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2013年1月21日05時09分 〜
記事 [原発・フッ素29] 東電に99億円請求した被ばく米兵8人の代理人弁護士に聞く [ウォールストリート・ジャーナル日本語版]
http://jp.wsj.com/article/SB10001424127887323284004578249023802135586.html
肥田美佐子のNYリポート
2013年 1月 18日 18:36 JST

東電に99億円請求した被ばく米兵8人の代理人弁護士に聞く

 東京電力福島第1原発の事故から1年10カ月余りがたった。

 日本では、東電に対し、福島県内外の住民による複数の刑事告訴が進行中だと報じられているが、米国でも、昨年12月21日、カリフォルニア州サンディエゴの米連邦地裁に、東電を相手取り、1億1000万ドル(約99億円)の損害賠償を求める民事訴訟が起こされた。

 訴えたのは、サンディエゴの米海軍基地を母港とする原子力空母「ロナルド・レーガン」の乗組員8人。東日本大震災直後、米海軍の被災地支援プロジェクト「トモダチ作戦」で三陸沖に停泊し、飛行甲板での除染作業などに当たっていた。

 訴状によると、原告のなかには、甲状腺の異常や持続性片頭痛、腸からの出血などの症状が見られるという。当時、女性乗組員のおなかの中にいた乳児(昨年10月、誕生)も損害賠償の対象になっている。

 請求額の内訳は、原告一人あたま1000万ドルの損害賠償金に加え、東電が放射能に関する正しい情報を与えず、被ばくし、健康を害したとして、二度と同じようなことが起こらないよう抑止することを目的とする「懲罰的損害賠償」3000万ドルだ。また、別途、原告をはじめ、日本の被災者などに治療を施す非営利医療組織の設立基金、1億ドルも求めている。

 原告が放射能によるものだと主張する症状は、どのように発症したのか。乗組員の労働災害などに直接責を負うべき米海軍でなく、東電を訴えたのはなぜか。米海軍は、正確な情報を把握していなかったのか。原告代理人でサンディエゴ在住のカリフォルニア州弁護士、ポール・C・ガーナー氏に話を聞いた。

――東電が虚偽の情報を流し、安全性を強調したことで、乗組員が被ばくし、健康を害したとの主張だが、訴訟に至った経緯を教えてほしい。

ガーナー弁護士 原告の一人である女性乗組員(リンジー・クーパーさん、23)の父親が、娘の体調が悪いと言って訪ねてきたのが、そもそもの始まりだ。彼女は、震災直後、ロナルド・レーガンの飛行甲板で「トモダチ作戦」に携わっていたが、かつてないほど体重が増加し、体調もすぐれなかった。精神的なものなのか、肉体的なものなのか、父親は非常に心配していた。

 調査していくうちに、ほかの乗組員のなかにも具合の悪い人がいることが分かった。何かに集中できなくなったり、体重が急増したり、逆に体重が約14キロ激減したり。激やせした女性は、胆のう摘出の手術を余儀なくされた。腸からの出血や鼻血、甲状腺に問題が生じた人も複数いる。原告は、全員20代の若者だ。いずれも以前は健康だったが、徐々に症状が進み、ある時点で顕著になった。連日、片頭痛に襲われるようになった人もいる。

――症状と被ばくとの因果関係を診断したのは、米海軍専属の医師か。

ガーナー弁護士 違う。米海軍は、当時、被ばく線量は最小限に抑えられていたという見解に終始している。自然光の下で30日間くらい浴びる程度の放射線量だった、と。だが実際は、非常に高かった。4基の原子炉がメルトダウン(炉心溶融)し、放射性物質が飛散した。

 被災地支援に駆け付けた乗組員たちは、ヘリコプターでロナルド・レーガンに戻ると、自分たちの除染作業をしなければならなかった。安定ヨウ素錠を飲み、着替え、体を洗浄した。だが、(有害な物質を体内から排出する解毒治療である)キレート療法は行われなかった。ヨウ素剤も、乗組員全員には行き渡らなかった。2年たたないうちにこれだけの症状が出ているのだから、今後も様子を見続けるべきだというのが、わたしの見解だ。否定論者は、何を以てノーと言うのか理解できない。

 症状が顕在化している人は急増している。(ロナルド・レーガンが属する)米第7艦隊だけでなく、米海軍駆逐艦「プレブル」、原子力空母「ジョージ・ワシントン」など、「トモダチ作戦」にかかわった軍用船の乗組員らだ。

 診断に当たったのは、非常に高名な米国人の環境毒物学者兼内科医で、(08年)ニュージャージー州の住人がフォード自動車を相手取って起こした(集団訴訟の)クラスアクションにもかかわったことがある。同州の組み立て工場から廃棄された有害化学物質が飲料水に流れ込み、何百人もの住人ががんになったケースだ。

――被ばくと健康被害の関係は立証が難しいと言われるが、その医師が、今回の訴訟についても因果関係ありと判断したのか。

ガーナー弁護士 そうだ。関係がある可能性のほうが高い、と結論づけられた。もっと多くの症例が出れば、(立証が)容易になるという。現在、調査を進めている最中だが、何らかの症状が出ている乗組員は、すでに40人を超えている。骨や骨格組織の衰弱などが見られる人もいる。単なる偶然にしては、人数が多すぎるだろう。医者は、因果関係があるという認識を日ごとに深めている。これは、独断や根拠なき主張ではない。

 被告である東電の回答期限(2012年12月21日の提訴から60日間)以内に、追加の訴えを起こすつもりだ。これから(病気が)どうなるか、誰にも確かなことは分からないが、治療が必要になることだけは間違いない。退役軍人管理局は、イラクやアフガニスタンからの帰還兵への補償さえ不十分である。被ばくした乗組員への対応となれば、なおさらだ。

――ロナルド・レーガンには、原子炉が2基搭載されている。乗組員らは、放射能や被ばくに関する知識が豊富だったのではないか。

ガーナー弁護士 空母の原子炉に問題が生じた場合の心得はあったかもしれないが、原発事故の救援については、何の訓練も受けていなかった。ヘリコプターやジェット、レーガンにも放射線測定器はあったが、(当時の情報では)害はないと思っていた。

 当初から、東電は問題の程度を軽視していた。組織的な詐欺行為だ。彼らは現場にいた。何が起こっているのか知っていたはずだ。もし自宅で事故が起こり、どのくらい危険か知っていたら、救援に来る人たちに警告するのが務めであるのと同じことだ。

(昨年4月、第1原発を視察した米上院エネルギー委員会の)ワイデン米上院議員は、帰国後、その惨状について注意を喚起し、食物連鎖にも言及している。

 「わたしたちのために東電と闘ってほしい」と、日本人からも連絡を受けているが、それはできない。まず日本には(ある者が、法的利害関係を共有する別の構成員の許可なしに、代表として提訴できる)クラスアクションが認められていない。

――1億ドルの医療基金とは?

ガーナー弁護士 非営利組織の医療施設を設立し、治療だけでなく、被ばくした人たちがどうやって生産的で実りある生活を送れるかといった教育も行う。日本の人たちも利用できるように、ハワイに立ち上げる。日本国内では十分な補償を受けられないのではないか、と危惧するからだ。

 この悲惨な状況から何らかの希望の兆しを見いだせるとしたら、東電の協力を得て、被害に遭った人たちが適切な治療を受けられるようにすることだろう。希望や、前進する力を失った被災者のためにも、先んじて訴訟を起こすことで、この問題が葬られないように、世間の関心を喚起したい。

――本来なら、直接の雇用主である米海軍を訴えるべきだったのでは?

ガーナー弁護士 彼らも、(東電から)情報を与えられた側だ。現場の放射線量を測定しにいったのではなく、救援活動をしにいったのだ。最初に情報を流したのは、東電である。乗組員らは、米海軍と米政府の言うことを信頼し、自分の身を守ろうとしたわけだが、発信元が、肝心な問題について明らかに情報を隠し、うそをついていたとしたら、部下や自分の身を守ることはできない。

 当初、乗組員は、自給式呼吸器も放射能汚染防護スーツも不要だと教えられていた。ヘリコプターなどの航空機がレーガンに戻り、原告らが洗浄作業に当たったわけだが、問題は、汚染水の海洋投棄により、洗浄に使った海水が放射性物質に汚染されていたことだ。

 乗組員の安全を確保すべきなのは米海軍だから、彼らを訴えればいい、とはならない。米法律学の下では、第一義的な加害者が、その不法行為によって生じたすべての損害に責を負うことになる。勝つ自信はある。日本で十分な対応を受けられない人たちのためにも、思い切って立ち向かうことにした。

――今後、こうした訴訟が増えていくと思うか。

ガーナー弁護士 何とも言えないが、福島から流れてくるがれきが来年、米西海岸にたどり着くことを考えると、イエスと答えるかもしれない。すでにプラスチックなど、軽いものはハワイに到着している。

 先日、米西海岸ワシントン州ブレマートン市の海軍基地に停泊中のレーガンを見ていたら、福島から流れ着いたと思われる無人の漁船が漂っており、米海軍のスタッフが船底に穴を開け、海に沈めていた。

 同様の訴訟を起こしたいという人から連絡をもらうが、むやみやたらにやるつもりはない。東電からはまだ返答がないが(日本時間1月16日時点)、もっと時間が必要だというのなら、それでもかまわない。われわれの目的は、無理やりお金を出させることではなく、根拠となる事実に基づき、救済策を話し合うことにあるのだから。

(インタビュー後記)米東部時間1月17日、訴状の宛先である東電ワシントンDC事務所に問い合わせたが、訴訟についてはノーコメントという返事が返ってきた。

*****************

肥田美佐子 (ひだ・みさこ) フリージャーナリスト

東京都出身。『ニューズウィーク日本版』の編集などを経て、1997年渡米。ニューヨークの米系広告代理店やケーブルテレビネットワーク・制作会社などに エディター、シニアエディターとして勤務後、フリーに。2007年、国際労働機関国際研修所(ITC-ILO)の報道機関向け研修・コンペ(イタリア・ト リノ)に参加。日本の過労死問題の英文報道記事で同機関第1回メディア賞を受賞。2008年6月、ジュネーブでの授賞式、およびILO年次総会に招聘され る。現在、『週刊東洋経済』『週刊エコノミスト』『ニューズウィーク日本版』『プレジデント』などに寄稿。ラジオの時事番組への出演や英文記事の執筆、経済・社会関連書籍の翻訳も行う。翻訳書に『私たちは"99%"だ――ドキュメント、ウォール街を占拠せよ』、共訳書に 『プレニテュード――新しい<豊かさ>の経済学』『ワーキング・プア――アメリカの下層社会』(いずれも岩波書店刊)など。マンハッタン在住。 
http://www.asyura2.com/12/genpatu29/msg/769.html

コメント [政治・選挙・NHK142] 違憲を違憲状態と言って放置するメディアの腰砕け 長谷川幸洋 週刊ポスト2013/02/01号  赤かぶ
05. 2013年1月21日 05:10:16 : cWIBtbognM
不正選挙も報道しないマスゴミ
日本に民主主義がない状態

コメント [政治・選挙・NHK142] 「不正選挙」異議申し立て原告団は崩壊 ミネルヴァの梟
12. 2013年1月21日 05:10:31 : qeO8ep0Uuy
詐欺師の手口だこれは。
詐欺がバレそうになると被害者会を結成し、主導権を握る。
訴訟だ告発だとしきりに煽るわけには何もしない。
そうこうしているうちに詐欺師は雲隠れする。
いつのまにか被害者会も立ち消えになる。
敵の活動に潜入し、あわよくば主導権を握り、活動を妨害するわけだ。
村田の背後を探ってみ。

コメント [政治・選挙・NHK142] 緊急経済対策「評価」49% 朝日新聞世論調査 支持政党 自民36% 維新6% 民主5% 公明3% みんな3% 生活0%  赤かぶ
07. 2013年1月21日 05:12:43 : cWIBtbognM
出た、捏造世論調査で不正選挙じゃありませんよ
アピール、騙されませんよ
コメント [政治・選挙・NHK142] 1月20日 ついに突き止めた!最高裁の「検審架空議決」大犯罪! (一市民が斬る!!)  赤かぶ
02. 2013年1月21日 05:15:18 : cWIBtbognM
犯罪を報道しないマスゴミ、不正選挙も無視
マスゴミは嘘ばかり、狂ってる

コメント [政治・選挙・NHK142] 衆院選不正選挙に関する英語の記事がついに出た by nuclear-news (SUEの日記 - Yahoo!ブログ) 運否天賦
08. 2013年1月21日 05:20:37 : KZWsL1KpwQ
『不正選挙疑惑解明の最初の突破口は、<都知事選>の投票率である。』

<衆院選>の投票率が戦後最低?にも拘らず、<都知事選>の投票率だけが10%ほど高い?…これを「怪奇現象」と言わずなんというのか?
そもそもが<猟官作家・イノブタ氏>が、400万票を超える「得票」を得られるなんてこと自体が‘奇跡的な現象’としか私には思えない。
ちなみに、私の友人・知人・仕事先関係者・親戚縁者・不良仲間等の中、投票したという59名に緊急インタヴューした範囲では、<猪瀬氏>に投票したって確言したのは、22人であった。また、59名の中、<衆院選>や<最高裁国民審査>に投票しなかった人は皆無であった。
投票用紙の持ち帰りは元来が‘違法’であるにも関わらず、このような「投票率」の極端な乖離を、平気の平左でオメオメと発表する‘総務省&選挙管理委員会’の運営そのものに、極めて深刻な疑念を抱かざるを得ないのである。

コメント [政治・選挙・NHK142] 野口悠紀雄教授に論破された「ガルダス」浜田教授 (植草一秀の『知られざる真実』)  笑坊
09. 2013年1月21日 05:26:16 : fya7P2ndhI
完全雇用の実現が問題なのにね。
コメント [原発・フッ素29] 東京の汚染度 (のんきに介護) 運否天賦
23. 不乱坊 2013年1月21日 05:33:12 : kbTBOGSw0930o : tVsHVMG6GM
>02 汚染地帯で何が起きているのか チェルノブイリ事故から4年
教えていただき、感謝します。
子どもは、スラブ人だろうが東アジア人だろうが、アフリカ人だろうが、どの子も可愛らしい。
痛みに苦しむ顔、不安に怯える顔を見るのは辛い。
老人が「家は捨てろって言う。でも新しい家はくれない」。
「避難勧奨地域」とか言ったっけ、どこかの国の、逃げたきゃ逃げろ、補償はしない、という政策と
よく似ている。

さまざまな事情でその地に残らざるを得ない人がいるのもわかる。そしてその人の子も。
福島の子どもに、せめて安全な水を送ろう、という活動をしている人がいるので、わずかだけど
賛同して募金した。

コメント [経世済民79] 国民のみなさん、ここで儲けるしかない 株価はどんどん上がるぞ 安倍バブルでGO!  赤かぶ
08. 浅井寛 2013年1月21日 05:39:16 : 5byvnwZus8pJU : IRiiqYwPxY
ギャンブラーどもがどうなろうが、知ったこっちゃない。
働くもの食うべからず。
大事なのは働き口が多く提供され、働く機会を削がれている人々が労働に参画できる社会。
職とは人に求められるから存在する。人と同じことしかしなければ安く叩かれるのは必定。如何に人より役に立つか、誰もできないことをするか。自分を如何に社会に生かすかが求められている。
コメント [政治・選挙・NHK142] 鳩山由紀夫に関して 「パスポートを直ちに失効させるべきだ」 西村眞悟(眞悟の時事通信) かさっこ地蔵
14. 2013年1月21日 05:40:44 : jBYodACgbA
 鎖国日本人は海外に行って学んで来い、日本人だけで成り立たない日本を見ろよ屁たれ。
コメント [カルト10] ロシアが偽ユダヤの金融詐欺を暴く番組を放映、民主候補は前回比で得票を見ると3つにグルーピングでき野田だけ異常な得票である ポスト米英時代
03. 2013年1月21日 05:44:40 : OZhZRisRCs
David Wilcock のFinancial Tyranny (金融の独裁者)。是非、日本語字幕をお願いします。

アレックス・ジョーンズの銃規制バトルも日本語字幕が見たいです。字幕つけるの大変でしょうけどw youtubeで9万6千件もコメントがついてます、スゲーw

コメント [政治・選挙・NHK142] 今度の選挙は無効です。ここまで全国で不正が行われていたとは知らなかった 愛国日本
76. 2013年1月21日 05:52:04 : 0qZgfsdTug
「今度の選挙は無効です」は、これからの選挙の意味は無くなります。
コメント [政治・選挙・NHK142] 民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺 オロンテーア
02. 2013年1月21日 05:52:57 : Lazj6wnICY
こういう文章こそが誘導文章だということに
頭の弱い政治関係者は気づかないとね

本当は[報道]に対してもパパパッと全部否定コメントしてかかるのが有能な政治家
事務がやってもいいんだけど日本人組織には期待持てません

コメント [政治・選挙・NHK142] 民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺 オロンテーア
03. 2013年1月21日 05:54:35 : 3c68z4rC8k
小沢なんか早く消えちまえ
コメント [原発・フッ素29] 赤旗新聞は脱被爆や避難が扱えない事が発覚 (まっちゃんのブログ)  赤かぶ
27. 不乱坊 2013年1月21日 05:55:14 : kbTBOGSw0930o : tVsHVMG6GM
>26 県内で激しい軋轢を生んでいる避難問題は当然避けてゆくことになるでしょう。
解説していただき、ありがとうございます。
私は小沢氏の支持者とは言えませんが、それでもあの裁判は変だと思うし、共産党が批判するべきは
検察だろう、と首をひねることがありましたが、要するに、無難なほう、というか、大勢に迎合して
いるというところですかね?
>昔から脱原発を主張してきたという「無謬性」のデマ
私は3.11に学んで転換した、それで充分と思っています。でも鉄面皮にこういうのをぬけぬけと
言われると、むかつかないとは言えません。反原発でまとまるために、「仲間割れ」したくないから、
厳しくは言いませんけどね。
>この「成功体験」によって、
今度の政権復帰したヒトたちも、「公共事業」連発で「高度経済成長」した「成功体験」を引きずっている連中
だと思っています。時代遅れの重厚長大的発想で、国土を滅茶苦茶に切り刻もうとしている感じがします。
どっちの「成功体験」もはた迷惑で頭の痛いことです。
コメント [政治・選挙・NHK142] 民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺 オロンテーア
04. 2013年1月21日 05:55:24 : EcvzSYHECy
http://userdisk.webry.biglobe.ne.jp/008/181/20/N000/000/007/135864583471813209191_p1.jpg
コメント [政治・選挙・NHK142] 緊急経済対策「評価」49% 朝日新聞世論調査 支持政党 自民36% 維新6% 民主5% 公明3% みんな3% 生活0%  赤かぶ
08. 2013年1月21日 05:57:47 : 3c68z4rC8k
今、どの政党を支持していますか? 生活の党 0%(笑)
次の参議院選挙で投票したくない政党 生活の党 100%!
コメント [政治・選挙・NHK142] 政治不信招いたトロイカ3人衆「静かにしてください…」  笑坊
07. 2013年1月21日 05:58:39 : LKrAtzVU3E
>>05
福島事故程度の放射能は大したこと無いと主張しつつ、住民を被曝させたと民主党をボロクソに批判してた新聞だし。
コメント [政治・選挙・NHK142] 民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺 オロンテーア
05. 2013年1月21日 06:00:14 : 4dMv2IFoM6
小沢はどうでもいいから、自民党とは違う政治をこころざしてくれ、民主党さんよ。

真相の道とか、03のようなネトウヨにかばわれるようじゃ、オシマイ。

コメント [経世済民79] アベノミクス成功の条件 −終身雇用制の「緩やかな破壊」が日本を救う− 佐藤鴻全
04. 2013年1月21日 06:02:16 : VbWAbFllIA
>>1,2,3

張り付けが長すぎ。読む気がしなくなる。
レスにはまずは自分の意見を書いて
引用は引用先のアドレスのみか要約のみで結構。

コメント [カルト10] 不正当選の福島知事が重体で家族は海外、タクシーのトランクから開票所に運ぶ作業をムサシが担当ではすり替え放題である。 ポスト米英時代
50. 2013年1月21日 06:02:26 : FsfR7mskUs
>49氏にお聞きしたい。

『普通国民審査投票者総数はバラツキが少ないはずですからこれを基本におきます。』

この意味が分からない。この根拠を示してほしい。

 私は田舎に住んでおり、投票所の立会人も経験したが、一番投票数が多いのは、小選挙区である。
選挙カーが回ってきて、スピーカーで名前を連呼しているし、候補者の名前も知られているからだろうと思う。
次が比例区の投票。

最高裁判所裁判官の国民審査は、裁判官の名前も知らなければ、どんな判決を下したのかも知らない
人がほとんどで、投票しない人が一番多い。

大都市では、関心を持っている有権者が特に多いのだろうか。

私は、小選挙区の投票者総数を基本におくべきだと思うが、その場合でも大きく矛盾しているのだろうか。
是非、ご教授願いたい。 

コメント [政治・選挙・NHK142] 生活の党は復活できるか? (かっちの言い分)  笑坊
24. 2013年1月21日 06:04:33 : Lazj6wnICY
奇策は無いんじゃなくて、奇策はあるし、
むしろ通常の策と呼ぶべきなんだが。

通常取るべき策を捨ててばかり来てるのが生活の党じゃないか。

コメント [原発・フッ素29] 2号機の圧力容器上部の温度が128.4度に上昇。1月17日時点で故障ではないと東電が発表 (まっちゃんのブログ)  赤かぶ
29. 2013年1月21日 06:04:52 : ukeUhB3kBs

だといいですけどね。もっともそうだとしても温度上昇でなにがおこるか
わからない。セシウムは沸点以下の温度でもどんどん気化するそうです。

ヨウ素131がときどき複数の千葉の下水脱水処理場で発見されます。茨城、栃木
では検査していません。
これは再臨界の証拠ではないですか。

コメント [政治・選挙・NHK142] 民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺 オロンテーア
06. 2013年1月21日 06:07:43 : Lazj6wnICY
きづなみたいになるだけ
きづなもきちんと一緒になってれば失敗しなかった
独自性だこころざしだってあほか
コメント [政治・選挙・NHK142] 政治不信招いたトロイカ3人衆「静かにしてください…」  笑坊
08. 2013年1月21日 06:09:02 : Lazj6wnICY
話のスライドばかりだ
松下政経塾しか出ていないような人が政治をやるな、というのが
今現実に必要な問題解決だ
コメント [政治・選挙・NHK142] 緊急経済対策「評価」49% 朝日新聞世論調査 支持政党 自民36% 維新6% 民主5% 公明3% みんな3% 生活0%  赤かぶ
09. 2013年1月21日 06:09:46 : VbWAbFllIA
これで一時代が終わった感じだ。
円安、株高が続き3月からは大型補正予算で景気は過熱する。
7月の参院選では自公の圧勝はほぼ間違い無い。

それにしてもこの3年半の民主政権は何だっただろうか。
まぼろしとしか言いようが無い。
民主も生活もいずれは社会党のように消えて無くなるのだろう。

コメント [政治・選挙・NHK142] 民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺 オロンテーア
07. 2013年1月21日 06:10:06 : Lazj6wnICY
6は5に
記事自体はうそくさい
かような中堅議員なんか存在しないだろう
コメント [お知らせ・管理20] 2013年01月 削除依頼・削除報告・投稿制限連絡場所。突然投稿できなくなった方は見てください。 管理人さん
53. 2013年1月21日 06:15:20 : F5CMLb1BmU
2重投稿です。

民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺
http://www.asyura2.com/12/senkyo142/msg/809.html
投稿者 オロンテーア 日時 2013 年 1 月 21 日 03:17:18: LjwfVSkSJX/2w

先行投稿
民主、小沢氏とは距離=生活の「擦り寄り」黙殺(時事通信):もう小沢と組む奴なんか居らんやろ
http://www.asyura2.com/12/senkyo142/msg/585.html
投稿者 最大多数の最大幸福 日時 2013 年 1 月 13 日 16:13:57: d1qFhv8SE.fbw

コメント [政治・選挙・NHK142] 不正選挙を経て無事小沢抜きの野党連合が始まった! (ハイヒール女の痛快日記)  赤かぶ
23. 2013年1月21日 06:15:37 : KTR0zhWgUE
>>05. xyzxyz 2013年1月20日 12:08:01 : hVWJEmY6Wpyl6 : hMsRcRvT0w

いい加減にしろ!

北詰淳司をなめ過ぎるな!!!



コメント [政治・選挙・NHK142] 1月20日 ついに突き止めた!最高裁の「検審架空議決」大犯罪! (一市民が斬る!!)  赤かぶ
03. 2013年1月21日 06:25:57 : 4Jx0qLkyUU
マスゴミは戦前戦中戦後を通じて腐っています。
元々、ジャーナリズムなんて何処にも有りません
結局、ビジネスに過ぎません、文屋 瓦版商売

ジャーナリズム・ジャーナリストは自画自賛の造語
記者クラブ=官僚の下足番

コメント [原発・フッ素29] 東京の汚染度 (のんきに介護) 運否天賦
24. 2013年1月21日 06:28:04 : ukeUhB3kBs
>>09
>内部被曝に気をつければ医療従事者の妊婦の基準を下回るので、我慢できる値と判断。

この意見には>>10さんが、アルファ線のことをいわれています。これに対してアルファ線、
ベータ線は測定していないと>>09氏が返答しています。

実際アルファ線、ベータ線が多いというのが、チェルノブイリと異なる福島事故の特徴
らしいです。また内部被曝は注意しても必ずするものです。

しかし、内部被曝、アルファ線、ベータ線を考慮しないとしても、年1ミリシーベルトは
妊婦さんにとってはきつい値です。年数十回のレントゲン照射に匹敵することになるわけ
ですから。以前なら1回のレントゲン照射ですら避けたのではないでしょうか。

有意に影響はでるとおもいます。白血病、ダウン症、知能障害などが子供にでるわけです。
これをどう評価するかはむずかしい。政府も詳細は発表しないでしょう。

コメント [政治・選挙・NHK142] 「不正選挙」異議申し立て原告団は崩壊 ミネルヴァの梟
13. 2013年1月21日 06:28:16 : XxEn6GhUag
藤島氏はマスコミの洗脳で投票がされたという主張だよ。
ということは、票集計における不正は無かった事を前提にしています。
残念ながら、皆さんと見解にズレがありますね。
コメント [政治・選挙・NHK142] 小野寺防衛大臣の『国賊』発言こそ許すべきでない  孫崎 享  赤かぶ
101. 2013年1月21日 06:28:44 : Glt7A88w6E
ここのコメント、偽ウヨ系の人がめちゃくちゃなこと書いているから、何言っているんだかわからないけど、ポツダム宣言もカイロ宣言も国際的な事実だろ、この事実をもとに話してる孫崎享さんは解りやすいし正しい。

応援してます孫崎享さん、もっともっと頑張って!

コメント [原発・フッ素29] 反原発トーンダウン? エネルギー政策見直し、NHK調査で43%が「賛成」 (J-CASTニュース)  赤かぶ
14. 2013年1月21日 06:35:19 : ukeUhB3kBs
>>11,12,13
まったく同意です。NHKは悪いね。日本が滅んだら責任とるのかね。政府中枢と
ともにさっさと逃げるだろう。そのときは支えてくれる国民はいなくなるんだけどね。
コメント [政治・選挙・NHK142] 金融理論で乗りきれない日本の経済 マネタリスト浜田・竹中・高橋を信奉する愚 (世相を斬る あいば達也)  笑坊
01. 2013年1月21日 06:39:17 : VbWAbFllIA
また負け惜しみのブログが出て来たな。
民主のデフレ政策でリーマン以来日本は世界最低の経済状況だった。
自公になったとたんに円安、株高だ。

3月には大型補正予算、また今月末には25年度本予算案
で国土強靱化計画10年200兆円が始動する。
これで日本経済は一気に復活再生するはず。
すでに東北震災現場や建設業からはうれしい悲鳴が聞こえている。
また国や地方自治体も公共事業の激増で職員は激務で過労死寸前。
今年の採用は定員削減を止めて大幅増とのことで学生や親も大喜びだ。

コメント [戦争b10] 英メディア、日中対立に懸念「武力衝突は時間の問題」=韓国  赤かぶ
19. 2013年1月21日 06:43:50 : GDetOw0tis
本屋で立ち読みした内容を書き込みしてるようなもんだな。どうせなら写真付きにすうれば面白いだろうに。

国防観が欠如している。ゲーム感覚で国を守れる訳もない。

コメント [政治・選挙・NHK142] 不正選挙を経て無事小沢抜きの野党連合が始まった! (ハイヒール女の痛快日記)  赤かぶ
24. 2013年1月21日 06:47:13 : EcdQrNc5Ng
不正がないなんて決め付けてる人は、何も知らんのかな?
もちろん、あるとも決め付けられないが、さまざまな状況証拠や
不自然な出来事やデータを考慮すると、不正を否定出来なくなるのだ。

疑いがあるならば、調査や検証は続けるべきだ。
大体、不正が本当にあったならば一大事だから、その大きな危険性を無視するのは大きなリスク。
結果的に不正じゃなかったにしても、疑いを持つ自体に何も損はないんだ。

「不正は有り得ない」なんて決め付けて終わりにしたら、
もし不正があった場合、ヤツらの後押しをする事になり、日本が終わる。
疑いだけは残し、調査と追及を続けた方が遥かにマシなのだ。
不正選挙を追及する事は、日本の未来を護るかも知れない。
反面、不正を否定したら、我々の身に禍いが降りかかるかも知れないだろう。
損得で考えても、不正に疑惑を抱き、追及した方がいい。

記事 [Ψ空耳の丘Ψ61] <耽羅田村草>済州島の野辺の雑草が語る「朝鮮=倭人の国」の真実
「「タムラソウ」は、わが国の本州から四国・九州、それに朝鮮半島に分布していますが、本種は朝鮮半島南部の済州島産とされます。地方変異の範囲だとは思いますが、高さが10〜20センチにしかならないのが特徴です。「耽羅」は済州島の古い呼び名です・・・」(植物図鑑 Weblio辞書)

ご丁寧に「耽羅」と「田村」を両方重ねて花の名前にしているが、ここから分かることは
「耽羅」=「田村」で、済州島が、古代、「田村島」と呼ばれたことだ。

大陸では「耽羅」「耽牟羅」と書かれたようだが、日本語では「田村」。

田村皇子(舒明天皇)を出すまでもなく、田村は日本語。

野辺の雑草が忘れられた朝鮮南部の歴史を証言している・・・・

<参考リンク>

◆舒明天皇
 http://www1.odn.ne.jp/~cbg28720/manyou/ka_jom.htm

第34代天皇。田村皇子。天智・天武両天皇の父。
推古天皇の後、山背大兄皇子(聖徳太子の皇子)より先に天皇の位につく。
初回の遣唐使の派遣を行う。
香久山に登ったときに詠んだ「大和には群山あれど・・・」の「国見の歌は有名である

◆耽羅
 http://ja.wikipedia.org/wiki/%E8%80%BD%E7%BE%85

耽羅(たんら, 朝鮮語: 탐라)は朝鮮の済州島に古代から中世にかけて存在した王国である。百済、統一新羅、高麗に内属し、15世紀初め李氏朝鮮に完全併合された。耽牟羅、屯羅[1]などとも表記される。

◆天皇は朝鮮人!?それでもいいけど古代朝鮮は倭人が建国したんだよね。
 http://www.asyura2.com/12/bd61/msg/111.html


◆《ニュース》【あれれ〜?】韓国で見つかった5世紀の墓が日本様式で韓国学界の意見入り乱れ
http://fnf.ldblog.jp/archives/6104276.html


1 : パンパスネコ(やわらか銀行):2012/11/27(火) 17:39:13.21 ID:OygYTL8q0 ?PLT(12142) ポイント特典

5世紀墓発掘、日本スタイル見えて…学界意見入り乱れ

ユ・ギョンア記者

http://www.cstimes.com/news/photo/201211/85117_71227_3617.jpg

5世紀の墓発掘、日本スタイルが見えて…学界の意見入り乱れ

5世紀の墓発掘のニュースが話題だ。

国立羅州(ナジュ)文化財研究所は5世紀前半の墓と見られる文化財資料第218号‘高興(コフン)野幕里(ヤマンニ)野幕(ヤマク)古墳’発掘調査に関して、去る26日、明らかにした。

文化財庁国立羅州文化財研究所は27日午後2時、高興郡豊陽面(プンヤンミョン)で全羅南道(チョルラナムド)文化財資料第218号‘高興 野幕里 野幕古墳’の現場説明会を開催する予定だ。

野幕古墳は独立した丘陵に1基だけ造営される位置づけの独自性と墳丘表面に石を敷いて仕上げる墓の形式の‘葺石施設’で作った。葺石施設は日本で古墳時代(3世紀後半から7世紀末)に普遍的に現れる
墓の形式だ。

野幕古墳は2006年発掘された高興・吉頭里(キルドゥリ)雁洞(アンドン)古墳のように沿岸航路を通行した交易主導者の勢力の様相を調べることができる重要な資料だ。特に日本的要素が目立って学界の論議が予想される。

5世紀の墓発掘のニュースに接したネチズンらは「5世紀の墓発掘、その時から日本と交流があったのか?」、「5世紀の墓発掘、どんな分析が出てくるのか気になる」等の反応を見せた。

ソース:コンシューマータイムズ(韓国語) 2012.11.27
http://www.cstimes.com/news/articleView.html?idxno=85117


http://www.asyura2.com/12/bd61/msg/112.html

コメント [政治・選挙・NHK142] 大阪市の橋下徹市長が、「犯罪空間」桜宮高校体育系の入試中止を市教委に要請したのは正しい (板垣 英憲)  笑坊
01. 2013年1月21日 06:54:33 : fya7P2ndhI
体罰問題で、市長選すると言うことか?
別にかまわんが。
コメント [政治・選挙・NHK142] 小沢氏の「生活」が四面楚歌 必死にイメチェン図るが… (ZAKZAK)  笑坊
09. 2013年1月21日 06:54:40 : Lazj6wnICY
海江田のその発言って事実ですかね。
趣旨がちがうならすみやかに否定の発表をすべきです
コメント [政治・選挙・NHK142] 緊急経済対策「評価」49% 朝日新聞世論調査 支持政党 自民36% 維新6% 民主5% 公明3% みんな3% 生活0%  赤かぶ
10. JohnMung 2013年1月21日 06:56:34 : SfgJT2I6DyMEc : mroDvzkVpw

 このスレは、夜中から、ネトが徘徊してますな。

09. 2013年1月21日 06:09:46 : VbWAbFllIA
     ↑
 ID= VbWAbFllIA 統一協会壺売り・相続税脱税・政権投げだしの3冠に加えて、「山口組金庫番」=永本壹柱との関係が疑惑となっている、安倍晋三のよいしょ男に変身!
 安倍ちゃん「よいしょ」のI憶測・妄想込みの願望!!

 朝から出てきたゴキブリくん。ほいほいっほいのほほいのほいほい!
 民族差別主義「在特会」御用達、アメポチ・売国奴。
 一頃前までは、ダボハゼ野田民主、風が変わると、今度は、安倍沈三自民と股座膏薬山口公明をよいしょか!? お主も変わり身が早いよのう!

 此奴は、前はダボハゼ野田民主を「よいしょ」していたが、今は統一協会壺売り安倍晋ちゃん自民と自公政権に擦り寄る権力・既得権益亡者(シロアリ)の走狗。

 安倍晋三に対する疑念は特に、文鮮明の統一協会壺売り、相続税脱税などの疑惑、及び山口組の金庫番との関係である。以下、再掲。

 安倍ちゃんとくれば、下記のスレ中の写真。みなさんはどういう関係の方々だと思われますか?

「安倍晋三氏と朝鮮が繋がっている数々の証拠!大手マスコミが触れない安倍自民党総裁の秘密!(正しい情報探すブログ)」
 http://www.asyura2.com/12/senkyo137/msg/490.html
 投稿者 マジメウサギ 日時 2012 年 10 月 21 日 00:42:19: LiTIAH.ExHmqw

 永本壹柱(山口組の金庫番)から統一協会壺売り安部晋三様へ
 「あなた(安倍様)♪にとって♪私(永本)♪ ただの♪通りすがり♪
 ちょっと♪ふり向いて♪みただけの♪ 異邦人♪」(「異邦人」ー久保田早紀ー)でしょうか?

 議員会館内で、この写真は、誰が見ても、見ず知らずの関係とは思わないでしょう。
 安倍ちゃんは、元首相だから、街角や商店街などでも、これほどの写真は無理でしょう。

 安倍ちゃんは、どうも、韓国・朝鮮系や893の方々と昵懇のように思えてならない。
 自民党のみなさんはどのようにお思いだろうか?

 自民はもとより、民主も公明も、そして維新なども、日米既得権益層の利権擁護・増進を旨とするシロアリ一派であり、多くの国民の敵・売国奴である。

コメント [原発・フッ素29] 〈ペイフォワード環境情報教室〉 「2号機温度上昇・MOX燃料の3号機・4号機の展望」1/19小出裕章先生(文字起こし)  赤かぶ
04. 2013年1月21日 06:56:36 : ukeUhB3kBs
不用意に危険を煽らないということは必要だろう。小出氏もそういう方針なのだろう
と思う。が、再臨界については状況証拠はいくらもある。3号機のMOX燃料に
よるプルトニウムの飛散についてもそうだ。

政府・東電がきちんとした調査をしないことも状況証拠のひとつだろう。

政府の発表がなくとも推定をしなければ国民は生きていけない。再臨界なら食品・
水の汚染が問題になるし、原子炉の爆発による大汚染も考慮しなくてはならない。
また、プルトニウム239によって肺がんになることもさけなくてはならない。

コメント [政治・選挙・NHK142] 「オウムに敗訴!警視庁の大失態はなぜ起きたか(江川 紹子)」 (晴耕雨読)  赤かぶ
05. 2013年1月21日 07:05:33 : FsfR7mskUs
04さんへ

『政治家&マスコミのバカさ加減にはあきれるばかり。
そういうことを自分達でやっていることに全く気づいていないのでしょうね。』

残念ながら、政治家やマスコミはバカではありません。
みんな十分承知の上でやっているのです。それほどバカではありません。

政官財+マスゴミ

皆んな自分の特権を維持したいのです、高給を。

バカなのは、日本国民です。


コメント [政治・選挙・NHK142] 野口悠紀雄教授に論破された「ガルダス」浜田教授 (植草一秀の『知られざる真実』)  笑坊
10. 2013年1月21日 07:05:38 : UC8c4iia9M
口の悪い人間は野口氏を財務省の手先みたいな言い方をするけど
氏の主張してる、日本の統治の基本構造は”1942年体制のまま”という主張は正しい。
また、かつてはインフラ構造不況ということも言及してた、先見の目を持った論者。
これはどういうことかというと、高度経済成長に建て増したインフラの更新期が
2000年代以降に一斉にやってきて、その費用は国家財政を圧迫する、そしてその
対処法は無いという、かなり強烈な悲観論を主張していた。

結果はその通りに事が進んでる。

毎年20兆10年、総計200兆の国土強靭化政策なるものも無駄に終わる。
いくら更新しようとしても、戦後に無計画に広がった雑多な都市の
インフラ更新は、選択と集中、新技術で代換えしていっても追いつかない。

コメント [政治・選挙・NHK142] 週のはじめに考える 一票は銃弾より強い 東京新聞社説  かさっこ地蔵
01. 2013年1月21日 07:11:04 : KZWsL1KpwQ
『拝啓<東京新聞様>。』

論旨は仰る通りですが、では何故、約半世紀にわたり「民主主義選挙制度改革」=「国の行政改革の抜本」が行われなかったのでしょうか?
その最大の元凶は、<ご都合主義の政治家>と<馴れ合い司法>と<バカメディア>と<ヘドロ官僚機構>が釣るんで‘ナァナァ’でやってきたからなんでしょう?
その本体は、世界大戦で大惨敗した‘大日本帝国像’を未だに払拭できない、何等の反省も無い‘ゾンビ集団’であることは明々白々なんですよ?

そうした‘既得権益族の本質と病弊’に対する<東京新聞様>の切り込み具合は未だ甘い!と、購読者の一人として切歯扼腕しています。
例えば『惜敗率は違憲との主張』こそが、現今の「選挙制度」の欺瞞の本質を突いた論理的指摘なのであるにも拘わらず、そのことを法理的に論破しようとしない或いは出来ない或いは対案を提示出来ないって辺りが<東京新聞様>総体の現状なんでしょう…。
でもさぁ、頑張っちくんなまし<東京新聞様>、これからも期待してまっせ!


コメント [原発・フッ素29] 福島県双葉町の井戸川克隆町長が体調不良を訴え緊急入院!井戸川克隆町長の文章「町民の皆様へ」   赤かぶ
08. 2013年1月21日 07:12:24 : ukeUhB3kBs
毒をもられたのかもしれない。日本ではよくあることといわれる。「政治家は食う
ものに注意せよ」とは政治家がまず始めに学ぶことだ。

しかし、それ以外にも道理がとおらない世の中にもストレスを感じただろう。
町長リコールも考えられないような理由をあげておこなわれた。人間の浅ましさに
怖気を感じただろう。これも病気の原因かもしれない。

悲しい話だ。

コメント [経世済民79] 国民のみなさん、ここで儲けるしかない 株価はどんどん上がるぞ 安倍バブルでGO!  赤かぶ
09. 2013年1月21日 07:12:41 : sekAj4S9tQ
バブル経済に浮かれる人間とは決して過去から学ばない人間である。
コメント [政治・選挙・NHK142] 安倍晋三内閣の誕生と共に、中川昭一の酩酊記者会見の、あの「越前谷知子」が、帰ってきたゾ! どういうことだ? ちゃむちゃん
35. 2013年1月21日 07:14:18 : EcdQrNc5Ng
アメリカは、日本が独自にエネルギーを得たら支配出来なくなるからジャマしてばかり。
角栄が嵌められたのも、中東に直に石油を買い付けしようとしたからといわれている。
アメリカのメジャーを通さずに石油を得ようとしたからだ。

日本がイランのアザデガン油田から撤退したのもアメリカの圧力。
結局、中国が利権握った。

どう見てもアメリカのやる事は露骨過ぎ。
そんなアメリカを必死に擁護する書き込みは、
阿修羅の至る場所で見受けられる。

コメント [政治・選挙・NHK142] 民主党 もうダメだ〜新代表は提訴寸前、元代表たちは内輪モメ (日刊ゲンダイ)  赤かぶ
18. 2013年1月21日 07:14:47 : 4Jx0qLkyUU
マスゴミ界で有名になり政治屋になった人はオールNGですね
二世議員も三世議員もNG・・・・ってことは日本の政治家、政治屋は
全てNGって事になる。

記事 [不安と不健康15] 健康食品×薬「飲んだら飲むな」のNG組み合わせ その1 
健康食品×薬「飲んだら飲むな」のNG組み合わせ その1
http://zasshi.news.yahoo.co.jp/article?a=20130121-00000301-jisin-soci
女性自身 1月21日(月)7時6分配信


新年会も一段落。サプリなどの健康食品にお世話になった方も多いはず。しかし「体にいいと思って口にする健康食品ですが、飲み合わせによって、薬が効かなかったり、効きすぎたり、また思わぬ副作用がでることも……」と話すのは『医療情報研究所』の薬剤師・堀美智子さん。健康食品と薬の「飲んだら飲むな」という飲み合わせを教えてもらった。

●ウコン、シジミエキス
「ウコンやシジミ製品のなかには鉄分を多く含んだものがあります。貧血薬や滋養強壮保健薬で、鉄をプラスしたものなどと同時に飲むのは要注意。鉄の過剰摂取になり、とくに肝機能障害のある人は症状を悪化させる可能性があります」

●クロレラ、青汁
問題はどちらにも含まれているビタミンK。「本来、ビタミンKは血液が固まる際に重要なもの。そこでビタミンKの働きを抑えて血液を固まりにくくし、脳溢血などを予防する薬があります。せっかくそれらの薬を飲んでいるのに、青汁やクロレラと併用すると効果が弱くなってしまいます」

●セイヨウオトギリソウ
気持ちを明るくするとされるハーブだが「強心薬や気管支拡張薬など、広範囲の薬を早く分解・解毒してしまい、薬の作用を弱めてしまうことがあります」経口避妊薬といっしょに飲むと、避妊効果がなくなることも。

●眠気防止飲料
「カフェインの含まれる量が多いのが特徴。カフェインは薬でいうと、キサンチン系成分と呼ばれるものに入ります。同じ作用を持つ成分の薬と併用すると、不眠やイライラ、頭痛、吐き気などを催すことがあります」。せき止め薬、乗り物酔い予防薬、強心薬など市販薬にも含まれるので要注意。

健康食品×薬「飲んだら飲むな」のNG組み合わせ その2
http://zasshi.news.yahoo.co.jp/article?a=20130121-00000302-jisin-soci
女性自身 1月21日(月)7時6分配信

新年会も一段落。サプリなど健康食品にお世話になった方も多いはず。しかし「体にいいと思って口にする健康食品ですが、飲み合わせによって薬が効かなかったり効きすぎたり、また思わぬ副作用がでることも……」と話すのは『医療情報研究所』の薬剤師・堀美智子さん。健康食品と薬の「飲んだら飲むな」という飲み合わせを教えてもらった。

●イチョウ葉
血流をよくするフラボノイドなどが含まれ、脳の老化を防ぐとして人気だが、血栓を防止する薬などと飲み合わせると効果が強まり、出血しやすくなるという。「じつは、血小板の働きを抑える成分も含まれるので、血が止まりにくくなります。市販薬では、アスピリン配合の解熱鎮痛薬との飲み合わせでも血が固まりにくくなることが」

●にがり
「にがりの主成分は、塩化マグネシウム。同じくマグネシウムを含む便秘薬や胃腸薬と併用すると、マグネシウムの過剰摂取を招き、下痢を起こしやすくなります」

●カルシウム
カルシウムの不足は、骨粗しょう症の原因になるともいわれるが「ビタミンDとカルシウムを併用すると、血液中のカルシウムの濃度が上がりすぎ、高カルシウム血症となるおそれが。皮膚のかゆみ、吐き気、便秘、不整脈などを引き起こすことがあります」

●マルチミネラル
一度に多様なミネラルをバランスよくとれることで、注目を浴びているサプリメント。「にきびや感染症などで、病院から処方される一部の抗生物質が要注意。ミネラルと薬剤の成分が結合して『キレート』と呼ばれる形をつくるため、成分が溶けにくくなり、効き目が弱くなることがあるんです」

●クエン酸
体内でエネルギーを生み出す過程で中心的な役割を果たしていることから、疲労の回復と予防に効果があるといわれる。「クエン酸には、アルミニウムを体内に吸収しやすくする働きもあります。このためアルミニウムを成分として含む胃腸薬や解熱鎮静薬と長い間、いっしょに飲んでいると、アルミニウムが脳や骨に蓄積し、言葉が出てこなくなるなど、認知症に似た症状(アルミニウム脳症)や骨の痛み(アルミニウム骨症)を引き起こす可能性が」

「薬を処方してもらうときに、いま自分はこの健康食品を常用している、もしくはこれから試そうと思っていることを医師に話し、薬剤師にも伝え、一つひとつ確認するのがもっとも安全な方法です。自己流で判断するのがいちばん危険です」(堀さん)



http://www.asyura2.com/09/health15/msg/707.html

コメント [政治・選挙・NHK142] 政治不信招いたトロイカ3人衆「静かにしてください…」  笑坊
09. JohnMung 2013年1月21日 07:18:58 : SfgJT2I6DyMEc : mroDvzkVpw

 それにしても、産経の記者というのは、「真相の道」はじめネトウヨ・バカウヨと変わらないな!

 06>さん
 腐痔惨稽グループにいると、山際澄夫みたな権力・既得権益亡者(シロアリ)のお犬ちゃんになるのだ! 納得!

 下記スレに登場する3人も似たようなもの!

 ”後藤謙次、田崎史郎、伊藤惇夫・・・この三人は「官房機密費」まみれの札付き「悪徳政治記者」…  山崎行太郎”
 http://www.asyura2.com/12/hihyo13/msg/206.html
 投稿者 赤かぶ 日時 2012 年 7 月 02 日 00:39:22: igsppGRN/E9PQ

コメント [原発・フッ素29] 東電、賠償応じず シイタケ種箘メーカー苦境(東京新聞:特報) みょん
11. 2013年1月21日 07:19:55 : ukeUhB3kBs
裁判に訴えた二本松市のゴルフ場も痛い目をみた。放射能は無主物とかで東電に
責任はないという判決だ。
日本では法の支配はない。国民を縛るためには機能するが、それ以外はあてにならない。
だから、日本は衰退している。法があてにならなくては投資などできないからだ。
コメント [原発・フッ素29] <衣服の放射能汚染>「中学生一人で500ベクレル超を着ている」吉田那博さん1/18ふくしま疎開裁判会見(内容書き出し)  赤かぶ
06. 2013年1月21日 07:21:16 : E6COHrE1Af
投稿 有難うございました。
この事態を どう自分で受け止めて行くか 3・11依頼ずっと悩んでいます。
コメント [原発・フッ素29] プルサーマル受け入れの福島県の佐藤知事が入院 大腸から出血し治療(新潟日報) ちゃむちゃん
66. 2013年1月21日 07:22:22 : bHrzMg6C7n
内部被曝の急性症状(劇症)のことだろう。
コメント [政治・選挙・NHK142] 板垣英憲よ、小沢一郎はいつから「原発ゼロ」の提唱者になったのか(呆)(kojitakenの日記) オロンテーア
18. JohnMung 2013年1月21日 07:31:29 : SfgJT2I6DyMEc : mroDvzkVpw

 kojitaken とオロンテーアよ
 16> E3u0KzwvGQ みたいなアホ仲間もいるぞ!

