seangdhamma vol.49 no.469, may, 2014

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The Buddha’s Words .........................................1 ÙöÙĉéßĊüĉêÜćö ēé÷ ĀúüÜêćßĊ ................................ 2 ÖĞćĀîéÖćøìĞćïčâíøøöÿöēõß ĩĪ ðŘ ĀúüÜêćßĊ 3 Salayatana-Vibhanga Sutta ............................... 5 King Milinda (Milindapanha) by Du Wayne Engelhart 9 øć÷îćöđÝšćõćóìĞćïčâ ĶĂćÙćø ðŘ ĀúüÜêćßĊķ.................. 13 ðøąöüúõćóÖĉÝÖøøöÖćøđñ÷ĒñŠóøąóčìíýćÿîć...................... 18 Ăîčēöìîćóĉđýþ 4QFDJBM 5IBOLT............................ 21 ĒÝšÜ׊ćüðäĉïĆêĉíøøöðøąÝĞćđéČĂîóùþõćÙö.............22 đÿĊ÷ÜíøøöÝćÖüĆéĕì÷......................ĀúüÜêćßĊ 23 ðøąöüúõćóÖĉÝÖøøöìĞćïčâüĆîÿÜÖøćîêŤ .................. 30-31 đÿĊ÷ÜíøøöÝćÖĀúüÜêćßĊ ...................................... 32 ìŠĂÜóöŠć ĒéîöĀćđÝéĊ÷ŤìĂÜÙĞć éøóøąöĀćëîĆé 39 ÿćøíøøöÝćÖóøąĕêøðŗãÖ ÿøčð׊ćüđéČĂîđöþć÷î ēé÷ ĒÿÜêąüĆî "QSJMĴT %POBUJPO #Z 7FO 4BSBXVU ......... øć÷îćöñĎšïøĉÝćÙĂĂöïčâðøąÝĞćðĊĒúąđÝšćõćóõĆêêćĀćøđßšć 52 øć÷îćöđÝšćõćóëüć÷đóú -VODI ÖĞćĀîéÖćøìĞćïčâüĆîüĉÿć×ïĎßć Photos taken by 7FO ,IVNUBO .S ,FWJO .S 4BN #BOL .T (PMG 4VDIBSU 5P QSPNPUF #VEEIJTU BDUJWJUJFT 5P GPTUFS 5IBJ DVMUVSF BOE USBEJUJPO 5P JOGPSN UIF QVCMJD PG UIF UFNQMFĴT BDUJWJUJFT 5P QSPWJEF B QVCMJD SFMBUJPOT DFOUFS GPS #VEEIJTUT MJWJOH JO UIF 6OJUFE 4UBUFT đÝšć×ĂÜ üĆéĕì÷ÖøčÜüĂßĉÜêĆî éĊàĊ ìĊęðøċÖþć óøąüĉđìýíøøöøĆÜþĊ ĀúüÜêćßĊ ÖĂÜïøøèćíĉÖćø óøąÙøĎÿĉøĉĂøøëüĉđìý éøóøąöĀćëîĆé ĂêďëÝćøĊ óøąöĀćÿĉìíĉñú ÿĉìďíĉñēú óøąöĀćđøČĂÜùìíĉĝ ÿöĉìďíĉâćēè óøąÿčøĉ÷ć đêßüēø óøąöĀćÿøćüčí ÿøćüčēí óøąöĀćđÖþö Ăćîîďēì óøąöĀćýøĊÿčóøèŤ ĂêďêìĊēð óøąöĀćÙĞćêĆú óčìďíÜďÖčēø ĒúąĂčïćÿÖĂčïćÿĉÖćüĆéĕì÷ÖøčÜüĂßĉÜêĆî éĊàĊ SAENG DHAMMA .BHB[JOF JT QVCMJTIFE NPOUIMZ CZ 8BU 5IBJ 8BTIJOHUPO %$ 5FNQMF "U -BZIJMM 3E 4JMWFS 4QSJOH .% 5FM &NBJM XBUUIBJED!HNBJMDPN 'BDFCPPL XXXGBDFCPPLXBUUIBJED )PNFQBHF XXXXBUUIBJEDPSH 3BEJP /FUXPSL XXXXBUUIBJJJSUOFU $PQJFT สื่อส่องทาง สว่างอ�าไพ ķĖğĚĨêŅęĽĨģŋçľņ ãħŎãĖķōĿņļäņĽĨķņČïğĩ êņħļņħōħħĽŎħņĻðēŏŀäķĨ÷ðğĴņïğĴķĨ÷ļĖēóäŀðĽħŅğņ ðŘìĊę ÞïĆïìĊę ðøąÝĞćđéČĂîóùþõćÙö óý 7PM /P .BZ OBJECTIVES ĴġþďĚĚĘ สารบัญ Contents

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แสงธรรม สื่อส่องทาง สว่างอำไพ ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้ วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา

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Page 1: Seangdhamma Vol.49 No.469, may, 2014

The Buddha’s Words .........................................1 ÙöÙĉéßĊüĉêÜćöǰēé÷ǰĀúüÜêćßĊǰǰ................................ 2 ÖĞćĀîéÖćøìĞćïčâíøøöÿöēõßǰĩĪǰðŘǰĀúüÜêćßĊ 3 Salayatana-Vibhanga Sutta ............................... 5 King Milinda (Milindapanha) by Du Wayne Engelhart 9 ǰ øć÷îćöđÝšćõćóìĞćïčâǰĶĂćÙćøǰ��ǰðŘǰĀúüÜêćßĊķ.................. 13 ðøąöüúõćóÖĉÝÖøøöÖćøđñ÷ĒñŠóøąóčìíýćÿîć......................18 Ăîčēöìîćóĉđýþǰ�ǰ4QFDJBMǰ5IBOLT............................ 21 ĒÝšÜ׊ćüðäĉïĆêĉíøøöðøąÝĞćđéČĂîóùþõćÙö.............22 đÿĊ÷Üíøøö���ÝćÖüĆéĕì÷......................ĀúüÜêćßĊǰ 23 ðøąöüúõćóÖĉÝÖøøöìĞćïčâüĆîÿÜÖøćîêŤǰ.................. 30-31 đÿĊ÷Üíøøö���ÝćÖĀúüÜêćßĊǰ...................................... 32ǰ ìŠĂÜóöŠćǰĒéîöĀćđÝéĊ÷ŤìĂÜÙĞćǰéø�óøąöĀćëîĆéǰ��������ǰ 39ǰ ÿćøíøøöÝćÖ���óøąĕêøðŗãÖǰ�������������������������������������ǰ��ǰ ÿøčð׊ćüđéČĂîđöþć÷îǰǰēé÷ǰĒÿÜêąüĆîǰ�����������������ǰ �� "QSJMĴTǰ%POBUJPOǰ#Zǰ7FO�ǰ4BSBXVUǰ......... �� øć÷îćöñĎšïøĉÝćÙĂĂöïčâðøąÝĞćðĊĒúąđÝšćõćóõĆêêćĀćøđßšć 52ǰ øć÷îćöđÝšćõćóëüć÷đóúǰ�ǰ-VODI���������������������������ǰ��ǰ ÖĞćĀîéÖćøìĞćïčâüĆîüĉÿć×ïĎßćǰ���������������������������������ǰ��

Photos taken by 7FO�ǰ,IVNUBO ǰǰ

.S�ǰ,FWJOǰ�ǰ.S�ǰ4BNǰ#BOLǰ�ǰ.T�ǰ(PMGǰ�ǰ4VDIBSU

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đÝšć×ĂÜǰ�ǰüĆéĕì÷ÖøčÜüĂßĉÜêĆî ǰéĊ�àĊ�ǰ ìĊęðøċÖþćǰ�ǰóøąüĉđìýíøøöøĆÜþĊǰĀúüÜêćßĊǰ ÖĂÜïøøèćíĉÖćøǰ�ǰ óøąÙøĎÿĉøĉĂøøëüĉđìýǰéø�óøąöĀćëîĆéǰǰĂêďëÝćøĊǰ óøąöĀćÿĉìíĉñúǰǰǰÿĉìďíĉñēúǰ óøąöĀćđøČĂÜùìíĉĝǰǰÿöĉìďíĉâćēèǰ óøąÿčøĉ÷ćǰǰđêßüēøǰ óøąöĀćÿøćüčíǰǰÿøćüčēíǰ óøąöĀćđÖþöǰǰĂćîîďēìǰ óøąöĀćýøĊÿčóøèŤǰǰĂêďêìĊēðǰ óøąöĀćÙĞćêĆúǰǰóčìďíÜďÖčēøǰ ĒúąĂčïćÿÖ�ĂčïćÿĉÖćüĆéĕì÷ÖøčÜüĂßĉÜêĆî ǰéĊ�àĊ�ǰ

SAENG DHAMMAǰ.BHB[JOFǰ JTǰQVCMJTIFEǰNPOUIMZǰCZǰ 8BUǰ5IBJǰ8BTIJOHUPO ǰ%�$�ǰ5FNQMFǰ "Uǰ�����ǰ-BZIJMMǰ3E� ǰ 4JMWFSǰ4QSJOH ǰ.%ǰ�����ǰ 5FM�ǰ���ǰ�������� ǰ���ǰ��������ǰ &�NBJM�ǰXBUUIBJED����!HNBJM�DPN 'BDFCPPL�ǰXXX�GBDFCPPL�XBUUIBJ�EDǰ )PNFQBHF�ǰXXX�XBUUIBJED�PSHǰ 3BEJPǰ/FUXPSL�ǰXXX�XBUUIBJ�JJSU�OFUǰ � ���ǰ$PQJFT

สื่อส่องทาง สว่างอ�าไพ

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OBJECTIVES

ĴġþďĚĚĘสารบัญ

Contents

Page 2: Seangdhamma Vol.49 No.469, may, 2014

�º¢�²��|ǰ ǰ ĶēúÖđðúĊę÷îĕðǰ ǰ ÝĉêĔÝđðúĊę÷îĒðúÜǰ ǰ ìčÖÿĉęÜĒÿøšÜđÿøĉööć÷ćǰ ǰ đüúćóĆéóćÿøøóÿĆêüŤǰ ǰ öčŠÜÿĎŠüĉïĆêĉÖĆîëšüîìĆęüķ

ǰ ĔîìŠćöÖúćÜÖøąĒÿĒĀŠÜēúÖìĊęÖĞćúĆÜđðúĊę÷îĕðĂ÷ŠćÜøüéđøĘüìčÖÿĉęÜìčÖĂ÷ŠćÜéĞćđîĉîĕðĂ÷ŠćÜêŠĂđîČęĂÜēé÷ĕöŠĀ÷čéîĉęÜǰ ēé÷đÞóćąöîčþ÷ŤÖĘó÷ć÷ćöĒÿüÜĀćÿĉęÜìĊęÙĉéüŠćéĊìĊęÿčéǰ đĀöćąìĊęÿčéÿĞćĀøĆïêĆüđĂÜǰ éšü÷Öćø×üî×üć÷êąđÖĊ÷ÖêąÖć÷đóČęĂĔĀšĕéšöćàċęÜÿĉęÜđĀúŠćîĆĚîǰ ǰ ĒúąÖćøìĊęÝąìĞćĂąĕøÿĞćđøĘÝÿöÙüćööčŠÜĀöć÷ĕéšîĆĚîǰ ìĊęÿĞćÙĆâêšĂÜöĊÝĉêĔÝìĊęđךöĒ×ĘÜöĊÙüćööĆęÜÙÜĔîÝĉêĔÝĕöŠĀüĆęîĕĀüêŠĂÿĉęÜĔéėǰ đðŨîêšîǰ ǰ éĆÜîĆĚîǰ öîčþ÷ŤìčÖÙîÝċÜĒÿüÜĀćüĉíĊÖćøìĊęÝąìĞćĔĀšÝĉêĔÝöĊÿõćóöĆęîÙÜéšü÷üĉíĊÖćøìĊęĒêÖêŠćÜÖĆîĂĂÖĕðǰ ǰ Ùîĕì÷ĔîåćîąìĊęîĆïëČĂóøąóčìíýćÿîćđðŨîĀúĆÖÿĞćĀøĆï÷ċéđĀîĊę÷üĒúšü÷ĆÜöĊÖćøđÿøĉöÿøšćÜóúĆÜĔÝēé÷ĂćýĆ÷Öćøÿüéÿćí÷ć÷óøąðøĉêøĀøČĂïìÿüéöîêŤêŠćÜėǰĂĆîÝąìĞćĔĀšöĊÙüćööĆęîÙÜĔîÝĉêĔÝǰöĊÖĞćúĆÜóúĆÜĔÝĔîÖćøêŠĂÿĎšÖĆïðŦâĀćĒúąĂčðÿøøÙêŠćÜėǰĕéšđðŨîĂ÷ŠćÜéĊǰ óøąđéßóøąÙčèóøąüĉđìýíøøöøĆÜþĊǰ ĀúüÜêćßĊǰ ĕéšêĆÖđêČĂîĒîąîĞćÿćíčßîĔĀšêøąĀîĆÖëċÜüĉíĊÖćøéĞćøÜßĊüĉêĔîìŠćöÖúćÜÖøąĒÿēúÖìĊęđðúĊę÷îĒðúÜĕðéšü÷ÖćøìĞćĔÝĔĀšöĆęîÙÜêøÜĀúĆÖÖćøĂ÷ŠćÜîšĂ÷ÿćöðøąÖćøÙČĂǰǰ Ģ�ǰÖćøÿüéöîêŤõćüîćǰ ģ�ǰÖćøòřÖòîÿöćíĉõćüîćǰǰ Ĥ�ǰÖćøòřÖöĂÜìčÖÿĉęÜêćöÙüćöđðŨîÝøĉÜǰ éĆÜîĆĚîǰ ÝċÜĂ÷ćÖĔĀšóüÖđøćìŠćîìĆĚÜĀúć÷ĕéšîšĂöîĞćĕððäĉïĆêĉĔĀšđÖĉéðøąē÷ßîŤêŠĂÖćøéĞćđîĉîßĊüĉêĕéšđðŨîĂ÷ŠćÜéĊǰǰüĆîüĉÿć×ïĎßćǰģĦĦĨǰîĊĚǰǰ×ĂđßĉâßüîìčÖìŠćîĕéšðäĉïĆêĉïĎßćéšü÷ÖćøøĆÖþćýĊúǰðäĉïĆêĉíøøöǰìĞćïčâêĆÖïćêøǰôŦÜóøąíøøöđìýîćǰĒúąđüĊ÷îđìĊ÷îǰîšĂöëüć÷đðŨîóčìíïĎßćēé÷óøšĂöđóøĊ÷ÜÖĆîǰǰĔîüĆîĂćìĉê÷ŤìĊęǰĢĩǰóùþõćÙöǰģĦĦĨ

ÙèąñĎšÝĆéìĞć

Page 3: Seangdhamma Vol.49 No.469, may, 2014

�������ĐýÚëööô�� Saeng Dhamma1

The Buddha’s Wordsñċêëýċóąüćè

� � ĐČıčī�ĚĩûġĵĘ�Ĥûıûī� ĐČıčī�ĵĎġġĵĘ�øĜī� � ĐČıčī�ùĐıďġĘĩ�Ďįøıùĩ� ĐČıčī�ġĐıČīĒĚŀ�ġįùŀ�Ħ�ŅŃŅ�Ħ

� � ķĘţĘĬķĖĶċijġĘĤċŤĞęĚĩûħ��ķĘţĘĬĵĎĠĶċijġĘĤċŤĞęĵĎġħ� � ķĘţĘĬĎįøùŧĶċijġĘĤċŤĞęijđĄÿùĨĐďŧ��ķĘţĘĬġįùĶċijġĘĤċŤĞęûĞĩĘġþđ

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Page 4: Seangdhamma Vol.49 No.469, may, 2014

��������ĐýÚëööô�������Saeng Dhamma2

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Page 5: Seangdhamma Vol.49 No.469, may, 2014

