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ksõ fhda¾la fn!oaO úydÍh jd¾Isl ioyï ;s<sKh Annual Dhamma Publication of New York Buddhist Vihara

NEW YORK BUDDHIST VIHARA 214-22 SPENCER AVENUE

QUEENS VILLAGE, NY 11427-1821

TEL: (718) 468 - 4262 FAX: (718) 468 - 4262

WEBSITE: http://nybv.us

E-MAIL: [email protected]

Ninth Volume

kjjk fj¿u

The statements, ideas, concepts or opinions of the contributors to this journal are expressly not the responsibility of the editors. They are totally independent statements. fuu iÕrdfjys f,aLlhkaf.a m%ldY" woyia" ixl,am fyda bÈßm;a lrk úúO lreKqj,g ixialdrljrekaf.a lsisÿ n,mEula fyda j.lSula fkdue;s nj lreKdfjka i,lkak'

EDITORS: Rev. Aregama Sirisumana

Rev. Wekandawala Thusitha

ixialdrljre we?.u isßiquk ysñ jEl|j, ;=is; ysñ

PATRON:

Ven. Kurunegoda Piyatissa Nayaka Maha Thero

wkqYdil w;smQcH l=reKEf.dv msh;siai kdysñmdfKda

CO-ORDINATION:

Ven. Aluthgama Dhammajothi Ven. Akmeemana Nagitha

Ven. Kurunegoda Dhammaloka

iïnkaêlrKh .re w¿;a.u Oïufcda;s ysñ .re wlaóuk kd.s; ysñ

.re l=reKEf.dv Oïudf,dal ysñ

PRINTED BY:

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Table of Contents fm< .eiau

01 ixialdrl igyk îsxy,& I

02 Editor's Remarks (English) II

03 fjila Èk mKsúvh îsxy,& w;smQcH l=reKEf.dv msh;siai kdysñ III

04 The Vesak Message (English) Ven. Kurunegoda Piyatissa Maha Thero IV

05 The Taste of Freedom Bhikkhu Bodhi 01

06 Saddha and Noble Eight-fold Path Senevi Aturupana 08

07 An Early Buddhist Interpretation on Psycho-Physio Combination of the Being

Ven. Ilukewela Dhammarathana Thero 14

08 To Comprehend Suffering Phra Ajaan Suwat Suvaco 19

09 ilaú;s rc;=ud iy nqÿrcdKka jykafia ms<snò

ixikaokd;aul wOHhkhla f.dakfoKsfha m[a[dr;k ysñ 25

10 uydhdk nqÿiuhd.; mdrñ;d ms<snò wOHhkhla mkyvqfõ hiiais ysñ 31

11 f:arjdo iïm%odhdkql+, O¾u foaYkh ú;drkafoKsfha pkaoisß ysñ 39

12 nqÿ .=K ,S,d f.dauia 49

13 ukiska ud mk ÿkakd w;s W;a;u nqÿms<sfug ldka;s .=Kj¾Ok 52

14 ch ux.,dkS yS'ms' ;siai 53

15 l, jhi f.jqkd lreKdr;ak 54

I

ixialdrl igyk'ixialdrl igyk'

ksõ fhda¾la fn!oaO úydrh wNsudkfhka jd¾Isl Tng ;s<sK lrk ioyï ;s<sKh zzfjila mQcdZZ i`oyd wkqYdil;ajh ,nd foñka wmj Èßu;a l< wm f.!rjKSh l=reKEf.dv msh;siai kdhl udysñmdKka jykafiaf.a ksjerÈ u. fmkaùu u; jákd ,sms /ilska iukaú;j kj jk jrg fujr m<lrk fjila mQcd 2559 Tnf.a O¾u{dKh ;j;a jeä ÈhqKqlrkq we;ehs wms yqfola n,dfmdfrd;a;= jkafkuq' fuh m<lsÍfï wm taldhk mrud¾:h o jkafka thhs'

ld¾h nyq, Ôú;hlg fhduq ù we;s wm" fkdoekqj;aju ksoyia" ksjy,a is;=ú,sj,ska f;dr" hdka;%sl Ôú;hka njg m;aù we;' th yqÿ ñksidf.a mqoa.,sl l%shdj,sfhys jrola fkdj" ks;e;skau th isÿ ù we;af;a mj;sk iudc ixia:djkag wkql+, ùug orKq ,enQ W;aidyfha wñysß m%;sM,hla f,isks' tfyhska ,o ksfïIfhka hfula ish is;=ú,s h:d¾;jd§ ÈYdjlg fhduqlsÍug iq¿fjka fyda m%h;akhla orhs o th b;d w.hfldg hq;a;ls' tfyhska fuu —fjila mQcdZZ ;s<sKh hf:dala; wruqKq iM, lr.ekSug uy;a msgqn,hla imhkq we;'

iÕrdfõ lghq;=j,§ ljo;a iyfhda.h olajñka" nrmek orñka wmj Èßu;a lrk ,S,d f.dauia ue;sKsh fujr uqøK lghq;= o zziamSâ m%sskaÜZZ wdh;kh uÕska b;du;a w,xldrj;aj lr §ug oere W;aidyh o isysm;a lrkqfha b;d lD;{;d mQ¾jljh' fjila mQcd Tn w;g m;a lsÍfï § ta i|yd ,sms ,nd foñka iy kka whqßka iydh ÿka ieugu o ia;=;s mQ¾jlj mqKHdkqfudaokd lrk w;r ta ishq¨ fokdf.a hym;a me;=uka tf,iskau bgqfõjdhs m%d¾:kd lruq' Tng wisßu;a fjila Èkla fõjd' O¾udjfndaOh fõjd'

II

EDITOR'S REMARKSEDITOR'S REMARKS

We are immensely happy to be able to present you once again our Dhmma gift 'Vesak puja', the annual publication of the New York Buddhist Vihara. We are also hopeful that your dharma knowledge would be further enhanced by the invaluable articles presented in this 9th edition of our 'Vesak puja 2015' which could see the light of day, thanks to the inestimable patronage given by our Nayaka Maha Thero and the laudable counsel offered by him. This is our sole purpose in making this presentation. All of us are engrossed in livelihood activities, constantly in a continuous routine. This is not the personal fault of an individual but due to the unavoidable pressures of the viable society. The moment should be appreciated if one could find the time to peruse and understand the Right Path. We are hopeful that This "Vesak Puja" may assist you towards that end.

It is with great pleasure and gratitude we mention here that, as in previous years, Mrs. Leela Gomes bore the brunt of energy and expenditure to have this publication printed expeditiously through Speed Print Inc. We are also thankful to all who contributed to this publication in many ways including supply of articles etc. We are hopeful that all their good wishes would reach us all. May you all have a splendid Vesak and further develop your knowledge of the Dhamma.

