Shoyo Sensei`s Dharma Message

Shoyo Sensei’s Dharma Message:
Buddha-Dharma: Practice – 10
Question (1):
Some ancient Buddhist texts say that, it is only the human beings that can be
enlightened. It is because in a human realm, there is Suffering (Dukkha),
while in a heavenly realms, there is no Suffeing (Duhhka), which makes
human beings be enlightened. The heavenly beings in heaven realm
experirnce only pleasure but no sufferings (Dukkha), therefore they cannot be
enlightened. Only pleasure is not a necessary factor to a person
enlightenmented. Therefore, the next future Buddha, Maitreya, has to be born
as a human being in the human realm. Does it meant, then, that Suffering
(Dukkha) is a necessaruy factor for a Buddhahood?
Answer (2):
Yes, it is. Suffering (Dukkha)
is a necessary factor to become a Buddha.
Question (2):
If so, is Selfishness (Tanha) also a necessary factor to be enlightened?
Answer (2):
Selfishness is not a necessary bfactor to be enlightened To say that
“Selfishness is a necessary to be a factor to be enlightened” sounds strangely
sayig that, “If sounds like to say that “Selfishness (Dukkha)is a necessary
factor of enlightenment.”
“Selfishness is necessary factor to be
enlightenment” is similar to say that “Sickness is a necessary factor to become
healthy,.”
We direct ourselves toward health by treatment , but tat does not make
“Being sick” to be good. It is indeed, unfortunate that we are all already.
Selfishness is NOT a necessary factor to be enlightenment
Question (3):
The Buddha said that selfishness (Tanha) is never a necessary factor for
enlightenment. But, don’t you think Selfishness (Tanha) can be good
sometimes as I said befkre?
For example, when your house is under the fire, you will be able to carry a
chest to outside that you would never be able to carry at a regular and
ordinary time. So, Tanha is beneficial and useful depending on the situation.
Answer (3):
Sometimes, we may be able to carry something that is much heavier than the
limitations of our capabilities. But, sometimes, it will end with a serious
damages in our body. By carry up something very heavy, one may get an heart
attach. He might have saved the chest, but he might have gained an
invisible but long-term danger that may be unknown to him.
For example, when you and a cow are pulling a rope by holding each end of
the rope. You, being upset, may be able to pull the rope as powerfully as
possible. You may be able to pull much stronger than you may usually do. But,
once you SEE that the power that the cow has much stronger power than
yours, you will “LET GO” the rope. But, when you don’t SEE it, you will keep
pulling the rope and may even lose your life. This “SEEING” is wisdom.
The cow can be Nature, Fire, or Sickness. Whatever it may be, it is important
to learn to “LET GO.” This means “LET GO TANHA.’
Anger, attachment, or hatred may appear to be beneficial and useful. It may
appear to be able to do something great. However, when we observe it very
carefully and analytically, it is not so. All great inventions and creations are
the result of concentration and effort. Whenever there is concentration and
effort, there is no anger or attachment.
Seeing things as they are is not easy. It is difficult. Therefore, we tend to see
only by what it looks like or it appears to be.
Question (4):
How about if you are chased by a wild and dangerous beast in a jungle? In
such a situation, you may be able to run much faster than usual due to your
Tanha (self-attachment). If so, isn’t Selfishness (Tanha) uselful and beneficial
and necessary sometimes?
Answer (4):
Being chased by a wild beast, common and ordinary person may start running
due to Tahna (ignorance/attachment/hatred). However, when Tanha is
reduced in this person., more wisdom will arise in him or her. With more
wisdom, he or she will be able to think of more options to save him/herself.
Heroes such as Indiana Jones or James Bonds in its Action Movies, escapes
extremely dangerous situations by finding the most effective means. Just like
that, those who are reduced or liberated from Tanha can see more options.
But, those who are full of Tanha may think that running is the only choice
that can choose. However, a wiser person, who has less Tanha and ignorance,
can handle the same situation more properly. She or he will be able to SEE
the same situation directly without running away.
This is similar to a good medical doctor: “A worse doctor will think a fewer
causes for a disease: while a better doctor can think of more causes for the
same disease,.”
When an dangerous animal tries to attack an ignorant person with Tanha, she
or he may tru to escape the situation by “running away” only. But, when
she or she SEE more, she or he will see that it is not necessary to run
frantically like a stupid person. She or he will see that running away is a
coward attitude, but a wiser person can have more options by seeing more
effective and useful chouses by handing the situation more effectively.