�������ĐýÚëööô�� Saeng Dhamma3

ขอเชิญร่วมงาน�µ��º��¥¥£¬£Ä¢�¯´¤º©³��£��§�¥��ÚÛ��d� พระวิเทศธรรมรังษี (สุรศักดิ์ ชีวานนฺโท) ���¤�³��t�«z� }§z�¤����¨�~¨�����¤�°��¨·°���»�����¤� ¯��§t¥� �¤��¨·�Ä�Ç���§�«�¥���������ÁÄÄÆ

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Page 6: Seangdhamma Vol.49 No.469, may, 2014

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ÑüċòĄñèċÙăÜÓâÿ÷ăøñāèć÷ăøñŞòŚöðċêŢèċלāïāí

“ธรรมสมโภช ๘๙ ปี พระวิเทศธรรมรังษี (หลวงตาชี)”öĀèüāæăäñŞæĄē��ģ��ðăåćèāñè��ĝĠĠĢ

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�������ĐýÚëööô�� Saeng Dhamma5

Salayatana-vibhanga Sutta:�An Analysis of

the Six Sense-mediaTranslated from the Pali by Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/mn/mn.137.than.html

Salayatana-vibhanga Sutta: An Analysis of the Six Sense-media

Translator’s Introduction Despite the abstract format of this discourse, it deals with an emotional topic: the source of emo-tions, the use of the emotions in the course of the practice, and the ideal emotional state of a person ZKR�KDV�FRPSOHWHG�WKH�SDWK�DQG�LV�¿W�WR�WHDFK�RWK-ers. In particular, this discourse counters a com-mon misperception: that the distress that comes from having an unachieved goal is an obstacle in the practice, and that the antidote for that distress is to renounce any sense of goals. In actuality, that distress — termed “renunciation distress” — has an important role in the practice: to overcome the dis-tress that comes with a sense of loss over sensual pleasures that have not been attained, or those that have been attained in the past but now no longer ex-ist. Renunciation distress serves as a reminder that the loss of sensual pleasures is not a serious matter. As for renunciation distress, it is overcome, not by abandoning any sense of goal, but by following the path and realizing the joy that comes when the goal is reached. This discourse counters another mispercep-tion as well: that equanimity is the goal of the prac-tice. In actuality, renunciation equanimity serves a function as part of the path of practice — as a tool for letting go of renunciation joy — and then it, too, is transcended by the state called “non-fashioning” (atammayata), in which there is no act of intention, not even the intention underlying equanimity, at all.I have heard that on one occasion the Blessed One

was staying near Savatthi in Jeta’s Grove, Anathap-indika’s monastery. There he addressed the monks, “Monks!” “Yes, lord,” the monks replied. The Blessed One said: “Monks, I will teach you the analysis of the six sense media. Listen, and pay close attention. I will speak.” “Yes, lord,” the monks replied. The Blessed One said: “The six internal sense-media should be known. The six external sense-me-dia should be known. The six classes of conscious-ness should be known. The six classes of contact should be known. The eighteen explorations for the intellect should be known. The thirty-six states to which beings are attached [1] should be known. With regard to them, depending on this, abandon that. There are three frames of reference that a no-ble one cultivates, cultivating which he is a teacher ¿W�WR�LQVWUXFW�D�JURXS��$PRQJ�PDVWHU�WUDLQHUV��KH�LV�VDLG�WR�EH�WKH�XQH[FHOOHG�WUDLQHU�RI�WKRVH�SHRSOH�¿W�to be tamed. This is the summary of the analysis of the six sense-media. “’The six internal sense-media should be known’: thus was it said. And in reference to what was it said? The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medi-um, the intellect-medium. ‘The six internal sense-media should be known’: thus was it said. And in reference to this was it said. “’The six external sense-media should be known’: thus was it said. And in reference to what was it said? The form-medium, the sound-medium, WKH�DURPD�PHGLXP��WKH�ÀDYRU�PHGLXP��WKH�WDFWLOH�sensation-medium, the idea-medium. ‘The six ex-

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ternal sense-media should be known’: thus was it said. And in reference to thus was it said. “’The six classes of consciousness should be known’: thus was it said. And in reference to what was it said? Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. ‘The six classes of consciousness should be known’: thus was it said. And in reference to thus was it said. “’The six classes of contact should be known’: thus was it said. And in reference to what was it said? Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact. ‘The six classes of contact should be known’: thus was it said. And in reference to this was it said. “’The eighteen explorations for the intellect should be known’: thus was it said. And in refer-ence to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for hap-piness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity. Hearing a sound via the ear ... Smelling an aroma via the nose ... Tasting a ÀDYRU�YLD�WKH�WRQJXH�����)HHOLQJ�D�WDFWLOH�VHQVDWLRQ�via the body ... Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. Thus there are six happiness-explorations, six distress-explorations, and six equanimity-explorations. The eighteen ex-plorations for the intellect should be known’: thus was it said. And in reference to this was it said. “’The thirty-six states to which beings are at-tached should be known’: thus was it said. And in reference to what was it said? Six kinds of house-hold joy & six kinds of renunciation joy; six kinds of household distress & six kinds of renunciation distress; six kinds of household equanimity & six kinds of renunciation equanimity. “And what are the six kinds of household joy? The joy that arises when one regards as an acquisi-tion the acquisition of forms cognizable by the eye — agreeable, pleasing, charming, endearing, con-nected with worldly baits — or when one recalls the previous acquisition of such forms after they have passed, ceased, & changed: That is called house-hold joy. (Similarly with sounds, smells, tastes, tac-

tile sensations, & ideas.) “And what are the six kinds of renunciation joy? The joy that arises when — experiencing the inconstancy of those very forms, their change, fad-ing, & cessation — one sees with right discernment as it actually is that all forms, past or present, are in-constant, stressful, subject to change: That is called renunciation joy. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.) “And what are the six kinds of household dis-tress? The distress that arises when one regards as a non-acquisition the non-acquisition of forms cogni-zable by the eye — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous non-acquisition of such forms after they have passed, ceased, & changed: That is called household distress. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)“And what are the six kinds of renunciation distress? The distress coming from the longing that arises in RQH�ZKR� LV� ¿OOHG�ZLWK� ORQJLQJ� IRU� WKH� XQH[FHOOHG�liberations when — experiencing the inconstancy of those very forms, their change, fading, & cessation — he sees with right discernment as it actually is that all forms, past or present, are inconstant, stress-IXO��VXEMHFW�WR�FKDQJH�DQG�KH�LV�¿OOHG�ZLWK�WKLV�ORQJ-ing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.) “And what are the six kinds of household equanimity? The equanimity that arises when a foolish, deluded person — a run-of-the-mill, un-taught person who has not conquered his limita-tions or the results of action [2] & who is blind to danger [3] — sees a form with the eye. Such equa-nimity does not go beyond the form, which is why it is called household equanimity. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.) “And what are the six kinds of renunciation equanimity? The equanimity that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond form, which is why it is called renunciation equanimity. (Simi-larly with sounds, smells, tastes, tactile sensations,

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& ideas.) “’The thirty-six states to which beings are at-tached should be known’: thus was it said. And in reference to this was it said. “’With regard to them, depending on this, abandon that’: thus was it said. And in reference to what was it said? “Here, by depending & relying on the six kinds of renunciation joy, abandon & transcend the six kinds of household joy. Such is their abandoning, such is their transcending. By depending & relying on the six kinds of renunciation distress, abandon & transcend the six kinds of household distress. Such is their abandoning, such is their transcending. By depending & relying on the six kinds of renuncia-tion equanimity, abandon & transcend the six kinds of household equanimity. Such is their abandoning, such their transcending. “By depending & relying on the six kinds of renunciation joy, abandon & transcend the six kinds of renunciation distress. Such is their abandoning, such is their transcending. By depending & relying on the six kinds of renunciation equanimity, aban-don & transcend the six kinds of renunciation joy. Such is their abandoning, such their transcending. “There is equanimity coming from multiplici-ty, dependent on multiplicity; and there is equanim-ity coming from singleness, dependent on single-ness. “And what is equanimity coming from mul-tiplicity, dependent on multiplicity? There is equa-

nimity with regard to forms, equanimity with regard to sounds...smells...tastes...tactile sensations [& ideas: this word appears in one of the recensions]. This is equanimity coming from multiplicity, de-pendent on multiplicity. “And what is equanimity coming from single-ness, dependent on singleness? There is equanim-LW\�GHSHQGHQW�RQ�WKH�GLPHQVLRQ�RI�WKH�LQ¿QLWXGH�RI�space, equanimity dependent on the dimension of WKH�LQ¿QLWXGH�RI�FRQVFLRXVQHVV����GHSHQGHQW�RQ�WKH�dimension of nothingness... dependent on the di-mension of neither perception nor non-perception. This is equanimity coming from singleness, de-pendent on singleness. “By depending & relying on equanimity coming from singleness, dependent on singleness, abandon & transcend equanimity coming from multiplicity, dependent on multiplicity. Such is its abandoning, such its transcending. “By depending & relying on non-fashioning, [4] abandon & transcend the equanimity coming from singleness, dependent on singleness. Such is its abandoning, such its transcending. “’Depending on this, abandon that’: thus was it said. And in reference to this was it said. “’There are three frames of reference that a noble one cultivates, cultivating which he is a WHDFKHU�¿W�WR�LQVWUXFW�D�JURXS¶��WKXV�ZDV�LW�VDLG��$QG�in reference to what was it said? “There is the case where the Teacher — out of sympathy, seeking their well-being — teaches

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the Dhamma to his disciples: ‘This is for your well-being, this is for your happiness.’ His disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher’s mes-VDJH��,Q�WKLV�FDVH�WKH�7DWKDJDWD�LV�QRW�VDWLV¿HG�QRU�is he sensitive to satisfaction, yet he remains un-WURXEOHG��PLQGIXO��� DOHUW��7KLV� LV� WKH� ¿UVW� IUDPH�of reference that a noble one cultivates, cultivating ZKLFK�KH�LV�D�WHDFKHU�¿W�WR�LQVWUXFW�D�JURXS�� ³)XUWKHUPRUH�� WKHUH� LV� WKH� FDVH� ZKHUH� WKH�Teacher — out of sympathy, seeking their well-be-ing — teaches the Dhamma to his disciples: ‘This is for your well-being, this is for your happiness.’ Some of his disciples do not listen or lend ear or ap-ply their minds to gnosis. Turning aside, they stray from the Teacher’s message. But some of his disci-ples listen, lend ear, & apply their minds to gnosis. They do not turn aside or stray from the Teacher’s PHVVDJH��,Q�WKLV�FDVH�WKH�7DWKDJDWD�LV�QRW�VDWLV¿HG�nor is he sensitive to satisfaction; at the same time KH�LV�QRW�GLVVDWLV¿HG�QRU�LV�KH�VHQVLWLYH�WR�GLVVDWLV-IDFWLRQ��)UHH� IURP�ERWK�VDWLVIDFWLRQ��GLVVDWLVIDF-tion, he remains equanimous, mindful, & alert. This is the second frame of reference...� ³)XUWKHUPRUH�� WKHUH� LV� WKH� FDVH� ZKHUH� WKH�Teacher — out of sympathy, seeking their well-be-ing — teaches the Dhamma to his disciples: ‘This is for your well-being, this is for your happiness.’ His disciples listen, lend ear, & apply their minds to gnosis. They do not turn aside or stray from the Teacher’s message. In this case the Tathagata is sat-LV¿HG�DQG�LV�VHQVLWLYH�WR�VDWLVIDFWLRQ��\HW�KH�UHPDLQV�untroubled, mindful, & alert. This is the third frame of reference that a noble one cultivates, cultivating ZKLFK�KH�LV�D�WHDFKHU�¿W�WR�LQVWUXFW�D�JURXS� “’There are three frames of reference that a noble one cultivates, cultivating which he is a WHDFKHU�¿W�WR�LQVWUXFW�D�JURXS¶��WKXV�ZDV�LW�VDLG��$QG�in reference to this was it said. “’Among master trainers, he is said to be the XQH[FHOOHG�WUDLQHU�RI�WKRVH�SHRSOH�¿W�WR�EH�WDPHG¶��thus was it said. And in reference to what was it said? “Steered by the elephant trainer, the elephant to be tamed runs in only one direction: east, west, north, or south. Steered by the horse trainer, the horse to be tamed runs in only one direction: east, west, north, or south. Steered by the ox trainer, the

ox to be tamed runs in only one direction: east, west, north, or south. “But steered by the Tathagata — worthy and rightly self-awakened — the person to be tamed fans out in eight directions. “Possessed of form, he/she sees forms. This is WKH�¿UVW�GLUHFWLRQ� “Not percipient of form internally, he/she sees forms externally. This is the second direction.“He/she is intent only on the beautiful. This is the third direction. “With the complete transcending of percep-tions of [physical] form, with the disappearance of perceptions of resistance, and not heeding percep-WLRQV�RI�GLYHUVLW\��>SHUFHLYLQJ�@�µ,Q¿QLWH�VSDFH�¶�KH�she enters and remains in the dimension of the in-¿QLWXGH�RI�VSDFH��7KLV�LV�WKH�IRXUWK�GLUHFWLRQ� “With the complete transcending of the di-PHQVLRQ� RI� WKH� LQ¿QLWXGH� RI� VSDFH�� >SHUFHLYLQJ�@�µ,Q¿QLWH�FRQVFLRXVQHVV�¶�KH�VKH�HQWHUV�DQG�UHPDLQV�LQ�WKH�GLPHQVLRQ�RI�WKH�LQ¿QLWXGH�RI�FRQVFLRXVQHVV��7KLV�LV�WKH�¿IWK�GLUHFWLRQ� “With the complete transcending of the di-PHQVLRQ� RI� WKH� LQ¿QLWXGH� RI� FRQVFLRXVQHVV�� >SHU-ceiving,] ‘There is nothing,’ he/she enters and re-mains in the dimension of nothingness. This is the sixth direction. “With the complete transcending of the di-mension of nothingness, he/she enters and remains in the dimension of neither perception nor non-per-ception. This is the seventh direction. “With the complete transcending of the di-mension of neither perception nor non-perception, he/she enters and remains in the cessation of per-ception and feeling. This is the eighth direction. “Steered by the Tathagata — worthy and rightly self-awakened — the person to be tamed fans out in eight directions. “’Among master trainers, he (the Tathagata) is VDLG�WR�EH�WKH�XQH[FHOOHG�WUDLQHU�RI�WKRVH�SHRSOH�¿W�to be tamed’: thus was it said. And in reference to this was it said.”� 7KDW�LV�ZKDW�WKH�%OHVVHG�2QH�VDLG��*UDWL¿HG��the monks delighted in the Blessed One’s words.