III

ksõ fhda¾la fn!oaO úydrdêm;s" w;smQcH l=reKEf.dv msh;siai kdhl udysñmdKka jykafiaf.a fjila Èk mKsúvh'

nqÿjrhl=f.a my<ùu isÿjkafka b;du;a oS¾> ld,hl wejEfuks' nqÿnj m%d¾:kd lrk W;a;u .Kfha mskajf;l=g ta i|yd j¾I wiXLH l,am ,laI y;rlg jeä ld,hla oi mdrñ;djka" oi Wmmdrñ;djka iy oi mru;a: mdrñ;djkahhs lshk iu;sia mdrñ;djka msßhhq;=h'

nqÿjrfhl=f.a O¾uh wikakg fumuK §¾>ld,hla mdrñ;djka iïmQ¾K

fldg O¾udjfndOhg m;ajk nqÿjrhl=g mjd mdrñ;d mqrk ld,fha jqjo ,efnkafka b;d l,d;=frlsks' tmuKla fkdfõ" taid §¾> ld,hla ;=< mjd mqrk mdrñ;d n,fhka i¾j{;d{dkh ,nk mqrefId;a;uhl=f.a jqjo wdhqI ld,h ixidrh yd iiòd n,k úg b;d fláh' wfma f.!;u nqÿrcdKka jykafiaf.a Ôjk ld,h wjqreÿ wiQjlska ksudúh' ta tfia jkafka úfkah ckhkaf.a iaj,am ud;% nj ksid úhhq;=h' ta iir§ wm mqreÿ lrf.k tk ;Kayd udk ÈÜÀj, mj;akd Yla;su;a Ndjh wm jeks jQ i;a;ajhkag O¾udjfndOh j,lajk neúks'

nqoafOd;amdo ld,h bm§u ÿ¾,N ldrKhla nj wms oksuq' tfyhska fï

nqoafOda;amdo ld,h ;=< jQ wmf.a Wm; fld;rï jdikdj;a tllaoehs is;d n,kq uekú' tfukau" wm ,;a fï ÿ¾,N ñksi;anj wid¾:l tlla fkdlr.; hq;=h' fndfyda wkqjK wh u;ameka .ekSu jeks ksiaidr mqreÿj, .e,S mdmfhys meg,S ls%hd lr iifrys m%udoj Ôj;a jk yeá n,kak' fudk wjdikdjka; lulao@ fïid W;=ï O¾uhla újD;j mj;akd ld,hl bm§ ksire Ôú; f.ùu lK.dgq úhhq;= fohls'

fjila oji uq¨f,dalhgu p;=rd¾h i;Hfha wdYS¾jdoh ,efnk oji f,i

i,ldf.k ta iòyd fu;a;d" lreKd" uqÈ;d iy WfmCLd hk i;r n%yau úyrKfhka hqla;j oeyeñ u.g meñK Od¾ñl Ôú; .; lsÍug wêIaGdk lr.;hq;= juq' mkais,ays msysgd is,aj;aj úiSfuka fn!oaO wfn!oaO ldg;a tu wdYS¾jdoh ,eìh yelsh' Tng;a f;irK n,fhka tu wdYS¾jdoh ,efíjdhhs m;ñ' th iir ÿla ksùug u.hs' iõ i; ksÿla fj;ajd!

l=reKEf.dv msh;siai uydia:úr" ksõfhda¾la fn!oaO úydrh" 2559 ^2015& la jQ fjila ûehs& ui 02 jk Èk'

IV

The Vesak Message of the Chief Incumbent, Ven. Kurunegoda Piyatissa Nayaka Maha Thero of the New York Buddhist Vihara

Birth of a Buddha is very rare. The person who intends to become a Buddha

has to complete tree types of perfections (Dasa Paramita, Dasa Upa Paramita and Dasa Paramatta Paramita), thirty in all. This may take an innumerable number of eons in the Samsaric life.

Achieving the Buddha-hood, after such a long period the lifespan of a Buddha

is only a minute period of time in comparison. The Goutama Buddha's lifespan was only eighty years. This depends on the quality of humanity which exists at the time of a Buddha. We were not able to attain Nibbana earlier due to our lack of acquired merits during the cycle of lives (Samsara).

We are aware that our birth as human beings during a time of a Buddha is also

a very rare occurrence. We are very lucky to be born during this Goutama Buddha's dispensation period. Hence we should not let this time to be wasted fruitlessly. Many foolish people indulge in sinful activities such as alcoholism, drug abuse, and other misbehavior. What an unfortunate life! It is very regrettable to see such behavior during this period when Buddha-Dhamma is openly available.

Considering that the blessings of the four noble truths which emanates on

Vesak day we should determine to guide our lives in a path of loving kindness, compassion, sympathetic joy, and equanimity. This should guide us to live a compassionate and a peaceful life. By adhering to five precepts anyone can achieve this. May you inherit the blessings of the triple gems towards this goal. This is the way to alleviate the suffering in the cycle of lives.

May all beings be well! Ven. Kurunegoda Piyatissa Nayaka Maha Thero, New York Buddhist Vihara May 02, 2015

1

The Taste of Freedom

by Bhikkhu Bodhi

The clarion call of our present age is, without doubt, the call for freedom. Perhaps at no time

in the past history of mankind so much as at present has the cry for freedom sounded so widely and

so urgently, perhaps never before has it penetrated so deeply into the fabric of human existence.

In response to man's quest for freedom, far-reaching changes have been wrought in almost

every sphere of his activity — political, social, cultural and religious. The vast empires which once

sprawled over the earth, engulfing like huge mythical sea-monsters the continents in their grasp,

have crumbled away and disintegrated, as the peoples over whom they reigned have risen up to

repossess their native lands — in the name of independence, liberty and self-rule.

Old political forms such as monarchy and oligarchy have given way to democracy —

government by the people — because every man demands the right to contribute his voice to the

direction of his collective life. Long-standing social institutions which kept man enthralled since

before the dawn of history — slavery, serfdom, the caste-system — have now disappeared, or are

rapidly disappearing, while accounts of liberation movements of one sort or another daily deck the

headlines of our newspapers and crowd the pages of our popular journals.

The arts, too, bear testimony to this quest for greater freedom: free verse in poetry, abstract

expression in painting, and atonal composition in music, are just a few of the innovations which

have toppled restrictive traditional structures to give the artist open space in his drive for self-

expression. Even religion has not been able to claim immunity from this expanding frontier of

liberation. No longer can systems of belief and codes of conduct justify themselves, as in the past,

on the grounds that they are commanded by God, sanctified by scripture, or prescribed by the

priesthood. They must now be prepared to stand out in the open, shorn of their veils of sanctity,

exposed to the critical thrust of the contemporary thinker who assumes himself the right to free

inquiry and takes his own reason and experience for his court of final appeal. Freedom of speech,

freedom of the press, and freedom of action have become the watchwords of our public life,

freedom of thought and freedom of conscience the watchwords of our private life. In any form in

2

which it obtains, freedom is guarded as our most precious possession, more valuable than life itself.

"Give me liberty or give me death," an American patriot exclaimed two hundred years ago. The

succeeding centuries have echoed his demand.

As though in response to mankind's call for wider frontiers of freedom, the Buddha offers to

the world His Teaching, the Dhamma, as a pathway to liberation as applicable today as it was when

first proclaimed twenty-five centuries ago.

"Just as in the great ocean there is but one taste — the taste of salt — so in this Doctrine and

Discipline (dhammavinaya) there is but one taste — the taste of freedom": with these words the

Buddha vouches for the emancipating quality of His doctrine.

Whether one samples water taken from the surface of the ocean, or from its middling region,

or from its depths, the taste of the water is in every case the same — the taste of salt. And again,

whether one drinks but a thimble-full of ocean water, or a glass-full, or a bucket-full, the same salty

taste is present throughout. Analogously with the Buddha's Teaching, a single flavor — the flavor of

freedom (vimuttirasa) — pervades the entire Doctrine and Discipline, from its beginning to its end,

from its gentle surface to its unfathomable depths. Whether one samples the Dhamma at its more

elementary level — in the practice of generosity and moral discipline, in acts of devotion and piety,

in conduct governed by reverence, courtesy, and loving-kindness; or at its intermediate level — in

the taintless supramundane knowledge and deliverance realized by the liberated saint, in every case

the taste is the same — the taste of freedom.

