365bet娱乐

In Volume II, the reader will find an attempted translation of chapters XVI to XXX of the 惭补丑腻辫谤补箩帽腻辫腻谤补尘颈迟腻艣腻蝉迟谤补. These fifteen chapters, which make up a consistent whole, comment at great length on a short paragraph of the 笔谤补箩帽腻辫腻谤补尘颈迟腻蝉奴迟谤补 (笔补帽肠补惫颈峁兣沘迟颈, p. 17鈥�18; 艢atas膩hasrik膩, p. 55鈥�56), of which the following is a translation:

鈥淭hen the Blessed One addressed the venerable 艢腻谤颈辫耻迟谤补: 鈥極 艢腻谤颈辫耻迟谤补, the Bodhisattva-尘补丑腻蝉补迟迟惫补 who wishes to know all dharmas in all their aspects completely should exert himself in the 笔谤补箩帽腻辫腻谤补尘颈迟腻.鈥� Then the venerable 艢腻谤颈辫耻迟谤补 asked the Blessed One: 鈥極 Blessed One, how should the Bodhisattva-尘补丑腻蝉补迟迟惫补 who wishes to know all dharmas in all their aspects exert himself in the 笔谤补箩帽腻辫腻谤补尘颈迟腻?鈥� At these words, the Blessed One said to the venerable 艢腻谤颈辫耻迟谤补: 鈥楾he Bodhisattva-尘补丑腻蝉补迟迟惫补 who abides in the 笔谤补箩帽腻辫腻谤补尘颈迟腻 by the method of non-abiding should fulfill the virtue of generosity by the method of refraining, by abstaining from distinguishing the thing given, the donor and the recipient; he should fulfill the virtue of morality by being based on the non-existence of evil deeds and their contrary; he should fulfill the virtue of patience by being based on non-agitation [of the mind]; he should fulfill the virtue of exertion by being based on the non-slackening of physical and mental energy; he should fulfill the virtue of rapture by being based on the non-existence of distraction and rapture; he should fulfill the virtue of wisdom by being based on the non-existence of good and bad knowledges (variant: by not adhering to any system).鈥�^[1]

The main interlocutors of the Buddha in the 笔谤补箩帽腻辫腻谤补尘颈迟腻蝉奴迟谤补 are 艢腻谤颈辫耻迟谤补 and 厂耻产丑奴迟颈; chapter XVI of the Treatise is dedicated to their story: it contains a detailed biography of 艢腻谤颈辫耻迟谤补 and a short note on 厂耻产丑奴迟颈 (p. 634F). But it may seem strange that the 笔谤补箩帽腻辫腻谤补尘颈迟腻蝉奴迟谤补, which belongs to the literature of the Greater Vehicle, should be preached, not by the bodhisattvas affiliated with the 惭补丑腻测腻苍补, but by 艣谤腻惫补办补蝉, adepts of the Lesser Vehicle. The reason for this is simple, as the Treatise explains (p. 636F): the bodhisattvas, called upon to dwell among beings whose conversion is their mission, have not entirely eliminated their passions and do not enjoy indisputable authority among men; if they were responsible for teaching the 笔谤补箩帽腻, their word could be open to doubt. On the contrary, 艣谤腻惫补办补蝉 like 艢腻谤颈辫耻迟谤补 and 厂耻产丑奴迟颈 who have attained arhathood and destroyed every impurity (办峁Ｄ�峁嚹宀醢�补惫补) are assured of an unequalled prestige and their testimony cannot be disputed: therefore it is to them that the Buddha entrusted the task of preaching the 笔谤补箩帽腻. Among all the 艣谤腻惫补办补蝉, the Buddhas chose 艢腻谤颈辫耻迟谤补 and 厂耻产丑奴迟颈 who excelled over all the others, the first by the extent of his wisdom, the second by his acute vision of universal emptiness.

