EXCHANGING DESIRES

Generally something mystical is seen in our view of

life and death. But there is nothing of the kind.

I like my garden, I like to read a book, I like to pet

my children. Dying, I am deprived of all this, and so I

do not want to die, and I am afraid of death.

It may happen that my whole life is composed of such

temporal, worldly desires and their gratification. If so, I

cannot help but fear that my desires will come to an end.

But if these desires and their gratification have been

changed in me, giving way to other desires,—to fulfil

God's will, to surrender myself to Him in the form in

which I am now and in all the possible forms in which I

may be, then, the more my desires have changed, the less

death is, not only terrible to me, but the less even does it

exist for me.

But if my desires will be completely changed, there is

nothing but life, and there is no death.

To exchange the worldly, the temporal, for the eternal,

this is the path of life, and we must walk on it.

Each of us knows how this is in his soul.

 

LEO TOLSTOY

OF MICE AND MEN

Last night the plashing of the water in the basin awoke

me. I called my wife, thinking that she was washing

herself. She was asleep : it was a mouse that had fallen

into the basin and was struggling to get out.

We have had conflicts before on account of mice, and

these conflicts have caused me to reflect. It would happen

that a mouse would get into a mouse-trap, which somebody

else had set. I take it, to carry it out, and to let the mouse out in the yard.

My wife says, " You had better not touch it : I will

take it out myself and will have it killed."

I leave it to her, knowing that the mouse will be

killed.

But to-day, as I was lying and wanting to go to sleep,

I heard this tiny creature struggle as it was drowning,

and I understood that it was not right, and that I had

done wrong, when I had permitted the mice to be killed,

when I had had the chance to save them.

I saw that I did not do it in order not to violate love, but in order to avoid a small unpleasantness.

Tliis is bad in our situation : we permit not mice,

but men to perish,

doing other people a pleasure,

only to avoid a small unpleasantness.

It is this that we should remember and not forget fo

a minute.

LEO TOLSTOY

TRUE GOOD

There is one teacher, Christ, and he teaches one thing,

the fulfilment of the Father's will, not for the pleasure of

men, but in order that we may be with Him, consequently

may be happy and free.


The chief obstacle in this is in the malice and praise or

the condemnation of men. This obstacle, if you are the

least bit careless, takes the place of the seeking of the true

good in the fulfilment of God's will.
 
LEO TOLSTOY

WHAT IS EVIL FOR?

None of us is called to destroy all the sufferings of
men, but only to serve men.


People always ask, " What is evil for ?"


What is evil ?


What we call evil is a challenge addressed to us, a


demand made upon our active love.

The man who will reply to these demands of the activity

of love will see precisely as much evil as he needs in order to

provoke his  activity.


Thus I think and feel now, but only lately I saw very


much evil, and I was vexed and in despair, and so I


prescribe the recipe which has helped me.


The moment you see an evil, even the smallest,
try to mend it, to diminish it,
and you will never see much evil at once
and will not arrive at despair,
and the hands will not drop,
and you will do much good.
 
LEO TOLSTOY

WORK OF LOVE

Christ has conquered the world and has saved it,because he has suffered with love and joy, that is, has conquered suffering and has taught us to do the same.
I know this, but am still unable to learn it, althoughI see for sure that I am moving in this direction.
May God help all men to do the common work, the work of love, by word, deed, abstinence, effort : here, not to speak a bad word, not to do what would be worse;there, to overcome timidity and false shame, and to do what is necessary, what is good, —what is loving.
All tiny, imperceptible acts and words,— but from these mustard-seeds grows the tree of love which with its branches shades the whole world.
This work may God aid us to do with our friends, with our enemies, with strangers, in moments when our mood is the highest, and in moments when it is the lowest.
And it will be well for us, and it will be well for everybody.
LEO TOLSTOY

God's work

What do I do when I want to change a bristle into a

cobbler's thread ?

How do I treat these articles ?

With the greatest attention, care, tenderness, almost

love.

What does the watchmaker do as he puts together a

watch, if he is a master and indeed knows how to make

a watch ?

All his fingers are busy : some of them hold a wheel;

others place an axle in position, and others again move up

a peg

All this he does softly, tenderly. He knows that

if he rudely sticks one thing into another, and even if he

presses a little too hard on one part, forgetting another

part, the whole will go to pieces, and that he had better

not attend to this matter, if he cannot devote all his forces

to it.

I say all this for this purpose:

At first people live not knowing why ; they live only

for their enjoyment, which takes the place of their question,

" What for ? " but later there comes a time for every

rational being, when it asks " What for ? " and receives

that answer which Christ gave and which we all know,

« To do God's work."

Is it possible God's work is less important, or less complicated,

than bristles or a watch ?

Is it possible God's work may be done at haphazard,

and all come out right ?

In a watch one cannot press too hard upon a part

needed ; but the defenders of the worldly life say, " What

is the use of being finical : if a thing does not fit in, bang

it with the hammer, and it will go in." It does not matter

to them that the rest will all be flattened. They do

not see this.

It is impossible to work over a watch without giving

it full attention and, so to speak, love for all its parts. Is

it possible that one may do God's work in such a way ?

It is all very well for a man to do God's work at haphazard

(that is, not to live in love with his brothers), if he

does not believe fully that his work is God's work. But

when he comes to believe that the meaning of his life

consists in nothing but cooperating for the union of men

he cannot help but abandon himself to Him whose work

he is doing ; he can no longer without attention, care, or

love treat all men with whom he comes in contact, because

all men are wheels, pegs, and cogs of God's work.

The difference between such a man and a watchmaker

is only this, that the watchmaker knows what will result

from all the parts ; but a man, in doing God's work, does

not know, does not see the external side of the work. A

man is rather an apprentice, who hands, cleans, oils, and

partly unites the component parts of the watch, which is

unknown to him in form, but known in its essence (the

good).

I want to say that a man who believes that his life is

the fulfilment of God's work ought to labour until he

gets seriousness, attention, care in his relations with men, —such caution as will make squeaking, force, breakage impossible, and all will always be soft and loving, not

for his own pleasure, but because this is the only condition

under which God's work is possible.

When this condition is wanting, one or the other is

necessary,— to attain this condition, or to throw up God's

work and stop deceiving oneself and others.

As the watchmaker stops his work the moment there

is some grating or squeaking, so also must a believer stop

as soon as there is an inimical relation to a man, and he

must know that, no matter how little important this man

may seem to him, there is nothing more important for

him than his relation to this man, so long as there is a

squeaking between them.

And this is so, because a man is an indispensable wheel

in God's work, and so long as he does not enter amicably

where he ought to enter the whole work comes to a

stop.

The relations among men make it obligatory upon

them to find in each of them and in themselves " the son

of man," to unite with him,— to evoke in themselves and

in him a desire to approach him, that is, love.

I shall be told, " this is hard to find."

All you have to do is to act like the watchmaker:

tenderly, carefully, not for yourself, but for the work, and

it will come to you naturally.

A disunion takes place for no other reason than that

I want by force to drive an axle into the wrong wheel.

If it does not fit one way or another, mend yourself:

there is a place for it,—it is necessary and will do the

work somewhere.

As you attain your aim and get the better of the work

in making boots or watches, not by a tension of strength,

but by care, by tenderness of treatment, so it is also with

the treatment of men. And not only is it so, but as

many times more so, as a man is more complex and more

delicate than a watch.

It is not possible to work one's feelers out sufficiently

well to treat people with them. And the longer and so

the thinner these feelers are, the more powerfully do they

move people.

I wish that a man who is near to me should not lead

an idle and luxurious life.

I can, with my rudeness, take away from him the possibility

of luxury and compel him to work. If I do so, I

shall not advance God's work one hair's breadth,—I shall

not move the man's soul.

If I extend my feelers more finely and farther out, I

shall prove logically and incontestably to him that he is

a dissipated and despised man. And with this I shall

not advance God's work, but shall only live with him in

communion, seeking out and strengthening everything

which unites us, and keeping away from everything which

is foreign to me. And if I myself do God's work and

live by it, I shall more certainly than death draw this

man to God and cause him to do God's work.