If one practices the Dhamma to a limited extent, leading a house-hold life in accordance with

righteous principles, then one experiences in return a limited measure of freedom; if one practices

the Dhamma to a fuller extent, going forth into the homeless state of monkhood, dwelling in

seclusion adorned with the virtues of a recluse, contemplating the rise and fall of all conditioned

things, then one experiences a fuller measure of freedom; and if one practices the Dhamma to its

consummation, realising in this present life the goal of final deliverance, then one experiences a

freedom that is measureless.

At every level the flavor of the Teaching is of a single nature, the flavor of freedom. It is

3

only the degree to which this flavor is enjoyed that differs, and the difference in degree is precisely

proportional to the extent of one's practice. Practice a little Dhamma and one reaps a little freedom,

practice abundant Dhamma and one reaps abundant freedom. The Dhamma brings its own reward of

freedom, always with the exactness of scientific law.

Since the Dhamma proposes to provide a freedom as complete and perfect as any the modern

world might envisage, a fundamental congruence appears to obtain between man's aspiration for

expanding horizons of liberty and the possibilities he might realize through the practice of the

Buddha's Teaching. Nevertheless, despite this concordance of ends, when our contemporaries first

encounter the Dhamma they often find themselves confronted at the outset by one particular feature

which, clashing with their familiar modes of thought, strikes them intellectually as a contradiction

and emotionally as a stumbling block. This is the fact that while the Dhamma purports to be a

pathway to liberation, a Teaching pervaded throughout by 'the taste of freedom,' it yet requires from

its followers the practice of a regimen that seems the very antithesis of freedom — a regimen built

upon discipline, restraint, and self-control. "On the one hand we seek freedom," our contemporaries

object, "and on the other we are told that to reach this freedom our deeds, words, and thoughts must

be curbed and controlled." What are we to make of this astonishing thesis the Buddha's Teaching

appears to advance: that to achieve freedom, freedom must be curtailed? Can freedom as an end

really be achieved by means that involve the very denial of freedom?

The solution to this seeming paradox lies in the distinction between two kinds of freedom —

between freedom as license and freedom as spiritual autonomy. Contemporary man, for the most

part, identifies freedom with license. For him, freedom means the license to pursue undisturbed his

impulses, passions and whims. To be free, he believes, he must be at liberty to do whatever he

wants, to say whatever he wants and to think whatever he wants. Every restriction laid upon this

license he sees as an encroachment upon his freedom; hence a practical regimen calling for restraint

of deed, word, and thought, for discipline and self-control, strikes him as a form of bondage. But the

freedom spoken of in the Buddha's Teaching is not the same as license. The freedom to which the

Buddha points is spiritual freedom — an inward autonomy of the mind which follows upon the

destruction of the defilements, manifests itself in an emancipation from the mold of impulsive and

compulsive patterns of behavior, and culminates in final deliverance from samsara, the round of re-

peated birth and death.

4

In contrast to license, spiritual freedom cannot be acquired by external means. It can only be

attained inwardly, through a course of training requiring the renunciation of passion and impulse in

the interest of a higher end. The spiritual autonomy that emerges from this struggle is the ultimate

triumph over all confinement and self-limitation; but the victory can never be achieved without

conforming to the requirements of the contest — requirements that include restraint, control,

discipline and, as the final price, the surrender of self-assertive desire.

In order to bring this notion of freedom into clearer focus, let us approach it via its opposite

condition, the state of bondage, and begin by considering a case of extreme physical confinement.

Suppose there is a man locked away in a prison, in a cell with dense stone walls and sturdy steel

bars. He is tied to a chair — his wrists bound together by rope behind his back, his feet locked in

shackles, his eyes covered by a blindfold and his mouth by a gag. Suppose that one day the rope is

unfastened, the shackles loosened, the blindfold and gag removed. Now the man is at liberty to

move about the cell, to stretch his limbs, to speak, and to see. But though at first he might imagine

that he is free, it would not take him long to realize that true freedom is still as distant as the clear

blue sky beyond the stoned and steel bars of his cell.

But suppose, next, that we release the man from prison, set him up as a middle-class

householder, and restore to him his full body of rights as a citizen of the state. Now he can enjoy the

social and political freedom he lacked as a prisoner; he can vote, work, and travel as he likes, can

even hold public office. But there still remains — in the form of his responsibilities, his burden of

duties, his limitations of power, pleasure, and prestige — a painful discrepancy between the freedom

of mastery for which he might personally yearn, and the actuality of the situation which

circumstances has doled out to him as his drearisome lot. So let us, as a further step, lift our man up

from this middle-class routine, and install him, to his pleasant surprise upon the throne of a world

monarch, a universal emperor exercising sovereignty over all the earth. Let us place him in a

magnificent palace, surrounded by a hundred wives more beautiful than lotus-flowers, possessed of

limitless resources of gold, land, and gems, endowed with the most sublime pleasures of the five

senses. All power is his, all enjoyment, fame, glory, and wealth. He needs only express his will for it

to be taken as command, need only utter a wish for it to be translated into deed. No obstruction to

his freedom of license remains. But still the question stands: is he truly free? Let us consider the

issue at a deeper level.

5

Three kinds of feelings have been pointed out by the Buddha: pleasant feeling, painful

feeling, and neutral feeling, i.e., feeling which is neither pleasant nor painful. These three classes

exhaust the totality of feeling, and one feeling of one class must be present on any given occasion of

experience. Again, three mental factors have been singled out by the Buddha as the subjective

counterparts of the three classes of feeling and described by him as anusaya, latent tendencies which

have been lying dormant in the subconscious mental continua of sentient beings since beginningless

time, always ready to crop up into a state of manifestation when an appropriate stimulus is

encountered, and to subside again into the state of dormancy when the impact of the stimulus has

worn off.

These three mental factors are lust (raga), repugnance (patigha), and ignorance (avijja),

psychological equivalents of the unwholesome roots of greed (lobha), hatred (dosa), and delusion

(moha). When a worldling, with a mind untrained in the higher course of mental discipline taught by

the Buddha, experiences a pleasant feeling, then the latent tendency to lust springs up in response —

a desire to possess and enjoy the object serving as stimulus for the pleasant feeling. When a

worldling experiences a painful feeling, then the latent tendency to repugnance comes into play, an

aversion toward the cause of the pain. And when a worldling experiences a neutral feeling, then the

latent tendency to ignorance — present but recessive on occasions of lust and aversion — rises to

prominence, shrouding the worldling's consciousness in a cloak of dull apathy.

On whatever occasion the three latent tendencies to lust, repugnance, and ignorance are

provoked by their corresponding feelings from their dormant condition into a state of activity, if a

man does not make an effort to dispel them, does not strive to restrain, remove, and abandon them

and bring them to nought, then they will persist in consciousness. If, as they persist in

consciousness, he repeatedly yields to them, endorses them, and continues to cling to them, they will

gather momentum, come to growth, and like a ball of flame flung upon a haystack, flare up from

their initial phase as feeble impulses into powerful obsessions which usurp from a man his capacity

for self-control. Then, even if a man be, like our hypothetical subject, an emperor over the earth, he

is inwardly no longer his own master but a servant at the bidding of his own defilements of mind.

Under the dominance of lust he is drawn to the pleasant, under the dominance of hate he is

repelled by the painful, under the dominance of delusion he is confused by the neutral. He is bent up

6

by happiness, bent down by sorrow, elated by gain, honor, and praise, dejected by loss, dishonor,

and blame. Even though he perceives that a particular course of action can lead only to his harm, he

is powerless to avoid it; even though he knows that an alternative course of action is clearly to his

advantage, he is unable to pursue it. Swept on by the current of unabandoned defilements, he is

driven from existence to existence through the ocean of samsara, with its waves of birth and death,

its whirlpools of misery and despair. Outwardly, he may be a ruler over all the world, but in the

court of consciousness he is still a prisoner. In terms of license he may be completely free, but in

terms of spiritual autonomy he remains a victim of bondage in its most desperate form: bondage to

the workings of a defiled mind.

