{"id":11128,"date":"2023-12-03T21:36:59","date_gmt":"2023-12-03T14:36:59","guid":{"rendered":"https:\/\/www.dhammainyard.com\/?p=11128"},"modified":"2023-12-20T18:56:47","modified_gmt":"2023-12-20T11:56:47","slug":"the-foundation-of-the-five-grasping-aggregates","status":"publish","type":"post","link":"https:\/\/www.dhammainyard.com\/?p=11128&lang=en","title":{"rendered":"The foundation of the five grasping aggregates."},"content":{"rendered":"

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English translation by Bhikkhu Sujato<\/strong><\/p><\/blockquote>\n

At one time the Buddha was staying near Ayojjh\u0101 on the bank of the Ganges river.\u00a0There the Buddha addressed the mendicants:<\/p>\n

\u201cMendicants, suppose this Ganges river was carrying along a big lump of foam. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a lump of foam?<\/p>\n

In the same way, a mendicant sees and contemplates any kind of form at all\u2014past, future, or present; internal or external; coarse or fine; inferior or superior; near or far\u2014examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in form?<\/p>\n

Suppose it was the time of autumn, when the rain was falling heavily, and a bubble on the water forms and pops right away. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a water bubble?<\/p>\n

In the same way, a mendicant sees and contemplates any kind of feeling at all \u2026 examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in feeling?<\/p>\n

Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a mirage?<\/p>\n

In the same way, a mendicant sees and contemplates any kind of perception at all \u2026 examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in perception?<\/p>\n

Suppose there was a person in need of heartwood. Wandering in search of heartwood, they\u2019d take a sharp axe and enter a forest. There they\u2019d see a big banana tree, straight and young and grown free of defects. They\u2019d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn\u2019t even find sapwood, much less heartwood. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a banana tree?<\/p>\n

In the same way, a mendicant sees and contemplates any kind of choices at all \u2026 examining them carefully. And they appear to them as completely void, hollow, and insubstantial. For what substance could there be in choices?<\/p>\n

Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a magic trick?<\/p>\n

In the same way, a mendicant sees and contemplates any kind of consciousness at all\u2014past, future, or present; internal or external; coarse or fine; inferior or superior; near or far\u2014examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in consciousness?<\/p>\n

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.\u00a0Being disillusioned, desire fades away. When desire fades away they\u2019re freed. When they\u2019re freed, they know they\u2019re freed.\u00a0They understand: \u2018\u2026 there is no return to any state of existence.\u2019\u201d<\/p>\n

That is what the Buddha said.\u00a0Then the Holy One, the Teacher, went on to say:<\/p>\n

\u201cForm is like a lump of foam;
\nfeeling is like a bubble;
\nperception seems like a mirage;
\nchoices like a banana tree;
\nand consciousness like a magic trick:
\nso taught the Kinsman of the Sun.<\/p>\n

However you contemplate them,
\nexamining them carefully,
\nthey\u2019re void and hollow
\nwhen you look at them closely.<\/p>\n

Concerning this body,
\nhe of vast wisdom has taught
\nthat when three things are given up,
\nyou\u2019ll see this form discarded.<\/p>\n

Vitality, warmth, and consciousness:
\nwhen they leave the body,
\nit lies there tossed aside,
\nfood for others, mindless.<\/p>\n

Such is this process,
\nthis illusion, cooed over by fools.
\nIt\u2019s said to be a killer,
\nfor no substance is found here.<\/p>\n

An energetic mendicant
\nshould examine the aggregates like this,
\nwith situational awareness and mindfulness
\nwhether by day or by night.<\/p>\n

They should give up all fetters,
\nand make a refuge for themselves.
\nThey should live as though their head was on fire,
\naspiring to the imperishable state.\u201d<\/p>\n

https:\/\/suttacentral.net\/sn22.95\/en\/sujato<\/a><\/p><\/blockquote>\n

English translation by Bhikkhu Bodhi<\/strong><\/p><\/blockquote>\n

On one occasion the Blessed One was dwelling at Ayojjha on the bank of the river Ganges. There the Blessed One addressed the bhikkhus thus:<\/p>\n