コメント [原発・フッ素29] 東電に99億円請求した被ばく米兵8人の代理人弁護士に聞く [ウォールストリート・ジャーナル日本語版] 傍観者A
01. 2013年1月21日 07:32:17 : ukeUhB3kBs
――今後、こうした訴訟が増えていくと思うか。

ガーナー弁護士 何とも言えないが、福島から流れてくるがれきが来年、米西海岸にたどり着くことを考えると、イエスと答えるかもしれない。すでにプラスチックなど、軽いものはハワイに到着している。
==========

あーあー時限爆弾発動ですね。東電も汚染水を海に流したいと何度もそれとなく打診
していたが、これで完全にノーですね。汚染水用のタンクをどんどんつくることです。
今海に漏れ出している(漏れ出させている)分は確実に訴訟の対象になることもお
忘れなく。

コメント [政治・選挙・NHK142] 大阪市の橋下徹市長が、「犯罪空間」桜宮高校体育系の入試中止を市教委に要請したのは正しい (板垣 英憲)  笑坊
02. 2013年1月21日 07:34:10 : rfpY9YvFYk
物理的に暴行を加えなくても、言葉の暴力を多用する人間が
何を血迷っているのだろうか。ブレーンのケケ中なんて大量虐殺犯だしなあ。
ハシシタのパフォーマンスのために笹川シネシネ団が殺人を働いたのでは?
とかんぐりたくなるね。

コメント [原発・フッ素29] 放射線と発がん、日本が知るべき国連の結論 (Forbes)  赤かぶ
38. 2013年1月21日 07:35:20 : E6COHrE1Af
14さんに 同意です!
もう はらわたが煮えくり返る記事です!
コメント [政治・選挙・NHK142] 社民党ビル解体 寂しいお引っ越し オロンテーア
05. 2013年1月21日 07:38:36 : JTADV3IhBs
03

その後に
共産党でも入れるつもりか?。

軽薄男のノータリンよ。

コメント [政治・選挙・NHK142] 特集 安倍晋三総理 対談 「独立自尊! 私は経済を 立て直す!」  (櫻井よしこ オフィシャルブログ) 真相の道
32. 2013年1月21日 07:40:56 : vgEZH8ZEBU
>>31 あのね、「低能」君(悪い、省略するとこうなる)。結局のところ、俺も含めて、ここに投稿する人の頭脳とか、思考力は五十歩百歩だと思うよ。だから議論になるんじゃないの。(笑)

そう、安倍氏の言い方はかなり曖昧なのよ。現在の自衛隊は、ジュネーブ条約でも「正規の軍隊」と見なされている、だから国防軍と称することは当然だ・・・と主張しているようにも読めるね。しかし、「真相」氏のような意見は、小沢和久とか、他の軍事評論家も主張しておるようだな。また、野党からも同じような疑義が提示されている。真相氏オリジナルの意見ではないんじゃないの。

では爺

コメント [近代史02] スッタニパータ 富山誠
02. 中川隆 2013年1月21日 07:42:39 : 3bF/xW6Ehzs4I : W18zBTaIM6


THE SUTTA-NIPÂTA

A COLLECTION OF DISCOURSES
BEING ONE OF THE CANONICAL BOOKS OF THE
BUDDHISTS

TRANSLATED FROM PÂLI
BY
V. FAUSBÖLL
Oxford, the Clarendon Press
[1881]
{scanned, proofread, and formatted by Christopher M. Weimer, March 2002}
Vol. X Part II of The Sacred Books of the East
translated by various Oriental scholars and edited by F. Max Müller

I. URAGAVAGGA.


1. URAGASUTTA.
The Bhikkhu who discards all human passions is compared to a snake that casts his skin.--Text and translation in Fr. Spiegel's Anecdota Pâlica.
1. He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (1)

2. He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (2)

3. He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (3)

4. He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (4)

5. He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (5)

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6. He in whose breast there are no feelings of anger, who has thus overcome reiterated existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (6)

7. He whose doubts are scattered, cut off entirely inwardly, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (7)

8. He who did not go too fast forward, nor was left behind, who overcame all this (world of) delusion, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (8)

9. He who did not go too fast forward, nor was left behind, having seen that all this in the world is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (9)

10. He who did not go too fast forward, nor was left behind, being free from covetousness, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (10)

11. He who did not go too fast forward, nor was left behind, being free from passion, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (11)

12. He who did not go too fast forward, nor was left behind, being free from hatred, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (12)

13. He who did not go too fast forward, nor was left behind, being free from folly, (seeing) that all this is false, that Bhikkhu leaves his and the further shore, as a snake (quits its) old worn out skin. (13)

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14. He to whom there are no affections whatsoever, whose sins are extirpated from the root, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (14)

15. He to whom there are no (sins) whatsoever originating in fear, which are the causes of coming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (15)

16. He to whom there are no (sins) whatsoever originating in desire, which are the causes of binding (men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (16)

17. He who, having left the five obstacles, is free from suffering, has overcome doubt, and is without pain, that Bhikkhu leaves this and the further shore. as a snake (quits its) old worn out skin. (17)

Uragasutta is ended.

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2. DHANIYASUTTA.
A dialogue between the rich herdsman Dhaniya and Buddha, the one rejoicing in his worldly security and the other in his religious belief.--This beautiful dialogue calls to mind the parable in the Gospel of S. Luke xii.16.
1. 'I have boiled (my) rice, I have milked (my cows),'--so said the herdsman Dhaniya,--'I am living together with my fellows near the banks of the Mahî (river), (my) house is covered, the fire is kindled: therefore, if thou like, rain, O sky!' (18)

2. 'I am free from anger, free from stubbornness,'--so said Bhagavat,--'I am abiding for one night near the banks of the Mahî (river), my house

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is uncovered, the fire (of passions) is extinguished: therefore, if thou like, rain, O sky!' (19)

3. 'Gad-flies are not to be found (with me),'--so said the herdsman Dhaniya,--'in meadows abounding with grass the cows are roaming, and they can endure rain when it comes: therefore, if thou like, rain, O sky!' (20)

4. '(By me) is made a well-constructed raft,'--so said Bhagavat,--'I have passed over (to Nibbâna), I have reached the further bank, having overcome the torrent (of passions); there is no (further) use for a raft: therefore, if thou like, rain, O sky!' (21)

5. 'My wife is obedient, not wanton,'--so said the herdsman Dhaniya,--'for a long time she has been living together (with me), she is winning, and I hear nothing wicked of her: therefore, if thou like, rain, O sky!' (22)

6. 'My mind is obedient, delivered (from all worldliness),'--so said Bhagavat,--'it has for a long time been highly cultivated and well-subdued, there is no longer anything wicked in me: therefore, if thou like, rain, O sky!' (23)

7. 'I support myself by my own earnings,'--so said the herdsman Dhaniya,--'and my children are (all) about me, healthy; I hear nothing wicked of them: therefore, if thou like, rain, O sky!' (24)

8. 'I am no one's servant,'--so said Bhagavat,--'with what I have gained I wander about in all the world, there is no need (for me) to serve: therefore, if thou like, rain, O sky!' (25)

9. 'I have cows, I have calves,'-- so said the herdsman Dhaniya;--'I have cows in calf and heifers, and I have also a bull as lord over the cows: therefore, if thou like, rain, O sky!' (26)

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10. 'I have no cows, I have no calves,'--so said Bhagavat,--'I have no cows in calf and no heifers, and I have no bull as a lord over the cows: therefore, if thou like, rain, O sky! (27)

11. 'The stakes are driven in, and cannot be shaken,'--so said the herdsman Dhaniya,--'the ropes are made of muñga grass, new and well-made, the cows will not be able to break them: therefore, if thou like, rain, O sky!' (28)

12. 'Having, like a bull, rent the bonds; having, like an elephant, broken through the galukkhi creeper, I shall not again enter into a womb: therefore, if thou like, rain, O sky!' (29)

Then at once a shower poured down, filling both sea and land. Hearing the sky raining, Dhaniya spoke thus:

13. 'No small gain indeed (has accrued) to us since we have seen Bhagavat; we take refuge in thee, O (thou who art) endowed with the eye (of wisdom); be thou our master, O great Muni!' (30)

14. 'Both my wife and myself are obedient; (if) we lead a holy life before Sugata, we shall conquer birth and death, and put an end to pain.' (31)

15. 'He who has sons has delight in sons,'--so said the wicked Mâra,--'he who has cows has delight likewise in cows; for upadhi (substance) is the delight of man, but he who has no upadhi has no delight.' (32)

16. 'He who has sons has care with (his) sons,'--so said Bhagavat,--'he who has cows has likewise care with (his) cows; for upadhi (is the cause of) people's cares, but he who has no upadhi has no care.' (33)

Dhaniyasutta is ended.

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3. KHAGGA VISÂNASUTTA.
Family life and intercourse with others should be avoided, for society has all vices in its train; therefore one should leave the corrupted state of society and lead a solitary life.
1. Having laid aside the rod against all beings, and not hurting any of them, let no one wish for a son, much less for a companion, let him wander alone like a rhinoceros[1]. (34)

2. In him who has intercourse (with others) affections arise, (and then) the pain which follows affection; considering the misery that originates in affection let one wander alone like a rhinoceros. (35)

3. He who has compassion on his friends and confidential (companions) loses (his own) advantage, having a fettered mind; seeing this danger in friendship let one wander alone like a rhinoceros. (36)

4. Just as a large bamboo tree (with its branches) entangled (in each other, such is) the care one has with children and wife; (but) like the shoot of a bamboo not clinging (to anything) let one wander alone like a rhinoceros[2]. (37)

5. As a beast unbound in the forest goes feeding at pleasure, so let the wise man, considering (only his) own will, wander alone like a rhinoceros. (38)

6. There is (a constant) calling in the midst of company, both when sitting, standing, walking, and going away; (but) let one, looking (only) for freedom from desire and for following his own will, wander alone like a rhinoceros. (39)

7. There is sport and amusement in the midst of

[1. Comp Dhp. v. 142.

2. Comp. Dhp. v. 345.]

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company, and for children there is great affection; (although) disliking separation from his dear friends, let one wander alone like a rhinoceros. (40)

8. He who is at home in (all) the four regions and is not hostile (to any one), being content with this or that, overcoming (all) dangers fearlessly, let him wander alone like a rhinoceros. (41)

9. Discontented are some pabbagitas (ascetics), also some gahatthas (householders) dwelling in houses; let one, caring little about other people's children, wander alone like a rhinoceros. (42)

10. Removing the marks of a gihin (a householder) like a Kovilâra tree whose leaves are fallen, let one, after cutting off heroically the ties of a gihin, wander alone like a rhinoceros. (43)

11. If one acquires a clever companion, an associate righteous and wise, let him, overcoming all dangers, wander about with him glad and, thoughtful[1]. (44)

12. If one does not acquire a clever companion, an associate righteous and wise, then as a king abandoning (his) conquered kingdom, let him wander alone like a rhinoceros[2]. (45)

13. Surely we ought to praise the good luck of having companions, the best (and such as are our) equals ought to be sought for; not having acquired such friends let one, enjoying (only) allowable things, wander alone like a rhinoceros[3]. (46)

14. Seeing bright golden (bracelets), well-wrought by the goldsmith, striking (against each other when there are) two on one arm, let one wander alone like a rhinoceros. (47)

[1. Comp. Dhp. v. 328.

2. Comp. Dhp. v. 329.

3. Comp. Dhp. v. 61.]

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15. Thus (if I join myself) with another I shall swear or scold; considering this danger in future, let one wander alone like a rhinoceros. (48)

16. The sensual pleasures indeed, which are various, sweet, and charming, under their different shapes agitate the mind; seeing the misery (originating) in sensual pleasures, let one wander alone like a rhinoceros. (49)

17. These (pleasures are) to me calamities, boils, misfortunes, diseases, sharp pains, and dangers; seeing this danger (originating) in sensual pleasures, let one wander alone like a rhinoceros. (50)

18. Both cold and heat, hunger and thirst, wind and a burning sun, and gad-flies and snakes--having overcome all these things, let one wander alone like a rhinoceros[1]. (51)

19. As the elephant, the strong, the spotted, the large, after leaving the herd walks at pleasure in the forest, even so let one wander alone like a rhinoceros. (52)

20. For him who delights in intercourse (with others, even) that is inconvenient which tends to temporary deliverance; reflecting on the words of (Buddha) the kinsman of the Âdikka family, let one wander alone like a rhinoceros. (53)

21. The harshness of the (philosophical) views I have overcome, I have acquired self-command, I have attained to the way (leading to perfection), I am in possession of knowledge, and not to be led by others; so speaking, let one wander alone like a rhinoceros. (54)

22. Without covetousness, without deceit, without

[1. Comp. Gâtaka I p. 93.]

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craving, without detraction, having got rid of passions and folly, being free from desire in all the world, let one wander alone like a rhinoceros. (55)

23. Let one avoid a wicked companion who teaches what is useless and has gone into what is wrong, let him not cultivate (the society of) one who is devoted (to and) lost in sensual pleasures, let one wander alone like a rhinoceros. (56)

24. Let one cultivate (the society of) a friend who is learned and keeps the Dhamma, who is magnanimous and wise; knowing the meaning (of things and) subduing his doubts, let one wander alone like a rhinoceros. (57)

25. Not adorning himself, not looking out for sport, amusement, and the delight of pleasure in the world, (on the contrary) being loath of a life of dressing, speaking the truth, let one wander alone like a rhinoceros. (58)

26. Having left son and wife, father and mother, wealth, and corn, and relatives, the different objects of desire, let one wander alone like a rhinoceros. (59)

27. 'This is a tie, in this there is little happiness, little enjoyment, but more of pain, this is a fish-hook,' so having understood, let a thoughtful man wander alone like a rhinoceros. (60)

28: Having torn the ties, having broken the net as a fish in the water, being like a fire not returning to the burnt place, let one wander alone like a rhinoceros. (61)

29. With downcast eyes, and not prying[1], with his senses guarded, with his mind protected free from

[1. Na ka pâdalolo ti ekassa dutiyo dvinnam tatiyo ti evam ganamaggham pavisitukâmatâya kandûyamânapâdo viya abhavanto dîghakârika-anavatthakârikavirato vâ. Commentator.]

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passion, not burning (with lust), let one wander alone like a rhinoceros. (62)

30. Removing the characteristics of a gihin (householder), like a Pârikhatta tree whose leaves are cut off, clothed in a yellow robe after wandering away (from his house), let one wander alone like a rhinoceros. (63)

31. Not being greedy of sweet things, not being unsteady, not supporting others, going begging from house to house, having a mind which is not fettered to any household, let one wander alone like a rhinoceros. (64)

32. Having left the five obstacles of the mind, having dispelled all sin, being independent, having cut off the sin of desire, let one wander alone like a rhinoceros. (65)

33. Having thrown behind (himself bodily) pleasure and pain, and previously (mental) joy and distress, having acquired equanimity, tranquillity, purity, let one wander alone like a rhinoceros. (66)

34. Strenuous for obtaining the supreme good (i.e. Nibbâna), with a mind free from attachment, not living in idleness, being firm, endowed with bodily and mental strength, let one wander alone like a rhinoceros. (67)

35. Not abandoning seclusion and meditation, always wandering in (accordance with) the Dhammas[1], seeing misery in the existences, let one wander alone like a rhinoceros[2]. (68)

36. Wishing for the destruction of desire (i.e. Nibbâna), being careful, no fool, learned, strenuous, considerate, restrained, energetic, let one wander alone like a rhinoceros. (69)

[1. Dhammesu nikkam anudhammakarî.

2. Comp. Dhp. v. 20.]

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37. Like a lion not trembling at noises, like the wind not caught in a net, like a lotus not stained by water, let one wander alone like a rhinoceros. (70)

38. As a lion strong by his teeth, after overcoming (all animals), wanders victorious as the king of the animals, and haunts distant dwelling-places[1], (even so) let one wander alone like a rhinoceros. (71)

39. Cultivating in (due) time kindness, equanimity, compassion, deliverance, and rejoicing (with others), unobstructed by the whole world, let one wander alone like a rhinoceros. (72)

40. Having abandoned both passion and hatred and folly, having rent the ties, not trembling in the loss of life, let one wander alone like a rhinoceros[2]. (73)

41. They cultivate (the society of others) and serve them for the sake of advantage; friends without a motive are now difficult to get, men know their own profit and are impure; (therefore) let one wander alone like a rhinoceros. (74)

Khaggavisânasutta is ended.

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4. KASIBHÂRADVÂGASUTTA.
The Brâhmana Kasibhâradvâga reproaches Gotama with idleness, but the latter convinces him that he (Buddha) also works, and so the Brâhmana is converted, and finally becomes a saint. Compare Sp. Hardy, A Manual of Buddhism, p. 214; Gospel of S. John v. 17.
So it was heard by me:

At one time Bhagavat dwelt in Magadha at Dakkhinâgiri in the Brâmana village Ekanalâ. And at that time the Brâmana Kasibhâradvâga's five hundred

[1. Pantânîti dûrâni senâsanânîti vasatitthânâni. Commentator.

2. Comp. Dhp. v. 20.]

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ploughs were tied (to the yokes) in the sowing season. Then Bhagavat, in the morning, having put on his raiment and taken his bowl and robes, went to the place where the Brâmana Kasibhâradvâga's work (was going on). At that time the Brâmana Kasibhâradvâga's distribution of food took place. Then Bhagavat went to the place where the distribution of food took place, and having gone there, he stood apart. The Brâmana Kasibhâradvâga saw Bhagavat standing there to get alms, and having seen him, he said this to Bhagavat:

'I, O Samana, both plough and sow, and having ploughed and sown, I eat; thou also, O Samana, shouldst plough and sow, and having ploughed and sown, thou shouldst eat.'

'I also, O Brâmana, both plough and sow, and having ploughed and sown, I eat,' so said Bhagavat.

'Yet we do not see the yoke, or the plough, or the ploughshare, or the goad, or the oxen of the venerable Gotama.'

And then the venerable Gotama spoke in this way:

'I also, O Brâmana, both plough and sow, and having ploughed and sown, I eat,' so said Bhagavat.

Then the Brâmana Kasibhâradvâga addressed Bhagavat in a stanza:

1. 'Thou professest to be a ploughman, and yet we do not see thy ploughing; asked about (thy) ploughing, tell us (of it), that we may know thy ploughing.' (75)

2. Bhagavat answered: 'Faith is the seed, penance the rain, understanding my yoke and plough, modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad. (76)

3. 'I am guarded in respect of the body, I am

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guarded in respect of speech, temperate in food; I make truth to cut away (weeds), tenderness is my deliverance. (77)

4. 'Exertion is my beast of burden; carrying (me) to Nibbâna he goes without turning back to the place where having gone one does not grieve. (78)

5. 'So this ploughing is ploughed, it bears the fruit of immortality; having ploughed this ploughing one is freed from all pain.' (79)

Then the Brâmana Kasibhâradvâga, having poured rice-milk into a golden bowl, offered it to Bhagavat, saying, 'Let the venerable Bhagavat eat of the rice-milk; the venerable is a ploughman, for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.'

6. Bhagavat said: 'What is acquired by reciting stanzas is not to be eaten by me; this is, O Brâmana, not the Dhamma of those that see rightly; Buddha rejects what is acquired by reciting stanzas, this is the conduct (of Buddhas) as long as the Dhamma exists. (80)

7. 'One who is an accomplished great Isi, whose passions are destroyed and whose misbehaviour has ceased, thou shouldst serve with other food and drink, for this is the field for one who looks for good works[1].' (81)

'To whom then, O Gotama, shall I give this rice-milk?' so said Kasibhâradvâga.

'I do not see, O Brâmana, in the world (of men)

[1. Aññena ka kevalinam mahesim
Khînâsavam kukkukkavûpasantam
Annena pânena upatthahassu,
Khettam hi tam puññapekhassa hoti.
Cf. Sundarikabhâradvâga v. 28.]

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and gods and Mâras and Brahmans, amongst beings comprising gods and men, and Samanas and Brâmanas, any by whom this rice-milk when eaten can be properly digested with the exception of Tathâgata, or a disciple of Tathâgata. Therefore, O Brâmana, thou shalt throw this rice-milk in (a place where there is) little grass, or cast it into water with no worms: so said Bhagavat.

Then the Brâmana Kasibhâradvâga threw the rice-milk into some water with no worms. Then the rice-milk thrown into the water splashed, hissed, smoked in volumes; for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked in volumes.

Then the Brâmana Kasibhâradvâga alarmed and terrified went up to Bhagavat, and after having approached and fallen with his head at Bhagavat's feet, he said this to Bhagavat:

'It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma (has been) illustrated. I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus; I wish to receive the pabbaggâ, I wish to receive the upasampadâ (the robe and the orders) from the venerable Gotama,' so said Kasibhâradvâga.

Then the Brâmana Kasibhâradvâga received the

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pabbaggâ from Bhagavat, and he received also the upasampadâ; and the venerable Bhâradvâaga having lately received the upasampadâ, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander, away from their houses to houseless state. 'Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Bhâradvâaga became one of the arahats (saints).

Kasibhâradvâgasutta is ended.

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5. KUNDASUTTA.
Buddha describes the four different kinds of Samanas to Kunda, the smith.
1. 'I ask the Muni of great understanding,'--so said Kunda, the smith,--'Buddha, the lord of the Dhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, how many (kinds of) Samanas are there in the world; pray tell me that?' (82)

2. 'There are four (kinds of) Samanas, (there is) not a fifth, O Kunda,'--so said Bhagavat,--'these I will reveal to thee, being asked in person; (they are) Maggaginas and Maggadesakas, Maggagîvins and Maggadûsins.' (83)

3. 'Whom do the Buddhas call a Maggagina?'--so said Kunda, the smith,--'How is a Maggagghâyin

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unequalled? Being asked, describe to me a Maggagîvin, and reveal to me a Maggadûsin.' (84)

4. Bhagavat said: 'He who has overcome doubt, is without pain, delights in Nibbâna, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a maggagina (that is, victorious by the way). (85)

5. 'He who in this world having known the best (i.e. Nibbâna) as the best, expounds and explains here the Dhamma, him, the doubt-cutting Muni, without desire, the second of the Bhikkhus they call a maggadesin (that is, teaching the way). (86)

6. 'He who lives in the way that has so well been taught in the Dhammapada, and is restrained, attentive, cultivating blameless words, him the third of the Bhikshus they call a maggagîvin (that is, living in the way[1]). (87)

7. 'He who although counterfeiting the virtuous is forward, disgraces families, is impudent, deceitful, unrestrained, a babbler, walking in disguise, such a one is a maggadûsin (that is, defiling the way)[2]. (88)

8. 'He who has penetrated these (four Samanas), who is a householder, possessed of knowledge, a pupil of the venerable ones, wise, having known that they all are such,--having seen so, his faith is not lost; for how could he make the undepraved equal to the depraved and the pure equal to the impure?' (89)

Kundasutta is ended.

[1. Yo Dhammapade sudesite
Magge gîvati saññato satîmâ
Anavaggapadâni sevamâno
Tatiyam bhikkhunam âhu maggagîvim.

2. Comp. Gâtaka II, p. 281.]

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6. PARÂBHAVASUTTA.
A dialogue between a deity and Buddha on the things by which a man loses and those by which he gains in this world.--Text by Grimblot, in Journal Asiatique, t. xviii (1871), p. 237; translation by L. Feer, in Journal Asiatique, t. xviii (1871), p. 309, and by Gogerly, reprinted in Journal Asiatique, t. xx (1872), p. 226.
So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then when the night had gone, a certain deity of a beautiful appearance, having illuminated the whole Getavana, went up to Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in stanzas:

1. 'We ask (thee), Gotama, about a man that suffers loss; having come to ask, Bhagavat, (tell us) what is the cause (of loss) to the losing (man).' (90)

2. Bhagavat: 'The winner is easily known, easily known (is also) the loser: he who loves Dhamma is the winner, he who hates Dhamma is the loser.' (91)

3. Deity: 'We know this to be so, this is the first loser; tell (us) the second, O Bhagavat, what is the cause (of loss) to the losing (man).' (92)

4. Bhagavat: 'Wicked men are dear to him, he does not do anything that is dear to the good, he approves of the Dhamma of the wicked,--that is the cause (of loss) to the losing (man).' (93)

5. Deity: 'We know this to be so, this is the second loser; tell us the third, O Bhagavat, what is the cause (of loss) to the losing (man).' (94)

6. Bhagavat: 'The man who is drowsy, fond of society and without energy, lazy, given to anger,--that is the cause (of loss) to the losing (man).' (95)

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7. Deity: 'We know this to be so, this is the third loser; tell us the fourth, O Bhagavat, what is the cause (of loss) to the losing (man).' (96)

8. Bhagavat: 'He who being rich does not support mother or father who are old or past their youth,--that is the cause (of loss) to the losing (man).' (97)

9. Deity: 'We know this to be so, this is the fourth loser; tell us the fifth, O Bhagavat, what is the cause (of loss) to the losing (man).' (98)

10. Bhagavat: 'He who by falsehood deceives either a Brâmana or a Samana or any other mendicant,--that is the cause (of loss) to the losing (man).' (99)

11. Deity: 'We know this to be so, this is the fifth loser; tell us the sixth, O Bhagavat, what is the cause (of loss) to the losing (man).' (100)

12. Bhagavat: 'The man who is possessed of much property, who has gold and food, (and still) enjoys alone his sweet things,--that is the cause (of loss) to the losing (man).' (101)

13. Deity: 'We know this to be so, this is the sixth loser; tell us the seventh, O Bhagavat, what is the cause (of loss) to the losing (man).' (102)

14. Bhagavat: 'The man who proud of his birth, of his wealth, and of his family, despises his relatives,--that is the cause (of loss) to the losing (man).' (103)

15. Deity: 'We know this to be so, this is the seventh loser; tell us the eighth, O Bhagavat, what is the cause (of loss) to the losing (man).' (104)

16. Bhagavat: 'The man who given to women, to strong drink, and to dice, wastes whatever he has gained,--that is the cause (of loss) to the losing (man).' (105)

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17. Deity: 'We know this to be so, this is the eighth loser; tell us the ninth, O Bhagavat, what is the cause (of loss) to the losing (man).' (106)

18. Bhagavat: 'He who, not satisfied with his own wife, is seen with harlots and the wives of others,--that is the cause (of loss) to the losing (man).' (107)

19. Deity: 'We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavat, what (is) the cause (of loss) to the losing (man).' (108)

20. Bhagavat: 'The man who, past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep,--that is the cause (of loss) to the losing (man).' (109)

21. Deity: 'We know this to be so, this is the tenth loser; tell us the eleventh, O Bhagavat, what is the cause (of loss) to the losing (man).' (110)

22. Bhagavat: 'He who places in supremacy a woman given to drink and squandering, or a man of the same kind,--that is the cause (of loss) to the losing (man).' (111)

23. Deity: 'We know this to be so, this is the eleventh loser; tell us the twelfth, O Bhagavat, what is the cause (of loss) to the losing (man).' (112)

24. Bhagavat: 'He who has little property, (but) great desire, is born in a Khattiya family and wishes for the kingdom in this world,--that is the cause (of loss) to the losing (man).' (113)

25. Having taken into consideration these losses in the world, the wise, venerable man, who is endowed with insight, cultivates the happy world (of the gods).' (114)

Parâbhavasutta is ended.

p. 20

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7. VASALASUTTA.
The Brâmana Aggikabhâradvâga is converted by Buddha, after hearing his definition of an outcast, illustrated by the story of Mâtanga, told in the Mâtangagâtaka. Comp. Sp. Hardy, The Legends and Theories of the Buddhists, p. 49.--Text and translation in Alwis's Buddhist Nirvâna, p. 119.
So it was heard by me: At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then Bhagavat having put on his raiment in the morning, and having taken his bowl and his robes, entered Sâvatthî for alms. Now at that time in the house of the Brâmana Aggikabhâradvâga the fire was blazing, the offering brought forth. Then Bhagavat going for alms from house to house in Sâvatthî went to the house of the Brâmana Aggikabhâradvâga. The Brâmana Aggikabhâradvâga saw Bhagavat coming at a distance, and seeing him he said this: 'Stay there, O Shaveling; (stay) there, O Samanaka (i.e. wretched Samana); (stay) there, O Vasalaka (i.e. outcast)!'

This having been said, Bhagavat replied to the Brâmana Aggikabhâradvâga: 'Dost thou know, O Brâmana, an outcast, or the things that make an outcast?'

'No, O venerable Gotama, I do not know an outcast, or the things that make an outcast; let the venerable Gotama teach me this so well that I may know an outcast, or the things that make an outcast."

'Listen then, O Brâmana, attend carefully, I will tell (thee).'

'Even so, O venerable one,' so the Brâmana Aggikabhâradvâga replied to Bhagavat.

p. 21

Then Bhagavat said this:

1. 'The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast. (115)

2. 'Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast. (116)

3. 'Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast. (117)

4. 'Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been given, let one know him as an outcast. (118)

5. 'Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, "There is no debt (that I owe) thee," let one know him as an outcast. (119)

6. 'Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast. (120)

7. 'The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast. (121)

8. 'Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast. (122)

9. 'Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast. (123)

10. 'Whosoever strikes or by words annoys mother

p. 22

or father, brother, sister, or mother-in-law, let one know him as an outcast. (124)

11. 'Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as an outcast. (125)

12. 'Whosoever, having committed a bad deed, hopes (saying), "Let no one know me" (as having done it, who is) a dissembler, let one know him as an outcast. (126)

13. 'Whosoever, having gone to another's house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast. (127)

14. 'Whosoever by falsehood deceives either a Brâhmana or a Samana or any other mendicant, let one know him as an outcast. (128)

15. 'Whosoever by words annoys either a Brâhmana or a Samana when meal-time has come and does not give (him anything), let one know him as an outcast. (129)

16. 'Whosoever enveloped in ignorance in this world predicts what is not (to take place), coveting a trifle, let one know him as an outcast. (130)

17. 'Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast. (131)

18. 'Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast. (132)

19. 'Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbâga) or a householder (gahattha), let one know him as an outcast. (133)

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20. 'Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast; (all) these who have been described by me to you are indeed called outcasts. (134)

21. 'Not by birth does one become an outcast, not by birth does one become a Brâmana; by deeds one becomes an outcast, by deeds one becomes a Brâmana. (135)

22. 'Know ye this in the way that this example of mine (shows): There was a Kandâla of the Sopâka caste, well known as Mâtanga. (136)

23. 'This Mâtanga reached the highest fame, such as was very difficult to obtain, and many Khattiyas and Brâmanas went to serve him. (137)

24. 'He having mounted the vehicle of the gods, (and entered) the high road (that is) free from dust, having abandoned sensual desires, went to the Brahma world. (138)

25. 'His birth did not prevent him from being re-born in the Brahma world; (on the other hand) there are Brâmanas, born in the family of preceptors, friends of the hymns (of the Vedas), (139)

26. 'But they are continually caught in sinful deeds, and are to be blamed in this world, while in the coming (world) hell (awaits them); birth does not save them from hell nor from blame. (140)

27. '(Therefore) not by birth does one become an outcast, not by birth does one become a Brâmana, by deeds one becomes an outcast, by deeds one becomes a Brâmana.' (141)

This having been said, the Brâmana Aggikabhâradvâga answered Bhagavat as follows:

'Excellent, O venerable Gotama! Excellent, O

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venerable Gotama! As one, O venerable Gotama, raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upâsaka (a follower, me) who henceforth for all my life have taken refuge (in him).'

Vasalasutta is ended.

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8. METTASUTTA.
A peaceful mind and goodwill towards all beings are praised.--Text by Grimblot in Journal Asiatique, t. xviii (1871), p. 250, and by Childers in Khuddaka Pâtha, p. 15; translation (?) by Gogerly in the Ceylon Friend, 1839, p. 211, by Childers in Kh. Pâtha and by L. Feer in Journal Asiatique, t. xviii (1871), p. 328.
1. Whatever is to be done by one who is skilful in seeking (what is) good, having attained that tranquil state (of Nibbâna):--Let him be able and upright and conscientious and of soft speech, gentle, not proud, (142)

2. And contented and easily supported and having few cares, unburdened and with his senses calmed and wise, not arrogant, without (showing) greediness (when going his round) in families. (143)

3. And let him not do anything mean for which others who are wise might reprove (him); may all beings be happy and secure, may they be happy-minded. (144)

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4. Whatever living beings there are, either feeble or strong, all either long or great, middle-sized, short, small or large, (145)

5. Either seen or which are not seen, and which live far (or) near, either born or seeking birth, may all creatures be happy-minded. (146)

6. Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another. (147)

7. As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless (friendly) mind towards all beings. (148)

8. And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above and below and across, unobstructed, without hatred, without enmity. (149)

9. Standing, walking or sitting or lying, as long as he be awake, let him devote himself to this mind; this (way of) living they say is the best in this world. (150)

10. He who, not having embraced (philosophical) views, is virtuous, endowed with (perfect) vision, after subduing greediness for sensual pleasures, will never again go to a mother's womb. (151)

Mettasutta is ended.

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9. HEMAVATASUTTA.
A dialogue between two Yakkhas on the qualities of Buddha. They go to Buddha, and after having their questions answered they, together with ten hundred Yakkhas, become the followers of Buddha.
1. 'To-day is the fifteenth, a fast day; a lovely

p. 26

night has come,'--so said the Yakkha Sâtâgira,--'let us (go and) see the renowned Master Gotama.' (152)

2. 'Is the mind of such a one well disposed towards all beings?'--so said the Yakkha Hemavata,--'are his thoughts restrained as to things wished for or not wished for?' (153)

3. 'His mind is well disposed towards all beings, (the mind) of such a one,'--so said the Yakkha Sâtâgira,--'and his thoughts are restrained as to things wished for or not wished for.' (154)

4. 'Does he not take what has not been given (to him)?'--so said the Yakkha Hemavata,--'is he self-controlled (in his behaviour) to living beings? is he far from (a state of) carelessness? does he not abandon meditation?' (155)

5. 'He does not take what has not been given (to him),'--so said the Yakkha Sâtâgira,--'and he is self-controlled (in his behaviour) to living beings, and he is far from (a state of) carelessness; Buddha does not abandon meditation.' (156)

6. 'Does he not speak falsely?'--so said the Yakkha Hemavata,--'is he not harsh-spoken? does he not utter slander? does he not talk nonsense?' (157)

7. 'He does not speak falsely,'--so said the Yakkha Sâtâgira,--'he is not harsh-spoken, he does not utter slander, with judgment he utters what is good sense.' (158)

8. 'Is he not given to sensual pleasures?'--so said the Yakkha Hemavata,--'is his mind undisturbed? has he overcome folly? does he see clearly in (all) things (dhammas)?' (159)

9. 'He is not given to sensual pleasures,'--so said the Yakkha Sâtâgira,--'and his mind is undisturbed;

p. 27

he has overcome all folly; Buddha sees clearly in (all) things.' (160)

10. 'Is he endowed with knowledge?'--so said the Yakkha Hemavata,--'is his conduct pure? have his passions been destroyed? is there no new birth (for him)?' (161)

11. 'He is endowed with knowledge,'--so said the Yakkha Sâtâgira,--'and his conduct is pure; all his passions have been destroyed; there is no new birth for him. (162)

12. 'The mind of the Muni is accomplished in deed and word; Gotama, who is accomplished by his knowledge and conduct, let us (go and) see. (163)

13. 'Come, let us (go and) see Gotama, who has legs like an antelope, who is thin, who is wise, living on little food, not covetous, the Muni who is meditating in the forest. (164)

14. 'Having gone to him who is a lion amongst those that wander alone and does not look for sensual pleasures, let us ask about the (means of) deliverance from the snares of death. (165)

15. 'Let us ask Gotama, the preacher, the expounder, who has penetrated all things, Buddha who has overcome hatred and fear.' (166)

16. 'In what has the world originated?'--so said the Yakkha Hemavata,--'with what is the world intimate? by what is the world afflicted, after having grasped at what?' (167)

17. 'In six the world has originated, O Hemavata,'--so said Bhagavat,--'with six it is intimate, by six the world is afflicted, after having grasped at six.' (168)

18. Hemavata said: 'What is the grasping by

p. 28

which the world is afflicted? Asked about salvation, tell (me) how one is released from pain?' (169)

19. Bhagavat said: 'Five pleasures of sense are said to be in the world, with (the pleasure of) the mind as the sixth; having divested oneself of desire for these, one is thus released from pain. (170)

20. 'This salvation of the world has been told to you truly, this I tell you: thus one is released from pain.' (171)

21. Hemavata said: 'Who in this world crosses the stream (of existence)? who in this world crosses the sea? who does not sink into the deep, where there is no footing and no support?' (172)

22. Bhagavat said: 'He who is always endowed with virtue, possessed of understanding, well composed, reflecting within himself, and thoughtful, crosses the stream that is difficult to cross. (173)

23. 'He who is disgusted with sensual pleasures, who has overcome all bonds and destroyed joy, such a one does not sink into the deep.' (174)

24. Hemavata said: 'He who is endowed with a profound understanding, seeing what is subtile, possessing nothing, not clinging to sensual pleasures, behold him who is in every respect liberated, the great Isi, walking in the divine path. (175)

25. 'He who has got a great name, sees what is subtile, imparts understanding; and does not cling to the abode of sensual pleasures, behold him, the all-knowing, the wise, the great Isi, walking in the noble path. (176)

26. 'A good sight indeed (has met) us to-day, a good daybreak, a beautiful rising, (for) we have seen the perfectly enlightened (sambuddham), who has crossed the stream, and is free from passion. (177)

p. 29

27. 'These ten hundred Yakkhas, possessed of supernatural power and of fame, they all take refuge in thee, thou art our incomparable Master. (178)

28. 'We will wander about from village to village, from mountain to mountain, worshipping the perfectly enlightened and the perfection of the Dhamma[1].' (179)

Hemavatasutta is ended.

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10. ÂLAVAKASUTTA.
The Yakkha Âlavaka first threatens Buddha, then puts some questions to him which Buddha answers, whereupon Âlavaka is converted.
So it was heard by me:

At one time Bhagavat dwelt at Âlavî, in the realm of the Yakkha Âlavaka. Then the Yakkha Âlavaka went to the place where Bhagavat dwelt, and having gone there he said this to Bhagavat:

'Come out, O Samana!'

'Yes, O friend!' so saying Bhagavat came out.

'Enter, O Samana!'

'Yes, O friend!' so saying Bhagavat entered.

A second time the Yakkha Âlavaka said this to Bhagavat: 'Come out, O Samana!'

'Yes, O friend!' so saying Bhagavat came out.

'Enter, O Samana!'

'Yes, O friend!' so saying Bhagavat entered.

A third time the Yakkha Âlavaka said this Bhagavat: 'Come out, O Samana!'

' Yes, O friend!' so saying Bhagavat came out.

'Enter, O Samana!'

[1. Dhammassa ka sudhammatam.]

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'Yes, O friend!' so saying Bhagavat entered.

A fourth time the Yakkha Âlavaka said this to Bhagavat: 'Come out, O Samana!'

'I shall not come out to thee, O friend, do what thou pleasest.'

'I shall ask thee a question, O Samana, if thou canst not answer it, I will either scatter thy thoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of the Gangâ.'

'I do not see, O friend, any one in this world nor in the world of gods, Mâras, Brahmans, amongst the beings comprising gods, men, Samanas, and Brâhmanas, who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Gangâ; however, O friend, ask what thou pleasest.'

Then the Yakkha Âlavaka addressed Bhagavat in stanzas:

1. 'What in this world is the best property for a man? what, being well done, conveys happiness? what is indeed the sweetest of sweet things? how lived do they call life the best?' (180)

2. Bhagavat said: 'Faith is in this world the best property for a man; Dhamma, well observed, conveys happiness; truth indeed is the sweetest of things; and that life they call the best which is lived with understanding.' (181)

3. Âlavaka said: 'How does one cross the stream (of existence)? how does one cross the sea? how does one conquer pain? how is one purified?' (182)

4. Bhagavat said: 'By faith one crosses the stream, by zeal the sea, by exertion one conquers pain, by understanding one is purified.' (183)

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5. Âlavaka said: 'How does one obtain understanding? how does one acquire wealth? how does one obtain fame? how does one bind friends (to himself)? how does one not grieve passing away from this world to the other?' (184)

6. Bhagavat said: 'He who believes in the Dhamma of the venerable ones as to the acquisition of Nibbâna, will obtain understanding from his desire to hear, being zealous and discerning. (185)

7. 'He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquire wealth, by truth he will obtain fame, and being charitable he will bind friends (to himself). (186)

8. 'He who is faithful and leads the life of a householder, and possesses the following four Dhammas (virtues), truth, justice (dhamma), firmness, and liberality,--such a one indeed does not grieve when passing away. (187)

9. 'Pray, ask also other Samanas and Brâhmanas far and wide, whether there is found in this world anything greater than truth, self-restraint, liberality, and forbearance.' (188)

10. Âlavaka said: 'Why should I now ask Samanas and Brâhmanas far and wide? I now know what is my future good. (189)

11. 'For my good Buddha came to live at Âlavî; now I know where (i.e. on whom bestowed) a gift will bear great fruit. (190)

12. 'I will wander about from village to village, from town to town, worshipping the perfectly enlightened (sambuddha) and the perfection of the Dhamma.' (191)

Âlavakasutta is ended.

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11. VIGAYASUTTA.
A reflection on the worthlessness of the human body; a follower of Buddha only sees the body as it really is, and consequently goes to Nibbâna.--Comp. Gâtaka I, p. 146.
1. If either walking or standing, sitting or lying, any one contracts (or) stretches (his body, then) this is the motion of the body. (192)

2. The body which is put together with bones and sinews, plastered with membrane and flesh, and covered with skin, is not seen as it really is. (193)

3. It is filled with the intestines, the stomach, the lump of the liver, the abdomen, the heart, the lungs, the kidneys, the spleen. (194)

4. With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, and fat. (195)

5. Then in nine streams impurity flows always from it; from the eye the eye-excrement, from the ear the ear-excrement, (196)

6. Mucus from the nose, through the mouth it ejects at one time bile and (at other times) it ejects phlegm, and from (all) the body come sweat and dirt. (197)

7. Then its hollow head is filled with the brain. A fool led by ignorance thinks it a fine thing. (198)

8. And when it lies dead, swollen and livid, discarded in the cemetery, relatives do not care (for it). (199)

9. Dogs eat it and jackals, wolves and worms; crows and vultures eat it, and what other living creatures there are. (200)

10. The Bhikkhu possessed of understanding in this world, having listened to Buddha's words, he

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certainly knows it (i.e. the body) thoroughly, for he sees it as it really is. (201)

11. "As this (living body is) so is that (dead one), as this is so that (will be[1]); let one put away desire for the body, both as to its interior and as to its exterior." (202)

12. Such a Bhikkhu who has turned away from desire and attachment, and is possessed of understanding in this world, has (already) gone to the immortal peace, the unchangeable state of Nibbâna. (203)

13. This (body) with two feet is cherished (although) impure, ill-smelling, filled with various kinds of stench, and trickling here and there. (204)

14. He who with such a body thinks to exalt himself or despises others--what else (is this) but blindness? (205)

Vigayasutta is ended.

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12. MUNISUTTA.
Definition of a Muni.
1. From acquaintanceship arises fear, from house-life arises defilement; the houseless state, freedom from acquaintanceship--this is indeed the view of a Muni. (206)

2. Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root and does not give way to it while springing up towards him, him

[1. Yathâ idam tathâ etam
Yathâ etam tathâ idam.]

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the solitarily wandering they call a Muni; such a great Isi has seen the state of peace[1]. (207)

3. Having considered the causes (of sin, and) killed the seed, let him not give way to desire for it; such a Muni who sees the end of birth and destruction (i.e. Nibbâna), after leaving reasoning behind, does not enter the number (of living beings)[2]. (208)

4. He who has penetrated all the resting-places[3] (of the mind, and) does not wish for any of them,--such a Muni indeed, free from covetousness and free from greediness, does not gather up (resting-places), for he has reached the other shore. (209)

5. The man who has overcome everything, who knows everything, who is possessed of a good understanding, undefiled in all things (dhamma), abandoning everything, liberated in the destruction of desire (i.e. Nibbâna), him the wise style a Muni[4]. (210)

6. The man who has the strength of understanding, is endowed with virtue and (holy) works, is composed, delights in meditation, is thoughtful, free from ties, free from harshness (akhila), and free from passion, him the wise style a Muni. (211)

7. The Muni that wanders solitarily, the zealous,

[1. Yo gâtam ukkhigga na ropayeyya
Gâyantam assa nânuppavekkhe
Tam âhu ekam muninam karantam,
Addakkhi so santipadam mahesi.

2. Samkhâya vatthûni pamâya bîgam
Sineham assa nânuppavekkhe,
Sa ve munî gâtikhayantadassî
Takkam pahâya na upeti samkham.

3. Nivesanâni. Comp. Dutthaka, v. 6.

4. Comp. Dhp. v. 353.]

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that is not shaken by blame and praise, like a lion not trembling at noises, like the wind not caught in a net, like a lotus not soiled by water, leading others, not led by others, him the wise style a Muni. (212)

8. Whosoever becomes firm as the post in a bathing-place, in whom others acknowledge propriety of speech, who is free from passion, and (endowed) with well-composed senses, such a one the wise style a Muni. (213)

9. Whosoever is firm, like a straight shuttle, and is disgusted with evil actions, reflecting on what is just and unjust, him the wise style a Muni. (214)

10. Whosoever is self-restrained and does not do evil, is a young or middle-aged Muni, self-subdued, one that should not be provoked (as) he does not provoke any, him the wise style a Muni. (215)

11. Whosoever, living upon what is given by others, receives a lump of rice from the top, from the middle or from the rest (of the vessel, and) does not praise (the giver) nor speak harsh words, him the wise style a Muni. (216)

12. The Muni that wanders about abstaining from sexual intercourse, who in his youth is not fettered in any case, is abstaining from the insanity of pride, liberated, him the wise style a Muni. (217)

13. The man who, having penetrated the world, sees the highest truth, such a one, after crossing the stream and sea (of existence), who has cut off all ties, is independent, free from passion, him indeed the wise style a Muni. (218)

14. Two whose mode of life and occupation are quite different, are not equal: a householder maintaining a wife, and an unselfish virtuous man. A householder (is intent) upon the destruction of

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other living creatures, being unrestrained; but a Muni always protects living creatures, being restrained. (219)

15. As the crested bird with the blue neck (the peacock) never attains the swiftness of the swan, even so a householder does not equal a Bhikkhu, a secluded Muni meditating in the wood. (220)

Munisutta is ended.

Uragavagga is ended.

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II. KÛLAVAGGA.


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1. RATANASUTTA.
For all beings salvation is only to be found in Buddha, Dhamma, and Sangha.--Text and translation in Childers' Khuddaka Pâtha, p. 6.
1. Whatever spirits have come together here, either belonging to the earth or living in the air, let all spirits be happy, and then listen attentively to what is said. (221)

2. Therefore, O spirits, do ye all pay attention, show kindness to the human race who both day and night bring their offerings; therefore protect them strenuously. (222)

3. Whatever wealth there be here or in the other world, or whatever excellent jewel in the heavens, it is certainly not equal to Tathâgata. This excellent jewel (is found) in Buddha, by this truth may there be salvation. (223)

4. The destruction (of passion), the freedom from passion, the excellent immortality which Sakyamuni attained (being) composed,--there is nothing equal to that Dhamma. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. (224)

5. The purity which the best of Buddhas praised, the meditation which they call uninterrupted, there is no meditation like this. This excellent jewel (is

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found) in the Dhamma, by this truth may there be salvation. (225)

6. The eight persons that are praised by the righteous[1], and make these four pairs, they are worthy of offerings, (being) Sugata's disciples; what is given to these will bear great fruit. This excellent jewel (is found) in the Assembly (sangha), by this truth may there be salvation. (226)

7. Those who have applied themselves studiously with a firm mind and free from desire to the commandments of Gotama, have obtained the highest gain, having merged into immortality, and enjoying happiness after getting it for nothing. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (227)

8. As a post in the front of a city gate is firm in the earth and cannot be shaken by the four winds, like that I declare the righteous man to be who, having penetrated the noble truths, sees (them clearly). This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (228)

9. Those who understand the noble truths well taught by the profoundly wise (i.e. Buddha), though they be greatly distracted, will not (have to) take the eighth birth. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (229)

10. On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (by him): conceit and doubt and whatever he has got of virtue and (holy) works. He is released also from the four hells, and he is incapable of committing the six

[1. The Commentator: satam pasatthâ ti sappurisehi buddhapakkekabuddhasâvakehi aññehi ka devamanusehi pasatthâ.]