The religious ideal of the 艣谤腻惫补办补 is the destruction of the passions, the arrival at arhathood and the attainment of 苍颈谤惫腻峁嘺; to this end, he practices the Noble Path in its threefold aspect: morality (艣墨濒补) which keeps him from any wrong-doing, concentration (蝉补尘腻诲丑颈) which purifies his mind, wisdom (辫谤补箩帽腻) by means of which he understands the general characteristics (蝉腻尘腻苍测补濒补办峁�a峁嘺) of dharmas, impermanence, suffering, emptiness and lack of self. The practice of the virtues occupies only a subsidiary place in the career of the 艣谤腻惫补办补; his excellent qualities are, however, contaminated at the base by the essentially individualistic and egocentric character of his effort. The religious ideal of the bodhisattva is quite different: renouncing entry into nirvana for the moment, he seeks to obtain the supreme and perfect enlightenment (补苍耻迟迟补谤补蝉补尘测补办蝉补峁僢辞诲丑颈) which characterizes the Buddhas, to conquer the knowledge of all things in all their aspects (sarvadharm膩峁嚹佱箖 sarv膩k膩raj帽膩nam), knowledge that permits him to dedicate himself entirely to the benefit and welfare of all creatures. In order to attain this omniscience, the bodhisattva must exert himself throughout his career in the six perfect virtues (辫腻谤补尘颈迟腻) which liken him to the Buddha. Among the heretics and 艣谤腻惫补办补蝉, the practice of the natural virtues is marred by errors and egotism; among the bodhisattvas, on the other hand, the practice of the virtues attains perfection because it is disinterested and based on 笔谤补箩帽腻辫腻谤补尘颈迟腻.

Chapter XVII explains what this 笔谤补箩帽腻辫腻谤补尘颈迟腻 means and how to use it. The 笔谤补箩帽腻辫腻谤补尘颈迟腻 is not an entity of metaphysical order, an absolute existent to which one could become attached; rather, it is a state of mind, a mental turning of mind which assures a radical neutrality to the person who adopts it. Transcending the categories of existence and non-existence, lacking any characteristic, the 笔谤补箩帽腻辫腻谤补尘颈迟腻 can be neither affirmed nor denied: it is faultless excellence. The bodhisattva adheres to it by not grasping it or, to use the time-honored expression, 鈥渉e adheres to it by not adhering to it鈥� (迟颈峁ａ弓补迟测 补蝉迟丑腻苍补测辞驳别苍补). Confident in this point of view which is equally distant from affirmation and negation, he suspends judgment on everything and says nothing whatsoever. Practiced in this spirit, the virtues which, among the religious heretics and 艣谤腻惫补办补蝉, are of ordinary and mundane (laukika) order, become supramundane perfections (lokottara辫腻谤补尘颈迟腻) in the bodhisattva. Besides, since the bodhisattva refuses to conceive of the said virtues and to establish distinctions amongst them, to practice one 辫腻谤补尘颈迟腻 is to practice them all; not to practice them is also to practice them.

However, as the bodhisattva resides of choice in the world where he daily rubs shoulders with beings intoxicated by the three poisons of passion, hatred and ignorance, it is important to explain to people what distinguishes the 辫腻谤补尘颈迟腻s from the profane virtues. This is the subject of chapters XVIII to XXX.

Chapter XVIII-XX. 鈥� Generosity (诲腻苍补), for which great rewards are promised, consists of giving, in a spirit of faith, a material object or a spiritual advice to 鈥榓 field of merit鈥�, i.e., to a beneficiary worthy of receiving it. The 辫腻谤补尘颈迟腻 of generosity makes no distinction between donor, recipient and gift because, from the point of view of the 笔谤补箩帽腻, there is no person to give or to receive, there is nothing that is given. To understand that is 鈥渢o give everything at all times and in every way.鈥�

Chapters XXI-XXIII. 鈥� Morality (艣墨濒补) makes one avoid the wrong-doings of body and speech that are capable of harming others. Apart from the general morality making up the rules of innate honesty essential to everyone, it is appropriate to distinguish the morality of commitment by means of which lay people and monastics of all classes solemnly undertake to follow a certain number of rules proper to their condition. The 辫腻谤补尘颈迟腻 of morality singularly surpasses this restricted framework: is it based on the non-existence of wrong-doing and its opposite. The sinner not existing, the sin does not exist either; in the absence of all sins, the prohibitions forbidding it have no meaning. The sinner does not incur our contempt; the saint has no right to our esteem.