\u201cBhikkhus, suppose that this river Ganges was carrying along a great lump of foam. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a lump of foam? So too, bhikkhus, whatever kind of form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near:\u00a0a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in form?<\/p>\n

\u201cSuppose, bhikkhus, that in the autumn, when it is raining and big rain drops are falling, a water bubble arises and bursts on the surface of the water. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a water bubble? So too, bhikkhus, whatever kind of feeling there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in feeling?<\/p>\n

\u201cSuppose, bhikkhus, that in the last month of the hot season, at high noon, a shimmering mirage appears. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a mirage? So too, bhikkhus, whatever kind of perception there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in perception?<\/p>\n

\u201cSuppose, bhikkhus, that a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest. There he would see the trunk of a large plantain tree, straight, fresh, without a fruit-bud core. He would cut it down at the root, cut off the crown, and unroll the coil. As he unrolls the coil, he would not find even softwood, let alone heartwood. A man with good sight would inspect it, ponder it, and carefully investigate it,\u00a0and it would appear to him to be void, hollow, insubstantial. For what substance could there be in the trunk of a plantain tree? So too, bhikkhus, whatever kind of volitional formations there are, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects them, ponders them, and carefully investigates them. As he investigates them, they appear to him to be void, hollow, insubstantial. For what substance could there be in volitional formations?<\/p>\n

\u201cSuppose, bhikkhus, that a magician or a magician\u2019s apprentice would display a magical illusion at a crossroads. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a magical illusion? So too, bhikkhus, whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in consciousness?<\/p>\n

\u201cSeeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion\u00a0his mind\u00a0is liberated. When it is liberated there comes the knowledge: \u2018It\u2019s liberated.\u2019 He understands: \u2018Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.\u2019\u201d<\/p>\n

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:<\/p>\n

\u201cForm is like a lump of foam,
\nFeeling like a water bubble;
\nPerception is like a mirage,
\nVolitions like a plantain trunk,
\nAnd consciousness like an illusion,
\nSo explained the Kinsman of the Sun.<\/p>\n

\u201cHowever one may ponder it
\nAnd carefully investigate it,
\nIt appears but hollow and void
\nWhen one views it carefully.<\/p>\n

\u201cWith reference to this body
\nThe One of Broad Wisdom has taught
\nThat with the abandoning of three things
\nOne sees this form discarded.<\/p>\n

\u201cWhen vitality, heat, and consciousness
\nDepart from this physical body,
\nThen it lies there cast away:
\nFood for others, without volition.<\/p>\n

\u201cSuch is this continuum,
\nThis illusion, beguiler of fools.
\nIt is taught to be a murderer;
\nHere no substance can be found.<\/p>\n

\u201cA bhikkhu with energy aroused
\nShould look upon the aggregates thus,
\nWhether by day or at night,
\nComprehending, ever mindful.<\/p>\n

\u201cHe should discard all the fetters
\nAnd make a refuge for himself;
\nLet him fare as with head ablaze,
\nYearning for the imperishable state.\u201d<\/p>\n

https:\/\/suttacentral.net\/sn22.95\/en\/bodhi<\/a><\/p><\/blockquote>\n

English translation by Suddh\u0101so Bhikkhu<\/strong><\/p><\/blockquote>\n

There he addressed the monks:<\/p>\n

\u201cMonks, a large lump of foam could be carried along by the Ganges river. A person with eyesight could see it, consider it, and examine it. By seeing it, considering it, and examining it, that person could determine that it was insubstantial, hollow, and essenceless1. Monks, what essence can there be in a lump of foam? Monks, in exactly the same way, a monk sees, considers, and examines any physical form \u2013 whether past, present, or future, internal or external, coarse or subtle, inferior or superior, far or near. By seeing it, considering it, and examining it, one determines that it is insubstantial, hollow, and essenceless. Monks, what essence can there be in physical forms?<\/p>\n

\u201cMonks, when it is raining in autumn and large raindrops are falling on the water, a water-bubble might arise and vanish. A person with eyesight could see it, consider it, and examine it. By seeing it, considering it, and examining it, that person could determine that it was insubstantial, hollow, and essenceless. Monks, what essence could there be in a water-bubble? Monks, in exactly the same way, a monk sees, considers, and examines any feeling \u2013 whether past, present, or future, internal or external, coarse or subtle, inferior or superior, far or near. By seeing it, considering it, and examining it, one determines that it is insubstantial, hollow, and essenceless. Monks, what essence can there be in feelings?<\/p>\n