The End

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A Brief Introduction to The Questions of

King Milinda (Milindapanha)

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A Brief Introduction to The Questions of King Milinda (Milindapañha)

Overview of This Paper This paper is a brief introduction to an important ZRUN� RI� WKH� 3ƗOL� 6FULSWXUHV�� 7KH� 4XHVWLRQV� RI�King Milinda (Milindapañha), a dialogue between Milinda (Menander, the Indo-Greek king) and the PRQN�1ƗJDVHQD������� 7KH�SDSHU�LV�GLYLGHG�LQWR�WKUHH�VHFWLRQV���)LUVW��there is a short consideration of the origin of The 4XHVWLRQV�RI�.LQJ�0LOLQGD���:KR�DUH�WKH�FKDUDFWHUV�in the dialogue, and did they really exist? How did the ZRUN�FRPH�WR�EH"��,V�LW�7KHUDYƗGLQ�RU�QRW"��6HFRQG��the main part of the paper presents an outline of the seven parts of the work to give some indication of the many subjects that are covered. Third, the paper YHU\�EULHÀ\�SRLQWV�RXW�WZR�LPSRUWDQW�WRSLFV�EURXJKW�XS�LQ�7KH�4XHVWLRQV�RI�.LQJ�0LOLQGD�WKDW�ZRXOG�EH�worthy of further study. Origin of the Work � 7KH�4XHVWLRQV�RI�.LQJ�0LOLQGD��0LOLQGDSDxKD��is a dialogue between King Milinda and the Buddhist PRQN�1ƗJDVHQD���'LG�WKHVH�WZR�LQGLYLGXDOV�UHDOO\�exist? It seems quite reasonable to say that King Milinda did exist and that he was actually the Indo-Greek king Menander, who ruled from 163 to 150 B.C. over a large part of northwestern India (see E. Lamotte, History of Indian Buddhism, p. 419).* There is much evidence to indicate that he was at least sympathetic to the Buddhist religion �/DPRWWH��SS������������)RU�H[DPSOH��LW�LV�SRVVLEOH�that Menander’s capital city was called Euthymedia �WKH�*UHHN�ZRUG�IRU�WKH�3ƗOL�VDPPƗ�VDQNDSSD��ULJKW�thought, one of the parts of the Noble Eightfold

Path) (Lamotte, p. 421). If so, Menander might have been a practicing Buddhist. Of course, the greatest evidence for Menander’s sympathy, at least, for the %XGGKLVW� UHOLJLRQ� LV� WKH� WH[W� RI�7KH�4XHVWLRQV� RI�Milinda. It is not so clear, on the other hand, that the PRQN�1ƗJDVHQD�UHDOO\�H[LVWHG���7KHUH�LV�QRW�PXFK�biographical information about him. He seems WR� EH� D�¿FWLRQDO� FKDUDFWHU�� �7KLV� IDFW�ZRXOG� VHHP�to indicate that the dialogue between Milinda and 1ƗJDVHQD�ZDV�D�ZRUN�RI�¿FWLRQ�WR�GLVFXVV�WKH�PDQ\�questions that had arisen regarding the Buddhist religion in the light of its meeting the Greek thinking of the West. ������ +RZ�� WKHQ�� GLG� WKH� ZRUN� 7KH� 4XHVWLRQV� RI�King Milinda come to be? It seems that the original work was composed about the beginning of the Christian era (assuming the death of Menander in 150 B.C.). The original Milindapañha existed in three Chinese translations dating back to the third century.** One of the Chinese translations now exists in two versions, one of which is not complete. This translation, called “Sutra of the %KLNVX� 1ƗJDVHQD�´� ZDV� OLNHO\� ZULWWHQ� RULJLQDOO\�in an Indian dialect and (according to Lamotte, at OHDVW��H[SUHVVHG�WKH�WHDFKLQJV�RI�WKH�6DUYƗVWLYƗGLQ�school. The translation corresponds to part of the 3ƗOL�0LOLQGDSDxKD��2QO\�3DUWV�,,��,,,��DQG�VRPH�RI�3DUW� ,� RI� WKH� 3ƗOL� WH[W� DUH� RULJLQDO�� �$OO� WKH� RWKHU�Parts were additions to the original text made at a later time in Sri Lanka. ������ 6R� LV� 7KH� 4XHVWLRQV� RI� .LQJ� 0LOLQGD�7KHUDYƗGLQ� RU� QRW"� � 7KH� ZRUN� DV� LW� H[LVWV� WRGD\�LV� HVVHQWLDOO\� D� 7KHUDYƗGLQ� ZRUN�� � :H� FDQ� VD\��more precisely, that the work as it exists today is D� 6LQKDOHVH� 7KHDUDYƗGLQ� ZRUN� �WKH� WHUP� /DPRWWH�

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uses to describe it, p. 423). There are traces of 6DUYƗVWLYƗGLQ�WHDFKLQJ�LQ�LW��VSDFH�DV�XQFDXVHG��IRU�LQVWDQFH�� LV�VRPHZKDW�UHODWHG� WR� WKH�6DUYƗVWLYƗGLQ�idea that space is unconditioned), and it seems that the roots of the original work are in this school.*** ������ ,W�VKRXOG�EH�QRWHG��¿QDOO\��WKDW�WKH�0LOLQGDSDxKƗ�(as well as the Nettipakarana and the Petakopadesa) are included in the Myanmar (Burmese) edition of the Tipitaka but not in the Thai edition. Nevertheless, RYHU�WKH�FHQWXULHV�7KH�4XHVWLRQV�RI�.LQJ�0LOLQGD�has been a highly regarded and authoritative text WKURXJKRXW� 7KHUDYƗGD� %XGGKLVP�� � )RU� H[DPSOH��WKH�JUHDW�FRPPHQWDWRU�ƖFDUL\D�%XGGKDJKRVD�RIWHQ�cited it as an authority. In the twentieth century the Venerable Mingun Jetavun Sayadaw, teacher of Venerable Mahasi Sayadaw, wrote a commentary on 7KH�4XHVWLRQV�RI�0LOLQGD�FDOOHG�WKH�0LOLQGDSDxKD�$WWDNDWKƗ��������

Outline of the Work� 0RGHUQ�HGLWRUV��WKHQ��GLYLGH�7KH�4XHVWLRQV�RI�King Milinda into seven parts.**** The following EULHÀ\�GHVFULEHV�WKH�FRQWHQWV�RI�WKHVH�SDUWV������ 3DUW� ,�� � 7KH� ¿UVW� SDUW� RI� WKH� GLDORJXH�� ³3DVW�History,” is the story of how the meeting of King 0LOLQGD�DQG�WKH�PRQN�1ƗJDVHQD�FDPH�WR�WDNH�SODFH���King Milinda had an earlier meeting with the monk Ɩ\XSƗOD�DQG�DVNHG�KLP�WKH�SXUSRVH�IRU�PRQNV�JRLQJ�forth into homelessness. The monk replied that the purpose of going forth was for the sake of “faring in [experiencing] the Dhamma, faring in spiritual calm” (p. 24). The king asked the monk if there were householders who experienced the Dhamma and experienced spiritual calm. The monk admitted that there were. When King Milinda, then, argued that the monks’ going forth was useless, the monk Ɩ\XSƗOD�KDG�QRWKLQJ�WR�VD\����1ƗJDVHQD�GRHV�KDYH�an answer for King Milinda (see pp. 112-113)). � 2QH�RI� WKH�NLQJ¶V� RI¿FHUV� WHOOV� WKH�NLQJ� WKDW�WKHUH� LV� D� ZLVH� PRQN� QDPHG� 1ƗJDVHQD� OLYLQJ� DW�WKH� 6DQNKH\\D� +HUPLWDJH�� � 7KH� RI¿FHU� VXJJHVWV�that King Milinda visit him for the answers to his questions. The king, approaching the hermitage ZLWK� IHDU�� VHHV� D� IHDUOHVV� 1ƗJDVHQD� VLWWLQJ� LQ� WKH�middle of his monks. Part II. Parts II and III belong together in terms of themes, and make up the original work without the later additions of the other parts (there are 85

questions all together in the two parts). Part II is FDOOHG�³4XHVWLRQV�RQ�'LVWLQJXLVKLQJ�0DUNV�´��7KH�questions that are considered in Part II include the IROORZLQJ��WKH�WHDFKLQJ�DERXW�QRQ�VHOI��DQDWWƗ���WKH�purpose of the homeless life, kamma and rebirth, GHSHQGHQW� RULJLQDWLRQ� �SDWLFFDVDPXSSƗGD��� WLPH�(for example, the “chicken and the egg” simile: it is impossible to show the earliest point of time, p. 46), 1LEEƗQD��(QOLJKWHQPHQW���DQG�WKH�FKDUDFWHULVWLFV�RI�mental phenomena. The characteristics of mental phenomena are the “distinguishing marks” (lakkhana) that are treated in Buddhist psychology. Regarding these PHQWDO� SKHQRPHQD�� WKH� ¿UVW� TXHVWLRQV� DUH� DERXW�WKH� ¿YH� VSLULWXDO� IDFXOWLHV�� ZLVGRP�� IDLWK�� HQHUJ\��mindfulness, and concentration (pp. 8-9; 34-39). Other questions concern basic mental factors like contact, feeling, perception, volition, and FRQVFLRXVQHVV� �SS�� ��� �������� � )XUWKHU� GLVFXVVLRQ�deals with seeing and the various kinds of thinking (pp. 49, 52-53). � $V� IDU�DV� WKH� WHDFKLQJ�RI�QRQ�VHOI� �DQDWWƗ�� LV�concerned, the context for the discussion in The 4XHVWLRQV�RI�.LQJ�0LOLQGD�LV�IDOVH�WHDFKLQJ�DERXW�the nature of the self, for example, the teaching RI� WKH�6DPPLWƯ\DV�� �$FFRUGLQJ� WR� WKLV� VFKRRO�� WKH�Buddha taught that the person (puggala) was a NLQG�RI�VHOI�QRW� WKH�VDPH�DV�WKH�¿YH�DJJUHJDWHV²FRUSRUHDOLW\��WKH�PDWHULDO��SK\VLFDO���UnjSD���IHHOLQJ��YHGDQƗ��� SHUFHSWLRQ� �VDxxƗ��� PHQWDO� IRUPDWLRQ��VDQNKƗUD���DQG�FRQVFLRXVQHVV��YLxxƗQD�²��DQG�QRW�completely different from them either (p. 8). The 7KHUDYƗGD�VFKRRO�RSSRVHG�WKLV�LGHD�DERXW�WKH�VHOI��WKLV� ³SHUVRQDOLW\� WKHVLV´� �SXJJDODYƗGD��� LW� ZDV� DQ�attempt to go back to some kind of teaching about a VHOI���1ƗJDVHQD�DUJXHV�WKDW�WKHUH�LV�QR�VHOI��GHVSLWH�the fact that we have a sense of personal identity as time goes by) and that any identity that is given to a self exists in name only. He says that the individual is “neither the same nor another” (na ca so na ca DxxR���SS��������������+H�XVHV�WKH�VLPLOH�RI�D�ÀDPH�WKDW�EXUQV�WKURXJKRXW�WKH�QLJKW��WKH�VDPH�ÀDPH�DOO�night, but burning ever differently) to show what the individual is like (p. 40). � 3DUW�,,,���7KH�WKLUG�SDUW�RI�WKH�ZRUN��³4XHVWLRQV�for the Cutting Off of Perplexity,” continues the WKHPHV�RI�WKH�VHFRQG�SDUW���)RU�H[DPSOH��UHELUWK�LV�described as a process in which no transmigration

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RI� DQ\WKLQJ� WDNHV� SODFH� �FRPSDUH� 1ƗJDVHQD¶V�simile of one lamp lighting another lamp, but no lamp passing from one to the next: neither the same ODPS� QRU� DQRWKHU� ÀDPH�� �SS�� ��� �������� � 0RUDO�responsibility is explained in terms of the passing of the results of kamma from lifetime to lifetime �SS�� ��� ������� �������� � 1ƗJDVHQD� DOVR� FRQVLGHUV�how the Buddha accomplished a great deal when he explained how various mental factors are combined together in one act of consciousness (pp. 9; 68: the Buddha “. . . pointed out the arrangement of these incorporeal mental states [contact, feeling, perception, volition, and consciousness] that are mental factors in consciousness and occur in one objective support . . .”). � 3DUW�,9���7KH�QH[W�SDUW�RI�WKH�7KH�4XHVWLRQV�RI�King Milinda, Part IV, “The Dilemmas” (of which WKHUH�DUH������GRHV�QRW�¿W�FORVHO\�ZLWK�WKH�SUHYLRXV�WZR�SDUWV�RI�³4XHVWLRQV´��SS�����������,W�ZRXOG�VHHP�to have been added later. This is the longest part of the work (in the I. B. Horner translation, eight Divisions for a total of 353 pages). King Milinda has changed and so have the topics that are being considered. King Milinda has become a student of 1ƗJDVHQD� DQG� D� SUDFWLFLQJ� DQG�GHYRWHG�%XGGKLVW���)XUWKHUPRUH�� WKH� PDWHULDO� WKDW� LV� GLVFXVVHG� KDV�changed: rather than being the questions that a Greek king with a knowledge of philosophy and an interest in Buddhism might ask, the questions are now those of someone who knows the Buddhist Scriptures and is confused about the puzzles (dilemmas) that arise. Such dilemmas include those regarding the following: the length of time of the Dhamma, showing homage to the Buddha, reciting verses for protection, transferring merit to those ZKR�KDYH�GLHG��GUHDPV��DQG�1LEEƗQD��DQG�VSDFH��DV�uncaused (pp. 10-11; 78-81, 72-74, 91-93, 124-26, �������������������5HJDUGLQJ�1LEEƗQD�DQG�VSDFH�DV�uncaused, see the discussion below in “Important Topics in the Work.”) � 3DUW�9���³$�4XHVWLRQ�6ROYHG�E\�,QIHUHQFH�´�WKH�¿IWK�SDUW�RI�7KH�4XHVWLRQV�RI�.LQJ�0LOLQGD��UHYLVLWV�the question already considered in Part III about whether the historical Buddha was real (p. 58). While the answer in Part III was less than one page long, the answer in Part V is lengthy. While the VLPLOHV�LQ�3DUW�,,,�ZHUH�VLPSOH��,V�WKHUH�D�ULYHU�8KƗ�even though you and your father have never seen it? Is there an ocean that is large and deep even you

many people have never seen it?), the presentation in Part V is a complicated story about “the Blessed One’s City of Dhamma” (p. 11). � 3DUW�9,�� � 3DUW�9,�� ³7KH� 6SHFLDO�4XDOLWLHV� RI�Asceticism,” deals with a problem that was already discussed in “The Dilemmas” (pp. 112-13). This is the question that brought King Milinda to the monk 1ƗJDVHQD� LQ� WKH� ¿UVW� SODFH��:K\� VKRXOG� D� PRQN�go forth into homelessness when a householder can pursue the holy life at home (p. 11)? While the answer in “The Dilemma” was short and to the point (the monk’s going forth represents a quicker and more direct approach to the goal of the practice), WKH�DQVZHU�LQ�³7KH�6SHFLDO�4XDOLWLHV�RI�$VFHWLFLVP´�is a lengthy argument for the ideal of the life of DVFHWLFLVP��DQ�DUJXPHQW�¿OOHG�ZLWK�VLPLOHV�������� 3DUW� 9,,�� � ³4XHVWLRQV� RQ� 7DONV� RI� 6LPLOHV´�WKHQ��LV�WKH�VHYHQWK�SDUW�RI�7KH�4XHVWLRQV�RI�.LQJ�Milinda. It would seem to be another addition to the original work by another author. This part of the work gives detailed similes (67 in all) describing aspects of the Buddhist practice. The similes are for WKH�\RJƗYDFDUD�� WKH�³RQH�ZKR� LV�GHYRWHG� WR�PHWDO�WUDLQLQJ´� �S������� � �)RU�H[DPSOH�� WKHUH�DUH�VLPLOHV�about animals (squirrel, tortoise) (pp. 159-60); DERXW�WKH�HOHPHQWV��ZDWHU��¿UH��VSDFH���SS�����������about the heavenly bodies (moon, sun) (pp. 166-68); and about individuals (the archer) (pp. 170-71). Similes are developed at length: the tortoise, among other things, for instance, lives in the water �WKH� \RJƗYDFDUD� VSUHDGV� ORYLQJ�NLQGQHVV� IDU� DQG�ZLGH���VXQV�KLPVHOI��WKH�\RJƗYDFDUD�H[HUFLVHV�ULJKW�striving), and pulls his head and limbs into his shell LI�KH�VHHV�RU�KHDUV�DQ\WKLQJ��WKH�\RJƗYDFDUD�JXDUGV�the six sense doors) (pp. 160-61).