When we become ignorant, we have only one option for decision-making. For
example , in this situation, to run away. For a common and ordinary beings,
“Death is the only choice,” but for those heroes in action movies, there are
many and many options to escape most dangerous situations.
The Buddha said that selfishness (Tanha) is never a necessary factor for
enlightenment. But, don’t you think Selfishness (Tanha) can be good
sometimes as I said befkre?
For example, when your house is under the fire, you will be able to carry a
chest to outside that you would never be able to carry at a regular and
ordinary time. So, Tanha is beneficial and useful depending on the situation.
The Buddha shows us that: The Taanha is nolt never become th ecause of
Enlitgthenment. He showed us that Heroes can espace us from danger. Heros
hasve less attachment/ignornacne. That is why they are called, “HEROES.”
Tipzp!Tfotfj’t!Eibsnb!Nfttbhf;!
Buddha-Dharma: Practice – 10
Question (1):
Some ancient Buddhist texts say that, it is only the human beings that can be
enlightened. It is because in a human realm, there is Suffering (Dukkha),
while in a heavenly realms, there is no Suffeing (Duhhka), which makes
human beings be enlightened. The heavenly beings in heaven realm
experirnce only pleasure but no sufferings (Dukkha), therefore they cannot be
enlightened. Only pleasure is not a necessary factor to a person
enlightenmented. Therefore, the next future Buddha, Maitreya, has to be born
as a human being in the human realm. Does it meant, then, that Suffering
(Dukkha) is a necessaruy factor for a Buddhahood?
Answer (2):
Yes, it is. Suffering (Dukkha)
is a necessary factor to become a Buddha.
Question (2):
If so, is Selfishness (Tanha) also a necessary factor to be enlightened?
Answer (2):
Selfishness is not a necessary bfactor to be enlightened To say that
“Selfishness is a necessary to be a factor to be enlightened” sounds strangely
sayig that, “If sounds like to say that “Selfishness (Dukkha)is a necessary
factor of enlightenment.”
“Selfishness is necessary factor to be
enlightenment” is similar to say that “Sickness is a necessary factor to become
healthy,.”
We direct ourselves toward health by treatment , but tat does not make
“Being sick” to be good. It is indeed, unfortunate that we are all already.
Selfishness is NOT a necessary factor to be enlightenment
Question (3):
The Buddha said that selfishness (Tanha) is never a necessary factor for
enlightenment. But, don’t you think Selfishness (Tanha) can be good
sometimes as I said befkre?
For example, when your house is under the fire, you will be able to carry a
chest to outside that you would never be able to carry at a regular and
ordinary time. So, Tanha is beneficial and useful depending on the situation.
Answer (3):
Sometimes, we may be able to carry something that is much heavier than the
limitations of our capabilities. But, sometimes, it will end with a serious
damages in our body. By carry up something very heavy, one may get an heart
attach. He might have saved the chest, but he might have gained an
invisible but long-term danger that may be unknown to him.
For example, when you and a cow are pulling a rope by holding each end of
the rope. You, being upset, may be able to pull the rope as powerfully as
possible. You may be able to pull much stronger than you may usually do. But,
once you SEE that the power that the cow has much stronger power than
yours, you will “LET GO” the rope. But, when you don’t SEE it, you will keep
pulling the rope and may even lose your life. This “SEEING” is wisdom.
The cow can be Nature, Fire, or Sickness. Whatever it may be, it is important
to learn to “LET GO.” This means “LET GO TANHA.’
Anger, attachment, or hatred may appear to be beneficial and useful. It may
appear to be able to do something great. However, when we observe it very
carefully and analytically, it is not so. All great inventions and creations are
the result of concentration and effort. Whenever there is concentration and
effort, there is no anger or attachment.
Seeing things as they are is not easy. It is difficult. Therefore, we tend to see
only by what it looks like or it appears to be.
Question (4):
How about if you are chased by a wild and dangerous beast in a jungle? In
such a situation, you may be able to run much faster than usual due to your
Tanha (self-attachment). If so, isn’t Selfishness (Tanha) uselful and beneficial
and necessary sometimes?
Answer (4):
Being chased by a wild beast, common and ordinary person may start running
due to Tahna (ignorance/attachment/hatred). However, when Tanha is
reduced in this person., more wisdom will arise in him or her. With more
wisdom, he or she will be able to think of more options to save him/herself.
Heroes such as Indiana Jones or James Bonds in its Action Movies, escapes
extremely dangerous situations by finding the most effective means. Just like
that, those who are reduced or liberated from Tanha can see more options.
But, those who are full of Tanha may think that running is the only choice
that can choose. However, a wiser person, who has less Tanha and ignorance,
can handle the same situation more properly. She or he will be able to SEE
the same situation directly without running away.