\u201cMonks, in the last month of summer, a wavering mirage might appear at midday. A person with eyesight could see it, consider it, and examine it. By seeing it, considering it, and examining it, that person could determine that it was insubstantial, hollow, and essenceless. Monks, what essence could there be in a mirage? Monks, in exactly the same way, a monk sees, considers, and examines any perception \u2013 whether past, present, or future, internal or external, coarse or subtle, inferior or superior, far or near. By seeing it, considering it, and examining it, one determines that it is insubstantial, hollow, and essenceless. Monks, what essence can there be in perceptions?<\/p>\n

\u201cMonks, a person who needs heartwood2, who is seeking heartwood, who is searching for heartwood might take a sharp axe and enter a forest. There he might see a large plantain tree \u2013 straight, fresh, and tall. He could cut it down at the base, cut off the crown, and peel off the leaves. While peeling off the leaves he would not even find sapwood, let alone heartwood. A person with eyesight could see it, consider it, and examine it. By seeing it, considering it, and examining it, that person could determine that it was insubstantial, hollow, and essenceless. Monks, what essence could there be in a plantain tree? Monks, in exactly the same way, a monk sees, considers, and examines any\u00a0mental\u00a0formation \u2013 whether past, present, or future, internal or external, coarse or subtle, inferior or superior, far or near. By seeing it, considering it, and examining it, one determines that it is insubstantial, hollow, and essenceless. Monks, what essence can there be in\u00a0mental\u00a0formations?<\/p>\n

\u201cMonks, an illusionist or an apprentice illusionist could display an illusion at a crossroads. A person with eyesight could see it, consider it, and examine it. By seeing it, considering it, and examining it, that person could determine that it was insubstantial, hollow, and essenceless. Monks, what essence could there be in an illusion? Monks, in exactly the same way, a monk sees, considers, and examines any\u00a0form of\u00a0consciousness \u2013 whether past, present, or future, internal or external, coarse or subtle, inferior or superior, far or near. By seeing it, considering it, and examining it, one determines that it is insubstantial, hollow, and essenceless. Monks, what essence can there be in consciousness?<\/p>\n

\u201cMonks, when a learned disciple of the noble ones sees in this way, he becomes disenchanted with physical form, disenchanted with feeling, disenchanted with perception, disenchanted with\u00a0mental\u00a0formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate; dispassion liberates. When there is liberation, one knows, \u2018Liberated.\u2019 One understands, \u2018Birth has been eliminated, the spiritual life has been completed, what was to be done has been done, there will be no further existence here.\u2019\u201d<\/p>\n

This is what the Blessed One said. When this was said, the Sublime One, the Teacher, further said this:<\/p>\n

\u201cForm is like a lump of foam, feelings are like water-bubbles,
\nPerception is like a mirage, mental formations are like plantain-trees,
\nConsciousness is like an illusion \u2013 this is what was said by the Kinsman of the Sun.<\/p>\n

\u201cOne who considers in this way and wisely examines,
\nSees that it is insubstantial and hollow.<\/p>\n

\u201cReferring to this body, it was taught by the One of Abundant Wisdom,
\nThat when three things are lost, one sees the body abandoned:<\/p>\n

\u201cVitality, heat, and consciousness: When the body has lost these things,
\nThen it lies discarded and insentient, food for other beings.<\/p>\n

\u201cThis is the continuity \u2013 this illusion, which deceives the foolish,
\nIt is called a murderer, and here no essence can be found.<\/p>\n

\u201cRegarding these components in this way, an energetic monk
\nIs clearly aware and mindful, whether it is day or night.<\/p>\n