Important Topics in the Work� 0DQ\�VXEMHFWV�DUH�FRYHUHG� LQ�7KH�4XHVWLRQV�of King Milinda. There are some topics that would seem to be of special interest and worthy of further study. Two are mentioned here: � 1RQ�VHOI���7KH�QRQ�VHOI��DQDWWƗ��LV�D�IUHTXHQW�WRSLF�LQ�7KH�4XHVWLRQV�RI�.LQJ�0LOLQGD���7KH�ZRUN�is famous for saying that the individual is “neither the same nor another” (na ca so na ca añño) (pp. 39-41). The similes of the lamp (p. 40) (see Part II in the “Outline” above) and of milk that turns into curds, then butter, then ghee (p. 40) are used to

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describe this sameness in difference. There is a good discussion of this topic LQ� 1\DQDWLORND� 0DKƗWKHUD¶V� )XQGDPHQWDOV� RI�Buddhism (Kandy, Sri Lanka: Buddhist Publication 6RFLHW\���������SS��������� �)XUWKHUPRUH�� LW�VKRXOG�be pointed out that this idea of sameness in difference regarding the individual is the Buddhist WHDFKLQJ�RI�FRQGLWLRQDOLW\��LGDSSDFFD\ƗWD���ZKLFK�LV�WKH�0LGGOH�7UXWK��PDMMKHQD�GKDPPDGHVDQƗ����6HH��for example, the important passage in Venerable Nyanaponika Thera, Abhidhamma Studies; Buddhist Explorations of Consciousness and Time (4th revised and enlarged edition; Boston: Wisdom Publications, 1998), pp. 96-97.� 8QFDXVHG� 5HDOLWLHV�� 1LEEƗQD� DQG� 6SDFH��ƖNƗVD��� � 7KH� WUHDWPHQW� RI� VSDFH� �ƗNDVD�� LQ� 7KH�4XHVWLRQV�RI�0LOLQGD�LV�XQXVXDO�LQVRIDU�DV�VSDFH�LV�considered to be something uncaused (Introduction, S������ � ,Q� WUDGLWLRQDO� 7KHUDYƗGD� %XGGKLVP�� RQO\�1LEEƗQD�LV�WKRXJKW�WR�EH�XQFDXVHG���7KH�GLDORJXH��however, does not say that space is unconditioned: RQO\�1LEEƗQD�LV�XQFRQGLWLRQHG������������������������ ,Q�DQRWKHU�FRQWH[W�LQ�WKH�3ƗOL�6FULSWXUHV��VSDFH�is described as one of six elements. As Nyantiloka shows in his Buddhist Dictionary, there are other groupings of the elements besides the four physical elements and the eighteen physical and mental elements (p. 49). There are also the three “World-HOHPHQWV´��VHQVXRXV�ZRUOG��¿QH�PDWHULDO�ZRUOG��DQG�LPPDWHULDO�ZRUOG��� �)XUWKHUPRUH�WKHUH�LV�D�VL[IROG�JURXS�RI�HOHPHQWV�WKDW�LQFOXGHV�VSDFH��ƗNƗVD���VROLG��liquid, heat, motion, space, and consciousness. As regards the sixfold group, Nyantiloka cites 0DMMKLPD�1LNƗ\D������DQG�DOVR�0DMMKLPD�1LNƗ\D������� � 6HH� 1\DQDWLORND� 0DKƗWKHUD�� %XGGKLVW�Dictionary, edited by Nyanaponika Thera (3rd ed.; Singapore: Singapore Buddhist Meditation Centre, 1991). Regarding the division of the elements and materiality, see also the discussion in Phra Prayudh Payutto, Buddhadhamma; Natural Law and Values for Life, translated by Grant A. Olson (Albany, N.Y.: State University of New York Press, 1995), pp. 53-54, including the footnotes.__________________

* Lamotte, E. History of Indian Buddhism, WUDQVODWHG� IURP� WKH� )UHQFK� E\� 6DUD� :HEE�%RLQ����Publications de L’Institut Orientaliste de Louvain,

36 (Louvain-Paris: Peeters Press, 1988).

**Lamotte, History of Indian Buddhism, p. 423, provides detailed information about the origin of 7KH�4XHVWLRQV�RI�.LQJ�0LOLQGD���7KH�GLVFXVVLRQ�LQ�this paragraph of the paper about the origin of the work comes from this scholar.

***While Lamotte places the roots of the RULJLQDO� 4XHVWLRQV� RI� .LQJ� 0LOLQGD� FRQ¿GHQWO\�LQ� WKH�6DUYƗVWLYƗGLQ� VFKRRO� �DQG� WKLV�ZRXOG� VHHP�reasonable), Bhikkhu Bodhi is less sure. He says LQ�KLV�,QWURGXFWLRQ�WR�WKH�ZRUN��³7KH�6DUYƗVWLYƗGLQ�VFKRRO��DQ�HDUO\�ULYDO�RI�WKH�ROG�7KHUDYƗGD��LV�NQRZQ�WR�KDYH�ÀRXULVKHG�LQ�*DQGKƗUD�DQG�.DVKPLU�GXULQJ�the period to which the Milinda is usually assigned, and it is therefore conceivable that the work had its roots in that school of early Buddhism. Nothing, however, can be established with certainty in this regard, and in any case Milinda is in no way sectarian but for the most part articulates the common Buddhist programme that united the various early schools” (pp. 1-2; see, also, pp. 12-13). See The 4XHVWLRQV�RI�.LQJ�0LOLQGD��$Q�$EULGJHPHQW�RI�7KH�Milindapañha, edited by N.K.G Mendis with an Introduction by Bhikkhu Bodhi (Kandy, Sri Lanka: Buddhist Publication Society, 1993). ****The discussion of the parts of the work is based on the Introduction by Bhikkhu Bodhi to The 4XHVWLRQV� RI� .LQJ�0LOLQGD�� SS�� ������ DQG� RQ� WKH�text of this abridgement. All references to the text RI�7KH�4XHVWLRQV�RI�.LQJ�0LOLQGD�LQ�WKLV�SDSHU�DUH�to the Mendis abridgement.

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Page 27: Seangdhamma Vol.49 No.469, may, 2014

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Page 28: Seangdhamma Vol.49 No.469, may, 2014

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ßćêĉëìďēíǰíîëìďēíǰǰǰǰēÙêďêëìďēíǰÝǰē÷ǰîēøǰ ǰ ÿťďâćêċǰĂêĉöťďđâêĉǰǰêĞǰǰðøćõüēêǰǰöč×Ğ� ÙîĔéĀ÷ĉęÜđóøćąßćêĉǰĀ÷ĉęÜđóøćąìøĆó÷ŤǰĀ÷ĉęÜđóøćąÿÖčúǰ÷ŠĂöéĎĀöĉęîâćêĉ×ĂÜêîǰךĂîĆĚîđðŨîđĀêčĒĀŠÜÙüćöđÿČęĂö×ĂÜïčÙÙúîĆĚî ǰ ÙîđÖĉéĔîßćêĉÿĎÜǰßćêĉñĎšéĊǰìĆĚÜòść÷ïĉéćìĆĚÜòść÷öćøéćǰÖĘÿĞćÙĆâñĉéÙĉéüŠćêĆüđĂÜéĊÖüŠćÙîĂČęîǰĒúšüÖĘìĞćĔĀšĀ÷ĉęÜñ÷ĂÜöĂÜÙîĂČęîüŠćêĞęćêšĂ÷éšĂ÷ÖüŠćêĆüǰ ÙîìĊęöĊìøĆó÷ŤđðŨîđýøþåĊǰöĀćđýøþåĊǰ ÖĘöĊÙüćöĀ÷ĉęÜĔîÙüćööĊìøĆó÷Ťǰ ëċÜÖĆïéĎëĎÖđĀ÷Ċ÷éĀ÷ćöÙî÷ćÖÙîÝîüŠćǰ đðŨîÙîêĞęćßšćđúüìøćöǰÙîìĊęđÖĉéĔîåćîąéĊöĊÿÖčúǰÖĘĀ÷ĉęÜĔîÙüćöđðŨîñĎšéĊöĊÿÖčú×ĂÜêîǰđĀĘîÙîĂČęîđðŨîÙîĂćõĆóĂĆïüćÿîćǰ đóøćąđÖĉéöćĔîÿÖčú×ĂÜÙîíøøöéćÿćöĆâǰ ĕöŠöĊÙüćöÿĞćÙĆâĔîéšćîßČęĂđÿĊ÷ÜđÖĊ÷øêĉÙčèǰ đðŨîÿÖčú×ĂÜÙî÷ćÖÙîÝîÙîĕöŠöĊåćîąǰ îĊęúŠąìĉäåĉöćîąÙüćöĀ÷ĉęÜñ÷ĂÜóĂÜ×î×ĂÜÙîöĊßćêĉǰöĊìøĆó÷ŤǰöĊÿÖčúǰ ÙüćöÝøĉÜÙîđøćÝąđðŨîÙîđúüđóøćąßćêĉǰ đóøćąìøĆó÷Ťǰ ĒúąđóøćąÿÖčúÖĘĀćĕöŠǰ ÝąđðŨîÙîðøąđÿøĉåđóøćąßćêĉǰđóøćąìøĆó÷ŤǰĒúąđóøćąÿÖčúÖĘĀćĕöŠǰĒêŠÙîđøćÝąđðŨîÙîđúüÖĘđóøćąÖøøöÙČĂÖćøÖøąìĞć×ĂÜêîđĂÜǰ ÝąđðŨîÙîðøąđÿøĉåÖĘđóøćąÖøøöÙČĂÖćøÖøąìĞć×ĂÜêîđĂÜǰ ìĞćßĆęüÖĘđðŨîÙîđúüǰìĞćéĊÖĘđðŨîÙîðøąđÿøĉåǰ ÙüćößĆęüǰđߊîǰÙüćöēúõǰÙüćöēÖøíǰÙüćöĀúÜǰìĉäåĉöćîąǰ ÙüćöĂĉÝÞćøĉþ÷ćǰ ÙüćöîĉîìćüŠćøšć÷ǰ ëšćĔÙøĕððøąóùêĉđךćÖĘÖúć÷đðŨîÙîßĆęüÙîđúüǰǰĕöŠüŠćđ×ćđĀúŠćîĆĚîÝąđðŨîÙîðøąđõìĕĀîǰ đÖĉéĔîßćêĉĂąĕøǰÿÖčúĂąĕøǰöĊìøĆó÷ŤÿöïĆêĉöćÖöć÷×îćéĕĀîǰúÜĕéšìĞćÙüćößĆęüĒúšüǰÖĘđðŨîÙîßĆęüÙîđúüéšü÷ÖĆîìĆĚÜîĆĚîǰÿŠüîÖćøìĞćÙüćößĆęüǰ đߊîǰÖćøÛŠćÿĆêüŤǰ ÖćøúĆÖìøĆó÷Ťǰ ÞšĂøćþãøŤïĆÜĀúüÜǰ ìčÝøĉêÙĂøŤøĆðßĆęîǰðøąóùêĉñĉéĔîđøČęĂÜđóýǰ ÖćøóĎéđìĘÝēÖĀÖĀúĂÖúüÜǰêøąïĆéÿĆê÷Ťǰ êøąïĆéÙĞćóĎéǰ đĀúŠćîĊĚëšćĔÙøÖøąìĞćĀøČĂóĎéđךćÖĘÖúć÷đðŨîÙîßĆęüÙîđúüǰ ĕöŠüŠćđ×ćđĀúŠćîĆĚîÝąđðŨîÙîðøąđõìĕĀîǰßćêĉĂąĕøǰÿÖčúĂąĕøÖĘêćöǰúÜĕéšìĞćÙüćößĆęüđךćĒúšüǰÖĘêšĂÜđðŨîÙîßĆęüÙîđúüéšü÷ÖĆîìĆĚÜîĆĚîǰóøąìĞćßĆęüÖĘđðŨîóøąßĆęüǰ ÙùĀĆÿëŤìĞćïćðÖĘđðŨîÙùĀĆÿëŤïćðǰ ĕöŠöĊÖćø

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Page 36: Seangdhamma Vol.49 No.469, may, 2014

�������ĐýÚëööô��� Saeng Dhamma34

ÙĉéǰĂĆîđðŨîĕðĔîìćÜìčÝøĉêñĉéýĊúñĉéíøøöǰîĊęÙČĂđĀêčđÖĉé×ĂÜêĆüĂčïćìüŤÝĆâĕøìĊęĒìšÝøĉÜǰ ĒêŠëċÜÖøąîĆĚîÖĘêćöǰóüÖîćîćÝĉêêĆÜÖĘĕöŠôŦÜđÿĊ÷Üǰ ÷ĆÜđëĊ÷ÜĂ÷ĎŠøĞęćĕðüŠćǰ öĆîđðŨîđøČęĂÜ×ĂÜîćîćÝĉêêĆÜǰ êŠćÜÙîêŠćÜđßČęĂǰ óüÖđøć÷ĆÜđßČęĂÖĆîüŠćĂčïćìüŤÝĆâĕøđÖĉéÝćÖÿĉęÜñĉéðÖêĉíøøöéćǰĶĀúĆÜÙćĔߊìĊęĀöćĀüĆÜǰĔÝéúĀöć×ĆÜĕð×ċĚîĒúĕêŠĕðöćķǰ×ĂÜñĉéíøøöéćđߊîîĊĚǰÝąĕöŠĔĀšđßČęĂüŠćđðŨîĂčïćìüŤÝĆâĕøĕéšĂ÷ŠćÜĕøǰđĀĘîĕĀöúąùìíĉĝ×ĂÜóüÖîćîćÝĉêêĆÜǰ öĆîéĆîìčøĆÜĒúąđĂćךćÜđךćëĎĂ÷ŠćÜîĊĚĒĀúą����ǰĂîĉÝÝćǰ�ǰ óüÖîćîćÝĉêêĆÜĂĊÖóüÖĀîċęÜÖĘđßČęĂÖĆîüŠćǰóøąóčìíøĎðǰóøąïĎßćǰóøąđÙøČęĂÜîćîćßîĉéǰđúĘÖïšćÜǰĔĀâŠïšćÜǰ×îćéêŠćÜėǰ ìĊęÙîöĊĕüšĔîïšćîĔîđøČĂîǰ đóČęĂÖøćïĕĀüšÿĆÖÖćøïĎßćĔĀšđÖĉéÿĉøĉöÜÙúĒÖŠêîĒúąÙøĂïÙøĆüǰëšćđÖĉéßĞćøčéǰĒêÖĀĆÖïčïÿúć÷ĂąĕøîĉéėǰĀîŠĂ÷ėǰÖĘóúĂ÷ĔĀšđÖĉéÙüćöÿÜÿĆ÷ĕðĔîìćÜđðŨîúćÜĕöŠéĊǰëšć×ČîđĂćĕüšĔîïšćîĔîđøČĂîêŠĂĕðǰÖĘÝąđÖĉéÙüćöđÿĊ÷Āć÷ǰĀøČĂđðŨîĂĆîêøć÷Ă÷ŠćÜĔéĂ÷ŠćÜĀîċęÜĒÖŠđÝšć×ĂÜïšćîǰÙîēïøćèëČĂÖĆîüŠćĔĀšîĞćĕðĕüšìĊęüĆéǰÝċÜÝĆÖóšîÙüćöüĉïĆêĉÞĉïĀć÷ǰĂĆîêøć÷ÝċÜÝĆÖĕöŠđÖĉé×ċĚîĒÖŠđÝšć×ĂÜïšćîǰêŠćÜÝĉêêŠćÜĔÝǰĔÙøÝąđßČęĂĂ÷ŠćÜĕøÖĘĕéšǰéšü÷đĀêčîĊĚǰóøąóčìíøĎðǰóøąïĎßćǰóøąđÙøČęĂÜǰìĊęĒêÖĀĆÖǰïčïÿúć÷ǰïĉęîøšćüǰêćöÿŠüîêŠćÜėǰ ×ĂÜĂÜÙŤóøąǰ ÝċÜĕððøąéĉþåćîĂ÷ĎŠêćöēïÿëŤǰêćöüĉĀćøǰêćöýćúćēøÜíøøöǰĔîüĆéêŠćÜėöćÖöć÷ǰ ÙüćöÝøĉÜǰ óøąóčìíøĎðîĆĚîǰ ÝąđðŨîóøąßîĉéĕĀîǰðøąđõìĕĀîǰìĞćéšü÷ĂąĕøǰđúĘÖĔĀâŠǰ×îćéĕĀîÖĘêćöǰÝąĒêÖÝąĀĆÖĂąĕøïšćÜîĉéėǰĀîŠĂ÷ėǰÖĘĕöŠđðŨîóĉþđðŨîõĆ÷ǰĕöŠđðŨîúćÜøšć÷ĂąĕøĒÖŠĔÙøĀøĂÖǰîĂÖÝćÖÝąđðŨîÿĉøĉöÜÙúÿŠÜñúĔĀšđÖĉéÙüćöÿč×ÙüćöđÝøĉâĒÖŠÙîÖøćïĕĀüšïĎßćëŠć÷đéĊ÷üđìŠćîĆĚîǰóøąóčìíøĎðđðŨîǰĶÿčÙēêķǰđÿéĘÝĕðìĊęĕĀîÖĘéĊǰĂ÷ĎŠÖĆïĔÙøÖĘđÝøĉâǰ óøąĕöŠđðŨîóĉþđðŨîõĆ÷ǰ ĕöŠđðŨîĂĆîêøć÷ĒÖŠĔÙøėǰìĆĚÜîĆĚîǰĒêŠóüÖîćîćÝĉêêĆÜǰÖĘ÷ĆÜ÷ċéëČĂĔîÙüćöđĀĘî×ĂÜêîǰÙîđøćöĆîîćîćÝĉêêĆÜÙčèđĂţ÷�����ǰÞĆî÷ĆÜđßČęĂ×ĂÜÞĆîđߊîîĊĚ����ǰ đĀĘîĕĀöÙøĎÿĊǰ öîčþ÷ŤđøćîĊĚöĊÙüćöđĀĘîĒðúÖėǰ