Chapters XXIV-XXV. 鈥� Although early Buddhism condemned anger, it did not attach great importance to patience (办峁Ｄ乶迟颈). On the other hand, the bodhisattva raises it to the rank of 辫腻谤补尘颈迟腻. Nothing moves him, neither people nor things: he keeps a cool indifference towards the people who flatter him, the benefactors who cover him with their gifts, the women who seek to seduce him, the enemies who persecute him. He endures with equal facility the external sufferings caused by cold or heat, wind or rain, and the internal sufferings coming from old age, sickness and death. It is the same insofar as his own passions are concerned: although he does not give himself up to them unreservedly, he avoids cutting them so as not to be hemmed in like an arhat in an egotistic complete quietude; whatever the case, his mind stays open to movements of great pity and great compassion. But it is by means of dharma办峁Ｄ乶迟颈 that he attains the pinnacle of patience: he tirelessly investigates the Buddhadharma which teaches him not to adopt any definite philosophical position, which shows him universal emptiness but forbids him to conceptualize it.

Chapter XXVI-XXVII. 鈥� Throughout the entire Buddhist Path, the adept of the Lesser Vehicle displays a growing exertion (惫墨谤测补) in order to ensure himself the conquest of the 鈥榞ood dharmas鈥� or, if you wish, spiritual benefits. But the bodhisattva is much less preoccupied with the paths of salvation; in his 辫腻谤补尘颈迟腻 of exertion, he ceaselessly travels the world of transmigration in order to bring help to beings plunged in the unfortunate destinies. As long as he has not assured the safety of an infinite number of unfortunate beings, he will never relax his bodily and mental exertion.

Chapter XXVIII. 鈥� For the purification of the mind, the 艣谤腻惫补办补 had built up a discipline of rapture (诲丑测腻苍补), a grandiose but complicated monument of religious psychology in which India excelled. The de-intoxication of the mind is a long-winded job: the candidate for sainthood must resolutely turn away from the five sense pleasures and triumph over the five faults which constitute an obstacle to concentrating the mind by means of an appropriate method. Then he must ascend one after the other the nine successive absorptions (苍补惫腻苍耻辫奴谤惫补蝉补尘腻辫补迟迟颈) which lead to the destruction of consciousness and sensation (蝉补峁僯帽腻惫别诲补测颈迟补苍颈谤辞诲丑补), a state which constitutes 苍颈谤惫腻峁嘺 on earth. In addition, a large number of secondary absorptions become grafted onto these main concentrations. In the 辫腻谤补尘颈迟腻 of 诲丑测腻苍补, the bodhisattva manifests a virtuosity much superior to that of the 艣谤腻惫补办补; he enters at will and whenever he wishes into the concentration of his choice, but his complete disinterestedness prevents him from enjoying its flavor. The principal aim of his mental form of asceticism is to introduce ignorant and unfortunate beings to the purity of mystical states. Personally, he is disinterested because, from the point of view of the 笔谤补箩帽腻, distraction and concentration of the mind are equal; the sole motive that guides him is his great pity and great compassion for beings.

Chapter XXIX-XXX. 鈥� Religious heretics, 艣谤腻惫补办补蝉 and pratyekabuddhas all boast of possessing wisdom and they actually hold bits and pieces of it, but their wisdoms contradict one another and their partisans accuse one another of madness. If the wisdom of the 艣谤腻惫补办补蝉 and the pratyekabuddhas has an advantage over that of the heretics 鈥� the advantage of being free of false views 鈥� nevertheless it has the error of defining the general characteristics of dharmas and thus laying itself open to debate and criticism. In his 笔谤补箩帽腻辫腻谤补尘颈迟腻, the bodhisattva knows these wisdoms fully but adopts none of them; his own wisdom is the knowledge of the true nature of dharmas which is indestructible, unchangeable and uncreated. Seen from this angle, the dharmas are revealed as unborn (anutpanna), unceasing (aniruddha), like 苍颈谤惫腻峁嘺; or more precisely, they do not appear at all. Not seeing any dharma, the bodhisattva thinks nothing of them and says nothing of them. Not recognizing any evidence, not adopting any system, he makes no distinction between truth and falsehood; he does not debate with anyone. The Buddha鈥檚 teaching presents no obstacle, no difficulty, to the bodhisattva. And yet, what forms this teaching has taken over the course of time! The Abhidharma sets out to define the dharmas and to specify their characteristics; the teaching on emptiness insists on the inconsistency of the atman and dharmas; the 笔颈峁璦办补 defends a point of view sometimes realistic and sometimes nihilistic. Pursued into successive retrenchments, the 艣谤腻惫补办补 no longer knows what to believe and goes from one contradiction to another. Penetrating deeply into the threefold teaching of the 笔颈峁璦办补, the Abhidharma and emptiness, the bodhisattva, free of opinions (补产丑颈苍颈惫别艣补), knows that the Buddha鈥檚 word never contradicts itself. Cognizing the identical and multiple characteristics of all dharmas, he confronts them with the emptiness of their self nature, but this very emptiness he refuses to consider. In order to acquire this 笔谤补箩帽腻辫腻谤补尘颈迟腻, the bodhisattva is not bound to any practice. The noble practice consists of practicing all the 辫腻谤补尘颈迟腻s together or separately, provided that this is done with a detached mind; better yet, the noble practice is the absence of any practice, for to acquire the 笔谤补箩帽腻辫腻谤补尘颈迟腻 is to acquire nothing.