Spiritual freedom, as the opposite of this condition of bondage, must therefore mean freedom

from lust, hatred, and delusion. When lust, hatred, and delusion are abandoned in a man, cut off at

the root so that they no longer remain even in latent form, then a man finds for himself a seat of

autonomy from which he can never be dethroned, a position of mastery from which he can never be

shaken. Even though he be a mendicant gathering his alms from house to house, he is still a king;

even though he be locked behind bars of steel, he is inwardly free. He is now sovereign over his

own mind, and as such over the whole universe; for nothing in the universe can take from him that

deliverance of heart which is his inalienable possession. He dwells in the world among the things of

the world, yet stands in perfect poise above the world's ebb and flow. If pleasant objects come

within range of his perception he does not yearn for them, if painful objects come into range he does

not recoil from them. He looks upon both with equanimity and notes their rise and fall. Toward the

pairs of opposites which keep the world in rotation he is without concern, the cycle of attraction and

repulsion he has broken at its base. A lump of gold and a lump of clay are to his eyes the same;

praise and scorn are to his ears empty sounds. He abides in the freedom he has won through long

and disciplined effort. He is free from suffering, for with the defilements uprooted no more can sor-

row or grief fall upon his heart; there remains only that perfect bliss unsullied by any trace of crav-

ing.

He is free from fear, from the chill of anxiety which even kings know in their palaces,

protected by bodyguards inside and out. And he is free from disease, from the sickness of the

passions vexing and feverish that tie the mind in knots, from the sickness of samsara with its rounds

of defilement, action, and result. He passes his days in peace, pervading the world with a mind of

7

boundless compassion, enjoying the bliss of emancipation, or teaching fellow way-farers the path he

himself has followed to the goal, in the calm certain knowledge that for him the beginningless trail

of repeated births and deaths has been brought to a close, that he has reached the pinnacle of

holiness and effected the cessation of all future becoming.

In its fullness, the freedom to which the Buddha points as the goal of His Teaching can only

be enjoyed by him who has made the realization of the goal a matter of his own living experience.

But just as salt lends its taste to whatever food it is used to season, so does the taste of freedom

pervade the entire range of the Doctrine and Discipline proclaimed by the Buddha, its beginning, its

middle, and its end. Whatever our degree of progress may be in the practice of the Dhamma, to that

extent may the taste of freedom be enjoyed. It must always be borne in mind, however, that true

freedom — the inward autonomy of the mind — does not descend as a gift of grace. It can only be

won by the practice of the path to freedom, the Noble Eightfold Path.

“The Taste of Freedom", by Bhikkhu Bodhi. Access to Insight, June 5, 2010

“The non-doing of any evil,

the performance of what's skillful,

the cleansing of one's own mind:

this is the teaching of the Awakened. ”

The Buddha, Dhammapada

14

An Early Buddhist Interpretation on Psycho-Physio

Combination of the Being

Ilukewela Dhammarathana Thero, Buddhist and Pali University of Sri Lanka

The co-relation of the name and the form is given in early Buddhist literature as 'nāma-rūpa

paccayā viññāṇaṃ'. Nāma, literary means that which bends. It refers collectively to the three

Khandhas: Sensation, Perception and Tendencies (vedanā, saññā, saṅkhāra). Nāma is also

commonly referred to as 'mentality'(Wettimuny, 1962, p. 172). The co-relation as shown in is that

dependent on viññāṇā (consciousness) arisesnāma-rūpa (mentality-materiality).The phrase, viññāṇa

-paccayā nāma-rūpaṃfound in Naḷakalāpa Sutta in Saṃyutta Nikāya, means in general that

dependent on consciousness arises the form and three mental concomitants (feeling, perception, and

volitional formations).

Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ. Evameva kho,

āvuso, nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā

saḷāyatanaṃ; saḷāyatanapaccayā phasso…pe… evametassa kevalassa dukkhakkhand-

hassa samudayo hoti.(S.N.ii,114)

With the simile of two bundles of bamboo poles, the relation between name and form is

given. Further, it says, aññamaññaṃ nissāya, they depend on one another. No name can exist alone,

or no form can exists alone. Nāmarūpapaccayā viññāṇaṃ, consciousness depends on name and

form. Viññāṇapaccayā nāmarūpaṃ, name and form depend on consciousness. Therefore, the

formation of name and form (nāma-rūpa) should be investigated because it depends on

consciousness.

15

The explanation found in Vibhaṅgappakaraṇa on viññāṇapaccayā nāmarūpaṃis that the

dependency of viññāṇa on nāma and rūpa. There, name is given as vedanākkhandho,

saññākkhandho, saṅkhārakkhando and rūpa as cattāro mahābhūtā, catunnañca mahābhūtānaṃ

upādāya rūpaṃ.

Tattha katamaṃ viññāṇapaccayā nāmarūpaṃ? Atthi nāmaṃ, atthi rūpaṃ. Tattha

katamaṃ nāmaṃ? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho – idaṃ vuccati

‘‘nāmaṃ’’. Tattha katamaṃ rūpaṃ? Cattāro mahābhūtā, catunnañca mahābhūtānaṃ

upādāya rūpaṃ – idaṃ vuccati ‘‘rūpaṃ’’. Iti idañca nāmaṃ, idañca rūpaṃ. Idaṃ vuc-

cati ‘‘viññāṇapaccayā nāmarūpaṃ’’.(Vibhaṅga, 135)

The formation of viññāṇapaccayā nāmarūpaṃis given as two; there is name and there is

form. Name (nāma) is aggregates of feeling (vedanānā), perception (saññā) and volition (saṅkhāra).

And form (rūpa) is four great essentials (cattāro mahābhūtā); earth, water, fire, air and material

objects; form, sound, odour, taste. Here, this is the name and this is the form. Therefore, it is called

''name and form depend on consciousness''.

In Vibhaṅga Aṭṭhakatā, Sammoha Vinodaniī, explains why this has been interpreted in this

way.

''Tattha katamaṃ rūpaṃ? Cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya-

rūpan'' ti evaṃ tāva suttante ca idha ca rūpapadassa abhedato ekasadisā desanā kata.

Nāmapadassa pana bhedato suttantasmiñhi ''tattha katamaṃ nāmaṃ? vedanā, saññā,

cetanā, phasso, manasikāro'' ti vuttaṃ. Idha ''vedanākkhandho, saññākkhandho,

saṃkhārakkhandho" ti, tattha hi yaṃpi cakkhuviññāṇa paccayā nāmaṃ uppajjati. Up-

pannañca cittassa ṭhiti arūpīnaṃ dhammānaṃ āyū' ti evaṃ aññadhammasannissayena

agahetabbato pākaṭaṃ, taṃ dassento cetanā phassamanasikāravasena

saṅkhārakkhandhaṃ tidhā bhindhitvā dvīhi khandhehi saddhiṃ desesi. Idha pana tattha

vuttaṅca sabbaṃ nāmaṃ saṃganhanto "tayo khandhā vedanākkhandho saññākkhandho

saṅkhārakkhandho'' ti āha. Kiṃ pana ime tayo khandhāva nāmaṃ, viññāṇaṃ nāma

16

nama na hotī' ti? No na hoti. Tasmā pana viññāṇe gayhamāne nāmaviññāṇssa ca

paccayaviññāṇassa cāti dvinnaṃ viññāṇānaṃ sahabhāvo āpajjati. Tasmā viññāṇaṃ

paccayaṭṭhāne ṭhapetvā paccayanibbattaṃ nāmaṃ dassetuṃ tayova khandhā vuttā ti,

evaṃ tāva desanā bhedato viññātabbo vinicchayo(VA, p. 118).