ĒĀüÖĒîüǰĒúšüĒêŠÝĉêöĆîÝąßĆÖîĞćĕðǰÙøĎÿĊđךćĔÝĀøČĂ÷ĆÜ��� ÙøĎÿĊ��ǰ ÷ĆÜöĊĂĊÖĕĀöÙøĆïǰ ĀúüÜêćǰ óüÖîćîćÝĉêêĆÜǰ÷ÖêĆüĂ÷ŠćÜöćĔĀšôŦÜĂĊÖïšćÜÖĘÝąéĊǰóüÖìĊęĀúüÜêćÖúŠćüöćךćÜêšîîĆĚîǰ ñöđךćĔÝéĊĒúšüǰ öĆîđðŨîéĆÜìĊęĀúüÜêćÖúŠćüöćîĆĚîĕöŠöĊñĉé ĀúüÜêć��ǰ ÷ĆÜöĊĂĊÖÙøĎÿĊǰ êĆĚÜĔÝôŦÜĔĀšéĊǰ ÝąđúŠćêŠĂĕðǰóüÖîćîćÝĉêêĆÜïćÜđĀúŠćǰ óćÖĆîđךćĔÝĒúąđßČęĂüŠćǰ ÖćøìĞćïčâïšćîĔîÜćîöÜÙúêŠćÜėǰ ëšćĀćÖüŠćđÝšćõćóÙîĔéîĉöîêŤóøąǰ ĥǰ øĎðĕðÿüéöîêŤĔîÜćîǰ ÖĘđðŨîÖćøĕöŠéĊñĉéðøąđóèĊēïøćèĒêŠÖćúÖŠĂîǰ đðŨîúćÜÿĆÜĀøèŤĂćÝÝąđÖĉéĂĆîêøć÷Ă÷ŠćÜĔéĂ÷ŠćÜĀîċęÜĒÖŠđÝšćõćóÖĘĕéšǰóüÖđ×ćđßČęĂÖĆîüŠćǰÙîēïøćèĀšćöîĆÖĀšćöĀîćüŠćǰĂ÷ŠćîĉöîêŤóøąǰĥǰøĎðđךćĕðĔîïšćîǰđðŨîÖćøĀćđÙøćąĀŤõĆ÷öćĔĀšÙøĂïÙøĆüǰÖúĆüÖĆîÝîđךćÖøąéĎÖéĞćìĊđéĊ÷üǰÙüćöđßČęĂĒïïîĊĚđðŨîÙüćöđßČęĂđÖŠćĒÖŠöĊöćĒêŠēïøćèǰ ñÿöñÿćîÖĆîÙüćöđßČęĂĔîýćÿîćóøćĀöèŤǰ ĕöŠĔߊÙüćöđßČęĂêćöĒïï×ĂÜßćüóčìíñĎšîĆïëČĂóøąóčìíýćÿîć

ǰ ĀćÖÝąêĆĚÜðŦâĀćëćöüŠćǰìĞćĕöóøąǰĥǰøĎðǰđךćĕðĔîïšćîĀøČĂĕðÿüéöîêŤĔîÜćîìĞćïčâïšćîǰ ÝċÜĕöŠđðŨîöÜÙúǰđðŨîúćÜøšć÷ǰ ĒúąđðŨîÖćøĕöŠéĊǰ ÖĘĂćÝÝąĕéšøĆïÙĞćêĂïüŠćǰđóøćąóøąǰĥǰ øĎðđךćïšćîǰ ĀøČĂĕðÿüéöîêŤĔîÖćøìĞćïčâđĀöČĂîÖĆïóøąìŠćîĕðÿüéÜćîýóǰìĞćĔĀšÝĉêĔÝ×ĂÜđÝšćõćó

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�������ĐýÚëööô����� Saeng Dhamma35

ĀøČĂđÝšć×ĂÜïšćîĕöŠÿïć÷ǰ ĂćÝÝąĒðŨîĂĆîêøć÷Ă÷ŠćÜĔéĂ÷ŠćÜĀîċęÜǰ ëċÜĒÖŠÙüćöêć÷ÖĘĕéšǰ đóøćąêćöðÖêĉíøøöéćÜćîöÜÙúìĆęüėǰ ĕðîĆĚîǰ ÙîöĆÖÝąîĉ÷öîĉöîêŤóøąÝĞćîüîÙĊęǰÙČĂǰĤǰøĎðǰĦǰøĎðǰĨǰøĎðǰĪǰøĎðǰđðŨîêšîǰÿŠüîÜćîĂüöÜÙúǰđߊîǰÜćîýóǰÖĘîĉöîêŤóøąǰĥǰøĎðǰĕðÿüéýóǰÙĞćêĂïđߊîîĊĚǰÖĘ÷ĆÜĕöŠöĊđĀêčñúóĂìĊęÝąĔĀšđßČęĂĕéšĂ÷ŠćÜÿîĉìĔÝǰđóøćąĔîìćÜíøøöüĉîĆ÷ǰ óøąóčìíđÝšćÖĘĕöŠĕéšìøÜïĆââĆêĉĕüšüŠćǰ ĔĀšîĉöîêŤóøąÝĞćîüîÙĊęĕðĔîÜćîöÜÙúǰĔĀšîĉöîêŤóøąǰĥǰøĎðǰĕðÿüéýóǰÝąîĉöîêŤóøąÝĞćîüîđìŠćĕøǰĕðĔîÜćîĂąĕøÖĘĕéšìĆĚÜîĆĚîǰĕöŠÖŠĂĔĀšđÖĉéÙüćöđÿĊ÷Āć÷ǰĒúąđðŨîúćÜøšć÷ĒêŠĂ÷ŠćÜĔéǰöĊĒêŠÖŠĂĔĀšđÖĉéÙüćöđðŨîÿĉøĉöÜÙúÿŠÜñúĔĀšöĊĒêŠÙüćöÿč×ÙüćöđÝøĉâēé÷ëŠć÷đéĊ÷üǰ óĂóüÖîćîćÝĉêêĆÜĕéšôŦÜÙĞćĂíĉïć÷ðøąÖĂïǰ ĒìîìĊęÝąßĂïÖúĆïÿŠć÷ĀĆü÷ĆÜÖúĆüĕöŠÖúšćîĉöîêŤóøąǰĥǰøĎðǰđךćïšćîǰÙîēïøćèÿĆęÜ×ćéĂčïćìüŤÝąđךćđøČĂîǰôŦÜéĎđĀöČĂîÖĆïüŠćǰ óøąìŠćîđðŨîêĆüđÿîĊ÷éÝĆâĕøĂ÷ŠćÜîĆĚîĒĀúą����ǰĂîĉÝÝćǰ�ǰóüÖîćîćÝĉêêĆÜĕöŠôŦÜđÿĊ÷ÜĔÙøïšćÜđú÷ǰÙøĎÿĊđÙ÷ĕéš÷ĉîĕéšôŦÜóüÖđĀúŠćîĊĚđ×ćóĎéÖĆîĕĀöúąüŠćǰóøąǰĥǰøĎðǰđךćïšćîĕöŠĕéš ÙøĎÿĊ��ǰđÙ÷ÙøĆïǰĀúüÜêć�ǰöĊëöĕðĔîüÜÖćø×ĂÜóüÖßćüïšćîìĆęüĕðǰêĆüñöđĂÜÖĘ÷ĆÜóúĂ÷ôŜćóúĂ÷òîĕðÖĆïđ×ćïšćÜǰđóøćąđ×ćĂšćÜđĀêčĂšćÜñúÝîôŦÜĒúšüêšĂÜÙúšĂ÷êćöǰĒêŠ

óĂĕéšöćôŦÜÙĞćĂíĉïć÷ÝćÖĀúüÜêćǰ éüÜðŦââćÖĘÞć÷ĒÿÜĂĂÖöćÖĞćÝĆéòŜćïĆÜêćĔĀšĂĆîêøíćîĕðǰ ÙüćööČéĀć÷ĕðǰÙüćöÿüŠćÜĕÿüÖĘđךćöćĒìîìĊęǰ êŠĂĕðîĊĚñöÙÜĕöŠĀúÜÙćøö×ĂÜóüÖîćîćÝĉêêĆÜĂĊÖĒúšüÙøĆïǰ ĀúüÜêćǰ ĒêŠüŠć����ǰ ÷ĆÜöĊóüÖîćîćÝĉêêĆÜìĊęöĊÙüćöđßČęĂòŦÜĒîŠîĂ÷ĎŠĔîÝĉêĔÝǰĕöŠ÷ĂöđßČęĂĔÙøÜŠć÷ėǰ ĂĊÖĕĀöÙøĆïǰ ĀúüÜêćǰ ×ĂÙüćöÖøčèćîĞćöćĂíĉïć÷ĔĀšñöĀć÷ךĂךĂÜĔÝĂĊÖéšü÷ǰ ĀúüÜêćǰ Ĕî÷čÙÖŠĂîìĊęóøąóčìíđÝšć×ĂÜđøćǰ ÝąĕéšêøĆÿøĎšđðŨîóøąóčìíđÝšćîĆĚîǰ öĊóüÖîćîćÝĉêêĆÜÙúĆęÜĔîúĆìíĉÙüćöđßČęĂëČĂÖĆîöćÖöć÷Āúć÷ÝĞćóüÖǰđߊîǰóüÖðøĉóóćßÖǰĂđÝúÖ ǰéćïÿǰßãĉúǰùćþĊǰ ßĊĕóøǰĒúąĂąĕøĂĊÖĀúć÷óüÖǰĒêŠúąóüÖĒêŠúąđĀúŠćǰ ÖĘđךćĔÝĒúąđßČęĂÖĆîĕðêŠćÜėǰ îćîćǰÿøčðúÜĔîúĆìíĉÙèćÝćø÷ŤìĆĚÜǰħǰÙČĂǰ ǰ Ģ�ǰðĎøèąǰÖĆÿÿðąǰ ǰ ģ�ǰöĆÖ×úĉǰēÙýćúǰ ǰ Ĥ�ǰĂßĉêąǰđÖÿÖĆöóúǰ ǰ ĥ�ǰðÖčíąǰÖĆÝÝć÷îąǰ ǰ Ħ�ǰÿâßĆ÷ǰđüúĆäåïčêøǰ ǰ ħ�ǰîĉÙøîëŤǰîćäïčêøǰ îĂÖÝćÖÙøĎìĆĚÜǰħǰîĊĚĒúšüǰÖĘ÷ĆÜöĊúĆìíĉÙüćöđßČęĂëČĂĂĊÖöćÖöć÷Āúć÷úĆìíĉǰ ĒêŠúąóüÖÖĘđßČęĂĔîúĆìíĉ×ĂÜêîüŠćëĎÖ

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Page 38: Seangdhamma Vol.49 No.469, may, 2014

�������ĐýÚëööô��� Saeng Dhamma36

êšĂÜǰ ×ĂÜóüÖĂČęîǰ úĆìíĉĂČęîǰ đĀúüĕĀúǰ ĕöŠĕéšÙüćöǰ ĒúšüÖĘó÷ć÷ćöÿĂîÙîĂČęîĔĀšđßČęĂêćöúĆìíĉÙĞćÿĂî×ĂÜêî ðĎøèąǰÖĆÿÿðąǰñĎšîĉ÷öĔîúĆìíĉîćîćÝĉêêĆÜÙîĒøÖǰÖĘöĊÙüćöÙĉéĒðúÖėǰĒĀüÖĒîüǰđ×ćđßČęĂüŠćÖćøÖøąìĞćĂ÷ŠćÜĔéĂ÷ŠćÜĀîċęÜǰàċęÜÝĆéüŠćđðŨîÙüćößĆęüǰđðŨîïćðǰđߊîǰÖćøÛŠćÿĆêüŤǰúĆÖìøĆó÷ŤǰðøąóùêĉñĉéĔîÖćöǰúüîúćöÙĎŠÙøĂÜ×ĂÜÙîĂČęîǰóĎéđìĘÝǰĀúĂÖúüÜǰđðŨîêšîǰÖćøìĞćÙüćößĆęüđĀúŠćîĊĚǰëšćĕöŠöĊÙîøĎšĕöŠöĊÙîđĀĘîǰĕöŠöĊÙîÝĆïĕéšǰ ĕöŠöĊĔÙøúÜēìþǰÙüćößĆęüìĊęđ×ćìĞćđߊîîĆĚîđðŨîđĀêč÷ŠĂöĕöŠöĊĒÖŠđ×ćǰ đ×ćĕöŠĕéšøĆïñú×ĂÜÙüćößĆęüđóøćąÖćøìĞćđߊîîĆĚîǰ ĔîÿŠüîìĊęđðŨîÙüćöéĊǰđðŨîïčâÖčýúǰđߊîǰÖćøĔĀšìćîǰÖćøøĆÖþćýĊúǰÖćøôŦÜíøøöǰÖćøđÝøĉâđöêêćõćüîćǰ đðŨîêšîǰ ëšćĕöŠöĊÙîøĎšǰ ĕöŠöĊÙîßöǰĕöŠöĊÙîĔĀšïĞćđĀîĘÝøćÜüĆúǰ ÖĘĕöŠßČęĂüŠćđðŨîïčâđðŨîÖčýúǰ ñúïčâ÷ŠĂöĕöŠöĊĒÖŠđ×ćǰđ×ć÷ŠĂöĕöŠĕéšøĆïñúïčâîĆĚîǰóüÖîĊĚđðŨîóüÖîćîćÝĉêêĆÜðøąđõììĊęđøĊ÷ÖüŠćǰ ĶĂÖĉøĉ÷ìĉäåĉķǰ ÙČĂðäĉđÿíñú×ĂÜÖćøÖøąìĞćǰìĞćĒúšüĕöŠđðŨîĂĆîìĞć

öĆÖ×úĉǰ ēÙýćúǰ ÖúŠćüÙĆéÙšćîđĀêčðŦÝÝĆ÷ĒĀŠÜÙüćöéĊĒúąÙüćößĆęüǰÙîđøćîĆĚîÝąĕéšøĆïñúéĊñúøšć÷ĂąĕøǰÖĘđðŨîĕðêćöÙøćüđÙøćąĀŤéĊĒúąđÙøćąĀŤøšć÷ǰĕöŠǰĕöŠöĊđĀêčĕöŠöĊðŦÝÝĆ÷Ăąĕøǰ ëċÜÙøćüđÙøćąĀŤéĊÖĘĕéšéĊđĂÜǰ ìĞćĂąĕøúÜĕðÖĘöĊĒêŠÙî÷Ö÷ŠĂÜßöđß÷ǰĒúąĔĀšÙüćöߊü÷đĀúČĂÿîĆïÿîčîǰúćõǰ÷ýǰÿøøđÿøĉâǰÿč×ǰÖĘđÝøĉâêćööćđĀöČĂîđìüéćïîÿüøøÙŤǰĒêŠ