This is similar to a good medical doctor: “A worse doctor will think a fewer
causes for a disease: while a better doctor can think of more causes for the
same disease,.”
When an dangerous animal tries to attack an ignorant person with Tanha, she
or he may tru to escape the situation by “running away” only. But, when
she or she SEE more, she or he will see that it is not necessary to run
frantically like a stupid person. She or he will see that running away is a
coward attitude, but a wiser person can have more options by seeing more
effective and useful chouses by handing the situation more effectively.
When we become ignorant, we have only one option for decision-making. For
example , in this situation, to run away. For a common and ordinary beings,
“Death is the only choice,” but for those heroes in action movies, there are
many and many options to escape most dangerous situations.
The Buddha said that selfishness (Tanha) is never a necessary factor for
enlightenment. But, don’t you think Selfishness (Tanha) can be good
sometimes as I said befkre?
For example, when your house is under the fire, you will be able to carry a
chest to outside that you would never be able to carry at a regular and
ordinary time. So, Tanha is beneficial and useful depending on the situation.
The Buddha shows us that: The Taanha is nolt never become th ecause of
Enlitgthenment. He showed us that Heroes can espace us from danger. Heros
hasve less attachment/ignornacne. That is why they are called, “HEROES.”!
酴埩
!
ヨヰわ擧湾 ㊛㋢㊫㋫ ヰわリピ㈠ヨ㈤わ嗛鬵ルワヨペヌ !
!
奛罤
!
マデヨペゐ!
痿偵㈴賭鰦穟レ㈡㈭ラわア抏㈬ィア媱笧ィア鄞湾ィ ㊛㋢㊫㋫ ヰ懭レムュヌワ
㈪デレ蹤ド㈭ヌ㈤ヘ㈮㈠ボ㈵ゐア抏㈬ィレ㈪ヤョルレヌ屎ヅ膣檀㈴戒ョヅ㈭㈪デ
レ抜デヌ㈤箺㈮㈠ボ㈵ゐヘヌヘわア抏㈬ィヰ所甕穟レア蜓ヘ㈡ィ㈴㈤ム㈫ペワヨ
ペゐ俾惻わア璁ィネア畞ィ㈴確ベわ濶ヘョア厷ムブィ㈴確ベルヅワラ嚬ベ㈪デレ
わア抏㈬ィヰアヶヘッ㈱ボィ㈴㈤ム㈫ペメヒわルワメラ僅灸ヰ柷ドョバ㈮㈠ペゐ
ヘヌヘわ僅灸ヰわ凖ベ㈭㈤ワヨヰッ㈬㈠ボ㈵ゐ絏ヰわ㊢㊕㊤わ幟齢㈴ヘョ籠辛ペ
㈭ピラネ澵㈣㈫㈮ョヅ㈭ワヨペゐ
ア抏㈬ィヰ梖バ醶㈫ボ㈭ピラ㈴嚊蔂レペ㈭ヌ㈤ヘ㈮ルヅネわ剩愊穟ヨヰッ㈬㈠ボ
㈵ゐ所ホ zわ㊩㊈㊢㉃㋁ル勇ノヨペゐ辿ヌ㈴ア鐮バ醶㈭ィピラ㈴嚊蔂レペ㈭マワ嚬
ベア抏㈬ィネわ嬀嚧レ㈪ヤョヰわ辿ヌ㈴
奛わ
奛ラア吻ペ漯ペィピラ㈤嚊
蔂レペ㈭ワヨペゐピ㈮ヰわ僀わ寤バワ奵ヨ醽ヤョヅ㈭ピラ㈴蹤㈮ヱペパレ吉ヌ㈬
㈠ペゐ
酴埩
椹搘ワ嬀嚧ヰわリデヨペヌ !
!
!
奛罤
!
