side. And the Venerable Yasa went with his four lay-friends to the place where the Blessed One was; having approached Him and having respectfully saluted the Blessed One, he sat down near Him. Sitting near Him. The Venerable Yasa said to the Blessed One: `Lord, here are four lay-friends of mine, belonging to the seññþi families of Benares and to the highest after the seññþi families; their names are Vimala, Subàhu, Puõõaji, and Gavampati. May the Blessed One administer exhortation and instruction to these four persons.

3. Then the Blessed One preached to them (&c., as in chap.8.2).

4. And having seen the Truth (&c., down to:) dependent on nobody else for the knowledge of the Teacher's Doctrine, they thus spoke to the Blessed One: `Lord, let us receive the pabbajjà, and upasampadà ordinations from the Blessed One.'

`Come, O bhikkhus,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.'

Thus these Venerable persons received the upasampadà. Ordination. And the Blessed One administered to these bhikkhus exhortation and instruction by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the àsavas. [\\q 112/]

At that time there were eleven arahats in the world.


Here Ends the Story of the Ordination of the Four Laymen.

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10.

Now fifty lay persons, friends of the Venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard (&c., as in chap.9, sects. 1, 2, 3, 4, down to:) while they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the àsavas.

At that time there were sixty-one arahats in the world.

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11.

And the Blessed One said to the bhikkhus: `I am delivered, O bhikkhus, from all fetters, human and divine. You, O bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O bhikkhus, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men. Let not two of you go the same way (50). Preach, O bhikkhus, the Doctrine [\\q 113/] which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the Doctrine is not preached to them, they cannot attain salvation. They will understand the Doctrine. And I will go also, O bhikkhus, to Uruvelà, to Senàninigama (51), in order to preach the Doctrine.'

2. And Màra the wicked one went to the place where the Blessed One was; having approached Him, he addressed the Blessed One in the following stanza: `Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samaõa.'

Buddha replied: `I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O death.'

(Màra said): `The fetter which pervades the sky, with which mind is bound, with that fetter I will bind Thee. Thou wilt not be delivered from me, O Samaõa.'

(Buddha replied): `Whatever forms, sounds, odours, flavours,, or contacts there are which please the [\\q 114/] senses, in me desire for them has ceased. Thou art struck down, O death.'

Then Màra the wicked one understood: `The Blessed One knows me, the perfect one knows me,' and, sad and afflicted, he vanished away.

Here Ends the Story of Màra.

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12.

1. At that time the bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabbajjà and upasampadà ordinations, thinking: `The Blessed One will confer on them the pabbajjà and upasampadà ordinations.' Thus both the bhikkhus became tired (from the journey), and also those who desired to obtain the pabbajjà and upasampadà ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to His mind: `The bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabbajjà and upasampadà ordinations, thinking: "The Blessed One will confer on them the pabbajjà and upasampadà ordinations." Now both the bhikkhus become tired, and also those who desire to obtain the pabbajjà and upasampadà ordinations. What if I were to grant permission to the bhikkhus, saying: "Confer henceforth, O bhikkhus, in the different regions, and in the different countries, the pabbajjà and upasampadà ordinations yourselves (on those who desire to receive them) "'

2. And the Blessed One, having left the solitude [\\q 115/] in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the bhikkhus : `When I was alone, O bhikkhus, and had retired into solitude, the following consideration, &c what if I were to permit (&c., as in sect.1).

3. I grant you, O bhikkhus, this permission: confer henceforth in the different regions and in the different countries the pabbajjà and upasampadà ordinations yourselves (on those who desire to receive them). And you ought, O bhikkhus, to confer the pabbajjà and upasampadà ordinations in this way: let him (who desires to receive the ordination), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say:

4. `"I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Saïgha. And for the second time I take (&c., Saïgha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Saïgha."

`I prescribe, O bhikkhus, the pabbajjà and upasampadà ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).'


End of the Account of the Upasampadà Ordination

By the Threefold Declaration of Taking Refuge (52).

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[\\q 116/]

13.