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deadly sins. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (230)

11. Even if he commit a sinful deed by his body, or in word or in thought, he is incapable of concealing it, (for) to conceal is said to be impossible for one that has seen the state (of Nibbâna). This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (231)

12. As in a clump of trees with their tops in bloom in the first heat of the hot month, so (Buddha) taught the excellent Dhamma leading to Nibbâna to the greatest benefit (for all). This excellent jewel (is found) in Buddha, by this truth may there be salvation. (232)

13. The excellent one who knows what is excellent, who gives what is excellent, and who brings what is excellent, the incomparable one taught the excellent Dhamma. This excellent jewel (is found) in Buddha, by this truth may there be salvation. (233)

14. The old is destroyed, the new has not arisen, those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of existence, and) whose desires do not increase, go out like this lamp. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (234)

15. Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathâgata) Buddha, revered by gods and men; may there be salvation. (235)

16. Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathâgata) Dhamma, revered by gods and men; may there be salvatlon. (236)

17. Whatever spirits have come together here,

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either belonging to the earth or living in the air, let us worship the perfect (tathâgata) Sangha, revered by gods and men; may there be salvation. (237)

Ratanasutta is ended.

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2. ÂMAGANDHASUTTA.
A bad mind and wicked deeds are what defiles a man; no outward observances can purify him. Comp. Gospel of S. Matthew xv. 10.
1. Âmagandhabrâhmana: 'Those who eat sâmâka, kingûlaka, and kînaka, pattaphala, mûlaphala, and gaviphala (different sorts of grass, leaves, roots, &c.), justly obtained of the just, do not speak falsehood, (nor are they) desirous of sensual pleasures. (238)

2. 'He who eats what has been well prepared, well dressed, what is pure and excellent, given by others, he who enjoys food made of rice, eats, O Kassapa, Âmagandha (what defiles one). (239)

3. '(The charge of) Âmagandha does not apply to me,' so thou sayest, 'O Brahman (brahmabandhu, although) enjoying food (made) of rice together with the well-prepared flesh of birds. I ask thee, O Kassapa, the meaning of this, of what description (is then) thy Âmagandha?' (240)

4. Kassapabuddha: 'Destroying living beings, killing, cutting, binding, stealing, speaking falsehood, fraud and deception, worthless reading[1], intercourse with another's wife;--this is Âmagandha, but not the eating of flesh. (241)

[1. Agghenakuggan ti niratthakânatthaganakaganthapariyâpunanam. Commentator.]

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5. 'Those persons who in this world are unrestrained in (enjoying) sensual pleasures, greedy of sweet things, associated with what is impure, sceptics (natthikaditthi), unjust, difficult to follow;--this is Âmagandha, but not the eating of flesh. (242)

6. 'Those who are rough, harsh, backbiting, treacherous, merciless, arrogant, and (who being) illiberal do not give anything to any one;--this is Âmagandha, but not the eating of flesh. (243)

7. 'Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit, intimacy with the unjust;--this is Âmagandha, but not the eating of flesh. (244)

8. 'Those who in this world are wicked, and such as do not pay their debts, are slanderers, false in their dealings, counterfeiters, those who in this world being the lowest of men commit sin;--this is Âmagandha, but not the eating of flesh. (245)

9. 'Those persons who in this world are unrestrained (in their behaviour) towards living creatures, who are bent upon injuring after taking others' (goods), wicked, cruel, harsh, disrespectful;--this is Âmagandha, but not the eating of flesh. (246)

10. 'Those creatures who are greedy of these (living beings, who are) hostile, offending; always bent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwards into hell;--this is Âmagandha, but not the eating of flesh. (247)

11. 'Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the many immortal penances in the world, nor hymns, nor oblations, nor sacrifice, nor observance of the

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seasons, purify a mortal who has not conquered his doubt[1]. (248)

12. 'The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.' (249)

13. Thus Bhagavat preached this subject again and again, (and the Brâhmana) who was accomplished in the hymns (of the Vedas) understood it; the Muni who is free from defilement, independent, and difficult to follow, made it clear in various stanzas. (250)

14. Having heard Buddha's well-spoken words, which are free from defilement and send away all pain, he worshipped Tathâgata's (feet) in humility, and took orders at once. (251)

Âmagandhasutta is ended.

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3. HIRISUTTA.
On true frendship.
1. He who transgresses and despises modesty, who says, 'I am a friend,' but does not undertake any work that can be done, know (about) him: 'he is not my (friend).' (252)

2. Whosoever uses pleasing words to friends without effect[2], him the wise know as one that (only) talks, but does not do anything. (253)

3. He is not a friend who always eagerly suspects a breach and looks out for faults; but he with whom he dwells as a son at the breast (of his mother),

[1. Comp. Dhp. v. 141.

2. Ananvayan ti yam attham dassâmi karissâmîti bhâsati tena ananugatam. Commentator.]

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he is indeed a friend that cannot be severed (from him) by others. (254)

4. He who hopes for fruit, cultivates the energy that produces joy and the pleasure that brings praise, (while) carrying the human yoke[1]. (255)

5. Having tasted the sweetness of seclusion and tranquillity one becomes free from fear and free from sin, drinking in the sweetness of the Dhamma[2]. (256)

Hirisutta is ended.

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4. MAHÂMANGALASUTTA.
Buddha defines the highest blessing to a deity.--Text by Grimblot in Journal Asiatique, t. xviii (1871), p. 229, and by Childers in Kh. Pâtha, p. 4; translation by Gogerly in the Ceylon Friend, 1839, p. 208; by Childers in Kh. Pâtha, p. 4; and by L. Feer in Journal Asiatique, t. xviii (1871), p. 296.
So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole Getavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in a stanza:

1. 'Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing.' (257)

2. Buddha said: 'Not cultivating (the society of)

[1. Pâmuggakaranam thânam
Pasamsâvahanam sukham
Phalânisamso[*] bhâveti
Vahanto porisam dhuram.

2. Comp. Dhp. v. 205.

*. Phalam patikankhamâno phalânisamso. Commentator.]

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fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the highest blessing. (258)

3. 'To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one's self, this is the highest blessing. (259)

4. 'Great learning and skill, well-learnt discipline, and well-spoken words, this is the highest blessing. (260)

5. 'Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. (261)

6. 'Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest blessing. (262)

7. 'Ceasing and abstaining from sin, refraining from intoxicating drink, perseverance in the Dhammas, this is the highest blessing. (263)

8. 'Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing. (264)

9. 'Patience and pleasant speech, intercourse with Samanas, religious conversation at due seasons, this is the highest blessing. (265)

10. 'Penance and chastity, discernment of the noble truths, and the realisation of Nibbâna, this is the highest blessing. (266)

11. 'He whose mind is not shaken (when he is) touched by the things of the world (lokadhamma), (but remains) free from sorrow, free from defilement, and secure, this is the highest blessing. (267)

12. 'Those who, having done such (things), are undefeated in every respect, walk in safety everywhere, theirs is the highest blessing.' (268)

Mahâmangala is ended.

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5. SÛKILOMASUTTA.
The Yakkha Sûkiloma threatens to harm Buddha, if he cannot answer his questions. Buddha answers that all passions proceed from the body.
So it was heard by me:

At one time Bhagavat dwelt at Gayâ (seated) on a stone seat in the realm of the Yakkha Sûkiloma. And at that time the Yakkha Khara and the Yakkha Sûkiloma passed by, not far from Bhagavat. And then the Yakkha Khara said this to the Yakkha Sûkiloma: 'Is this man a Samana?'

Sûkiloma answered: 'He is no Samana, he is a Samanaka (a wretched Samana); however I will ascertain whether he is a Samana or a Samanaka.'

Then the Yakkha Sûkiloma went up to Bhagavat, and having gone up to him, he brushed against Bhagavat's body. Then Bhagavat took away his body. Then the Yakkha Sûkiloma said this to Bhagavat: 'O Samana, art thou afraid of me?'

Bhagavat answered: 'No, friend, I am not afraid of thee, but thy touching me is sinful.'

Sûkiloma said: 'I will ask thee a question, O Samana; if thou canst not answer it I will either scatter thy thoughts or cleave thy heart, or take thee by the feet and throw thee over to the other shore of the Gangâ.'

Bhagavat answered: 'I do not see, O friend, neither in this world together with the world of the Devas, Mâras, Brahmans, nor amongst the generation of Samana and Brâhmanas, gods and men, the one who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over

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to the other shore of the Gangâ. However ask, O friend, what thou pleasest.' Then the Yakkha Sûkiloma addressed Bhagavat in a stanza:

1. ' What origin have passion and hatred, disgust, delight, and horror? wherefrom do they arise? whence arising do doubts vex the mind, as boys vex a crow?' (269)

2. Buddha said: 'Passion and hatred have their origin from this (body), disgust, delight, and horror arise from this body; arising from this (body) doubts vex the mind, as boys vex a crow. (270)

3. 'They originate in desire, they arise in self, like the shoots of the banyan tree; far and wide they are connected, with sensual pleasures, like the mâluvâ creeper spread in the wood. (271)

4. 'Those who know whence it (sin) arises, drive it away. Listen, O Yakkha! They cross over this stream that is difficult to cross, and has not been crossed before, with a view to not being born again.' (272)

Sûkilomasutta is ended.

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6. DHAMMAKARIYASUTTA OR KAPILASUTTA.
The Bhikkhus are admonished to rid themselves of sinful persons and advised to lead a pure life.
1. A just life, a religious life, this they call the best gem, if any one has gone forth from house-life to a houseless life. (273)

2. But if he be harsh-spoken, and like a beast delighting in injuring (others), then the life of such a one is very wicked, and he increases his own pollution. (274)

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3. A Bhikkhu who delights in quarrelling and is shrouded in folly, does not understand the Dhamma that is preached and taught by Buddha. (275)

4. Injuring his own cultivated mind, and led by ignorance, he does not understand that sin is the way leading to hell. (276)

5. Having gone to calamity, from womb to womb, from darkness to darkness, such a Bhikkhu verily, after passing away, goes to pain. (277)

6. As when there is a pit of excrement (that has become) full during a number of years,--he who should be such a one full of sin is difficult to purify. (278)

7. Whom you know to be such a one, O Bhikkhus, (a man) dependent on a house, having sinful desires, sinful thoughts, and being with sinful deeds and objects, (279)

8. Him do avoid, being all in concord; blow him away as sweepings, put him away as rubbish. (280)

9. Then remove as chaff those that are no Samanas, (but only) think themselves, blowing away those that have sinful desires and those with sinful deeds and objects. (281)

10. Be pure and live together with the pure, being thoughtful; then agreeing (and) wise you will put an end to pain. (282)

Dhammakariyasutta is ended.

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7. BRÂHMANADMAMMIKASUTTA.
Wealthy Brâhmanas come to Buddha, asking about the customs of the ancient Brâhmanas. Buddha describes their mode of life and the change wrought in them by seeing the king's riches, and furthermore, how they induced the king to commit the sin of
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having living creatures slain at sacrifices. On hearing Buddha's enlightened discourse the wealthy Brâhmanas are converted. Compare Sp. Hardy's Legends, p. 46.
So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then many wealthy Brâhmanas of Kosala, decrepit, elderly, old, advanced in age, or arrived at extreme old age, went to Bhagavat, and having gone to him they talked pleasantly with him, and after having had some pleasant and remarkable talk with him, they sat down apart. Sitting down apart these wealthy Brâhmanas said this to Bhagavat: 'O venerable Gotama, are the Brâhmanas now-a-days seen (engaged) in the Brâhmanical customs (dhamma) of the ancient Brâhmanas?'

Bhagavat answered: 'The Brâhmanas now-a-days, O Brâhmanas, are not seen (engaged) in the Brâhmanical customs of the ancient Brâhmanas.'

The Brâhmanas said: 'Let the venerable Gotama tell us the Brâhmanical customs of the ancient Brâhmanas, if it is not inconvenient to the venerable Gotama.'

Bhagavat answered: 'Then listen, O Brâhmanas, pay great attention, I will speak.'

'Yes,' so saying the wealthy Brâhmanas listened to Bhagavat. Bhagavat said this:

1. The old sages (isayo) were self-restrained, penitent; having abandoned the objects of the five senses, they studied their own welfare. (283)

2. There were no cattle for the Brâhmanas, nor gold, nor corn, (but) the riches and corn of meditation were for them, and theey kept watch over the best treasure. (284)

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3. What was prepared for them and placed as food at the door, they thought was to be given to those that seek for what has been prepared by faith. (285)

4. With garments variously coloured, with beds and abodes, prosperous people from the provinces and the whole country worshipped those Brâhmanas. (286)

5. Inviolable were the Brâhmanas, invincible, protected by the Dhamma, no one opposed them (while standing) at the doors of the houses anywhere. (287)

6. For forty-eight years they practised juvenile chastity, the Brâhmanas formerly went in search of science and exemplary conduct. (288)

7. The Brâhmanas did not marry (a woman belonging to) another (caste), nor did they buy a wife; they chose living together in mutual love after having come together. (289)

8. Excepting from the time about the cessation of the menstruation else the Brâhmanas did not indulge in sexual intercourse[1]. (290)

9. They praised chastity and virtue, rectitude, mildness, penance, tenderness, compassion, and patience. (291)

10. He who was the best of them, a strong Brâhmana, did not (even) in sleep indulge in sexual intercourse. (292)

11. Imitating his practices some wise men in this world praised chastity and patience. (293)

12. Having asked for rice, beds, garments, butter. and oil, and gathered them justly, they made sacrifices

[1. Aññatra tamhâ samayâ
Utuveramanim pati
Antarâ methunam dhammam
Nâsu gakkhanti brâhmanâ.]

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out of them, and when the sacrifice came on, they did not kill cows. (294)

13. Like unto a mother, a father, a brother, and other relatives the cows are our best friends, in which medicines are produced. (295)

14. They give food, and they give strength, they likewise give (a good) complexion and happiness; knowing the real state of this, they did not kill cows. (296)

15. They were graceful, large, handsome, renowned, Brâhmanas by nature, zealous for their several works; as long as they lived in the world, this race prospered. (297)

16. But there was a change in them: after gradually seeing the king's prosperity and adorned women, (298)

17. Well-made chariots drawn by noble horses, carpets in variegated colours, palaces and houses, divided into compartments and measured out, (299)

18. The great human wealth, attended with a number of cows, and combined with a flock of beautiful women, the Brâhmanas became covetous. (300)

19. They then, in this matter, having composed hymns, went to Okkâka, and said: 'Thou hast much wealth and corn, sacrifice thy great property, sacrifice thy great wealth.' (301)

20. And then the king, the lord of chariots, instructed by the Brâhmanas, brought about assamedha, purisamedha, sammâpâsa, and vâkâpeyya without any hinderance, and having offered these sacrifices he gave the Brâhmanas wealth: (302)

21. Cows, beds, garments, and adorned women, and well-made chariots, drawn by noble horses, carpets in variegated colours, (303)

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22. Beautiful palaces, well divided into compartments; and having filled these with different (sorts of) corn, he gave this wealth to the Brâhmanas. (304)

23. And they having thus received wealth wished for a store, and the desire of those who had given way to (their) wishes increased still more; they then, in this matter, having composed hymns, went again to Okkâka, and said: (305)

24. 'As water, earth, gold, wealth, and corn, even so are there cows for men, for this is a requisite for living beings; sacrifice thy great property, sacrifice thy wealth.' (306)

25. And then the king, the lord of chariots, instructed by the Brâhmanas, caused many hundred thousand cows to be slain in offerings. (307)

26. The cows, that are like goats, do not hurt any one with their feet or with either of their horns, they are tender, and yield vessels (of milk),--seizing them by the horns the king caused them to be slain with a weapon. (308)

27. Then the gods, the forefathers, Inda, the Asuras, and the Rakkhasas cried out: 'This is injustice,' because of the weapon falling on the cows. (309)

28. There were formerly three diseases: desire, hunger, and decay, but from the slaying of cattle there came ninety-eight. (310)

29. This injustice of (using) violence that has come down (to us), was old; innocent (cows) are slain, the sacrificing (priests) have fallen off from the Dhamma. (311)

30. So this old and mean Dhamma is blamed by the wise; where people see such a one, they blame the sacrificing priest. (312)

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31. So Dhamma being lost, the Suddas and the Vessikas disagreed, the Khattiyas disagreed in manifold ways, the wife despised her husband. (313)

32. The Khattiyas and the Brâhmanas and those others who had been protected by their castes, after doing away with their disputes on descent, fell into the power of sensual pleasures. (314)

This having been said, those wealthy Brâhmanas said to Bhagavat as follows:

'It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama receive us as followers (upâsaka), who from this day for life have taken refuge (in him).'

Brâhmanadhammikasutta is ended.

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8. NÂVÂSUTTA.
On choosing a good and learned teacher.
1. A man should worship him from whom he learns the Dhamma, as the gods (worship) Inda; the learned man being worshipped and pleased with him, makes the (highest) Dhamma manifest. (315)

2. Having heard and considered that (Dhamma), the wise man practising the Dhamma that is in

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accordance with the (highest) Dhamma, becomes learned, expert, and skilful, strenuously associating with such a (learned teacher). (316)

3. He who serves a low (teacher), a fool who has not understood the meaning, and who is envious, goes to death, not having overcome doubt, and not having understood the Dhamma. (317)

4. As a man, after descending into a river, a turgid water with a rapid current, is borne along following the current,--how will he be able to put others across? (318)

5. Even so how will a man, not having understood the Dhamma, and not attending to the explanation of the learned and not knowing it himself, not having overcome doubt, be able to make others understand it? (319)

6. As one, having gone on board a strong ship, provided with oars and rudder, carries across in it many others, knowing the way to do it, and being expert and thoughtful, (320)

7. So also he who is accomplished, of a cultivated mind, learned, intrepid, makes others endowed with attention and assiduity understand it, knowing (it himself). (321)

8. Therefore indeed one should cultivate (the society of) a good man, who is intelligent and learned; he who leads a regular life, having understood what is good and penetrated the Dhamma, will obtain happiness. (322)

Nâvâsutta is ended.

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9. KIMSÎLASUTTA.
How to obtain the highest good.
1. By what virtue, by what conduct, and performing what works, will a man be perfectly established (in the commandments) and obtain the highest good? (323)

2. Let him honour old people, not be envious, let him know the (right) time for seeing his teachers, let him know the (right) moment for listening to their religious discourses, let him assiduously hearken to their well-spoken (words). (324)

3. Let him in due time go to the presence of his teachers, let him be humble after casting away obstinacy, let him remember and practise what is good, the Dhamma, self-restraint, and chastity. (325)

4. Let his pleasure be the Dhamma, let him delight in the Dhamma, let him stand fast in the Dhamma, let him know how to enquire into the Dhamma, let him not raise any dispute that pollutes the Dhamma, and let him spend his time in (speaking) well-spoken truths[1]. (326)

5. Having abandoned ridiculous talk, lamentation, corruption, deceit, hypocrisy, greediness and haughtiness, clamour and harshness, depravity and foolishness, let him live free from infatuation, with a steady mind. (327)

6. The words, the essence of which is understood, are well spoken, and what is heard, if understood, contains the essence of meditation; but the understanding and learning of the man who is hasty and careless, does not increase. (328)

[1. Comp. Dhp. v. 364.]

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7. Those who delight in the Dhamma, proclaimed by the venerable ones, are unsurpassed in speech, mind and work, they are established in peace, tenderness and meditation, and have gone to the essence of learning and understanding. (329)

Kimsîlasutta is ended.

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10. UTTHÂNASUTTA.
Advice not to be lukewarm and slothful.
1. Rise, sit up, what is the use of your sleeping; to those who are sick, pierced by the arrow (of pain), and suffering, what sleep is there? (330)

2. Rise, sit up, learn steadfastly for the sake of peace, let not the king of death, knowing you to be indolent (pamatta), befool you and lead you into his power. (331)

3. Conquer this desire which gods and men stand wishing for and are dependent upon, let not the (right) moment pass by you; for those who have let the (right) moment pass, will grieve when they have been consigned to hell. (332)

4. Indolence (pamâda) is defilement, continued indolence is defilement; by earnestness (appamâda) and knowledge let one pull out his arrow. (333)

Utthânasutta is ended.

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11. RÂHULASUTTA.
Buddha recommends the life of a recluse to Râhula, and admonishes him to turn his mind away from the world and to be moderate.
1. Bhagavat said: 'Dost thou not despise the wise man, from living with him constantly? Is he

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who holds up a torch to mankind honoured by thee?' (334)

2. Râhula: 'I do not despise the wise man, from living with him constantly; he who holds up a torch to mankind is always honoured by me.' (335)

Vatthugâthâ.

3. Bhagavat: 'Having abandoned the objects of the five senses, the beautiful, the charming, and gone out from thy house with faith, do thou put an end to pain. (336)

4. 'Cultivate (the society of) virtuous friends and a distant dwelling-place, secluded and quiet; be moderate in food[1]. (337)

5. 'Robes, alms (in bowl), requisites (for the sick), a dwelling-place,--do not thirst after these (things), that thou mayest not go back to the world again. (338)

6. 'Be subdued according to the precepts, and as to the five senses, be attentive as regards thy body, and be full of disgust (with the world). (339)

7. 'Avoid signs, what is pleasant and is accompanied with passion, turn thy mind undisturbed and well composed to what is not pleasant. (340)

8. 'Cherish what is signless, leave the inclinations for pride; then by destroying pride thou shalt wander calm.' (341)

So Bhagavat repeatedly admomshed the venerable Râhula with these stanzas.

Râhulasutta is ended.

[1. Mitte bhagassu kalyâne
Pantañ ka sayanâsanam
Vivittam appanigghosam,
Mattaññû hohi bhogane.
Comp. Dhp. v. 185 and v. 375.]

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12. VANGÎSASUTTA.
Vangîsa desires to know the fate of Nigrodhakappa, whether he has been completely extinguished, or whether he is still with some elements of existence left behind. He is answered by Buddha.
So it was heard by me:

At one time Bhagavat dwelt at Alavî, in the temple of Aggâlava. At that time the teacher of the venerable Vangîsa, the Thera, by name Nigrodhakappa, had attained bliss not long before (akiraparinibbuta). Then this reflection occurred to the venerable Vangîsa, while retired and meditating:

Whether my teacher be blessed (parinibbuta) or whether he be not blessed. Then the venerable Vangîsa, at the evening time, coming forth from his retirement went to Bhagavat, and having gone to him he sat down apart after saluting him, and sitting down apart the venerable Vangîsa said this to Bhagavat:

'Lord, while retired and meditating, this reflection occurred to me here: Whether my teacher be blessed or whether he be not blessed.'

Then the venerable Vangîsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, addressed him in stanzas:

1. 'We ask the Master of excellent understanding: he who in this world had cut off doubt, died at Aggâlava, a Bhikkhu, well known, famous, and of a calm mind. (342)

2. 'The name "Nigrodhakappa" was given to that Brâhmana by thee, O Bhagavat; he wandered

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about worshipping thee, having liberation in view, strong, and seeing Nibbâna. (343)

3. 'O Sakka, thou all-seeing, we all wish to learn (something about) this disciple; our ears are ready to hear, thou art our Master, thou art incomparable. (344)

4. 'Cut off our doubt, tell me of him, inform us of the blessed, O thou of great understanding; speak in the midst of us, O thou all-seeing, as the thousand-eyed Sakka (speaks in the midst) of the gods. (345)

5. 'Whatever ties there are in this world (constituting) the way to folly, combined with ignorance, forming the seat of doubt, they do not exist before Tathâgata, for he is the best eye of men. (346)

6. 'If a man does not for ever dispel the sin as the wind (dispels) a mass of clouds, all the world will be enveloped in darkness, not even illustrious men will shine. (347)

7. 'Wise men are light-bringers, therefore, O wise man, I consider thee as such a one; we have come to him who beholds meditation, reveal Kappa to us in the assembly. (348)

8. 'Uplift quickly, O thou beautiful one, thy beautiful voice, like the swans drawing up (their necks) sing softly with a rich and well-modulated voice; we will all listen to thee attentively. (349)

9. 'Having earnestly called upon him who has completely left birth and death behind and shaken off (sin), I will make him proclaim the Dhamma, for ordinary people cannot do what they want, but the Tathâgatas act with a purpose[1]. (350)

[1. Pahînagâtimaranam asesam
Niggayha dhonam vadessâmi dhammam,
Na kâmakâro hi puthugganânam
Samkheyyakâro ka tathâgatânam.]

p. 59

10. 'This full explanation by thee, the perfectly wise, is accepted, this last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa's transmigration), do not delude us[1]. (351)

11. ' Having perfectly[2] comprehended the Dhamma of the venerable ones, do not delude (us), O thou of unsurpassed strength, knowing (everything); as one in the hot season pained by the heat (longs for) water, so I long for thy words; send a shower of learning. (352)

12. 'The rich religious life which Kappâyana led, has not that been in vain (to him), has he been (completely) extinguished; or is he still with some elements of existence (left behind)? How he was liberated, that we want to hear.' (353)

13. Bhagavat: 'He cut off the desire for name and form in this world,'--so said Bhagavat,--'Kanha's (i.e. Mâra's) stream, adhered to for a long time, he crossed completely birth and death,' so said Bhagavat, the best of the five (Brâhmanas, pañkavaggiyâ). (354)

14. Vangîsa: 'Having heard thy word, O thou the best of the Isis, I am pleased; not in vain have I asked, the Brâhmana did not deceive me. (355)

15. 'As he talked so he acted, he was a (true) disciple of Buddha, he cut asunder the outspread strong net of deceitful death. (356)

16. 'Kappiya (Kappâyana) saw, O Bhagavat, the beginning

[1. Sampannaveyyâkaranam tava-y-idam
Samuggupaññassa samuggahîtam,
Ayam añgali pakkhimo suppanâmito,
Mâ mohayi gânam anomapañña.

2. Parovaran ti lokuttaralokiyavasena sundarâsundaram dûre santikam vâ. Commentator.]

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of attachment, Kappâyana verily crossed the realm of death, which is very difficult to cross.' (357)

Vangîsasutta is ended.

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13. SAMMÂPARIBBÂGANIYASUTTA.
The right path for a Bhikkhu.
1. 'We will ask the Muni of great understanding, who has crossed, gone to the other shore, is blessed (parinibbuta), and of a firm mind: How does a Bhikkhu wander rightly in the world, after having gone out from his house and driven away desire?' (358)

2. 'He whose (ideas of) omens, meteors, dreams and signs are destroyed,'--so said Bhagavat,--'such a Bhikkhu who has abandoned the sinful omens, wanders rightly in the world. (359)

3. 'Let the Bhikkhu subdue his passion for human and divine pleasures, then after conquering existence and understanding the Dhamma, such a one will wander rightly in the world. (360)

4. 'Let the Bhikkhu, after casting behind him slander and anger, abandon avarice and be free from compliance and opposition, then such a one will wander rightly in the world. (361)

5. 'He who having left behind both what is agreeable and what is disagreeable, not seizing upon anything, is independent in every respect and liberated from bonds, such a one will wander rightly in the world. (362)

6. 'He does not see any essence in the Upadhis, having subdued his wish and passion for attachments,

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he is independent and not to be led by others, such a one will wander rightly in the world[1]. (363)

7. 'He who is not opposed (to any one) in word, thought or deed, who, after having understood the Dhamma perfectly, longs for the state of Nibbâna, such a one will wander rightly in the world. (364)

8. 'He who thinking "he salutes me" is not elated, the Bhikkhu who, although abused, does not reflect (upon it, and) having received food from others does not get intoxicated (with pride), such a one will wander rightly in the world. (365)

9. 'The Bhikkhu who, after leaving behind covetousness and existence, is disgusted with cutting and binding (others), he who has overcome doubt, and is without pain, such a one will wander rightly in the world. (366)

10. 'And knowing what becomes him, the Bhikkhu will not harm any one in the world, understanding the Dhamma thoroughly, such a one will wander rightly in the world. (367)

11. 'He to whom there are no affections whatsoever, whose sins are extirpated from the root, he free from desire and not longing (for anything), such a one will wander rightly in the world. (368)

12. 'He whose passions have been destroyed, who is free from pride, who has overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and of a firm mind, such a one will wander rightly in the world. (369)

13. 'The believer, possessed of knowledge, seeing

[1. Na so upadhîsu sâram eti
Âdânesu vineyya khandarâgam
So anissito anaññaneyyo
Sammâ so.]

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the way (leading to Nibbâna), who is no partisan amongst the partisans (of the sixty-two philosophical views), wise after subduing covetousness, anger, such a one will wander rightly in the world. (370)

14. 'He who is pure and victorious, who has removed the veil (of the world), who is subdued in the Dhammas, has gone to the other shore, is without desire, and skilled in the knowledge of the cessation of the Samkhâras, such a one will wander rightly in the world. (371)

15. 'He who has overcome time (kappâtîta) in the past and in the future, is of an exceedingly pure understanding, liberated from all the dwelling-places (of the mind), such a one will wander rightly in the world. (372)

16. 'Knowing the step (of the four truths), understanding the Dhamma, seeing clearly the abandonment of the passions, destroying all the elements of existence (upadhî), such a one will wander rightly in the world.' (373)

17. 'Certainly, O Bhagavat, it is so: whichever Bhikkhu lives in this way, subdued and having overcome all bonds, such a one will wander rightly in the world.' (374)

Sammâparibbâganiyasutta is ended.

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14. DHAMMIKASUTTA.
Buddha shows Dhammika what the life of a Bhikkhu and what the life of a householder ought to be.
So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then the follower (upâsaka) Dhammika, together with five

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hundred followers, went to Bhagavat, and having gone to Bhagavat and saluted him, he sat down apart; sitting down apart the follower Dhammika addressed Bhagavat in stanzas:

1. 'I ask thee, O Gotama of great understanding, How is a Sâvaka (disciple) to act to be a good one? is it the one who goes from his house to the wilderness, or the followers with a house? (375)

2. 'For thou knowest the doings of this world and that of the gods, and the final end; there is nobody like thee seeing the subtle meaning (of things); they call thee the excellent Buddha. (376)

3. 'Knowing all knowledge thou hast revealed the Dhamma, having compassion on creatures; thou hast removed the veil (of the world), thou art all-seeing, thou shinest spotless in all the world. (377)

4. 'The king of elephants, Erâvana by name, hearing that thou wert Gina (the Conqueror), came to thy presence, and having conversed with thee he went away delighted, after listening (to thee, and saying), "Very good!" (378)

5. 'Also king Vessavana Kuvera came to ask thee about the Dhamma; him, too, thou, O wise man, answeredst when asked, and he also after listening was delighted. (379)

6. 'All these disputatious Titthiyas and Âgîvikas and Niganthas do not any of them overcome thee in understanding, as a man standing (does not overcome) the one that is walking quickly. (380)

7. 'All these disputatious Brâhmanas, and there are even some old Brâhmanas, all are bound by thy opinion, and others also that are considered disputants. (381)

8. 'This subtle and pleasant Dhamma that has

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been well proclaimed by thee, O Bhagavat, and which we all long to hear, do thou, O thou best of Buddhas, speak to us when asked. (382)

9. 'Let all these Bhikkhus and also Upâsakas that have sat down to listen, hear the Dhamma learnt (anubuddha) by the stainless (Buddha), as the gods (hear) the well-spoken (words) of Vâsava.' (383)

10. Bhagavat: 'Listen to me, O Bhikkhus, I will teach you the Dhamma that destroys sin, do ye keep it, all of you; let him who looks for what is salutary, the thoughtful, cultivate the mode of life suitable for Pabbagitas. (384)

11. 'Let not the Bhikkhu walk about at a wrong time, let him go to the village for alms at the right time; for ties ensnare the one that goes at a wrong time, therefore Buddhas do not go at a wrong time. (385)

12. 'Form, sound, taste, smell, and touch which intoxicate creatures, having subdued the desire for (all) these things (dhammas), let him in due time go in for his breakfast. (386)

13. 'And let the Bhikkhu, after having obtained his food at the right time and returned, sit down alone and privately; reflecting within himself let him not turn his mind to outward things, (but be) self-collected. (387)

14. 'If he speak with a Sâvaka or with anybody else, or with a Bhikkhu, let him talk about the excellent Dhamma, (but let him) not (utter) slander, nor blaming words against others. (388)

15. 'For some utter language contradicting others[1]; those narrow-minded ones we do not praise. Ties

[1. Vâdam hi eke patiseniyanti = virugghanti yugghitukâmâ hutvâ senâya patimukham gakkhantâ viya honti. Commentator.]

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from here and there ensnare them, and they send their mind far away in that (dispute). (389)

16. 'Let a Sâvaka of him with the excellent understanding (Buddha), after hearing the Dhamma taught by Sugata, discriminately seek for food, a monastery, a bed and a chair, and water for taking away the dirt of his clothes. (390)

17. 'But without clinging to these things, to food, to bed and chair, to water for taking away the dirt of his clothes, let a Bhikkhu be like a waterdrop on a lotus. (391)

18. 'A householder's work I will also tell you, how a Sâvaka is to act to be a good one; for that complete Bhikkhu-dhamma cannot be carried out by one who is taken up by (worldly) occupations. (392)

19. 'Let him not kill, nor cause to be killed any living being, nor let him approve of others killing, after having refrained from hurting all creatures, both those that are strong and those that tremble in the world. (393)

20. 'Then let the Sâvaka abstain from (taking) anything in any place that has not been given (to him), knowing (it to belong to another), let him not cause any one to take, nor approve of those that take, let him avoid all (sort of) theft. (394)

21. ' Let the wise man avoid an unchaste life as a burning heap of coals; not being able to live a life of chastity, let him not transgress with another man's wife. (395)

22. 'Let no one speak falsely to another in the hall of justice or in the hall of the assembly, let him not cause (any one) to speak (falsely), nor approve of those that speak (falsely), let him avoid all (sort of) untruth. (396)

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23. 'Let the householder who approves of this Dhamma, not give himself to intoxicating drinks; let him not cause others to drink, nor approve of those that drink, knowing it to end in madness. (397)

24. 'For through intoxication the stupid commit sins and make other people intoxicated; let him avoid this seat of sin, this madness, this folly, delightful to the stupid. (398)

25. 'Let him not kill any living being, let him not take what has not been given (to him), let him not speak falsely, and let him not drink intoxicating drinks, let him refrain from unchaste sexual intercourse, and let him not at night eat untimely food. (399)

26. 'Let him not wear wreaths nor use perfumes, let him lie on a couch spread on the earth:--this they call the eightfold abstinence (uposatha), proclaimed by Buddha, who has overcome pain. (400)

27. 'Then having with a believing mind kept abstinence (uposatha) on the fourteenth, fifteenth, and the eighth days of the half-month, and (having kept) the complete Pâtihârakapakkha[1] consisting of eight parts, (401)

28. 'And then in the morning, after having kept abstinence, let a wise man with a believing mind, gladdening the assembly of Bhikkhus with food and drink, make distributions according to his ability. (402)

29. 'Let him dutifully maintain his parents, and practise an honourable trade; the householder who observes this strenuously goes to the gods by name, Sayampabhas.' (403)

Dhammikasutta is ended.

Kûlavagga is ended.

[1. Compare T. W. Rhys Davids, Buddhism, p. 141.]


III. MAHÂVAGGA.


--------------------------------------------------------------------------------


1. PABBAGGÂSUTTA.
King Bimbisâra feeling interested in Buddha tries to tempt him with wealth, but is mildly rebuked by Buddha.
1. I will praise an ascetic life such as the clearly-seeing (Buddha) led, such as he thinking (over it) approved of as an ascetic life. (404)

2. ' This house-life is pain, the seat of impurity,' and 'an ascetic life is an open-air life,' so considering he embraced an ascetic life. (405)

3. Leading an ascetic life, he avoided with his body sinful deeds, and having (also) abandoned sin in words, he cleansed his life. (406)

4. Buddha went to Râgagaha, he entered the Giribbaga in Magadha for alms with a profusion of excellent signs. (407)

5. Bimbisâra standing in his palace saw him, and seeing him endowed with these signs, he spoke these words: (408)

6. 'Attend ye to this man, he is handsome, great, clean, he is both endowed with good conduct, and he does not look before him further than a yuga (the distance of a plough). (409)

7. 'With downcast eyes, thoughtful, this one is not like those of low caste; let the king's messengers run off, (and ask): "Where is the Bhikkhu going?"' (410)

8. The king's messengers followed after (him, and

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said): 'Where is the Bhikkhu going, where will he reside? (411)

9. 'Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful. (412)

10. 'Wandering about in search of alms, having gone out of town, the Muni repaired to (the mountain) Pandava; it must be there he lives.' (413)

11. Seeing that he had entered his dwelling, the messengers then sat down, and one messenger having returned announced it to the king. (414)

12. 'This Bhikkhu, O great king, is sitting on the east side of Pandava, like a tiger, like a bull, like a lion in a mountain cave.' (415)

13. Having heard the messenger's words, the Khattiya in a fine chariot hastening went out to the Pandava mountain. (416)

14. Having gone as far as the ground was practicable for a chariot, the Khattiya, after alighting from the chariot, and approaching on foot, having come up (to him), seated himself. (417)

15. Having sat down the king then exchanged the usual ceremonious greetings with him, and after the complimentary talk he spoke these words: (418)

16. 'Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya. (419)

17. 'I will ornament the army-house, and at the head of the assembly of chiefs (nâga) give (thee) wealth; enjoy it and tell me thy birth, when asked.' (420)

18. Buddha: 'Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala. (421)

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19. 'They are Âdikkas by family, Sâkiyas by birth; from that family I have wandered out, not longing for sensual pleasures. (422)

20. 'Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness, I will go and exert myself; in this my mind delights.' (423)

Pabbaggâsutta is ended.

--------------------------------------------------------------------------------


2. PADHÂNASUTTA.
Mâra tries to tempt Buddha, but disappointed is obliged to withdraw. Comp. Gospel of S. Matthew iv.
1. To me, whose mind was intent upon exertion near the river Nerañgarâ, having exerted myself, and given myself to meditation for the sake of acquiring Nibbâna (yogakkhema), (424)

2. Came Namuki speaking words full of compassion: 'Thou art lean, ill-favoured, death is in thy neighbourhood. (425)

3. 'A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; living life, O thou venerable one, is better; living thou wilt be able to do good works[1]. (426)

4. 'When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee; what dost thou want with exertion? (427)

5. 'Difficult is the way of exertion, difficult to pass, difficult to enter upon;' saying these verses Mâra stood near Buddha. (428)

[1. Sahassabhâgo maranassa,
Ekamso tava gîvitam,
Gîvam bho gîvitam seyyo,
Gîvam puññâni kâhasi.]

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6. To Mâra thus speaking Bhagavat said this: 'O thou friend of the indolent, thou wicked one, for what purpose hast thou come here? (429)

7. 'Even the least good work is of no use to me; and what good works are required, Mâra ought to tell. (430)

8. 'I have faith and power, and understanding is found in me; while thus exerting myself, why do you ask me to live[1]? (431)

9. 'This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up my blood, while I am exerting myself? (432)

10. 'While the blood is drying up, the bile and the phlegm are dried up; while the flesh is wasting away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast[2]. (433)

11. 'While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures; behold a being's purity. (434)

12. 'Lust thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire. (435)

13. 'Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor, (436)

14. 'Gain, fame, honour, and what celebrity has

[1. Evam mam pahitattam pi
Kim gîvam anupukkhasi.

2. Lohite sussamânamhi
Pittam semhañ ka sussati,
Mamsesu khîyamânesu
Bhiyyo kittam pasîdati
Bhiyyo sati ka paññâ ka
Samâdhi mama titthati.]

p. 71

been falsely obtained; and he who exalts himself and despises others[1]. (437)

15. 'This, O Namuki, is thine, the black one's, fighting army; none but a hero conquers it, and after conquering it obtains joy. (438)

16. 'Woe upon life in this world! death in battle is better for me than that I should live defeated. (439)

17. 'Plunged into this world some Samanas and Brâmanas are not seen, and they do not know the way in which the virtuous walk. (440)

18. 'Seeing on all sides an army arrayed, and Mâra on his elephant, I am going out to do battle, that he may not drive me away from my place. (441)

19. 'This army of thine, which the world of men and gods cannot conquer, I will crush with understanding as (one crushes) an unbaked earthen pot with a stone[2]. (442)

20. 'Having made my thought subject to me and my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively. (443)

21. 'They (will be) zealous and energetic, executing my orders, (the orders) of one free from lust, and they will go (to the place) where, having gone, they will not mourn.' (444)

22. Mâra: 'For seven years I followed Bhagavat step by step; I found no fault in the perfectly enlightened, thoughtful (Buddha). (445)

[1. Yo k' attânam samukkamse
Pare ka avagânati.

2. Yam te tam na-ppasahati
Senam loko sadevako
Tam te paññâya gakkhâmi[*]
Âmam pattam va amhanâ.

*. Instead of gakkhâmi I read bhañgâmi. Ba has vekkhâpi, Bi vegghâmi.]

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23. 'The crow hovered round the rock that looked like (a lump of) fat: "Do we here find something soft, is it something sweet?" (446)

24. 'Having obtained nothing sweet there, the crow went away from that spot. Thus like the crow approaching the rock, being disgusted, we shall go away from Gotama[1].' (447)

25. While overcome with sorrow the string of his lute slipped down; then that evil-minded Yakkha disappeared there. (448)

Padhânasutta is ended.

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3. SUBHÂSITASUTTA.
On well-spoken language.
So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî in Getavana. Bhagavat said this: 'O Bhikkhus, the speech that is provided with four requisites is well-spoken, not ill-spoken, both faultless and blameless to the wise.'

'Which four?'

'O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken; he speaks what is right (dhamma), not what is unrighteous (adhamma); he speaks what is pleasing, not what is unpleasing; he speaks what is true, not what is false. O Bhikkhus, the speech that is provided with these four requisites, is well-spoken, not ill-spoken, both faultless

[1. Kâko va selam âsagga[*].
Nibbiggâpema Gotamam[+].

*. Cb Ck âvagga, Ba assagga, Bi âssagga.

+. Instead of Gotamam I read Gotamâ.]

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and blameless to the wise.' This said Bhagavat. When Sugata had said this, then the Master spoke the following:

1. 'Well-spoken language the just call the principal (thing); let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second; let one speak what is pleasing, not what is unpleasing, that is the third; let one speak what is true, not what is false, that is the fourth.' (449)

Then the venerable Vangîsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, said this: 'It occurs to me, O Sugata!'

'Let it occur to thee, O Vangîsa!' said Bhagavat.

Then the venerable Vangîsa, standing before Bhagavat, praised him with appropriate stanzas:

2. 'Let one say such words by which he does not pain himself, nor hurt others; such words are truly well-spoken. (450)

3. 'Let one speak pleasing words which are received joyfully (by all), and which (saying) he, without committing sins, speaks what is pleasing to others. (451)

4. 'Truth verily is immortal speech, this is a true saying; in what is true, in what is good, and in what is right, the just stand firm, so they say. (452)

5. 'The words which Buddha speaks, which are sure to bring about extinction and put an end to pain, such (words) are truly the best.' (453)

Subhâsitasutta is ended.

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4. SUNDARIKABHÂRADVÂGASUTTA.
Buddha shows to Sundarikabhâradvâga on whom to bestow oblations, and the Brâmana is finally converted.
So it was heard by me:

At one time Bhagavat dwelt in Kosala on the bank of the river Sundarikâ. And during that time the Brâmana Sundarikabhâradvâga made offerings to the fire and worshipped the fire. Then the Brâmana Sundarikabhâradvâga, having made offerings to the fire and worshipped the fire, and having risen from his seat, looked about him on all sides towards the four quarters of the globe, saying: 'Who is to enjoy the rest of this oblation?' The Brâmana Sundarikabhâradvâga saw Bhagavat sitting not far off at the root of a tree, wrapped up head and body; and seeing him he, after taking the rest of the oblation with his left hand and the waterpot with his right hand, went up to Bhagavat. Then Bhagavat, on hearing the footsteps of Sundarikabhâradvâga, the Brâmana, uncovered his head. Then the Brâhmana Sundarikabhâradvâga thought: 'This man is shaved, this man is a shaveling,' and he wished to return again from there. Then this came to the mind of Sundarikabhâradvâga, the Brâmana: 'Some Brâmanas also here are shaved, I think I shall go up and ask him about his descent.' Then the Brâhmana Sundarikabhâradvâga went up to Bhagavat, and having gone up he said this: 'Of what family art thou?'

Then Bhagavat answered Sundarikabhâradvâga, the Brâmana, in stanzas:

1. 'No Brâmana am I, nor a king's son, nor any

p. 75

Vessa; having thoroughly observed the class of common people, I wander about the world reflectingly, possessing nothing. (454)

2. 'Dressed in a sanghâti[1] and houseless I wander about, with my hair cut off, calm, not intermixing with people in this world. Thou askest me an unseasonable question about (my) family, O Brâhmana!' (455)

3. Sundarikabhâradvâga: 'Sir, Brâmanas together with Brâmanas ask truly, Art thou a Brâhmana?'

Bhagavat: 'If thou sayest, I am a Brâmana, and callest me no Brâmana, then I ask thee about the Sâvitti that consists of three padas and twenty-four syllables[2].' (456)

4. Sundarikabhâradvâga: 'For what (reason) did the Isis, men, Khattiyas, Brâmanas make offerings to the gods abundantly in this world?'

Bhagavat: 'He who, perfect and accomplished at the time of offering, obtains the ear of one or the other (god), he will succeed, so I say.' (457)

5. 'Surely his offering will bear fruit,'--so said the Brâmana,--'because we saw such an accomplished man; for by not seeing such as you, somebody else will enjoy the oblation.' (458)

6. Bhagavat: 'Therefore, O Brâmana, as you have come here to ask for something, ask; perhaps thou mightest here find one that is calm, without anger, free from pain, free from desire, one with a good understanding.' (459)

[1. See Rhys Davids, Buddhism, p. 166.

2. Tam Sâvittim pukkhâmi
Tipadam katuvîsatakkharam.
(Rig-veda III, 62, 10.)]

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7. Sundarikabhâradvâga: 'I delight in offering, O Gotama, I desire to make an offering, but I do not understand it; do thou instruct me, tell me in what case the offering succeeds.' (460)

8. Bhagavat: 'Therefore, O Brâmana, lend me thy ear, I will teach thee the Dhamma. (461)

9. 'Do not ask about descent, but ask about conduct; from wood, it is true, fire is born; (likewise) a firm Muni, although belonging to a low family, may become noble, when restrained (from sinning) by humility. (462)

10. 'He who is subdued by truth, endowed with temperance, accomplished, leading a religious life, on such a one in due time people should bestow oblations; let the Brâmana who has good works in view, offer. (463)

11. 'Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brâmana who has good works in view, offer. (464)

12. 'Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Râhu, on such in due time people should bestow oblations; let the Brâmana who has good works in view, offer. (465)

13. 'Those who wander about in the world without clinging (to anything), always thoughtful, having left selfishness, on such in due time people should bestow oblations; let the Brâmana who has good works in view, offer. (466)

14. 'He who, after leaving sensual pleasures, wanders about victorious, he who knows the end of birth and death, who is perfectly happy (parinibbuta),

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calm like a deep water, Tathâgata deserves the oblation. (467)

15. 'Just with the just and far from the unjust[1], Tathâgata is possessed of infinite understanding; undefiled both in this world and in the other, Tathâgata deserves the oblation. (468)

16. 'He in whom there lives no deceit, no arrogance, he who is free from cupidity, free from selfishness, free from desire, who has banished anger, who is calm, the Brâmana who has removed the taint of grief, Tathâgata deserves the oblation. (469)

17. 'He who has banished (every) resting-place of the mind, he for whom there is no grasping, he who covets nothing either in this world or in the other, Tathâgata deserves the oblation[2]. (470)

18. 'He who is composed, who has crossed over the stream (of existence) and knows the Dhamma by (taking) the highest view (of it), he whose passions are destroyed, who is wearing the last body, Tathâgata deserves the oblation. (471)

19. 'He whose passion for existence and whose harsh talk are destroyed, are perished, (and therefore) exist not, he the accomplished and in every respect liberated Tathâgata deserves the oblation. (472)

20. 'He who has shaken off all ties, for whom there are no ties, who amongst arrogant beings is free from arrogance, having penetrated pain together with its domain and subject, Tathâgata deserves the oblation. (473)

21. 'He who, without giving himself up to desire, sees seclusion (i.e. Nibbâna), who has overcome the view that is to be taught by others, to whom there

[1. Samo samehi visamehi dûre.