We have become so accustomed in the worldly life to

attain our aims by means of the stick of power, of authority,

or even by means of the stick of logical thought, that

we want to do the same in God's work.

But one stick jumps upon another.

But God's work is done with very delicate feelers, for

which there are no obstacles.

LEO TOLSTOY

मेत्ता

माता यथा नियं पुत्तमायुसा एकपुत्तमनुरक्खे।
एवम्पि सब्बभूतेसु, मानसं भावये अपरिमाणं॥


एक माँ के ह्रदय में अपने बच्चे के लिए, अपने एकमात्र बच्चे की रक्षा करने के लिए
जो अपरिमित भाव रहता है वही भाव समस्त प्राणियों के प्रति विकसित करना चाहिए ।


As a mother would risk her life to protect her child, her only child
even so should one cultivate a limitless heart with regard to all beings. 






मेत्तञ्‍च सब्बलोकस्मि, मानसं भावये अपरिमाणं।
उद्धं अधो च तिरियञ्‍च, असम्बाधं अवेरमसपत्तं॥


सम्पूर्ण सृष्टि के प्रति मैत्री का भाव रखते हुए - ऊपर, नीचे , चारों तरफ बिना किसी बाधा और बिना किसी वैर के - हृदय में अपरिमित भावना विकसित करनी चाहिए ।


With good will for the entire cosmos, cultivate a limitless heart:
Above, below, & all around, unobstructed, without hostility or hate।


तिट्ठं चरं निसिन्‍नो व [वा (सी॰ स्या॰ कं॰ पी॰)], सयानो यावतास्स वितमिद्धो [विगतमिद्धो (बहूसु)]।
एतं सतिं अधिट्ठेय्य, ब्रह्ममेतं विहारमिधमाहु॥


हर अवस्था में - चाहे आप खड़े हो, चल रहे हों , बैठे हों या लेटे हों - यदि आप जाग्रत हैं , तो आपके मन में हमेशा यही भाव हो - इसे ब्रह्म विहार कहा गया है ।








Whether standing, walking, sitting, or lying down, as long as one is alert, one should be resolved on this mindfulness. This is called a sublime abiding here & now.






The Khuddakapatha" (Khp 1-9), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, August 1, 2010, http://www.accesstoinsight.org/tipitaka/kn/khp/khp.1-9.than.html।


हिन्दी अनुवाद: राजीव

Udakarahaka Suttas: A Pool of Water

‘‘सेय्यथापि , भिक्खवे, उदकरहदो आविलो लुळितो कललीभूतो तत्थ चक्खुमा पुरिसो तीरे ठितो न पस्सेय्य सिप्पिसम्बुकम्पि [सिप्पिकसम्बुकम्पि (क॰)] सक्खरकठलम्पि मच्छगुम्बम्पि चरन्तम्पि तिट्ठन्तम्पि।
भिक्षुओ , यदि एक सरोवर का पानी अशांत , गंदला और कीचड़ भरा हो , तो उसके किनारे खड़ा आदमी अच्छी दृष्टि से भी सरोवर की सीपियों, शंखो, कंकड़-पत्थरों और मछलियों के झुंडों को तैरते और रुकते नहीं देख सकता ।
"Suppose there were a pool of water — sullied, turbid, and muddy. A man with good eyesight standing there on the bank would not see shells, gravel, and pebbles, or shoals of fish swimming about and resting.
ऐसा क्यों? क्योंकि ,भिक्षुओ, पानी निर्मल नहीं है ।
तं किस्स हेतु? आविलत्ता, भिक्खवे, उदकस्स।

Why is that? Because of the sullied nature of the water.

एवमेवं खो, भिक्खवे, सो वत भिक्खु आविलेन चित्तेन अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरिं वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति नेतं ठानं विज्‍जति।
इसी प्रकार कोई भिक्षु अशांत और दूषित चित्त से अपनी भलाई , दूसरों की भलाई या दोनों की भलाई जानेगा , श्रेष्ठ मानव धर्म समझेगा या विशेष दर्शन का साक्षात्कार करेगा ---- ऐसा संभव नहीं है।
In the same way, that a monk with a sullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is impossible.

तं किस्स हेतु? आविलत्ता, भिक्खवे, चित्तस्सा’’ति।
ऐसा क्यों? इसलिए भिक्षु , क्योंकि चित्त अशांत और दूषित है।
Why is that? Because of the sullied nature of his mind."

‘‘सेय्यथापि, भिक्खवे, उदकरहदो अच्छो विप्पसन्‍नो अनाविलो तत्थ चक्खुमा पुरिसो तीरे ठितो पस्सेय्य सिप्पिसम्बुकम्पि सक्खरकठलम्पि मच्छगुम्बम्पि चरन्तम्पि तिट्ठन्तम्पि।
भिक्षुओ , यदि एक सरोवर का पानी शांत और स्वच्छ हो , तो उसके किनारे खड़ा आदमी सरोवर की सीपियों, शंखो, कंकड़-पत्थरों और मछलियों के झुंडों को तैरते और रुकते देख सकता है ।
"Suppose there were a pool of water — clear, limpid, and unsullied. A man with good eyesight standing there on the bank would see shells, gravel, & pebbles, and also shoals of fish swimming about and resting.

तं किस्स हेतु? अनाविलत्ता, भिक्खवे, उदकस्स।
ऐसा क्यों? क्योंकि, भिक्षुओ, पानी निर्मल है।
Why is that? Because of the unsullied nature of the water।

एवमेवं खो, भिक्खवे, सो वत भिक्खु अनाविलेन चित्तेन अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरिं वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति ठानमेतं विज्‍जति।
इसी प्रकार कोई भिक्षु शांत और निर्मल चित्त से अपनी भलाई , दूसरों की भलाई या दोनों की भलाई जानेगा , श्रेष्ठ मानव धर्म समझेगा या विशेष दर्शन का साक्षात्कार करेगा । ऐसा संभव है।
In the same way, that a monk with an unsullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is possible.

तं किस्स हेतु? अनाविलत्ता, भिक्खवे, चित्तस्सा’’ति।
ऐसा क्यों? क्योंकि, भिक्षुओ, चित्त निर्मल है ।
Why is that? Because of the unsullied nature of his mind."

"Udakarahaka Suttas: A Pool of Water" (AN 1.45-46), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, August 8, 2010, http://www.accesstoinsight.org/tipitaka/an/an01/an01.045-046.than.html।
हिन्दी अनुवाद: राजीव

पभस्सरसुत्त Pabhassara Sutta: Luminous

‘‘पभस्सरमिदं, भिक्खवे, चित्तं।


भिक्षुओ , यह मन दीप्तिमान है ।


"Luminous, monks, is the mind.


तञ्‍च खो आगन्तुकेहि उपक्‍किलेसेहि उपक्‍किलिट्ठ’’न्ति।


और यह मन बाहर से आनेवाले दोषों से दूषित होता है।


And it is defiled by incoming defilements."
‘
‘पभस्सरमिदं, भिक्खवे, चित्तं। तञ्‍च खो आगन्तुकेहि उपक्‍किलेसेहि 
विप्पमुत्त’’न्ति।


यह मन दीप्तिमान है और यह बाहर से आनेवाले दोषों से मुक्त होता है ।


"Luminous, monks, is the mind। And it is freed from incoming defilements."


