Wednesday, September 07, 2011
This have I heard: On one occasion the Blessed One was living at Rajagaha in the Mango Grove of Jivaka Komarabhacca. Then Jivaka Komarabhacca went to the Blessed One, and after paying respect to him, he sat down at one side and
said to
the Blessed One:
Venerable sir I have heard this: They slaughter living beings for the recluse Gotama, the recluse Gotama deliberately eats meat prepared for him from animals killed for his sake... Venerable sir, do those who postulate this actually speak about what has been said & done by the Blessed One and do they not misrepresent him with what is contrary to the facts? Do they really describe what is in accordance with the truth, so that nothing can provide reason for any criticism. Is any of their accusations reallay correct ? [369]
Jivaka, those who speak thus, do not truthfully speak about what has been said or done by me, but misrepresent me with what is untrue and quite contrary to the actual facts... Jivaka, I say there are three occasions in which meat should not be eaten; when it is seen, heard or suspected that the living being has been killed for sake of a bhikkhu. I say: Meat should not be eaten on these three occasions. I say that there are three occasions in which meat may be eaten: when it is not seen, not heard, and not suspected, that the living being has been killed for sake of the bhikkhu, I say: Meat may be eaten on these three occasions.
Please consider this Jivaka: Some bhikkhu lives in dependence upon a certain village or town. He dwells pervading one quarter with a mind permeated with infinite friendliness, likewise the second, likewise the third, likewise the 4th; so above, below, around and everywhere, and to all as to himself, he dwells pervading this all-encompassing universe with a mind saturated with infinite friendliness, intense, illuminating & immeasurable, without hostility & without any trace of ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The bhikkhu accepts, if he likes. When the night is ended, in the morning he dresses, and taking his bowl and outer robe, goes to the house of that householder or householder's son and sits down on a seat made ready. Then the householder or householder's son serves him with good almsfood. He does not think: How good that this lay householder or householder's son serves me with good almsfood! If only a householder or householder's son might serve me with such good almsfood in the future too! He does not think like that. He eats that almsfood without being attached to it, without longing or urging for it, and utterly disgusted with it, he sees the danger in it and understands the escape from it...!!! What do you think, Jivaka? Would that bhikkhu on that occasion choose thus & aim thus for his own suffering, or for another's suffering, or for the suffering of both ?
No, venerable sir.
Does not that bhikkhu sustain himself with blameless food on that occasion ?
Yes, venerable sir. Now I understand this, venerable sir: Brahma dwells in friendliness. Venerable sir, the Blessed One is my visible witness to that; for the Blessed One indeed also dwells in such infinite friendliness...
Jivaka, any lust, [370] any hate, any confusion whereby ill will might arise have been eliminated by the Tathagata, cut off at the root, made like a palm stump, done away with, so that they are incapable of any future growth nor arising. If what you said referred to that, then I agree with you.
Venerable sir, what I said, referred to exactly that.
Please reconsider this Jivaka: Some bhikkhu lives in dependence upon a certain village or town. He dwells pervading the 1st quarter with a mind permeated with infinite & compassionate pity, ... & with a mind filled with infinite & mutual joy, & with a mind saturated with infinite equanimity, likewise the 2nd, 3rd, & the 4th quarter; as above so below, across, around and everywhere, and to all as to himself, he dwells pervading the all-encompassing universe with a mind saturated with quite infinite pity, joy, & equanimity, intense, illuminating & immeasurable, without hostility & without any trace of ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The bhikkhu accepts, if he likes. When the night is ended, in the morning he dresses, and taking his bowl and outer robe, goes to the house of that householder or householder's son and sits down on a seat made ready. Then the householder or householder's son serves him with good almsfood. He does not think: How good that this lay householder or householder's son serves me with good almsfood! If only a householder or householder's son might serve me with such good almsfood in the future too! He does not think like that! He eats that almsfood without being attached to it, without longing or yearning for it, and utterly disgusted with it, he sees the danger in it and understands the escape from it...!!!
What do you think, Jivaka? Would that bhikkhu on that occasion choose thus & aim thus for his own affliction, or for another's affliction, or for the affliction of both ?
No, venerable sir.
Does not that bhikkhu sustain himself with blameless food on that occasion ?
Yes, venerable sir. Now I understand this, venerable sir: Brahma dwells in pity, mutual joy & equanimity. Venerable sir, the Blessed One is my visible witness to that; for the Blessed One indeed also dwells in such infinite pity, mutual joy & equanimity...