According to the quotation given in Vibhaṅga Aṭṭhakata, the difference on nāmadharmas

found in Sutta and Abhidhamma is clear. In Suttas, NāmaDharmas are classified as vedanā, saññā,

cetanā, phasso, manasikāro. In Abhidhamma, NāmaDhammas are vedanākkhandho,

saññākkhandho, saṃkhārakkhandho. The three found in Sutta; Cetanā, Phassa, Manasikara are

grouped into one: saṅkhāra. Therefore, nāmarūpa means the dependency of each other. Otherwise,

two viññāṇas are available. This is the Abhidhammic explanation on viññāṇa paccayā nāmarūpaṃ.

In suttas, especially in Vibhaṅga Suttaof Saṃyutta Nikāya andSammādiṭṭhi Sutta in

Majjhima Nikaya state that nāma means vedanā, saññā, cetanā, phasso, manasikaro and rūpa

means cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ.

‘‘Katamañca, bhikkhave, nāmarūpaṃ? Vedanā, saññā, cetanā, phasso, manasikāro –

idaṃ vuccati nāmaṃ. Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ

upādāyarūpaṃ. Idaṃ vuccati rūpaṃ. Iti idañca nāmaṃ, idañca rūpaṃ. Idaṃ vuccati,

bhikkhave, nāmarūpaṃ.(SN.II, p. 2)

Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccatāvuso, nāmaṃ; cattāri ca ma-

hābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccatāvuso, rūpaṃ

(MN.I, p. 53).

The confusion made here is that in Abhidhamma there given vedanā, saññā and saṅkhāra

under nāma and in the Suttas saṅkhāra has been shown in separately. Abhidhamma, generally

identifies as the systematization of the Dhamma. The various teachings found in various places of

Sutta Pitaka are collected and classified into an accepted methodology. When something be ordered

or compiled or systematized, some sorts of inequality would be available. Therefore, if we want to

17

define or interpret or understand Buddhist Teachings, the best way is to follow one method, viz.

Sutta Piṭaka or Abhidamma Piṭaka.

Therefore, the diversity between Early Buddhist Teachings and Theravāda Abhidhamma is.

Now, we can study further by using Early Buddhist Teachings the meaning of viññāṇa paccayā

nāmarūpaṃ.

According to the Paṭiccasamuppāda, viññāṇa paccayā nāmarūpaṃ, because of viññāṇa there

arises nāmarūpa. In Vibhaṅga Sutta, this viññāṇa is classified as six fold; eye consciousness, ear

consciousness, nose consciousness, tongue consciousness, body consciousness and mind

consciousness.

‘‘Katamañca, bhikkhave, viññāṇaṃ? Chayime, bhikkhave, viññāṇakāyā –

cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ,

manoviññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ (SN.II, p. 3).

In the Sutta, Nāma is classified into five and Rūpa into four (or eight) viz., feeling,

perception, volition, contact, attention, earth, water, fire, air, (form, sound, smell, taste).

‘‘Katamañca, bhikkhave, nāmarūpaṃ? Vedanā, saññā, cetanā, phasso, manasikāro –

idaṃ vuccati nāmaṃ. Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ

upādāyarūpaṃ. Idaṃ vuccati rūpaṃ. Iti idañca nāmaṃ, idañca rūpaṃ. Idaṃ vuccati,

bhikkhave, nāmarūpaṃ(SN.II, p. 3).

In Naḷakalāpa Sutta, the relation between name and form, and consciousness is given with

the simile of two bundle of bamboo poles. There, one bundle is similar to the bundle of name and

form while the other is to the bundle of consciousness.

Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ. Evameva kho,

āvuso, nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; (SN.II, p. 114)

Now, the problem of two viññāṇas is already solved with reference to Early Buddhist

18

Teaching. And we should understand that there are various classifications on individual taught by

the Buddha for the sake of understanding. Those various classifications should identify as various.

We should not mix up them together. For example, classification of name and form is different from

the classification of five aggregates. If we try to classify the five aggregate into two as name and

form, it makes wrong and learner would be confused when he tries to apply it with another teaching.

Therefore, specially, when we are going to compare the Early Buddhist Teachings with

Abhidhamma has to be careful. Buddhism is updating day by day considering contemporary society.

When we study Buddhism belonging to the six century B.C., we should know the contemporary

society, the contemporary teachings, the views of the people lived in contemporary society. Then,

we could easily be guessed the exact meaning.

According to the facts given above, the traditional way of classifying the name and form viz.

nāma is vedana, saññā, saṅkhāra, viññāṇa and rūpa is paṭhavi, āpo, tejo, vāyo should be ignored.

And the relation between name and form, and consciousness could easily be understood. Therefore,

this is the psycho-physio combination of the beingas found in Early Buddhism.

References

Chalmers, R. (Ed.). (1977). Majjhima Nikāya (Vol. 1). London: The Pali Text Society.

Feer, M. L. (Ed.). (1970). Samyutta Nikāya (Vol. 2). London: The Pali Text Society.

Paññānanda, Y. (Ed.). (1932). Sammohavinodani. Colombo: Simon Hewavitarane Bequest.

Wettimuny, R. (1962). Buddhism and its Ralation to Religion and Science. Colombo: M.D. Gun-

asena & Co. LTD.

19

To Comprehend Suffering

by Phra Ajaan Suwat Suvaco

translated from the Thai by Thanissaro Bhikkhu

Survey your body. Survey your mind. You've been practicing meditation continuously, so

even if your mind isn't yet quiet, even though it hasn't reached a level of concentration as solid as

you'd like it to be, meditation is still a skillful activity in terms of developing conviction, developing

persistence. At the very least it will give results on the sensory level, making you an intelligent

person, at the same time developing the perfections of your character on into the future. So try not to

get discouraged. Don't let yourself think that you haven't seen any results from your meditation.

When you come right down to it, what do you want from your meditation? You meditate to make

the mind quiet, and the mind becomes quiet from letting go. That's what the meditation is: letting

go. If you meditate in order to "get" something, that's craving, the cause of suffering. Meditation

isn't an affair of craving. The Dhamma is already here, so all we have to do is study it so that we'll

know the truth. The truth isn't something new. It's something that's been here from time

immemorial.

All the Buddhas of the past have awakened to this very same Dhamma, this very same truth.

Even though the cosmos has changed from one aeon to another, the Dhamma hasn't changed along

with the cosmos. No matter which aeon a particular Buddha was born in, he awakened to the same

old truth. He taught the same old truth. The same Dhamma, the same truth, is always right here all

the time. It's simply that we don't recognize it. We haven't studied it down to its elemental

properties. All I ask is that you be intent on studying it. The truth is always the truth. It's always

present.

The truth the Buddha taught starts with the principle that stress-and-suffering is a truth. Do

you have any stress and suffering? Examine yourself carefully. Is there any stress and suffering

within you? Or is there none at all? As long as there's suffering within you, the truth of the noble

truths taught by the Buddha is still there. When you're mindful to keep your eye on the suffering

appearing within you, you're studying the truth in line with what it actually is.

20

But in addition to pointing out the truth of suffering, the Buddha also taught the path to the

end of suffering. This, too, is a truth. The Buddha has guaranteed that when we develop it in full

measure, we'll gain release from stress and suffering. It's not the case that suffering is the only truth,

that we have to lie buried in stress and suffering. The Buddha found a way out of suffering, like an

intelligent doctor who not only understands diseases but also knows a miraculous medicine to cure

them.