1. And the Blessed One, after having kept the vassa residence (53), thus addressed the bhikkhus: `By wise contemplation, O bhikkhus, and by wise firmness of exertion have I attained the highest emancipation, have I realised the highest emancipation. Attain ye also, O bhikkhus, the highest emancipation, realise the highest emancipation, by wise contemplation and by wise firmness of exertion.'

2. And Màra the wicked one went to the place where the Blessed One was; having approached Him, he addressed the Blessed One by the following stanza: `Thou art bound by Màra's fetters, human and divine. `Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samaõa.,

(Buddha replied): `I am delivered from Màra's fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O death.' Then Màra the wicked one understood: `The Blessed One knows me, the perfect one knows me,' and, sad and afflicted, he vanished away.

______________________



14.

1. And the Blessed One, after having dwelt at Benares as long as He thought fit, went forth to Uruvelà. And the Blessed One left the road and went to a certain grove; having gone there, and having entered it He sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove [\\q 117/] together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away.

2. Then those companions, doing service to their friend, went in search of that woman; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing Him they went to the place where the Blessed One was; having approached Him, they said to the Blessed One: `Pray, Lord, has the Blessed One seen a woman passing by?'

`What have you to do, young men, with the woman?'

`We were sporting, Lord, in this. Grove, thirty friends, rich young men, together with our wives. One of us had no wife; for him we had procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. Therefore, Lord, we companions, doing service to our friend, go in search of that woman, and roam about this grove.'

3. `Now what think you, young men? Which would be the better for you; that you should go in search of a woman, or that you should go in search of yourselves?'

`That, Lord, would be the better for us, that we should go in search of ourselves.'

`If so, young men, sit down, I will preach to you the Truth (Dhamma).'

The rich young companions replied: `Yes, Lord,' and respectfully saluted the Blessed One, and sat down near Him. [\\q 118/]

4. Then the Blessed One preached to them, (&c., as in chap.8.2, or 9.3).

5. And having seen the Truth (&c., as in chap.9.4 down to:). Thus these Venerable persons received the upasampadà ordination.


Here Ends the Story of the Thirty Rich Young Companions.

End of the Second Bhànavàra.

______________________



15.

1. And the Blessed One, wandering from place to place, came to Uruvelà. At that time there lived in Uruvelà, three Jañilas (54), Uruvelà, Kassapa, Nadã Kassapa (Kassapa of the river, i.e. The Nera¤jarà,), and Gayà Kassapa (Kassapa of the village Gayà). Of these the Jañila Uruvelà Kassapa was chief, leader, foremost, first, and highest over five hundred Jañilas; Nadã Kassapa was chief (&c., down to highest over) three hundred Jañilas, Gayà Kassapa was chief (&c., down, to highest over) two hundred Jañilas.

2. And the Blessed One went to the hermitage of [\\q 119/] the Jañila Uruvelà Kassapa; having gone there, He said to the Jañila Uruvelà Kassapa: `If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.'

`It is not disagreeable to me, Great Samaõa, but there is a savage nàga (or serpent) king of great magical power (55), a dreadfully venomous serpent; let him do no harm to you.'

And a second time the Blessed One said to the Jañila Uruvelà Kassapa: `If it is not disagreeable,' &c.

`It is not disagreeable,' &c.

And a third time the Blessed One said: `If it is not disagreeable,' &c.

`It is not disagreeable,' &c.

`He is not likely to do any harm to me. Pray, Kassapa, allow me a place in the room where your fire is kept.'

`Stay there, Great Samaõa, as you wish it.'

3. Then the Blessed One entered the room where the fire was kept, made Himself a couch of grass, and sat down cross-legged, keeping the body erect and surrounding Himself with watchfulness of mind (56). And the nàga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought: `What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones, [\\q 120/] and marrow of this nàga; but were to conquer the fire, which he will send forth, by my fire.'

4. And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the nàga, who could not master his rage (57), sent forth flames. And the Blessed One, converting His body into fire (58), sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames, and the Jañilas, surrounding the fire room, said: `Truly the countenance of the Great Samaõa is beautiful, but the nàga will do harm to him (59).'

5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow of that nàga, and conquering the nàga's fire by His fire, threw him into His alms-bowl, and showed him to the Jañila Uruvelà Kassapa (saying), `Here you see the nàga, Kassapa; his fire has been conquered by my fire.'