Jivaka, any lust any hate, any confusion whereby cruelty or envy or aversion or resentment or discontent might arise, have been eliminated by the Tathagata, cut off at the very root made like a palm stump, done away with, so that they are unable to arise in the future. If what you said referred to that, then I agree with you. [371]
Venerable sir, what I said, referred to exactly that.
If anyone slaughters a living being for sake of the Tathagata or any of his disciples, he thereby creates much demerit in these five instances: When he says: Go and fetch that living sentient being this is the first instance in which he lays up much demerit. When that living being experiences pain and fear on being led along by the neck, this is the second instance in which he lays up much demerit. When he says: Go and slaughter that living sentient being this is the third instance in which he accumulates much demerit. When that living being experiences pain and panic on being killed, this is the fourth instance in which he lays up much demerit. When he provides the Tathagata or his disciples with such food that is not permitted, which is unsuitable & unacceptable, this is the fifth instance in which he collects much demerit. Anyone who slaughters a living being for sake of the Tathagata or any of his disciples creates future disadvantage on these five occasions...
When this was spoken, Jivaka Komârabhacca said to the Blessed One: It is wonderful, Venerable Sir, it is marvellous. The bhikkhus sustain themselves with allowed, acceptable & blameless food... Magnificent, Venerable Sir, Magnificent, Venerable Sir!... From today let the Blessed One remember me as a lay follower who has gone to him for shelter for as long as this life lasts.3
said to
the Blessed One:
Venerable sir I have heard this: They slaughter living beings for the recluse Gotama, the recluse Gotama deliberately eats meat prepared for him from animals killed for his sake... Venerable sir, do those who postulate this actually speak about what has been said & done by the Blessed One and do they not misrepresent him with what is contrary to the facts? Do they really describe what is in accordance with the truth, so that nothing can provide reason for any criticism. Is any of their accusations reallay correct ? [369]
Jivaka, those who speak thus, do not truthfully speak about what has been said or done by me, but misrepresent me with what is untrue and quite contrary to the actual facts... Jivaka, I say there are three occasions in which meat should not be eaten; when it is seen, heard or suspected that the living being has been killed for sake of a bhikkhu. I say: Meat should not be eaten on these three occasions. I say that there are three occasions in which meat may be eaten: when it is not seen, not heard, and not suspected, that the living being has been killed for sake of the bhikkhu, I say: Meat may be eaten on these three occasions.
Please consider this Jivaka: Some bhikkhu lives in dependence upon a certain village or town. He dwells pervading one quarter with a mind permeated with infinite friendliness, likewise the second, likewise the third, likewise the 4th; so above, below, around and everywhere, and to all as to himself, he dwells pervading this all-encompassing universe with a mind saturated with infinite friendliness, intense, illuminating & immeasurable, without hostility & without any trace of ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The bhikkhu accepts, if he likes. When the night is ended, in the morning he dresses, and taking his bowl and outer robe, goes to the house of that householder or householder's son and sits down on a seat made ready. Then the householder or householder's son serves him with good almsfood. He does not think: How good that this lay householder or householder's son serves me with good almsfood! If only a householder or householder's son might serve me with such good almsfood in the future too! He does not think like that. He eats that almsfood without being attached to it, without longing or urging for it, and utterly disgusted with it, he sees the danger in it and understands the escape from it...!!! What do you think, Jivaka? Would that bhikkhu on that occasion choose thus & aim thus for his own suffering, or for another's suffering, or for the suffering of both ?
No, venerable sir.
Does not that bhikkhu sustain himself with blameless food on that occasion ?
Yes, venerable sir. Now I understand this, venerable sir: Brahma dwells in friendliness. Venerable sir, the Blessed One is my visible witness to that; for the Blessed One indeed also dwells in such infinite friendliness...
Jivaka, any lust, [370] any hate, any confusion whereby ill will might arise have been eliminated by the Tathagata, cut off at the root, made like a palm stump, done away with, so that they are incapable of any future growth nor arising. If what you said referred to that, then I agree with you.
Venerable sir, what I said, referred to exactly that.