This is why the truth of the path is so important, for many, many people who have put it into

practice have gotten results. The truth of the path is something we put into practice to gain release

from suffering — as we chanted just now:

Ye dukkhamnappajanati,

Those who don't discern suffering,

Athodukkhassasambhavam

Suffering's cause...

Tañcamaggamnajanati

Who don't understand the path,

Dukkhupasamagaminam

The way to the stilling of suffering...

Tevejati-jarupaga

They'll return to birth and aging again.

If we don't comprehend suffering and the way to the end of suffering, we'll have to

experience birth, aging, and death, which are the causes not only of suffering but also of the craving

leading to more suffering.

We should take joy in the fact that we have all the noble truths we need. We have suffering,

and the path to the end of suffering doesn't lie far away. When we look into the texts, we find that

the Buddha and his noble disciples didn't practice anything far away. They purified the actions of

their bodies and minds. They did this by knowing their own bodies and minds in line with what they

actually were. When we don't know our own bodies and minds as they actually are, that's a cause of

21

suffering. When we practice knowing our own bodies, our own minds, as they actually are, that's the

path to release from suffering. Aside from this, there's no path at all.

We already have a body. We already have a mind — this knowing property. So we take this

knowing property and put it to use by studying the body in line with its three

characteristics: aniccata, inconstancy; dukkhata, stressfulness; and anattata, not-selfnessness.

Inconstancy and stressfulness lie on the side of suffering and its cause. We have to study things that

are inconstant in order to see who they are, who's responsible for them, who really owns them. This

issue of inconstancy is really important. Rupamaniccam: form is inconstant. Who owns the

form? Rupamdukkham:form is stressful. Who's on the receiving end of the stress? Stress is

something that has to depend on causes and conditions in order to arise. It doesn't come on its own.

Just like sound: we have to depend on contact in order to hear it. If there's no contact, we won't

know where there's any sound. In the same way, stress depends on contact. If there's no contact, we

won't know where there's any stress. If stress and suffering were able to burn us all on their own, the

Buddha would never have been able to gain release from them. There would be no way for us to

practice, for no matter what, suffering would keep on burning us all on its own. But the fact of the

matter is that when we practice, we can gain relief from suffering, because suffering isn't built into

the mind, it's not built into this knowing property. It has to depend on contact through the sense

media in order for it to arise.

This is why sages study the truth. As when we chant:

Ayamkho me kayo,

This body of mine,

Uddhampadatala

From the soles of the feet on up,

Adhokesamatthaka

From the crown of the head on down,

Taca-pariyanto

Surrounded by skin.

22

Within this body we have all five aggregates: form, feeling, perception, thought-fabrications,

and consciousness. Form is the coarsest of the aggregates, for we can touch it with our hand and see

it with our eyes. As for feeling, perception, thought-fabrications, and consciousness, they're mental

phenomena. Even though we can't touch them with the body, we can still know them and experience

them. For instance, we constantly have feelings of pleasure, pain, or neither pleasure nor pain.

Perception: we remember things and label them. Thought-fabrication creates thoughts, and

consciousness notices things. We all notice things, label them, fabricate thoughts about them, and

experience pleasure and pain because of them.

The primary issue is the form of the body. The Buddha taught us to study it in order to know

the noble truths in both form and mental phenomena. When he taught that birth is suffering, aging is

suffering, death is suffering, he was referring to the birth, aging, and death right here at the form

where the five aggregates meet — this form we already have. And yet most of us don't like to reflect

on the truth of these things. We think that birth is pleasurable. We get pleasure and stress all

confused. It's because we don't realize the truth of these things that we don't search for a way out.

The Buddha, however, knew this truth, which was why he practiced contemplating it. He tested to

see if birth is pleasurable by noticing if the mind could stay quiet with birth: "Are there any pains?

Anything disturbing the mind? And what's paining and disturbing the mind aside from the birth, the

arising of things?" It's because of the birth of the body that we have to keep finding food for it,

requisites to keep it going. Greed, anger, and delusion arise because of birth. And once there's birth,

there's aging, deterioration, wearing down, wearing down all the time. Whatever we get runs out,

runs out every day, wears down every day.

The Buddha awakened to the truth that birth isn't pleasurable at all. The only pleasure is

when, if we get hungry, we eat enough to make the hunger go away for a little while. But soon we

get hungry again. When we get hot out in the sun, we take cover in the shade to cool down a bit, but

then we start feeling hot again. When we get tired, we rest. But then if we lie down for a long time,

we start feeling stiff. If we walk for a long time, we get weary. When this is the way things are, the

mind can't find any peace or rest. It gets disturbed and gives rise to defilement because of birth. And

that's not the end of it. Once birth takes place, it's followed by aging and deterioration. No matter

how much you look after the body, it won't stay with you. In the end, it all falls apart. And once it

dies, there's no one who can stay in charge of it. If we come to our senses only at that point, and

23

realize only when it's already dead that it has to die, it's too late to do anything about it.

But if we gain conviction in these truths now in the present before death comes, we won't be

complacent about our youth or life. If we can be mindful at all times that death is inevitable, that —

even though we may be as strong as a bull elephant — a disease could come along at any time and

oppress us to the point where we can't even sit up, can't do anything to help ourselves: when we

realize this, we're said not to be complacent in our health. Then we can act in ways truly benefiting

ourselves, providing us with the refuge we'll need when we can no longer take refuge in our youth,

health, or life. Wherever you look in the body you see it wearing down. Wherever you look you see

diseases. Wherever you look you see things that are unclean. Nothing at all in the body is really

strong or lasting. When you see this clearly, you'll no longer be fooled into clinging to it. You can

analyze the body into its parts and see that they're all inconstant, stressful, and not-self. When you

develop clear insight into not-self, you'll be able to shake free of stress and inconstancy. That's

because inconstancy is a not-self affair; stress is a not-self affair. They're not our affairs. So what

do we hope to gain by letting ourselves struggle and get defiled over them?

This is why the noble ones, when they see these truths, call them the dangers in the cycles of

samsara. You have to understand what's meant by the term, "cycle." There's the cycle of defilement,

the cycle of action, and the cycle of the results of action. The cycle of defilement is the ignorance

that makes the mind stupid and defiled. These defilements are the cause of stress, suffering, and

danger. Then there's the cycle of action. Any actions we do under the influence of defilement keep

us spinning in the cycle, acting sometimes in skillful ways, sometimes in unskillful ones. Even

skillful actions can lead to delusion, you know. When we experience good sights, sounds, status, or

wealth as a result of our skillful actions, we can turn unskillful, careless, and complacent, because

we get deluded into investing our sense of self in those things. When they start changing against our

desires, we grow frustrated and start acting in evil ways. When they leave us, we act in unskillful

ways. This causes the cycle of action in terms of both our physical and verbal acts. When we act in

ways that are unskillful, this causes the cycle of results to be painful. When we experience this pain

and suffering, the mind becomes defiled. Our vision gets obscured because the suffering overcomes

us. This gives rise to anger as well as to greed for the things we want, and this starts the cycle of

defilement again.