तं अस्सुतवा पुथुज्‍जनो यथाभूतं नप्पजानाति। तस्मा ‘अस्सुतवतो पुथुज्‍जनस्स चित्तभावना नत्थी’ति वदामी’’ति।


जिन्हें यह शिक्षा नहीं मिली है वे सामान्य जन इस मन की वास्तविक स्थिति को नहीं जानते। इसीलिए मैं कहता हूँ कि ऐसे लोगों के मन का विकास नहीं होता है।


The uninstructed run-of-the-mill person doesn't discern that as it actually is present, which is why I tell you that — for the uninstructed run-of-the-mill person — there is no development of the mind।


तं सुतवा अरियसावको यथाभूतं पजानाति। तस्मा ‘सुतवतो अरियसावकस्स चित्तभावना अत्थी’ति वदामी’’ति।


जिन्हें यह शिक्षा मिली है ऐसे आर्यशिष्य यह सत्य जानते है। इसीलिए मैं कहता हूँ कि ऐसे सुशिक्षित आर्यशिष्यों के मन का विकास होता है ।


The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind."


(AN 1.49-52), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, August 8, 2010, http://www.accesstoinsight.org/tipitaka/an/an01/an01.049.than.html।
हिन्दी अनुवाद : राजीव

हिरीसुत्तं

‘‘हिरीनिसेधो पुरिसो, कोचि लोकस्मिं विज्‍जति।
यो निन्दं अपबोधति [अपबोधेति (स्या॰ कं॰ क॰)], अस्सो भद्रो कसामिवा’’ति॥

इस लोक में ऐसा कौन आदमी है जो अपने अन्तःकरण द्वारा रोका जाता है ,
जैसे एक अच्छा अश्व चाबुक से सचेत किया जाता है?

Who in the world is a man constrained by conscience,
who awakens to censure like a fine stallion to the whip?

‘‘हिरीनिसेधा तनुया, ये चरन्ति सदा सता।
अन्तं दुक्खस्स पप्पुय्य, चरन्ति विसमे सम’’न्ति॥

जो अपने अन्तःकरण से रोके जाते हैं , वे हमेशा जाग्रत होकर जीवन जीते हैं ।
वे दुखों का अंत कर विषम स्थितियों में भी शांति और सुख के साथ जीते हैं।

Those restrained by conscience are rare — those who go through life always mindful।
Having reached the end of suffering & stress, they go through what is uneven evenly;
go through what is out-of-tune in tune।





"Hiri Sutta: Conscience" (SN 1.18), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, June 14, 2010, http://www.accesstoinsight.org/tipitaka/sn/sn01/sn01.018.than.html।
हिन्दी अनुवाद : राजीव

लोभसुत्तं

 वुत्तञ्हेतं भगवता, वुत्तमरहताति मे सुतं –

मैंने यह सुना है कि भगवान , अर्हत (बुद्ध) ने ऐसा कहा -

This was said by the Blessed One, said by the Arahant, so I have heard:


‘‘एकधम्मं, भिक्खवे, पजहथ; अहं वो पाटिभोगो अनागामिताय।

"भिक्षुओ , यदि तुम एक अवगुण त्याग दो तो मैं वचन देता हूँ कि तुम्हारा फिर जन्म नहीं होगा ।

Abandon one quality, monks, and I guarantee you non-return.

कतमं एकधम्मं? लोभं, भिक्खवे, एकधम्मं पजहथ; अहं वो पाटिभोगो अनागामिताया’’ति।

कौन सा अवगुण ? लोभ एक ऐसा अवगुण है जिसे त्याग दो तो मैं वचन देता हूँ कि तुम्हारा फिर जन्म नहीं होगा ।

" Which one quality? Abandon greed as the one quality, and I guarantee you non-return."

एतमत्थं भगवा अवोच।

भगवान के वचन का यही अर्थ था ।

This is the meaning of what the Blessed One said.

तत्थेतं इति वुच्‍चति –

इसीलिए इस सम्बन्ध में ऐसा कहा गया -

So with regard to this it was said:

‘‘येन लोभेन लुद्धासे, सत्ता गच्छन्ति दुग्गतिं।
तं लोभं सम्मदञ्‍ञाय, पजहन्ति विपस्सिनो।

जिस लोभ से लुब्ध होकर लोग दुर्गति प्राप्त करते हैं , उसे दृष्टिवान लोग अच्छी तरह समझ कर छोड़ देते हैं।

The greed with which beings go to a bad destination,coveting: from rightly discerning that greed, those who see clearly let go

पहाय न पुनायन्ति, इमं लोकं कुदाचन’’न्ति॥

लोभ छोड़कर वे इस लोक में फिर कभी नहीं आते।

Letting go, they never come to this world again.

अयम्पि अत्थो वुत्तो भगवता, इति मे सुतन्ति। पठमं।

भगवान् के वचन का यह अर्थ भी था , ऐसा मैंने सुना है।

This, too, was the meaning of what was said by the Blessed One, so I have heard.




खुद्दकनिकाये इतिवुत्तकपाळि १. येककनिपातो .
English translation from the Pali by Thanissaro Bhikkhu. Access to Insight, September 19, 2010, http://www.accesstoinsight.org/tipitaka/kn/iti/iti.1.001-027.than.html.
हिंदी अनुवाद : राजीव

Prayer and Solitude

The great work of the solitary life is gratitude. the hermit is one who knows the mercy of God better than other men because his whole life is one of complete dependence, in silence and in hope, upon the hidden mercy of our Heavenly Father.
The further I advance into solitude the more clearly I see the goodness of all things.
In order to live happily in solitude I must have a compassionate knowledge of the goodness of other men, a reverent knowledge of the goodness of all creation and a humble knowledge of the goodness of my own body and of my own soul. How can I live in solitude if I do not see everywhere the goodness of God,my creator and Redeemer and the Father of all good?
What is it that has made me evil and hateful to myself? It is my own folly, my own darkness, which have divided me , by sin, against the light which God has placed in my soul to be the reflection of His goodness and the witness of His mercy.
Shall I drive evil out of my soul by wrestling with my own darkness? This is not what God has planned for me. It is sufficient to turn away from darkness to His light. I do not have to run away from myself : it is sufficient that I find myself, not as I have made myself, by my own stupidity,but as He has made me in his wisdom and remade me in His infinite mercy. For it is His will that my body and soul should be the Temple of His Holy Spirit, that my life should reflect the radiance of His love and my whole being repose in His peace. Then I will truly know Him , since I am in Him and He is truly in me.


Thomas Merton ( Thoughts in Solitude)

Rahere

RAHERE, King Henry's jester, feared by all the Norman Lords
For his eye that pierced their bosoms, for his tongue that shamed their swords;
Fed and flattered by the Churchmen - well they knew how deep he stood
In dark Henry's crooked counsels - fell upon an evil mood.
Suddenly, his days before him and behind him seemed to stand
Stripped and barren, fixed and fruitless as those leagues of naked sand
When St. Michael's ebb slinks outward to the bleak horizon-bound,
And the trampling wide-mouthed waters are withdrawn from sight and sound.

Then a Horror of Great Darkness sunk his spirit and anon,
(Who had seen him wince and whiten as he turned to walk alone)
Followed Gilbert the Physician, and muttered in his ear,
"Thou hast it, O my brother?" "Yea, I have it," said Rahere.

"So it comes," said Gilbert smoothly, "man's most immanent distress.
'Tis a humour of the Spirit which abhorreth all excess;
And, whatever breed the surfeit - Wealth, or Wit, or Power, or Fame
(And thou hast each) the Spirit laboureth to expel the same.

"Hence the dulled eye's deep self-loathing - hence the loaded leaden brow;
Hence the burden of Wanhope that aches thy soul and body now.
Ay, the merriest fool must face it, and the wisest Doctor learn;
For it comes - it comes," said Gilbert, " as it passes - to return."

But Rahere was in his torment, and he wandered, dumb and far,
Till he came to reeking Smithfield where the crowded gallows are..
(Followed Gilbert the Physician) and beneath the wrynecked dead,
Sat a leper and his woman, very merry, breaking bread.

He was cloaked from chin to ankle - faceless, fingerless, obscene
Mere corruption swaddled man-wise, but the woman whole and clean;
And she waited on him crooning, and Rahere beheld the twain,
Each delighting in the other, and he checked and groaned again.