ア椹拼ィレ媵立㈴ニバア揲捉㋪㊍㉂㋫ペ㈭ピピ㈯ィ㈤嚬ベ洓レわア鐮バ醶㈭ピラ
ィ㈴嚊蔂レペ㈭ヨヘ㈩デゐヘヌヘわア揲捉ィヰわ濶ヘョわア抏㈬ィワ㈪デレわ辿
ヌ㈴㊫㋫㋋ヘム㈬わ倌惘レペ㈭ピラルヅワヨペゐ
漯傯㈴竓穟レヘム抏㈬ワ澐既モヨ疔憥㈴ュバ㈭
漯傯髴溿㈴竓穟レ揲捉ワ澐既モヨ疔憥㈴ュバ㈭
疔憥㈴兮デ)
疔憥㈴兮デ
ピ㈮㈫ヰ㈠ヤムバ礭ル㈭吧ワ賍哲ヨペ
ア揲捉ィ㈦ア椹拼ィレ廨ヌ㈮ム揁捘ヰア抏㈬ィワ㈪デレ篼定レ廨バピラヰルバわ
ムメアヘッ㈱ボィワ㈡㈴㈤ム㈫ペワヨペゐ
酴埩
画捂 Dukkha ネ爺廫ペ㈭わ擯ヰわ画捂 Dukkha ネ煩独ペ㈭わラヅデピラヰ
リデヅデ㈴掩國ペ㈭ワヨペヌ
奛罤
マ㈮ヰわ画捂 Dukkha ㈴兄ヌ吧ワ㈤ワレ茹ノ暟ド㈭わラヅデピラヨヰッ㈬㈠ボ
㈵ゐ冃ドヱわ珧ヘヅ鵶禩ネルバル㈭ラわ葹兂ワ壯幖ネ滀悞レ淈蔂ヘヰベ㈣㈠ペゐ
鵶禩レ㈪㈭ア倌閄吊ル賁熨ワ焦㈮ィヰわア閄吊ル焦㈮ィレラヤョヌ㈱㈫㈮㈠ペ !
鵶禩ネッ㈭ラノ
倌閄吊ル賁熨ワ焦㈮ネッ㈭
礭悞
鵶禩ネルバル㈭
賁熨ワ焦㈮ネ閄吊レル㈭
滀悞
マワ棰わ鵶禩㈴僌ワ兄ヌヨ茹ノヌドム㈱ヒヨヰッ㈬㈠ボ㈵ゐマ㈮ネわ剩愊レルヤ
ムわラヅデピラヨペゐ㈠ムわ㊉㋑㊗㋘㊰㋫ヨ稯腿蓓ネ爺廫ヘム㈬わ煩独ペ㈭わラ
ヅデピラヰわ稯腿蓓ワッヤム攝レ㊜㊀㋓㋑㋢㊥㈴婥㈣鎧㈢ピラヨヰッ㈬㈠ボ㈵稯
腿蓓ネ甅バルヤムピラネわ剩愊レルヤムわラヅデピラヨペゐ
モ㈩デリわマワ㈪デレわ㊛㋢㊫㋫ネ爺廫ヘわマワ膣檀ラヘョ Dukkha ネ爺廫ペ㈭
ラわ傯ヰマ㈮㈠ヨ㈪㈬滀悞レ賍哲ペ㈭㈪デレル㈬㈠ペゐマヘョわマ㈮ネマ㈮㈠ヨ
㈪㈬㈤剩愊ヨッ㈭わラヅデピラヨッ㈭ゐ
マワ㈪デレわ㊛㋢㊫㋫ヰア揲捉ィラア椹拼ィレラヤョヌ㈱㈫㈮㈠ペゐマ㈮レ㈪ヤ
ョわア滀悞ル淈蔂ィレ寓啗ペ㈭ワヨペゐ
画捂
礭悞
画捂
Dukkha
Dukkha
ネッ㈭棰----Æ擧湾
Tanha
ネッ㈭
ネルバル㈭----Æア揲捉ィラア椹拼ィネッ㈭
アピピ㈯ィヰア ュワ潘ィレ㈪ヤョ濊櫁ブ㈮ョヅ㈠ペネわ擧湾 Tanha
ペ㈭ラわア揲捉ィラア椹拼ィヰアピピ㈯ワ滀悞ル淈蔂ィレル㈭ワヨペゐ
滀悞
ネ爺廫
倔磴ベ㈧デワ鑫噀ニ㈪ヴ睡妰ワッ㈫㈨㈭垌帔わ抜掌ワルヌヨわ吠槮僅柷ヰわ痿睨
㈦絞帔レニヅョニピ㈭ワラ卙バ嚬ベ桜灸ラ㈠ヤムバ嚬ベ㈪デレわ傯驌ワ賍哲レニ
ヒ㈭嘖奞ラ膣檀㈴ヘ㈣ヘムわ槇吠ヨ槇戈ワ菨ド桜ヨペゐ
酴埩
僞呉帔㈵メ艢醽ワ灸呃レ㈪㈭ラわ擧湾 ㊛㋢㊫㋫ レヰ湫ワ㈪デル灸呃ネッ㈬㈠
ヘム
ア抏㈬ィネッ㈭ラノわ所ホわア甅箺ィネッ㈭
ア抏㈬ 媱笧 鄞湾ィヰわア甅箺ィヌ㈫確ベ㈭
ア甅箺ィヌ㈫躯柜ブ㈮ョヅ㈭棰わア抏㈬ィヰルヅ
ヨヰわ㊛㋢㊫㋫ネ廫ルバルヤム棰わ兄ネッ㈭ワヨペヌ !