24

For this reason, if we can comprehend suffering as part of this cycle, we can block the cycle

of defilement that would give rise to new cycles of action and results. So let's study the truth of

suffering so that we can cut these cycles through discernment in the form of right view, which is a

factor of the noble path. Let's foster and strengthen the path by knowing the suffering in birth, aging,

illness, and death. When we comprehend suffering for what it actually is, we don't have to worry

about the cause of suffering, for how can it arise when we see the drawbacks of its results? Once

true knowledge has arisen, how can ignorance arise? It's as when we're in the darkness. If we try to

run around tearing down the darkness, it can't be torn down. If we try to run around snatching away

the darkness, it can't be snatched away. The darkness can't be dispersed by us. It has to be dispersed

by light. When we light a fire, the darkness disappears on its own. The same with ignorance: it can't

be dispersed through our thinking. It has to be dispersed through clear-seeing discernment. Once we

give rise to discernment, the cause of suffering disappears on its own, without our having to get

involved with it.

So try to give rise to clear-seeing discernment in full measure, and you'll gain release from

suffering without a doubt. Be really intent.

That's enough for now. Keep on meditating.

©2002 Thanissaro Bhikkhu.

"To Comprehend Suffering", by Phra Ajaan Suwat Suvaco, translated from the Thai by Thanissaro

Bhikkhu. Access to Insight (Legacy Edition), 2 November 2013,http://www.accesstoinsight.org/lib/

thai/suwat/comprehend.html .

49

nqÿ .=K ,S,d f.dauia"

ksõ fhda¾la

kfuda ;iai N.jf;da wryf;da iïud iïnqoaOiai

f,dõ;=re iem iod fok oyï jeis jiaijd f,da i;=kaf.a ÿla .sks ksjd iod

iqjfhka iqjm;a l< ta wisßu;a wiSñ; iïud iïnqÿrcdKka jykafiaf.a .=K l`Èka

ìola isysm;a lruq'

ldYHm nqÿrcdKka jykafia msßksùfuka miq ;=is; mqrfhys Èjisß úÈñka isá

wm uyd fndai;dKka jykafiag foú nUqyq meñK ñksia f,daj bmso nqÿùug wdrdOkd

l<y' f,da i;=ka ksjka iqjfhka ikijd,kq msKsi f,daldkq lïmdfjka Èjiem

yermshd fndai;dKka jykafia uydudhd foaùka l=i ms<sis| .;afial' oiuila bl=;a

úh fji`. ueos fmdfydaod t<ôK' fo;sia uyd fmrksñ;s my< úh' oi oyila

ilaj< .s.=ï § uyd fmd<j lïmd ú .sfhah' oioyila ilaj< ÈjH n%yauhkaf.a

wdf,dal uev mj;ajd taldf,dal úh' wkaOfhda úis;=re oel=ï oel mskd.sfhdah'

f.d¿fjda ñysß jQ .S .hd idOq kdo meje;a jQy' ìysfrda lka l¨ kdo weiQy'

fldreka fldgqka w;a fmd,ika foñka ÿjmek weúÈkakg jQy' l=rel=ÿ jQfjda Wia jQ

iDcq jQ YÍr ,nd i;=gq jQy' nkaOkj, isá i;ajfhda nkaOk j,ska ñ§ .shy'

oi oyila ilaj< we;s flf<ia ,CI ieg oyila krlj, .sks ksú

isis,aj .sfhah' fm%a;fhda is;afia wdydr mdk ,enQy' ;sßika i;=kaf.a nh

ikais§ .sfhah' oioyila ilaj, i;ajhkaf.a frda. ksjdrKh úh' we;a;= l=[apkdo

l<y' ish¨ i;ajfhda m%sh jpku l:d l<y' wkaOhkaf.a fNaidrjh me;sr .sfhah'

isxy .¾ckdj oi Èidfjys me;sßKs' fiiq ish¨ i;ajfhda ñysß kdo meje;ajQy' oi

oyila ilaj, foú ñksiqka me<È wdNrK nen,sK oi oyila ilaj, rYañ Odrd

úyso .sfhah' iqj| uo mjka we;s úh' oi oyila ilaj, uyd jeis jeiafiah' ß§

l|kafia c, Odrd we§ .sfhah' mCISyQ ìug nei ñysß .S .ehQy' .x`.dfjda .,d

fkdnei isáhy' oi oyila ilaj, uqyqÿ r< kej;S c,h ñysß úh' id.r mka;s

50

j¾K j,ska .ejiS .sfhah' Èh f.dv ieu ;eku u,a msmS oi È. iqjoj;a úh' .,a

uq,a j, mjd u,a msmS u,a nrù .sfhah' fmd<j m,d i;anquq mshqï mek kexf.ah'

wyfia mshqï msmS hál=re úis;=re úhkla fuka isáfhah' oi oyila ilaj, u,a jeis

jeiafiah' oel=ïl¿ Oc m;dl j,ska nUf,dj jeiS .sfhah'

fu;rï wdYap¾h iïmkak m%d;syd¾hka my<ùug ;rï wm uyd fndai;dKka

jykafia mskska msÍ b;sÍ .shfial' wo jf.a fjila mqka fmdfyda Èkl§ ish¨

hym;g fya;=jk uQ,sl O¾uhla jYfhka w,afmaÉP;d O¾uh uy`.= wdo¾Yhlska

m<uqfldg f,dalhdg W.kajd jodrñka YdlH rdcHfha ¨uqìks i,a Whfka i,a .ila

hg§ wm uyd wm uyd fndai;dKka jykafia uydudhd foaùka l=iska ìys jQ fial'

tflfkys fmdf<d u; jeá .sh mshqï msg W;=re ÈYdjg i;a mshjrla jevujd wNS;

isxykdo meje;aùug iu;a jQfial'

úuqla;sh lrd hdhq;=hs lshk wêIaGdkfha isá fndai;dKka jykafia hfYdaOrd

foaúhg mqxÑ mq;a l=udrhd bmÿk ojfia ish¨ iïm;a hi biqre yer oud wirK

f,djg ixidr úuqla;sh fidhd foñhs" nj olska ñÿug foú ñksiqkg msysg fjñhs

uyd lreKdfjka .sysf.hska kslauqKq fial'

isrerg ÿla foñka id jila fjroerE fndai;dKka jykafia lh lsis÷ iem

myiq úyrKhl fkdfhÿfial' ueÿï ms<sfj; wkq.ukh lrñka ms`vqis.d je<÷fial'

wx. i;ßka hq;a uyd ù¾h Wmojd nqÿ fkdù fkdke.sáñhs is;d fnda uev úoiqka wrd

m<`. neo jev yqkafial' mdró .=K fnf,ka ur fik. mer§ m,d .sfhdah' ? ;sia

meh .; fj;au flf<ia i;=rka keiQ fial' fji`. mqka fmdfydaodg wreKq

jeák' ,dysre wyfia rkajka rYañ úysÿjñka ke.S .sfhah' oi oyila

ilaj< .=.=r .=.=rd wkka; jdrhla lïmd ù .sfhah' fo;sia uyd fmrksñ;s my< úh'

wmuK ld<hla ;siafia lrk ,o W;=ï me;=u uqÿka meñKsfhah' fndai;dKka

jykafia wkq;a;r wNsiïfndaêh ch .;afial'

ta iïudiïnqÿ rcdKkajykafiaf.a iïnqÿ .=K fufia isysm;a lruq'

udf.a iajdó jQ nqÿrcdKka jykafia jdikd iys; il, laf,aYhka flfrka ÿrejQ

fyhska o" rd.doS flf,ia i;=rka keiQ fyhskao" ixidr pl%hdf.a wúoHd§ flf,ia

51

wris|Æ fyhskao" wdñi m%;sm;a;s mQcdjkag iqÿiq jQ fyhskao" ryiskaj;a mjla fldg

ke;s w;s mßY=oaO ika;dk we;s fyhskao w¾y;a kïjkfial'