óĂëċÜÙøćüđÙøćąĀŤøšć÷ǰ ìĞćĂąĕøúÜĕðÖĘðøąÿïĒêŠÙüćöĀć÷îąǰđÿČęĂöđÿĊ÷ǰëĎÖêĞćĀîĉêĉđêĊ÷îǰëĎÖ×Ćé×üćÜìĞćúć÷ǰúćõÖĘĀć÷ǰ÷ýÖĘđÿČęĂöǰÙüćöìčÖ׍ÖĘêćööćǰÙîîĉîìćÖĘöćÖǰìčÖÿĉęÜìčÖĂ÷ŠćÜĔîēúÖĕöŠöĊđĀêčĕöŠöĊðŦÝÝĆ÷ǰ đðŨîĕðêćöđÙøćąĀŤêćöÙøćüǰëċÜÙøćüđÙøćąĀŤéĊÖĘéĊđĂÜǰëċÜÙøćüđÙøćąĀŤøšć÷ÖĘøšć÷đĂÜǰ îĊęÙČĂóüÖîćîćÝĉêêĆÜðøąđõìǰ ĶĂđĀêčÖìĉäåĉķǰðäĉđÿíđĀêčðŦÝÝĆ÷ǰîĆęÜÙĂ÷îĂîÙĂ÷ēßÙßąêć����ǰĂîĉÝÝć� Ăßĉêąǰ đÖÿÖĆöóúǰÙîîĊĚđ×ćđßČęĂ×ĂÜđ×ćüŠćǰÿøøóÿĉęÜĔîēúÖđðŨîíøøößćêĉÿĎâđðúŠćǰĕöŠöĊĂąĕøǰïćðÖĘĕöŠöĊǰïčâÖĘĕöŠöĊǰñú×ĂÜÖćøìĞćéĊìĞćßĆęüÖĘĕöŠöĊǰÙčèöćøéćïĉéćǰÙčèÙøĎïćĂćÝćø÷ŤÖĘĕöŠöĊǰ ēúÖîĊĚÖĘĕöŠöĊǰ ēúÖĀîšćÖĘĕöŠöĊǰ îøÖǰ ÿüøøÙŤǰüĉöćîǰîĉóóćîǰĕöŠöĊìĆĚÜîĆĚîǰìĞćïčâÖĘĕöŠđðŨîïčâǰìĞćïćðÖĘĕöŠđðŨîïćðǰöĆîđðŨîđóĊ÷ÜíćêčǰĥǰéĉîǰîĞĚćǰúöǰĕôǰđìŠćîĆĚîđĂÜǰĕöŠöĊÿĆêüŤǰĕöŠöĊïčÙÙúǰđðŨîĒêŠđóĊ÷ÜíćêčǰĥǰðøąßčöÖĆîđךćǰÖćøߊü÷đĀúČĂđÖČĚĂÖĎúÖĆîǰ ÖćøìĞćøšć÷úšćÜñúćâÖĆîǰ ÖĘĕöŠÝĆéüŠćđðŨîïčâđðŨîïćðǰđðŨîĒêŠđóĊ÷ÜíćêčĂ÷ŠćÜĀîċęÜĕðÖøąìïđךćÖĆïíćêčĂĊÖĂ÷ŠćÜĀîċęÜêŠćÜĀćÖǰđߊîǰòîêÖúÜöćøìĞćĔĀšêšîĕöšĔïĀâšćǰóČßóĆîíčŤíĆââćĀćøÿéßČęîÜĂÖÜćöǰÝąÝĆéüŠćòîĕéšïčâĂ÷ŠćÜîĆĚîĀøČĂ��� ǰ ĕôðśćđñćêšîĕöšêć÷øćïĕðìĆĚÜðśćǰÝąÝĆéüŠćĕôĕéšïćðĂ÷ŠćÜîĆĚî���� ǰ đðúŠćìĆĚÜîĆĚîǰ îĊęÙČĂüćìą×ĂÜǰĂßĉêąǰ đÖÿÖĆöóúǰ ÙîîćîćÝĉêêĆÜĕöŠôŦÜđĀêčǰ ĕöŠđßČęĂñúǰðäĉđÿíìčÖÿĉęÜìčÖĂ÷ŠćÜǰđðŨîóüÖǰĶîĆêëĉÖìĉäåĉķǰðäĉđÿíüŠćĕöŠöĊĂąĕøìĆĚÜîĆĚîǰ óùêĉÖøøö×ĂÜóüÖöîčþ÷ŤîćîćÝĉêêĆÜǰéĆÜìĊęÖúŠćüöćìĆĚÜĀöéîĊĚǰßĊĚĔĀšđĀĘîüŠćǰëšćÙîđøćóćÖĆîĕð÷ċéëČĂĔîúĆìíĉîćîćÝĉêêĆÜöćÖǰÖĘëĎÖúćÖđךćøÖđךćóÜĀúÜĔĀúĔîđøČęĂÜìĊęĕøšÿćøąǰÿŠüîđøČęĂÜíøøöąìĊęðøąÖĂïéšü÷đĀêčñúÖúĆïĕöŠÿîĔÝÖĆîǰéĆÜîĆĚîǰóüÖöîčþ÷ŤîćîćÝĉêêĆÜǰìĆĚÜĔîĂéĊêǰĒúąðŦÝÝčïĆîǰÝċÜđðŨîóüÖĀúĆÖðŦÖđúîđĂîĕðđĂîöćǰÿøšćÜðŦâĀćĔĀšđÖĉéĒÖŠÿĆÜÙöĕöŠöĊüĆîÿĉĚîÿčéǰ óøąóčìíýćÿîćĂčïĆêĉ×ċĚîöćĔîēúÖÖĘđóČęĂĒÖšðŦâĀćúĆìíĉǰĶîćîćÝĉêêĆÜķǰĔĀšĀöéĕðÝćÖÿĆÜÙööîčþ÷ŤǰĒúšüÿøšćÜÿĆÜÙö×ċĚîöćĔĀöŠǰ ĔĀšÙîöĊÝĉêĔÝđÿöĂÖĆîǰ öĊÙüćöÙĉé

Page 39: Seangdhamma Vol.49 No.469, may, 2014

�������ĐýÚëööô����� Saeng Dhamma37

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�������ĐýÚëööô������Saeng Dhamma40

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# ðøąüĆêĉöĎúîĉíĉÖćøýċÖþćĒúąđñ÷ĒñŠóøąóčìíýćÿîćõĎöĉõćÙúčŠöĒöŠèĔĘāē×Üǰ ÿČïđîČęĂÜÝćÖǰÖćøìĊęēÙøÜÖćøýĎî÷ŤýċÖþćóøąóčìíýćÿîćðøąđìýđóČęĂîïšćîǰöĀćüĉì÷ćúĆ÷öĀćÝčāćúÜÖøèøćßüĉì÷ćúĆ÷ǰüĉì÷ćđ×êđßĊ÷ÜĔĀöŠǰüĆéÿüîéĂÖǰĕéšéĞćđîĉîÖćøóĉöóŤĀîĆÜÿČĂîĆÖíøøöïćúĊǰõćþćĕìđ×ĉîǰđóČęĂëüć÷ĔĀšĒÖŠüĆéĔîîÙøđßĊ÷ÜêčÜǰøĆåÞćîǰðøąđìýóöŠćǰđöČęĂüĆîìĊęǰĢĥǰıǰĢĨǰǰóùýÝĉÖć÷îǰǰó�ý�ģĦĥĨǰǰēé÷öĊóøąøćßüĉöúđöíĊǰøĂÜĂíĉÖćøïéĊǰöĀćüĉì÷ćúĆ÷öĀćÝčāćúÜÖøèøćßüĉì÷ćúĆ÷üĉì÷ćđ×êđßĊ÷ÜĔĀöŠǰđðŨîðøąíćîÙèąÿÜÛŤđßĊ÷ÜĔĀöŠǰĒúąÿöđéĘÝĂĆÙÙøćßćĂćßâćíøøöóøąđÝšćǰöĀćÿĆÜÛðøĉèć÷ÖĂÜÙŤìĊęǰ Ģĥǰ ǰ ĒĀŠÜîÙøđßĊ÷ÜêčÜǰ üĆéĀúüÜđßĊ÷Ü÷Čîǰ îÙøđßĊ÷ÜêčÜǰ øĆåÞćîǰ đðŨîðøąíćîÙèąÿÜÛŤđßĊ÷ÜêčÜǰàċęÜĔîÖćøîĊĚǰÙèąÿÜÛŤìĆĚÜǰģǰòść÷ǰĕéšöĊÖćøðøąßčöðøċÖþćĀćøČĂÖĆîëċÜÿëćîÖćøèŤ×ĂÜóøąóčìíýćÿîć×ĂÜđöČĂÜđßĊ÷ÜêčÜĔîĂîćÙêǰĒúąđøČęĂÜÙüćöÿĆöóĆîíŤìćÜðøąüĆêĉýćÿêøŤǰìĊęđÖĊę÷üđîČęĂÜÖĆîöćĂ÷ŠćÜ÷ćüîćîǰĔîìčÖėǰéšćîǰ×ĂÜđöČĂÜđßĊ÷ÜĔĀöŠǰĒúąđöČĂÜđßĊ÷ÜêčÜǰ ēé÷đÞóćąÙüćöÿĆöóĆîíŤĔîéšćîÖćøóøąóčìíýćÿîćǰìĆĚÜîĊĚđîČęĂÜéšü÷ǰ óâćöĆÜøć÷ǰ ñĎšàċęÜđðŨîðåöÖþĆêøĉ÷ŤĒĀŠÜúšćîîćǰĕéšìøÜđðŨîñĎšÿøšćÜđöČĂÜìĆĚÜÿĂÜîĊĚ×ċĚîöćîćîÖüŠćǰĨġġǰðŘǰéĆÜîĆĚîÙèąÿÜÛŤìĆĚÜÿĂÜòść÷ÝċÜđĀĘîÙüøĔĀšöĊÖćøÿćîÿĆöóĆîíŤĔĀšĒîŠîĒôŜîđߊîđéĉöǰ ǰ ēé÷öčŠÜđîšîÖćøÿîĆïÿîčîÿŠÜđÿøĉöéšćîÖćøýċÖþćǰĒúąđñ÷ĒñŠóøąóčìíýćÿîćđðŨîĀúĆÖǰ éĆÜîĆĚîǰÙèąÿÜÛŤìĆĚÜÿĂÜòść÷ÝċÜöĊöêĉđĀĘîóšĂÜøŠüöÖĆîĔĀšöĊÖćøÖŠĂêĆĚÜĂÜÙŤÖøÖćøýċÖþćĒúąđñ÷ĒñŠóøąóčìíýćÿîćõĎöĉõćÙúčŠöĒöŠîĞĚćē×Ü×ċĚîǰđóČęĂìĞćĀîšćìĊęđñ÷ĒñŠóøąóčìíýćÿîćǰÿîĆïÿîčîÿŠÜđÿøĉöÖćøýċÖþćéšćîóøąóčìíýćÿîćǰ Ēúąýĉúð

ǰ ÙĞćüŠćǰ đßĊ÷ÜêčÜǰ õćþćĕìĔĀâŠǰ ǰ$IJBOHǰ5VOHǰõćþćĂĆÜÖùþ�ǰ ,FOHǰ UVOHǰ đðŨîđöČĂÜêĆĚÜĂ÷ĎŠĔîøĆåÞćî×ĂÜðøąđìýóöŠćǰđðŨîđöČĂÜ×ĂÜßćüĕìđ×ĉîǰĒúąǰßćüĕìĔĀâŠǰëČĂĕéšüŠćǰđðŨîđöČĂÜìĊęöĊÙüćöđÝøĉâøčŠÜđøČĂÜđìĊ÷ïđìŠćǰ đöČĂÜđßĊ÷ÜĔĀöŠĒĀŠÜúšćîîćĕì÷ǰ ĒúąđöČĂÜđßĊ÷ÜøčŠÜĒĀŠÜÿĉïÿĂÜðŦîîćǰ ēé÷ßćüĕìĔĀâŠđøĊ÷ÖßČęĂđöČĂÜîĊĚüŠćǰ đÖĘÜêčţÜǰ ,FOHǰ UVOHĔîĂéĊêǰ đßĊ÷ÜêčÜđðŨîđöČĂÜìĊęöĊÙüćöÿĞćÙĆâìćÜÖćøÙšćđßČęĂöêŠĂøąĀüŠćÜÿĉïÿĂÜðŦîîćÖĆïúšćîîćǰēé÷öĊóŠĂÙšćßćüÝĊîăŠĂđéĉîìćÜĕðöćÙšć×ć÷ĔîđÿšîìćÜîĊĚ

ǰ đöČĂÜđßĊ÷ÜêčÜǰ êĆĚÜĂ÷ĎŠìćÜêąüĆîĂĂÖ×ĂÜĒöŠîĞĚćÿćúąüĉîǰêĆĚÜĂ÷ĎŠúąêĉÝĎéìĊęǰģĢǰĂÜýćǰĢĨǰúĉðéćǰĥĩǰóĉúĉðéćǰđĀîČĂǰĒúąǰúĂÜÝĉÝĎéìĊęǰ ĪĪǰ ĂÜýćǰ ĥġǰ úĉðéćǰ êąüĆîĂĂÖǰ �������Oǰ ǰ������FǰÙüćöÿĎÜðøąöćèǰģ ĨġġǰôčêđĀîČĂøąéĆïîĞĚćìąđúðćîÖúćÜǰ öĊøĎðøŠćÜđðŨîĒĂŠÜÖøąìąöĊõĎđ×ćúšĂöøĂïǰ öĊìĊęøćïîšĂ÷öćÖǰÝčéìĊęÿĞćÙĆâìĊęÿčéÖĘÙČĂǰđüĊ÷ÜđßĊ÷ÜêčÜǰĒöšÝąđðŨîìĊęøćïǰĒêŠÖĘöĊóČĚîìĊęêąðčśöêąðŧũćǰǰÙüćöđÖŠćĒÖŠ×ĂÜđöČĂÜđßĊ÷ÜêčÜÿĆÜđÖêĕéšÝćÖÖĞćĒóÜđöČĂÜđßĊ÷ÜêčÜǰ àċęÜđðŨî×ĂÜđÖŠćìĊę÷ĆÜÙÜðøćÖäĔĀšđĀĘîĂ÷ĎŠĔîðŦÝÝčïĆîǰÖĞćĒóÜđöČĂÜđßĊ÷ÜêčÜîĆĚîÖĘÙČĂǰÖĞćĒóÜìĊęúšĂöøĂïđüĊ÷ÜđßĊ÷ÜêčÜǰóüÖđ×ćÖŠĂÖĞćĒóÜđöČĂÜēé÷ĂćýĆ÷õĎöĉðøąđìýǰĔßšüĉíĊðøĆïĒîüÖĞćĒóÜđöČĂÜĕðêćöíøøößćêĉǰìĊęìĊęÿĎÜÖĘĕöŠêšĂÜÖŠĂđóĉęöǰìĊęėǰêĞęćÖĘđÿøĉöĔĀšÿĎÜ×ċĚîǰìĞćĂ÷ŠćÜîĊĚÝîøĂïđüĊ÷ÜǰÙüćö÷ćü×ĂÜÖĞćĒóÜîĆĚîÙćéüŠć÷ćüóĂėǰÖĆïÖĞćĒóÜĔîđüĊ÷ÜđßĊ÷ÜĔĀöŠǰĒêŠÖĞćĒóÜđßĊ÷ÜêčÜîĆĚîǰÿĎÜĔĀâŠÖüŠć×ĂÜđüĊ÷ÜđßĊ÷ÜĔĀöŠǰöĊĀúĆÖåćîìĊęĒÿéÜĔĀšđĀĘîüŠćÖĞćĒóÜđöČĂÜđßĊ÷ÜêčÜöĊÙüćö÷ćüöćÖǰÖĘÙČĂÙøĆĚÜđöČęĂÖĂÜìĆóĔîÿöĆ÷øĆßÖćúìĊęǰĥǰàċęÜöĊÖĞćúĆÜóúîĆïĀöČęîÙîǰĒêŠÖĘöĉ