Please reconsider this Jivaka: Some bhikkhu lives in dependence upon a certain village or town. He dwells pervading the 1st quarter with a mind permeated with infinite & compassionate pity, ... & with a mind filled with infinite & mutual joy, & with a mind saturated with infinite equanimity, likewise the 2nd, 3rd, & the 4th quarter; as above so below, across, around and everywhere, and to all as to himself, he dwells pervading the all-encompassing universe with a mind saturated with quite infinite pity, joy, & equanimity, intense, illuminating & immeasurable, without hostility & without any trace of ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The bhikkhu accepts, if he likes. When the night is ended, in the morning he dresses, and taking his bowl and outer robe, goes to the house of that householder or householder's son and sits down on a seat made ready. Then the householder or householder's son serves him with good almsfood. He does not think: How good that this lay householder or householder's son serves me with good almsfood! If only a householder or householder's son might serve me with such good almsfood in the future too! He does not think like that! He eats that almsfood without being attached to it, without longing or yearning for it, and utterly disgusted with it, he sees the danger in it and understands the escape from it...!!!
What do you think, Jivaka? Would that bhikkhu on that occasion choose thus & aim thus for his own affliction, or for another's affliction, or for the affliction of both ?
No, venerable sir.
Does not that bhikkhu sustain himself with blameless food on that occasion ?
Yes, venerable sir. Now I understand this, venerable sir: Brahma dwells in pity, mutual joy & equanimity. Venerable sir, the Blessed One is my visible witness to that; for the Blessed One indeed also dwells in such infinite pity, mutual joy & equanimity...
Jivaka, any lust any hate, any confusion whereby cruelty or envy or aversion or resentment or discontent might arise, have been eliminated by the Tathagata, cut off at the very root made like a palm stump, done away with, so that they are unable to arise in the future. If what you said referred to that, then I agree with you. [371]
Venerable sir, what I said, referred to exactly that.
If anyone slaughters a living being for sake of the Tathagata or any of his disciples, he thereby creates much demerit in these five instances: When he says: Go and fetch that living sentient being this is the first instance in which he lays up much demerit. When that living being experiences pain and fear on being led along by the neck, this is the second instance in which he lays up much demerit. When he says: Go and slaughter that living sentient being this is the third instance in which he accumulates much demerit. When that living being experiences pain and panic on being killed, this is the fourth instance in which he lays up much demerit. When he provides the Tathagata or his disciples with such food that is not permitted, which is unsuitable & unacceptable, this is the fifth instance in which he collects much demerit. Anyone who slaughters a living being for sake of the Tathagata or any of his disciples creates future disadvantage on these five occasions...
When this was spoken, Jivaka Komârabhacca said to the Blessed One: It is wonderful, Venerable Sir, it is marvellous. The bhikkhus sustain themselves with allowed, acceptable & blameless food... Magnificent, Venerable Sir, Magnificent, Venerable Sir!... From today let the Blessed One remember me as a lay follower who has gone to him for shelter for as long as this life lasts.3
ලෝකය තුළ බහුලව ඇතිවන දැවෙන ප්රශ්න වලට හේතුව වන්නේ පුද්ගලයාගේ නොහික්මුණු ප්රතිපත්තිය තමා සිතන පතන අයුරින් සියල්ල සිදුවන තෙක් පුද්ගලයා නො ඉවසිලි ලෙස කාලය ගතකිරීම මුලාවකි. සංසාර ගමනේ භයංකාර දුක්ඛිත තත්ත්වය පෙනි පෙනී එතුළම වෙළී සිටී.
ආත්මාර්ථය උදෙසාම කටයුතු කරන ක්ෂණිකව කෝපයට පත්වන පුද්ගලයන් සමාජය තුළ බහුල ය. බෞද්ධ දර්ශනයේ අඩංගු යහපත් පරමාදර්ශ අනුව ජීවිත හැඩගසා ගන්නට උත්සාහ කරන්නේ නම් සමස්ත ලෝකය තුළම පවතින ගැටලුවලට විසඳුම් සෙවීම අපහසු නොවන්නකි.
ආර්ථික අංශයේ දියුණුව උදෙසාම වෙහෙසෙමින් දිවි පවත්වාගෙන යන පුද්ගලයාට ආගම දහම අමතකව යන ලකුණු පෙනේ. නිර්මල පිවිතුරු බෞද්ධ දර්ශනයේ පිහිට පිළිසරණ ලැබීමට මෙරට වැසියෝ භාග්යවන්ත වූහ.
ලෝක සත්වයන්ගේ හිතසුව සලසනු පිණිස දීපංකර පාදමූලයේදී සුමේධ තාපසතුමා එදා විවරණ ලැබීය.