\u201cOne should abandon all the fetters, and make a refuge for oneself,
\nLive as though your head is on fire \u2013 intent upon the path to the Deathless.\u201d<\/p>\n

https:\/\/suttacentral.net\/sn22.95\/en\/suddhaso<\/a><\/p><\/blockquote>\n

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\u0e20\u0e34\u0e01\u0e29\u0e38\u0e17\u0e31\u0e49\u0e07\u0e2b\u0e25\u0e32\u0e22 \u0e40\u0e1b\u0e23\u0e35\u0e22\u0e1a\u0e40\u0e2b\u0e21\u0e37\u0e2d\u0e19\u0e19\u0e31\u0e01\u0e21\u0e32\u0e22\u0e32\u0e01\u0e25\u0e2b\u0e23\u0e37\u0e2d\u0e25\u0e39\u0e01\u0e21\u0e37\u0e2d\u0e02\u0e2d\u0e07\u0e19\u0e31\u0e01\u0e21\u0e32\u0e22\u0e32\u0e01\u0e25 \u0e1e\u0e36\u0e07\u0e41\u0e2a\u0e14\u0e07\u0e21\u0e32\u0e22\u0e32\u0e01\u0e25\u0e17\u0e35\u0e48\u0e2b\u0e19\u0e17\u0e32\u0e07\u0e43\u0e2b\u0e0d\u0e48\u0e2a\u0e35\u0e48\u0e41\u0e1e\u0e23\u0e48\u0e07\u2003\u0e1a\u0e38\u0e23\u0e38\u0e29\u0e1c\u0e39\u0e49\u0e21\u0e35\u0e15\u0e32\u0e14\u0e35\u0e40\u0e2b\u0e47\u0e19\u0e21\u0e32\u0e22\u0e32\u0e01\u0e25\u0e19\u0e31\u0e49\u0e19\u0e41\u0e25\u0e49\u0e27 \u0e22\u0e48\u0e2d\u0e21\u0e40\u0e1e\u0e48\u0e07\u0e1e\u0e34\u0e08\u0e32\u0e23\u0e13\u0e32\u0e42\u0e14\u0e22\u0e41\u0e22\u0e1a\u0e04\u0e32\u0e22\u2003\u0e40\u0e21\u0e37\u0e48\u0e2d\u0e1a\u0e38\u0e23\u0e38\u0e29\u0e19\u0e31\u0e49\u0e19\u0e40\u0e2b\u0e47\u0e19\u0e2d\u0e22\u0e39\u0e48 \u0e40\u0e1e\u0e48\u0e07\u0e1e\u0e34\u0e08\u0e32\u0e23\u0e13\u0e32\u0e42\u0e14\u0e22\u0e41\u0e22\u0e1a\u0e04\u0e32\u0e22\u0e2d\u0e22\u0e39\u0e48 \u0e21\u0e32\u0e22\u0e32\u0e01\u0e25\u0e19\u0e31\u0e49\u0e19\u0e22\u0e48\u0e2d\u0e21\u0e1b\u0e23\u0e32\u0e01\u0e0f\u0e40\u0e1b\u0e47\u0e19\u0e02\u0e2d\u0e07\u0e27\u0e48\u0e32\u0e07 \u0e40\u0e1b\u0e47\u0e19\u0e02\u0e2d\u0e07\u0e40\u0e1b\u0e25\u0e48\u0e32 \u0e40\u0e1b\u0e47\u0e19\u0e02\u0e2d\u0e07\u0e2b\u0e32\u0e41\u0e01\u0e48\u0e19\u0e2a\u0e32\u0e23\u0e44\u0e21\u0e48\u0e44\u0e14\u0e49\u0e40\u0e25\u0e22 \u0e01\u0e47\u0e41\u0e01\u0e48\u0e19\u0e2a\u0e32\u0e23\u0e43\u0e19\u0e21\u0e32\u0e22\u0e32\u0e01\u0e25\u0e19\u0e31\u0e49\u0e19\u0e08\u0e30\u0e1e\u0e36\u0e07\u0e21\u0e35\u0e44\u0e14\u0e49\u0e2d\u0e22\u0e48\u0e32\u0e07\u0e44\u0e23.<\/p>\n