2. Comp. Dhp. v. 20.]

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are no objects of sense whatever, Tathâgata deserves the oblation[1]. (474)

22. 'He to whom all Dhammas of every description, after he has penetrated them, are destroyed, are perished, (and therefore) exist not, he who is calm, liberated in the destruction of attachment (i.e. Nibbâna), Tathâgata deserves the oblation. (475)

23. 'He who sees the destruction of bond and birth, who has totally evaded the path of passion, (who is) pure, faultless, spotless, undepraved, Tathâgata deserves the oblation. (476)

24. 'He who does not measure himself by himself, who is composed, upright, firm, without desire, free from harshness (akhila), free from doubt, Tathâgata deserves the oblation. (477)

25. 'He to whom there is no cause of folly, who has a supernatural insight in all Dhammas, who wears the last body, and who has acquired perfect enlightenment, the highest, the blessed, (for him) thus a Yakkha's purification (takes place)[2].' (478)

26. Sundarikabhâradvâga: 'May my offering be a true offering, because I met with such a one out of the accomplished; Brahman is my witness, may Bhagavat accept me, may Bhagavat enjoy my oblation.' (479)

27. Bhagavat: 'What is obtained by stanzas is not to be enjoyed by me, this is not the custom of the clearly-seeing, O Brâmana; Buddhas reject what is obtained by stanzas. While the Dhamma

[1. Âsam anissâya vivekadassî
Paravediyam[*] ditthim upâtivatto
Ârammanâ yassa na santi keki, &c.

2. Comp. Kalahavivâdasutta, v. 14.

*. Paravediyan ti parehi ñâpetabbam. Commentator.]

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exists, O Brâmana, this is the practice (of the Buddhas). (480)

28. 'With other food and drink must thou serve one that is perfect, a great Isi, whose passions are destroyed, and whose misbehaviour has ceased, for this is a field for one who looks for good works[1].' (481)

29. Sundarikabhâradvâga: 'Good, O Bhagavat, then I should like to know, who will enjoy a gift from one like me, and whom I shall seek at the time of sacrifice (as one worthy of offerings) after having accepted thy doctrine.' (482)

30. Bhagavat: 'Whosoever has no quarrels, whose mind is untroubled, and who has freed himself from lusts, whose sloth is driven away, (483)

31. 'Whosoever conquers his sins, knows birth and death, the Muni who is endowed with wisdom[2], such a one who has resorted to offering, (484)

32. 'Him you should worship and honour with food and drink; so the gifts will prosper.' (485)

33. Sundarikabhâradvâga: 'Thou Buddha deservest the oblation, (thou art) the best field for good works, the object of offering to all the world; what is given to thee will bear great fruit.' (486)

Then the Brâmana Sundarikabhâradvâga said this to Bhagavat: 'It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in

[1. Comp. Kasibhâradvâgsutta, v. 7.

2. Moneyyasampannam = paññâsampannam. Commentator.]

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the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Gotama.'

The Brâmana Sundarikabhâradvâga received the pabbaggâ from Bhagavat, and he received also the upasampadâ; and the venerable Bhâradvâga, having lately received the upasampadâ, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. 'Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Bhâradvâga became one of the arahats.

Sundarikabhâradvâgasutta is ended.

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5. MÂGHASUTTA.
Buddha on being asked tells Mâgha of those worthy of offerings and the blessing of offering.
So it was heard by me:

At one time Bhagavat dwelt at Râgagaha, in the mountain (called) the Vulture's Peak (Gigghakûta).

Then the young man Mâgha went to Bhagavat, and having gone to him he talked pleasantly with him, and after having had some pleasant, remarkable conversation with him he sat down apart; sitting down apart the young man Mâgha spoke this to Bhagavat:

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'O venerable Gotama, I am a liberal giver, bountiful, suitable to beg of; justly I seek for riches, and having sought for riches justly, I give out of the justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, I give still more. (I should like to know), O venerable Gotama, whether I, while so giving, so offering, produce much good.'

'Certainly, O young man, dost thou in so offering produce much good; he, O young man, who is a liberal giver, bountiful, suitable to beg of, and who justly seeks for riches, and having sought for riches justly, gives out of his justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, and gives still more, produces much good.'

Then the young man Mâgha addressed Bhagavat in stanzas:

1. 'I ask the venerable Gotama, the bountiful,'--so said the young man Mâgha,--'wearing the yellow robe, wandering about houseless:' 'He who is a householder, suitable to beg of, a donor, who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,--where (i.e. on whom bestowed) will the oblation of such an offerer prosper?' (487)

2. 'He who is a householder, suitable to beg of, a donor, O Mâgha,'--so said Bhagavat,--'who, desirous of good, offers having what is good in view, and giving to others in this world food and drink, such a one will prosper with those worthy of offerings.' (488)

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3. 'He who is a householder, suitable to beg of, a donor,'--so said the young man,--'who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,--tell me (I being such a one), O Bhagavat, of those worthy of offerings.' (489)

4. Bhagavat: 'Those indeed who wander about in the world without clinging to anything and without possessing anything, perfect, self-restrained, on such in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer. (490)

5. 'Those who have cut through all bonds and fetters, who are subdued, liberated, free from pain, and free from desire, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer. (491)

6. 'Those who are released from all bonds, who are subdued, liberated, free from pain, and free from desire on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer. (492)

7. 'Those who, having forsaken both passion and hatred and folly, have destroyed their desires and lead a religious life, on such in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer[1]. (493)

8. 'Those in whom there lives no deceit, no arrogance, who are free from cupidity, free from selfishness, free from desire, on such in due time people should bestew oblations; let the Brâmana who has good (works) in view, offer. (494)

9. 'Those indeed who without being lost in desire,

[1. Comp. Dhp. v. 20.]

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after crossing the stream (of existence), wander about free from selfishness, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer. (495)

10. 'Those in whom there is no desire for anything in the world, nor for existence after existence here or in the other world, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer. (496)

11. 'Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer. (497)

12. 'Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Râhu, on such in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer. (498)

13. 'Those who are calm, whose passions are gone, who are without anger, and for whom there is no transmigration after having left here, on such in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer. (499)

14. 'Those who, after leaving birth and death altogether, have conquered all doubt, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer. (500)

15. 'Those who wander about in the world with themselves for a light, not possessed of anything, in every respect liberated, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer. (501)

16. 'Those who in this world rightly understand

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this: "This is the last (birth), there is no re-birth," on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer. (502)

17. 'He who is accomplished, and delights in meditation, thoughtful, possessed of thorough enlightenment, a refuge for many, on such a one in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer.' (503)

18. 'Certainly my question was not in vain, Bhagavat has told me of those worthy of offerings; for thou truly knowest this in this world, as surely to thee this Dhamma is known. (504)

19. 'He who is a householder, suitable to beg of, a donor,'--so said the young man Mâgha,--'who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,--tell me (I being such a one), O Bhagavat, of the blessing of offering.' (505)

20. 'Offer, O Mâgha,'--so said Bhagavat,--'and while offering make calm thy mind in all things; the object of the one that offers is the oblation, standing fast in this he leaves hatred behind. (506)

21. 'Such a one whose passion is gone will repress hatred, cultivating an unbounded friendly mind; continually strenuous night and day he will spread infinite goodness through all regions.' (507)

22. Mâgha: 'Who prospers? who is liberated and who is bound? In which way can one by himself go to Brahmaloka? Tell this to me who does not know, O Muni, when asked. Bhagavat is indeed my witness that Brahman is seen by me to-day, for thou art to us equal to Brahman, this is the truth; how can one attain Brahmaloka, O thou glorious one?' (508)

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23. 'He who offers the threefold blessing of oblation, O Mâgha,'--so said Bhagavat,--'such a one will prosper with those worthy of offerings; so, having offered properly, he who is suitable to beg of attains Brahmaloka, so I say.' (509)

This having been said, Mâgha the young man spoke as follows to Bhagavat: 'Excellent, O venerable Gotama! Excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upâsaka (a follower, me), who henceforth for all my life have taken refuge (in him).'

Mâghasutta is ended.

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6. SABHIYASUTTA.
Sabhiya, the Paribbâgaka, goes to the six famous teachers of his time to have his questions answered, but not having his doubts solved, he repairs to Gotama and asks him how one is to behave to become a Brâmana, a Samana, a Nahâtaka, a Khettagina, a Kusala, a Pandita, a Muni, a Vedagû, an Anuvidita, a Dhîra, an Âgâniya, a Sottiya, an Ariya, a Karanavat, a Paribbâgaka. Bhagavat answers his questions, and Sabhiya finally receives the robe and the orders from Buddha.
So it was heard by me:

At one time Bhagavat dwelt at Râgagaha, in Veluvana, in Kalandakanivâpa. And at that time questions were recited to Sabhiya, the Paribbâgaka

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(wandering mendicant), by an old benevolent deity: 'He who, O Sabhiya, be it a Samana or a Brâmana, explains these questions to thee when asked, near him thou shouldst live a religious life.'

Then Sabhiya, the Paribbâgaka, having learnt the questions from that deity, went to whatever Samanas and Brâmanas there were that had an assembly (of Bhikkhus), a crowd (of followers), and were well-known teachers, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakambali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta, and Nigantha-Nâtaputta. Those he went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbâgaka, did not succeed (in answering them), and not succeeding, they showed wrath and hatred and discontent, and they also in return put questions to Sabhiya, the Paribbâgaka.

Then this came to the mind of Sabhiya, the Paribbâgaka: 'Whatever Samanas and Brâmanas there are that have an assembly (of Bhikkhus), a crowd (of followers), and are well-known teachers, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakambali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta, and Nigantha-Nâtaputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; surely I think I shall go back to what I have left, and enjoy sensual pleasures.

Then this came to the mind of Sabhiya, the Paribbâgaka: 'This Samana Gotama has both an

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assembly (of Bhikkhus) and a crowd (of followers), and is a well-known teacher, a famous leader, considered excellent by the multitude, surely I think I shall go to Samana Gotama and ask these questions.' Then this came to the mind of Sabhiya, the Paribbâgaka: 'Whatever Samanas and Brâhmanas there are that are decayed, old, aged, advanced in years, having reached old age, experienced elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers), being teachers well-known, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakambali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta, and Nigantha-Nâtaputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to me in this matter; (I should like to know) whether Samana Gotama being asked these questions will be able to explain them to me, for Samana Gotama is both young by birth and new in ascetic life.'

Then this came to the mind of Sabhiya, the Paribbâgaka: 'Samana Gotama is not to be slighted because he is young; even if the Samana is young, yet he is mighty and powerful; surely I think I shall go to Samana Gotama and ask these questions.' Then Sabhiya, the Paribbâgaka, went on a journey to Râgagaha, and wandering on his journey in regular order he came to Râgagaha, Veluvana, Kalandakanivâpa, to Bhagavat, and having come to Bhagavat he talked pleasantly with him, and after having had some pleasant and remarkable conversation with him he sat down apart; sitting down apart

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Sabhiya, the Paribbâgaka, spoke to Bhagavat in stanzas:

1. 'Anxious and doubtful I have come,'--so said Sabhiya,--'longing to ask questions. Do thou put an end to these (doubts when) asked these questions by me, in regular order, and rightly explain them to me.' (510)

2. 'Thou hast come from afar, O Sabhiya,'--so said Bhagavat,--'longing to ask questions; I shall put an end to those (doubts when) asked those questions by thee, in regular order, and rightly I shall explain them to thee. (511)

3. 'Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that question I (will explain, and) put an end to (thy doubt).' (512)

Then this came to the mind of Sabhiya, the Paribbâgaka: 'It is marvellous, it is wonderful indeed, the reception which I did not get from other Samanas and Brâhmanas has been given me by Gotama,' so saying he glad, rejoicing, delighted, and highly elated asked Bhagavat a question:

4. 'What should a man (necessarily) have obtained that people may call him a Bhikkhu?'--so said Sabhiya,--'how may they call him compassionate, and how subdued? how can he be called enlightened (buddha)? Asked (about this) do thou, Bhagavat, explain it to me.' (513)

5. 'He who by the path he has himself made, O Sabhiya,'--so said Bhagavat,--'has attained to perfect happiness, who has conquered doubt, who lives after having left behind both gain and goods, who has destroyed re-birth, he is a Bhikkhu. (514)

6. 'Always resigned and attentive, he will not hurt any one in all the world, the Samana who has

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crossed the stream (of existence, and is) untroubled; for whom there are no desires (ussada), he is compassionate. (515)

7. 'He whose senses are trained internally and externally in all the world, he who after penetrating this and the other world longs for death, being trained, he is subdued. (516)

8. 'Whosoever, after having considered all times (kappa), the revolution (samsâra), both the vanishing and re-appearance (of beings), is free from defilement, free from sin, is pure, and has obtained destruction of birth, him they call enlightened (buddha).' (517)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, asked Bhagavat another question:

9. 'What should a man (necessarily) have obtained that people may call him a Brâmana?'--so said Sabhiya,--'and how (may they call him) a Samana? and how a Nahâtaka? how can he be called a Nâga? Asked (about this) do thou Bhagavat explain it to me.' (518)

10. 'He who, after removing all sins, O Sabhiya,'--so said Bhagavat,--'is immaculate, well composed, firm-minded, perfect after crossing the Samsâra, such an independent one is called a Brâmana. (519)

11. 'He who is calm, having left behind good and evil, free from defilement, having understood this and the other world, and conquered birth and death, such a one is called a Samana by being so[1].' (520)

12. 'Whosoever, after having washed away all sins internally and externally in all the world, does

[1. Samano tâdi pavukkate tathattâ.]

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not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahâtaka (cleansed)[1]. (521)

13. 'He who does not commit any crime in the world, who, after abandoning all bonds and fetters, clings to nothing, being liberated, such a one is called a Nâga (sinless) by being so[2].' (522)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:

14. 'Whom do the Buddhas call a Khettagina?'--so said Sabhiya,--'how (can they call any one) a Kusala? and how a Pandita? how can he be called a Muni? Asked (about this) do thou Bhagavat explain it to me.' (523)

15. 'He who, after examining all regions, O Sabhiya,'--so said Bhagavat,--'the divine and the human, and Brahman's region, is delivered from the radical bond of all regions, such a one is called a Khettagina (he who has conquered the regions) by being so. (524)

16. 'He who, after examining all treasures, the divine and the human, and Brahman's treasure, is delivered from the radical bond of all treasures, such a one is called a Kusala (happy) by being so. (525)

17. 'He who, after examining both kinds of senses, internally and externally, is endowed with a

[1. Devamanussesu kappiyesu
Kappan n' eti tam âhu nahâtako.

2. Âgum na karoti kiñki loke
Sabbasamyoge visagga bandhanâni
Sabbattha na saggatî vimutto
Nâgo tâdi pavukkate tathattâ.
But compare Pabbaggâsutta 17, Mâgandiyasutta 11, &c.]

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clear understanding and has conquered evil and good (kanhasukka), such a one is called a Pandita (wise) by being so. (526)

18. 'He who, having understood the Dhamma of the just and the unjust, internally and externally, in all the world, is to be worshipped by gods and men, he, after breaking through the net of ties, is called a Muni (sage).' (527)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:

19. 'What should one (necessarily) have obtained that people may call him Vedagû?'--so said Sabhiya,--'and how (may they call him) Anuvidita? and how Viriyavat? How does one become Âgâniya? Asked (about this) do thou, O Bhagavat, explain it to me.' (528)

20. 'He who, having conquered all sensations, O Sabhiya,'--so said Bhagavat,--'which are (known) to Samanas and to Brâmanas, is free from passion for all sensations, he is Vedagû (having passed sensation) after conquering all sensation. (529)

21. 'He who, having seen the delusion of name and form[1], internally and externally, the root of sickness, and is delivered from the radical bond of all sickness, such a one is called Anuvidita (well-informed) by being so. (530)

22. 'He who is disgusted in this world with all sins, is strong after conquering the pain of hell, is strong and powerful, such a one is called Dhîra ( = viriyavat, firm) by being so. (531)

[1. Anuvikka papañkanâmarûpam.]

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23. 'He whose bonds are cut off internally and externally, the root of ties[1], who is delivered from the radical bond of all ties, such a one is called Âgâniya (high-bred) by being so.' (532)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:

24. 'What should a man (necessarily) have obtained that people may call him a Sottiya?'--so said Sabhiya,--'how (may they call him) an Ariya? and how a Karanavat? how may he become a Paribbâgaka? Asked (about this) do thou, O Bhagavat, explain it to me.' (533)

25. 'Whosoever, after having heard and understood every Dhamma in the world, O Sabhiya,'--so said Bhagavat,--'whatsoever is wrong and whatsoever is blameless, is victorious, free from doubt, liberated, free from pain in every respect, him they call a Sottiya (learned in the revelation). (534)

26. 'Whosoever, after having cut off passions and desires, is wise and does not (again) enter the womb, having driven away the threefold sign, the mud (of lust), and who does not (again) enter time (kappa), him they call an Ariya (noble). (535)

27. 'He who in this world, after having attained the (highest) gain in the Karanas, is skilful, has always understood the Dhamma, clings to nothing, is liberated, and for whom there are no passions, he is a Karanavat (endowed with the obsrvances). (536)

28. 'Whosoever abstains from the action that has a painful result, above and below and across and in

[1. Yass' assu lutâni bandhanâni
Agghattam bahiddhâ ka sangamûlam.]

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the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbâgaka (a wandering mendicant) who has attained the (highest) gain.' (537)

Then Sabhiya, the Paribbâgaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, having risen from his seat, and having put his upper robe upon one shoulder, bending his joined hands towards Bhagavat, praised Bhagavat face to face in appropriate stanzas:

29. 'Having conquered the three and sixty (philosophical) views referring to the disputations of the Samanas, thou hast crossed over the darkness of the stream[1]. (?) (538)

30. 'Thou hast passed to the end of and beyond pain, thou art a saint, perfectly enlightened, I consider thee one that has destroyed his passions, thou art glorious, thoughtful, of great understanding, O thou who puts an end to pain, thou hast carried me across. (539)

31. 'Because thou sawest my longing, and carriedst me across my doubt, adoration be to thee, O Muni, who hast attained the (highest) gain in the ways of wisdom; O thou who art a true kinsman of the Âdikkas, thou art compassionate. (540)

32. 'The doubt I had before thou hast cleared away for me, O thou clearly-seeing; surely thou art a Muni, perfectly enlightened, there is no obstacle for thee. (541)

[1. Yâni ka tîni yâni ka satthi
Samanappavâdasitâni bhûripañña
Saññakkhara saññanissitâni (?)
Osaranâni vineyya oghatam' agâ.]

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33. 'And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful. (542)

34. 'All gods and both Nârada and Pabbata rejoice at thee, the chief of the sinless (nâganâga), the great hero, when thou art speaking. (543)

35. 'Adoration be to thee, O noble man, adoration be to thee, O thou best of men; in the world of men and gods there is no man equal to thee. (544)

36. 'Thou art Buddha, thou art the Master, thou art the Muni that conquers Mâra; after having cut off desire thou hast crossed over and hast carried across this generation. (545)

37. 'The elements of existence (upadhi) are overcome by thee, the passions are destroyed by thee, thou art a lion, free from desire, thou hast left behind fear and terror. (546)

38. 'As a beautiful lotus does not adhere to the water, so thou dost not cling to good and evil, to either; stretch forth thy feet, O hero, Sabbiya worships the Master's (feet).' (547)

Then Sabhiya, the Paribbâgaka, stooping with his head to Bhagavat's feet, said this to Bhagavat:

'It is excellent, O venerable! It is excellent, O venerable! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Bhagavat.'

'He who, O Sabhiya, formerly belonging

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another creed (aññatitthiyapubba), wishes to be adopted into this religion (dhammavinaya), and wishes to receive the robe and the orders, he serves for four months; after the lapse of four months Bhikkhus who have appeased their thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also in this matter acknowledge difference of persons.'

'If, O venerable, those that formerly belonged to another creed and wish to be adopted into this religion and to receive the robe and the orders, serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts give them the robe and the orders that they may become Bhikkhus, I will (also) serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I may become a Bhikkhu.'

Sabhiya, the Paribbâgaka, received the robe and the orders from Bhagavat, and the venerable Sabhiya, having lately received the upasampadâ, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. 'Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Sabhiya became one of the saints.

Sabhiyasutta is ended.

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7. SELASUTTA.
Keniya, the Gatila, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Brâmana, arrived at that place with his three hundred young men; seeing the preparations he asks what is going on, and is answered that Buddha is expected the next day. On hearing the word 'Buddha,' Sela asks where Buddha lives, goes to him, converses with him, and is converted; so are his followers.
So it was heard by me:

At one time Bhagavat wandering about in Anguttarâpa, with a large assembly of Bhikkhus, with 1250 Bhikkhus, went to Âpana, a town in Anguttarâpa.

And Keniya, the ascetic, with matted hair (gatila) heard the following: 'The Samana, the venerable Gotama, the Sakya son, gone out from the family of the Sakyas, wandering about in Anguttarâpa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Âpana, and the following good praising words met the venerable Gotama: "And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (viggâkarana), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious; he teaches this world and the world of gods, of Mâras, of Brahmans, and beings comprising Samanas and Brâmanas, gods and men, having himself known and seen them face to face; he teaches the Dhamma (which is) good in the beginning, in the middle, and in the end, is full of meaning and rich in words, quite complete; he teaches a religious life, and good is the sight of such saints."'

Then Keniya, the Gatila, went (to the place) where

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Bhagavat was, and having gone there he talked pleasantly with him, and after having had some pleasant and remarkable conversation (with him) he sat down apart; and while Keniya, the Gatila, was sitting down apart, Bhagavat, by religious talk, taught, advised, roused, and delighted him. Then Keniya, the Gatila, having been taught, advised, roused, and delighted by Bhagavat through religious talk, said this to Bhagavat:

'Let the venerable Gotama accept my food tomorrow, together with the assembly of Bhikkhus.'

This having been said, Bhagavat answered Keniya, the Gatila: 'Large, O Keniya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Brâmanas.'

A second time Keniya, the Gatila, said this to Bhagavat: 'Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brâmanas, let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.'

A second time Bhagavat said this to Keniya, the Gatila: 'Large, O Keniya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Brâmanas.'

A third time Keniya, the Gatila, said this to Bhagavat: 'Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Brâhmanas, yet let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.' Bhagavat assented by being silent.

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Then Keniya, the Gatila, having learnt the assent of Bhagavat, after rising from his seat went to his hermitage, and having gone there he addressed his friends and servants, his relatives and kinsmen (as follows): 'Let my venerable friends and servants, relatives and kinsmen hear me;--the Samana Gotama has been invited by me to (take his) food (with me) to-morrow, together with the assembly of Bhikkhus; wherefore you must render me bodily service.'

'Surely, O venerable one,' so saying the friends and servants, relatives and kinsmen of Keniya, the Gatila, complying with his request, some of them dug fireplaces, some chopped firewood, some washed the vessels, some placed waterpots, some prepared seats. Keniya, the Gatila, on the other hand, himself provided a circular pavilion.

At that time the Brâmana Sela lived at Âpana, perfect in the three Vedas, vocabulary, Ketubha, etymology, Itihâsa as the fifth (Veda), versed in metre, a grammarian, one not deficient in popular controversy and the signs of a great man, he taught three hundred young men the hymns[1]. At that time Keniya, the Gatila, was intimate with the Brâhmana Sela. Then the Brâmana Sela surrounded by three hundred young men, walking on foot, arrived at the place where the hermitage of Keniya, the Gatila, was. And the Brâmana Sela saw the Gatilas in Keniya's hermitage, some of them digging fireplaces, some chopping firewood, some washing the vessels, some placing waterpots, some

[1. Tena kho pana samayena. Selo brâhmano Âpane pativasati tinnam vedânam pâragû sanighanduketubhânam sâkkharappabhedânam itihâsapañkamânam padako veyyâkarano lokâyatamahâpurisalakkhanesu anavayo tîni mânavakasatâni mante vâketi.]

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preparing seats, and Keniya, the Gatila, on the other hand, himself providing a circular pavilion; seeing Keniya, the Gatila, he said this: 'Is the venerable Keniya to celebrate the marriage of a son or the marriage of a daughter, or is there a great sacrifice at hand, or has Bimbisâra, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army?'

'I am not to celebrate the marriage of a son or the marriage of a daughter, nor has Bimbisâra, the king of Magadha, who has a large body of troops, been invited for to-morrow, together with his army, yet a great sacrifice of mine is at hand. The Samana Gotama, the Sakya son, gone out from the Sakya family, wandering about in Anguttarâpa with a large assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, has reached Âpana, and the following good praising words met the venerable Gotama: "And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (viggâkarana), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious, he has been invited by me for to-morrow, together with the assembly of Bhikkhus."'

'Didst thou say that he is a Buddha, O venerable Keniya?'

'Yes, I say, O venerable Sela, that he is a Buddha.'

'Didst thou say that he is a Buddha, O venerable Keniya? ,

'Yes, I say, O venerable Sela, that he is a Buddha.'

Then this occurred to the Brâhmana Sela: 'This sound "Buddha" is (indeed) rare, but in our hymns

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are to be found the thirty-two signs of a great man, and for a great man endowed with these there are two conditions, and no more: if he lives in a house he is a king, a universal (king), a just religious king, a lord of the four-cornered (earth), a conqueror, one who has obtained the security of his people (and) is possessed of the seven gems. These are his seven gems, namely, the wheel gem, the elephant gem, the horse gem, the pearl gem, the woman gem, the householder gem, and the chief gem as the seventh. He has more than a thousand sons, heroes, possessing great bodily strength and crushing foreign armies; he having conquered this ocean-girt earth without a rod and without a weapon, but by justice, lives (in a house). But if, on the other hand, he goes out from (his) house to the houseless state, he becomes a saint, a perfectly enlightened, one who has removed the veil in the world. And where, O venerable Keniya, dwells now that venerable Gotama, the saint and the perfectly enlightened?'

This having been said, Keniya, the Gatila, stretching out his right arm, spoke as follows to the Brâmana Sela: 'There, where yon blue forest line is, O venerable Sela.'

Then the Brâmana Sela together with (his) three hundred young men went to the place where Bhagavat was. Then the Brâmana Sela addressed those young men: 'Come ye, venerable ones, with but little noise, walking step by step, for Bhagavats are difficult of access, walking alone like lions, and when I speak to the venerable Samana Gotama, do ye not utter interrupting words, but wait ye venerable ones, for the end of my speech.'

Then the Brâmana Sela went to the place where

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Bhagavat was, and having gone there he talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation with him he sat down apart, and while sitting down apart Sela, the Brâhmana, looked for the thirty-two signs of a great man on the body of Bhagavat. And the Brâmana Sela saw the thirty-two signs of a great man on the body of Bhagavat with the exception of two; in respect to two of the signs of a great man he had doubts, he hesitated, he was not satisfied, he was not assured as to the member being enclosed in a membrane and as to his having a large tongue.

Then this occurred to Bhagavat: 'This Brâmana Sela sees in me the thirty-two signs of a great man with the exception of two, in respect to two of the signs of a great man he has doubts, he hesitates, he is not satisfied, he is not assured as to the member being enclosed in a membrane, and as to my having a large tongue.' Then Bhagavat created such a miraculous creature that the Brâmana Sela might see Bhagavat's member enclosed in a membrane. Then Bhagavat having put out his tongue touched and stroked both his ears, touched and stroked both nostrils, and the whole circumference of his forehead he covered with his tongue.

Then this occurred to the Brâhmana Sela: 'The Samana Gotama is endowed with the thirty-two signs of a great man, with them all, not with (only) some of them, and yet I do not know whether he is a Buddha or not; I have heard old and aged Brâhmanas, teachers and their previous teachers, say that those who are saints and perfectly enlightened manifest themselves when their praise is uttered. I think I shall praise the Samana Gotama face to

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face in suitable stanzas.' Then the Brâmana Sela praised Bhagavat face to face in suitable stanzas:

1. 'Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast a golden colour, O Bhagavat, thou hast very white teeth, thou art strong. (548)

2. 'All the signs that are for a well-born man, they are on thy body, the signs of a great man. (549)

3. 'Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thou shinest like a sun in the midst of the assembly of the Samanas. (550)

4. 'Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold; what is the use of being a Samana to thee who art possessed of the highest beauty? (551)

5. 'Thou deservest to be a king, a king of universal kings, a ruler of the four-cornered (earth), a conqueror, a lord of the jambu grove (i.e. India). (552)

6. 'Khattiyas and wealthy kings are devoted to thee; rule, O Gotama, as a king of kings, a leader of men.' (553)

7. 'I am a king, O Sela,'--so said Bhagavat,--'an incomparable, religious king (dhammarâgan), with justice (dhammena) I turn the wheel, a wheel that is irresistible[1].' (554)

8. 'Thou acknowledgest thyself (to be) perfectly enlightened (sambuddha),'--so said Sela, the Brâhmana,--'an incomparable, religious king; "with justice I turn the wheel," so thou sayest, O Gotama. (555)

[1. Compare Gospel of S. John xviii. 37.]

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9. 'Who is thy general, (who is thy) disciple, (who is) the successor of the master, who is to turn after thee the wheel of religion turned (by thee)? ' (556)

10. 'The wheel turned by me, O Sela,'--so said Bhagavat,--'the incomparable wheel of religion, Sâriputta is to turn after (me), he taking after Tathâgata. (557)

11. 'What is to be known is known (by me), what is to be cultivated is cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O Brâmana. (558)

12. 'Subdue thy doubt about me, have faith (in me), O Brâmana, difficult (to obtain) is the sight of Buddhas repeatedly. (559)

13. 'Of those whose manifestation is difficult for you (to obtain) in the world repeatedly, I am, O Brâmana, a perfectly enlightened, an incomparable physician, (560)

14. 'Most eminent, matchless, a crusher of Mâra's army; having subjected all enemies I rejoice secure on every side.' (561)

15. Sela: 'O venerable ones, pay attention to this: as the clearly-seeing (Buddha) says, (so it is): he is a physician, a great hero, and roars like a lion in the forest. (562)

16. 'Who, having seen him, the most eminent, the matchless, the crusher of Mâra's army, is not appeased, even if he be, of black origin (kanhâbhigâtika). (563)

17. 'He who likes me, let him follow after (me), he who does not like me, let him go away; I shall at once take the orders in the presence of him of excellent understanding (i.e. Buddha).' (564)

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18. The followers of Sela: 'If this doctrine of the perfectly enlightened pleases thee, we also shall take the orders in the presence of him of excellent understanding.' (565)

19. These three hundred Brâmanas asked with clasped hands (to be admitted into the order): 'We want to cultivate a religious life, O Bhagavat, in thy presence.' (566)

20. 'A religious life is well taught (by me), O Sela,'--so said Bhagavat,--'an instantaneous, an immediate (life), in which it is not in vain to become an ascetic to one who learns in earnest[1].' (567)

Then the Brâmana Sela together with his assembly took the robe and the orders in the presence of Bhagavat.

Then Keniya, the Gatila, by the expiration of that night, having provided in his hermitage nice hard food and soft food, let Bhagavat know the time (of the meal): 'It is time, O venerable Gotama, the meal is prepared.' Then Bhagavat in the morning, having put on his raiment and taken his bowl and robes, went to the Gatila Keniya's hermitage, and having gone there he sat down on the prepared seat, together with the assembly of Bhikkhus. Then Keniya, the Gatila, satisfied and served with his own hands the assembly of Bhikkhus, with Buddha at their head, with nice hard food and soft food. Then Keniya, the Gatila, having gone up to Bhagavat who had finished eating and had taken his hand out of the bowl, took a low seat and sat down apart, and

[1. Svâkkhâtam brahmakariyam
Sanditthikam akâlikam
Yattha amoghâ pabbaggâ
Appamattassa sikkhato.]

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while Keniya, the Gatila, was sitting down apart, Bhagavat delighted him with these stanzas:

21. 'The principal thing in sacrifice is the sacred fire, the principal thing amongst the hymns is the Sâvitti[1], the king is the principal amongst men, and the sea the principal amongst waters (nadînam[2]). (568)

22. 'Amongst the stars the moon is the principal thing, the sun is the principal thing amongst the burning[3] (objects), amongst those that wish for good works and make offerings the assembly (samgha) indeed is the principal.' (569)

Then Bhagavat, having delighted Keniya, the Gatila, with these stanzas, rose from (his) seat and went away.

Then the venerable Sela together with his assembly leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state; 'birth (had been) destroyed, a religious life (had been) led, what was to be done (had been) done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Sela together with his assembly became one of the saints.

Then the venerable Sela together with his assembly went to Bhagavat, and having gone (to him) he put his upper robe on one shoulder, and bending his joined hands towards Bhagavat he addressed him in stanzas:

[1. Sâvittî khandaso mukham.

2. Comp. Nâlakasutta v. 42.

3. Âdikko tapatam mukham.]

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23. 'Because we took refuge in thee on the eighth day previous to this, O thou clearly-seeing, in seven nights, O Bhagavat, we have been trained in thy doctrine. (570)

24. 'Thou art Buddha, thou art the Master, thou art the Muni that conquered Mâra, thou hast, after cutting off the affections, crossed over (the stream of existence) and taken over these beings. (571)

25. 'The elements of existence (upadhi) have been overcome by thee, the passions have been destroyed by thee, thou art a lion not seizing on anything, thou hast left behind fear and danger. (572)

26. 'These three hundred Bhikkhus stand here with clasped hands; stretch out thy feet, O hero, let the Nâgas worship the Master's feet.' (573)

Selasutta is ended.

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8. SALLASUTTA.
Life is short, all mortals are subject to death, but knowing the terms of the world the wise do not grieve, and those who have left sorrow will be blessed.--Text in the Dasaratha-Gâtaka, p. 34.
1. Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain. (574)

2. For there is not any means by which those that have been born can avoid dying; after reaching old age there is death, of such a nature are living beings. (575)

3. As ripe fruits are early in danger of falling, so mortals when born are always in danger of death. (576)

4. As all earthen vessels made by the potter end in being broken, so is the life of mortals. (577)

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5. Both young and grown-up men, both those who are fools and those who are wise men, all fall into the power of death, all are subject to death. (578)

6. Of those who, overcome by death, go to the other world, a father does not save his son, nor relatives their relations. (579)

7. Mark! while relatives are looking on and lamenting greatly, one by one of the mortals is carried off, like an ox that is going to be killed. (580)

8. So the world is afflicted with death and decay, therefore the wise do not grieve, knowing the terms of the world. (581)

9. For him, whose way thou dost not know, either when he is coming or when he is going, not seeing both ends, thou grievest in vain. (582)

10. If he who grieves gains anything, (although he is only) a fool hurting himself, let the wise man do the same. (583)

11. Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer. (584)

12. He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail. (585)

13. He who does not leave grief behind, goes (only) deeper into pain; bewailing the dead he falls into the power of grief. (586)

14. Look at others passing away, men that go (to what they deserve) according to their deeds, beings trembling already here, after falling into the power of death. (587)

15. In whatever manner people think (it will come to pass), different from that it becomes, so great is

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the disappointment[1] (in this world); see, (such are) the terms of the world. (588)

16. Even if a man lives a hundred years or even more, he is at last separated from the company of his relatives, and leaves life in this world. (589)

17. Therefore let one, hearing (the words of) the saint, subdue his lamentation; seeing the one that has passed away and is dead, (let him say): 'He will not be found by me (any more).' (590)

18. As a house on fire is extinguished by water, so also the wise, sensible, learned, clever man rapidly drives away sorrow that has arisen, as the wind a tuft of cotton. (591)

19. He who seeks his own happiness should draw out his arrow (which is) his lamentation, and complaint, and grief. (592)

20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593)

Sallasutta is ended.

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9. VÂSETTHASUTTA.
A dispute arose between two young men, Bhâradvâga and Vâsettha, the former contending man to be a Brâmana by birth, the latter by deeds. They agreed to go and ask Samana Gotama, and he answered that man is a Brâmana by his work only. The two young men are converted.--Text (from Magghimanikâya) and translation in Alwis's Buddhist Nirvâna, p. 103.
So it was heard by me:

At one time Bhagavat dwelt at Ikkhânamkala, in the Ikkhânamkala forest. At that time many distinguished,

[1. Etâdiso vinâbhâvo.]

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wealthy Brâmanas lived at Ikkhânamkala, as the Brâmana Kamkin, the Brâmana Târukkha, the Brâmana Pokkharasâti, the Brâhmana Gânussoni, the Brâmana Todeyya, and other distinguished, wealthy Brâmanas.

Then this dialogue arose between the young men Vâsettha and Bhâradvâga while walking about:

'How does one become a Brâmana?'

The young man Bhâradvâga said: 'When one is noble by birth on both sides, on the mother's and on the father's side, of pure conception up to the seventh generation of ancestors, not discarded and not reproached in point of birth, in this way one is a Brâmana.'

The young man Vâsettha said: 'When one is virtuous and endowed with (holy) works, in this way he is a Brâmana.'

Neither could the young man Bhâradvâga convince the young man Vâsettha, nor could the young man Vâsettha convince the young man Bhâradvâga. Then the young man Vâsettha addressed the young man Bhâradvâga: 'O Bhâradvâga, this Samana Gotama, the Sakya son, gone out from the Sakya family, dwells at Ikkhânamkala, in the forest of Ikkhânamkala, and the following good praising words met the venerable Gotama: "And so he is Bhagavat, the venerable, the enlightened, the glorious, let us go, O venerable Bhâradvâga, let us go (to the place) where the Samana Gotama is, and having gone there let us ask the Samana Gotama about this matter, and as the Samana Gotama replies so will we understand it."'

'Very well, O venerable one;' so the young man Bhâradvâga answered the young man Vâsettha.

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Then the young men Vâsettha and Bhâradvâga went (to the place) where Bhagavat was, and having gone, they talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation (with him) they sat down apart. Sitting down apart the young man Vâsettha addressed Bhagavat in stanzas:

1. 'We are accepted and acknowledged masters of the three Vedas[1], I am (a pupil) of Pokkharasâti, and this young man is (the pupil) of Târukkha. (594)

2. 'We are accomplished in all the knowledge propounded by those who are acquainted with the three Vedas, we are padakas (versed in the metre), veyyâkaranas (grammarians?), and equal to our teachers in recitation (gappa)[2]. (595)

3. 'We have a controversy regarding (the distinctions of) birth, O Gotama! Bhâradvâga says, one is a Brâmana by birth, and I say, by deeds; know this, O thou clearly-seeing! (596)

4. 'We are both unable to convince each other, (therefore) we have come to ask thee (who art) celebrated as perfectly enlightened. (597)

5. 'As people adoring the full moon worship (her) with uplifted clasped hands, so (they worship) Gotama in the world. (598)

6. 'We ask Gotama who has come as an eye to the world: Is a man a Brâhmana by birth, or is he so

[1. Anuññâtapatiññâtâ
Teviggâ mayam asm' ubho.

2. Teviggânam[*] yad akkhâtam
Tatra kevalino 'smase,
Padak' asmâ veyyâkaranâ,
Gappe[+] âkariyasâdisâ.

*. Teviggânam = tivedânam. Commentator; but compare v. 63.

+. Gappe = vede. Commentator.]

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by deeds? Tell us who do not know, that we may know a Brâmana.' (599)

7. 'I will explain to you, O Vâsettha,'--so said Bhagavat,--'in due order the exact distinction of living beings according to species, for their species are manifold. (600)

8. 'Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold. (601)

9. 'Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that constitute species are for them, and (their) species are manifold. (602)

10. 'Know ye also the four-footed (animals), small and great, the marks that constitute species are for them, and (their) species are manifold. (603)

11. 'Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold. (604)

12. 'Then know ye also the fish which range in the water, the marks that constitute species are for them, and (their) species are manifold. (605)

13. 'Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) species are manifold. (606)

14. 'As in these species the marks that constitute species are abundant, so in men the marks that constitute species are not abundant. (607)

15. 'Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, (608)

16. 'Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexual intercourse, (609)

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17. 'Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (610)

18. 'Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only)[1]. (611)

19. 'For whoever amongst men lives by cowkeeping,--know this, O Vâsettha,--he is a husbandman, not a Brâmana.' (612)

20. 'And whoever amongst men lives by different mechanical arts,--know this, O Vâsettha,--he is an artisan, not a Brâmana. (613)

21. 'And whoever amongst men lives by trade,--know this, O Vâsettha,--he is a merchant, not a Brâmana. (614)

22. And whoever amongst men lives by serving others,--know this, O Vâsettha,--he is a servant, not a Brâhmana. (615)

23. 'And whoever amongst men lives by theft,--know this, O Vâsettha,--he is a thief, not a Brâhmana. (616)

24. 'And whoever amongst men lives by archery,--know this, O Vâsettha,--he is a soldier, not a Brâmana. (617)

25. 'And whoever amongst men lives by performing household ceremonials,--know this, O Vâsettha,--he is a sacrificer, not a Brâmana. (618)

26. 'And whoever amongst men possesses villages and countries,--know this, O Vâsettha,--he is a king, not a Brâmana. (619)

[1. Pakkattam sasarîresu,
Manussesv-etam na viggati,
Vokârañ ka manussesu
Samaññâya pavukkati.]

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27. 'And I do not call one a Brâmana on account of his birth or of his origin from (a particular) mother; he may be called bhovâdi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brâhmana[1]. (620)

28. 'Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brâmana. (621)

29. 'The man who, after cutting the strap (i.e. enmity), the thong (i.e. attachment), and the rope (i.e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i.e. ignorance), the enlightened (buddha), him I call a Brâmana. (622)

30. 'Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in (his) endurance and has for his army this strength, him I call a Brâmana. (623)

31. 'The man who is free from anger, endowed with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brâhmana. (624)

32. 'The man who, like water on a lotus leaf, or a mustard seed on the point of a needle, does not cling to sensual pleasures, him I call a Brâhmana. (625)

33. 'The man who knows in this world the destruction of his pain, who has laid aside (his) burden, and is liberated, him I call a Brâmana. (626)

34. 'The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brâmana. (627)

[1. Comp. Dhp. v. 396, &c.]

p. 114

35. 'The man who does not mix with householders nor with the houseless, who wanders about without a house, and who has few wants, him I call a Brâhmana. (628)

36. 'Whosoever, after refraining from hurting (living) creatures, (both) those that tremble and those that are strong, does not kill or cause to be killed, him I call a Brâmana. (629)

37. 'The man who is not hostile amongst the hostile, who is peaceful amongst the violent, not seizing (upon anything) amongst those that seize (upon everything), him I call a Brâmana. (630)

38. 'The man whose passion and hatred, arrogance and hypocrisy have dropt like a mustard seed from the point of a needle, him I call a Brâmana. (631)

39. 'The man that utters true speech, instructive and free from harshness, by which he does not offend any one, him I call a Brâmana. (632)

40. 'Whosoever in the world does not take what has not been given (to him), be it long or short, small or large, good or bad, him I call a Brâhmana. (633)

41. 'The man who has no desire for this world or the next, who is desireless and liberated, him I call a Brâmana. (634)

42. 'The man who has no desire, who knowingly is free from doubt; and has attained the depth of immortality, him I call a Brâmana. (635)

43. 'Whosoever in this world has overcome good and evil, both ties, who is free from grief and defilement, and is pure, him I call a Brâmana. (636)

44. 'The man that is stainless like the moon, pure, serene, and undisturbed, who has destroyed joy, him I call a Brâmana. (637)

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45. 'Whosoever has passed over this quagmire difficult to pass, (who has passed over) revolution (samsâra) and folly, who has crossed over, who has reached the other shore, who is meditative, free from desire and doubt, calm without seizing (upon anything), him I call a Brâmana. (638)

46. 'Whosoever in this world, after abandoning sensual pleasures, wanders about houseless, and has destroyed the existence of sensual pleasures (kâmabhava), him I call a Brâmana. (639)

47. 'Whosoever in this world, after abandoning desire, wanders about houseless, and has destroyed the existence of desire (tanhâbhava), him I call a Brâmana. (640)

48. 'Whosoever, after leaving human attachment (yoga), has overcome divine attachment, and is liberated from all attachment, him I call a Brâhmana. (641)

49. 'The man that, after leaving pleasure and disgust, is calm and free from the elements of existence (nirupadhi), who is a hero, and has conquered all the world, him I call a Brâmana. (642)

50. 'Whosoever knows wholly the vanishing and reappearance of beings, does not cling to (anything); is happy (sugata), and enlightened, him I call a Brâmana. (643)

51. 'The man whose way neither gods nor Gandhabbas nbr men know, and whose passions are destroyed, who is a saint, him I call a Brâmana. (644)

52. 'The man for whom there is nothing, neither before nor after nor in the middle, who possesses nothing, and does not seize (upon anything), him I call a Brâmana. (645)

53. 'The (man that is undaunted like a) bull, who

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is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened, him I call a Brâmana. (646)

54. 'The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I call a Brâmana. (647)

55. 'For what has been designated as "name" and "family" in the world is only a term, what has been designated here and there is understood by common consent[1]. (648)

56. 'Adhered to for a long time are the views of the ignorant, the ignorant tell us, one is a Brâmana by birth. (649)

57. 'Not by birth is one a Brâmana, nor is one by birth no Brâmana; by work (kammanâ) one is a Brâmana, by work one is no Brâmana. (650)

58. 'By work one is a husbandman, by work one is an artisan, by work one is a merchant, by work one is a servant. (651)

59. 'By work one is a thief, by work one is a soldier, by work one is a sacrificer, by work one is a king. (652)

60. 'So the wise, who see the cause of things and understand the result of work, know this work as it really is[2]. (653)

61. 'By work the world exists, by work mankind

[1. Samaññâ h' esâ lokasmim
Nâmagottam pakappitam,
Sammukkâ samudâgatam
Tattha tattha pakappitam.

2. Evam etam yathâbhûtam
Kammam passanti panditâ
Patikkasamuppâdadasâ
Kammavipâkakovidâ.]

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exists, beings are bound by work as the linch-pin of the rolling cart (keeps the wheel on)[1]. (654)

62. 'By penance, by a religious life, by self-restraint, and by temperance, by this one is a Brâmana, such a one (they call) the best Brâmana. (655)

63. 'He who is endowed with the threefold knowledge[2], is calm, and has destroyed regeneration,--know this, O Vâsettha,--he is to the wise Brahman and Sakka.' (656)

This having been said, the young men Vâsettha and Bhâradvâga spoke to Bhagavat as follows:

'It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama receive us as followers (upâsaka), who from this day for life have taken refuge (in him).'

Vâsetthasutta is ended.

[1. Kammanâ vattatî loko,
Kammanâ vattatî pagâ,
Kammanibandhanâ sattâ
Rathasânîva yâyato.

2. Tîhi viggâhi sampanno.]

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10. KOKÂLIYASUTTA.
Kokâliya abuses Sâriputta and Moggallâna to Buddha; therefore as soon as he has left Buddha, he is struck with boils, dies and goes to the Paduma hell, whereupon Buddha describes to the Bhikkhus the punishment of backbiters in hell.
So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî, in Getavana, in the park of Anâthapindika. Then the Bhikkhu Kokâliya approached Bhagavat, and after having approached and saluted Bhagavat he sat down apart; sitting down apart the Bhikkhu Kokâliya said this to Bhagavat: "O thou venerable one, Sâriputta and Moggallâna have evil desires, they have fallen into the power of evil desires.'

When this had been said, Bhagavat spoke to the Bhikkhu Kokâliya as follows: '(Do) not (say) so, Kokâliya; (do) not (say) so, Kokâliya; appease, O Kokâliya, (thy) mind in regard to Sâriputta and Moggallâna: Sâriputta and Moggallâna are amiable[1].'

A second time the Bhikkhu Kokâliya said this to Bhagavat: 'Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, yet Sâriputta and Moggallâna have evil desires, they have fallen into the power of evil desires.'

A second time Bhagavat said this to the Bhikkhu Kokâliya: '(Do) not (say) so, Kokâliya; (do) not (say) so, Kokâliya; appease, O Kokâliya, (thy) mind in regard to Sâriputta and Moggallâna: Sâriputta and Moggallâna are amiable.'

A third time the Bhikkhu Kokâliya said this to Bhagavat: 'Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy,

[1. Pesalâ ti piyasîlâ. Commentator.]

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yet Sâriputta and Moggallâna have evil desires, Sâriputta and Moggallâna have fallen into the power of evil desires.'

A third time Bhagavat said this to the Bhikkhu Kokâliya: '(Do) not (say) so, Kokâliya; (do) not (say) so, Kokâliya; appease, O Kokâliya, (thy) mind in regard to Sâriputta and Moggallâna: Sâriputta and Moggallâna are amiable.'

Then the Bhikkhu Kokâliya, after having risen from his seat and saluted Bhagavat and walked round him towards the right, went away; and when he had been gone a short time, all his body was struck with boils as large as mustard seeds; after being only as large as mustard seeds, they became as large as kidney beans; after being only as large as kidney beans, they became as large as chick peas; after being only as large as chick peas, they became as large as a Kolatthi egg (?); after being only as large as a Kolatthi egg, they became as large as the jujube fruit; after being only as large as the jujube fruit, they became as large as the fruit of the emblic myrobalan; after being only as large as the fruit of the emblic myrobalan, they became as large as the unripe beluva fruit; after being only as large as the unripe beluva fruit, they became as large as a billi fruit (?); after being as large as a billi fruit, they broke, and matter and blood flowed out. Then the Bhikkhu Kokâliya died of that disease, and when he had died the Bhikkhu Kokâliya went to the Paduma hell, having shown a hostile mind against Sâriputta and Moggallâna. Then when the night had passed Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bhagavat,

p. 120

he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: 'O thou venerable one, Kokâliya, the Bhikkhu, is dead and after death, O thou venerable one, the Bhikkhu Kokâliya is gone to the Paduma hell, having shown a hostile mind against Sâriputta and Moggallâna.'

This said Brahman Sahampati, and after saying this and saluting Bhagavat, and walking round him towards the right, he disappeared there.

Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus: 'Last night, O Bhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: "O thou venerable one, Kokâliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokâliya is gone to the Paduma hell, having shown a hostile mind against Sâriputta and Moggallâna." This said Brahman Sahampati, O Bhikkhus, and having said this and saluted me, and walked round me towards the right, he disappeared there.'

When this had been said, a Bhikkhu asked Bhagavat: 'How long is the rate of life, O venerable one, in the Paduma hell?'

'Long, O Bhikkhu, is the rate of life in the Paduma hell, it is not easy to calculate either (by saying) so many years or so many hundreds of years or so many thousands of years or so many hundred thousands of years.'

'But it is possible, I suppose, to make a comparison, O thou venerable one?'

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'It is possible, O Bhikkhu;' so saying, Bhagavat spoke (as follows): 'Even as, O Bhikkhu, (if there were) a Kosala load of sesamum seed containing twenty khâris, and a man after the lapse of every hundred years were to take from it one sesamum seed at a time, then that Kosala load of sesamum seed, containing twenty khâris, would, O Bhikkhu, sooner by this means dwindle away and be used up than one Abbuda hell; and even as are twenty Abbuda hells, O Bhikkhu, so is one Nirabbuda hell; and even as are twenty Nirabbuda hells, O Bhikkhu, so is one Ababa hell; and even as are twenty Ababa hells, O Bhikkhu, so is one Ahaha hell; and even as are twenty Ahaha hells, O Bhikkhu, so is one Atata hell; and even as are twenty Atata hells, O Bhikkhu, so is one Kumuda hell; and even as are twenty Kumuda hells, O Bhikkhu, so is one Sogandhika hell; and even as are twenty Sogandhika hells, O Bhikkhu, so is one Uppalaka hell; and even as are twenty Uppalaka hells, O Bhikkhu, so is one Pundarîka hell; and even as are twenty Pundarîka hells, O Bhikkhu, so is one Paduma hell; and to the Paduma hell, O Bhikkhu, the Bhikkhu Kokâliya is gone, having shown a hostile mind against Sâriputta and Moggallâna.' This said Bhagavat, and having said this Sugata, the Master, furthermore spoke as follows:

1. 'To (every) man that is born, an axe is born in his mouth, by which the fool cuts himself, when speaking bad language. (657)

2. 'He who praises him who is to be blamed or blames him who as to be praised, gathers up sin in his mouth, and through that (sin) he will not find any joy. (658)

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3. 'Trifling is the sin that (consists in) losing riches by dice; this is a greater sin that corrupts the mind against Sugatas. (659)

4. 'Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas; because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660)

5. 'He who speaks falsely goes to hell, or he who having done something says, "I have not done it;" both these after death become equal, in another world (they are both) men guilty of a mean deed[1]. (661)

6. 'He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed) reverts against, like fine dust thrown against the wind[2]. (662)

7. 'He who is given to the quality of covetousness, such a one censures others in his speech, (being himself) unbelieving, stingy, wanting in affability, niggardly, given to backbiting. (663)

8. 'O thou foul-mouthed, false, ignoble, blasting, wicked, evil-doing, low, sinful, base-born man, do not be garrulous in this world, (else) thou wilt be an inhabitant of hell[3]. (664)

9. 'Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) for a long time. (665)

[1. Comp. Dhp. v. 306.

2. Comp. Dhp. v. 125.

3. Mukhadugga vibhûta-m-anariya
Bhûnahu[*] pâpaka dukkatakâri
Purisanta kalî avagâta
Mâ bahubhâni dha nerayiko si.

*. Bhûnahu bhûtihanaka vuddhinâsaka. Commentator.]

p. 123

110. 'For one's deeds are not lost, they will surely come (back to you), (their) master will meet with them, the fool who commits sin will feel the pain in himself in the other world[1]. (666)

11. 'To the place where one is struck with iron rods, to the iron stake with sharp edges he goes; then there is (for him) food as appropriate, resembling a red-hot ball of iron. (667)

12. 'For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre. (668)

13. 'Covering (them) with a net they kill (them) there with iron hammers; they go to dense darkness[2], for that is spread out like the body of the earth. (669)

14. 'Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre. (670)

15. 'Then he who commits sin is surely boiled in a mixture of matter and blood; whatever quarter he inhabits, he becomes rotten there from coming in contact (with matter and blood). (671)

16. 'He who commits sin will surely be boiled in the water, the dwelling-place of worms; there it is not (possible) to get to the shore, for the jars (are) exactly alike[3]. (?) (672)

[1. Comp. Revelation xiv. 13.

2. Andham va Timisam âyanti.

3. Pulavâvasathe salilasmim
Tattha kim pakkati kibbisakârî,
Gantum na hi tîram p' atthi
Sabbasamâ hi samantakapallâ.]

p. 124

17. 'Again they enter the sharp Asipattavana with mangled limbs; having seized the tongue with a hook, the different watchmen (of hell) kill (them). (673)

18. 'Then they enter Vetaranî, that is difficult to cross and has got streams of razors with sharp edges; there the fools fall in, the evil-doers after having done evil. (674)

19. 'There black, mottled flocks of ravens eat them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them). (675)

20. 'Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent. (676)

21. 'Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five kotis, and twelve hundred kotis besides[1]. (677)

22. 'As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.' (678)

Kokâliyasutta is ended.

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11. NÂLAKASUTTA.
The Isi Asita, also called Kanhasiri, on seeing the gods rejoicing, asks the cause of it, and having heard that Buddha has been born, he descends from Tusita heaven. When the Sakyas showed the child to him, he received it joyfully and prophesied
[1. Nahutâni hi kotiyo pañka bhavanti
Dvâdasa kotisatâni pun' aññâ.]
p. 125

about it. Buddha explains to Nâlaka, the sister's son of Asita, the highest state of wisdom.--Compare Lalita-vistara, Adhyâya VII; Asita and Buddha, or the Indian Simeon, by J. Muir, in the Indian Antiquary, Sept. 1878.
Vatthugâthâ.

1. The Isi Asita saw in (their) resting-places during the day the joyful, delighted flocks of the Tidasa gods, and the gods in bright clothes, always highly praising Inda, after taking their clothes and waving them. (679)

2. Seeing the gods with pleased minds, delighted, and showing his respect, he said this on that occasion: 'Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and wave them? (680)

3. 'When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted? (681)

4. 'They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!' (682)

5. 'The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbinî. Therefore we are glad and exceedingly pleased. (683)

6. 'He, the most excellent of all beings, the preeminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is) like the roaring lion, the strong lord of beasts.' (684)

p. 126

7. Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana's palace, and having sat down there he said this to the Sakyas: 'Where is the prince? I wish to see (him).' (685)

8. Then the Sakyas showed to (the Isi), called Asita, the child, the prince who was like shining gold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory and having a beautiful appearance. (686)

9. Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (687)

10. The gods held in the sky a parasol with a thousand circles and numerous branches, yaks' tails with golden sticks were fanned, but those who held the yaks' tails and the parasol were not seen. (688)

11. The Isi with the matted hair, by name Kanhasiri, on seeing the yellow blankets (shining) like a golden coin, and the white parasol held over his head, received him delighted and happy. (689)

12. And having received the bull of the Sakyas, he who was wishing to receive him and knew the signs and the hymns, with pleased thoughts raised his voice, saying: 'Without superior is this, the most excellent of men.' (690)

13. Then remembering his own migration he was displeased and shed tears; seeing this the Sakyas asked the weeping Isi, whether there would be any obstacle in the prince's path. (691)

14. Seeing the Sakyas displeased the Isi said: 'I do not remember anything (that will be) unlucky for the prince, there will be no obstacles at

p. 127

all for him, for this is no inferior (person). Be without anxiety. (692)

15. ' This prince will reach the summit of perfect enlightenment, he will turn the wheel of the Dhamma, he who sees what is exceedingly pure (i.e. Nibbâna), this (prince) feels for the welfare of the multitude, and his religion[1] will be widely spread. (693)

16. 'My life here will shortly be at an end, in the middle (of his life) there will be death for me; I shall not hear the Dhamma of the incomparable one; therefore I am afflicted, unfortunate, and suffering.' (694)

17. Having afforded the Sakyas great joy he went out from the interior of the town to lead a religious life; but taking pity on his sister's son, he induced him to embrace the Dhamma of the incomparable one. (695)

18. 'When thou hearest from others the sound "Buddha," (or) "he who has acquired perfect enlightenment walks the way of the Dhamma," then going there and enquiring about the particulars, lead a religious life with that Bhagavat.' (696)

19. Instructed by him, the friendly-minded, by one who saw in the future what is exceedingly pure (i.e. Nibbâna), he, Nâlaka, with a heap of gathered-up good works, and with guarded senses dwelt (with him), looking forward to Gina (i.e. Buddha). (697)

20. Hearing the noise, while the excellent Gina turned the wheel (of the Dhamma), and going and seeing the bull of the Isis, he, after being converted,

[1. Brahmakariyam = sâsanam. Commentator.]

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asked the eminent Muni about the best wisdom, when the time of Asita's order had come. (698)

The Vatthugâthâs are ended.

21. 'These words of Asita are acknowledged true (by me), therefore we ask thee, O Gotama, who art perfect in all things (dhamma). (699)

22. 'O Muni, to me who am houseless, and who wish to embrace a Bhikkhu's life, explain when asked the highest state, the state of wisdom (moneyya).' (700)

23. 'I will declare to thee the state of wisdom,'--so said Bhagavat,--'difficult to carry out, and difficult to obtain; come, I will explain it to thee, stand fast, be firm. (701)

24. 'Let a man cultivate equanimity: which is (both) reviled and praised in the village, let him take care not to corrupt his mind, let him live calm, and without pride. (702)

25. 'Various (objects) disappear, like a flame of fire in the wood[1]; women tempt the Muni, let them not tempt him. (703)

26. 'Let him be disgusted with sexual intercourse, having left behind sensual pleasures of all kinds, being inoffensive and dispassionate towards living creatures, towards anything that is feeble or strong. (704)

27. 'As I am so are these, as these are so am I, identifying himself with others, let him not kill nor cause (any one) to kill[2]. (705)

[1. Ukkâvakâ nikkharanti
Dâye aggisikhûpamâ.

2. Yathâ aham tathâ ete
Yathâ ete tathâ aham
Attânam upamam katvâ
Na haneyya na ghâtaye.
Comp. Dhp v. 129.]

p. 129

28. 'Having abdoned desire and covetousness let him act as one that sees clearly where a common man sticks, let him cross over this hell. (706)

29. 'Let him be with an empty stomach, taking little food, let him have few wants and not be covetous; not being consumed by desire he will without desire be happy. (707)

30. 'Let the Muni, after going about for alms, repair to the outskirts of the wood, let him go and sit down near the root of a tree. (708)

31. 'Applying himself to meditation, and being wise, let him find his pleasure in the outskirts of the wood, let him meditate at the root of a tree enjoying himself. (709)

32. 'Then when night is passing away let him repair to the outskirts of the village, let him not delight in being invited nor in what is brought away from the village. (710)

33. 'Let not the Muni, after going to the village, walk about to the houses in haste; cutting off (all) talk while seeking food, let him not utter any coherent speech[1]. (711)

34. '"What I have obtained that is good," "I did not get (anything that is) good," so thinking in both cases he returns to the tree unchanged[2]. (712)

35. "Wandering about with his alms-bowl in his

[1. Na vâkam payutam bhane.

2. Alattham yad idam sâdhu
Nâlattham kusalam iti,
Ubhayen' eva so tâdi[*]
Rukkham va upanivattati.

*. Tâdi = nibbikâro. Commentator.]

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hand, considered dumb without being dumb, let him not blush at a little gift, let him not despise the giver. (713)

36. 'Various are the practices illustrated by the Samana, they do not go twice to the other shore, this (is) not once thought[1]. (?) (714)

37. 'For whom there is no desire, for the Bhikkhu who has cut off the stream (of existence) and abandoned all kinds of work, there is no pain. (715)

38. 'I will declare to thee the state of wisdom,'--so said Bhagavat,--'let one be like the edge of a razor, having struck his palate with his tongue, let him be restrained in (regard to his) stomach. (716)

39. 'Let his mind be free from attachment, let him not think much[2] (about worldly affairs), let him be without defilement, independent, and devoted to a religious life. (717)

40. 'For the sake of a solitary life and for the sake of the service that is to be carried out by Samanas, let him learn, solitariness is called wisdom[3]; alone indeed he will find pleasure. (718)

41. 'Then he will shine through the ten regions, having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself to modesty and belief. (719)

42. 'Understand this from the waters in chasms

[1. Ukkâvakâ hi patipadâ
Samanena pakâsitâ,
Na pâram digunam yanti,
Na idam ekagunam mutam.

2. Na kâpi bahu kintaye.

3. Ekattam monam akkhâtam.]

p. 131

and cracks: noisy go the small waters, silent goes the vast ocean[1]. (720)

43. 'What is deficient that makes a noise, what is full that is calm; the fool is like a half-(filled) water-pot, the wise is like a full pool. (721)

44. 'When the Samana speaks much that is possessed of good sense, he teaches the Dhamma while knowing it, while knowing it he speaks much[2]. (722)

45. 'But he who while knowing it is self-restrained, and while knowing it does not speak much, such a Muni deserves wisdom (mona), such a Muni has attained to wisdom (mona)[3].' (723)

Nâlakasutta is ended.

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12. DVAYATÂNUPASSANÂSUTTA.
All pain in the world arises from upadhi, aviggâ, samkhârâ viññâna, phassa, vedanâ, tanhâ, upâdâna, ârambha, âhâra, iñgita, nissaya, rûpa, mosadhamma, sukha.
So it was heard by me:

At one time Bhagavat dwelt at Sâvatthî in Pubbârâma, Migâramâtar's mansion. At that time Bhagavat on the Uposatha day[4], on the fifteenth,

[1. Tan nadîhi vigânâtha
Sobbhesu padaresu ka:
Sanantâ yanti kussobbhâ
Tunhî yâti mahodadhi.

2. Yam samano bahu bhâsati
Upetam atthasamhitam
Gânam so dhammam deseti
Gânam so bahu bhâsati.

3. Yo ka gânam samyatatto
Gânam na bahu bhâsati
Sa munî monam arahati
Sa munî monam agghagâ.

4. See Rhys Davids, Buddhism, p. 140.]

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it being full moon, in the evening was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagavat surveying the silent assembly of Bhikkhus addressed them (as follows):

'Whichever Dhammas there are, O Bhikkhus, good, noble, liberating, leading to perfect enlightenment,--what is the use to you of listening to these good, noble, liberating Dhammas, leading to perfect enlightenment? If, O Bhikkhus, there should be people that ask so, they shall be answered thus: "Yes, for the right understanding of the two Dhammas." "Which two do you mean?" "(I mean), this is pain, this is the origin of pain," this is one consideration, "this is the destruction of pain, this is the way leading to the destruction of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly[1], is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

1. 'Those who do not understand pain and the origin of pain, and where pain wholly and totally is stopped, and do not know the way that leads to the cessation of pain, (724)

2. 'They, deprived of the emancipation of thought

[1. . . . kâ upanisâ savanâyâ,'ti iti ke bhikknave pukkhitâro assu te evam assu vakanîyâ: yâvad eva dvayatânam dhammânam yathâbhûtam ñânâyâ 'ti, kiñka dvayatam vadetha? 'idam dukkham, ayam dukkhasamudayo' ti ayam ekânupassanâ, 'ayam dukkhanirodho, ayam dukkhanirodhagâminî patipadâ' ti ayam dutiyânupassanâ; evam sammâdvayatânupassino . . .]

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and the emancipation of knowledge, are unable to put an end (to samsâra), they will verily continue to undergo birth and decay. (725)

3. 'And those who understand pain and the origin of pain, and where pain wholly and totally is stopped, and who know the way that leads to the cessation of pain, (726)

4. 'They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to samsâra), they will not undergo birth and decay. (727)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the upadhis (elements of existence)," this is one consideration, "but from the complete destruction of the upadhis, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

5. 'Whatever pains there are in the world, of many kinds, they arise having their cause in the upadhis; he who being ignorant creates upadhi, that fool again undergoes pain; therefore being wise do not create upadhi, considering what is the birth and origin of pain. (728)

'"Should there be a perfect consideration of the

p. 134

Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of aviggâ (ignorance)," this is one consideration, "but from the complete destruction of aviggâ, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

6. 'Those who again and again go to samsâra with birth and death, to existence in this way or in that way,--that is the state of aviggâ. (729)

7. 'For this aviggâ is the great folly by which this (existence) has been traversed long, but those beings who resort to knowledge do not go to rebirth. (730)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the samkhâras (matter)," this is one consideration, "but from the complete destruction of the samkhâras, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state

p. 135

of an Anâgâmin (one that does not return).' This said Bhagavat; (and) when Sugata had said this, the Master further spoke:

8. 'Whatever pain arises is all in consequence of the samkhâras, by the destruction of the samkhâras there will be no origin of pain. (731)

9. 'Looking upon this pain that springs from the samkhâras as misery, from the cessation of all the samkhâras, and from the destruction of consciousness will arise the destruction of pain, having understood this exactly, (732)

10. 'The wise who have true views and are accomplished, having understood (all things) completely, and having conquered all association with Mâra, do not go to re-birth. (733)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of viññâna (consciousness)," this is one consideration, "but from the complete destruction of viññânana, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

11. 'Whatever pain arises is all in consequence of viññâna, by the destruction of viññâna there is no origin of pain. (734)

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12. 'Looking upon this pain that springs from viññâna as misery, from the cessation of viññâna a Bhikkhu free from desire (will be) perfectly happy (parinibbuta). (735)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of phassa (touch)," this is one consideration, "but from the complete destruction of phassa, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

13. 'For those who are ruined by phassa, who follow the stream of existence, who have entered a bad way, the destruction of bonds is far off. (736)

14. 'But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy. (737)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the vedanâs (sensations)," this is one consideration, "but from the complete destruction of the vedanâs, through absence of passion, there

p. 137

no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

15. 'Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally, (738)

16. 'Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedanâs become free from desire, and perfectly happy. (739)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of tanhâ (desire)," this is one consideration, "but from the complete destruction of tanhâ, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

17. 'A man accompanied by tanhâ, for a long time transmigrating into existence in this way or

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that way, does not overcome transmigration (samsâra). (740)

18. 'Looking upon this as misery, this origin of the pain of tanhâ, let the Bhikkhu free from tanhâ, not seizing (upon anything), thoughtful, wander about. (741)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the upâdânas (the seizures)," this is one consideration, "but from the complete destruction of the upâdânas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

19. 'The existence is in consequence of the upâdânas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (742)

20. 'Therefore from the destruction of the upâdânas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth. (743)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in

p. 139

consequence of the ârambhas (exertions)," this is one consideration, "but from the complete destruction of the ârambhas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

21. 'Whatever pain arises is all in consequence of the ârambhas, by the destruction of the ârambhas there is no origin of pain. (744)

22, 23. 'Looking upon this pain that springs from the ârambhas as misery, having abandoned all the ârambhas, birth and transmigration have been crossed over by the Bhikkhu who is liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm; there is for him no re-birth. (745, 746)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the âhâras (food?)," this is one consideration, "but from the complete destruction of the âhâras, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still

p. 140

remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

24. 'Whatever pain arises is all in consequence of the âhâras, by the destruction of the âhâras there is no origin of pain. (747)

25. 'Looking upon this pain that springs from the âhâras as misery, having seen the result of all âhâras, not resorting to all âhâras, (748)

26. 'Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished[1]. (749)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "Whatever pain arises is all in consequence of the iñgitas (commotions)," this is one consideration, "but from the complete destruction of the iñgitas, through absence of passion, there is no origin of pain," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

27. 'Whatever pain arises is all in consequence of the iñgitas, by the destruction of the iñgitas there is no origin of pain. (750)

28. 'Looking upon this pain that springs from

[1. Samkham nôpeti vedagû.]

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the iñgitas as misery, and therefore having abandoned the iñgitas and having stopped the samkhâras; let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "For the nissita (dependent) there is vacillation," this is one consideration, "the independent (man) does not vacillate," this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

29. 'The independent (man) does not vacillate, and the dependent (man) seizing upon existence in one way or in another, does not overcome samsâra. (752).

30. 'Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu wander about independent, not seizing (upon anything), thoughtful. (753)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "The formless (beings), O Bhikkhus, are calmer than the rûpas (for ruppa, i.e. form-possessing)," this is one consideration, "cessation is calmer than the formless," this is another consideration, "thus, O Bhikkhus, by the Bhikkhu that considers

p. 142

the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

31. 'Those beings who are possessed of form, and those who dwell in the formless (world), not knowing cessation, have to go to re-birth. (754)

32. 'But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "What has been considered true by the world of men, together with the gods, Mâra, Brahman, and amongst the Samanas, Brâmanas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really false," this is one consideration; "what, O Bhikkhus, has been considered false by the world of men, together with the gods, Mâra, Brahman, and amongst the Samanas, Brâmanas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really true," this is another consideration. Thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one that does not return).' This said Bhagavat,

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(and) when Sugata had said this, the Master further spoke:

33. 'Seeing the real in the unreal, the world of men and gods dwelling in name and form[1], he thinks: "This is true." (756)

34. 'Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable[2]. (?) (757)

35. 'What is not false, the Nibbâna, that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy[3]. (758)

'"Should there be a perfect consideration of the Dyad in another way," if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: "What, O Bhikkhus, has been considered pleasure by the world of men, gods, Mâra, Brahman, and amongst the Samanas, Brâmanas, gods, and men, that has by the noble by (their) perfect knowledge been well seen to be really pain," this is one consideration; "what, O Bhikkhus, has been considered pain by the world of men, gods, Mâra, Brahman, and amongst the Samanas, Brâhmanas, gods, and men, that has by the noble by their perfect knowledge been well seen to be really pleasure," this is the second consideration. Thus, O

[1. Nâmarûpasmim, 'individuality.'

2. Yena yena hi maññanti
Tato tam hoti aññathâ,
Tam hi tassa musâ hoti,
Mosadhammam hi ittaram.

3. Amosadhammam nibbânam
Tad ariyâ sakkato vidû,
Te ye sakkâbhisamayâ
Nikkhâtâ parinibbutâ.]

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Bhikkhus, by the Bhikkhu who considers the Dyad duly, who is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anâgâmin (one who does not return).' This said Bhagavat, (and) when Sugata had said so, the Master further spoke:

36. 'Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) as long as they last, so it is said. (759)

37. 'By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760)

38. 'By the noble the cessation of the existing body is regarded as pleasure; this is the opposite of (what) the wise in all the world (hold)[1]. (761)

39. 'What fools say is pleasure that the noble say is pain, what fools say is pain that the noble know as pleasure:--see here is a thing difficult to understand, here the ignorant are confounded. (762)

40. 'For those that are enveloped there is gloom, for those that do not see there is darkness, and for the good it is manifest, for those that see there is light; (even being) near, those that are ignorant of the way and the Dhamma, do not discern (anything)[2]. (763)

[1. Sukhan ti dittham ariyehi
Sakkâyass' uparodhanam,
Pakkanîkam idam hoti
Sabbalokena passatam.

2. Nivutânam tamo hotî
Andhakâro apassatam,
Satañ ka vivatam hoti
Âloko passatâm iva,
Santike na vigânanti
Magadhammass' akovidâ.]

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41. 'By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Mâra, this Dhamma is not perfectly understood. (764)

42. 'Who except the noble deserve the well-understood state (of Nibbâna)? Having perfectly conceived this state, those free from passion are completely extinguished[1].' (765)

This spoke Bhagavat. Glad those Bhikkhus rejoiced at the words of Bhagavat. While this explanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), were liberated.

Dvayatânupassanâsutta is ended.

Mahâvagga, the third.

[1. Ko nu aññatra-m-ariyehi
Padam sambuddham arahati
Yam padam samma-d-aññâya
Parinibbanti anâsavâ.]


IV. ATTHAKAVAGGA.


--------------------------------------------------------------------------------


1. KÂMASUTTA.
Sensual pleasures are to be avoided.
1. If he who desires sensual pleasures is successful, he certainly becomes glad-minded, having obtained what a mortal wishes for. (766)

2. But if those sensual pleasures fail the person who desires and wishes (for them), he will suffer, pierced by the arrow (of pain). (767)

3. He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake with his foot, such a one, being thoughtful (sato), will conquer this desire. (768)

4. He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows and horses, servants, women, relations, (769)

5. Sins will overpower him, dangers will crush him, and pain will follow him as water (pours into) a broken ship. (770)

6. Therefore let one always be thoughtful, and avoid pleasures; having abandoned them, let him cross the stream, after baling out the ship, and go to the other shore. (771)

Kâmasutta is ended.

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--------------------------------------------------------------------------------


2. GUHATTHAKASUTTA.
Let no one cling to existence and sensual pleasures.
1. A man that lives adhering to the cave (i.e. the body), who is covered with much (sin), and sunk into delusion, such a one is far from seclusion, for the sensual pleasures in the world are not easy to abandon. (772)

2. Those whose wishes are their motives, those who are linked to the pleasures of the world, they are difficult to liberate, for they cannot be liberated by others, looking for what is after or what is before, coveting these and former sensual pleasures. (773)

3. Those who are greedy of, given to, and infatuated by sensual pleasures, those who are niggardly, they, having entered upon what is wicked, wail when they are subjected to pain, saying: 'What will become of us, when we die away from here?' (774)

4. Therefore let a man here[1] learn, whatever he knows as wicked in the world, let him not for the sake of that (?) practise (what is) wicked[2]; for short is this life, say the wise. (775)

5. I see in the world this trembling race given to desire for existences; they are wretched men who lament in the mouth of death, not being free from the desire for reiterated existences. (776)

6. Look upon those men trembling in selfishness, like fish in a stream nearly dried up, with little water; seeing this, let one wander about unselfish, without forming any attachment to existences. (777)

[1. Idheva = imasmim yeva sâsane. Commentator.

2. Na tassa hetu visamam kareyya.]

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7. Having subdued his wish for both ends[1], having fully understood touch without being greedy, not doing what he has himself blamed, the wise (man) does not cling to what is seen and heard[2]. (778)

8. Having understood name[3], let the Muni cross over the stream, not defiled by any grasping; having pulled out the arrow (of passion), wandering about strenuous, he does not wish for this world or the other. (779)

Guhatthakasutta is ended.

--------------------------------------------------------------------------------


3. DUTTHATTHAKASUTTA.
The Muni undergoes no censure, for he has shaken off all systems of philosophy, and is therefore independent.
1. Verily, some wicked-minded people censure, and also just-minded people censure, but the Muni does not undergo the censure that has arisen; therefore there is not a discontented (khila) Muni anywhere. (780)

2. How can he who is led by his wishes and possessed by his inclinations overcome his own (false) view? Doing his own doings let him talk according to his understanding[4]. (781)

3. The person who, without being asked, praises

[1. Comp. Sallasutta, v. 9.

2. Ubhosu antesu vineyya khandam
Phassam pariññâya anânugiddho
Yad atta garahî tad akubbamâno
Na lippatî ditthasutesu dhîro.

3. Saññam = nâmarûpam. Commentator.

4. Sakam hi ditthim katham akkayeyya
Khandânunîto rukiyâ nivittho,
Sayam samattâni pakubbamâno
Yathâ hi gâneyya tathâ vadeyya.]

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his own virtue and (holy) works to others, him the good call ignoble, one who praises himself[1]. (782)

4. But the Bhikkhu who is calm and of a happy mind, thus not praising himself for his virtues, him the good call noble, one for whom there are no desires anywhere in the world[2]. (783)

5. He whose Dhammas are (arbitrarily) formed and fabricated, placed in front, and confused, because he sees in himself a good result, is therefore given to (the view which is called) kuppa-patikka-santi[3]. (?) (784)

6. For the dogmas of philosophy are not easy to overcome, amongst the Dhammas (now this and now that) is adopted after consideration; therefore a man rejects and adopts (now this and now that) Dhamma amongst the dogmas[4]. (785)

7. For him who has shaken off (sin) there is nowhere in the world any prejudiced view of the different existences; he who has shaken off (sin), after leaving deceit and arrogance behind, which (way) should he go, he (is) independent[6]. (786)

[1. Yo âtumânam sayam eva pâvâ = yo evam attânam sayam eva vadati. Commentator.

2. Yass' ussadâ n' atthi kuhiñki loke.

3. Pakappitâ samkhatâ yassa dhammâ
Purakkhatâ santi avîvadâtâ
Yad attanî passati ânisamsam
Tam nissito kuppapatikkasantim.

4. Ditthînivesâ na hi svâtivattâ,
Dhammesu nikkheyya samuggahîtam,
Tasmâ naro tesu nivesanesu
Nirassatî âdiyati-kka dhammam.
Comp. Paramatthakasutta, v. 6.

5. Dhonassa hî n' atthi kuhiñki loke
Pakappitâ ditthi bhavâbhavesu,
Mâyañ ka mânañ ka pahâya dhono
Sa kena gakkheyya, anûpayo so.]

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8. But he who is dependent undergoes censure amongst the Dhammas; with what (name) and how should one name him who is independent? For by him there is nothing grasped or rejected, he has in this world shaken off every (philosophical) view[1]. (787)

Dutthatthakasutta is ended.

--------------------------------------------------------------------------------


4. SUDDHATTHAKASUTTA.
No one is purified by philosophy, those devoted to philosophy run from one teacher to another, but the wise are not led by passion, and do not embrace anything in the world as the highest.
1. I see a pure, most excellent, sound man, by his views a man's purification takes place, holding this opinion, and having seen this view to be the highest he goes back to knowledge, thinking to see what is pure[2]. (788)

2. If a man's purification takes place by (his philosophical) views, or he by knowledge leaves pain behind, then he is purified by another (way than the ariyamagga, i.e. the noble way), together with his upadhis, on account of his views he tells him to say so[3]. (789)

[1. Upayo[*] hi dhammesu upeti vâdam
Anûpayam kena katham vadeyya
Attam nirattam na hi tassa atthi
Adhosi so ditthim idh' eva sabbam.

2. Passâmi suddham paramam arogam,
Ditthena samsuddhi narassa hoti,
Et' âbhigânam paraman ti ñatvâ.
Suddhânupassiti pakketi ñânam.

3. Ditthîhi nam pâva tathâ vadânam.
Comp. Garâsutta, v. l0; Pasûrasutta, v. 7.

*. Upayo ti tanhâditthinissito. Commentator.]

p. 151

3. But the Brâhmana who does not cling to what has been seen, or heard, to virtue and (holy) works, or to what has been thought, to what is good and to what is evil, and who leaves behind what has been grasped, without doing anything in this world, he does not acknowledge that purification cornes from another[1]. (790)

4. Having left (their) former (teacher) they go to another, following their desires they do not break asunder their ties; they grasp, they let go like a monkey letting go the branch (just) after having caught (hold of it). (791)

5. Having himself undertaken some (holy) works he goes to various (things) led by his senses, but a man of great understanding, a wise man who by his wisdom has understood the Dhamma, does not go to various (occupations). (792)

6. He being secluded amongst all the Dhammas, whatever has been seen, heard, or thought--how should any one in this world be able to alter him, the seeing one, who wanders openly[2]? (793)

7. They do not form (any view), they do not prefer (anything), they do not say, 'I am infinitely pure;' having cut the tied knot of attachment, they do not long for (anything) anywhere in the world. (794)

[1.Na brâhmano aññato suddhim âha
Ditthe sute sîlavate mute vâ
puññe ka pâpe ka anûpalitto
Attañgaho na idha pakubbamâno.

2. Sa sabbadhammesu visenibhûto[*]
Yam kiñki dittham va sutam mutam vâ
Tam eva dassim vivatam karantam
Ken' îdha lokasmim vikappayeyya?

*. Mârasenam vinâsetvâ thitabhâvena visenibhûto. Commentator.]

p. 152

8. He is a Brâhmana that has conquered (sin)[1]; by him there is nothing embraced after knowing and seeing it; he is not affected by any kind of passion; there is nothing grasped by him as the highest in this world. (795)

Suddhatthakasutta is ended.

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5. PARAMATTHAKASUTTA.
One should not give oneself to philosophical disputations; a Brâhmana who does not adopt any system of philosophy, is unchangeable, has reached Nibbâna.
1. What one person, abiding by the (philosophical) views, saying, 'This is the most excellent,' considers the highest in the world, everything different from that he says is wretched, therefore he has not overcome dispute[2]. (796)

2. Because he sees in himself a good result, with regard to what has been seen (or) heard, virtue and (holy) works, or what has been thought, therefore, having embraced that, he looks upon everything else as bad[3]. (797)

3. The expert call just that a tie dependent

[1. Katunnam kilesasîmânam atîtattâ
Sîmâtigo bâhitapâpattâ ka brâhmano.

2. Paraman ti ditthîsu paribbasâno
Yad uttarim kurute gantu loke
Hînâ ti aññe tato sabbam âha,
Tasmâ vivâdâni avîtivatto.
Properly, 'others (are) wretched.'

3. Yad attanî passati ânisamsam
Ditthe sute sîlavate mute vâ
Tad eva so tattha samuggahâya
Nihînato passati sabbam aññam.]

p. 153

upon which one looks upon anything else as bad. Therefore let a Bhikkhu not depend upon what is seen, heard, or thought, or upon virtue and (holy) works[1]. (798)

4. Let him not form any (philosophical) view in this world, either by knowledge or by virtue and (holy) works, let him not represent himself equal (to others), nor think himself either low or distinguished. (799)

5. Having left what has been grasped, not seizing upon anything he does not depend even on knowledge. He does not associate with those that are taken up by different things, he does not return to any (philosophical) view[2]. (800)

6. For whom there is here no desire for both ends, for reiterated existence either here or in another world, for him there are no resting-places (of the mind) embraced after investigation amongst the doctrines (dhammesu)[3]. (801)

7. ln him there is not the least prejudiced idea with regard to what has been seen, heard, or thought; how could any one in this world alter such a Brâhmana who does not adopt any view? (802)

[1. Tam vâpi gantham kusalâ vadanti
Yam nissito passati hînam aññam,
Tasmâ hi dittham va sutam mutam vâ
Sîlabbatam bhikkhu na nissayeyya.

2. Attam pahâya anupâdiyâno
Ñâne pi so nissayam no karoti,
Sa ve viyattesu na vaggasârî,
Ditthim pi so na pakketi kiñki.

3. Yass' ûbhayante panidhîdha n' atthi
Bhavâbhavâya idha vâ huram vâ
Nivesanâ tassa na santi keki
Dhammesu nikkheyya samuggahîtâ.]

p. 154

8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brâhmana is not dependent upon virtue and (holy) works; having gone to the other shore, such a one does not return. (803)

Paramatthakasutta is ended.

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6. GARÂSUTTA.
From selfishness come grief and avarice; The Bhikkhu who has turned away frorn the world and wanders about houseless, is independent, and does not wish for purification through another.
1. Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age. (804)

2. People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment; seeing this, let one not live in a house. (805)

3. That even of which a man thinks 'this is mine' is left behind by death: knowing this, let not the wise (man) turn himself to worldliness (while being my) follower[1]. (806)

4. As a man awakened does not see what he has met with in his sleep, so also he does not see the beloved person that has passed away and is dead. (807)

5. Both seen and heard are the persons whose particular name is mentioned, but only the name

[1. Maranena pi tam pahîyati
Yam puriso mama-y-idan ti maññati,
Evam pi viditvâ pandito
Na pamattâya nametha mâmako.]

p. 155

remains undecayed of the person that has passed away[1]. (808)

6. The greedy in their selfishness do not leave sorrow, lamentation, and avarice; therefore the Munis leaving greediness wandered about seeing security (i.e. Nibbâna). (809)

7. For a Bhikkhu, who wanders about unattached and cultivates the mind of a recluse, they say it is proper that he does not show himself (again) in existence[2]. (810)

8. Under all circumstances the independent Muni does not please nor displease (any one); sorrow and avarice do not stick to him (as little) as water to a leaf. (811)

9. As a drop of water does not stick to a lotus, as water does not stick to a lotus, so a Muni does not cling to anything, namely, to what is seen or heard or thought[3]. (812)

10. He who has shaken off (sin) does not therefore think (much of anything) because it has been seen or heard or thought; he does not wish for

[1. Ditthâpi sutâpi te ganâ
Yesam nâmam idam pavukkati
Nâmam evâvasissati
Akkheyyam petassa gantuno.

2. Patilînakarassa bhikkhuno
Bhagamânassa vittamânasam[*]
Sâmaggiyam âhu tassa tam
Yo attânam bhavane na dassaye.

3. Udabindu yathâpi pokkhare
Padume vâri yathâ na lippati
Evam muni nôpalippati
Yad idam dittthasutam mutesu vâ.

*. Bi has vivitta-.]

p. 156

purification through another, for he is not pleased nor displeased (with anything)[1]. (813)

Garâsutta is ended.

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7. TISSAMETTEYYASUTTA.
Sexual intercourse should be avoided.
1. 'Tell me, O venerable one,'--so said the venerable Tissa Metteyya,--'the defeat of him who is given to sexual intercourse; hearing thy precepts we will learn in seclusion.' (814)

2. 'The precepts of him who is given to sexual intercourse, O Metteyya,'--so said Bhagavat,--'are lost, and he employs himself wrongly, this is what is ignoble in him. (815)

3. 'He who, having formerly wandered alone, gives himself up to sexual intercourse, him they call in the world a low, common fellow, like a rolling chariot. (816)

4. 'What honour and renown he had before, that is lost for him; having seen this let him learn to give up sexual intercourse. (817)

5. 'He who overcome by his thoughts meditates like a miser, such a one, having heard the (blaming) voice of others, becomes discontented. (818)

6. 'Then he makes weapons (i.e. commits evil

[1. Dhono na hi tena maññati
Yad idam ditthasutam mutesu vâ,
Nâññena visuddhim ikkhati,
Na hi so raggati no viraggati.
Comp. Suddhatthakasutta, v. 2.]

p. 157

deeds) urged by the doctrines of others, he is very greedy, and sinks into falsehood[1]. (819)

7. 'Designated "wise" he has entered upon a solitary life, then having given himself up to sexual intercourse, he (being) a fool suffers pain. (820)

8. 'Looking upon this as misery let the Muni from first to last in the world firmly keep to his solitary life, let him not give himself up to sexual intercourse. (821)

9. 'Let him learn seclusion, this is the highest for noble men, but let him not therefore think himself the best, although he is verily near Nibbâna. (822)

10. 'The Muni who wanders void (of desire), not coveting sensual pleasures, and who has crossed the stream, him the creatures that are tied in sensual pleasures envy.' (823)

Tissametteyyasutta is ended.

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8. PASÛRASUTTA.
Disputants brand each other as fools, they wish for praise, but being repulsed they become discontented; one is not purified by dispute, but by keeping to Buddha, who has shaken off all sin.
1. Here they maintain 'purity,' in other doctrines (dhamma) they do not allow purity; what they have devoted themselves to, that they call good, and they enter extensively upon the single truths[2]. (824)

[1. Atha satthâni kurute
Paravâdehi kodito,
Esa khv-assa mahâgedho,
Mosavaggam pagâhati.

2. Idh' eya suddhim iti vâdiyanti
Nâññesu dhammesu visuddhim âhu
Yam nissitâ tattha subham vadânâ
Pakkekasakkesu puthû nivitthâ.]

p. 158

2. Those wishing for dispute, having plunged into the assembly, brand each other as fools mutually, they go to others and pick a quarrel, wishing for praise and calling themselves (the only) expert. (825)

3. Engaged in dispute in the middle of the assembly, wishing for praise he lays about on all sides; but when his dispute has been repulsed he becomes discontented, at the blame he gets angry he who sought for the faults (of others). (826)

4. Because those who have tested his questions say that his dispute is lost and repulsed, he laments and grieves having lost his disputes; 'he has conquered me,' so saying he wails. (827)

5. These disputes have arisen amongst the Samanas, in these (disputes) there is (dealt) blow (and) stroke; having seen this, let him leave off disputing, for there is no other advantage in trying to get praise. (828)

6. Or he is praised there, having cleared up the dispute in the middle of the assembly; therefore he will laugh and be elated, having won that case as he had a mind to. (829)

7. That which is his exaltation will also be the field of his defeat, still he talks proudly and arrogantly; seeing this, let no one dispute, for the expert do not say that purification (takes place) by that[1]. (830)

8. As a hero nourished by kingly food goes about roaring, wishing for an adversary--where he (i.e. the philosopher, Ditthigatika) is, go thou there, O

[1. Yi unnatî sâssa vighâtabûmi,
Mânâtimânam vadate pan' eso,
Etam pi disvâ na vivâdayetha
Na hi tena suddhim kusalâ vadanti.
Comp. Suddhatthakasutta, v. 2.]

p. 159

hero; formerly there was nothing like this to fight against[1]. (831)

9. Those who, having embraced a (certain philosophical) view, dispute and maintain 'this only (is) true,' to them say thou when a dispute has arisen, 'Here is no opponent[2] for thee.' (832)

10. Those who wander about after having secluded themselves, without opposing view to view--what (opposition) wilt thou meet with amongst those, O Pasûra, by whom nothing in this world is grasped as the best? (833)

11. Then thou wentest to reflection thinking in thy mind over the (different philosophical) views; thou hast gone into the yoke with him who has shaken off (al1 sin), but thou wilt not be able to proceed together (with him)[3]. (834)

Pasûrasutta is ended.

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9. MÂGANDIYASUTTA.
A dialogue between Mâgandiya and Buddha. The former offers Buddha his daughter for a wife, but Buddha refuses her. Mâgandiya says that purity cornes from philosophy, Buddha from 'inward peace.' The Muni is a confessor of peace, he does not dispute, he is free from marks.
1. Buddha: 'Even seeing Tanhâ, Arati, and Ragâ (the daughters of Mâra), there was not the least wish

[1. Sûro yathâ râgakhâdâya puttho
Abhigaggam eti patisûram ikkham--
Yen' eva so tena palehi sûra,
Pubbe va n' atthi yad idam yudhâya.

2. Patisenikattâ ti patilomakârako. Commentator.

3. Atha tvam pavitakkam âgamâ
Manasâ ditthigatâni kintayanto,
Dhonena yugam samâgamâ,
Na hi tvam pagghasi sampayâtave.]

p. 160

(in me) for sexual intercourse. What is this (thy daughter's body but a thing) full of water and excrement? I do not even want to touch it with my foot.' (835)

2. Mâgandiya: 'If thou dost not want such a pearl, a woman desired by many kings, what view, virtue, and (holy) works, (mode of) life, re-birth dost thou profess?' (836)

3. '"This I say," so (I do now declare), after investigation there is nothing amongst the doctrines which such a one (as I would) embrace, O Mâgandiya,'-- so said Bhagavat,--'and seeing (misery) in the (philosophical) views, without adopting (any of them), searching (for truth) I saw "inward peace[1]."' (837)

4. 'All the (philosophical) resolutions[2] that have been formed,'--so said Mâgandiya,--'those indeed thou explainest without adopting (any of them); the notion "inward peace" which (thou mentionest), how is this explained by the wise?' (838)

5. 'Not by (any philosophical) opinion, not by tradition, not by knowledge, O Mâgandiya,'--so said Bhagavat,--'not by virtue and (holy) works can any one say that purity exists; nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works either; having abandoned these without adopting (anything else), let him, calm and independent, not desire existence[3]. (839)

[1. Idam vadâmîti na tassa hoti--Mâgandiyâ ti Bhagavâ--
Dhammesu nikkheyya samuggahîtam
Passañ ka ditthîsu anuggahâya
Agghattasantim pakinam adassam.

2. Vinikkhaya, placita?

3. Na ditthiyâ na sutiyâ na ñânena--Mâgandiyâ ti Bhagavâ--
Sîlabbatenâpi na suddhim âha
Aditthiyâ assutiyâ añânâ
Asîlatâ abbatâ no pi tena,
Ete ka nissagga anuggahâya
Santo anissâya bhavam na gappe.]

p. 161

6. 'If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge,'--so said Mâgandiya,--'or by virtue and (holy) works that purity exists, nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works, then I consider the doctrine foolish, for by (philosophical) opinions some return to purity.' (840)

7. 'And asking on account of (thy philosophical) opinion, O Mâgandiya,'--so said Bhagavat,--'thou hast gone to infatuation in what thou hast embraced, and of this (inward peace) thou hast not the least idea, therefore thou holdest it foolish[1]. (841)

8. 'He who thinks himself equal (to others), or distinguished, or low, he for that very reason disputes; but he who is unmoved under those three conditions, for him (the notions) "equal" and "distinguished" do not exist. (842)

9. 'The Brâhmana for whom (the notions) "equal" and "unequal" do not exist, would he say, "This is true?" Or with whom should he dispute, saying, "This is false?" With whom should he enter into dispute[2]? (843)

10. 'Having left his house, wandering about

[1. Ditthiñ ka nissâya anupukkhamâno
Samuggahîtesu pamoham âgâ
Ito ka nâddakkhi anum pi saññam
Tasmâ tuvam momuhato dahâsi.

2. Sakkan ti so brâhmano kim vadeyya
Musâ ti vâ so vivadetha kena
Yasmim samam visamañ kâpi n' atthi
Sa kena vâdam patisamyugeyya.]

p. 162

houseless, not making acquaintances in the village, free from lust, not desiring (any future existence), let the Muni not get into quarrelsome talk with people. (844)

11. 'Let not an eminent man (nâga) dispute after having embraced those (views) separated from which he (formerly) wandered in the world; as the thorny lotus elambuga is undefiled by water and mud, so the Muni, the confessor of peace, free from greed, does not cling to sensual pleasures and the world. (845)

12. 'An accomplished man does not by (a philosophical) view, or by thinking become arrogant, for he is not of that sort; not by (holy) works, nor by tradition is he to be led, he is not led into any of the resting-places (of the mind). (846)

13. 'For him who is free from marks there are no ties, to him who is delivered by understanding there are no follies; (but those) who grasped after marks and (philosophical) views, they wander about in the world annoying (people)[1].' (847)

Mâgandiyasutta is ended.

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10. PURÂBHEDASUTTA.
Definition of a calm Muni.
1. 'With what view and with what virtue is one called calm, tell me that, O Gotama, (when) asked about the best man?' (848)

2. 'He whose desire is departed before the dissolution (of his body),'--so said Bhagavat,--'who

[1. Saññâvirattassa na santi ganthâ,
Paññâvimuttassa na santi mohâ,
Saññañ ka ditthiñ ka ye aggahesum
Te ghattayantâ vikaranti loke.]

p. 163

does not depend upon beginning and end, nor reckons upon the middle, by him there is nothing preferred[1]. (849)

3. 'He who is free from anger, free from trembling, free from boasting, free from misbehaviour, he who speaks wisely, he who is not elated, he is indeed a Muni who has restrained his speech. (850)

4. 'Without desire for the future he does not grieve for the past, he sees seclusion in the phassas (touch), and he is not led by (any philosophical) views. (851)

5. 'He is unattached, not deceitful, not covetous, not envious, not impudent, not contemptuous, and not given to slander. (852)

6. 'Without desire for pleasant things and not given to conceit, and being gentle, intelligent, not credulous, he is not displeased (with anything). (853)

7. 'Not from love of gain does he learn, and he does not get angry on account of loss, and untroubled by desire he has no greed for sweet things[2]. (854)

8. 'Equable (upekhaka), always thoughtful, he does not think himself equal (to others)[3] in the world, nor distinguished, nor low: for him there are no desires (ussada). (855)

[1. Vîtatanho purâ bhedâ
Pubbam antam anissito
Vemagghe n' ûpasamkheyyo
Tassa n' atthi purekkhatam.

2. Rasesu nânugigghati

3. Na loke maññate samam
Na visesî na nîkeyyo.
Compare Tuvatakasutta, v. 4; Attadandasutta, v. 20.]

p. 164

9. 'The man for whom there is nothing upon which he depends, who is independent, having understood the Dhamma, for whom there is no desire for coming into existence or leaving existence, (856)

10. 'Him I call calm, not looking for sensual pleasures; for him there are no ties, he has overcome desire. (857)

11. 'For him there are no sons, cattle, fields, wealth, nothing grasped or rejected is to be found in him, (858)

12. 'That fault of which common people and Samanas and Brâhmanas say that he is possessed, is not possessed by him, therefore he is not moved by their talk. (859)

13. 'Free from covetousness, without avarice, the Muni does not reckon himself amongst the distinguished, nor amongst the plain, nor amongst the low, he does not enter time, being delivered from time[1]. (860)

14. 'He for whom there is nothing in the world (which he may call) his own, who does not grieve over what is no more, and does not walk amongst the Dhammas (after his wish), he is called calm[2].' (861)

Purâbhedasutta is ended.

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11. KALAHAVIVÂDASUTTA.
The origin of contentions, disputes, &c. &c.
1. 'Whence (do spring up) contentions and disputes, lamentation and sorrow together with envy;

[1. Vîtagedho amakkharî
Na ussesu vadate muni
Na samesu na omesu,
Kappam n' eti akappiyo.