奛罤
㊛㋢㊫㋫ネ廫ルバルヤム棰わ㊍㉂㋫ペ㈭戽わ椹拼わ揲捉ネデ㈠㈮㈠ペ
!
酴埩
!
艢醽ワ灸呃ヰわアA ネッ㈭棰わB ネッ㈭ィヨヘムネわ僌レヰリ㈵ル冃ネッ㈬㈠ペ
ヌ !
!
奛罤
甅箺ネルヅ棰わ椹搘ネッ㈭
ラ㈫㈱㈮ネルヅ棰わ揲捉ネッ㈭
摓ヘ㈡ネルヅ棰わ㋐㊟㊛ ㊍㉂ペ㈭ピピ㈯ネッ㈭
抏㈬ネ爺廫ペ㈭棰わ㊍㉂㋫ペ㈭ピピ㈯ネ學寯ペ㈭
㊛㋢㊫㋫ネ爺廫ペ㈭棰わ抏㈬ネ爺廫ペ㈭
摓ヘ㈡ネ爺廫ペ㈭棰わ㊍㉂㋫ペ㈭ピピ㈯ネ學寯ペ㈭
㊛㋢㊫㋫ネ㈪㈬爺廫ペ㈭わ㈪㈬憜ヅ揲捉ネ確㈠㈮㈭
摓ヘ㈡ネ㈪㈬爺廫ペ㈭わ㈪㈬憜ヅ㊍㉂㋫ペ㈭ピピ㈯ネデ㈠㈮㈭
艢醽ワ灸呃ヰわ潚冃穟レ克磆ペ㈭ワヨわ湫ワ㈪デレヅデピラ㈤ヨノ㈠ペ
摓ヘ㈡ネ
ワ棰,㋐㊟㊛ヰ
ッ㈭
ラ㈫㈱㈮ネ
ワ棰わ揲捉ヰ
ッ㈭
甅箺ネ
ワ棰わ椹搘ヰ
ッ㈭
㊛㋢㊫㋫ヰ凾傯ワ㈡ル㈫ホわ膕芭わ奵幹㋛㋄㋚ヨ㈤ッ㈭
㈤ワフラ㈴吧ワ㉂㋢㊌㋚ヌ㈫蹤㈭ピラネヨノ㈭∠! ㊛㋢㊫㋫ネ㈪㈬爺廫ヘム瘸揵
Tanha ヰ廫ヘヰッヤム桜ネヅヅわラヅデ蹤桜
掩蹤
ブ㈠プ㈠ルア倌剩愊ヨ滀悞ヨルヅ揁捘 tanha)ヰ廫ヘヰッヤム桜ネヅヅィアマ㈮
ワ桜ネ爇㈡ワッ㈭わ｝咧穟ル傯驌㈴ュバ㈭ィマ㈮ネア確ノョヅ㈭輗旆メィ
罤ド
吠槮僅柷ワ埩鶗ヰア剩愊ィ
喓帔ワ㊐㋫㋚ラ卣鐚ペ㈭
喓帔ワ㊐㋫㋚
葹兂ネ礭悞ル淈蔂ヨ禎澐レル㈭ラわ轇ボルヅわ滅ヒルヅわ鷾ヺ㈫㈮ルヅ
≗ ≗ ≗
淈蔂㈴滀悞レヘョわ轇ボわ滅ヒわ鷾ヺ㈫㈮㈭㈪デレペ㈭ピラ
吠槮僅柷ワ㊐㋫㋚
胥紆ネ礭悞ル淈蔂ヨ禎澐レル㈭ラわ㋊㊕㊢㊀㊋㈴ペ㈭わ㊣㊓㊔㋖㋢レ対柵ヘ㋊㊕
㊢㊀㊋㈴ペ㈭わ藟吉ワ㈡ル㈫ホ僌菪㈴㊉㊖ュヒ㈭わ倌帾レル㈭わ治ヘバルヅわ倌
帾レル㈭わ㊕㊤㋛㊕ネデ㈠㈮㈭
≗ ≗ ≗ ≗
淈蔂㈴滀悞レヘョわ藟恡ラ僌菪ラワヘッ㈱ボレペ㈭㊣㊓㊔㋖㋢㈴ペ㈭
㊛㋢㊫㋫ヰ卜葑鑱㈴ニピルデピラレ㈪ヤョワ㈡爺廫ペ㈭ピラネヨノ㈭わラヅ㈱㈮
㈠ペゐピピヨ㈤わ所蹝ルワヰわ㊢㊕㊤ラ幟齢ヨペゐ
卜葑鑱ヰア烔艘ブ㈮ム賍哲ィア鮑倥戽ィア賍哲ワ竝驝驝决ワ箺違ィ
驂穎ペ㈭桜灸ゐ
烙庱咧
㈴
ア烔艘ブ㈮ム賍哲ィ≗ ≗ ≗ ≗ ≗
揲捉わ㊍㉂㋫ペ㈭ピピ㈯㈴廨バ
ア鮑倥戽ィラア賍哲ワ竝驝驝决ワ箺違ィ 烙庱咧 ≗ ≗ ≗ ≗
椹拼㈴廨バ
Dukkha ワ煩独
吪恡戽ワ㈤ム㈫ペ埩鶗冃
! ! 帔確ワ喓稛鑫辱ワ㋛㋈㋫㊤㈪㈬斅肩ペ㈭
厨瀬ラ澤霃ワ㋛㋈㋫㊤冃㈴兮デピラ
冃
ア槫梍桓著ィ
惑 槍
梍僎ヒ
ア膕芭ワ絺惱匞匼ィ 匼槍槻わ偠㊈㋢ヨルヅ挺菪ワ偠攜㈴吊鬥ヘムネわマワ偵幟
ネ寠阨レ猯㈮㈭ピラ㈴沱惻レ拑㈮わ軱颫㈴竬遮嵆レ柔プ㈵ブボム寯髮惶橾桜息息
繄橾桜息禎鬢呉嚭轣鬢騨ヰ
惑驌レ㈱ヌヤョ鬢騨㈴哽㈣ムネわ灊稛桜灸㈦觧ワ
ヅ古桜レヅム㈭㈠ヨーラ㈵リ癤桐ヨ濶㈣ョヅムゐ㈠ムわ圀㈬ワ喓悒ムモヰア噲ヅ
灊稛灸メルィラ抜ヤョ㈤わ礭莇㈴埇ドルヅゐ寯帔禎鬢ワ喓引ラ嚬ベ㈪デレわ浼咧