\u0e20\u0e34\u0e01\u0e29\u0e38\u0e17\u0e31\u0e49\u0e07\u0e2b\u0e25\u0e32\u0e22 \u0e09\u0e31\u0e19\u0e43\u0e14\u0e01\u0e47\u0e09\u0e31\u0e19\u0e19\u0e31\u0e49\u0e19 \u0e27\u0e34\u0e0d\u0e0d\u0e32\u0e13\u0e2d\u0e22\u0e48\u0e32\u0e07\u0e43\u0e14\u0e2d\u0e22\u0e48\u0e32\u0e07\u0e2b\u0e19\u0e36\u0e48\u0e07 \u0e17\u0e31\u0e49\u0e07\u0e17\u0e35\u0e48\u0e40\u0e1b\u0e47\u0e19\u0e2d\u0e14\u0e35\u0e15 \u0e2d\u0e19\u0e32\u0e04\u0e15 \u0e2b\u0e23\u0e37\u0e2d\u0e1b\u0e31\u0e08\u0e08\u0e38\u0e1a\u0e31\u0e19\u0e01\u0e47\u0e15\u0e32\u0e21\u2002\u0e40\u0e1b\u0e47\u0e19\u0e20\u0e32\u0e22\u0e43\u0e19\u0e2b\u0e23\u0e37\u0e2d\u0e20\u0e32\u0e22\u0e19\u0e2d\u0e01\u0e01\u0e47\u0e15\u0e32\u0e21\u2002\u0e2b\u0e22\u0e32\u0e1a\u0e2b\u0e23\u0e37\u0e2d\u0e25\u0e30\u0e40\u0e2d\u0e35\u0e22\u0e14\u0e01\u0e47\u0e15\u0e32\u0e21\u2002\u0e40\u0e25\u0e27\u0e2b\u0e23\u0e37\u0e2d\u0e1b\u0e23\u0e30\u0e13\u0e35\u0e15\u0e01\u0e47\u0e15\u0e32\u0e21\u2002\u0e2d\u0e22\u0e39\u0e48\u0e43\u0e19\u0e17\u0e35\u0e48\u0e44\u0e01\u0e25\u0e2b\u0e23\u0e37\u0e2d\u0e43\u0e19\u0e17\u0e35\u0e48\u0e43\u0e01\u0e25\u0e49\u0e01\u0e47\u0e15\u0e32\u0e21\u2003\u0e20\u0e34\u0e01\u0e29\u0e38\u0e40\u0e2b\u0e47\u0e19\u0e27\u0e34\u0e0d\u0e0d\u0e32\u0e13\u0e19\u0e31\u0e49\u0e19 \u0e22\u0e48\u0e2d\u0e21\u0e40\u0e1e\u0e48\u0e07\u0e1e\u0e34\u0e08\u0e32\u0e23\u0e13\u0e32\u0e42\u0e14\u0e22\u0e41\u0e22\u0e1a\u0e04\u0e32\u0e22\u2003\u0e40\u0e21\u0e37\u0e48\u0e2d\u0e20\u0e34\u0e01\u0e29\u0e38\u0e19\u0e31\u0e49\u0e19\u0e40\u0e2b\u0e47\u0e19\u0e2d\u0e22\u0e39\u0e48 \u0e40\u0e1e\u0e48\u0e07\u0e1e\u0e34\u0e08\u0e32\u0e23\u0e13\u0e32\u0e42\u0e14\u0e22\u0e41\u0e22\u0e1a\u0e04\u0e32\u0e22\u0e2d\u0e22\u0e39\u0e48 \u0e27\u0e34\u0e0d\u0e0d\u0e32\u0e13\u0e19\u0e31\u0e49\u0e19\u0e22\u0e48\u0e2d\u0e21\u0e1b\u0e23\u0e32\u0e01\u0e0f\u0e40\u0e1b\u0e47\u0e19\u0e02\u0e2d\u0e07\u0e27\u0e48\u0e32\u0e07 \u0e40\u0e1b\u0e47\u0e19\u0e02\u0e2d\u0e07\u0e40\u0e1b\u0e25\u0e48\u0e32 \u0e40\u0e1b\u0e47\u0e19\u0e02\u0e2d\u0e07\u0e2b\u0e32\u0e41\u0e01\u0e48\u0e19\u0e2a\u0e32\u0e23\u0e44\u0e21\u0e48\u0e44\u0e14\u0e49\u0e40\u0e25\u0e22 \u0e01\u0e47\u0e41\u0e01\u0e48\u0e19\u0e2a\u0e32\u0e23\u0e43\u0e19\u0e27\u0e34\u0e0d\u0e0d\u0e32\u0e13\u0e19\u0e31\u0e49\u0e19\u0e08\u0e30\u0e1e\u0e36\u0e07\u0e21\u0e35\u0e44\u0e14\u0e49\u0e2d\u0e22\u0e48\u0e32\u0e07\u0e44\u0e23.<\/p>\n