බෝසත් අවධියේ පටන් ලොව්තුරු බුද්ධ රාජ්ය පසක් කරගන්නා තෙක් බුදුරදුන්ගේ අසහාය අධ්යාත්මික ගුණධර්ම සිහියට නැංවීම තුළිනුත් පුද්ගල මනසට එක්කරන්නේ මහත්වූ සැනසිල්ලකි. කරුණාවේ ප්රඥාවේ දයාවේ අනුකම්පාවේ මෛත්රියේ පරිත්යාගශීලිත්වයේ හා ඉවසීම යනාදි අනන්ත අප්රමාණ වූ ගුණ සමුදායක් මැනවින් ප්රකට කළ උත්තරීතර පුරුෂ රත්නයක් ලෙස බුදුරජාණන් වහන්සේ තම තමන්ට හඳුනාගත හැකිය. සමාජයේ ජීවත්වන පුද්ගලයාට තමන්ගේ දුර්ගුණ අඩුලුහුඬුකම් සකසා ගැනීමට ලොව්තුරා බුදුරදුන්ගේ අසිරිමත් බුදු සිරිතෙන් ලබාගත හැකි පරමාදර්ශ බොහෝ ය. ඉවසීමේ මහා ශක්තියක් බුදුරදුන් තුළ පැවැතුණි. පුහුදුන් සමාජයෙන් උන්වහන්සේට ප්රශංසා වලින් මෙන්ද අවමන්වලින් ද අඩුවක් නොවීය.
ආත්මාර්ථය උදෙසාම කටයුතු කරන ක්ෂණිකව කෝපයට පත්වන පුද්ගලයන් සමාජය තුළ බහුල ය. බෞද්ධ දර්ශනයේ අඩංගු යහපත් පරමාදර්ශ අනුව ජීවිත හැඩගසා ගන්නට උත්සාහ කරන්නේ නම් සමස්ත ලෝකය තුළම පවතින ගැටලුවලට විසඳුම් සෙවීම අපහසු නොවන්නකි.
ආර්ථික අංශයේ දියුණුව උදෙසාම වෙහෙසෙමින් දිවි පවත්වාගෙන යන පුද්ගලයාට ආගම දහම අමතකව යන ලකුණු පෙනේ. නිර්මල පිවිතුරු බෞද්ධ දර්ශනයේ පිහිට පිළිසරණ ලැබීමට මෙරට වැසියෝ භාග්යවන්ත වූහ.
ලෝක සත්වයන්ගේ හිතසුව සලසනු පිණිස දීපංකර පාදමූලයේදී සුමේධ තාපසතුමා එදා විවරණ ලැබීය.
බෝසත් අවධියේ පටන් ලොව්තුරු බුද්ධ රාජ්ය පසක් කරගන්නා තෙක් බුදුරදුන්ගේ අසහාය අධ්යාත්මික ගුණධර්ම සිහියට නැංවීම තුළිනුත් පුද්ගල මනසට එක්කරන්නේ මහත්වූ සැනසිල්ලකි. කරුණාවේ ප්රඥාවේ දයාවේ අනුකම්පාවේ මෛත්රියේ පරිත්යාගශීලිත්වයේ හා ඉවසීම යනාදි අනන්ත අප්රමාණ වූ ගුණ සමුදායක් මැනවින් ප්රකට කළ උත්තරීතර පුරුෂ රත්නයක් ලෙස බුදුරජාණන් වහන්සේ තම තමන්ට හඳුනාගත හැකිය. සමාජයේ ජීවත්වන පුද්ගලයාට තමන්ගේ දුර්ගුණ අඩුලුහුඬුකම් සකසා ගැනීමට ලොව්තුරා බුදුරදුන්ගේ අසිරිමත් බුදු සිරිතෙන් ලබාගත හැකි පරමාදර්ශ බොහෝ ය. ඉවසීමේ මහා ශක්තියක් බුදුරදුන් තුළ පැවැතුණි. පුහුදුන් සමාජයෙන් උන්වහන්සේට ප්රශංසා වලින් මෙන්ද අවමන්වලින් ද අඩුවක් නොවීය.
අහිමි පැතුම.....!!!
අහිමි පැතුම.....!!!
පද පෙලක් ගලපගන්නට...
වෙරදරන හිත ලග....