Page 43: Seangdhamma Vol.49 No.469, may, 2014

�������ĐýÚëööô������Saeng Dhamma41

ǰ ģ�ǰìĞćîčïĞćøčÜüĆéĔĀšđðŨîøöèĊ÷ÿëćîǰđóČęĂđðŨîýĎî÷ŤøüöÝĉêĔÝ×ĂÜßčößîǰ Ĥ�ǰÿŠÜđÿøĉöÖćøóĆçîćïčÙúćÖøìćÜóøąóčìíýćÿîćĔîĂîčõćÙúčŠöĒöŠîĞĚćē×Üǰ ĥ�ǰ ÿŠÜđÿøĉöÖćøýċÖþćüĉÝĆ÷óĀčúĆÖþèŤìćÜüĆçîíøøöÿĆÜÙöĔîĂîčõćÙúč ŠöĒöŠîĞĚćē×Üǰ đóČęĂÿøšćÜĂÜÙŤÙüćöøĎ šéšćîóøąóčìíýćÿîćĒúąüĆçîíøøöĔîĂîčõćÙǰ Ħ�ǰĂîčøĆÖþŤĒúąÿČïÿćîýĉúðüĆçîíøøöðøąđóèĊìšĂÜëĉęîǰĔîĂîčõćÙúčŠöĒöŠîĞĚćē×ÜǰǰðúĎÖòŦÜÝĉêÿĞćîċÖøŠüöĀüÜĒĀîÙčèÙŠćüĆçîíøøöìšĂÜëĉęîǰǰǰǰǰǰǰǰǰǰħ�ǰđñ÷ĒñŠĂčéöÖćøèŤìćÜóøąóčìíýćÿîćÿĎŠÿĆÜÙöǰđóČęĂÿøšćÜÿøøÙüćöÿÜïÿč×ÿĎŠÿćÖúǰǰǰǰǰǰǰǰǰǰĨ�ǰđÿøĉöÿøšćÜÙüćööĆęîÙÜđךöĒ×ĘÜìćÜÝĉêüĉââćèêćöĒîüìćÜüĉëĊóčìíǰĔĀšĒÖŠðøąßćßîđóČęĂÿøšćÜÿĆÜÙöĂčéöíøøöǰ ĩ�ǰÿŠÜđÿøĉöÖćøÿÜđÙøćąĀŤóĆçîćöîčþ÷ŤǰĔĀšÿćöćøëéĞćøÜĂ÷ĎŠĂ÷ŠćÜöĊýĆÖéĉĝýøĊêćöüĉëĊóčìíą

# ðøąē÷ßîŤìĊęÙćéüŠćÝąĕéšøĆïǰǰ Ģ�ǰ öĊĀîŠü÷ÜćîđóČęĂøĂÜøĆïÖćøéĞćđîĉîÖĉÝÖøøöêŠćÜėǰǰìćÜóøąóčìíýćÿîćĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×Üǰ ģ�ǰ öĊóøąÿÜÛŤÝćÖðøąđìýđóČęĂîïšćîǰ đéĉîìćÜđךćöćýċÖþćóøąóčìíýćÿîćĔîöĀćüĉì÷ćúĆ÷öĀćÝčāćúÜÖøèøćßüĉì÷ćúĆ÷ǰǰüĉì÷ćđ×êđßĊ÷ÜĔĀöŠǰǰǰǰǰǰǰǰǰǰǰĤ�ǰöĊìčîìøĆó÷ŤĔîÖćøÿîĆïÿîčîÿŠÜđÿøĉöÖćøýċÖþćǰĒúąđñ÷ĒñŠóøąóčìíýćÿîćĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×Üǰ ĥ�ǰìĞćĔĀšđÖĉéÙüćöđךćĔÝǰöĊÙüćöÿĆöóĆîíŤìĊęéĊǰĒúąÙüćöøŠüööČĂàċęÜÖĆîĒúąÖĆîǰøąĀüŠćÜóčìíýćÿîĉÖßîĒúąĂÜÙŤÖøìćÜóøąóčìíýćÿîćĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×Üǰ Ħ�ǰ öĊñúÜćîìćÜüĉßćÖćøéšćîóčìíýćÿîćĒúąýĉúðüĆçîíøøöĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×ÜĂĂÖđñ÷ĒóøŠđðŨîðøąē÷ßîŤĒÖŠÿćíćèßîǰǰǰǰǰǰǰǰǰǰǰħ�ǰóøąóčìíýćÿîćöĊÙüćööĆęîÙÜĒúąđÝøĉâøčŠÜđøČĂÜĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×Ü

üĆçîíøøöĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×ÜêĂîïîǰ ǰ ĂĆîðøąÖĂïéšü÷ǰðøąđìýĕì÷ǰ úšćîîćǰ ðøąđìýđöĊ÷îöŠćøŤǰ đßĊ÷ÜêčÜ ǰ êĂÜÝĊǰǰðøąđìýÝĊîǰđßĊ÷ÜøčŠÜ ǰÿĉïÿĂÜðŦîîćǰĒúąðøąđìýúćüǰĀúüÜóøąïćÜǰ đóČęĂĔĀšóøąóčìíýćÿîćöĊÙüćööĆęîÙÜđÝøĉâøčŠÜđøČĂÜǰÿëĉêÿëćóøÿČïĕðǰ ĀúĆÜÝćÖđéĉîìćÜÖúĆïëċÜîÙøđßĊ÷ÜĔĀöŠǰ ÙèąñĎšïøĉĀćøöĀćüĉì÷ćúĆ÷öĀćÝčāćúÜÖøèøćßüĉì÷ćúĆ÷ǰüĉì÷ćđ×êđßĊ÷ÜĔĀöŠǰĒúąñĎšìøÜÙčèüčçĉĀúć÷ÿć×ćǰĕéšøŠüöðøąßčöĀćøČĂǰêćööêĉ×ĂÜÙèąÿÜÛŤìĆĚÜÿĂÜòść÷ǰ đóČęĂéĞćđîĉîÖćøđÿîĂ×ĂĂîčâćêÖŠĂêĆĚÜđðŨîöĎúîĉíĉÖćøýċÖþćĒúąđñ÷ĒñŠóøąóčìíýćÿîćõĎöĉõćÙúčŠöĒöŠîĞĚćē×Üǰ êŠĂîć÷ìąđïĊ÷îöĎúîĉíĉÝĆÜĀüĆéđßĊ÷ÜĔĀöŠǰ ĒúąĕéšøĆïÖćøĂîčöĆêĉĔĀšÝĆéêĆĚÜđðŨîöĎúîĉíĉǰ Ă÷ŠćÜđðŨîìćÜÖćøêćöđú×ĂîčâćêìĊęǰê�ßöǰġġģĤǰ�ģĦĥĩǰúÜüĆîìĊęǰģĩǰöĉëčîć÷îǰó�ý�ģĦĥĩǰĒúąìĞćóĉíĊđðŗéðŜć÷öĎúîĉíĉĄǰ ǰ ǰ ēé÷ÿöđéĘÝóøąöĀćøĆßöĆÜÙúćÝćø÷ŤǰǰđöČęĂüĆîìĊęǰǰģĦǰóùýÝĉÖć÷îǰó�ý�ģĦĥĩ

# üĆêëčðøąÿÜÙŤ×ĂÜöĎúîĉíĉǰǰǰǰǰǰ ǰĢ�ǰǰđóČęĂÿîĆïÿîčîÿŠÜđÿøĉöÖćøýċÖþćĒúąđñ÷ĒñŠóøąóčìíýćÿîćǰ×ĂÜöĀćüĉì÷ćúĆ÷öĀćÝčāćúÜÖøèøćßüĉì÷ćúĆ÷ǰǰüĉì÷ćđ×êđßĊ÷ÜĔĀöŠǰĒúąĂÜÙŤÖøóčìíýćÿîćĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×Üǰǰǰǰǰǰ ģ�ǰǰđóČęĂÿîĆïÿîčîÿŠÜđÿøĉöÖćøüĉÝĆ÷ìćÜóøąóčìíýćÿîćĒúąÖćøïøĉÖćøüĉßćÖćøéšćîóøąóčìíýćÿîćĒÖŠÿĆÜÙöĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×Üǰǰǰǰǰǰ Ĥ�ǰǰđóČęĂÿøšćÜĒúąÿŠÜđÿøĉöÖĉÝÖøøöìćÜóøąóčìíýćÿîćøŠüöÖĆïĂÜÙŤÖøóčìíýćÿîćĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×Üǰǰǰǰǰǰ ĥ�ǰǰđóČęĂìĞćîčïĞćøčÜÿŠÜđÿøĉöĒúąđñ÷ĒóøŠýĉúðüĆçîíøøöðøąđóèĊǰĂĆîđÖĉéÝćÖõĎöĉðŦââćìšĂÜëĉęîĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×Üǰǰǰǰǰǰ Ħ � đóČę Ă ß Š ü ÷ đĀúČ Ăÿ Ü đÙø ćąĀ Ť Öĉ ÝÖ ćø ǰ ǰ é š ćîÿćíćøèðøąē÷ßîŤÿćíćøèÖčýúǰøŠüöÖĆïĂÜÙŤÖøÖćøÖčýúĂČęîǰėǰĔîõĎöĉõćÙúčŠöĒöŠîĞĚćē×Üǰ ǰ ǰ ǰ ǰ ħ�ǰ đóČęĂïøĉĀćøÝĆéÖćøìĞćîĉêĉÖøøöìøĆó÷Ťÿĉîǰ êćöìĊęöĀćüĉì÷ćúĆ÷ǰĒúąñĎšĂČęîöĂïĀöć÷ĔĀšéĞćđîĉîÖćøǰ Ĩ�ǰöĎúîĉíĉĕöŠéĞćđîĉîÖćøĔéėǰìĊęđÖĊę÷üךĂÜÖĆïÖćøđöČĂÜ

# đðŜćĀöć÷×ĂÜöĎúîĉíĉǰ Ģ�ǰ ÿŠÜđÿøĉöÙüćöøŠüööČĂéšćîóøąóčìíýćÿîćýĉúðüĆçîíøøöĔîĂîčõćÙúčŠöĒöŠîĞĚćē×Ü

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ǰ ĂøøëÖëćĒĀŠÜóøąÿĎêøîĊĚǰ ĔĀš×šĂöĎúđøČęĂÜîć÷îĉøïćúñĎšÙčöîøÖǰĒúąóøą÷ć÷öǰ÷ēöǰøćßćǰüŠćǰóøąđëøąïćÜóüÖöĊÙüćöđĀĘîüŠćǰîć÷îĉø÷ïćúìĊęđðŨîïčÙÙúĕöŠöĊǰÙČĂĕöŠöĊêĆüêîǰ öĊĒêŠÖøøöđìŠćîĆĚîìĞćĀîšćìĊęđĀöČĂîĀčŠî÷îêŤǰ ĒêŠĔîĂõĉíøøööĊÙüćöđĀĘîêøÜÖĆîךćöǰÙČĂđĀĘîüŠćöĊîć÷îĉø÷ïćúđðŨîêĆüđðŨîêîìĞćĀîšćìĊęúÜēìþÿĆêüŤîøÖǰ ĕöŠĔߊÖøøöǰ ÿŠüîóøą÷ć÷öĕéšĒÖŠøćßćĒĀŠÜđüöćîĉÖđðøêǰ àċęÜđüúćĀîċęÜđÿü÷ìĉó÷ÿč×đĀöČĂîđìüéćìčÖĂ÷ŠćÜǰĂĊÖđüúćĀîċęÜÿúĆïÖĆîđÿü÷ñúÖøøöĂ÷ŠćÜđðøêǰ ĔîóøąÿĎêøîĊĚǰóøąóčìíĂÜÙŤđîšîđøČęĂÜîøÖǰÝċÜìøÜÿĂîēé÷đøĉęöÝćÖđøČęĂÜđìüēúÖĕðÝïúÜéšü÷đøČęĂÜîøÖǰđøČęĂÜđìüìĎêÖĘĒÿéÜĕüšßĆéđÝîĔîóøąÿĎêøîĊĚ

# ìøÜĀ÷ĆęÜøĎšÖćøêć÷ÖćøđÖĉé×ĂÜĀöĎŠÿĆêüŤĂ÷ŠćÜĕøǰ Ħġĥ�ĦġĦǰèǰüĆéđßêüĆîÙøćüĀîċęÜǰóøąóčìíĂÜÙŤêøĆÿĒÖŠõĉÖþčìĆĚÜĀúć÷üŠćǰìøÜĀ÷ĆęÜđĀĘîĀöĎŠÿĆêüŤñĎšÖĞćúĆÜÝčêĉĒúąĂčïĆêĉǰ àċęÜđðŨîĕðéšü÷ĂćÖćøĒúąÿõćóêŠćÜėǰ ÖĆîéšü÷ìĉó÷ÝĆÖþčǰ ēé÷ìøÜìøćïüŠćÝčêĉĒúąĂčïĆêĉîĆĚîėǰ đðŨîĕðêćöíøøöǰÖúŠćüÙČĂǰñĎšðøąóùêĉÖć÷ÿčÝøĉêǰüÝĊÿčÝøĉêǰöēîÿčÝøĉêǰĕöŠÖúŠćüøšć÷óøąĂøĉ÷ąǰđðŨîÿĆööćìĉåĉǰđßČęĂĔîÖøøöéšü÷ÿĆööćìĉåĉǰÙøĆĚîêć÷ĕðïćÜóüÖĕðđÖĉéĔîÿčÙêĉēúÖÿüøøÙŤǰïćÜóüÖÖĘđÖĉéđðŨîöîčþ÷ŤǰñĎšðøąóùêĉÖć÷ìčÝøĉêǰüÝĊìčÝøĉêǰöēîìčÝøĉêǰÖúŠćüøšć÷óøąĂøĉ÷ąǰ đðŨîöĉÝÞćìĉåĉǰ đßČęĂĔîÖøøöéšü÷öĉÝÞćìĉåĉǰđßČęĂñĉéėǰĔîđøČęĂÜÖøøöǰÙøĆĚîêć÷ĕðïćÜóüÖÖĘĕðđÖĉéĔîĂïć÷ǰìčÙêĉǰüĉîĉïćêǰîøÖǰēðøéÿĆÜđÖêüŠćĔîìĊęîĊĚõĎöĉ

ĒĀŠÜđðøêðŗêüĉÿĆ÷ǰ ĒúąđéøĆÝÞćîǰ ĕöŠĔߊõĎöĉđéĊ÷üÖĆîÖĆïĂïć÷ǰìčÙêĉǰüĉîĉïćêǰîøÖǰ ÖćøĀ÷ĆęÜđĀĘîÝčêĉĒúąĂčïĆêĉ×ĂÜĀöĎŠÿĆêüŤéĆÜÖúŠćüîĊĚǰìøÜđðøĊ÷ïóøąĂÜÙŤüŠćǰ đĀöČĂîÙîêćéĊ÷ČîĂ÷ĎŠøąĀüŠćÜđøČĂîǰ ģǰĀúĆÜǰàċęÜĒêŠúąĀúĆÜöĊðøąêĎêøÜÖĆîǰĔÙøđéĉîđךćđéĉîĂĂÖĀøČĂđéĉîĕðđéĉîöćÖĘöĂÜđĀĘîĕéšĀöé