* * *

This brief summary far from exhausts the doctrinal and religious wealth contained in this second volume, but that would go beyond the framework of this introduction which merely summarizes it. It is sufficient to draw the reader鈥檚 attention to several particularly interesting passages: the attempts to define the 笔谤补箩帽腻辫腻谤补尘颈迟腻 (p. 650鈥�656F), a well-conducted refutation of the realist doctrine (p. 724鈥�733F) and of the personalist doctrine (p. 734鈥�750F), a comparison of the different 辫谤补箩帽腻s of the 艣谤腻惫补办补, the pratyekabuddha, the bodhisattva and the heretics (p. 1066鈥�1074F), a very thorough analysis of the threefold teaching of the Buddhadharma (p. 1074鈥�1095F), a detailed description of the transmigratory world and, in particular, the Buddhist hells (p. 952鈥�968F).

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Although the Treatise comes under the literature of the Greater Vehicle, the reader will see all the major individuals of early Buddhism pass in front of him. In unedited detail, the Treatise tells the twofold assault against 艢腻办测补尘耻苍颈 by 惭腻谤补 and his daughters (p. 880鈥�884F; 986鈥�987F), the return of the Buddha to Kapilavastu and the efforts of 驰补艣辞诲丑补谤腻 to win him back (p. 1001鈥�1008F), the 顿别惫腻惫补迟腻谤补 and the culmination at 厂腻峁僰腻艣测腻 (p. 634鈥�636F), the schism of 碍补耻艣腻尘产墨 (p. 896鈥�898F) and the various attempts perpetrated by Devadatta to supplant the Buddha and to take his life (p. 868鈥�878F). The Treatise dedicates a whole chapter to the story of 艢腻谤颈辫耻迟谤补 and 惭补耻诲驳补濒测腻测补苍补 (p. 621鈥�633F); it tells the slander of which these two great disciples were the victims on the part of Kok膩lik膩 (p. 806鈥�813F); it gives the reasons that determined 艢腻谤颈辫耻迟谤补 to renounce the Greater Vehicle (p. 701F). It narrates several episodes marking the life of the disciples and contemporaries of 艢腻办测补尘耻苍颈; the temptation of Aniruddha by the goddesses of charming body (p. 651鈥�653F), the involuntary dance of 碍腻艣测补辫补 (p. 654F, 1046鈥�1047F), the ostentatious charity of 痴别濒腻尘补 (p. 677鈥�688F), the punishment of Devadatta and Udraka (p. 693-694F), Rahula鈥檚 lies (p. 813-815F), the trickery of the nun 鲍迟辫补濒补惫补谤峁嚹�, the strange propaganda she carried out for the order of 产丑颈办峁�u峁嚹玸 and her cruel death (p. 634F, 844鈥�846F, 875F; the inquisitive and futile questions of M膩lunky膩putra (p. 913-915F0, the fabulous wealth of 惭别峁囜笉补办补 and of king M膩ndh膩tar (p. 930鈥�931F), the misadventures of the arhat 尝辞蝉补办补-迟颈峁�y补 (p. 931鈥�932F), the laziness and frivolousness of the 产丑颈办峁�u 础艣惫补办补 and Punarvasuka (p. 937F), the visit of king 叠颈尘产颈蝉腻谤补 to the courtesan 膧尘谤补辫腻濒墨 (p. 990鈥�992F), the cruelty of king Udayana towards the five hundred 峁涐梗is (p. 993F), the punishment incurred by Udraka Ram膩putra, immoderately attached to his absorption (p. 1050鈥�1052F), the anxieties of the 艢腻办测补 惭补丑腻苍腻尘补苍 (p. 1082鈥�1083F), the humiliating defeat of the 产谤补丑尘补肠腻谤颈苍 痴颈惫腻诲补产补濒补 reduced to silence by the Buddha (p. 1084鈥�1090F), the entry into the religious life of the 产谤补丑尘补肠腻谤颈苍 惭峁沢补艣颈谤补蝉 (p. 1085鈥�1088). By contrast, the present volume is strangely reticent on the lofty individuals of the 惭补丑腻测腻苍补: it mentions only in passing the name of the bodhisattvas 厂补谤惫补蝉补迟迟惫补辫谤颈测补诲补谤艣补苍补 (p. 751F), 惭补帽箩耻艣谤墨 (p. 754, 903F), 痴补箩谤补辫腻峁噄 (p. 882F), 痴颈尘补濒补办墨谤迟颈 (p. 902, 1044F), Dharmasthiti (p. 902F) and Maitreya (p. 930F); it is to the latter and to 惭补帽箩耻艣谤墨 that it attributes, without firmly believing it, the compilation of the 惭补丑腻测腻苍补蝉奴迟谤补蝉 (p. 940F).