2. Comp. infra, Attadandasutta, v. 16, and Dhp. v. 367.]

p. 165

and arrogance and conceit together with slander, whence do these spring up? pray, tell me this.' (862)

2. 'From dear (objects) spring up contentions and disputes, lamentation and sorrow together with envy; arrogance and conceit together with slander; contentions and disputes are joined with envy, and there is slander in the disputes arisen.' (863)

3. 'The dear (objects) in the world whence do they originate, and (whence) the covetousness that prevails in the world, and desire and fulfilment whence do they originate, which are (of consequence) for the future state of a man[1]?' (864)

4. 'From wish[2] originate the dear (objects) in the world, and the covetousness that prevails in the world, and desire and fulfilment originate from it, which are (of consequence) for the future state of a man.' (865)

5. 'From what has wish in the world its origin, and resolutions[3] whence do they spring, anger and falsehood and doubt, and the Dhammas which are made known by the Samana (Gotama)?' (866)

6. 'What they call pleasure and displeasure in the world, by that wish springs up; having seen decay and origin in (all) bodies[4], a person forms (his) resolutions in the world. (867)

7. 'Anger and falsehood and doubt, these Dhammas are a couple[5]; let the doubtful learn in the way of knowledge, knowingly the Dhammas have been proclaimed by the Samana.' (868)

8. 'Pleasure and displeasure, whence have they

[1. Ye samparâyâya narassa honti.

2. Khanda.

3. Vinikkhaya.

4. Rûpesu disvâ vibhavam bhavañ ka.

5. Te pi kodhâdayo dhammâ sâtâsâtadvaye sante eva pahonti uppagganti. Commentator.]

p. 166

their origin, for want of what do these not arise? This notion which (thou mentionest), viz. "decay and origin," tell me from what does this arise.' (869)

9. 'Pleasure and displeasure have their origin from phassa (touch), when there is no touch they do not arise. This notion which (thou mentionest), viz. "decay and origin," this I tell thee has its origin from this.' (870)

10. 'From what has phassa its origin in the world and from what does grasping spring up? For want of what is there no egotism, by the cessation of what do the touches not touch? ' (871)

11. 'On account of name and form the touches (exist), grasping has its origin in wish; by the cessation of wishes there is no egotism, by the cessation of form the touches do not touch.' (872)

12. 'How is one to be constituted that (his) form may cease to exist, and how do joy and pain cease to exist? Tell me this, how it ceases, that we should like to know, such was my mind[1]?' (873)

13. 'Let one not be with a natural consciousness, nor with a mad consciousness, nor without consciousness, nor with (his) consciousness gone; for him who is thus constituted form ceases to exist, for what is called delusion has its origin in consciousness[2].' (?) (874)

14. 'What we have asked thee thou hast explained

[1. Katham sametassa vibhoti rûpam,
Sukham dukham vâpi katham vibhoti,
Etam me pabrûhi, yathâ vibhoti
Tam gâniyâma, iti me mano ahû.

2. Na sannasaññî na visannasaññî
No pi asaññî na vibhûtasaññî
Evam sametassa vibhoti rûpam
Saññânidânâ hi papañkasamkhâ.]

p. 167

unto us; we will ask thee another question, answer us that: Do not some (who are considered) wise in this world tell us that the principal (thing) is the purification of the yakkha, or do they say something different from this[1]?' (875)

15. 'Thus some (who are considered) wise in this world say that the principal (thing) is the purification of the yakkha; but some of them say samaya (annihilation), the expert say (that the highest purity lies) in anupâdisesa (none of the five attributes remaining)[2]. (876)

16. 'And having known these to be dependent, the investigating Muni, having known the things we depend upon, and after knowing them being liberated, does not enter into dispute, the wise (man) does not go to reiterated existence[3].' (877)

Kalahavivâdasutta is ended.

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12. KÛLAVIYÛHASUTTA.
A description of disputing philosophers. The different schools of philosophy contradict each other, they proclaim different truths, but the truth is only one. As long as the disputations are going on, so long will there be strife in the world.
1. Abiding by their own views, some (people), having got into contest, assert themselves to be

[1. Comp. Sundarikabhâradvâgasutta, v. 25.

2. Ettâvat' aggam pi vadanti h' eke
Yakkhassa suddhim idha panditâse,
Tesam pun' eke samayam[*] vadanti
Anupâdisese kusalâ vadânâ.

3. Ete ka ñatvâ upanissitâ ti
Ñatvâ munî nissaye so vimamsî
Ñatvâ vimutto na vivâdam eti
Bhavâbhavâya na sameti dhîro.

*. Ukkhedam. Commentator.]

p. 168

the (only) expert (saying), '(He) who understands this, he knows the Dhamma; he who reviles this, he is not perfect[1].' (878)

2. So having got into contest they dispute: 'The opponent (is) a fool, an ignorant (person),' so they say. Which one of these, pray, is the true doctrine (vâda)? for all these assert themselves (to be the only) expert. (879)

3. He who does not acknowledge an opponent's doctrine (dhamma), he is a fool, a beast, one of poor understanding, all are fools with a very poor understanding; all these abide by their (own) views. (880)

4. They are surely purified by their own view, they are of a pure understanding, expert, thoughtful, amongst them there is no one of poor understanding, their view is quite perfect! (881)

5. I do not say, 'This is the reality,' which fools say mutually to each other; they made their own views the truth, therefore they hold others to be fools. (882)

6. What some say is the truth, the reality, that others say is void, false, so having disagreed they dispute. Why do not the Samanas say one (and the same thing)? (883)

7. For the truth is one, there is not a second, about which one intelligent man might dispute with another intelligent man; (but) they themselves praise different truths, therefore the Samanas do not say one and the same thing)[2]. (884)

[1. Sakam sakam ditthi paribbasânâ
Viggayha nânâ kusalâ vadanti
Yo evam gânâti sa vedi dhammam
Idam patikkosam akevalî so.

2. Ekam hi sakkam na dutîyam atthi
Yasmim pagâno vivade pagânam,
Nânâ te sakkâni sayam thunanti,
Tasmâ na ekam samanâ vadanti.]

p. 169

8. Why do the disputants that assert themselves (to be the only) expert, proclaim different truths? Have many different truths been heard of, or do they (only) follow (their own) reasoning? (885)

9. There are not many different truths in the world, no eternal ones except consciousness; but having reasoned on the (philosophical) views they proclaim a double Dhamma, truth and falsehood[1]. (886)

10. In regard to what has been seen, or heard, virtue and (holy) works, or what has been thought, and on account of these (views) looking (upon others) with contempt, standing in (their) resolutions joyful, they say that the opponent is a fool and an ignorant person[2] (?) (887)

11. Because he holds another (to be) a fool, therefore he calls himself expert, in his own opinion he is one that tells what is propitious, others he blames, so he said[3]. (?) (888)

12. He is full of his overbearing (philosophical) view, mad with pride, thinking himself perfect, he is in his own opinion anointed with the spirit (of genius), for his (philosopbical) view is quite complete. (889)

[1. Na h' evâ sakkâni bahûni nânâ
Aññatra saññâya nikkâni loke,
Takkañ ka ditthisu pakappayitvâ
Sakkam musâ ti dvayadhammam âhu.

2. Ditthe sute sîlavate mute vâ
Ete ka nissâya vimânadassî
Vinikkhaye thatvâ pahassamânâ
Bâlo paro akusalo ti kâhu.

3. Yen' eva bâlo ti param dahâti
Tenâtumânam kusalo ti kâha,
Sayam attanâ sa kusalâ vadâno
Aññam vimâneti, tath' eva pâva.]

p. 170

13. If he according to another's report is low, then (he says) the other is also of a low understanding, and if he himself is accomplished and wise, there is not any fool amongst the Samanas[1]. (890)

14. 'Those who preach a doctrine (dhamma) different from this, fall short of purity and are imperfect,' so the Titthiyas say repeatedly, for they are inflamed by passion for their own (philosophical) views. (891)

15. Here they maintain purity, in other doctrines (dhamma) they do not allow purity; so the Titthiyas, entering extensively (upon details), say that in their own way there is something firm. (892)

16. And saying that there is something firm in his own way he holds his opponent to be a fool; thus he himself brings on strife, calling his opponent a fool and impure (asuddhadhamma). (893)

17. Standing in (his) resolution, having himself measured (teachers, &c.), he still more enters into dispute in the world; but having left all resolutions nobody will excite strife in the world[2]. (894)

Kûlaviyûhasutta is ended.

[1. Parassa ke hi vakasâ nihîno
Tumo[*] sahâ hoti nihînapañño,
Atha ke sayam vedagu hoti dhîro
Na koki bâlo samanesû atthi.

2. Vinikkhaye thatvâ sayam pamâya
Uddham so lokasmim vivâdam eti,
Hitvâna sabbâni vinikkhayâni
Na medhakam kurute gantu loke.

*. So pi ten' eva. Commentator. Ved. tva (?).]

p. 171

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13. MAHÂVIYÛHASUTTA.
Philosophers cannot lead to purity, they only praise themselves and stigmatise others. But a Brâhmana has overcome all dispute, he is indifferent to learning, he is appeased.
1. Those who abiding in the (philosophical) views dispute, saying, 'This is the truth,' they all incur blame, and they also obtain praise in this matter. (895)

2. This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute; having seen this let no one dispute, understanding Khema (i.e. Nibbâna) to be the place where there is no dispute. (896)

3. The opinions that have arisen amongst people, all these the wise man does not embrace; he is independent. Should he who is not pleased with what has been seen and heard resort to dependency[1]? (?) (897)

4. Those who consider virtue the highest of all, say that purity is associated with restraint; having taken upon themselves a (holy) work they serve. Let us learn in this (view), then, his (the Master's) purity; wishing for existence they assert themselves to be the only expert[2]. (898)

5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work; he laments, he

[1. Yâ kâk' imâ sammutiyo puthuggâ
Sabbâ va etâ na upeti vidvâ,
Anûpayo so, upayam kim eyya
Ditthe sute khantim[*] akubbamâno?

2. Sîluttamâ saññamenâhu suddhim,
Vatam samâdâya upatthitâse,
Idh' eva sikkhema ath' assa suddhim,
Bhavûpanîtâ kusalâ vadânâ.

*. So all the MSS.]

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prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899)

6. Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining (from both purity and impurity), without having embraced peace. (900)

7. By means of penance, or anything disliked, or what has been seen, or heard, or thought, going upwards they wail for what is pure, without being free from desire for reiterated existence. (901)

8. For him who wishes (for something there always are) desires[1], and trembling in (the midst of his) plans; he for whom there is no death and no re-birth, how can he tremble or desire anything? (902)

9. What some call the highest Dhamma, that others again call wretched; which one of these, pray, is the true doctrine (vâda)? for all these assert themselves (to be the only) expert. (903)

10. Their own Dhamma they say is perfect, another's Dhamma again they say is wretched; so having disagreed they dispute, they each say their own opinions (are) the truth. (904)

11. If one (becomes) low by another's censure, then there will be no one distinguished amongst the Dhammas; for they all say another's Dhamma (is) low, in their own they say there is something firm[2]. (905)

[1. Gappitâni.

2. Parassa ke vamhayitena hîno
Na koki dhammesu visesi assa,
Puthû hi aññassa vadanti dhammam
Nihînato samhi dalham vadânâ.]

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12. The worshipping of their own Dhamma is as great as their praise of their own ways; all schools would be in the same case, for their purity is individual[1]. (906)

13. There is nothing about a Brâhmana dependent upon others, nothing amongst the Dhammas which he would embrace after investigation; therefore he has overcome the disputes, for he does not regard any other Dhamma as the best. (907)

14. 'I understand, I see likewise this,' so saying, some by (their philosophical) views return to purity. If he saw purity, what then (has been effected) by another's view? Having conquered they say that purity exists by another[2]. (?) (908)

15. A seeing man will see name and form, and having seen he will understand those (things); let him at pleasure see much or little, for the expert do not say that purity exists by that. (909)

16. A dogmatist is no leader to purity, being guided by prejudiced views, saying that good consists in what he is given to, and saying that purity is there, he saw the thing so[3]. (910)

17. A Brâhmana does not enter time, (or) the

[1. Sadhammapûgâ ka panâ tath' eva
Yathâ pasamsanti sakâyanâni,
Sabbe pavâdâ tath' ivâ bhaveyyum
Suddhi hi nesam pakkattam eva.

2. Gânâmi passâmi tath' eva etam
ditthiyâ eke pakkenti suddhim
Addakkhi ke kim hi tumassa tena
Atisitvâ aññena vadanti suddhim.

3. Nivissavâdî na hi suddhinâyo
Pakappitâ ditthi purekkharâno
Yam nissito tattha subham vadâno
Suddhim vado tattha, tath' addasâ so.]

p. 174

number (of living beings), (he is) no follower of (philosophical) views, nor a friend of knowledge; and having penetrated the opinions that have arisen amongst people, he is indifferent to learning, while others acquire it. (911)

18. The Muni, having done away with ties here in the world, is no partisan in the disputes that have arisen; appeased amongst the unappeased he is indifferent, not embracing learning, while others acquire it. (912)

19. Having abandoned his former passions, not contracting new ones, not wandering according to his wishes, being no dogmatist, he is delivered from the (philosophical) views, being wise, and he does not cling to the world, neither does he blame himself. (913)

20. Being secluded amongst all the doctrines (dhamma), whatever has been seen, heard, or thought, he is a Muni who has laid down his burden and is liberated, not belonging to time (na kappiyo), not dead, not wishing for anything. So said Bhagavat. (914)

Mahâviyûhasutta is ended.

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14. TUVATAKASUTTA.
How a Bhikkhu attains bliss, what his duties are, and what he is to avoid.
1. 'I ask thee, who art a kinsman of the Âdikkas and a great Isi, about seclusion (viveka) and the state of peace. How is a Bhikkhu, after having seen it, extinguished, not grasping at anything in the world?' (915)

p. 175

2. 'Let him completely cut off the root of what is called papañka[1] (delusion), thinking "I am wisdom;"'--so said Bhagavat,--'all the desires that arise inwardly, let him learn to subdue them, always being thoughtful. (916)

3. 'Let him learn every Dhamma inwardly or outwardly; let him not therefore be proud, for that is not called bliss by the good. (917)

4. 'Let him not therefore think himself better (than others or) low or equal (to others); questioned by different people, let him not adorn himself[2]. (918)

5. 'Let the Bhikkhu be appeased inwardly, let him not seek peace from any other (quarter); for him who is inwardly appeased there is nothing grasped or rejected. (919)

6. 'As in the middle (i.e. depth) of the sea no wave is born, (but as it) remains still[3], so let the Bhikkhu be still[3], without desire, let him not desire anything whatever.' (920)

7. He with open eyes expounded clearly the Dhamma that removes (all) dangers; tell (now) the religious practices; the precepts or contemplation[4]. (921)

8. Bhagavat: 'Let him not be greedy with his eyes, let him keep his ears from the talk of the town, let him not be greedy after sweet things, and let him not desire anything in the world. (922)

9. 'When he is touched by the touch (of illness),

[1. Aviggâdayo kilesâ. Commentator.

2. Nâtumânam vikappayan titthe.

3. Thito.

4. Akittayi vivatakakkhu sakkhi
Dhammam parissayavinayam,
Patipadam vadehi, bhaddan te,
Pâtimokkham athavâpi samâdhim.]

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let the Bhikkhu not lament, and let him not wish for existence anywhere, and let him not tremble at dangers. (923)

10. 'Having obtained boiled rice and drink, solid food and clothes, let him not store up (these things), and let him not be anxious, if he does not get them. (924)

11. 'Let him be meditative, not prying, let him abstain from misbehaviour[1], let him not be indolent, let the Bhikkhu live in his quiet dwelling. (925)

12. 'Let him not sleep too much, let him apply himself ardently to watching, let him abandon sloth, deceit, laughter, sport, sexual intercourse, and adornment. (926)

13. 'Let him not apply himself to practising (the hymns of) the Âthabbana(-veda), to (the interpretation of) sleep and signs, nor to astrology; let not (my) follower (mâmaka) devote himself to (interpreting) the cry of birds, to causing impregnation, nor to (the art of) medicine. (927)

14. 'Let the Bhikkhu not tremble at blame, nor puff himself up when praised; let him drive off covetousness together with avarice, anger, and slander. (928)

15. 'Let the Bhikkhu not be engaged in purchase and sale, let him not blame others in anything, let him not scold in the village, let him not from love of gain speak to people. (929)

16. 'Let not the Bhikkhu be a boaster, and let him not speak coherent[2] language; let him not learn pride, let him not speak quarrelsome language. (930)

[1. Virame kukkukkam.

2. Payuta; comp. Nâlakasutta, v. 33.]

p. 177

17. 'Let him not be led into falsehood, let him not consciously do wicked things; and with respect to livelihood, understanding, virtue, and (holy) works let him not despise others. (931)

18. 'Having heard much talk from much-talking Samanas let him not irritated answer them with harsh language; for the good do not thwart[1] others. (932)

19. 'Having understood this Dhamma, let the investigating and always thoughtful Bhikkhu learn; having conceived bliss to consist in peace, let him not be indolent in Gotama's commandments. (933)

20. 'For he a conqueror unconquered saw the Dhamma visibly, without any traditional instruction[2]; therefore let him learn, heedful in his, Bhagavat's, commandments, and always worshipping.' (934)

Tuvatakasutta is ended.

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15. ATTADANDASUTTA.
Description of an accomplished Muni.
1. From him who has seized a stick fear arises. Look at people killing (each other); I will tell of grief as it is known to me. (935)

2. Seeing people struggling like fish in (a pond with) little water, seeing them obstructed by each other, a fear came over me. (936)

3. The world is completely unsubstantial, all quarters are shaken; wishing for a house for myself I did not see (one) uninhabited. (937)

4. But having seen (all beings) in the end obstructed, discontent arose in me; then I saw in

[1. Patisenikaronti.

2. Sakkhi dhammam anîtiham adassî.]

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this world an arrow, difficult to see, stuck in the heart. (938)

5. He who has been pierced by this arrow runs through all quarters; but having drawn out that arrow, he will not run, he will sit down (quietly). (939)

6. There (many) studies are gone through; what is tied in the world let him not apply himself to (untie) it; having wholly transfixed desire, let him learn his own extinction (nibbâna). (940)

7. Let the Muni be truthful, without arrogance, undeceitful, free from slander, not angry, let him overcome avarice. (941)

8. Let the man who has turned his mind to Nibbâna conquer sleepiness, drowsiness, and sloth; let him not live together with indolence, let him not indulge in conceit. (942)

9. Let him not be led into falsehood, let him not turn his affection to form; let him penetrate arrogance, let him wander abstaining from violence. (943)

10. Let him not delight in what is old, let him not bear with what is new, let him not grieve for what is lost, let him not give himself up to desire[1]. (944)

11. (This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bog of lust difficult to cross[2]. (945)

12. The Muni who without deviating from truth

[1. Âkâsam na sito siyâ ti tanham nissito na bhaveyya. Commentator.

2. Gedham brûmi mahogho ti
Âgavam brûmi gappanam
Ârammanam pakappanam
Kâmapamko durakkayo.]

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stands fast on the firm ground (of Nibbâna, being) a Brâhmana, he, having forsaken everything, is indeed called calm. (946)

13. He indeed is wise, he is accomplished, having understood the Dhamma independent (of everything); wandering rightly in the world he does not envy any one here. (947)

14. Whosoever has here overcome lust, a tie difficult to do away with in the world, he does not grieve, he does not covet[1], having cut off the stream, and being without bonds. (948)

15. What is before (thee), lay that aside; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm[2]. (949)

16. The man who has no desire at all for name and form (individuality) and who does not grieve over what is no more, he indeed does not decay in the world[3]. (950)

17. He who does not think, 'this is mine' and 'for others there is also something,' he, not having egotism, does not grieve at having nothing[4]. (951)

18. Not being harsh, not greedy, being without desire, and being the same under all circumstances (samo[5]),--that I call a good result, when asked about an undaunted man. (952)

19. For him who is free from desire, for the

[1. Nâggheti = nâbhigghati (read nâbhigghâyati). Commentator.

2. Comp. infra, Gatukannin's question, v. 4, and Dhammapada, p. 308.

3. Comp. infra, Gatukannin's question, v. 5.

4. Yassa n'atthi 'idam me' ti
'Paresam vâpi kiñkanam'
Mamattam so asamvindam
'N' atthi me' ti na sokati.

5. = upekhako. Commentator.]

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discerning (man) there is no Samkhâra; abstaining from every sort of effort he sees happiness everywhere[1]. (953)

20. The Muni does not reckon himself amongst the plain, nor amongst the low, nor amongst the distinguished; being calm and free from avarice, he does not grasp after nor reject anything[2]. (954)

Attadandasutta is ended.

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16. SÂRIPUTTASUTTA.
On Sâriputta asking what a Bhikkhu is to devote himself to, Buddha shows what life he is to lead.
1. 'Neither has before been seen by me,'--so said the venerable Sâriputta,--'nor has any one heard of such a beautifully-speaking master, a teacher arrived from the Tusita heaven. (955)

2. 'As he, the clearly-seeing, appears to the world of men and gods, after having dispelled all darkness, so he wanders alone in the midst (of people). (956)

3. 'To this Buddha, who is independent, unchanged, a guileless teacher, who has arrived (in the world), I have come supplicatingly with a question[3] from many who are bound in this world. (957)

4. 'To a Bhikkhu who is loath (of the world) and affects an isolated seat, the root of a tree or a cemetery, or (who lives) in the caves of the mountains, (958)

[1. Anegassa vigânato
N' atthi kâki nisamkhiti,
Virato so viyârambhâ
Khemam passati sabbadhi.

2. Comp. supra, Purâbhedasutta, vv. 15, 20 {sic., vv. 8, 13}.

3. Atthi pañhena âgamim = atthiko pañhena âgato 'mhîti atthikânam vâ pañhena atthi âgamanañ kâ ti. Commentator.]

p. 181

5. 'How many dangers (are there not) in these various dwelling-places at which the Bhikkhu does not tremble in his quiet dwelling! (959)

6. 'How many dangers (are there not) in the world for him who goes to the immortal region[1], (dangers) which the Bhikkhu overcomes in his distant dwelling! (960)

7. 'Which are his words, which are his objects in this world, which are the virtue and (holy) works of the energetic Bhikkhu? (961)

8. 'What study having devoted himself to, intent on one object[2], wise and thoughtful, can he blow off his own filth as the smith (blows off) that of the silver[3]?' (962)

9. 'What is pleasant for him who is disgusted (with birth, &c.), O Sâriputta,'--so said Bhagavat,--'if he cultivates a lonely dwelling-place, and loves perfect enlightenment in accordance with the Dhamma, that I will tell thee as I understand it. (963)

10. 'Let not the wise and thoughtful Bhikkhu wandering on the borders[4] be afraid of the five dangers: gad-flies and (all other) flies[5], snakes, contact with (evil) men[6], and quadrupeds. (964)

11. 'Let him not be afraid of adversaries[7], even having seen many dangers from them; further he

[1. Gakkhato amatam disam.

2. Ekodi = ekaggakitto. Commentator.

3. Comp. Dhp. v. 239.

4. Pariyantakâri.

5. Damsâdhipâtânan ti pingalamakkhikânañ ka sesamakkhikânañ ka, sesamakkhikâ hi tato adhipatitvâ khâdanti, tasmâ adhipâtâ ti vukkanti. Commentator.

6. Manussaphassânan ti korâdiphassânam. Commentator.

7. Paradhammikânam.]

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will overcome other dangers while seeking what is good. (965)

12. 'Touched by sickness and hunger let him endure cold and excessive heat, let him, touched by them in many ways, and being houseless, make strong exertions. (966)

13. 'Let him not commit theft, let him not speak falsely, let him touch friendly what is feeble or strong, what he acknowledges to be the agitation of the mind, let him drive that off as a partisan of Kanha (i.e. Mâra). (967)

14. 'Let him not fall into the power of anger and arrogance; having dug up the root of these, let him live, and let him overcome both what is pleasant and what is unpleasant. (968)

15. 'Guided by wisdom, taking delight in what is good, let him scatter those dangers, let him overcome discontent in his distant dwelling, let him overcome the four causes of lamentation. (969)

16. 'What shall I eat, or where shall I eat?--he lay indeed uncomfortably (last night)--where shall I lie this night? let the Sekha who wanders about houseless subdue these lamentable doubts. (970)

17. 'Having had in (due) time both food and clothes, let him know moderation in this world for the sake of happiness; guarded in these (things) and wandering restrained in the village let him, even (if he be) irritated, not speak harsh words. (971)

18. 'Let him be with down-cast eyes, and not prying, devoted to meditation, very watchful; having acquired equanimity let him with a composed mind cut off the seat of doubt, and misbehaviour. (972)

19. 'Urged on by words (of his teachers) let him be thoughtful and rejoice (at this urging), let

p. 183

him break stubbornness in his fellow-students, let him utter propitious words and not unseasonable, let him not think detractingly of others. (973)

20. 'And then the five impurities in the world, the subjection of which he must learn thoughtfully,--let him overcome passion for form, sound and taste, smell and touch. (974)

21. 'Let the Bhikkhu subdue his wish for these Dhammas and be thoughtful, and with his mind well liberated, then in time he will, reflecting upon Dhamma, and having become intent upon one object, destroy darkness.' So said Bhagavat. (975)

Sâriputtasutta is ended.

Atthakavagga, the fourth.

V. PÂRÂYANAVAGGA.


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1. VATTHUGÂTHÂ.
To the Brâhmana Bâvarî, living on the banks of the Godhâvarî, in Assaka's territory, comes another Brâhmana and asks for five hundred pieces of money, but not getting them he curses Bâvarî, saying, 'May thy head on the seventh day hence cleave into seven.' A deity comforts Bâvarî by referring him to Buddha. Then Bâvarî sends his sixteen disciples to Buddha, and each of thern asks Buddha a question.
1. From the beautiful city of the Kosalas (Sâvatthî) a Brâhmana, well versed in the hymns, went to the South (Dakkhinâpatha) wishing for nothingness[1]. (976)

2. In Assaka's territory, in the neighbourhood of Alaka, he dwelt on the banks of the Godhâvarî, (living) on gleanings and fruit. (977)

3. And close by the bank there was a large village, with the income of which he prepared a great sacrifice. (978)

4. Having offered the great sacrifice, he again entered the hermitage. Upon his re-entering, another Brâhmana arrived, (979)

5. With swollen feet[2], trembling, covered with mud, with dust on his head. And he going up

[1. Âkiñkañña.

2. Ugghattapâdo ti maggakkamanena ghattapâdatalo panhikâya vâ panhikam gopphakena vâ gopphakam gannukena gannukam âgantvâpi ghattapâdo. Commentator.]

p. 185

to him (i.e. the first Brâhmana) demanded five hundred (pieces of money). (980)

6. Bâvarî, seeing him, bade him be seated, asked him whether he was happy and well, and spoke as follows: (981)

7. 'What gifts I had are all given away by me; pardon me, O Brâhmana, I have no five hundred.' (982)

8. 'If thou wilt not give to me who asks, may thy head on the seventh clay cleave into seven.' (983)

9. So after the usual ceremonies this impostor made known his fearful (curse). On hearing these his words Bâvarî became sorrowful. (984)

10. He wasted away taking no food, transfixed by the arrow of grief, but yet his mind delighted in meditation. (985)

11. Seeing Bâvarî struck with horror and sorrowful, the benevolent deity (of that place) approached him and said as follows: (986)

12. 'He does not know (anything about) the head; he is a hypocrite coveting riches; knowledge of the head and head-splitting is not found in him[1].' (987)

13. 'If the venerable (deity) knows it, then tell me, when asked, all about the head and head-splitting; let us hear thy words.' (988)

14. 'I do not know this; knowledge of it is not found in me; as to the head and head-splitting, this is to be seen by Buddhas (only).' (989)

15. 'Who then, say, in the circumference of the

[1. Na so muddham pagânâti,
Kuhako so dhanatthiko,
Muddhani muddhapâte ka
Ñânam tassa na viggati.]

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earth knows the head and head-splitting, tell me that, O deity?' (990)

16. 'Formerly went out from Kapilavatthu a ruler of the world, an offspring of the Okkâka king, the Sakya son, the light-giving; (991)

17. 'He is, O Brâhmana, the perfectly Enlightened (Sambuddha); perfect in all things, he has attained the power of all knowledge, sees clearly in everything; he has arrived at the destruction of all things, and is liberated in the destruction of the upadhis[1]. (992)

18. 'He is Buddha, he is Bhagavat in the world, he, the clearly-seeing, teaches the Dhamma; go thou to him and ask, he will explain it to thee.' (993)

19. Having heard the word 'Sambuddha,' Bâvarî rejoiced, his grief became little, and he was filled with great delight. (994)

20. Bâvarî glad, rejoicing, and eager asked the deity: 'In what village or in what town or in what province dwells the chief of the world, that going there we may adore the perfectly Enlightened, the first of men?' (995)

21. 'In Sâvatthî, the town of the Kosalas, dwells Gina (the Victorious), of great understanding and excellent wide knowledge, he the Sakya son, unyoked, free from passion, skilled in head-splitting, the bull of men.' (996)

22. Then (Bâvarî) addressed his disciples, Brâhmanas, perfect in the hymns: 'Come, youths, I will tell (you something), listen to my words: (997)

23. 'He whose appearance in the world is difficult to be met with often, he is at the present time[2]

[1. Sabbadhammakkhayam patto (i.e. nibbâna)
Vimutto upadhisamkhaye.
2. Sv-âgga.]

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born in the world and widely renowned as Sambuddha (the perfectly Enlightened); go quickly to Sâvatthî and behold the best of men.' (998)

24. 'How then can we know, on seeing him, that he is Buddha, O Brâhmana? Tell us who do not know him, by what may we recognise him? (999)

25. 'For in the hymns are to be found the marks of a great man, and thirty-two are disclosed altogether, one by one.' (1000)

26. 'For him on whose limbs these marks of a great man are to be found, there are two ways left, a third does not exist. (1001)

27. 'If he abides in a dwelling, he will subdue this earth without rod (or) sword, he will rule with justice. (1002)

28. 'And if he departs from his dwelling for the wilderness, he becomes the saint, incomparable Sambuddha, who has removed the veil (from the world)[1]. (1003)

29. 'Ask in your mind about my birth and family, my marks, hymns, and my other disciples, the head and head-splitting. (1004)

30. 'If he is Buddha, the clear-sighted, then he will answer by word of mouth the questions you have asked in your mind.' (1005)

31, 32, 33. Having heard Bâvarî's words his disciples, sixteen Brâhmanas, Agita, Tissametteyya, Punnaka, further Mettagû, Dhotaka and Upasîva, and Nanda, further Hemaka, the two Todeyya and Kappa, and the wise Gatukannî, Bhadrâvudha and Udaya, and also the Brâhmana Posâla, and the wise Mogharâgan, and the great Isi Pingiya, (1006-1008)

34. All of them, having each their host (of pupils),

[1. Comp. Lalita-vistara (ed. Calc.), pp. 116, 118.]

p. 188

and being themselves widely renowned throughout the world, thinkers delighting in meditation, wise, scented with the perfume of former (good deeds)[1], (1009)

35. Having saluted Bâvarî and gone round him towards the right, all with matted hair and bearing hides, departed with their faces turned to the north. (1010)

36. To Patitthâna of Alaka first, then to Mâhissatî, and also to Uggenî, Gonaddha, Vedisâ, Vanasavhaya, (1011)

37. And also to Kosambî, Sâketa, and Sâvatthî, the most excellent of cities, to Setavya, Kapilavatthu, and the city of Kusinâra, (1012)

38. And to Pâva, the city of wealth, to Vesâlî, the city of Magadha, to Pâsânaka Ketiya (the Rock Temple), the lovely, the charming. (1013)

39. As he who is athirst (longs for) the cold water, as the merchant (longs for) gain, as he who is plagued by heat (longs for) shade, so in haste they ascended the mountain. (1014)

40. And Bhagavat at that time attended by the assembly of the Bhikkhus taught the Dhamma to the Bhikkhus, and roared like a lion in the forest. (1015)

41. Agita beheld Sambuddha as the shining (sun) without (burning) rays, as the moon on the fifteenth, having reached her plenitude. (1016)

42. Then observing his limbs and all the marks in their fulness, standing apart, rejoiced, he asked the questions of his mind:-- (1017)

43. 'Tell me about (my master's) birth, tell me about his family together with the marks, tell me about his perfection in the hymns, how many (hymns) does the Brâhmana recite?' (1018)

[1. Pubbavâsanavâsitâ.]

p. 189

44. Bhagavat said: 'One hundred and twenty years (is his) age, and by family he is a Bâvarî; three are his marks on the limbs, and in the three Vedas he is perfect. (1019)

45. 'In the marks and in the Itihâsa together with Nighandu and Ketubha--he recites five hundred--and in his own Dhamma he has reached perfection.' (1020)

46. Agita thought: 'Explain fully the marks of Bâvarî, O thou best of men, who cuts off desire; let there be no doubt left for us.' (1021)

47. Bhagavat said: 'He covers his face with his tongue, he has a circle of hair between the eye-brows, (his) privy member (is) hidden in a sheath, know this, O young man[1].' (1022)

48. Not hearing him ask anything, but hearing the questions answered, the multitude reflected overjoyed and with joined hands:-- (1023)

49. 'Who, be he a god, or Brahman, or Inda, the husband of Sugâ, asked in his mind those questions, and to whom did that (speech) reply?' (1024)

50. Agita said: 'The head and head-splitting Bâvarî asked about; explain that, O Bhagavat, remove our doubt, O Isi.' (1025)

51. Bhagavat said: 'Ignorance is the head, know this; knowledge cleaves the head, together with belief, thoughtfulness, meditation, determination, and strength.' (1026)

52. Then with great joy having composed himself the young man put his hide on one shoulder,

[1. Mukham givhâya khâdeti,
Unn' assa bhamukantare,
Kosohitam vatthaguyham,
Evam gânâhi mânava.]

p. 190

fell at (Bhagavat's) feet (and saluted him) with his head, (saying): (1027)

53. 'Bâvarî, the Brâhmana, together with his disciples, O thou venerable man, delighted and glad, does homage to thy feet, O thou clearly-seeing.' (1028)

54. Bhagavat said: 'Let Bâvarî, the Brâhmana, be glad together with his disciples! Be thou also glad, live long, O young man! (1029)

55. 'For Bâvarî and for thee, for all there are all (kinds of) doubt; having got an opportunity, ask ye whatever you wish.' (1030)

56. After getting permission from Sambuddha, Agita sitting there with folded hands asked Tathâgata the first question. (1031)

The Vatthugâthâs are ended.

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2. AGITAMÂNAVAPUKKHÂ.
1. 'By what is the world shrouded,'--so said the venerable Agita,--'by what does it not shine? What callest thou its pollution, what is its great danger?' (1032)

2. 'With ignorance is the world shrouded, O Agita,'--so said Bhagavat,--'by reason of avarice it does not shine; desire I call its pollution, pain is its great danger.' (1033)

3. 'The streams of desire flow in every direction,'--so said the venerable Agita;--'what dams the streams, say what restrains the streams, by what may the streams be shut off[1]?' (1034)

[1. Comp. Dhp. v. 340.]

p. 191

4. 'Whatever streams there are in the world, O Agita,'--so said Bhagavat,--'thoughtfulness is their dam, thoughtfulness I call the restraint of the streams, by understanding they are shut off.' (1035)

5. 'Both understanding and thoughtfulness,'--so said the venerable Agita,--'and name and shape[1], O venerable man,--asked about this by me, declare by what is this stopped? ' (1036)

6. Buddha: 'This question which thou hast asked, O Agita, that I will explain to thee; (I will explain to thee) by what name and shape[2] are totally stopped; by the cessation of consciousness this is stopped here.' (1037)

7. Agita: 'Those who have examined (all) Dhammas (i.e. the saints), and those who are disciples, (and those who are) common men here,--when thou art asked about their mode of life, declare it unto me, thou who art wise, O venerable man.' (1038)

8. Buddha: 'Let the Bhikkhu not crave for sensual pleasures, let him be calm in mind, let him wander about skilful in all Dhammas, and thoughtful.' (1039)

Agitamânavapukkhâ is ended.

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3. TISSAMETTEYYAMÂNAVAPUKKHÂ.
1. 'Who is contented in the world,'--so said the venerable Tissametteyya,--'who is without commotions? Who after knowing both ends does not stick in the middle, as far as his understanding is

[1. Nâmarûpañ ka.

2. Nâmañ ka rûpañ ka.]

p. 192

concerned? Whom dost thou call a great man? Who has overcome desire in this world?' (1040)

2. 'The Bhikkhu who abstains from sensual pleasures, O Metteyya,'--so said Bhagavat,--'who is free from desire, always thoughtful, happy by reflection, he is without commotions, he after knowing both ends does not stick in the middle, as far as his understanding is concerned; him I call a great man; he has overcame desire in this world.' (1041)

Tissametteyyamânavapukkhâ is ended.

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4. PUNNAKAMÂNAVAPUKKHÂ.
1. 'To him who is without desire, who has seen the root (of sin),'--so said the venerable Punnaka,--'I have come supplicatingly with a question: on account of what did the Isis and men, Khattiyas and Brâhmanas, offer sacrifices to the gods abundantly in this world? (about this) I ask thee, O Bhagavat, tell me this.' (1042)

2. 'All these Isis and men, Khattiyas and Brâhmanas, O Punnaka,'--so said Bhagavat,--'who offered sacrifices to the gods abundantly in this world, offered sacrifices, O Punnaka, after reaching old age, wishing for their present condition.' (1043)

3. 'All these Isis and men, Khattiyas and Brâhmanas,'--so said the venerable Punnaka,--'who offered sacrifices to the gods abundantly in this world, did they, O Bhagavat, indefatigable in the way of offering, cross over both birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.' (1044)

p. 193

4. 'They wished for, praised, desired, abandoned (sensual pleasures), O Punnaka,'--so said Bhagavat,--'they desired sensual pleasures on account of what they reached by them; they, devoted to offering, dyed with the passions of existence, did not cross over birth and old age, so I say.' (1045)

5. 'If they, devoted to offering,'--so said the venerable Punnaka,--'did not by offering cross over birth and old age, O venerable man, who then in the world of gods and men crossed over birth and old age, O venerable man, I ask thee, O Bhagavat, tell me this?' (1046)

6. 'Having considered everything[1] in the world, O Punnaka,'--so said Bhagavat,--'he who is not defeated anywhere in the world, who is calm without the smoke of passions, free from woe, free from desire, he crossed over birth and old age, so I say.' (1041)

Punnakamânavapukkhâ is ended.

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5. METTAGÛMÂNAVAPUKKHÂ.
1. 'I ask thee, O Bhagavat, tell me this,'--so said the venerable Mettagû,--'I consider thee accomplished and of a cultivated mind, why are these (creatures), whatsoever they are of many kinds in the world, always subject to pain? (1048)

2. 'Thou mayest well ask me concerning the origin of pain, O Mettagû,'--so said Bhagavat,--

[1. Parovarânîti parâni ka orâni ka parattabhâvasakattabhâvâdîni parâni ka orâni kâ ti vuttam hoti. Commentator.]

p. 194

'I will explain that to thee in the way I myself know it: originating in the upadhis pains arise, whatsoever they are, of many kinds in the world. (1049)

3. 'He who being ignorant creates upadhi, that fool again undergoes pain; therefore let not the wise man create upadhi, considering (that this is) the birth and origin of pain.' (1050)

4. Mettagû: 'What we have asked thee thou hast explained to us; another (question) I ask thee, answer that, pray: How do the wise cross the stream, birth and old age, and sorrow and lamentation? Explain that thoroughly to me, O Muni, for this thing (dhamma) is well known to thee.' (1051)

5. 'I will explain the Dhamma to thee, O Mettagû,'--so said Bhagavat,--'if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.' (1052)

6. Mettagû: 'And I take a delight in that, in the most excellent Dhamma, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.' (1053)

7. 'Whatsoever thou knowest, O Mettagû,'--so said Bhagavat,--'(of what is) above, below, across, and in the middle, taking no delight and no rest in these things, let thy mind not dwell on existence. (1054)

8. 'Living so, thoughtful, strenuous, let the Bhikkhu wandering about, after abandoning selfishness, birth,

[1. Kittayissâmi te dhammam--Mettagû ti Bhagavâ--
Ditthe dhamme anîtiham
Yam viditvâ sato karam
Tare loke visattikam.]

p. 195

and old age, and sorrow, and lamentation, being a wise man, leave pain in this world.' (1055)

9. Mettagû: 'I delight in these words of the great Isi; well expounded, O Gotama, is (by thee) freedom from upadhi (i.e. Nibbâna). Bhagavat in truth has left pain, for this Dhamma is well known to thee[1]. (1056)

10. 'And those also will certainly leave pain whom thou, O Muni, constantly mayest admonish; therefore I bow down to thee, having come hither, O chief (nâga), may Bhagavat also admonish me constantly.' (1057)

11. Buddha: 'The Brâhmana whom I may acknowledge as accomplished, possessing nothing, not cleaving to the world of lust, he surely has crossed this stream, and he has crossed over to the other shore, free from harshness (akhila), (and) free from doubt. (1058)

12. 'And he is a wise and accomplished man in this world; having abandoned this cleaving to reiterated existence he is without desire, free from woe, free from longing, he has crossed over birth and old age, so I say.' (1059)

Mettagûmânavapukkhâ is ended.

[1. Et' âbhinandâmi vako mahesino
Sukittitam Gotama nûpadhîkam,
Addhâ hi Bhagavâ pahâsi dukkham,
Tathâ hi te vidito esa dhammo.

Sukittitam Gotama nûpadhîkan ti ettha anupadhikan ti nibbânam, tam sandhâya vâ Bhagavantam âlapanto âha sukittitam, &c. Commentator.]

p. 196

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6. DHOTAKAMÂNAVAPUKKHÂ.
1. 'I ask thee, O Bhagavat, tell me this,'--so said the venerable Dhotaka,--'I long for thy word, O great Isi; let one, having listened to thy utterance, learn his own extinction.' (1060)

2. 'Exert thyself then, O Dhotaka,'--so said Bhagavat,--'being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction.' (1061)

3. Dhotaka: 'I see in the world of gods and men a Brâhmana wandering about, possessing nothing; therefore I bow down to thee, O thou all-seeing one, free me, O Sakka, from doubts.' (1062)

4. Buddha: 'I shall not go to free any one in the world who is doubtful, O Dhotaka; when thou hast learned the best Dhamma, then thou shalt cross this stream[1].' (1063)

5. Dhotaka: 'Teach (me), O Brâhmana, having compassion (on me), the Dhamma of seclusion (i.e. Nibbâna), that I may understand (it and) that I, without falling into many shapes like the air, may wander calm and independent in this world[2].' (?) (1064)

[1. Nâham gamissâmi pamokanâya
Kathamkathim Dhotaka kañki loke,
Dhammañ ka settham âgânamâno
Evam tuvam ogham imam taresi.

2. Anusâsa brahme karunâyamâno
Vivekadhammam yam aham vigaññam
Yathâham âkâso va avyâpaggamâno[*]
Idh' eva santo asito kareyyam.

*. Nânappakâratam anâpaggamâno. Commentator.]

p. 197

6. 'I will explain to thee peace[1], O Dhotaka,'--so said Bhagavat;--'if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.' (1065)

7. Dhotaka: 'And I take delight in that, the highest peace[2], O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.' (1066)

8. 'Whatsoever thou knowest, O Dhotaka,'--so said Bhagavat,--'(of what is) above, below, across, and in the middle, knowing this to be a tie in the world, thou must not thirst for reiterated existence.' (1067)

Dhotakamânavapukkhâ is ended.

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7. UPASÎVAMÂNAVAPUKKHÂ.
1. 'Alone, O Sakka; and without assistance I shall not be able to cross the great stream,'--so said the venerable Upasîva;--'tell me an object, O thou all-seeing one, by means of which one may cross this stream.' (1068)

2. 'Having in view nothingness, being thoughtful, O Upasiva,'--so said Bhagavat,--'by the reflection of nothing existing shalt thou cross the stream; having abandoned sensual pleasures, being loath of doubts, thou shalt regard the extinction of desire (i.e. Nibbâna), both day and night[3].' (1069)

[1. Santim.

2. Santim uttamam.

3. Âkiñkaññam pekkhamâno satîmâ--Upasîvâ ti Bhagavâ--
N' atthîti nissâya tarassu ogham,
Kâme pahâya. virato kathâhi
Tanhakkhayam rattamahâbhi passa.]

p. 198

3. Upasîva: 'He whose passion for all sensual pleasures has departed, having resorted to nothingness, after leaving everything else, and being delivered in the highest deliverance by knowledge, will he remain there without proceeding further[1]?' (1070)

4. 'He whose passion for all sensual pleasures has departed, O Upasîva,'--so said Bhagavat,--'having resorted to nothingness after leaving everything else, and being delivered in the highest deliverance by knowledge, he will remain there without proceeding further.' (1071)

5. Upasîva: 'If he remains there without proceeding further for a multitude of years, O thou all-seeing one, (and if) he becomes there tranquil and delivered, will there be consciousness for such a one[2]?' (1072)

6. 'As a flame blown about by the violence of the wind, O Upasîva,'--so said Bhagavat,--'goes out, cannot be reckoned (as existing), even so a Muni, delivered from name and body, disappears, and cannot be reckoned (as existing)[3].' (1073)

7. Upasîva: 'Has he (only) disappeared, or does he not exist (any longer), or is he for ever free

[1. Sabbesu kâmesu yo vîtarâgo
Âkiñkaññam nissito hitva-m-aññam
Saññâvimokhe parame vimutto
Titthe nu so tattha anânuyâyî.

2. Titthe ke so tattha anânuyâyî
Pûgam pi vassânam samantakakkhu
Tatth' eva so sîti siyâ vimutto
Bhavetha viññânam tathâvidhassa?

3. Akkî yathâ vâtavegena khitto
Attham paleti na upeti samkham
Evam munî nâmakâyâ vimutto
Attham paleti na upeti samkham.]

p. 199

from sickness? Explain that thoroughly to me, O Muni, for this Dhamma is well known to thee[1].' (1074)

8. 'For him who has disappeared there is no form, O Upasîva,'--so said Bhagavat,--'that by which they say he is, exists for him no longer, when all things (dhamma) have been cut off, all (kinds of) dispute are also cut off[2].' (1075)

Upasîvamânavapukkhâ is ended.

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8. NANDAMÂNAVAPUKKHÂ.
1. 'There are Munis in the world,'--so said the venerable Nanda,--'so people say. How is this (understood) by thee? Do they call him a Muni who is possessed of knowledge or him who is possessed of life[3]?' (1076)

2. Buddha: 'Not because of (any philosophical) view, nor of tradition, nor of knowledge, O Nanda, do the expert call (any one) a Muni; (but) such as wander free from woe, free from desire, after having secluded themselves, those I call Munis[4].' (1077)

[1. Atthangato so uda va so n' atthi
Udâhu ve sassatiyâ arogo,
Tam me munî sâdhu viyâkarohi,
Tathâ hi te vidito esa dhammo.

2. Atthangatassa na pamânam atthi,
Yena nam vaggu tam tassa n' atthi,
Sabbesu dhammesu samûhatesu
Samûhatâ vâdapathâpi sabbe.

3. Ñâñûpapannam no munim vadanti
Udâhu ve gîviten' ûpapannam?

4. Na ditthiyâ na sutiyâ na ñânena
Muniñ ka Nanda kusalâ vadanti,
Visenikatvâ anighâ nirâsâ
Karanti ye te munayo ti brûmi.]

p. 200

3. 'All these Samanas and Brâhmanas,'--so said the venerable Nanda,--'say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways. Did they, in the way in which they lived in the world, cross over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.' (1078)

4. 'All these Samanas and Brâhmanas, O Nanda,'--so said Bhagavat,--'say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; still they did not, in the way in which they lived in the world, cross over birth and old age, so I say.' (1079)

5. 'All these Samanas and Brâhmanas,'--so said the venerable Nanda,--'say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; if thou, O Muni, sayest that such have not crossed the stream, who then in the world of gods and men crossed over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.' (1080)

6. 'I do not say that all Samanas and Brâhmanas, O Nanda,'--so said Bhagavat,--'are shrouded by birth and old age; those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such indeed I call men that have crossed the stream[1].' (1081)

[1. Nâham 'sabbe samanabrâhmanâse
Gâtigarâya nivutâ' ti brûmi,
Ye s' îdha dittham va sutam mutam vâ
Sîlabbatam vâpi pahâya sabbam
Anekarûpam pi pahâya sabbam
Tanham pariññâya anâsavâse
Te ve narâ oghatinnâ ti brûmi.]

p. 201

7. Nanda: 'I delight in these words of the great Isi; well expounded (by thee), O Gotama, is freedom from upadhi (i.e. Nibbâna); those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are free from passion, such I call men that have crossed the stream.' (1082)

Nandamânavapukkhâ is ended.