\u0e1e\u0e23\u0e30\u0e1e\u0e38\u0e17\u0e18\u0e40\u0e08\u0e49\u0e32\u0e1c\u0e39\u0e49\u0e40\u0e1b\u0e47\u0e19\u0e40\u0e1c\u0e48\u0e32\u0e1e\u0e31\u0e19\u0e18\u0e38\u0e4c\u0e41\u0e2b\u0e48\u0e07\u0e1e\u0e23\u0e30\u0e2d\u0e32\u0e17\u0e34\u0e15\u0e22\u0e4c \u0e44\u0e14\u0e49\u0e41\u0e2a\u0e14\u0e07\u0e41\u0e25\u0e49\u0e27\u0e27\u0e48\u0e32
\n\u0e23\u0e39\u0e1b\u0e2d\u0e38\u0e1b\u0e21\u0e32\u0e14\u0e49\u0e27\u0e22\u0e01\u0e25\u0e38\u0e48\u0e21\u0e1f\u0e2d\u0e07\u0e19\u0e49\u0e33 \u0e40\u0e27\u0e17\u0e19\u0e32\u0e2d\u0e38\u0e1b\u0e21\u0e32\u0e14\u0e49\u0e27\u0e22\u0e1f\u0e2d\u0e07\u0e2d\u0e32\u0e01\u0e32\u0e28
\n\u0e2a\u0e31\u0e0d\u0e0d\u0e32\u0e2d\u0e38\u0e1b\u0e21\u0e32\u0e14\u0e49\u0e27\u0e22\u0e1e\u0e22\u0e31\u0e1a\u0e41\u0e14\u0e14 \u0e2a\u0e31\u0e07\u0e02\u0e32\u0e23\u0e2d\u0e38\u0e1b\u0e21\u0e32\u0e14\u0e49\u0e27\u0e22\u0e15\u0e49\u0e19\u0e01\u0e25\u0e49\u0e27\u0e22
\n\u0e41\u0e25\u0e30\u0e27\u0e34\u0e0d\u0e0d\u0e32\u0e13\u0e2d\u0e38\u0e1b\u0e21\u0e32\u0e14\u0e49\u0e27\u0e22\u0e21\u0e32\u0e22\u0e32\u0e01\u0e25.<\/p>\n

\u0e20\u0e34\u0e01\u0e29\u0e38\u0e22\u0e48\u0e2d\u0e21\u0e40\u0e1e\u0e48\u0e07\u0e1e\u0e34\u0e08\u0e32\u0e23\u0e13\u0e32\u0e40\u0e2b\u0e47\u0e19\u0e02\u0e31\u0e19\u0e18\u0e4c \u0e55 \u0e19\u0e31\u0e49\u0e19 \u0e42\u0e14\u0e22\u0e41\u0e22\u0e1a\u0e04\u0e32\u0e22 \u0e14\u0e49\u0e27\u0e22\u0e1b\u0e23\u0e30\u0e01\u0e32\u0e23\u0e43\u0e14\u0e46
\n\u0e02\u0e31\u0e19\u0e18\u0e4c \u0e55 \u0e19\u0e31\u0e49\u0e19 \u0e22\u0e48\u0e2d\u0e21\u0e1b\u0e23\u0e32\u0e01\u0e0f\u0e40\u0e1b\u0e47\u0e19\u0e02\u0e2d\u0e07\u0e27\u0e48\u0e32\u0e07 \u0e40\u0e1b\u0e47\u0e19\u0e02\u0e2d\u0e07\u0e40\u0e1b\u0e25\u0e48\u0e32 \u0e14\u0e49\u0e27\u0e22\u0e1b\u0e23\u0e30\u0e01\u0e32\u0e23\u0e19\u0e31\u0e49\u0e19\u0e46.<\/p>\n