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The Treatise cites, at length or in extracts, about a hundred 蝉奴迟谤补蝉 of the Lesser Vehicle; the majority are borrowed from the 膧驳补尘补 collections; when the Sanskrit version departs from the 笔腻濒颈 version, it is always the former that is adopted; furthermore, the Treatise often refers to unknown 笔腻濒颈 蝉奴迟谤补蝉, such as the 狈补苍诲颈办补蝉奴迟谤补 (p. 792鈥�793F, 798F, 803F, 815鈥�816F, 817鈥�818F) and the 蝉奴迟谤补 on Cosmogony (p. 835鈥�837F). Several 蝉奴迟谤补蝉 are cited in the elaborated form which they have received in the post-canonical scriptures: this is notably the case for the 痴别濒腻尘补蝉奴迟谤补 (p. 677鈥�688F) taken from a certain Ava诲腻苍补蝉奴迟谤补, for the 膧s墨vi峁�opama蝉奴迟谤补 (p. 702鈥�707F) taken from the Ta pan nie p鈥檃n king (see note, p. 705F), and for the Ko艣ambaka (p. 896鈥�898F), probably borrowed from the versified account in the Ta tchouang yen louen king.

Although it abundantly cites the 蝉奴迟谤补蝉 of the Lesser Vehicle, the Treatise occasionally calls upon the Mah膩yana蝉奴迟谤补蝉 of which it is the interpreter. We will note only a loan from the Saddharmapu峁囜笉ar墨ka (p. 752F), two quotations from the 痴颈尘补濒补办墨谤迟颈nirde艣a蝉奴迟谤补 (p. 902, 1044F) and a few vague references to the 笔补帽肠补惫颈峁兣沘迟颈 (p. 1060F, 1091F, 1112F). However, the Treatise reproduces fully (p. 1060鈥�1065F) the well-known 笔谤补箩帽腻辫腻谤补尘颈迟腻stotra of 搁腻丑耻濒补产丑补诲谤补, teacher or disciple of 狈腻驳腻谤箩耻苍补. As P. Demi茅ville has noted, the original Sanskrit of this stotra is reproduced at the head of many manuscripts of the 笔谤补箩帽腻. Otherwise, the author of the Treatise is by no means sectarian: he understands that many fragments of truth may be found outside works properly Buddhist; free of contradicting them, he does not hesitate to cite the Upani峁�ads (p. 744F, 1073F) and other 蝉奴迟谤补蝉 of the heretics (p. 1073F).

In the course of Volume I (see, for example, p. 104F, n. 1), we have noted that the Treatise uses the Sarv膩stiv膩din and M奴lasarv膩stiv膩din Vinayas in preference over all the others. The present volume has frequent recourse to the second; it borrows from it the essence of the teachings on 艢腻谤颈辫耻迟谤补 (p. 621鈥�633F), Devadatta (p. 868鈥�878F) and 驰补艣辞诲丑补谤腻 (p. 1001鈥�1012F). On the other hand, the author of the Treatise undoubtedly has never had the 笔腻濒颈 Vinaya in his own hands.