udf.a iajdó jQ nqÿrcdKka jykafia ÿCL" iuqoh" ksfrdaO" ud¾. hk p;=rd¾h

i;H O¾uhka ;ukajykafia úiskau wjfndaO l<fyhska iïud iïnqoaO kï jk

fial'

udf.a iajdójQ nqÿrcdKka jykafia wIaG úoHdjkaf.ka yd mif<dia prK

O¾uhkaf.ka hqla;jk fyhska úÊcdprK iïmkak jk fial'

udf.a iajdójQ nqÿrcdKka jykafia hym;a .uka we;s fyhskao" fidaNk jQ jd.a

iïmka;sfhka hqla;jk fyhskao" iqkaor jQ ks¾jdKhg meñKs fyhskao iq.; kïjk

fial'

udf.a iajdójQ nqÿrcdKka jykafia lduf,dal" rEmf,dal" wrEmf,dal hk ;%súO

f,dalh ;;ajdldrfhka oek jod< fyhska f,dalú¥ kïjk fial'

udf.a iajdójQ nqÿrcdKka jykafia fkdoeñh yels mqreIhka oukh lsÍug

W;=ï jQ ßhÿrl= n÷jk fyhska wkq;a;r mqßiOïuidrÓ kï jk fial'

udf.a iajdójQ nqÿrcdKka jykafia foú ñksiqkag wkqYdikd lrK fyhskao" iir

l;ßka i;ajhka tf;r lrjk fyhska o i;a:dfoajukqiaidkx jk fial'

udf.a iajdójQ nqÿrcdKka jykafia o;hq;=;dla O¾uhka oekjod< fyhska o"

fudaydkaOldrh ÿrel, fyhskao nqoaO kï jk fial'

udf.a iajdójQ nqÿrcdKka jykafia iqjdiq oyila O¾uialkaOhka fnod oelajQ

fyhska o" uy;ajQ jdikdiïm;a;sfhka yd wiSñ; nqoaO .=Kfhka hqla; jk fyhska o

N.jd kï jkfial' ta N.jd keue;s .=Kfhka hqla; jQ nqÿmshdKka jykafia ish¨

nqoaO lD;Hhka ksujd l=iskdrdkqjr u,a, rcorejkaf.a Wmj¾;k kï i,a Whkays§

wkqmÈfiai mßks¾jdK Od;=fjka msßksjka md jod<fil' ta wuduEKS ;:d.; iïud

iïnqÿrcdKka jykafiag udf.a kuialdrh fõjd'

ish¨ i;ajfhda iqjm;a fj;ajdæ

52

ukiska ud mk ÿkakd w;s W;a;u nqÿms<sfug'''

ldka;s .=Kj¾Ok ksõfhda¾la kqjr isg

f,dafla isidrd nqÿ/ia .`.=, .,k fjila Èfka wyi Wig mduq, b|f.k mshdfKks Tfí joka kqjKska isysm;a lrñka ukiska ud mk ÿkakd úYañ; Tn nqÿms<sfug ;=ka f,dj lsis flfkl=gj;a Bg Tìka lsisfjl=g;a fjkia fkdl, yels oyula iif¾ ÿla .sKs ksjkag we;s ieá isysm;a lrñka ukiska ud mk ÿkakd .,ska fk¿ nqÿ ms<fug Ôú; iekiqu ,nkak ueÿï mdr fidhd.kag mshdfKkS Tn foiQ ieá isysm;a lrñka fuf,fia ukeiska ud mk ÿkakd rYañ ujk nqÿ ms<sfug Ôú;fha ch ,nkak Wmdodk ixis¢kak mshdfKks Tn lS ieá isysm;a lrñka uefkúka iudê is; Tn mduq, ñysoka lrñka ne;sfhka ukeiska ud mk ÿkakd ksi, is;ska nqÿ ms<sfug fï fjif`.a mshdfKks Tn wm fj; lreKdfjka ;=ka f,djgu oyï t<sh úysÿjkak ta ldf,a msh igyka f;f,dj mqrd ;enQ ieá - isyslr .ksñka ukeiska ud mk ÿkakd w;s W;a;u Tn nqÿ ms<sfug

53

ch ux.,dkS

oyia w;a ujdf.k ish¿ wú .;a ure we;= msáka .sß fïL,d fikÕ msß jerE ìysiqkka merÿ uqks odkdÈ oï msrE wkq yiska fõ Tng chu.=,a ksis hqre wd,jl hCIhd ureg jeä oreKq úh ìysiqfkka fkdbjik uq¿ /hla hqOh úh yslaóu bjiSu uÕska ch uqksg úh ta wdkqNdjfhka Tng ch uÕ=,a fõh kd,d .sß we;a rcd w;s u;g m;a l,d ,eõ .sks j<¨ ueõ oreKq fyk jeks l,d fu;a c,h flñka ,d ieu mrdch l,d uqks÷f.a ta nf,ka Tng ch ux Õ,d ;=ka fhdÿka uÕla È. lvqj;ska /f.k tk ta fydrd oreKq wx.=,sud, lõo fjk b¾ê is; fhdud Tyq mrojd uqks f; Èk .;a fnf,ka Tng ch uÕ=,a w;a fõ fu Èk .eìkshlf.a nvla fuka ofrka T;d f.k ÿIaG Ñxpdf.a wmydi ueo uyd ck fidñfi;a meje;afuka uqks÷ yg ch ,e ìk fõh Tn ygo wo chuÕ=,a ta fn f,k we;a; msgq md ks.KaGh ke.+ ch fldäh jdohg ke.+ is;a w;sihska wkao úh meK myka o,ajd,ñka uqks÷ ch ,eìh ta wkq yiska Tn ygo ch uÕ=,a fõh kkafodam kkao kd rc uyd iDoaê we;S oukhg uq.,kqka ,jd ima fjia .;S uqks÷f.a W;=ï Wmfoia u.ska ch .;S ch uÕ=,a Tng tu wdkqNdfjka fj;S kmqre ñi ÿgq kfhl= fia ;Èka oIaG l, is;a i;ka kue;s w;a we;s uyd iDoaê n, nl nuqKq mer¥ uqks÷kaf.a meK Tiqfõ n, uysufhka Tn ygo iefoajd ch uÕ=, nqÿ ysñf.a fufia jQ ch uÕ=,a wgla fjk flfkl= isys lr;a kï fkdlvjd Èfkka Èk fkdfhla jQ Wjÿreo w,i lï ÿre flfrk Ndjfhka ,Õdfjhs keK j;=ka fj; ksjk

lE.,af,

a

yS'ms'

;siai

54

l, jhi f.jqkd lreKdr;ak" ´iafÜ%,shd' l, jhi f.jq kd ysi kslg flia b`ÿ kd lfÜ o;a ye¿ kd fuf,dj bu <`. <`.u fmfk kd weia fmkqu ÿn, hs lK nd.hg ìysß hs Èjg ri fkdoefk hs .| iqj| folg tljdf. hs fï f,dj /¢h hq ;= ke; óg jeäfhka u ;= i|yï u.g k ;= fjñka hdhq;= .uk hdhq ;= Èú u. ,nk u ;= iliñ kshu oek ; ;= b÷rkag n,. ; ;= lrñ wK njqkg fkdù k ;= iq;uh Kekska hq ;= is; Èk Èk jefvhs u ;= jefvk is; biau ;= lrñ jvñka njqka n,. ;= i;=ka fj; f;Èh ; me;=rE l=¿Kq fu;a is ; ;sf,da.=re ysñ fj ; ;ndf.k is; lemlrñ . ;

ninth volume ksõ fhda¾la fn!oao úydrh 214-22 iafmkai¾ wejksõ...

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