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9. HEMAKAMÂNAVAPUKKHA.
1. 'Those who before in another world,'--so said the venerable Hemaka,--'explained to me the doctrine of Gotama, saying, "So it was, so it will be," all that (was only) oral tradition, all that (was only) something that increased (my) doubts[1]. (1083)

2. 'I took no pleasure in that, but tell thou me the Dhamma that destroys desire, O Muni, which if a man has understood, and he wanders about thoughtful, he may cross desire in the world.' (1084)

3. Buddha: 'In this world (much) has been seen,

[1. Ye me pubbe viyâkamsu
Huram Gotamasâsanam
Ikk-âsi iti bhavissati
Sabban tam itihîtiham
Sabban tam takkavaddhanam.]

p. 202

heard, and thought; the destruction of passion and of wish for the dear objects that have been perceived, O Hemaka, is the imperishable state of Nibbâna. (1085)

4. 'Those who, having understood this, are thoughtful, calm, because they have seen the Dhamma, tranquil and divine, such have crossed desire in this world[1].' (1086)

Hemakamânavapukkhâ is ended.

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10. TODEYYAMÂNAVAPUKKHÂ.
1. 'He in whom there live no lusts,'--so said the venerable Todeyya,--'to whom there is no desire, and who has overcome doubt, what sort of deliverance is there for him?' (1087)

2. 'He in whom there live no lusts, O Todeyya,'--so said Bhagavat,--'to whom there is no desire, and who has overcome doubt, for him there is no other deliverance.' (1088)

3. Todeyya: 'Is he without breathing or is he breathing, is he possessed of understanding or is he forming himself an understanding[2]? Explain this to me, O thou all-seeing one, that I may know a Muni, O Sakka.' (1089)

[1. Etad aññâya ye satâ
Ditthadhammâbhinibhutâ
Upasantâ ka tedasâ (?)[*]
Tiññâ loke visattikam.

2. Nirâsaso so uda âsasâno
Paññânavâ so uda paññakappî.

*. B reads ye satâ instead of tedasâ.]

p. 203

4. Buddha: 'He is without breathing, he is not breathing, he is possessed of understanding, and he is not forming himself an understanding; know, O Todeyya, that such is the Muni, not possessing anything, not cleaving to lust and existence.' (1090)

Todeyyamânavapukkhâ is ended.

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11. KAPPAMÂNAVAPUKKHÂ.
1. 'For those who stand in the middle of the water,'--so said the venerable Kappa,--'in the formidable stream that has set in, for those who are overcome by decay and death, tell me of an island, O venerable man, and tell thou me of an island that this (pain) may not again come on[1].' (1091)

2. 'For those who stand in the middle of the water, O Kappa,'--so said Bhagavat,--'in the formidable stream that has set in, for those overcome by decay and death, I will tell thee of an island, O Kappa.' (1092)

3. 'This matchless island, possessing nothing (and) grasping after nothing, I call Nibbâna, the destruction of decay and death[2]. (1093)

[1. Tvañ ka me dipam[*] akkhâb
Yathâ yidam nâparam siyâ.

2. Akiñkanam anâdânam
Etam dîpam anâpâram
Nibbânam iti nam brûmi
Garâmakkuparikkhayam.

Akiñkanan ti kiñkanapatipakkham, anâdânan ti âdânapatipakkham, kiñkanâdânavûpasaman ti vuttam hoti. Commentator.

*. B reads disam.]

p. 204

4. 'Those who, having understood this, are thoughtful (and) calm, because they have seen the Dhamma, do not fall into the power of Mâra, and are not the companions of Mâra.' (1094)

Kappamânavapukkhâ is ended.

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12. GATUKANNIMÂNAVAPUKKHÂ.
1. 'Having heard of a hero free from lust,'--so said the venerable Gatukannin,--'who has crossed the stream, I have come to ask him who is free from lust; tell me the seat of peace, O thou with the born eye (of wisdom), tell me this truly, O Bhagavat. (1095)

2. 'For Bhagavat wanders about after having conquered lust as the hot sun (conquers) the earth by its heat; tell the Dhamma to me who has (only) little understanding, O thou of great understanding, that I may ascertain how to leave in this world birth and decay.' (1096)

3. 'Subdue thy greediness for sensual pleasures, O Gatukannin,'--so said Bhagavat,--'having considered the forsaking of the world as happiness, let there not be anything either grasped after or rejected by thee[1]. (1097)

4. 'What is before thee, lay that aside; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm[2]. (1098)

[1. Kâmesu vinaya gedham,
Nekkhammam datthu khemato
Uggahîtam nirattam vâ
Mâ te viggittha kiñkanam.

2. Comp. supra, Attadandasutta, v. 15.]

p. 205

5. 'For him whose greediness for name and form is wholly gone, O Brâhmana, for him there are no passions by which he might fall into the power of death.' (1099)

Gatukannimânavapukkhâ is ended.

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13. BHADRÂVUDHAMÂNAVAPUKKHÂ.
1. 'I entreat the wise (Buddha), the houseless, who cuts off desire,'--so (said) the venerable Bhadrâvudha,--'who is free from commotion, forsakes joy, has crossed the stream, is liberated, and who leaves time behind; having heard the chief's (word), they will go away from here[1]. (1100)

2. 'Different people have come together from the provinces, longing (to hear) thy speech, O hero; do thou expound it thoroughly to them, for this Dhamma is well known to thee.' (1101)

3. 'Let one wholly subdue the desire of grasping (after everything), O Bhadrâvudha,'--so said Bhagavat,--'above, below, across, and in the middle; for whatever they grasp after in the world, just by that Mâra follows the man. (1102)

4. 'Therefore, knowing this, let not the thoughtful Bhikkhu grasp after anything in all the world, considering as creatures of desire this generation, sticking fast in the realm of death.' (1103)

Bhadrâvudhamânavapukkhâ is ended.

[1. Okamgaham tanhakkhidam anegam
Nandimgaham oghatinnam vimuttam
Kappamgaham abhiyâke sumedham,
Sutvâna nâgassa apanamissanti ito.]

p. 206

--------------------------------------------------------------------------------


14. UDAYAMÂNAVAPUKKHÂ.
1. 'To Buddha who is sitting meditating, free from pollution,'--so said the venerable Udaya,--'having performed his duty, who is without passion, accomplished in all things (dhamma), I have come with a question; tell me the deliverance by knowledge, the splitting up of ignorance.' (1104)

2. '(It consists in) leaving lust and desire, O Udaya,'--so said Bhagavat,--'and both (kinds of) grief, and driving away sloth, and warding off misbehaviour. (1105)

3. 'The deliverance by knowledge which is purified by equanimity and thoughtfulness and preceded by reasoning on Dhamma I will tell thee, the splitting up of ignorance[1].' (1106)

4. Udaya: 'What is the bond of the world, what is its practice? By the leaving of what is Nibbâna said to be[2]?' (1107)

5. Buddha: 'The world is bound by pleasure, reasoning is its practice; by the leaving of desire Nibbâna is said to be.' (1108)

6. Udaya: 'How does consciousness cease in him that wanders thoughtful? Having come to ask thee, let us hear thy words.' (1109)

[1. Upekhâsatisamsuddham
Dhammatakkapuregavam
Aññâvimokham pabrûmi
Aviggâya pabhedanam.

2. Kim su samyogano loko,
Kim su tassa vikâranâ
Kiss' assa vippahânena
Nibbânam iti vukkati?]

p. 207

7. Buddha: 'For him who both inwardly and outwardly does not delight in sensation, for him who thus wanders thoughtful, consciousness ceases.' (1110)

Udayamânavapukkhâ is ended.

--------------------------------------------------------------------------------


15. POSÂLAMÂNAVAPUKKHÂ.
1. 'He who shows the past (births, &c.),'--so said the venerable Posâla,--'who is without desire and has cut off doubt, to him who is accomplished in all things (dhamma), I have come supplicatingly with a question. (1111)

2. 'O Sakka, I ask about his knowledge who is aware of past shapes, who casts off every corporeal form, and who sees that there exists nothing either internally or externally; how can such a one be led (by anybody)[1]? (1112)

3. 'Tathâgata, knowing all the faces of consciousness, O Posâla,'--so said Bhagavat,--'knows (also) him who stands delivered, devoted to that (object)[2]. (1113)

4. 'Having understood that the bonds of pleasure do not originate in nothingness (?), he sees clearly in

[1. Vibhûtarûpasaññissa
Sabbakâyapahâyino
Agghattañ ka bahiddhâ ka
Natthi kiñkîti passato
Ñânam Sakkânupukkhâmi,
Katham neyyo tathâvidho.

2. Viññânatthitiyo sabbâ--Posâlâ ti Bhagavâ--
Abhigânam Tathâgato
Titthantam enam gânâti
Vimuttam tapparâyanam.]

p. 208

this (matter), this (is) the knowledge of a perfect, accomplished Brâhmana[1].' (1114)

Posâlamânavapukkhâ is ended.

--------------------------------------------------------------------------------


16. MOGHARÂGAMÂNAVAPUKKHÂ
1. 'Twice have I asked Sakka,'--so said the venerable Mogharâgan,--'but the clearly-seeing has not explained it to me; if the divine Isi is asked for the third time, he will explain it, so I have heard. (1115)

2. 'There is this world, the other world, Brahman's world together with the world of the gods; I do not know thy view, the famous Gotama's (view). (1116)

3. 'To this man who sees what is good I have come supplicatingly with a question: How is any one to look upon the world that the king of death may not see him?' (1117)

4. 'Look upon the world as void, O Mogharâgan, being always thoughtful; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world[2].' (1118)

Mogharâgamânavapukkhâ is ended.

[1. Âkiñkaññâsambhavam
Nandîsamyoganam iti
Evam evam abhiññâya
Tato tattha vipassati,
Etam ñânam tathamtassa
Brâhmanassa vusîmato.

2. Comp. Dhp. v. 170.]

p. 209

--------------------------------------------------------------------------------


17. PINGIYAMÂNAVAPUKKHÂ.
1. 'I am old, feeble, colourless,'--so said the venerable Pingiya,--'my eyes are not clear, my hearing is not good; lest I should perish a fool on the way, tell me the Dhamma, that I may know how to leave birth and decay in this world.' (1119)

2. 'Seeing others afflicted by the body, O Pingiya,'--so said Bhagavat,--'(seeing) heedless people suffer in their bodies;--therefore, O Pingiya, shalt thou be heedful, and leave the body behind, that thou mayest never come to exist again.' (1120)

3. Pingiya: 'Four regions, four intermediate regions, above and below, these are the ten regions; there is nothing which has not been seen, heard, or thought by thee, and (is there) anything in the world not understood (by thee)? Tell (me) the Dhamma, that I may know how to leave birth and decay in this world' (1121)

4. 'Seeing men seized with desire, O Pingiya,'--so said Bhagavat,--'tormented and overcome by decay,--therefore thou, O Pingiya, shalt be heedful, and leave desire behind, that thou mayest never come to exist again.' (1122)

Pingiyamânavapukkhâ is ended.

--------------------------------------------------------------------------------


This said Bhagavat, living in Magadha at Pâsânaka Ketiya (the Rock Temple). Sought by sixteen Brâhmanas, the followers (of Bâvarî, and) questioned by each of them in turn, he responded to the questions. If a man, having understood the meaning and tenor of each question, lives according to the Dhamma, then he will go to the further shore of decay and death, for these Dhammas lead to the

p. 209

further shore, and therefore this order of Dhamma was called 'the way to the other shore.'

1, 2. Agita, Tissametteyya, Punnaka and Mettagû, Dhotaka and Upasîva, Nanda and Hemaka, the two Todeyya and Kappa, and the wise Gatukannin, Bhadrâvudha and Udaya, and also the Brâhmana Posâla, and the wise Mogharâgan, and Pingiya the great Isi, (1123, 1124)

3. These went up to Buddha, the Isi of exemplary conduct; asking subtle questions they went up to the supreme Buddha. (1125)

4. Buddha, being asked, responded to their questions truly, and in responding to the questions the Muni delighted the Brâhmanas.(1126)

5. They, having been delighted by the clearly-seeing Buddha, the kinsman of the Âdikkas, devoted themselves to a religious life near the man of excellent understanding. (1127)

6. He who lived according to what had been taught by Buddha (in answer) to each single question, went from this shore to the other shore. (1128)

7. From this shore he went to the other shore entering upon the most excellent way; this way is to lead to the other shore, therefore it is called 'the way to the other shore.' (1129)

--------------------------------------------------------------------------------


8. 'I will proclaim accordingly the way to the further shore,'--so said the venerable Pingiya;--'as he saw it, so he told it; the spotless, the very wise, the passionless, the desireless lord, for what reason should he speak falsely? (1130)

9. 'Well! I will praise the beautiful voice of (Buddha), who is without stain and folly, and who has left behind arrogance and hypocrisy. (1131)

10. 'The darkness-dispelling Buddha, the all-seeing,

p. 211

who thoroughly understands the world[1], has overcome all existences, is free from passion, has left behind all pain, is rightly called (Buddha), he, O Brâhmana, has come to me. (1132)

11. 'As the bird, having left the bush, takes up his abode in the fruitful forest, even so I, having left men of narrow views, have reached the great sea, like the hamsa[2]. (1133)

12. 'Those who before in another world explained the doctrine of Gotama, saying, "So it was, so it will be," all that was only oral tradition, all that was only something that increased my doubts[3]. (1134)

13. 'There is only one abiding dispelling darkness, that is the high-born, the luminous, Gotama of great understanding, Gotama of great wisdom, (1135)

14. 'Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere[4].' (1136)

15. Bâvarî: 'Canst thou stay away from him even for a moment, O Pingiya, from Gotama of great understanding, from Gotama of great wisdom, (1137)

[1. Lokantagû.

2. Digo yathâ kubbanakam pahâya
Bahupphalam kânanam âvaseyya
Evam p' aham appadasse pahâya
Mahodadhim hamso-r-iv' agghapatto.

3. Ye 'me pubbe viyâkamsu
huram Gotamasâsanam
ikk-âsi iti bhavissati
sabban tam itihîtiham
sabban tam takkavaddhanam.

4. Yo me dhammam adesesi
Sanditthikam akâlikam
Tanhakkhayam anîtikam
Yassa n'atthi upamâ kvaki.]

p. 212

16. 'Who taught thee the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere?' (1138)

17. Pingiya: 'I do not stay away from him even for a moment, O Brâhmana, from Gotama of great understanding, from Gotama of great wisdom, (1139)

18. 'Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere. (1140)

19. 'I see him in my mind and with my eye, vigilant, O Brâhmana, night and day; worshipping I spend the night, therefore I think I do not stay away from him. (1141)

20. 'Belief and joy, mind and thought incline me towards the doctrine of Gotama; whichever way the very wise man goes, the very same I am inclined to[1]. (?) (1142)

21. 'Therefore, as I am worn out and feeble, my body does not go there, but in my thoughts I always go there, for my mind, O Brâhmana, is joined to him. (1143)

22. 'Lying in the mud (of lusts) wriggling, I jumped from island to island; then I saw the perfectly Enlightened, who has crossed the stream, and is free from passion.' (1144)

23. Bhagavat[2]: 'As Vakkali was delivered by

[1. Saddhâ ka pîti ka mano sati ka
Nâmenti me Gotamasâsanamhâ (?),
Yam yam disam vagati bhûripañño
Sa tena ten' eva nato 'ham asmi.

2. At the conclusion of this (i.e. the preceding) gâthâ, Bhagavat, who stayed at Sâvatthî, when seeing the maturity of the minds of Pingiya and Bâvarî, shed a golden light. Pingiya, who sat picturing Buddha's virtues to Bâvarî, having seen the light, looked round, saying, 'What is this?' And when he saw Bhagavat standing, as it were, before him, he said to the Brâhmana Bâvarî: 'Buddha has come.' The Brâhmana rose from his seat and stood with folded hands. Bhagavat, shedding a light, showed himself to the Brâhmana, and knowing what was beneficial for both, he said this stanza while addressing Pingiya. Commentator.]

p. 213

faith, (as well as) Bhadrâvudha and Âlavi-Gotama, so thou shalt let faith deliver thee, and thou shalt go, O Pingiya, to the further shore of the realm of death[1].' (1145)

24. Pingiya: 'I am highly pleased at hearing the Muni's words; Sambuddha has removed the veil, he is free from harshness, and wise. (1146)

25. 'Having penetrated (all things) concerning the gods, he knows everything of every description; the Master will put an end to all questions of the doubtful that (will) admit (him). (1147)

26. 'To the insuperable, the unchangeable (Nibbâna), whose likeness is nowhere, I shall certainly go; in this (Nibbâna) there will be no doubt (left) for me, so know (me to be) of a dispossessed mind[2].' (1148)

Pârâyanavagga is ended.

Suttanipâta is ended.

[1. Yathâ ahû Vakkali muttasaddho
Bhadrâvudho Âlavi-Gotamo ka
Evam eva tvam pi pamuñkayassu saddham,
Gamissasi tvam Pingiya makkudheyyapâram.

2. Asamhîram asamkuppam
Yassa n' atthi upamâ kvaki
Addhâ gamissâmi, na me 'ttha kamkhâ,
Evam padhârehi avittakittam.]
http://www.sacred-texts.com/bud/sbe10/index.htm

コメント [政治・選挙・NHK142] 小野寺防衛大臣の『国賊』発言こそ許すべきでない  孫崎 享  赤かぶ
102. 2013年1月21日 07:45:12 : hLIqMYoDHg
では!
日本売りに邁進した小泉・竹中は超国賊!ってことですね
安倍でまたもや復活した竹中ですが
安倍もまた国賊!って証拠でしょう

使った言葉が唾となり自民党に降りかかる!の図

コメント [政治・選挙・NHK142] 「出た!橋下徹の決まり文句:想田和弘氏」 (晴耕雨読)  赤かぶ
33. 2013年1月21日 07:45:29 : GpwrHnqo4g
大阪市府民。所詮はお笑いだけのアホばっかしのようにしか見えない。
東京も似たようなもんだがな。
茨城県民Aの感想。

コメント [原発・フッ素29] 東電に99億円請求した被ばく米兵8人の代理人弁護士に聞く [ウォールストリート・ジャーナル日本語版] 傍観者A
02. 2013年1月21日 07:47:56 : raChhXSqsA
発症した原告(米兵)は全員20代の若者だという文を読んで
悲しくなりました。
彼らの未来を摘み取って申し訳無い。
トモダチという信頼関係すら壊した今回の原発事故。
考えさせられます。

コメント [政治・選挙・NHK142] 「不正選挙」異議申し立て原告団は崩壊 ミネルヴァの梟
14. 2013年1月21日 07:50:18 : 1zmLVGApGM
藤島氏は、自分が何回も立候補しているから、選挙の仕組みをそれなりに知ってて、簡単に不正はできないってわかってるのだろうね。

だから、「ムサシが」とか、あとで自分がハマるような訴状なんか書かないわけ。

コメント [政治・選挙・NHK142] 小沢への抗議をします & 私が小沢一郎に票を投じなかった訳  (脱一億総被曝 放射性物質からの被曝を食い止める) 真相の道
20. JohnMung 2013年1月21日 07:51:13 : SfgJT2I6DyMEc : mroDvzkVpw

 そして、19>さんが指摘した奴らが尻尾を振りながら、「土建ムラ」と「原発ムラ」はじめ日米既得権益亡者(シロアリ)に、その手先としてせっせと奉仕しているのだ。

コメント [政治・選挙・NHK142] 発起人の情報公開、個人情報漏洩と騒ぎ立てる工作員(先住民族末裔の反乱)  かさっこ地蔵
21. 2013年1月21日 07:53:32 : gNQsRTDDOA
>20
>よほど実際に動いた人のがマシだから褒め称えるのは当たり前だと思うがなあ。

褒め称え方が不自然に見えてたまらないという話だからなあ。「一番の過激分子」というのは今の場合は「一番熱烈な応援者」と言い換えるのがよさそうだ。
 本当に応援しているのかどうか怪しんでいることを問題としているという点で、不正選挙に対する意見は実はほとんど(まったく)関係なかったりする。まあ、主観・偏見と言われればそれまでなので、とりあえずは横から見ているしかない(もちろんxyzxyzを)

コメント [国際7] アルジェリア人質事件 「ドアを開けろ」と叫び発砲 日揮現地スタッフ、日本人9人殺害を証言  赤かぶ
01. 2013年1月21日 07:56:03 : yy7D5jhcis
北米なまりの英語
----------------
これだろね。ポイントは。
またもやアルCIAダ様の大活躍で、日本人を大量に殺せと言う密命を帯びていたのだろう。これで自衛隊法、あまつさえ憲法改正につなげようというウォール街・シティの戦略なんだろね。
コメント [政治・選挙・NHK142] 焦燥感の表れか!集団訴訟への妨害工作疑惑 (先住民族末裔の反乱) 運否天賦
27. 2013年1月21日 07:57:06 : vgEZH8ZEBU
そうか、そうすると、実際に不正を目撃したのはS女史だったというわけか。この事件ではS女史とM女史が絡み合っておるわけね・・・(笑)ネットで公開された、その写真を見たいね。誰かリンクをはってくれたら、有難し。

では爺

コメント [原発・フッ素29] 除染業者 45%違反 厚労省調査(東京新聞) みょん
07. 2013年1月21日 07:57:11 : KZWsL1KpwQ
『この「除染業者 45%違反;厚労省調査」という‘数値’そのものを疑ってかかれ!』

はっきし言ってさぁ、所謂「除染作業」を、誰がどのような基準でどのように管理してるんだい?
その責任の‘最終所管’は一体全体どこが負うんだい?
このことに答えられる、<政府・所轄官庁・地方自治体>のへっぽこ政治家&木っ端役人は皆無である!
言ってみれば、こいつらの、‘責任’に関しては只管回避し‘利権’に関しては只管主張するっていう、腐りきった根性に対しては、溜息を通り越して、怒りも通り越して、‘殺意’すら覚えるのである。

コメント [原発・フッ素29] 東京の汚染度 (のんきに介護) 運否天賦
25. 2013年1月21日 07:57:53 : wxA2ibo9ls
24さん9です
なるほどと思います。
だいぶ勉強してきたつもりですが、よく考えればそうですね。
α線、β線が多いとは知りませんでした。計測しづらい(特にα線)核種ですね。

α、β、γ、xは電子ボルトの強さから人体への影響の度合いが違うと、自己流に判断しているので、言われることがわかります。

記事 [不安と不健康15] インフルエンザとノロウイルス W感染の危険性は?〈週刊朝日〉 
http://zasshi.news.yahoo.co.jp/article?a=20130121-00000001-sasahi-hlth
週刊朝日 2013年1月25日号


 この冬、猛威を振るっているノロウイルスと、本格的な流行が始まったインフルエンザウイルス。1月4日、甲府市内の病院で亡くなった80代の男性からは、インフルエンザウイルスとノロウイルスがともに見つかった。ダブル感染の危険性はどれほどあり、その症状にはどんなおそれがあるのだろうか。

 そのリスクについて、微生物学が専門で院内感染対策にも詳しい東京医科大学病院感染制御部部長の松本哲哉氏は、一般論と前置きした上でこう話す。

「ウイルス感染によるリスクには、二つの意味があります。一つは『感染するリスク』、もう一つは『症状が重症化するリスク』です。ダブル感染で気を付けたいのは後者のほうです」

 インフルエンザは高熱から、感染性胃腸炎では下痢や嘔吐から、脱水症状が起こる。ダブルで感染すると症状が強まり、患者が受けるダメージは大きくなる可能性があるという。

「とくに、寝たきりの高齢者や、基礎疾患がある人などはリスクが高いので、注意が必要です」(松本氏)

 前国立感染症研究所感染症情報センター長で、現在は川崎市衛生研究所所長を務める岡部信彦氏も言う。

「一方の感染で体力が消耗しているときに別の感染が起これば、全身状態がさらに悪くなる可能性は否定できません。ただし、高齢者ではインフルエンザウイルスに感染した後に生じる細菌性肺炎や、ノロウイルス感染による嘔吐の後に吐いたものがのどに詰まる窒息、気道に入って起こす誤嚥(ごえん)性肺炎のほうが危険です」

 感染するリスク――つまり一方に感染すると、もう一方にも感染しやすくなるかという点については、2人の専門家は否定的な見方をしている。

 ところで、そもそもダブル感染は、よくあることなのか。松本氏は、「ウイルスまで検出されたケースはほとんど経験がありません」と話す。

 岡部氏も同意見だが、「あってもおかしくない」という見解だ。「感染性胃腸炎は、11月から12月にかけて流行のピークを迎えるのが特徴です。一方、インフルエンザはこれから増えていきます。それぞれの流行が重なる時期があるわけですから、ダブル感染する可能性はあります」(岡部氏)。


http://www.asyura2.com/09/health15/msg/708.html

コメント [原発・フッ素29] 2号機の圧力容器の上部の温度計が133.3度に上昇。東電は温度計の上昇原因を2月に発表すると発表(まっちゃんのブログ)  赤かぶ
12. 2013年1月21日 07:58:35 : raChhXSqsA
東電が、二号炉の温度上昇の原因を、
少し先の2月に発表するのですね。

今、発表しないという事は、
今回は緊急事態ではなく、2月までは問題無いというアピールですね。

記事 [原発・フッ素29] 原爆、原発へ対抗するために「人間信じたい」 被爆作家・林京子さんの思い(東京新聞:特報)
原爆、原発へ対抗するために「人間信じたい」 被爆作家・林京子さんの思い
http://www.tokyo-np.co.jp/article/tokuho/list/CK2013012102000126.html
2013年1月21日 東京新聞[こちら特報部]


[はやし・きょうこ]
1930年、長崎市生まれ。三井物産に勤める父の転勤で、1歳になる前に中国・上海へ移住。14歳で帰国し、被爆した。53年、長男を出産。主な作品に「祭りの場」 「上海」(女流文学賞)「三界の家」(川端康成文学賞)「やすらかに今はねむり給え」(谷崎潤一郎賞)「長い時間をかけた人間の経験」(野間文学賞)など。


長崎で被爆した作家の林京子さん(82)。その体験をつづった作品「祭りの場」で1975年に芥川賞を受賞し、その後も被爆体験を抱えて生きることの意味を問い続けてきた。「原爆と原発はイコール。人間と核とは共存できない」。そうした思いを作品を通じて発信してきた林さんの目にいま、福島原発事故とその後の日本社会はどう映っているのだろうか。 (出田阿生)


神奈川県逗子市の自宅に近いJR逗子駅前に現れた林さんの背は、すっと伸びていた。ジーンズにブーツ姿。赤で統一された首飾りやマニキュアの差し色が美しい。

「福島の事故が起きてから、一度はもう核のことは一切考えまいと思った。被爆者全体が裏切られたのだ、と知ったからです。もう国に何を言ってもダメだと…。これほどの落胆はなかった。(長崎に原爆が投下された)8月9日以上のショックだった」

被爆者たちは長年、残留放射線による内部被曝や低線量被曝の存在を無視する国に、原爆症認定の申請を却下され続けてきた。

ところが、福島原発事故の記者会見を見て、政府の担当者が「内部被曝」という言葉を使っていることに気づいた。つまり、国は内部被曝の被害を知っていて、原爆症認定を却下し続けてきたのだ─と気づかされた。

林さんが被爆したのは、長崎県立高等女学校の3年生のとき。勤労奉仕先だった長崎市内の三菱兵器工場で爆風に吹き飛ばされた。3日歩いて帰宅すると、手足の毛穴全てから黄色い膿が噴き出した。被曝の急性症状だった。

【少女たちもモップ状になって立っていた。肉の脂がしたたって、はちゅう類のように光った。小刻みに震えながら、いたかねえ、いたかねえとおたがいに訴えあっている】(「祭りの場」より)

◆詳細な被爆描写 カルテのつもり

自身の被爆体験を詳細に記した「祭りの場」は、カルテのつもりで書いたという。「わたくしは自分がモルモットになってもいいと思っている。死んだときは骨を砕いて調べてほしい」

奇跡的に生き延びた同級生たちは、30〜40代になると次々と亡くなった。がんや甲状腺の病気が多かった。通院や入院が相次ぎ、一時は「病院で同窓会が開ける」と言い合うほどだった。

林さんが14歳まで暮らした中国・上海の同級生たちには、そんな年齢で若死にする人はいなかった。被爆の影響と考えるのは当然だった。

「原爆症が認定されれば、少なくとも死の間際に、自分の人生を嫌々にせよ、肯定できると思う。友人たちは却下、却下で影響を曖昧にされたまま、小さな子らを残して死んでいった」

林さん自身も、白血球の減少などの症状に苦しんだ。「体の中に時限爆弾がある」という恐怖は結婚して子供ができるとさらに切迫した。

原爆症の遺伝を恐れ、妊娠8カ月で医者に「勇気がありません。処理していただけますか」と頼んだ。しかし、紹介された大学病院の待合室に行くと、泣き叫ぶ幼児や懸命にあやす母親たちが大勢いた。

「ああ、この命を産むんだと思って、そのまま帰ってきた。帰ってきてよかった。息子には言ってないんですけれど…。やはり産まない選択をした人もたくさんいる」

出産直後、赤ん坊の体の薄赤い斑点を見て、思わず「先生、これは紫斑(被曝による皮下出血)ですか」と聞いた。息子が鼻血を出すたびに原爆症を疑い、病院に連れて行った。夫に恐怖をぶつけ続けた。「離婚するとき、夫に『君との結婚生活は被爆者との生活だった』と言われた。被害を周囲にばらまいているようなものですよね」

放射性物質がどれだけ人々の健康と命を脅かすか。作品を通じて、静かに訴え続けてきた。「私たち被爆者は、核時代のとば口に立たされた、新しい人種なのだと思う。わたくしは作品で、原爆と原発とは同じだと訴えてきたつもりでした」

人間は核をコントロールできない。科学の進歩に倫理が追いつかない─。福島原発事故での東京電力のテレビ会議映像を見て、がくぜんとした。水素爆発を防ぐため、自衛隊に建屋を破壊させる提案を「危険だ」と指摘された本店幹部が「どのみち吹っ飛ぶぜ」と捨て鉢な発言をしていた。

日本よりも世界の危機感の方が強いのでは、とも感じた。福島の事故から半年もしないうちに、ドイツでは林さんの短編「トリニティからトリニティへ」 と 「長い時間をかけた人間の経験」が緊急出版された。

「トリニティ…」は99年秋、米国・ニューメキシコ州の核実験場を訪れた体験を書いた作品。広島と長崎への投下直前、人類が初めて原爆実験をした場所だ。

◆初の原爆実験で まず自然犠牲に

そこは生き物が消えた世界だった。バッタ1匹飛ばず、空には鳥の影もない。最初に核の被害を受けたのは自分たち被爆者だと思っていたが、人間より先に焼き尽くされた自然や生き物を思い、涙があふれたという。

福島原発事故後、気力を失っていた林さんが前を向こうと思い直したきっかけは、昨年7月、東京・代々木公園で催された「さようなら原発10万人集会」に参加したことだった。

杖をついた同世代の老紳士は、入院先を抜け出してきたと話した。「最後に子どもたちに何かいいことを一つだけでも残したくて」と言った。

「核の問題を命の問題と捉えてやって来た人が大勢いた。ああ、核と人間の問題はここに落ちてきたと実感しました」

日本は今後、変われるのだろうか─。そう質問すると林さんは、米国の大学生に自らの被爆体験について講演したときのことを話し始めた。

話に聞き入る若者たちの青い目は、見る間に充血して赤くなった。最後に一人の男子学生が「林さん、世界はこれからどうなると思いますか」と質問した。

林さんは「政治家でもないし、分からない。でも、人間を信じます。あなた方を信じます」と答えたという。

全員が立ち上がって拍手をした。「彼らは何かを信じたかったんだと思います。そして、『自分自身を信じよう』と思ったのだと思います」

そして、こう付け加えた。「日本がこれからどうなるのか、分かりません。でも、全てを金銭に置き換えようとする今の『悪い平和』は変えたいですよね」


[デスクメモ]
林さんはぶれない。芸術選奨の新人賞に選ばれた際に「被爆者であるから国家の賞を受けられない」と拒んだ。人は死から逃れられない。だから、国家や神に自らを委ねがちだ。だが、彼女は「命一つあれば十分」と言い放つ。再び国家やカネの論理が頭をもたげてきたいま、彼女の存在は重い。(牧)

http://www.asyura2.com/12/genpatu29/msg/770.html

コメント [政治・選挙・NHK142] 不正選挙を経て無事小沢抜きの野党連合が始まった! (ハイヒール女の痛快日記)  赤かぶ
25. 2013年1月21日 08:03:01 : CG5XdtmJ9A
今回の選挙はすごくおかしいと思うが

藤島は別の意味でおかしいと思うよ

藤島に注意しないと、売名や金集めに利用され

その結果、せっかくの不正選挙の追及も足を引っ張られる様になると

危惧します

コメント [政治・選挙・NHK142] 1月20日 ついに突き止めた!最高裁の「検審架空議決」大犯罪! (一市民が斬る!!)  赤かぶ
04. 2013年1月21日 08:03:44 : 2x41b1WttY
この事実は広く国民に周知させねばならない。

多くの人がこの文書を印刷し、ポスティングや壁に貼らせて貰うのがいい。

コメント [政治・選挙・NHK142] 小野寺防衛大臣の『国賊』発言こそ許すべきでない  孫崎 享  赤かぶ
103. 2013年1月21日 08:06:20 : 2PSrHvqhCo
✩久場島:私有地 大正島:国有地

1972年5月15日、日米合同委員会において、日米両政府が久場島・大正島を射爆撃場として米軍に提供する事で合意。
1978年6月以降使用されていないが久場島は私有地であるため、防衛省が賃貸料を地権者に払い、島を米軍に提供している。

1972年5月に防衛施設庁(現防衛省)が契約した借り上げ期間は20年間なので、2012年5月に契約が切れ、再契約をしている筈なのだが、防衛省のホームページやネットで検索しても該当記事がない。

この射爆撃場(久場島・大正島)は、1978年6月以降使用されていないにも関わらず、政府は久場島所有の地権者に借り賃を払っている事になる。
これを追及されれば政府は説明に苦しむだろう。国有化を考慮するべきだ。

一方、米国は久場島・大正島を自国の射爆撃場にしておきながら、「領土問題では中立の立場」をとり、尖閣諸島は日本領と明言しない。そればかりか尖閣諸島への安保適用で条件を付した。領土問題は存在しないとする我が国の主張にも関わらず、米国のこのような態度は、米中関係を悪化させたくないという米国の思惑があるからだろう。

そんな米国に射爆撃場を提供しても意味がない。30年以上も使用されていない状態は、不要という事だろう。政府はこの様な状態を放置すべきではなく、久場島・大正島の使用権を返還するよう、即刻、米国と交渉を開始すべきだ。
その他の米軍が管理する不要・不急の施設の返還は、早期返還を求めるべきだろう。
(ANALIZER/BIGLOBEウェブリブログ2012/09/09)

コメント [政治・選挙・NHK123] パックイン・ジャーナルを存続させろ フクイタカノリ
3756. 烈 2013年1月21日 08:09:19 : 8XDoF0CE86B6w : o3Bty35Ua6
ペンネームと ” パスワード” と3852 ですよ。
コメント [政治・選挙・NHK142] 金融理論で乗りきれない日本の経済 マネタリスト浜田・竹中・高橋を信奉する愚 (世相を斬る あいば達也)  笑坊
02. 2013年1月21日 08:10:49 : Ct68mlD6ug
国や地方自治体も公共事業の激増で職員は激務で過労死?(笑)
公務員が多過ぎるとゆう指摘もあるけどね

負け惜しみとかゆうこと自体が、君が屑だってことだよ

コメント [政治・選挙・NHK142] 「不正選挙」異議申し立て原告団は崩壊 ミネルヴァの梟
15. 2013年1月21日 08:14:33 : ZrQFekWCjY

藤島はとにかく目立つ事で注目を

集める事が、最大の目的

そうしないと、金集めが出来ない

つまり、藤島の生活費

だから正義のポーズをとる必要があるのだ

くれぐれも脇が甘いと引っかかる

この事を忘れないでね

コメント [政治・選挙・NHK142] 復興増税を流用する「自民シロアリ」大量発生中 週刊ポスト2013/02/01号  赤かぶ
01. 2013年1月21日 08:14:53 : t4OE8qwFPM
二階あたりが開き直って土木に使って何が悪いなんて

自民党らしい発言も出てきたしな


コメント [原発・フッ素29] 〈ペイフォワード環境情報教室〉 「2号機温度上昇・MOX燃料の3号機・4号機の展望」1/19小出裕章先生(文字起こし)  赤かぶ
05. ケイオン 2013年1月21日 08:15:12 : 9YD7WS043dTH2 : o2L9d06tTM
四号機の使用済み核燃料は取り出さずに現在の場所を囲って新たにプールということではだめなのでしょうか?
コメント [政治・選挙・NHK142] 不正選挙を経て無事小沢抜きの野党連合が始まった! (ハイヒール女の痛快日記)  赤かぶ
26. 米犬 2013年1月21日 08:15:19 : PUHl6PtDGaXFs : 4Q80R8Zler
>そして日本人の9割が確信している不正選挙を許さないという思いを
>藤島さんは一心に集めて、日本の法曹界、司法界を解体するであろう。

そもそも「日本人の9割が確信している」というフレーズを不正選挙論者は根拠にしているようだが、一体9割の根拠は何だ?

本気で真面目に周りのご家族に聞いてみな。「何それ?」が9割だぞ

小沢の犯罪はわかっているが、時効だったり誤魔化されたりで真っ黒だが、「不正選挙」が日本中で行われたはずなのに全く証拠が出てきていない。

コメント [政治・選挙・NHK142] 民主党 もうダメだ〜新代表は提訴寸前、元代表たちは内輪モメ (日刊ゲンダイ)  赤かぶ
19. 2013年1月21日 08:20:24 : q3bBpxyAfM
こんな昔の事を掘り出して小沢と組むことを阻止しようとしている、海江田は無視するだけでいい、また検察の不正を持ち出し反撃したらいい
コメント [政治・選挙・NHK142] 金融理論で乗りきれない日本の経済 マネタリスト浜田・竹中・高橋を信奉する愚 (世相を斬る あいば達也)  笑坊
03. 2013年1月21日 08:21:41 : t4OE8qwFPM
円安も株高もきっかけがあっただけ

期待が外れれば又もとの木阿弥

アベノウンコミクスの化けの皮が剥れれば

あっという間。


コメント [政治・選挙・NHK142] 大阪市の橋下徹市長が、「犯罪空間」桜宮高校体育系の入試中止を市教委に要請したのは正しい (板垣 英憲)  笑坊
03. 2013年1月21日 08:24:15 : zhD7d4UOGA
桜宮高校と大阪市教育委員会には自浄能力がなくなっているようにみえる
受験生対策であれば桜宮高校に提出済願書は、大阪の高校に再提出可能とすれば良い
廃校を視野においた見直しをしないと改善は難しい
コメント [政治・選挙・NHK142] 「現代の政治家には、民主主義の尊重や、選挙で選んでくれた国民のために尽くす、といった思いはない」 兵頭正俊氏  赤かぶ
08. 2013年1月21日 08:25:08 : AZ02ygbwXQ
戦後教育では個人の権利、自由が尊重、優先されるようになった、国旗掲揚、国家を歌うやからは右翼だ。国家よりも個人優先の時代になった、自分のためだけを考える政治家が増えるのは当然だ国家、国旗、などくそ食らえ、個人主義、自分の権利、自由が重要になった、国ってなんですか。
コメント [政治・選挙・NHK142] 政治不信招いたトロイカ3人衆「静かにしてください…」  笑坊
10. 米犬 2013年1月21日 08:25:53 : PUHl6PtDGaXFs : 4Q80R8Zler
>後藤謙次、田崎史郎、伊藤惇夫・・・
>この三人は「官房機密費」まみれの札付き「悪徳政治記者」

そうですね! 2009年から2010年のお正月まで小沢・鳩山もさんざん金撒いていたからね。2010年の正月会が思い出される。政治記者たちは大層嬉しそうだった

数十年後に小沢総理ができたときは周りにべたべたいるから安心してください

仕事だから金が入る方に向くのが当然 政治記者なんかに政治信条は無い

コメント [政治・選挙・NHK142] 小沢氏 参院での自公過半数阻止に全力 (NHK)  赤かぶ
18. 母系社会 2013年1月21日 08:27:35 : Xfgr7Fh//h.LU : VpvMQcNZtY

まず、小沢派は、早ければ2016年にも、中国はGDPで米国を追い抜き、
中国のGDPは、2060年頃には米国の2倍になる可能性が高いこと、
つまり、中国が米国に替わり、世界最大の国力を持つ国になろうとしている
ことを国民に伝えるべき。

つまり、テレビや新聞は、今、世界史的な大変化が起きようとしているのに、
それを国民に伝えていないことを暴露し、マスゴミに、この重大な変化を
報道させるように強いるべきだ。

遅くとも、10年以内に米中のGDPが逆転すること、そして、その後も両国の
生産力の差は開き続け、やがて2倍以上の差になるのはほぼ確実なことを伝
えるべき。

そして、現在の日本の最大の貿易相手国は中国であることを、国民全員が認識
するように報道し、今後の日本の進路について、国民全員が考え直すように
促すべきだ。

そうすれば、小沢派の「国連中心主義」=米中等距離外交=政策を支持する
国民が多数となる。

なぜなら、自民党の従米一辺倒政策では、再び日本は冷戦時代と同じく
2大勢力が激突する場=米国側の盾となってしまい、日本の米軍基地=外国軍
基地は半永久化してしまい、中東のイスラエルのように、周囲は敵だらけの国
になるからだ。

そして、中国が米国の2倍以上の生産力を持つ国となれば、米国自身がいつま
でも中国と対立し続けることはできない。

米国自身が、中国の軍門に下るしかなくなり、そうなれば、日本は米国からも
見捨てられ、世界の孤児となってしまう。

日本人はアジア人であり、日本はアジアの一国なのである。

そして、東アジアの文明は、西欧の文明よりも遥かに優れている。

なぜなら、キリスト教の一神教的な、善悪二元論的な西欧文明は、結局は
世界をキリスト教徒かどうかで敵と味方に分け、敵は悪として滅ぼす文明
であり、世界をキリスト教で統一するまで、戦争を続けるからだ。

ところが、キリスト教と異なり、釈迦は弟子達に他の宗教を批判すること
を禁じたのだが、他の宗教を批判しない宗教は、実は単なる宗教であること
を越えた<宗教>である。

アジア、特に東アジアの仏教的な文明は異質を認め、異質でも敵とは見な
さないから、遥かに優れた平和な文明なので、この東アジアの世界観で世界
は統治されるべきなのだ。

小沢氏が仏教を高く評価し、キリスト教を批判した真意は、こうした仏教の
姿勢を高く評価したからだろう。



コメント [政治・選挙・NHK142] 民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺 オロンテーア
08. 2013年1月21日 08:29:08 : HRvs5WZeLE
、“ネトウヨの親分=世耕弘成”の子分投稿者 オロンテーア 03. 3c68z4rC8k ネトウヨ・バカウヨだろう。
コメント [政治・選挙・NHK142] 生活の党は復活できるか? (かっちの言い分)  笑坊
25. 2013年1月21日 08:29:50 : Ct68mlD6ug
特急列車の女性の車掌が、担当車内でレイプされた事件が、日本で起こりました。
こんな国なのです。乗客は知っていたそうです。

不正な選挙も見て見ぬふりなのです。
少しずつ国民の首が絞められても、知らないふりしてます。
権力にいいようにされてることが、恥ずかしいから知らないフリを決め込みます。
名前も言えずに照れ笑いしている子供みたいな日本国民は、権力者にとって
最高なまたと得難い国民です。

殺さず生かさず

コメント [政治・選挙・NHK142] 民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺 オロンテーア
09. 2013年1月21日 08:31:04 : UFyBzmCTK2
ワールドタイム自体がチームセコーの飼い主に媒体。
コメント [政治・選挙・NHK142] 金融理論で乗りきれない日本の経済 マネタリスト浜田・竹中・高橋を信奉する愚 (世相を斬る あいば達也)  笑坊
04. 2013年1月21日 08:31:14 : VbWAbFllIA
>>02
震災で技術系公務員が国から千名、地方から2千名が動員されている。
それでも消化しきれずに予算の積み残しが数兆円有る。
このまま公務員を増やさないで国土強靱化計画だと本当に過労死が出る。
事実東北では100名単位の職員の過労死が出ている。

技術系公務員の職務は複雑かつ高度なので
アルバイトや派遣ではとうてい無理。最低でも国立工学部か私立6大学卒。
この際1万人単位で有名国立私大卒を採用すべきだろう。
または既存の建設土木会社の優秀な社員を好待遇で引き抜くのも可では
ないか。東電にも優秀なのがいるだろう。


コメント [政治・選挙・NHK142] 東南アジア歴訪で分かった 安倍首相 健康不安再燃 「夜、眠れない…」 (日刊ゲンダイ)  赤かぶ
28. 2013年1月21日 08:31:35 : lRYfivAqeo
統一教会から下痢止めの入った??壺でも買えばいいかもよ〜〜〜〜!!!

高額商品の原資は、全て○○○○でしょ?!!!?

カルト狂の信者が、総出でアシストしてくれるとよ。良かったな〜〜ゲーリチャン

コメント [原発・フッ素19] 被ばく 排出 放射能 内部被曝 対策 放射線 防護 抗酸化 甲状腺 キレート サプリ SaveChild厨
68. 2013年1月21日 08:33:00 : XJCBDwwr9w
みんカルの症状でも、胸の痛みを感じるのは皆 『 左の胸 』 でしたが、自律神経に原因があるとすると、

心臓系の症状として・・・動悸、不整脈、左胸の痛みが出ると。
呼吸系の症状として・・・呼吸困難、咳、息切れ、息苦しい、嘔吐。
私も散歩してて汗をかくくらいになってくると、息苦しくなります。呼吸困難に近いです。
初めての経験でビックリしていましたが、左胸の痛みとセットで考えれば納得です。
体温低下も、視床下部の機能低下と考えた方が妥当かも。高野豆腐を食べて体温が上がります。 --海--

コメント [政治・選挙・NHK142] 民主、小沢氏とは距離−生活の「擦り寄り」を当面は黙殺 オロンテーア
10. 2013年1月21日 08:33:33 : Ct68mlD6ug
管理人さん

03 みたいな書き込みは即削除でお願いします。
阿修羅と2チャンは違います。

コメント [政治・選挙・NHK142] 緊急経済対策「評価」49% 朝日新聞世論調査 支持政党 自民36% 維新6% 民主5% 公明3% みんな3% 生活0%  赤かぶ
11. 2013年1月21日 08:34:06 : t4OE8qwFPM
>03追加

あなたはこのアンケート結果を信用しますか?