This volume also contains a good sixty 箩腻迟补办补蝉, ava诲腻苍补s, fables and apologues. The author has drawn heavily from collections such as the Kalpan膩ma峁囜笉itik膩, the A艣ok膩va诲腻苍补, the Vibh膩峁Ｄ�, the Tsa p鈥檌 yu king, the Tchong king, etc. Although most of these stories are already familiar to us from the works of Chavannes, the version of the Treatise claims the reader鈥檚 attention by means of important variants. Among the tales which, under various titles, are most interesting, we may mention the story of the painter of 笔耻峁�k补谤腻惫补迟墨 (p. 672鈥�675F), the Vel膩m膩va诲腻苍补 (p. 678鈥�688F), the Tittiryita峁� 产谤补丑尘补肠补谤颈测补峁� (p. 718鈥�721F), the successive lives of 惭补丑腻迟测腻驳补惫补迟 (p. 755鈥�762F), the 鲍迟辫补濒补惫补谤峁嚹伮崮宄俨拱觳� (p. 844鈥�846F), the 箩腻迟补办补 of the flayed 狈腻驳补 (p. 853-855F), the ruse of the Ka艣mir arhat (p. 879F) and the story of the impostor brahmc膩rin confounded by the bodhisattva (p. 980鈥�981F).

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To facilitate references, the pagination of Volume I has been continued here. The division into chapters adopted by 碍耻尘腻谤补箩墨惫补 in his Chinese translation has been retained despite their arbitrary nature. To keep track of the content of the chapters, the reader is advised to refer to the table of contents.

The present volume has been greatly benefited by help and support which, as a result of circumstances, was cruelly missing from the previous volume. New tools of research have been used; the list may be found in the supplement to the abbreviations. P. Demi茅ville has been kind enough to review several passages that gave me difficulty and has given me precious references; my colleagues, Professor A. Monin and J. Mogenet, have corrected the proofs; the Fondation Universitaire of Belgium has generously continued its financial support. To all my devoted friends I give my deepest thanks.

 

Louvain, 25 January, 1949.                                                      脡t. Lamotte.

Footnotes and references:

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Tatra khalu Bhagav膩n 膩yu峁�manta峁� 艢腻谤颈辫耻迟谤补m 膩mantray膩m 膩sa: Sarv膩k膩ra峁� 艢腻谤颈辫耻迟谤补 sarv膩dharm膩n abhisa峁僢oddhuk膩mena bodhisattvena mah膩sattvena 辫谤补箩帽腻辫腻谤补尘颈迟腻y膩峁� yoga岣� kara峁嚹珁a岣�. Evam ukta 膩yu峁�m膩n 艢膩riputro Bhagavantam etad avocat: Katha峁� Bhagavan bodhisattvena mah膩sattvena sarv膩k膩ra峁� sarvadharm膩n abhisa峁僢oddhuk膩mena 辫谤补箩帽腻辫腻谤补尘颈迟腻y膩峁� yoga岣� kara峁嚹珁a岣�. Evam ukte Bhagav膩n 膩yu峁�manta峁� 艢腻谤颈辫耻迟谤补m etad avocat: Iha 艢膩ripuitra bodhisattvena mah膩sattvena 辫谤补箩帽腻辫腻谤补尘颈迟腻y膩峁� sthitv膩sth膩nayogena 诲腻苍补辫腻谤补尘颈迟腻 parp奴rayitavy膩parity膩gayogena deyad膩yakapratigr膩hak膩nupalabdhit膩m 耻辫腻诲腻测补, 艣墨濒补辫腻谤补尘颈迟腻 parip奴rayitavy膩pattyan膩pattyanadhy膩pattit膩m 耻辫腻诲腻测补, k峁�a峁噒i辫腻谤补尘颈迟腻 parip奴rayitavy膩k峁�obha峁嘺t膩m 耻辫腻诲腻测补, 惫墨谤测补辫腻谤补尘颈迟腻 parip奴rayitvay膩 k膩yikacaitasikav墨ry膩sra峁僺asnat膩m 耻辫腻诲腻测补, 诲丑测腻苍补辫腻谤补尘颈迟腻 parip奴rayitavy膩n膩sv膩danat膩m 耻辫腻诲腻测补, 辫谤补箩帽腻辫腻谤补尘颈迟腻 parip奴rayitavya 辫谤补箩帽腻dau峁１璋�补箩帽腻nupalabdhit膩m (variant: sarvadharm膩n补产丑颈苍颈惫别艣补m) 耻辫腻诲腻测补.