So it comes, - it comes," said Gilbert, "as it came when Life began.
'Tis a motion of the Spirit that revealeth God to man.
In the shape of Love exceeding, which regards not taint or fall,
Since in perfect Love, saith Scripture, can be no excess at all.

Hence the eye that sees no blemish - hence the hour that holds no shame.
Hence the Soul assured the Essence and the Substance are the same.
Nay, the meanest need not miss it, though the mightier pass it by;
For it comes - it comes," said Gilbert, "and, thou seest, it does not die!"


KIPLING

Keep Me Fully Glad

Keep me fully glad with nothing.
Only take my hand in your hand.
In the gloom of the deepening night take up my heart
And play with it as you wish.
Bind me close to you with nothing.
I will spread myself out at your feet and lie still.
Under this clouded sky I will meet silence with silence.
I will become one with the night clasping the earth in my breast.
Make my life glad with nothing.
The rains sweep the sky from end to end.
Jasmines in the wet untamable wind revel in their own perfume.
The cloud-hidden stars thrill in secret.
Let me fill to the full my heart with nothing but my own depth of joy.
~ A poem by Rabindranath Tagore

HOPE

Hope is the thing with feathers
That perches in the soul,
And sings the tune without the words,
And never stops at all,

And sweetest in the gale is heard;
And sore must be the storm
That could abash the little bird
That kept so many warm.

I've heard it in the chillest land,
And on the strangest sea;
Yet, never, in extremity,
It asked a crumb of me

Emily Dickinson

Only Thee

That I want thee, only thee---let my heart repeat without end.
All desires that distract me, day and night,
are false and empty to the core.
As the night keeps hidden in its gloom the petition for light,
even thus in the depth of my unconsciousness rings the cry
---`I want thee, only thee'.
As the storm still seeks its end in peace
when it strikes against peace with all its might,
even thus my rebellion strikes against thy love
and still its cry is
---`I want thee, only thee'

Rabindranath

Who is This?

I came out alone on my way to my tryst.
But who is this that follows me in the silent dark?
I move aside to avoid his presence but I escape him not.
He makes the dust rise from the earth with his swagger;
he adds his loud voice to every word that I utter.
He is my own little self, my lord, he knows no shame;
but I am ashamed to come to thy door in his company.

Rabindranath Tagore

सल्‍लेखसुत्तं

‘‘इध खो पन वो, चुन्द, सल्‍लेखो करणीयो। ‘परे विहिंसका भविस्सन्ति, मयमेत्थ अविहिंसका भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे पाणातिपाती भविस्सन्ति, मयमेत्थ पाणातिपाता पटिविरता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे अदिन्‍नादायी भविस्सन्ति, मयमेत्थ अदिन्‍नादाना पटिविरता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे अब्रह्मचारी भविस्सन्ति, मयमेत्थ ब्रह्मचारी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मुसावादी भविस्सन्ति, मयमेत्थ मुसावादा पटिविरता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे पिसुणवाचा [पिसुणा वाचा (सी॰ पी॰)] भविस्सन्ति, मयमेत्थ पिसुणाय वाचाय पटिविरता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे फरुसवाचा [फरुसा वाचा (सी॰ पी॰)] भविस्सन्ति, मयमेत्थ फरुसाय वाचाय पटिविरता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे सम्फप्पलापी भविस्सन्ति, मयमेत्थ सम्फप्पलापा पटिविरता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे अभिज्झालू भविस्सन्ति, मयमेत्थ अनभिज्झालू भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे ब्यापन्‍नचित्ता भविस्सन्ति, मयमेत्थ अब्यापन्‍नचित्ता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छादिट्ठी भविस्सन्ति, मयमेत्थ सम्मादिट्ठी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छासङ्कप्पा भविस्सन्ति, मयमेत्थ सम्मासङ्कप्पा भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छावाचा भविस्सन्ति, मयमेत्थ सम्मावाचा भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छाकम्मन्ता भविस्सन्ति, मयमेत्थ सम्माकम्मन्ता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छाआजीवा भविस्सन्ति, मयमेत्थ सम्माआजीवा भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छावायामा भविस्सन्ति, मयमेत्थ सम्मावायामा भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छासती भविस्सन्ति, मयमेत्थ सम्मासती भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छासमाधि भविस्सन्ति, मयमेत्थ सम्मासमाधी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छाञाणी भविस्सन्ति, मयमेत्थ सम्माञाणी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मिच्छाविमुत्ती भविस्सन्ति, मयमेत्थ सम्माविमुत्ती भविस्सामा’ति सल्‍लेखो करणीयो।

‘‘‘परे थीनमिद्धपरियुट्ठिता भविस्सन्ति, मयमेत्थ विगतथीनमिद्धा भविस्सामा’ति सल्‍लेखो करणीयो । ‘परे उद्धता भविस्सन्ति, मयमेत्थ अनुद्धता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे विचिकिच्छी [वेचिकिच्छी (सी॰ पी॰ क॰)] भविस्सन्ति, मयमेत्थ तिण्णविचिकिच्छा भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे कोधना भविस्सन्ति, मयमेत्थ अक्‍कोधना भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे उपनाही भविस्सन्ति, मयमेत्थ अनुपनाही भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मक्खी भविस्सन्ति , मयमेत्थ अमक्खी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे पळासी भविस्सन्ति, मयमेत्थ अपळासी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे इस्सुकी भविस्सन्ति, मयमेत्थ अनिस्सुकी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मच्छरी भविस्सन्ति, मयमेत्थ अमच्छरी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे सठा भविस्सन्ति, मयमेत्थ असठा भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मायावी भविस्सन्ति, मयमेत्थ अमायावी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे थद्धा भविस्सन्ति, मयमेत्थ अत्थद्धा भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे अतिमानी भविस्सन्ति, मयमेत्थ अनतिमानी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे दुब्बचा भविस्सन्ति, मयमेत्थ सुवचा भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे पापमित्ता भविस्सन्ति, मयमेत्थ कल्याणमित्ता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे पमत्ता भविस्सन्ति, मयमेत्थ अप्पमत्ता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे अस्सद्धा भविस्सन्ति, मयमेत्थ सद्धा भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे अहिरिका भविस्सन्ति, मयमेत्थ हिरिमना भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे अनोत्तापी [अनोत्तप्पी (क॰)] भविस्सन्ति, मयमेत्थ ओत्तापी भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे अप्पस्सुता भविस्सन्ति, मयमेत्थ बहुस्सुता भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे कुसीता भविस्सन्ति, मयमेत्थ आरद्धवीरिया भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे मुट्ठस्सती भविस्सन्ति, मयमेत्थ उपट्ठितस्सती भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे दुप्पञ्‍ञा भविस्सन्ति, मयमेत्थ पञ्‍ञासम्पन्‍ना भविस्सामा’ति सल्‍लेखो करणीयो। ‘परे सन्दिट्ठिपरामासी आधानग्गाही दुप्पटिनिस्सग्गी भविस्सन्ति, मयमेत्थ असन्दिट्ठिपरामासी अनाधानग्गाही सुप्पटिनिस्सग्गी भविस्सामा’ति सल्‍लेखो करणीयो।
Effacement
 "But herein, Cunda, effacement should be practiced by you:

(1) Others will be harmful; we shall not be harmful here — thus effacement can be done.
(2) Others will kill living beings; we shall abstain from killing living beings here — thus effacement can be done.
(3) Others will take what is not given; we shall abstain from taking what is not given here — thus effacement can be done.
(4) Others will be unchaste; we shall be chaste here — thus effacement can be done.
(5) Others will speak falsehood; we shall abstain from false speech here — thus effacement can be done.
(6) Others win speak maliciously; we shall abstain from malicious speech here — thus effacement can be done.
(7) Others will speak harshly; we shall abstain from harsh speech here — thus effacement can be done.
(8) Others will gossip; we shall abstain from gossip here — thus effacement can be done.
(9) Others will be covetous; we shall not be covetous here — thus effacement can be done.
(10) Others will have thoughts of ill will; we shall not have thoughts of ill will here — thus effacement can be done.
(11) Others will have wrong views; we shall have right view here — thus effacement can be done.
(12) Others will have wrong intention; we shall have right intention here — thus effacement can be done.
(13) Others will use wrong speech; we shall use right speech here — thus effacement can be done.
(14) Others will commit wrong actions; we shall do right actions here — thus effacement can be done.
(15) Others will have wrong livelihood; we shall have right livelihood here — thus effacement can be done.
(16) Others will make wrong effort; we shall make right effort here — thus effacement can be done.
(17) Others will have wrong mindfulness; we shall have right mindfulness here — thus effacement can be done.
(18) Others will have wrong concentration; we shall have right concentration here — thus effacement can be done.
(19) Others will have wrong knowledge; we shall have right knowledge here — thus effacement can be done.
(20) Others will have wrong deliverance; we shall have right deliverance here — thus effacement can be done.
(21) Others will be overcome by sloth and torpor; we shall be free from sloth and torpor here — thus effacement can be done.
(22) Others will be agitated; we shall be unagitated here — thus effacement can be done.
(23) Others will be doubting; we shall be free from doubt here — thus effacement can be done.
(24) Others will be angry; we shall not be angry here — thus effacement can be done.
(25) Others will be hostile; we shall not be hostile here — thus effacement can be done.
(26) Others will denigrate; we shall not denigrate here — thus effacement can be done.
(27) Others will be domineering; we shall not be domineering here — thus effacement can be done.
(28) Others will be envious; we shall not be envious here — thus effacement can be done.
(29) Others will be jealous; we shall not be jealous here — thus effacement can be done.
(30) Others will be fraudulent; we shall not be fraudulent here — thus effacement can be done.
(31) Others will be hypocrites; we shall not be hypocrites here — thus effacement can be done.
(32) Others will be obstinate; we shall not be obstinate here — thus effacement can be done.
(33) Others will be arrogant; we shall not be arrogant here — thus effacement can be done.
(34) Others will be difficult to admonish; we shall be easy to admonish here — thus effacement can be done.
(35) Others will have bad friends; we shall have noble friends here — thus effacement can be done.
(36) Others will be negligent; we shall be heedful here — thus effacement can be done.
(37) Others will be faithless; we shall be faithful here — thus effacement can be done.
(38) Others will be shameless; we shall be shameful here — thus effacement can be done.
(39) Others will be without conscience; we shall have conscience here — thus effacement can be done.
(40) Others will have no learning; we shall be learned here — thus effacement can be done.
(41) Others will be idle; we shall be energetic here — thus effacement can be done.
(42) Others will be lacking in mindfulness; we shall be established in mindfulness here — thus effacement can be done.
(43) Others will be without wisdom; we shall be endowed with wisdom — thus effacement can be done.
(44) Others will misapprehend according to their individual views, hold on to them tenaciously and not easily discard them;we shall not misapprehend according to individual views nor hold on to them tenaciously, but shall discard them with ease — thus effacement can be done.

वत्थसुत्तं

 एवं मे सुतं – एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि – ‘‘भिक्खवो’’ति। ‘‘भदन्ते’’ति ते भिक्खू भगवतो पच्‍चस्सोसुं। भगवा एतदवोच –

‘‘सेय्यथापि, भिक्खवे, वत्थं संकिलिट्ठं मलग्गहितं; तमेनं रजको यस्मिं यस्मिं रङ्गजाते उपसंहरेय्य – यदि नीलकाय यदि पीतकाय यदि लोहितकाय यदि मञ्‍जिट्ठकाय [मञ्‍जेट्ठकाय (सी॰ पी॰), मञ्‍जेट्ठिकाय (स्या॰)] दुरत्तवण्णमेवस्स अपरिसुद्धवण्णमेवस्स। तं किस्स हेतु? अपरिसुद्धत्ता, भिक्खवे, वत्थस्स। एवमेव खो, भिक्खवे, चित्ते संकिलिट्ठे, दुग्गति पाटिकङ्खा। सेय्यथापि, भिक्खवे, वत्थं परिसुद्धं परियोदातं; तमेनं रजको यस्मिं यस्मिं रङ्गजाते उपसंहरेय्य – यदि नीलकाय यदि पीतकाय यदि लोहितकाय यदि मञ्‍जिट्ठकाय – सुरत्तवण्णमेवस्स परिसुद्धवण्णमेवस्स। तं किस्स हेतु? परिसुद्धत्ता, भिक्खवे, वत्थस्स। एवमेव खो, भिक्खवे, चित्ते असंकिलिट्ठे, सुगति पाटिकङ्खा।

1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks thus: "Monks." — "Venerable sir," they replied. The Blessed One said this:

2. "Monks, suppose a cloth were stained and dirty, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye badly and be impure in color. And why is that? Because the cloth was not clean. So too, monks, when the mind is defiled,1 an unhappy destination [in a future existence] may be expected.

"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye well and be pure in color. And why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy destination [in a future existence] may be expected

७१. ‘‘कतमे च, भिक्खवे, चित्तस्स उपक्‍किलेसा? अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो, ब्यापादो चित्तस्स उपक्‍किलेसो, कोधो चित्तस्स उपक्‍किलेसो, उपनाहो चित्तस्स उपक्‍किलेसो, मक्खो चित्तस्स उपक्‍किलेसो, पळासो चित्तस्स उपक्‍किलेसो, इस्सा चित्तस्स उपक्‍किलेसो, मच्छरियं चित्तस्स उपक्‍किलेसो, माया चित्तस्स उपक्‍किलेसो, साठेय्यं चित्तस्स उपक्‍किलेसो, थम्भो चित्तस्स उपक्‍किलेसो, सारम्भो चित्तस्स उपक्‍किलेसो, मानो चित्तस्स उपक्‍किलेसो, अतिमानो चित्तस्स उपक्‍किलेसो, मदो चित्तस्स उपक्‍किलेसो, पमादो चित्तस्स उपक्‍किलेसो।
"And what, monks, are the defilements of the mind?2 (1) Covetousness and unrighteous greed are a defilement of the mind; (2) ill will is a defilement of the mind; (3) anger is a defilement of the mind; (4) hostility...(5) denigration...(6) domineering...(7) envy...(8) jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12) presumption...(13) conceit...(14) arrogance...(15) vanity...(16) negligence is a defilement of the mind.3



७२. ‘‘स खो सो, भिक्खवे, भिक्खु ‘अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अभिज्झाविसमलोभं चित्तस्स उपक्‍किलेसं पजहति; ‘ब्यापादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा ब्यापादं चित्तस्स उपक्‍किलेसं पजहति ; ‘कोधो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा कोधं चित्तस्स उपक्‍किलेसं पजहति; ‘उपनाहो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा उपनाहं चित्तस्स उपक्‍किलेसं पजहति; ‘मक्खो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मक्खं चित्तस्स उपक्‍किलेसं पजहति; ‘पळासो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पळासं चित्तस्स उपक्‍किलेसं पजहति; ‘इस्सा चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा इस्सं चित्तस्स उपक्‍किलेसं पजहति; ‘मच्छरियं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मच्छरियं चित्तस्स उपक्‍किलेसं पजहति; ‘माया चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मायं चित्तस्स उपक्‍किलेसं पजहति; ‘साठेय्यं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा साठेय्यं चित्तस्स उपक्‍किलेसं पजहति; ‘थम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा थम्भं चित्तस्स उपक्‍किलेसं पजहति; ‘सारम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा सारम्भं चित्तस्स उपक्‍किलेसं पजहति; ‘मानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मानं चित्तस्स उपक्‍किलेसं पजहति; ‘अतिमानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अतिमानं चित्तस्स उपक्‍किलेसं पजहति; ‘मदो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मदं चित्तस्स उपक्‍किलेसं पजहति; ‘पमादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पमादं चित्तस्स उपक्‍किलेसं पजहति।
"Knowing, monks, covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them.4 Knowing ill will to be a defilement of the mind, he abandons it. Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a defilement of the mind, he abandons it. Knowing denigration to be a defilement of the mind, he abandons it. Knowing domineering to be a defilement of the mind, he abandons it. Knowing envy to be a defilement of the mind, he abandons it. Knowing jealousy to be a defilement of the mind, he abandons it. Knowing hypocrisy to be a defilement of the mind, he abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing presumption to be a defilement of the mind, he abandons it. Knowing conceit to be a defilement of the mind, he abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. Knowing vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement of the mind, he abandons it