@全く信用しない

A信用しない

B信用する

コメント [政治・選挙・NHK142] 民主党 もうダメだ〜新代表は提訴寸前、元代表たちは内輪モメ (日刊ゲンダイ)  赤かぶ
20. 2013年1月21日 08:35:17 : rfcCuFHQZE
鳩山元総理の[尖閣諸島]についての発言を支持します。日本政府は尖閣諸島は昔からの[固有の領土」だと主張しているが、そうならば、なぜケ小平氏ノ「タナ上げ論]に同意したのですか?。つじつまが会わぬことを言わないほうがいい。[尖閣戦争も辞せず」と言えるほど超強気な根拠は何か?。アメリカの核の威という紋所もあり「自衛隊だけで中国軍との戦争に勝てる]と言う日米軍事専門家の保障もあり、尖閣戦争に自信を持つたのでしょうが、尖閣諸島問題は係争地であることを認めて外交的に話し合う以外解決しないと私は見ている。日本と中国に[野良犬の噛み合い」をさせて漁夫の利を得る。日本内の「現憲法を廃棄][明治憲法的体制」を目指す軍国主義、国家主義者たちタカ派の人たちは日中の対立を口実に軍拡や「戦争できる強靭でしたたかな国作り」のために[尖閣諸島問題」を目標の正当化の口実に利用していると見ます。
コメント [政治・選挙・NHK142] 緊急経済対策「評価」49% 朝日新聞世論調査 支持政党 自民36% 維新6% 民主5% 公明3% みんな3% 生活0%  赤かぶ
12. 2013年1月21日 08:35:57 : HRvs5WZeLE
もう.★阿修羅♪も駄目だ!!ネトウヨ・バカウヨの天下で詭弁ばかりだ。、“ネトウヨの親分=チーム世耕”でお馴染みの“世耕弘成”の★阿修羅♪乗っ取りが成功している。
コメント [経世済民79] アベノミクス成功の条件 −終身雇用制の「緩やかな破壊」が日本を救う− 佐藤鴻全
05. 2013年1月21日 08:37:25 : JfFbs5hoTk

●職業の安定●

これが近代社会に求められる最重要のことだ。
終身雇用を実現せねばならない。

職業が安定せず、明日にクビになるか、来年か、5年後か、なんてことでは
人口も増えまい。

日本人の職人根性も、職業の安定に支えられるものだ。

全体経済ばかり気にする経済主義者・成長主義者が日本を滅ぼすことになる。

コメント [政治・選挙・NHK142] 今度の選挙は無効です。ここまで全国で不正が行われていたとは知らなかった 愛国日本
77. 2013年1月21日 08:39:52 : FkjuY3EE3I
>>21 hB3f6rKhYo さん
>深刻だ。これをパスさせるとしたら日本の選挙は本当の茶番になってしまう
>のではないか。
>社会党や共産党がしっかりしていた頃はこんなことは起きなかった。

「社会党や共産党がしっかりしていた頃はこんなことは起きなかった」のではなくて、そういう機会も出来た今だから出来るって事じゃないですかね〜?
今じゃいくら社会党や共産党がしっかりしていてもやられると思いますけど・・

それにアベシ以外じゃいくらなんでもそこまでは、やれるきたなさが無かったんじゃないかな?

yahooみんなの政治の投稿はどれもこれも気味悪いほどの丁寧語での安倍ヨイショ投稿文だし投票の数が出たとたんに何百票も安倍ヨイショ票が入っていて物凄い事などを見てもそこでも半端じゃなくそういう事をしているな〜って感じるよ。

しかしこんな事をしても結局勝てば官軍で済むって事が日本の堕落を見せ付けられるよ。
やっぱり日本は滅ぶ他無いのかも。



コメント [政治・選挙・NHK142] 大阪市の橋下徹市長が、「犯罪空間」桜宮高校体育系の入試中止を市教委に要請したのは正しい (板垣 英憲)  笑坊
04. 2013年1月21日 08:42:14 : t4OE8qwFPM
今回は橋下を応援
コメント [Ψ空耳の丘Ψ61] 天皇は朝鮮人!?それでもいいけど古代朝鮮は倭人が建国したんだよね。 会員番号4153番
27. 2013年1月21日 08:44:39 : ZXaCg6UOQc
>>18

物事は、必ず、反対の事象が発生します。
この世の全てが神によって動かされているので、正しい選択は 悪い状態と反対の事をすれば
良い場合があります。

つまり、あなたの仰るように、今とは逆に、日本人が半島を統治すれば、半島問題は、丸く収まるのです。


何故かと云いますと、
朝鮮民族の純粋種族・エベンキ族は、侵略者によって遺伝子操作され創られた民族。
ですから、次の新しい時代では、生き残れない種族です。
グレイみたいな種族なのです^^;

さらに、レプティリアンが、シリウスDから転生した犬を苛めて食べさせる習慣を植え付けたので
犬の魂が集団となって祟って、切れ易く臆病な民族性になってます。
火病の原因です。

私の忠告を受け入れないのなら、朝鮮民族は滅びへと向かいます。自滅です。
世界中から嫌われながら、朝鮮半島は第三次世界大戦で滅びる運命です。

コメント [政治・選挙・NHK142] 復興増税を流用する「自民シロアリ」大量発生中 週刊ポスト2013/02/01号  赤かぶ
02. 2013年1月21日 08:44:46 : Pj82T22SRI
仕分け 試されるチェック機能 廃止・見直し 続々復活へ
2013年1月21日 07時04分

 安倍政権の発足後、民主党政権の「事業仕分け」で廃止もしくは見直しを求められた事業が相次いで復活しつつある。仕分けは、法的拘束力がなく、短時間で結論を出す手法の問題も指摘されたが、行政の無駄に切り込む姿勢は一定の評価を得てきた。政権交代により、無駄の検証なく、仕分けられた予算がよみがえれば、行政へのチェック機能の後退は避けられない。 (中根政人、宮尾幹成)
 二〇一二年度補正予算案には「ものづくり中小企業・小規模事業者試作開発等支援補助金」事業が一千七億円計上された。ものづくりをする中小企業を支援する目的で緊急経済対策の柱に位置づけられている。
 〇九年度の補正予算でもほぼ同じ事業が五百七十三億円計上されたが、同年の仕分けで「補助金を配る仕組みが問題」として、翌年度の予算計上を見送るよう判定された。経済産業省によると、事業費は外部団体を経由し、中小企業に補助金として配られていた。その外部団体が事業費のうち約十八億円を「事務経費」として抜き取っていたのが問題視された。
 今回計上された事業も、経産省が事業費を基金化して外部団体に預け、補助金を交付する企業の選定も外部団体に委託する方針。指摘された問題は改善されず事業規模だけ増えたとの印象が残る。
 一三年度予算の概算要求でも各府省は仕分け判定を覆している。文部科学省は伝統芸能などに関する「親子体験教室」に、関連事業とともに三十四億円を要求。これは仕分けを受けて廃止された伝統芸能の「子ども教室」に、親も参加させる形にして復活させた内容。環境省も仕分けで「別の省庁が実施している」として予算要求の見送りを求められた温室効果ガス削減関連のデータ活用事業費一億円を要求している。
 内閣府は、国際交流のための「東南アジア青年の船」事業に約六億三千万円を要求。この事業は昨年六月の府省庁が独自に行った仕分けで廃止と判定された。自分たちが廃止と決めた事業を約半年で復活させたことになる。担当者は「過去の自民党政権が育ててきた事業だ」と説明している。
 北海道大の宮脇淳教授(行政学)は「仕分けは、各府省庁の仕事の状況を公開し、必要性を国民に考えてもらう仕組みとしては一定の意義があった。政権与党が代わっても行政の無駄をチェックする作業が後退することがあってはならない」と指摘する。
 <事業仕分け> 行政機関などが予算化した事業の必要性を、公開の議論を通じてチェックする手法。民主党政権が導入し注目を集めた。だが2009年の仕分け第1弾では、削減額が目標の3兆円に大きく届かなかった。法的な強制力もなく、廃止や見直しの判定が出た事業を各府省庁が無視するケースが続出。安倍政権は昨年12月の発足早々、事業仕分けを担当してきた行政刷新会議を廃止した。
(東京新聞)

コメント [戦争b10] アルジェリア政府はなぜ急速に軍事行動に踏み切ったか (1)・(2)  六辻 彰二 | 国際政治学者 福助
11. 2013年1月21日 08:46:24 : Pj82T22SRI
http://mainichi.jp/graph/2013/01/21/20130121k0000m040071000c/003.html
<アルジェリア拘束>新たに人質25人の遺体発見…地元報道
毎日新聞 1月20日(日)21時40分配信

拡大写真
アルジェリア軍の攻撃で焼け焦げた武装勢力の車両とみられる画像=アルジェリアの民放アルシャルークの映像から、撮影日不明
 【カイロ秋山信一、宗岡敬介】アルジェリア南部イナメナス近郊の天然ガス関連施設でプラント大手「日揮」(本社・横浜市西区)の日本人従業員らがイスラム武装勢力に拘束された事件で、アルジェリア軍は19日、最終的な掃討作戦を実施し制圧を完了した。内務省によると、これまでの作戦で武装勢力32人を殺害したが人質ら23人の死亡を確認。サイード情報相は20日、死者がさらに増えるとの見通しを示した。日本人が含まれるか不明だが複数死亡の情報もある。

【事件を写真や図で】焼け焦げた車両の画像、事件の経過が分かる図

 アルジェリアのテレビは20日、施設内で新たに人質25人の遺体が見つかったと報じた。AFP通信によると日本人9人が殺害されたとの目撃情報があるという。

 一方、日揮は20日、アルジェリア人従業員41人の無事が新たに確認されたと発表した。同社子会社の現地法人の社員で、施設内居住区の宿舎で軍に保護された。これで現地従業員78人のうち、日本人7人、外国人54人の無事が確認されたが、日本人10人と外国人7人の安否は依然不明だ。

 「複数の日本人の遺体を目撃した」。アルジェリアの民間テレビ局にアルジェリア人男性が語った。男性は16日、武装勢力の襲撃の際、自室の外で日本人が英語で武装勢力のメンバーと言い争うのを目撃、銃声を聞いたという。翌日、外を確認すると、日本人の遺体があったという。

 地元メディアなどによると、安否が確認されていない人質は日本人を含め、少なくとも6カ国28人に上る。無事が確認されたのはアルジェリア人685人と外国人107人だ。

 ◇人質の首には爆発物…救出の技術者証言

 「攻撃すれば、ガス施設ごと爆発させる」。19日の最後の掃討作戦前、武装勢力はモーリタニアの通信社を通じてそう脅すなど、追い詰められていた。

 地元メディアによると、同日朝には施設の一角で武装勢力のメンバー9人が自爆し、8人の人質が巻き添えになり、施設の一部で火災が発生したという。自国経済を支える主要ガス施設の破壊を恐れた政府軍は突入作戦を決断し、残る武装勢力11人を殺害。突入前後に武装勢力は外国人人質7人を殺害した。

 地元メディアによると19日の最終的な掃討作戦では人質16人が解放されたという。

 今回の事件は現地時間の16日早朝に発生。内務省によると、ガス関連施設から空港に向かうバスが武装勢力に襲われた。バスには外国人従業員19人が乗っており、同行の警備要員が撃退したが英国人とアルジェリア人各1人が死亡。英国人とノルウェー人各1人ら6人がけがをした。

 武装勢力は続けて、日揮の日本人従業員がいたとみられる居住区やガス関連施設を襲った。無事だった日本人3人は居住区の宿舎の自室やトラックの下に潜み、別の4人は警察署に避難したが、多数の外国人が人質になった。政府軍は16日のうちに包囲を固めた。

 「人質は『人間の盾』にされたが政府軍は攻撃を続けた」。同僚と人質になった日揮のフィリピン人技師、アンドラダさん(49)はAP通信に語った。

 アンドラダさんによると、武装勢力のメンバー15人は翌17日、人質約35人を車に分乗させ関連施設に移動を始めた。人質の首には爆発物を巻き付け「逃げたら爆発する」と脅した。居住区を出たところで軍ヘリコプターが空爆や銃撃を始めた。

 アンドラダさんは乗っていた車が横転したため走って逃げた。車の残骸や武装勢力の吹き飛ばされた足を目撃したという。国営アルジェリア通信によると人質の捜索は政府軍が20日も続けており、武装勢力が埋設した地雷の除去も行っている。

 英国のキャメロン首相は20日、英国人3人の死亡を確認し、さらに3人が死亡した可能性があると述べた。

【関連記事】
<アルジェリア拘束>関係者の親族「もっと情報がほしい」
<アルジェリア拘束>日揮 安否確認に全力挙げる
<アルジェリア拘束>日本政府関係者 現地に入れず
<アルジェリア拘束>テロ対策の限界を改めて浮き彫りに
<現場とされる場所>天然ガス関連施設、軍施設と居住区の地図
最終更新:1月20日(日)22時21分

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コメント [戦争b10] アルジェリア政府はなぜ急速に軍事行動に踏み切ったか (1)・(2)  六辻 彰二 | 国際政治学者 福助
12. 2013年1月21日 08:49:05 : Pj82T22SRI
アルジェリア政府、制圧終了 「日本人9人殺害」 日揮現地スタッフ証言
産経新聞 1月21日(月)7時55分配信
 ■AFP報道

 【カイロ=大内清】アルジェリア南東部イナメナスの天然ガス関連施設で日本人らがイスラム過激派武装勢力に拘束された事件で、アルジェリア内務省は19日夜(日本時間20日早朝)、外国人を含む人質23人と犯行グループ32人の計55人が死亡したと明らかにした。犠牲者の国籍は不明。フランス通信(AFP)は20日、プラント建設大手「日揮」(横浜市)のアルジェリア人スタッフの証言として、日本人9人が武装勢力に殺害されたと伝えた。

 アルジェリア軍は19日、犯行グループが人質とともに立てこもっていたガス生産設備区域に強行突入し制圧した。

 現地メディアは20日、武装勢力5人が治安当局に拘束されたと伝えた。

 菅義偉官房長官は21日未明の記者会見で、イナメナス入りした城内実外務政務官が現地の病院を訪れ日本人の安否確認にあたることを明らかにした。

 一方、同国のサイード通信相は20日、人質の死者数がさらに増える可能性を指摘。地元メディアは同日、現場の施設内で25人の遺体が見つかったと報じた。

 内務省発表に先立ち、同国のセラル首相は安倍晋三首相と電話会談。アルジェリア政府から邦人の死亡情報が伝えられたもようだ。日揮は20日、新たに外国人スタッフ41人の無事を確認したと発表したが、日本人10人、外国人7人の安否が不明だとしている。

 現地メディアは、19日の制圧作戦で日本人1人を含む外国人の人質7人と犯行グループの11人が死亡したと報道した。

【関連記事】
武装勢力制圧 惨劇乗り越え国際結束を
メディアをシャットアウト 当局が情報統制か アルジェリア邦人拘束
武力鎮圧へのこだわり 背景に軍などの影響力 アルジェリア邦人拘束
軍の制圧作戦 報復や社会不安呼ぶ恐れも アルジェリア邦人拘束
菅長官「城内氏、安否確認で病院へ」 アルジェリア邦人拘束
社会問題化する親同居未婚者
最終更新:1月21日(月)8時11分

アルジェリア人質事件、死亡者数が48人に=治安当局筋
ロイター 1月21日(月)7時48分配信

拡大写真
1月20日、イスラム武装勢力によるアルジェリアのガス施設での人質拘束事件で、4日間にわたる武装勢力の掃討作戦を終了したアルジェリア軍は20日、ガス施設内で新たに25人の人質の遺体を発見した。写真は映像から。ガス施設のあるイナメナス近郊で撮影(2013年 ロイター/ロイターTV)
[アルジェ 20日 ロイター] イスラム武装勢力によるアルジェリアのガス施設での人質拘束事件で、4日間にわたる武装勢力の掃討作戦を終了したアルジェリア軍は20日、ガス施設内で新たに25人の人質の遺体を発見した。これにより、殺害された人質の数は倍以上の48人となった。治安当局筋が20日、明らかにした。

武装勢力側の32人を加えると、事件による死亡者数は80人に達した。当局筋によると、死者数はさらに増える可能性がある。

【関連記事】
焦点:西アフリカが恐れる第二のアルジェリア事件、マリ情勢波及も
アルジェリア軍が最終攻撃、人質23人の死亡確認=内務省
アルジェリア人質事件、外国人20人以上がなお安否不明
人質事件でアルジェリアと「常時連絡」とっている=米報道官
人質拘束、外国人132人中約100人解放される=治安当局筋
最終更新:1月21日(月)7時51分

コメント [政治・選挙・NHK142] 甘すぎる安倍首相の対応 人質多数死亡の冷厳な現実 (日刊ゲンダイ)  赤かぶ
50. 2013年1月21日 08:50:19 : 4UWRLG6UbA
この期に及んでゲンダイのようなプロパガンダ誌を狂信する読者が多数いる事はまことにおめでたい。愚者のおかげでゲンダイ編集者は国家公務員並の厚遇で築地界隈で取材と称する酒池肉林=寿司三昧であるw 
コメント [政治・選挙・NHK142] 金融理論で乗りきれない日本の経済 マネタリスト浜田・竹中・高橋を信奉する愚 (世相を斬る あいば達也)  笑坊
05. 2013年1月21日 08:52:03 : JfFbs5hoTk

巨大災害の列島・日本では、公共工事は永遠に続く、続かせねばならない。
小さい政府から大き政府へだ。

社会主義の一部導入とも言える、
混合経済・修正資本主義。

自由市場、自然市場、に任せてはいけない、国家が強力に関与する経済・社会。

学者どもは名を売るために必死で、いまさら社会主義とは言えないつらさが
あるのだろうね、しかし、部分的な社会主義・統制経済・計画経済の導入以外に、
末期資本主義を救う手立てはないのだ。

コメント [政治・選挙・NHK142] 小野寺防衛大臣の『国賊』発言こそ許すべきでない  孫崎 享  赤かぶ
104. 母系社会 2013年1月21日 08:52:12 : Xfgr7Fh//h.LU : VpvMQcNZtY

流石は孫崎さん、正論です。

そもそも、尖閣諸島の帰属問題についての日本と中国の主張を、
公平な第三者が聞いた場合、尖閣諸島は中国領と判断する人も、
かなりいるのではないか?

尖閣の帰属問題は、第三者である国際司法裁判所で決めるべきだが、
日本が勝つとは限らないのでは?

冷静に見れば、日中両国とも、自己に都合が悪い事項を無視している。
竹島も同じ。

こんな、裁判で負けるかもしれないことで、自衛隊員を殺してはならない。

京都大学教授だった井上清氏の尖閣諸島は中国領という論文
http://www.mahoroba.ne.jp/~tatsumi/dinoue0.html

中国大使館HPの中国側の見解「釣魚島問題の基本的状況」
http://www.china-embassy.or.jp/jpn/zt/diaoyudao/jibenqingkuang/


コメント [政治・選挙・NHK142] 民主、小沢氏とは距離=生活の「擦り寄り」黙殺(時事通信):もう小沢と組む奴なんか居らんやろ 最大多数の最大幸福
54. 管理人さん 2013年1月21日 08:53:20 : Master
2重投稿削除に伴うコメントコピペ

01. 2013年1月21日 04:10:54 : ewUNXVUUQM
いまだに腐った生ゴミの下郎、糞菅、詭弁護士枝野、腐乱犬岡田、
チビッコ安住、ギョロ眼の現場などなどいるからな。
コイツラ民主党の反乱分子を叩き出してしまわないと連携などは
とんでもない。

しかし昨今のお粗末な開発途上国の日本の政争ドタバタ喜劇を見て
いると政党なんてモノは日本には要らないんじゃないかと思う。
そしたらインチキ選挙もせずとも良いので政治家なんてクダランモノ
も要らないし選挙権なんて愚かなモノも要らぬ。選挙の権利を捨てれば
納税義務無くなるので日本は免税国家になる。結果、国民は喜ぶ。

02. 2013年1月21日 05:52:57 : Lazj6wnICY
こういう文章こそが誘導文章だということに
頭の弱い政治関係者は気づかないとね

本当は[報道]に対してもパパパッと全部否定コメントしてかかるのが有能な政治家
事務がやってもいいんだけど日本人組織には期待持てません

04. 2013年1月21日 05:55:24 : EcvzSYHECy
http://userdisk.webry.biglobe.ne.jp/008/181/20/N000/000/007/135864583471813209191_p1.jpg

05. 2013年1月21日 06:00:14 : 4dMv2IFoM6
小沢はどうでもいいから、自民党とは違う政治をこころざしてくれ、民主党さんよ。

真相の道とか、03のようなネトウヨにかばわれるようじゃ、オシマイ。

06. 2013年1月21日 06:07:43 : Lazj6wnICY
きづなみたいになるだけ
きづなもきちんと一緒になってれば失敗しなかった
独自性だこころざしだってあほか

07. 2013年1月21日 06:10:06 : Lazj6wnICY
6は5に
記事自体はうそくさい
かような中堅議員なんか存在しないだろう

08. 2013年1月21日 08:29:08 : HRvs5WZeLE
、“ネトウヨの親分=世耕弘成”の子分投稿者 オロンテーア 03. 3c68z4rC8k ネトウヨ・バカウヨだろう。

09. 2013年1月21日 08:31:04 : UFyBzmCTK2
ワールドタイム自体がチームセコーの飼い主に媒体。

コメント [自然災害18] 房総沖の巨大地震 津波が沿岸部都市を瞬時にのみ込む可能性 (NEWS ポストセブン)  赤かぶ
06. 2013年1月21日 08:53:30 : 9gv57JVKJY
>>5
 地下鉄などへの浸水が心配なら、複数の施設管理者に津波の浸水などへの安全対策
 を直接確認することをお勧めします。
 

コメント [政治・選挙・NHK142] 小野寺防衛大臣の『国賊』発言こそ許すべきでない  孫崎 享  赤かぶ
105. 2013年1月21日 08:53:35 : z0TTtkwBo6
>102
>日本売りに邁進した小泉・竹中は超国賊!ってことですね

竹中さんの経済政策は、日本のタンス預金を、海外に出して
流動性をもたせようとした。経済の論理からは当たり前のこと。



コメント [政治・選挙・NHK142] 不正選挙を経て無事小沢抜きの野党連合が始まった! (ハイヒール女の痛快日記)  赤かぶ
27. 2013年1月21日 08:56:36 : rrhrFN6JLd
猪瀬の400万票越えとノブタのトップ当選。不正以外で考えられるか?

コメント [政治・選挙・NHK142] 林農水大臣が「TPPは貸し切りバス」、日本が不参加の表明で米国のTPP構想は破綻 (Shimarnyのブログ)  赤かぶ
23. 2013年1月21日 08:57:39 : z0TTtkwBo6
自民党は、郵貯、かんぽを早く民間化し、金を流動させねばならない。
TPPを早く導入せよ。

コメント [政治・選挙・NHK142] 売国奴鳩山氏 ( 深谷隆司 )  笑坊
31. 2013年1月21日 08:58:51 : rfcCuFHQZE
深谷、お前こそ考え違いだ。鳩山元総理は当たり前のことを当たり前に言つただけと思う。[尖閣戦争も辞せず」という維新石原らタカ派の一味は深谷の考えを支持するのだろうが、問いたい。尖閣諸島が[日本の固有の領土}だというならなぜ、ケ小平氏ノ「タナあげ提案」に賛成したのか?。ケ小平氏に対し{とんでもない。尖閣諸島は昔から日本の固有の領土だ」とそのときに言うべきだ。今になりつじつまの合わぬことを言わぬほうがいい。鳩山氏の発言は正しい。外交的に話し合い平和的に解決すべきだ。
コメント [政治・選挙・NHK142] 小野寺防衛大臣の『国賊』発言こそ許すべきでない  孫崎 享  赤かぶ
106. 2013年1月21日 08:59:10 : JfFbs5hoTk
国賊は見つけ次第、たたっ切る。
この精神が、幕末明治、日本の近代化の奇跡的成功を生み出した。
日本民族の過去の栄光を想い出すべき時、亡国の秋だな。

コメント [Ψ空耳の丘Ψ61] 天皇は朝鮮人!?それでもいいけど古代朝鮮は倭人が建国したんだよね。 会員番号4153番
28. 2013年1月21日 09:00:20 : ZXaCg6UOQc
>>27に追記です。

末端の在日朝鮮人ネット工作員は、自分の上の組織が全く見えていません。
今までの私や、福岡のニューエイジ”ウオッチャー”さんの投稿を読めば、普通の工作員なら
理解できる筈ですが。。。


支配構造は、

 アンドロメダ評議会 ⇒ ドラコ・レプティリアン連合 ⇒ ユダヤ・フリーメイスン ⇒ 朝鮮人

となっています。

ネット工作員が 私に喧嘩吹っ掛けるのは、墓穴を掘っているだけなのに 気が付いてないのです。

まぁ、滅びる運命なのは、傍から見ると、明らか。

コメント [政治・選挙・NHK142] 林農水大臣が「TPPは貸し切りバス」、日本が不参加の表明で米国のTPP構想は破綻 (Shimarnyのブログ)  赤かぶ
24. 2013年1月21日 09:00:52 : qRzAY55g4Q
RCEPでは日本の規制に外国の介入権ないだろ

必要なのは
日本の既得権を監視するための海外の圧力

交易上の損得より
偽りで統治も外交も行わせない方が重要なわけさ

記事 [マスコミ・電通批評13] 「ナベツネ顕在。戦前の価値観を現代紙に持ってきてくれてる:孫崎 享氏」 (晴耕雨読) 
http://sun.ap.teacup.com/souun/9792.html
2013/1/21 晴耕雨読


https://twitter.com/magosaki_ukeru

19日読売社説;

調子いい新聞だ読売は。

消費税上げろと言って、新聞は除外しろと主張。

もうプロパガンダ新聞にその資格はない。

「軽減税率”消費税8%”で導入すべきだ。適用対象の線引きが難しいとの慎重論もあるが、コメ、みそ、しょうゆ、新聞など、対象品目を絞り込めばよい」

ナベツネ顕在。

戦前の価値観を現代紙に持ってきてくれてる

館林太郎:程度の低さに唖然。コメ、みそ、しょうゆ、何この基準、戦前か?

Takeuchi Jun?:流石、日本一売れとる新聞じゃ

TPP:自民党内対立激化の様相。

訪米貢物探しに必死の安倍政権と、米国の意でしか動けない日本の財界がTPP参加を待ったなしだとしようとするのに対し、TPP反対で選挙に勝った多くの自民党議員。

後者はどうも反対集会を開くらしい。

ニコニコ動画:今日22時から30分は、「普天間の辺野古移転を対米貢物と画策する安倍首相」です。

オスプレイで怒っている沖縄県民の神経逆なでし、辺野古移転を模索する安倍首相。

この人はおじいさんの岸信介が米軍の規制をしようとしたこと、知っているか。

祖父について少しは勉強しているかしら。


       ◇

軽減税率 「消費税8%」で導入すべきだ(1月19日付・読売社説)
http://www.yomiuri.co.jp/editorial/news/20130118-OYT1T01544.htm

 消費税率を5%から8%に引き上げるのに合わせて、食料品などの税率を抑える軽減税率を導入すべきである。政治決断が求められよう。

 2013年度税制改正を巡る自民、公明、民主3党の協議が大詰めを迎えている。だが、来週まとめる税制改正大綱に、軽減税率の実施時期などを明示しない方向となっているのは問題だ。

 自民、公明両党は軽減税率の導入で一致している。ただし、公明党が14年4月に消費税率を引き上げる時からの導入を主張するのに対し、自民党では15年10月の10%段階での導入論が根強い。

 野田毅・自民党税制調査会長は「流通業界や中小企業が乗り越えるべき課題がある」と述べた。軽減税率の導入に伴う納税額算出などの事務負担が重く、それを解消する時間が足りないという。

 消費増税まで1年以上もある。政府・与党が軽減税率の制度設計に精力的に取り組めば、十分間に合うのではないか。

 適用対象の線引きが難しいとの慎重論もあるが、コメ、みそ、しょうゆ、新聞など、対象品目を絞り込めばよい。

 利害が絡む問題をいかに調整するかが政治の役割だ。面倒な線引き作業を避けたいというのでは、その責務を果たしていない。

 低所得者対策として、消費税率8%段階では、現金を給付する案が有力視されている。現金を一時的にばらまいても、その場しのぎでしかないだろう。

 民主党は、減税と現金給付を組み合わせた「給付付き税額控除」を主張し、軽減税率に反対している。実効性に疑問が残る。

 これに対して、軽減税率を導入する利点は、対象となる食料品などを買う際に、消費者が負担軽減を実感できることだ。

 欧州各国で20%を超える付加価値税が国民に受け入れられているのも、食料品などに適用されている軽減税率の効果が大きい。

 欧州各国や韓国など世界の主要国では、民主主義を支える公共財として、新聞・書籍も軽減税率の対象となっている。

 「知識には課税せず」として、新聞に軽減税率を適用することは世界共通の認識と言える。

 日本新聞協会のアンケート調査では、80%超の回答者が軽減税率の導入を求め、そのうち、75%が新聞・書籍を対象とすることに肯定的だった意味は重要である。

 自公民3党は、こうした世論を踏まえて、軽減税率の早期導入をためらうべきでない。



http://www.asyura2.com/12/hihyo13/msg/613.html

コメント [政治・選挙・NHK142] 経産相「核燃サイクルは継続」:こんな重要な政策が一大臣の口からぽろっと語られベタ記事で通り過ぎていく日本 あっしら
09. 2013年1月21日 09:03:52 : 0R5PRoedZo
>核燃料サイクル
机上の空論だ。
自国のエネルギーはメタンハイドレード開発が
良い。
コメント [政治・選挙・NHK142] 小沢氏 参院での自公過半数阻止に全力 (NHK)  赤かぶ
19. 赤坊主 2013年1月21日 09:04:21 : El6ag1MbYZN8c : Od3zRGIrsM
>>18. 母系社会さま

>「小沢氏が仏教を高く評価し、キリスト教を批判した」

■民主党幹事長小沢一郎氏への抗議文

民主党幹事長 小沢一郎殿

 貴職は11月10日「全日本仏教会」松長会長との会談後「キリスト教文明は非常に排他的で、独善的な宗教だと思っている。排他的なキリスト教を背景にした文明は欧米社会の行き詰っている姿そのものだ」と記者団に語ったと報道されています。
 この貴職の発言は、キリスト教に対する一面的理解に基づく、それこそ「排他的」で「独善的」な発言であり、日本の責任政党幹事長が世界人口の約3分の1のキリスト者がいる国際社会に向けて発言した言葉として、その見識を深く疑わざるを得ません。
 「汝の隣人を愛せよ」と説き、生命を捧げてすべての人とのために仕え切ったイエス・キリストを救い主と信じるキリスト教は民族・国境・思想等のあらゆる差異をこえて平和の実現のため努力しています。
 本連合会も教派教団を越えて一つなる歩みを重ね、日本宗教連盟傘下にあって「全日本仏教会」とも協力して広く差別偏見からくる排他性と戦っています。
 そうした働きを否定し、キリスト教を排他的と決め付ける言葉に抗議し、撤回を強く要求します。

 2009年11月11日   日本キリスト教連合会  委員長 山北宣久

http://www.jccc21.com/infor_ozawa.html



コメント [政治・選挙・NHK142] 民主党 もうダメだ〜新代表は提訴寸前、元代表たちは内輪モメ (日刊ゲンダイ)  赤かぶ
21. 2013年1月21日 09:05:32 : z0TTtkwBo6
民主、生活、社民、共産は不要。野党は維新+みんなでよい。自民党に近いので
事が進む。


コメント [政治・選挙・NHK142] 緊急経済対策「評価」49% 朝日新聞世論調査 支持政党 自民36% 維新6% 民主5% 公明3% みんな3% 生活0%  赤かぶ
13. 新自由主義クラブ 2013年1月21日 09:09:20 : 41xQYjMxutK66 : Od3zRGIrsM
>>12さん

落胆するな!

わしは、”ネトウヨの親分=チーム世耕”でお馴染みの、コンクリート狂集団の”チーム施工”のメンバーでないぞ。

コメント [お知らせ・管理20] 2013年01月 削除依頼・削除報告・投稿制限連絡場所。突然投稿できなくなった方は見てください。 管理人さん
54. 管理人さん 2013年1月21日 09:10:33 : Master
>>51 歴史板なら放置
>>52 歴史板なら放置。
>>53 削除しておきました。
コメント [政治・選挙・NHK142] 大阪市の橋下徹市長が、「犯罪空間」桜宮高校体育系の入試中止を市教委に要請したのは正しい (板垣 英憲)  笑坊
05. 2013年1月21日 09:12:33 : UFoYG1LskP
言葉による暴力で精神的に障害が残った場合は傷害罪が適用できる。
当該の顧問教師は「暴行及び未必の故意による殺人」で、教育委員長並びに委員会は犯人隠匿罪で刑事告発すべきである。
コメント [音楽10] いまだにこのアルバムのトラウマから抜け出せない「アナザー・グリーン・ワールド」全曲(ブライアン・イーノ) BRIAN ENO
08. BRIAN ENO 2013年1月21日 09:12:59 : tZW9Ar4r/Y2EU : yhmbAsnuyo
作曲したり、アレンジしたりするような人は、

最初に聞いただけで、

>C−F−Am−F−C−G−Am−F

このコード進行がわかると思います。

それくらい、簡単で単純ですよね・・

ロックってのは繰り返しが本質・・と
くどいくらい、私は書いているんですが・・

その真骨頂ですよね・・

最初は、リズムトラックがおもむろに
フェイドインで聞こえてくる・・

このリズムパターンも真新しいものではないけど・・

真新しく聞こえるように
、エフェクターをかけて、
独特のグルーブをつくりだしているんですよ・・

太古から人類が
聴いている原始的な
リズムパターンです・・

たぶん、いまだに旧石器時代の
狩猟採集している
アマゾンの民・・

ヤノマミに聴いてもらっても・・

受けると思います・・

月並みなコードと月並みなコード進行だけど、

なんだか、凄い・・

一回目は、
全音符を中心とした
独特のイーノらしい、
シンセでコードをなぞる・・

2回目に、シーケンサーだと思うけど
コードワークにアルペジオみたいな
仕掛けをして変化をつける

3回目に、
ピート・タウンゼントからの
アドバイスと言われる・・
ギター・サウンド
(弾いているのはイーノ)
で最大のクライマックスを設けて、

もっと聞きたい!
と聴き手の臨界点をできるだけ、
あげておいて、
あっさり、フェイドアウト・・

>このコード進行の繰り返しだけ、、、つまりは、異質な音を組み合わせて、織り込んでいくと、、、なんか、こういう音の振動の仕方が個人的にもの凄く好きなのだと思う。

この曲は、まさに、貴殿の分析通りの
作曲&アレンジの手法です・・

やはりベースになるのは、
リフなんですよ・・

リフが、様々な脳内の反応に刺激を与えるんでしょうね・・

こればっかりじゃないのが、
イーノの凄いところ・・



コメント [Ψ空耳の丘Ψ61] 天皇は朝鮮人!?それでもいいけど古代朝鮮は倭人が建国したんだよね。 会員番号4153番
29. 2013年1月21日 09:13:04 : ZXaCg6UOQc
>>28に さらに追記です。

攻撃性の強い遺伝子なので、純粋種は、日本人と交配し混血化を進め、肉食を絶つしか生き延びる方法は無いです。

長年洗脳された民族なので、直ぐには改心出来ない。88年以来、説得しているのに、
未だに進歩の無い在日ネット工作員です。 そろそろ、タイム・リミットですね。

コメント [政治・選挙・NHK142] 道路総点検 天下り先ボロ儲けのバカらしさ (日刊ゲンダイ)  赤かぶ
13. 2013年1月21日 09:13:26 : y2qibwS1Vo
安倍がトレモレソウから
アッチコッチが一斉に悪くなり
アッチコッチで点検だ
アッチコッチが壊れたり
見え見えなことばかり

住宅減税、エコカー減税に騙されるな
日々の暮らしに眼を向けてください

安い危険な中国食品をたべて
ユニクロで安い衣料を買い
たかい医療費を払い
介護施設で孤独死

こんな世にだれがした

自公長期悪徳政権である

コメント [政治・選挙・NHK142] 小野寺防衛大臣の『国賊』発言こそ許すべきでない  孫崎 享  赤かぶ
107. 2013年1月21日 09:14:49 : Hzg3HIuDrk
>国賊は見つけ次第、たたっ切る。
>この精神が、幕末明治、日本の近代化の奇跡的成功を生み出した。

阿修羅にまで、キチガイが増えて困るな。
こんな暴言を吐く奴は、まず、俺が、ぶち殺してやるわ(笑



コメント [政治・選挙・NHK142] 復興増税を流用する「自民シロアリ」大量発生中 週刊ポスト2013/02/01号  赤かぶ
03. 2013年1月21日 09:17:06 : JfFbs5hoTk

行政の無駄、大いに結構だ。

シロアリなどという扇情的な言葉をつかってはならない。

多国籍化した企業群による、海外への資金流出に比べれば、小さいことだ。

たとえシロアリなるものが金をくすねたとしても、国内でのことだ、
いづれその資金は国内で廻る、飲み屋さんやタクシーや仕出し屋さんにも
回ってくる。

針小棒大にシロアリさんを宣伝してはいけない。
デフレ期に、無駄遣いを言ってはいかん。無駄遣いこそ大いに奨励するべき。

コメント [政治・選挙・NHK142] 「借りを返すために日米同盟を強化せよ」と書いた産経の論説副委員 (天木直人のブログ)  笑坊
09. 米犬 2013年1月21日 09:20:02 : PUHl6PtDGaXFs : 4Q80R8Zler
頭が足りなかったばっかりに美人局に浮気をしてしまった・・
元締め中国共産党から案の定ゆすりたかり

あとで気が付いて「助けて・・ごめんなさい」

当然のことだと思うよ。

恩をあだで返す・・・そのものだから

コメント [政治・選挙・NHK142] 小野寺防衛大臣の『国賊』発言こそ許すべきでない  孫崎 享  赤かぶ
108. 2013年1月21日 09:21:06 : 2PSrHvqhCo

>>104

いしゐのぞむ准教授の見解が正しい。
2012年10月07日 14:08:37 : 4p8BaJ5oSykqE : YHSrWGYKV2

「尖閣諸島がどの国の領土かは、江戸時代以前どこに属していたかはどうでもよい。現在領有権がどこに属するかの議論には何の役にも立たない。」
とのご投稿が有りますが、少なくとも歴史上で何らかの國家が領有してゐたならば現在日本の「固有の領土」とは言はれません。
實際にはどの國も領有してゐなかった(除:赤嶼)からこそ、日本政府は「固有」と呼んでゐます。
http://www.asyura2.com/12/senkyo133/msg/682.html#c27

  

コメント [政治・選挙・NHK142] 1月20日 ついに突き止めた!最高裁の「検審架空議決」大犯罪! (一市民が斬る!!)  赤かぶ
05. カッサンドラ 2013年1月21日 09:21:59 : Ais6UB4YIFV7c : 25F6XNTVV2
>  7月21日の審査員日当請求書がないということは、7月21日には審査会議が開かれなかったということだ。

あるいは、審査員は只働きでボランティア議決をしたか?(笑) こういう言い訳も即座に否定できないところに証明の難しさがある。 しかし全国民注視の小沢氏案件が防御を固めていたのに対し、雑魚の二階氏案件はガードの手を抜いたようだ。

コメント [経世済民79] 安倍の円安介入に世界が反撃 SukiyakiSong
05. 2013年1月21日 09:26:02 : Pj82T22SRI
浜田氏:物価や円相場への影響行き過ぎたら緩める必要−金融緩和
  1月21日(ブルームバーグ):内閣官房参与の浜田宏一エール大学名誉教授は20日、日本銀行の金融緩和で円相場や物価に行き過ぎた影響が出てきた場合は、緩和措置を緩めればよいとの認識を示した。NHK番組に出演後、都内で記者団の質問に答えた。
浜田氏は日銀の金融政策について「今まで物価を上げようとか、円に影響を及ぼそうと苦労してきたわけですよね。それがやっとできてきた」と指摘。その上で、効果が行き過ぎた場合は「金融緩和を少し緩めますということをすればいい」と述べた。その際、「日銀がタイミングとかスピードとかは考えないといけない。易しいことではないと思う」と語った。
浜田氏とともに番組に出演した甘利明経済再生担当相は、次期日銀総裁人事について、「総理の頭の中に複数の方の名前があると思う」とした上で、能力や国際的な発信力といった観点から候補者を絞っている段階と述べた。番組出演後に記者団に対し語った。政府と日銀との共同文書における物価目標の達成時期については、「長期的というニュアンスにならない表現」で、「何年という数字は入らないと思う」と語った。
記事についての記者への問い合わせ先:東京 アンディ・シャープ asharp5@bloomberg.net
更新日時: 2013/01/21 00:00 JST
コメント [政治・選挙・NHK142] 民主党 もうダメだ〜新代表は提訴寸前、元代表たちは内輪モメ (日刊ゲンダイ)  赤かぶ
22. 2013年1月21日 09:26:15 : il8UW33C8Q
こんなことが罷り通るなら、
株式・経済評論家は皆アウトです。

自己責任でしょ?


コメント [政治・選挙・NHK142] 大阪市の橋下徹市長が、「犯罪空間」桜宮高校体育系の入試中止を市教委に要請したのは正しい (板垣 英憲)  笑坊
06. 2013年1月21日 09:26:30 : KZWsL1KpwQ
『拝啓<板垣英憲様>へ、私はそうは思いません。』

反論の第一の根拠は、貴兄の『冷静に考えてみると、この高校では、教師による体罰が日常的に行われてきたと言い、この高校全体の空間が、「暴力を許す犯罪空間」になっていたことを物語っている。刑法上、暴行罪、傷害財、最悪の場合殺人罪にもおよびかねない犯罪の巣と化していたと言わざるを得ない。いわば、恐怖の学校である。』という前提が、綿密な調査・証言分析に基づかない、思い込みでしか無いってことです。つまり<市立桜宮高校>の全体像を捕らえていないでしょう?ってこと。
従って、次の論理は一見そのように思われるが、後先が‘真逆’であり、成立し無い。『学校長を始めとする教職員、これを監督指導している市教委の教育委員長・教育委員、教育長ら事務局全体が、秘密のベールに包み、事件を隠蔽し、あるいは、「なかったこと」にしてしまう。』
これは<市立桜宮高校>に限った事では無いじゃん。
いじめ〜自殺問題だってそうでしょう?
<教育委員会>の問題は、<選挙管理委員会>と同様、<中央集権縦割り・ヘドロ官僚機構>の弊害と同根なんですよ?実態は、文科省の天下り組織みたいなもんなんだよ。
だから、<橋下っちゃん>が市長として心から反省し、<市立桜宮高校>のことを真剣に心配するなら、抜本的な制度改革を提示することこそが第一歩なのである。
その構想も検証も無いまま、ただ「入試中止」ってのはどう考えたって<橋下っちゃん>のワガママとしか考えられないのである。

コメント [政治・選挙・NHK142] 不正選挙を経て無事小沢抜きの野党連合が始まった! (ハイヒール女の痛快日記)  赤かぶ
28. 2013年1月21日 09:27:11 : mp6fw9MOwA
検察が罪を捏造したり、検察敗北回避で裁判所が理由の無い訴因変更を認めたり、石川議員の国会前の駆け込み逮捕状を審議無く認めたり、検察が証拠を見つけられなかった水谷の賄賂を裁判官が被告の反論に答える事もなく推認だけで有罪にしたり、収賄額0円の収賄罪を裁判所が捏造したり、3権分立を無視した判検交流や、司法資格を持たない人を最高裁判事に登用したりと無法を続ける行政・司法が存在する国に選挙での不正が無いと言い切る事は殺人現場に居合わせても自殺と言い張るようだ。
国民に不正選挙は無いと思わせるなら、検察・裁判所の顕在化している不要行為を処罰してからでないと説得力が無い。
田代の虚偽報告書の様な証拠が有るものを不起訴にする検察に正義は無い。
官僚の不正を取り上げないし、反原発のデモも取り上げず、国民が反対する消費税増税を煽るマスコミ体質も日本に不正が蔓延している事を物語っている。
コメント [政治・選挙・NHK142] 復興増税を流用する「自民シロアリ」大量発生中 週刊ポスト2013/02/01号  赤かぶ
04. 2013年1月21日 09:33:40 : SYBnefOvOA

あれだけ復興予算流用問題で
民主政権を叩いて置きながら
いまだ沖縄国道は計上のまま
連呼「昔の自民とは違う」が
聞いて呆れるw


あ「もっと悪辣」という意味か


wwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwww

コメント [政治・選挙・NHK142] 政治不信招いたトロイカ3人衆「静かにしてください…」  笑坊
11. 2013年1月21日 09:34:25 : t4OE8qwFPM
駄文を読んでもらいたくて

わざと見出しに社名を書かない卑怯の手だが

やはり朝鮮マンセー産経か

この笑坊の脳みそも朝鮮マンセーなのだろうが

今後はこういう卑怯な手を使わず堂々と社名を名乗りなさい

産経の与太記事を読むという

無駄な時間を使わなくてすむ

コメント [政治・選挙・NHK142] 小沢氏 参院での自公過半数阻止に全力 (NHK)  赤かぶ
20. 米犬 2013年1月21日 09:35:02 : PUHl6PtDGaXFs : 4Q80R8Zler
>早ければ2016年にも、中国はGDPで米国を追い抜き、
>中国のGDPは、2060年頃には米国の2倍になる可能性が高いこと

これは中国共産党の宣伝に乗った戯言
中国は60年代の日本と同じ元安を作ってもらっていた発展途上国
現在も一人あたりのGDPは世界でも下の方の貧乏格差社会

2009年から中国の国営企業(赤字生産会社)に対して銀行からの不正融資(徳政令+お札の刷りまくり)で金だらけの国家になっている。実情はひどいものだ。

どんどん元を刷って、その元でドルを買って金持ちに・・・変だろう!!

そんなバブルのGDP(しかも捏造)がいつまでも続くと思ったら大間違え

為替市場に元が出てくればあっという間に元高になる 国内大混乱 大貧乏 共産党倒れる・・・

この後に中国が分割統治でさいせいしたあと50年先は良いのかもしれない(無理)

小沢の話はでたらめばかりだ。だから日本人は信頼していない

コメント [政治・選挙・NHK142] 緊急経済対策「評価」49% 朝日新聞世論調査 支持政党 自民36% 維新6% 民主5% 公明3% みんな3% 生活0%  赤かぶ
14. 2013年1月21日 09:36:45 : s3vzXhnNp2
>▽生活0(2)

国民はしっかり見ているね。

選挙直前に新党を立ち上げて、選挙直後に小沢側の約束違反から分裂。

しかも党分裂の原因というのが、小沢は要職に就かないという結党時の約束を破って、小沢側が小沢を共同代表に強行したことだ。

『嘉田氏は記者団に対し、「要職に起用しないのは小沢氏と私との約束であり、それが原点だ。そうしたことを粘り強く説明し、説得する必要がある」と述べ、党内に理解を求めていく考えを示しました。』
http://www.asyura2.com/12/senkyo141/msg/615.html
  
 
これではまるで新党詐欺。

まともな国民が新党詐欺まがいの「生活の党」に期待するわけもない。
   

コメント [政治・選挙・NHK142] 緊急経済対策「評価」49% 朝日新聞世論調査 支持政党 自民36% 維新6% 民主5% 公明3% みんな3% 生活0%  赤かぶ
15. 2013年1月21日 09:39:39 : SYBnefOvOA

朝日さま
今後も「調査結果:0%」を維持できますか?


何?マイナスもアリ?



コメント [政治・選挙・NHK142] 林農水大臣が「TPPは貸し切りバス」、日本が不参加の表明で米国のTPP構想は破綻 (Shimarnyのブログ)  赤かぶ
25. 2013年1月21日 09:39:53 : fw1gLxmPOM
選挙不正する奴らがTPP反対

本当よくわかるわ

コメント [政治・選挙・NHK142] 1月20日 ついに突き止めた!最高裁の「検審架空議決」大犯罪! (一市民が斬る!!)  赤かぶ
06. 2013年1月21日 09:43:52 : il8UW33C8Q
これが地裁や検察審査会の「裏金作り」の一環だったら、
彼等の仕事に対する「使命感」の軽さには、更なる驚きを禁じえません。


コメント [政治・選挙・NHK142] まもなく小沢審査会は解明される 和モガ
01. 新自由主義クラブ 2013年1月21日 09:48:54 : 41xQYjMxutK66 : Od3zRGIrsM
『小沢調査会』についても、審査してくれ。

コメント [政治・選挙・NHK142] 小野寺防衛大臣の『国賊』発言こそ許すべきでない  孫崎 享  赤かぶ
109. 2013年1月21日 09:49:27 : ILiTPGkN7Y
竹中平蔵の本業は「パソナ会長」、非正規労働者を搾取して甘い汁を吸っている張本人だ。しかしマスごみに出る際には「慶応大学教授」となる。
小泉政権当時、竹中は「日本では正規労働者が非正規労働者を搾取している」などと批判していたが、今では竹中こそ、非正規労働者を搾取する「搾取王」である。
最近では、「誰でも貧困になる自由がある。だが貧困者は富裕層の足を引っ張るな!」
これほど厚顔無恥の人物は、わたしは知らない。ああ・・・。
コメント [政治・選挙・NHK142] 大阪市の橋下徹市長が、「犯罪空間」桜宮高校体育系の入試中止を市教委に要請したのは正しい (板垣 英憲)  笑坊
07. 2013年1月21日 09:50:05 : 5zyHzNaOrA
橋下氏の果敢な試みには期待するが、このような大きな動きは彼自身の今後の
政治を左右しかねない。やってみないとわからないが、10年先くらいになって
結果的に成功だったら、評価されるだろうし、失敗すれば生涯にわたって付きま
とう汚点となろう。政治的には大きな賭けだ。
コメント [経世済民79] 日本企業の移転加速が拍車 崩れる「世界の工場」の地位=中国  赤かぶ
15. 2013年1月21日 09:50:40 : fw1gLxmPOM
中国進出企業を中国から締め出したいのは創価企業だろ

だいたいTPPで輸入関税無しにされたら困るのは
中国からの輸入品に関税無しで経営している創価企業

そのライバルに対して中国暴徒を利用して破壊工作
これが尖閣問題の紛争化を狙った松下政経塾(創価政治部)
の企み

コメント [政治・選挙・NHK142] 小沢一郎の政策 = 「憲法9条は改正しろ」 「天皇は日本の元首だ」 「日本は国連指示の戦争(国連憲章42条)に参加せよ」 真相の道
21. 2013年1月21日 09:51:53 : SYBnefOvOA

おい貧相無知

その手の見解が「某・泡沫政党の平党員議員」の過去の発言にあれば
「日本を戦争に巻き込もうとする政治屋の正体」だから大騒ぎ、だが

その手の見解が「現政権政党の総裁&内閣総理大臣」の現姿勢であれば
「日本を戦争に巻き込もうとする政治屋ではない」から無問題、てか?


クニ帰れ
塵芥屎尿両班脳


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コメント [政治・選挙・NHK142] 政治不信招いたトロイカ3人衆「静かにしてください…」  笑坊
12. 2013年1月21日 09:52:51 : DcxDg6lzRM
ネトウヨは安倍に使い捨てられる哀れな駒。はしゃぐだけミジメナだけ。現実はネトウヨの脳みその仮想世界のようにはいかない。
どこまで安倍を擁護できるかね♪こんなはずではとブーたれだしたお仲間の不満を何とかしようと阿修羅にやってきて、政治板の比較的高齢層の無垢なユーザーをからかって憂さ晴らしても後の祭り。
ニュー速板とヤフコメ根城にオダ上げてるのが君らには一番似合っているよ。
笑えない犬くん。

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