බැසයන්න පා තියා....හිතුණේ අද නුඹට කිම...
කියා දෙන් කවිය මට.....
කියා දෙන් කවිය මට....
හැරදමා දුරක හිද...
සිනහවෙන් මා දෙස බලා...
රිදවන්නට පෙම් කලේ...
මගේ පෙම නොදැනමද...
කියාදෙන් කවිය මට...
කියාදෙන් කවිය මට...
සොදුරැම තැනක ඔබ.....
හිතේ සැගවී හිදින.....
දුකට නෙතු හඩවන්න...
පිදු පෙම මදිද මම....
කියාදෙන් කවිය මට...
කියාදෙන් කවිය මට...
රිදුනු හද ගොළුවෙන්න....
නැගි සුසුම් රළු වෙන්න.....
ලංව හිද මිය යන්න...
අවසරද පවසන්න...
කියාදෙන් කවිය මට...
කියාදෙන් කවිය මට...
-ඉස්සර දවස්ක්-
පද පෙලක් ගලපගන්නට...
වෙරදරන හිත ලග....
බැසයන්න පා තියා....හිතුණේ අද නුඹට කිම...
කියා දෙන් කවිය මට.....
කියා දෙන් කවිය මට....
හැරදමා දුරක හිද...
සිනහවෙන් මා දෙස බලා...
රිදවන්නට පෙම් කලේ...
මගේ පෙම නොදැනමද...
කියාදෙන් කවිය මට...
කියාදෙන් කවිය මට...
සොදුරැම තැනක ඔබ.....
හිතේ සැගවී හිදින.....
දුකට නෙතු හඩවන්න...
පිදු පෙම මදිද මම....
කියාදෙන් කවිය මට...
කියාදෙන් කවිය මට...
රිදුනු හද ගොළුවෙන්න....
නැගි සුසුම් රළු වෙන්න.....
ලංව හිද මිය යන්න...
අවසරද පවසන්න...
කියාදෙන් කවිය මට...
කියාදෙන් කවිය මට...
-ඉස්සර දවස්ක්-
අම්මා පෙව් කිරි කඳුලෙන්
අම්මා පෙව් කිරි කඳුලෙන් මේ ලොව මෙතරම් හැඩවුනේ
දිළිඳුනේ දරුවනේ මගේ පැලෙත් රජ මැදුරේ
අම්මා පෙව් කිරි කඳුලෙන් මේ ලොව මෙතරම් හැඩවුනේ
හැඩ වෙවී රස පිරීතිරි ලොවක් නළවන සේ
අම්මා පෙව් කිරි කඳුලෙන් මේ ලොව මෙතරම් හැඩවුනේ
කිරි තොල් හමුවේ ඔබ පෙවු කිරි වල
සිරුරේ ලේ වැල් මල් දැරුවා
ඒ පෙව් කිරි වල පව් අරවන්නට
අම්මේ මදි මම පිං කෙරුවා
ඔබගේම දරුවන් රජුන් කරන්නට
හැඩුවාය සිහිනෙන් පවා
පුර හඳ පායන පුන් පෝ දා
රහසින් රහසින් ඔබ හැඩුවා
ඉන්නා තැනක ඉද පුතුනේ කියා මට
අමතන්න එන්නම් සොයා
දිළිඳුනේ දරුවනේ මගේ...................
දිළිඳුනේ දරුවනේ මගේ පැලෙත් රජ මැදුරේ
අම්මා පෙව් කිරි කඳුලෙන් මේ ලොව මෙතරම් හැඩවුනේ
හැඩ වෙවී රස පිරීතිරි ලොවක් නළවන සේ
අම්මා පෙව් කිරි කඳුලෙන් මේ ලොව මෙතරම් හැඩවුනේ
කිරි තොල් හමුවේ ඔබ පෙවු කිරි වල
සිරුරේ ලේ වැල් මල් දැරුවා
ඒ පෙව් කිරි වල පව් අරවන්නට
අම්මේ මදි මම පිං කෙරුවා
ඔබගේම දරුවන් රජුන් කරන්නට
හැඩුවාය සිහිනෙන් පවා
පුර හඳ පායන පුන් පෝ දා
රහසින් රහසින් ඔබ හැඩුවා
ඉන්නා තැනක ඉද පුතුනේ කියා මට
අමතන්න එන්නම් සොයා
දිළිඳුනේ දරුවනේ මගේ...................
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