\u0e01\u0e47\u0e01\u0e32\u0e23\u0e25\u0e30\u0e18\u0e23\u0e23\u0e21 \u0e53 \u0e2d\u0e22\u0e48\u0e32\u0e07 \u0e2d\u0e31\u0e19\u0e1e\u0e23\u0e30\u0e1e\u0e38\u0e17\u0e18\u0e40\u0e08\u0e49\u0e32\u0e1c\u0e39\u0e49\u0e21\u0e35\u0e1b\u0e31\u0e0d\u0e0d\u0e32\u0e14\u0e31\u0e07\u0e41\u0e1c\u0e48\u0e19\u0e14\u0e34\u0e19
\n\u0e1b\u0e23\u0e32\u0e23\u0e20\u0e01\u0e32\u0e22\u0e19\u0e35\u0e49\u0e17\u0e23\u0e07\u0e41\u0e2a\u0e14\u0e07\u0e41\u0e25\u0e49\u0e27 \u0e17\u0e48\u0e32\u0e19\u0e17\u0e31\u0e49\u0e07\u0e2b\u0e25\u0e32\u0e22\u0e08\u0e07\u0e14\u0e39\u0e23\u0e39\u0e1b\u0e2d\u0e31\u0e19\u0e1a\u0e38\u0e04\u0e04\u0e25\u0e17\u0e34\u0e49\u0e07\u0e41\u0e25\u0e49\u0e27.<\/p>\n

\u0e40\u0e21\u0e37\u0e48\u0e2d\u0e43\u0e14 \u0e2d\u0e32\u0e22\u0e38 \u0e44\u0e2d\u0e2d\u0e38\u0e48\u0e19 \u0e41\u0e25\u0e30\u0e27\u0e34\u0e0d\u0e0d\u0e32\u0e13\u0e25\u0e30\u0e01\u0e32\u0e22\u0e19\u0e35\u0e49
\n\u0e40\u0e21\u0e37\u0e48\u0e2d\u0e19\u0e31\u0e49\u0e19 \u0e01\u0e32\u0e22\u0e19\u0e35\u0e49\u0e2d\u0e31\u0e19\u0e40\u0e02\u0e32\u0e17\u0e2d\u0e14\u0e17\u0e34\u0e49\u0e07\u0e41\u0e25\u0e49\u0e27 \u0e22\u0e48\u0e2d\u0e21\u0e40\u0e1b\u0e47\u0e19\u0e40\u0e2b\u0e22\u0e37\u0e48\u0e2d\u0e41\u0e2b\u0e48\u0e07\u0e2a\u0e31\u0e15\u0e27\u0e4c\u0e2d\u0e37\u0e48\u0e19
\n\u0e2b\u0e32\u0e40\u0e08\u0e15\u0e19\u0e32\u0e44\u0e21\u0e48\u0e44\u0e14\u0e49 \u0e19\u0e2d\u0e19\u0e17\u0e31\u0e1a\u0e16\u0e21\u0e41\u0e1c\u0e48\u0e19\u0e14\u0e34\u0e19\u0e2d\u0e22\u0e39\u0e48.<\/p>\n

\u0e04\u0e27\u0e32\u0e21\u0e2a\u0e37\u0e1a\u0e15\u0e48\u0e2d\u0e40\u0e1b\u0e47\u0e19\u0e40\u0e0a\u0e48\u0e19\u0e19\u0e35\u0e49 \u0e19\u0e35\u0e49\u0e40\u0e1b\u0e47\u0e19\u0e21\u0e32\u0e22\u0e32\u0e01\u0e25\u0e2a\u0e33\u0e2b\u0e23\u0e31\u0e1a\u0e2b\u0e25\u0e2d\u0e01\u0e25\u0e27\u0e07\u0e04\u0e19\u0e42\u0e07\u0e48
\n\u0e02\u0e31\u0e19\u0e18\u0e4c\u0e41\u0e15\u0e48\u0e25\u0e30\u0e02\u0e31\u0e19\u0e18\u0e4c \u0e40\u0e23\u0e32\u0e01\u0e25\u0e48\u0e32\u0e27\u0e44\u0e27\u0e49\u0e41\u0e25\u0e49\u0e27\u0e27\u0e48\u0e32 \u0e40\u0e1b\u0e47\u0e19\u0e40\u0e2b\u0e21\u0e37\u0e2d\u0e19\u0e40\u0e1e\u0e0a\u0e0c\u0e06\u0e32\u0e15
\n\u0e2a\u0e32\u0e23\u0e30 (\u0e41\u0e01\u0e48\u0e19\u0e2a\u0e32\u0e23) \u0e43\u0e19\u0e02\u0e31\u0e19\u0e18\u0e4c\u0e19\u0e35\u0e49 \u0e22\u0e48\u0e2d\u0e21\u0e44\u0e21\u0e48\u0e21\u0e35.<\/p>\n