७३. ‘‘यतो खो [यतो च खो (सी॰ स्या॰)], भिक्खवे, भिक्खुनो ‘अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो पहीनो होति, ‘ब्यापादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा ब्यापादो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘कोधो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा कोधो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘उपनाहो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा उपनाहो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मक्खो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मक्खो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘पळासो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पळासो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘इस्सा चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा इस्सा चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मच्छरियं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मच्छरियं चित्तस्स उपक्‍किलेसो पहीनो होति; ‘माया चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा माया चित्तस्स उपक्‍किलेसो पहीनो होति; ‘साठेय्यं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा साठेय्यं चित्तस्स उपक्‍किलेसो पहीनो होति; ‘थम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा थम्भो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘सारम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा सारम्भो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मानो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘अतिमानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अतिमानो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मदो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मदो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘पमादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पमादो चित्तस्स उपक्‍किलेसो पहीनो होति।

"When in the monk who thus knows that covetousness and unrighteous greed are a defilement of the mind, this covetousness and unrighteous greed have been abandoned; when in him who thus knows that ill will is a defilement of the mind, this ill will has been abandoned;... when in him who thus knows that negligence is a defilement of the mind, this negligence has been abandoned —

भयभेरवं

‘‘तस्स मय्हं, ब्राह्मण, एतदहोसि – ‘यंनूनाहं या ता रत्तियो अभिञ्‍ञाता अभिलक्खिता – चातुद्दसी पञ्‍चदसी अट्ठमी च पक्खस्स – तथारूपासु रत्तीसु यानि तानि आरामचेतियानि वनचेतियानि रुक्खचेतियानि भिंसनकानि सलोमहंसानि तथारूपेसु सेनासनेसु विहरेय्यं अप्पेव नामाहं भयभेरवं पस्सेय्य’न्ति। सो खो अहं, ब्राह्मण, अपरेन समयेन या ता रत्तियो अभिञ्‍ञाता अभिलक्खिता – चातुद्दसी पञ्‍चदसी अट्ठमी च पक्खस्स – तथारूपासु रत्तीसु यानि तानि आरामचेतियानि वनचेतियानि रुक्खचेतियानि भिंसनकानि सलोमहंसानि तथारूपेसु सेनासनेसु विहरामि। तत्थ च मे, ब्राह्मण, विहरतो मगो वा आगच्छति, मोरो वा कट्ठं पातेति, वातो वा पण्णकसटं [पण्णसटं (सी॰ पी॰)] एरेति; तस्स मय्हं ब्राह्मण एतदहोसि [तस्स मय्हं एवं होति (सी॰ स्या॰)] – ‘एतं नून तं भयभेरवं आगच्छती’ति। तस्स मय्हं, ब्राह्मण, एतदहोसि – ‘किं नु खो अहं अञ्‍ञदत्थु भयपटिकङ्खी [भयपाटिकङ्खी (सी॰)] विहरामि? यंनूनाहं यथाभूतं यथाभूतस्स [यथाभूतस्स यथाभूतस्स (सी॰ स्या॰)] मे तं भयभेरवं आगच्छति, तथाभूतं तथाभूतोव [यथाभूतो यथाभूतोव (सी॰ स्या॰)] तं भयभेरवं पटिविनेय्य’न्ति। तस्स मय्हं, ब्राह्मण, चङ्कमन्तस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव तिट्ठामि न निसीदामि न निपज्‍जामि, याव चङ्कमन्तोव तं भयभेरवं पटिविनेमि। तस्स मय्हं, ब्राह्मण, ठितस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव चङ्कमामि न निसीदामि न निपज्‍जामि। याव ठितोव तं भयभेरवं पटिविनेमि। तस्स मय्हं, ब्राह्मण, निसिन्‍नस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव निपज्‍जामि न तिट्ठामि न चङ्कमामि, याव निसिन्‍नोव तं भयभेरवं पटिविनेमि। तस्स मय्हं, ब्राह्मण, निपन्‍नस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव निसीदामि न तिट्ठामि न चङ्कमामि, याव निपन्‍नोव तं भयभेरवं पटिविनेमि।


"The thought occurred to me: 'What if — on recognized, designated nights such as the eighth, fourteenth, and fifteenth of the lunar fortnight — I were to stay in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, and tree-shrines? Perhaps I would get to see that fear and terror.' So at a later time — on recognized, designated nights such as the eighth, fourteenth, and fifteenth of the lunar fortnight — I stayed in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, and tree-shrines. And while I was staying there a wild animal would come, or a bird would make a twig fall, or wind would rustle the fallen leaves. The thought would occur to me: 'Is this that fear and terror coming?' Then the thought occurred to me: 'Why do I just keep waiting for fear? What if I were to subdue fear and terror in whatever state they come?' So when fear and terror came while I was walking back and forth, I would not stand or sit or lie down. I would keep walking back and forth until I had subdued that fear and terror. When fear and terror came while I was standing, I would not walk or sit or lie down. I would keep standing until I had subdued that fear and terror. When fear and terror came while I was sitting, I would not lie down or stand up or walk. I would keep sitting until I had subdued that fear and terror. When fear and terror came while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear and terror.

सब्बासवसुत्तं

१४. एवं मे सुतं – एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि – ‘‘भिक्खवो’’ति। ‘‘भदन्ते’’ति ते भिक्खू भगवतो पच्‍चस्सोसुं। भगवा एतदवोच – ‘‘सब्बासवसंवरपरियायं वो, भिक्खवे, देसेस्सामि। तं सुणाथ , साधुकं मनसि करोथ, भासिस्सामी’’ति। ‘‘एवं, भन्ते’’ति खो ते भिक्खू भगवतो पच्‍चस्सोसुं। भगवा एतदवोच –


१५. ‘‘जानतो अहं, भिक्खवे, पस्सतो आसवानं खयं वदामि, नो अजानतो नो अपस्सतो। किञ्‍च, भिक्खवे, जानतो किञ्‍च पस्सतो आसवानं खयं वदामि? योनिसो च मनसिकारं अयोनिसो च मनसिकारं। अयोनिसो, भिक्खवे, मनसिकरोतो अनुप्पन्‍ना चेव आसवा उप्पज्‍जन्ति, उप्पन्‍ना च आसवा पवड्ढन्ति; योनिसो च खो, भिक्खवे, मनसिकरोतो अनुप्पन्‍ना चेव आसवा न उप्पज्‍जन्ति, उप्पन्‍ना च आसवा पहीयन्ति।

१६. ‘‘अत्थि, भिक्खवे, आसवा दस्सना पहातब्बा, अत्थि आसवा संवरा पहातब्बा, अत्थि आसवा पटिसेवना पहातब्बा, अत्थि आसवा अधिवासना पहातब्बा, अत्थि आसवा परिवज्‍जना पहातब्बा, अत्थि आसवा विनोदना पहातब्बा, अत्थि आसवा भावना पहातब्बा।

दस्सना पहातब्बासवा
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"

"Yes, lord," the monks replied.

The Blessed One said, "Monks, the ending of the fermentations is for one who knows & sees, I tell you, not for one who does not know & does not see. For one who knows what & sees what? Appropriate attention & inappropriate attention. When a monk attends inappropriately, unarisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, unarisen fermentations do not arise, and arisen fermentations are abandoned. There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.