# ðäĉïĆêĉÖćøĔîîøÖĒúąđìüìĎêìĆĚÜǰĦǰ Ħġħ�ĦĢĢǰêŠĂÝćÖîĆĚîǰêøĆÿëċÜÖøąïüîÖćøúÜēìþĔîîøÖüŠćǰ óüÖîć÷îĉø÷ïćúÝąÞčéúćÖĒ×î×ĂÜóüÖÿĆêüŤîøÖĕðøć÷ÜćîêĆüêŠĂóøą÷ć÷öüŠćǰǰÙîóüÖîĊĚĕöŠðäĉïĆêĉßĂïĔîöćøéćǰ Ăđöêďđê÷ďē÷�øüöëċÜĕöŠðäĉïĆêĉßĂïĔîïĉéćǰ ĕöŠðäĉïĆêĉßĂïĔîÿöèąǰ Ăÿćöťďēâǰ ĕöŠðäĉïĆêĉßĂïĔîóøćĀöèŤǰĂóďøĀďöťďēâǰĕöŠĂŠĂîîšĂöêŠĂñĎšĔĀâŠĔîÿÖčúǰîǰÖčđúǰđßäŰåćðÝć÷Ċǰ×ĂÝÜúÜìĆèæŤĒÖŠđ×ćǰ óøą÷ć÷öÝąàĆÖëćöÿĆêüŤîøÖêîîĆĚîĕðêćöúĞćéĆïĔîđøČęĂÜđìüìĎêìĆĚÜǰĦǰüŠćĕöŠđÙ÷ðøćÖäĔĀšđĀĘîïšćÜĀøČĂǰàċęÜÿĆêüŤîøÖêîîĆĚîÖĘÝąêĂïüŠćĕöŠđÙ÷đĀĘî đìüìĎêðøąđõììĊęǰ Ģǰ ǰ óøą÷ć÷öĀöć÷ëċÜđéĘÖĂŠĂîîĂîĒïđïćąǰ àċęÜêĆüđðøĂąđúĂąĕðéšü÷ĂčÝÝćøąðŦÿÿćüą×ĂÜêĆüđĂÜǰđöČęĂÙîđøćĕéšđĀĘîÖĘÙüøÝąÙĉéĕéšüŠćǰêĆüđĂÜÖĘêšĂÜöĊÙüćöđÖĉéđðŨîíøøöéćǰĕöŠúŠüÜóšîÙüćöđÖĉéĕðĕéšǰÙüøÝąĕéšìĞćÙüćöéĊìćÜÖć÷ǰìćÜüćÝćǰĒúąìćÜĔÝ đìüìĎêðøąđõììĊęǰ ģǰ óøą÷ć÷öĀöć÷ëċÜĀâĉÜßøć�ßć÷ßøćǰĂć÷čǰĩġǰðŘǰĪġǰðŘǰĀøČĂǰĢġġǰðŘǰàċęÜĒÖŠđçŠćĀúĆÜ

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Page 46: Seangdhamma Vol.49 No.469, may, 2014

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Page 48: Seangdhamma Vol.49 No.469, may, 2014

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öćóĆÖüĆéǰ ĢĢ�ĢĨǰ đöþć÷îǰ ĕéšßŠü÷ÜćîüĆîÿÜÖøćîêŤðøąÝĞćðŘöĊìĆĚÜÙüćöÿč×ÿîčÖÿîćîøČęîđøĉÜïĆîđìĉÜĔÝ

# üĆîÿÜÖøćîêŤüĆéĕì÷ĄǰéĊ�àĊ�ǰðŘǰģĦĦĨ ĶĢĤǰđöþćǰĀîšćøšĂî÷šĂîöćĂĊÖǰ úöĀîćüĀúĊÖÞĊÖÝćÖôŜćĀúïĀîšćĀć÷ǰ ĀúüÜêćßĊÿøšćÜüĆéĕì÷ĔĀšđøćÿïć÷ǰ ìčÖ׍ÝćÜÙúć÷ĕéšÿč×ÿĆîêŤüĆîÿÜÖøćîêŤķǰ îć÷üĉßćüĆçîŤǰ ĂĉýøõĆÖéĊǰ đĂÖĂĆÙøøćßìĎêĕì÷ǰ èǰÖøčÜüĂßĉÜêĆîǰ đðŨîðøąíćîĔîóĉíĊüĆîÿÜÖøćîêŤǰ ðŘǰ ģĦĦĨǰüĆéĕì÷ÖøčÜüĂßĉÜêĆî ǰ éĊ�àĊ�ǰ ēé÷öĊÖĉÝÖøøöìĞćïčâĔÿŠïćêøëüć÷õĆêêćĀćøĒéŠóøąÿÜÛŤǰĒúąøŠüöÿîčÖÿîćîïĆîđìĉÜĔÝÖĆï×ïüîôŜĂîøĞć×ĂÜîćÜÿÜÖøćîêŤǰ ĂĉęöĂøŠĂ÷ÖĆïĂćĀćøĕì÷îćîćßîĉéǰ óøšĂöÖĆîîĊĚóøąđéßóøąÙčèĀúüÜêćßĊǰ ĕéšñĎÖךĂêŠĂĒ×îĔĀš×üĆâÖĞćúĆÜĔÝÖĆïúĎÖĀúćîìĆĚÜßćüĕì÷ĒúąßćüêŠćÜßćêĉĂïĂčŠîĔÝðŘĔĀöŠĕì÷ìĆęüÖĆî

# đÿüîćýćÿîćđðøĊ÷ïđìĊ÷ïǰðøąÝĞćđéČĂîǰ ĢĨǰđö�÷�ǰÙèąñĎšÿîĔÝĔîÖćøýċÖþćđÿüîćýćÿîćđðøĊ÷ïđìĊ÷ïǰ ĕéšÝĆéÖĉÝÖøøöđÿüîćÿĆâÝøðøąÝĞćđéČĂîđöþć÷îǰèǰ üĆéâćèøĆÜþĊǰ ǰ öĊõĆîđêĂčðøĆêîąǰ üĆéýøĊúĆÜÖćǰđðŨîñĎšîĞćÿüéöîêŤǰ đðŗéÖćøđÿüîćǰ ǰ óøąÙøĎÿĉøĉĂøøëüĉđìýǰđðŨîñĎšîĞćđÿîĂđøČęĂÜöĉúĉîìðŦâĀćǰ öĊöćéćöǰ éø�ǰ ðćîđéǰÝćÖĂĉîđéĊ÷ǰ ǰ đÿîĂđøČęĂÜ×ĂÜýćÿîćăĉîéĎǰ ǰ îĂÖÝćÖîĊĚĕéšđðŗéēĂÖćÿĔĀšñĎšđךćøŠüöđÿîüîćǰĕéšĒÿéÜìĆýîąǰǰöĊóøąÙøĎÿĉøĉíøøöüĉđìýǰ Ăčéöǰ đÝšćĂćüćÿüĆéâćèøĆÜþĊǰ ĔĀšÙüćöđöêêćđðŨîđÝšćõćóĂčðëĆöõŤÖćøÝĆéđÿüîćÙøĆĚÜîĊĚǰ öĊóøąÿÜÛŤĒúąñĎšÿîĔÝđךćøŠüöđÿüîćǰ đߊîǰ óøąÙøĎÿĆÜÛøĆÖþŤĂĞćóúǰÿčíĊēøǰǰýćÿêøćÝćø÷ŤđăïïćøŤǰöĀćüĉì÷ćúĆ÷ÝĂøŤÝüĂßĉÜêĆîǰǰÙčèĒöìíĉüǰéø�àćàĉǰđðŨîêšî

# ðøąßčöÿćöĆâðøąÝĞćđéČĂîđöþć÷îǰ ðøąßčöÙèąÖøøöÖćøĂĞćîü÷Öćøǰ đóČęĂðøċÖþćĀćøČĂđêøĊ÷öÜćîüĆîüĉÿć×ïĎßćĒúąÜćîÞúĂÜĂć÷čüĆçîöÜÙúǰĩĪǰðŘǰ óøąüĉđìýíøøöøĆÜþĊǰ óøšĂöìĆĚÜÖćøÿøčðÜćî

Page 49: Seangdhamma Vol.49 No.469, may, 2014

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üĆîÿÜÖøćîêŤðøąÝĞćðŘìĊęñŠćîöćéšü÷ǰ ĔîüĆîĂćìĉê÷ŤìĊęǰ ģĨǰđöþć÷îǰģĦĦĨ

# ìĞćïčâÿÜÖøćîêŤüĆéðśćÿĆîêĉíøøöǰ ģġǰ đö�÷�ǰ üĆéðśćÿĆîêĉíøøöÝĆéÜćîìĞćïčâüĆîÿÜÖøćîêŤǰ ĒúąÞúĂÜÙøïǰ Ģħǰ ðŘǰ ĒĀŠÜÖćøÖŠĂêĆĚÜüĆéðśćÿĆîêĉíøøöǰǰÜćîÙøĆĚÜîĊĚĕéšîĉöîêŤóøąÿÜÛŤÝćÖüĆéĕì÷ĄǰéĊ�àĊ�ǰĤǰ øĎðǰ ĕðøŠüöÜćîǰÙČĂǰóøąÙøĎÿĉøĉĂøøëüĉđìýǰóøąÙøĎÿĆÜÛøĆÖþŤĂĞćóúǰÿčíĊēøǰǰĒúąóøąöĀćÿøćüčíǰÿøćüčēíǰǰ đöČęĂđðŗéÜćîĒúšüǰ óøąÿÜÛŤĕéšđÝøĉâóøąóčìíöîêŤǰĂĂÖøĆïïĉèæïćêøĂïïøĉđüèüĆéǰëüć÷õĆêêćĀćøđóúǰĒÿéÜóøąíøøöđìýîćǰ ēé÷ǰ óøąÙøĎÿĉøĉĂøøëüĉđìýǰ ĒúąÿøÜèĔĘāóøąÿÜÛŤǰ ǰîĂÖÝćÖîĊĚöĊÖćøĒÿéÜýĉúðüĆçîíøøöĕì÷ǰ ǰÖćøĂĂÖøšćîÝĞćĀîŠć÷ÿĉîÙšć×ĂÜìĊęøąúċÖ×ĂÜđöČĂÜĕì÷ǰ ǰ ĂćĀćøđöîĎĕì÷öćÖöć÷ǰǰ ĕéšöĊóĊęîšĂÜĕì÷ǰ óĊęîšĂÜÝćÖîćîćßćêĉđךćøŠüöÜćîÙøĆĚÜîĊĚđðŨîÝĞćîüîöćÖǰ ǰ êšîñšćðść×ĂÜßćüüĆéĕì÷Ąǰ éĊ�àĊ�ǰÝĞćîüîǰǰĤĤħǰđĀøĊ÷âǰøŠüöÿöìïìčîǰĶýćúćøüöĔÝǰĩĥǰðŘǰĀúüÜêćßĊķ

# ßćüóčìíîćîćßćêĉÝĆéǰ#VEEIBǰ.POEBMBǰ1VKBǰ đöČęĂüĆîìĊęǰ ĢĪǰ đöþć÷îǰ ģĦĦĨǰ ĀúĆÜìĞćüĆêøđ÷ĘîǰñĎšđךćøŠüöÜćîÝćÖßćüóčìíîćîćßćêĉóøšĂöÖĆîìĊęýćúćĂđîÖðøąÿÜÙŤǰ ÝĆéÖĉÝÖøøöǰ #VEEIBǰ .POEBMBǰ 1VKBǰđøĉęöéšü÷ÖćøđÝøĉâóøąóčìíöîêŤïìÿĞćÙĆâǰĂćìĉǰöÜÙúÿĎêøǰøêîÿĎêøǰÖøèĊ÷đöêêÿĎêøǰǰÝćÖîĆĚîǰóøąÙøĎÿĉøĉĂøøëüĉđìýǰĂíĉïć÷ëċÜÙüćöÿĞćÙĆâ×ĂÜóøąÿĎêøìĊęÿćí÷ć÷ǰ ĒúąÙüćöÿĞćÙĆâ×ĂÜÖćøîšĂöÿĆÖÖćøïĎßćéšü÷èĔĘāǰ éĂÖĕöšǰ đÙøČęĂÜ×ĂÜĀĂöǰ ÝćÖîĆĚîĕéšđßĉâìŠćîñĎšđךćøŠüöóĉíĊĕéšøŠüöÿĆÖÖćøïĎßćǰ ÿøÜèĔĘāóøąǰ ëüć÷éĂÖĕöšǰ óøąóčìíĂÜÙŤǰ Ēúąëüć÷ĕì÷íøøöĒéŠóøąÿÜÛŤǰ Ħǰ øĎðìĊęđךćøŠüöóĉíĊǰ ǰ óøąÿÜÛŤĂîčēöìîćǰ ǰ đÿøĘÝĒúšüñĎšđךćøŠüöÜćîøŠüöÖĆîøĆïðøąìćîĂćĀćø

# ßćüóčìíýøĊúĆÜÖćðäĉïĆêĉíøøöìĊęüĆéĕì÷ĄǰéĊ�àĊ�ǰǰ .BIBNFWBOBXBǰ 4SJMBOLBǰ üĆîđÿćøŤìĊęǰ ģħǰđöþć÷îǰ ßćüóčìíýøĊúĆÜÖćĕéšöćĔßšÿëćîìĊęüĆéĕì÷ĔîÖćøđÝøĉâõćüîćǰôŦÜđìýîŤôŦÜíøøöðøąÝĞćđéČĂîǰöĊñĎšÿîĔÝøŠüöïčâÖĆîđðŨîÝĞćîüîöćÖ

# óøąÙøĎÿĉøĉĂøøëüĉđìýǰðäĉïĆêĉýćÿîÖĉÝêŠćÜøĆåǰ üĆîìĊęǰģħǰđö�÷�ǰđðŗéÖćøðäĉïĆêĉüĉðŦÿÿîćǰĀúĆÖÿĎêøîćîćßćêĉǰ èǰ üĆéöÜÙúøĆêîćøćöǰ ĒìöðŜćǰ ǰ öĊñĎšđךćøŠüöÝĞćîüîǰĦġǰìŠćîǰǰüĆîìĊęǰģĨǰđö�÷�ǰđðŨîñĎšĒìîÿöĆßßćÿÜÛŤĕì÷ĔîÿĀøĆåĂđöøĉÖćǰ đðŗéÿĂïíøøöÿîćöĀúüÜǰ ÿîćöÿĂïüĆéĒìöðŜćǰ ǰ ĒúąđéĉîìćÜĕðøŠüöðøąßčöǰ èǰ üĆéîüǰǰǰǰǰöĉîìøøćßĎìĉýǰïĂÿêĆîǰǰđÖĊę÷üÖĆïÖćøđêøĊ÷öÝĆéÜćîðøąßčöÿöĆ÷ÿćöĆâðøąÝĞćðŘǰ ÿöĆßßćÿÜÛŤĕì÷ĔîÿĀøĆåĂđöøĉÖćǰǰĒúąÜćîñĎÖóĆìíÿĊöćòŦÜúĎÖîĉöĉêǰ üĆéîüöĉîìøøćßĎìĉýǰǰÖćøðøąßčöÙøĆĚÜîĊĚǰ óøąđéßóøąÙčèóøąóøĀöüßĉøâćèǰÖøøöÖćøöĀćđëøÿöćÙöǰ đÝšćĂćüćÿüĆé÷ćîîćüćǰ đðŨîðøąíćîìĊęðøąßčö

# ðäĉìĉî׊ćüđéČĂîóùþõćÙöǰ Ģĩǰó�Ù�ǰĦĨǰǰǰǰǰǰǰìĞćïčâüĆîüĉÿć×ïĎßćǰǰ ĢĨ�Ģĩǰó�Ù�ǰĦĨǰǰðäĉïĆêĉíøøöðøąÝĞćđéČĂîǰ ǰ ģĦǰó�Ù�ǰĦĨǰǰǰǰǰǰǰðøąßčöÙèąÖøøöÖćøüĆé

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�������ĐýÚëööô������Saeng Dhamma50

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