Then the Jañila Uruvelà Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage nàga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arahat) as I am.'

6 (60). Near the Nera¤jarà river the Blessed One [\\q 121/] said to the Jañila Uruvelà Kassapa: `If it is not disagreeable to you, Kassapa, let me dwell this moonlight night in your fire room.'

`It is not disagreeable to me, Great Samaõa, but in your own behalf I warn you off. There is a savage snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.'

`He is not likely to do any harm to me; pray, Kassapa, allow me a place in your fire room.'

When He saw that Kassapa had given his permission, fearlessly He, who had overcome all fear, entered. When the chief of serpents saw that the sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men (61), joyful and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of serpents sent forth flames like a burning fire. Then the chief of men, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the Jañilas looked at the fire room saying `Truly the countenance of the Great Samaõa is beautiful, but the nàga will do harm to him.'

7. And when that night had elapsed, the flames of the nàga were extinguished, but the various coloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours [\\q 122/] appeared on the Angiras's (62) body. Having put the chief of serpents into His alms-bowl, He showed him to the bràhmaõa (saying), `Here you see the nàga, Kassapa; his fire has been conquered by my fire.'

And the Jañila Uruvelà Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: `Stay with me, Great Samaõa. I will daily provide you with food.'


End of the First Wonder.

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16.

1. and the Blessed One resided in a certain grove near the hermitage of the Jañila Uruvelà Kassapa. And on a beautiful night the four maharajas (63), filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was; having approached Him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands.

2. And when that night had elapsed, the Jañila Uruvelà Kassapa went to the place where the Blessed One was; having approached Him, he said to the Blessed One: `It is time, Great Samaõa, the meal is ready. Who were they, Great Samaõa, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to [\\q 123/] the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands?'

`They were the four maharajas, Kassapa, who came to me in order to bear my, preaching.'

Then the Jañila Uruvelà Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, since even the four maharajas come to hear his preaching. He is not, however, holy like me.'

And the Blessed One ate the food offered by the Jañila Uruvelà Kassapa, and continued to stay in that same grove.


End of the Second Wonder.

______________________



17.

1. And on a beautiful night Sakka (Sakra or Indra) the king of the devas, filling the whole grove with light by the brilliancy of his complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stood near him like a great firebrand, surpassing in beauty and brilliancy the splendour of the former appearances.

2. And when that night had elapsed (&c., as in chap.16.2).


End of the Third Wonder.

______________________

[\\q 124/]

18.

And on a beautiful night Brahmà Sahampati (&c., as in chap.17).


End of the Fourth Wonder.

______________________



19.

1. At that time a great sacrifice which the Jañila Uruvelà Kassapa used to celebrate was approaching, and all the people of Anga and Magadha wished to go to that sacrifice carrying abundant food, both hard and soft. Now the Jañila Uruvelà Kassapa thought: `Presently my great sacrifice is approaching, and all the people of Anga and Magadha will come and bring with them abundant food, both hard and soft. If the Great Samaõa should perform a wonder before that great assembly, gain and honour would increase to the Great Samaõa, and my gain and honour would diminish. W

ວ້າວ

yaooooooooo poad
tid nee anh dai bor

ມັນແມ່ນຫຍັງກັນນິນະ ອ່ານບໍ່ອ໊ອກ!!!!

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ແປວ່າ ສະບາຍດີຂ້ອຍຊື່ວ່າວຽງແກ້ວເດີ ຮາຮາຮາຮາຮຈາຮາຮາຮາຮາຮາຮາ

ຈັກ ອີຫຍັງ

ທີ່ບົດກະທູ້ນັ້ນ ເປັນອັກສອນປາລີ ຂອງຟຣັ່ງອັງກິດ ເປັນສິ່ງທີ່ໃຫ້ເຮົາມອງເຫັນວ່າ "ຟຣັ່ງກໍມີອັກສອນປາລີ ບາດລາວເຮົາແທ້ໆ ເປັນຫຍັງຈຶ່ງ ບໍ່ມີອັກສອນປາລີລະ"

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