१७. ‘‘कतमे च, भिक्खवे, आसवा दस्सना पहातब्बा? इध, भिक्खवे , अस्सुतवा पुथुज्‍जनो – अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो – मनसिकरणीये धम्मे नप्पजानाति, अमनसिकरणीये धम्मे नप्पजानाति। सो मनसिकरणीये धम्मे अप्पजानन्तो अमनसिकरणीये धम्मे अप्पजानन्तो, ये धम्मा न मनसिकरणीया, ते धम्मे मनसि करोति, ये धम्मा मनसिकरणीया ते धम्मे न मनसि करोति।
"[1] And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention.


‘‘कतमे च, भिक्खवे, धम्मा न मनसिकरणीया ये धम्मे मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो उप्पज्‍जति, उप्पन्‍नो वा कामासवो पवड्ढति; अनुप्पन्‍नो वा भवासवो उप्पज्‍जति, उप्पन्‍नो वा भवासवो पवड्ढति; अनुप्पन्‍नो वा अविज्‍जासवो उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पवड्ढति – इमे धम्मा न मनसिकरणीया ये धम्मे मनसि करोति।
"And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to.



‘‘कतमे च, भिक्खवे, धम्मा मनसिकरणीया ये धम्मे न मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो न उप्पज्‍जति, उप्पन्‍नो वा कामासवो पहीयति; अनुप्पन्‍नो वा भवासवो न उप्पज्‍जति, उप्पन्‍नो वा भवासवो पहीयति; अनुप्पन्‍नो वा अविज्‍जासवो न उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पहीयति – इमे धम्मा मनसिकरणीया ये धम्मे न मनसि करोति।

‘‘तस्स अमनसिकरणीयानं धम्मानं मनसिकारा मनसिकरणीयानं धम्मानं अमनसिकारा अनुप्पन्‍ना चेव आसवा उप्पज्‍जन्ति उप्पन्‍ना च आसवा पवड्ढन्ति।

"And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.



१८. ‘‘सो एवं अयोनिसो मनसि करोति – ‘अहोसिं नु खो अहं अतीतमद्धानं? न नु खो अहोसिं अतीतमद्धानं? किं नु खो अहोसिं अतीतमद्धानं? कथं नु खो अहोसिं अतीतमद्धानं? किं हुत्वा किं अहोसिं नु खो अहं अतीतमद्धानं? भविस्सामि नु खो अहं अनागतमद्धानं? न नु खो भविस्सामि अनागतमद्धानं? किं नु खो भविस्सामि अनागतमद्धानं? कथं नु खो भविस्सामि अनागतमद्धानं? किं हुत्वा किं भविस्सामि नु खो अहं अनागतमद्धान’न्ति? एतरहि वा पच्‍चुप्पन्‍नमद्धानं [पच्‍चुप्पन्‍नमद्धानं आरब्भ (स्या॰)] अज्झत्तं कथंकथी होति – ‘अहं नु खोस्मि? नो नु खोस्मि? किं नु खोस्मि? कथं नु खोस्मि? अयं नु खो सत्तो कुतो आगतो? सो कुहिं गामी भविस्सती’ति?
"This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'



१९. ‘‘तस्स एवं अयोनिसो मनसिकरोतो छन्‍नं दिट्ठीनं अञ्‍ञतरा दिट्ठि उप्पज्‍जति। ‘अत्थि मे अत्ता’ति वा अस्स [वास्स (सी॰ स्या॰ पी॰)] सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘नत्थि मे अत्ता’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘अत्तनाव अत्तानं सञ्‍जानामी’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘अत्तनाव अनत्तानं सञ्‍जानामी’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘अनत्तनाव अत्तानं सञ्‍जानामी’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; अथ वा पनस्स एवं दिट्ठि होति – ‘यो मे अयं अत्ता वदो वेदेय्यो तत्र तत्र कल्याणपापकानं कम्मानं विपाकं पटिसंवेदेति सो खो पन मे अयं अत्ता निच्‍चो धुवो सस्सतो अविपरिणामधम्मो सस्सतिसमं तथेव ठस्सती’ति। इदं वुच्‍चति, भिक्खवे , दिट्ठिगतं दिट्ठिगहनं दिट्ठिकन्तारं दिट्ठिविसूकं दिट्ठिविप्फन्दितं दिट्ठिसंयोजनं। दिट्ठिसंयोजनसंयुत्तो, भिक्खवे, अस्सुतवा पुथुज्‍जनो न परिमुच्‍चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि; ‘न परिमुच्‍चति दुक्खस्मा’ति वदामि।
"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will stay just as it is for eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.



२०. ‘‘सुतवा च खो, भिक्खवे, अरियसावको – अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो, सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो – मनसिकरणीये धम्मे पजानाति अमनसिकरणीये धम्मे पजानाति। सो मनसिकरणीये धम्मे पजानन्तो अमनसिकरणीये धम्मे पजानन्तो ये धम्मा न मनसिकरणीया ते धम्मे न मनसि करोति, ये धम्मा मनसिकरणीया ते धम्मे मनसि करोति।

‘‘कतमे च, भिक्खवे, धम्मा न मनसिकरणीया ये धम्मे न मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो उप्पज्‍जति, उप्पन्‍नो वा कामासवो पवड्ढति; अनुप्पन्‍नो वा भवासवो उप्पज्‍जति, उप्पन्‍नो वा भवासवो पवड्ढति; अनुप्पन्‍नो वा अविज्‍जासवो उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पवड्ढति – इमे धम्मा न मनसिकरणीया, ये धम्मे न मनसि करोति।

‘‘कतमे च, भिक्खवे, धम्मा मनसिकरणीया ये धम्मे मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो न उप्पज्‍जति, उप्पन्‍नो वा कामासवो पहीयति; अनुप्पन्‍नो वा भवासवो न उप्पज्‍जति , उप्पन्‍नो वा भवासवो पहीयति; अनुप्पन्‍नो वा अविज्‍जासवो न उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पहीयति – इमे धम्मा मनसिकरणीया ये धम्मे मनसि करोति।

‘‘तस्स अमनसिकरणीयानं धम्मानं अमनसिकारा मनसिकरणीयानं धम्मानं मनसिकारा अनुप्पन्‍ना चेव आसवा न उप्पज्‍जन्ति, उप्पन्‍ना च आसवा पहीयन्ति।

२१. ‘‘सो ‘इदं दुक्ख’न्ति योनिसो मनसि करोति, ‘अयं दुक्खसमुदयो’ति योनिसो मनसि करोति, ‘अयं दुक्खनिरोधो’ति योनिसो मनसि करोति, ‘अयं दुक्खनिरोधगामिनी पटिपदा’ति योनिसो मनसि करोति। तस्स एवं योनिसो मनसिकरोतो तीणि संयोजनानि पहीयन्ति – सक्‍कायदिट्ठि, विचिकिच्छा, सीलब्बतपरामासो। इमे वुच्‍चन्ति, भिक्खवे, आसवा दस्सना पहातब्बा।
"The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.

"And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attend to.

"And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to. Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen fermentations do not arise in him, and arisen fermentations are abandoned.

"He attends appropriately, This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices. These are called the fermentations to be abandoned by seeing.


संवरा पहातब्बासवा

२२. ‘‘कतमे च, भिक्खवे, आसवा संवरा पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो चक्खुन्द्रियसंवरसंवुतो विहरति। यञ्हिस्स, भिक्खवे, चक्खुन्द्रियसंवरं असंवुतस्स विहरतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, चक्खुन्द्रियसंवरं संवुतस्स विहरतो एवंस ते आसवा विघातपरिळाहा न होन्ति। पटिसङ्खा योनिसो सोतिन्द्रियसंवरसंवुतो विहरति…पे॰… घानिन्द्रियसंवरसंवुतो विहरति…पे॰… जिव्हिन्द्रियसंवरसंवुतो विहरति…पे॰… कायिन्द्रियसंवरसंवुतो विहरति…पे॰… मनिन्द्रियसंवरसंवुतो विहरति। यञ्हिस्स, भिक्खवे , मनिन्द्रियसंवरं असंवुतस्स विहरतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, मनिन्द्रियसंवरं संवुतस्स विहरतो एवंस ते आसवा विघातपरिळाहा न होन्ति।

‘‘यञ्हिस्स, भिक्खवे, संवरं असंवुतस्स विहरतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा , संवरं संवुतस्स विहरतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा संवरा पहातब्बा।
"[2] And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.

Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the body-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty. These are called the fermentations to be abandoned by restraining.



पटिसेवना पहातब्बासवा

२३. ‘‘कतमे च, भिक्खवे, आसवा पटिसेवना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो चीवरं पटिसेवति – ‘यावदेव सीतस्स पटिघाताय, उण्हस्स पटिघाताय, डंसमकसवातातपसरींसप- [सिरिंसप (सी॰ स्या॰ पी॰)] सम्फस्सानं पटिघाताय, यावदेव हिरिकोपीनप्पटिच्छादनत्थं’।

‘‘पटिसङ्खा योनिसो पिण्डपातं पटिसेवति – ‘नेव दवाय, न मदाय, न मण्डनाय, न विभूसनाय, यावदेव इमस्स कायस्स ठितिया यापनाय, विहिंसूपरतिया, ब्रह्मचरियानुग्गहाय, इति पुराणञ्‍च वेदनं पटिहङ्खामि नवञ्‍च वेदनं न उप्पादेस्सामि, यात्रा च मे भविस्सति अनवज्‍जता च फासुविहारो च’ [चाति (सी॰)]।

‘‘पटिसङ्खा योनिसो सेनासनं पटिसेवति – ‘यावदेव सीतस्स पटिघाताय, उण्हस्स पटिघाताय, डंसमकसवातातपसरींसपसम्फस्सानं पटिघाताय, यावदेव उतुपरिस्सयविनोदनपटिसल्‍लानारामत्थं’।

‘‘पटिसङ्खा योनिसो गिलानप्पच्‍चयभेसज्‍जपरिक्खारं पटिसेवति – ‘यावदेव उप्पन्‍नानं वेय्याबाधिकानं वेदनानं पटिघाताय, अब्याबज्झपरमताय’ [अब्यापज्झपरमताय (सी॰ स्या॰ पी॰), अब्यापज्‍जपरमताय (क॰)]।

‘‘यञ्हिस्स, भिक्खवे, अप्पटिसेवतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, पटिसेवतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा पटिसेवना पहातब्बा।
"[3] And what are the fermentations to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.

"Reflecting appropriately, he uses almsfood, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, 'Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.'

"Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

"Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.

"The fermentations, vexation, or fever that would arise if he were not to use these things [in this way] do not arise for him when he uses them [in this way]. These are called the fermentations to be abandoned by using.



अधिवासना पहातब्बासवा

२४. ‘‘कतमे च, भिक्खवे, आसवा अधिवासना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो खमो होति सीतस्स उण्हस्स, जिघच्छाय पिपासाय। डंसमकसवातातपसरींसपसम्फस्सानं, दुरुत्तानं दुरागतानं वचनपथानं, उप्पन्‍नानं सारीरिकानं वेदनानं दुक्खानं तिब्बानं [तिप्पानं (सी॰ स्या॰ पी॰)] खरानं कटुकानं असातानं अमनापानं पाणहरानं अधिवासकजातिको होति।

‘‘यञ्हिस्स, भिक्खवे, अनधिवासयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, अधिवासयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा अधिवासना पहातब्बा।
"[4] And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.


परिवज्‍जना पहातब्बासवा

२५. ‘‘कतमे च, भिक्खवे, आसवा परिवज्‍जना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो चण्डं हत्थिं परिवज्‍जेति, चण्डं अस्सं परिवज्‍जेति, चण्डं गोणं परिवज्‍जेति, चण्डं कुक्‍कुरं परिवज्‍जेति, अहिं खाणुं कण्टकट्ठानं सोब्भं पपातं चन्दनिकं ओळिगल्‍लं। यथारूपे अनासने निसिन्‍नं यथारूपे अगोचरे चरन्तं यथारूपे पापके मित्ते भजन्तं विञ्‍ञू सब्रह्मचारी पापकेसु ठानेसु ओकप्पेय्युं, सो तञ्‍च अनासनं तञ्‍च अगोचरं ते च पापके मित्ते पटिसङ्खा योनिसो परिवज्‍जेति।

‘‘यञ्हिस्स, भिक्खवे, अपरिवज्‍जयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, परिवज्‍जयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा परिवज्‍जना पहातब्बा।
5] And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The fermentations, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.



विनोदना पहातब्बासवा

२६. ‘‘कतमे च, भिक्खवे, आसवा विनोदना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो उप्पन्‍नं कामवितक्‍कं नाधिवासेति पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति, उप्पन्‍नं ब्यापादवितक्‍कं…पे॰… उप्पन्‍नं विहिंसावितक्‍कं…पे॰… उप्पन्‍नुप्पन्‍ने पापके अकुसले धम्मे नाधिवासेति पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति।

‘‘यञ्हिस्स, भिक्खवे, अविनोदयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, विनोदयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा विनोदना पहातब्बा।
"["[6] And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence.

Reflecting appropriately, he does not tolerate an arisen thought of ill will...

Reflecting appropriately, he does not tolerate an arisen thought of cruelty...

Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. The fermentations, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the fermentations to be abandoned by destroying.



भावना पहातब्बासवा

२७. ‘‘कतमे च, भिक्खवे, आसवा भावना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो सतिसम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं; पटिसङ्खा योनिसो धम्मविचयसम्बोज्झङ्गं भावेति…पे॰… वीरियसम्बोज्झङ्गं भावेति… पीतिसम्बोज्झङ्गं भावेति… पस्सद्धिसम्बोज्झङ्गं भावेति… समाधिसम्बोज्झङ्गं भावेति… उपेक्खासम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं।

‘‘यञ्हिस्स, भिक्खवे , अभावयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, भावयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा भावना पहातब्बा।
"[7] And what are the fermentations to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. The fermentations, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by developing.



२८. ‘‘यतो खो, भिक्खवे, भिक्खुनो ये आसवा दस्सना पहातब्बा ते दस्सना पहीना होन्ति, ये आसवा संवरा पहातब्बा ते संवरा पहीना होन्ति, ये आसवा पटिसेवना पहातब्बा ते पटिसेवना पहीना होन्ति, ये आसवा अधिवासना पहातब्बा ते अधिवासना पहीना होन्ति, ये आसवा परिवज्‍जना पहातब्बा ते परिवज्‍जना पहीना होन्ति, ये आसवा विनोदना पहातब्बा ते विनोदना पहीना होन्ति, ये आसवा भावना पहातब्बा ते भावना पहीना होन्ति; अयं वुच्‍चति, भिक्खवे – ‘भिक्खु सब्बासवसंवरसंवुतो विहरति, अच्छेच्छि [अच्छेज्‍जि (क॰)] तण्हं, विवत्तयि [वावत्तयि (सी॰ पी॰)] संयोजनं, सम्मा मानाभिसमया अन्तमकासि दुक्खस्सा’’’ति।

इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।

सब्बासवसुत्तं निट्ठितं दुतियं।







"When a monk's fermentations that should be abandoned by seeing have been abandoned by seeing, his fermentations that should be abandoned by restraining have been abandoned by restraining, his fermentations that should be abandoned by using have been abandoned by using, his fermentations that should be abandoned by tolerating have been abandoned by tolerating, his fermentations that should be abandoned by avoiding have been abandoned by avoiding, his fermentations that should be abandoned by destroying have been abandoned by destroying, his fermentations that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the fermentations. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering & stress."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.