\u0e20\u0e34\u0e01\u0e29\u0e38\u0e1c\u0e39\u0e49\u0e21\u0e35\u0e04\u0e27\u0e32\u0e21\u0e40\u0e1e\u0e35\u0e22\u0e23\u0e2d\u0e31\u0e19\u0e1b\u0e23\u0e32\u0e23\u0e20\u0e41\u0e25\u0e49\u0e27 \u0e21\u0e35\u0e2a\u0e31\u0e21\u0e1b\u0e0a\u0e31\u0e0d\u0e0d\u0e30 \u0e21\u0e35\u0e2a\u0e15\u0e34
\n\u0e1e\u0e36\u0e07\u0e1e\u0e34\u0e08\u0e32\u0e23\u0e13\u0e32\u0e02\u0e31\u0e19\u0e18\u0e4c\u0e17\u0e31\u0e49\u0e07\u0e2b\u0e25\u0e32\u0e22\u0e2d\u0e22\u0e48\u0e32\u0e07\u0e19\u0e35\u0e49 \u0e17\u0e31\u0e49\u0e07\u0e01\u0e25\u0e32\u0e07\u0e27\u0e31\u0e19 \u0e17\u0e31\u0e49\u0e07\u0e01\u0e25\u0e32\u0e07\u0e04\u0e37\u0e19.<\/p>\n

\u0e20\u0e34\u0e01\u0e29\u0e38\u0e40\u0e21\u0e37\u0e48\u0e2d\u0e1b\u0e23\u0e32\u0e23\u0e16\u0e19\u0e32\u0e1a\u0e17\u0e2d\u0e31\u0e19\u0e44\u0e21\u0e48\u0e08\u0e38\u0e15\u0e34 (\u0e19\u0e34\u0e1e\u0e1e\u0e32\u0e19) \u0e1e\u0e36\u0e07\u0e25\u0e30\u0e2a\u0e31\u0e0d\u0e42\u0e0d\u0e0a\u0e19\u0e4c\u0e17\u0e31\u0e49\u0e07\u0e1b\u0e27\u0e07
\n\u0e1e\u0e36\u0e07\u0e01\u0e23\u0e30\u0e17\u0e33\u0e17\u0e35\u0e48\u0e1e\u0e36\u0e48\u0e07\u0e41\u0e01\u0e48\u0e15\u0e19 \u0e1e\u0e36\u0e07\u0e1b\u0e23\u0e30\u0e1e\u0e24\u0e15\u0e34\u0e14\u0e38\u0e08\u0e1a\u0e38\u0e04\u0e04\u0e25\u0e1c\u0e39\u0e49\u0e21\u0e35\u0e28\u0e35\u0e23\u0e29\u0e30\u0e16\u0e39\u0e01\u0e44\u0e1f\u0e44\u0e2b\u0e21\u0e49 \u0e14\u0e31\u0e07\u0e19\u0e35\u0e49.<\/p>\n

-\u0e1a\u0e32\u0e25\u0e35 \u0e02\u0e19\u0e3a\u0e18. \u0e2a\u0e4d. 17\/171\/242.<\/p>\n

https:\/\/84000.org\/tipitaka\/pali\/?17\/\/171<\/a>,
\nhttps:\/\/etipitaka.com\/read\/pali\/17\/171<\/a><\/p><\/blockquote>\n

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