菪㈴鴿瓉レヘムア魏腥糚儔ィネ叶樷倉ネ㈬わマワ泴鐯㈴葼ヨ揁ベョヅ㈭竬遮嵆ム
モネ圕ベ㈫㈮㈭㈠ヨレ軱颫㈴柔プ㈵ヘムゐ膕芭ワ絺惱㈴偟ペわラュ㈠ヰベノレブ
㈮㈭わ藟磎レ㈤ワネヅドルヅ....ゐィ柷晗ワ輕桐レムョュバピラルリ輌ブ㈮ルヅゐ
鐃㈫デラア惎ブ㈮㈭ィ
ピデヘム瘸灔レ碱㈵ベ㈭わ吪恡戽ゐピ㈮ヰわ㊰㊕㊤㋚㈴緻ノ僎ヒ㈫㈮わマワ㈪デ
レヘルヌヤム㈫漯ペミわラ蔌ブ㈮ョわヘムワヨヰルヅゐ閒文レ㈪ヤョマデヘョヅ
㈭ワヨッ㈭ゐ
冃
ア槫梍桓著ィ
惑 槍
梍僎ヒ
ア 惑呉わマワ喩惑㈠ドわ㊈㋢ヨ巵幮㈴月叶ヘム局抵ネわ賕戈ワ鐚鬢㈴ヘョヅム
ゐ汗櫺ワ膣檀ヌ㈫わ㊈㋢ネ鋡綆ヘョヅ㈭祖ヅネヨョノムゐ跖栖ヅ㈭倰灊喓ワデモ
わ寠樷倰灊喓ワ柷晗ヰわペパレ南鬢㈴旨糖ヘわ敽㊈㋢呭ワ數倍㈴濶㈣ムゐヘヌヘ
わ㈤デ 傯ワ蜒ヅ倰灊喓ヰわ柷晗ワ輕桐レ祖埩㈴既ヤムゐペヅ薽ワ璟禑ヨ㈤わ嚬
ベ㈪デル汗櫺膣檀ネヨ㈭ピラネッ㈭ピラ㈴箺ヤョヅ㈭ヌ㈫メゐマ㈮ヨ㈤蜒ヅ倰灊
喓ヰわ柷晗ワ桜霖レ礭㈴埇ド㈭ピラヰヨノルヌヤムゐ柷晗レムョュバラわ迭栬㈴
榺ヌボョ㈤㈫ドルヅわムラド榺ヌボョ㈤㈫ヤョ㈤わ柷晗レ㈪㈭逪輭ヰ戈奛ヘレブ
㈮㈭ゐレ㈫㈠㈮㈭ラわーヌワ喓悒ヌ㈫ワ喲咧㈤戒㈫㈮ルバル㈭ゐ兄㈪㈬㈤わ傯偵
㈴暤㈫㈮ョヅ㈭ゐ
冃
ア槫梍桓著ィ
惑 槍
梍僎ヒ
ア寯帔禎鬢ワ喓引㊕㊛㊟㋀ラヘョわヰベ㈣レ柷ド㈫㈮㈭ワネわア挺菪レヰッ㈠㈬
辺梵ペ㈭ルィラヅデピラゐ挺菪レ辺梵ペ㈭ワレわ倰灊喓ネ跖栖ルワヨマ㈮ミ㈮ワ
菨ド桜ネ鑵ヤョバ㈭ゐ倉腥喓ワ辺梵ラ鷾ヅ鑵デラわイ挺菪ネ倌帾レル㈭ゥラヅデ
ワヨわ挺菪レ酴埩ブ㈮ム㈫わイ倉ワ匼確レ著ヅョ倊ブヅゥラ罤ド㈭ゐ
俽桜ヨヰわ㋊㊕㈴瘰ヘョ㈤わ喓引レヅ㈭鬍㈬わヌヱヤョ㈤㈫ド㈭ゐ
冃
瘸灔
On October 27, 1969, Prosenjit Poddar killed Tatiana Tarasoff. Plaintiffs, Tatiana's
parents, allege that two months earlier Poddar confided his intention to kill Tatiana to Dr.
Lawrence Moore, a psychologist employed by the Cowell Memorial Hospital at the
University of California at Berkeley. They allege that on Moore's request, the campus
police briefly detained Poddar, but released him when he appeared rational. They further
claim that Dr. Harvey Powelson, Moore's superiors, then directed that no further action be
taken to detain Poddar. No one warned plaintiffs of Tatiana's peril.
趁否幖
We recognize the public interest in supporting effective treatment of mental illness and in
protecting the rights of patients to privacy. . . , and the consequent public importance of
safeguarding the confidential character of psychotherapeutic communication. Against
this interest, however, we must weigh the public interest in safety from violent assault.
The revelation of a communication under the above circumstances is not a breach of trust
or a violation of professional ethics; as stated in the Principles of Medical Ethics of the
American Medical Association (1957), section 9: "A physician may not reveal the
confidence entrusted to him in the course of medical attendance. . . Unless he is required
to do so by law or unless it becomes necessary in order to protect the welfare of the
individual or of the community." (Emphasis added.) We conclude that the public policy
favoring protection of the confidential character of patient psychotherapist
communications must yield to the extent to which disclosure is essential to avert danger to
others. The protective privilege ends where the public peril begins. . .
冃
藝惧幟莩ヨわ槇吠レ軈㈱㈮㈭ピラヰわア穕質ィ㈴笧磆ペ㈭ピラ
賞確躑批㈴戸惲穟レ柷蒲ペ㈭ヌ㈱㈬レわ倌獱ル穕質㈴笧磆ペ㈭ピラ㈴莇哽ユヒ㈭
惑わ 卅従寯帔喓帔阨ッ㈭ヅヰ滋帔阨ワ帔確
ネ穕質ワ㈠㈠寯帔僎
鏃ワ㊕≗ ㊭≗ ㋉≗ ㊍㊟㊤レ叶ヌヒ息澋ヌ㈫蜓捘㈴噣ヒムゐヘヌヘわ潘痿㈴囎㈢觧
坨わ腿蠉罕ネ僎笧ヘョヅ㈭ヌ㈤ヘ㈮ルヅア穕質ィ㈴嬀攝㈴ヌ㈠㈱ホ奘占棰倥笧磆
ヘョヅ㈭ゐ
揁櫁レ廓ペ㈭嗛淈羪睨掩違ネッ㈭ワメ㈯デヌわ穕質レ廓ヘョリワ㈪デル掩違㈴既
ヤョヅ㈭ワメ㈯デヌわ賞確レ驝ヘョリワ㈪デル辛違ネッ㈭ワメ㈯デヌわ罕んワ祖
埩ネ叶㈭
絏ワ㊘㋊確ワンラ㈬ネわ滋帔阨
藝惧篤几喓わニ㈪ヴ寯帔鬢確 脺
膣檀わ湫ワ㈪デル㊣≗ ㊛㈴戒ム
脺
脺
脺
逪惼ワ卙柷晗わ咱柷晗わ逪悒わ咱攫わ喓坹わ
嚭 ㈴廓郈レ㉂㋢㊍≗ ㊤迍櫺㈴幟賍ヘム
ネ穕質ヰ藟吉藟銷㈴腿蠉罕ヌ㈫帽㈭瓊ワア髴遮槑ィラ菨ド㈭
ネ輕稛僞寠ヨ㈤帔卵ヨ穕質㈴笧磆ペ㈭
ネ穕質ヰ挺菪≗ 滋絞喓悒驝决レニヅョ戽睨瘸揵㈴恗嚔ペ㈭ラ菨ド
㈭
脺
ネ睨掌ワ滋絞喓悒勉レヰ穕質ヰ所蹝ルヅラ菨ド㈭
ネ椦鑪穟揁櫁偱髴罦 universal precaution ㈴箺ヤョヅム
帔確ヰピ㈮㈫ワ㊣≗ ㊛ヌ㈫わ
喓稛驝决菪レヰ賞確鰦レ廓ペ㈭辛違倌釙ネッ
㈭ワヨヰルヅヌわ
喓稛驝决菪ヰ㊓㋢㋇㋚ラヘョワ穕質レ帾梻レ冖帀ヘョヅ
㈭ワヨヰルヅヌわ
穕質㈴藟吉藟銷㈴腿蠉ヌ㈫凒遮ペ㈭瓊ワア髴遮槑ィラ星
ド㈭ワヰ喓稛驝决菪ワ藟恡倥戽穟揵惻㈴楡糖ペ㈭ワヨヰルヅヌわラ躯雹ヘムゐマ
ピヌ㈫わ喓稛レニヒ㈭ア卙傯穟㊍㉂≗ ィワ幟鈔レヰわ㈠ホわ喓稛菪ワ穕質ヹワ帾
梻ル冖帀ラ藟恡倥戽抵ワ柔堕ネ所蹝ヨヰルヅヌわラ膣迭ユヒムゐ
冃
㉂㋢㊍㋫㊤! ㋇㊀㊏㊟㊤ワ幟冃
冃
ア數倍ィア园糖ィラヅデ軈衟
酴埩
ア㊛㋢㊫㋫ヰわ棰ラヘョ所蹝ヨヰルヅヌ 冃ドヱわ㊆㋙㋢㊰㊟㊋閒攫ヰ㊛㋢㊫㋫
ネ甅ヒ㈮ヱわ叶樷ルヅワヨヰルヅヌ 冃ドヱわ璁偵ワ棰わ璁偵嬀ワ㊬㊇咧ヨわ椦
漪ヰ既モ倉ビ㈫㈮ルヅ羮纘㈴既モ倉ビ㈭ピラネヨノ㈭ゐメヌ㈫㊛㋢㊫㋫ヰわ棰ラ
ヘョわ冰吪ヨペ㈫ッ㈭ヨヰルヅヌ ィ
奛罤
傯ヰ㋋㋙㈴ヘョわ藟吉ワ蔂咧㈪㈬霂ヅ㈤ワ㈴幟魡レ既モ倉ビ㈭ピラネッ㈭ゐ棰ラ
ヘョわ傯ヰピワ㈪デレヘョ葹兂穟レ爇吼ル嗛幵㈴倍ド㈭嚊蔂抵ネッ㈭ゐ嚬ベ㈪デ
ル瘸灔ヨ霂ヅ㋑㊪㈴既モ倉ビョわ㊫㋫㊤㉂㊛㊟㊋㈴ペ㈭ヌ㈤ヘ㈮ルヅゐマワ傯ヰ
羮纘㈴わ柰ヤムわヌ㈤ヘ㈮ルヅネわマワ膣檀ヰわ騨槮レ㈱ム㈬わ椦鐚レヰ蹤㈭ピ
ラネヨノルヅゐ(篂膺穟レヰわ吪窰ネッ㈭㈪デレ蹤ド㈭ヌ㈤ヘ㈮ルヅゐヘヌヘわ騨
槮穟レ躑庱ペ㈭ラわ幟魡レヰ㊜㋐㊟㊔ヘョヅ㈭ヌ㈤ヘ㈮ルヅ
㊂㊓ラ鄯桜ネ㋜㋫㋂ワ倛繮㈴㈤ヤョわ慴ヤ憙㈬儔ヤョヅ㈭ラペ㈭ゐ㊂㊓レ抏㈬わ
鄯桜ヰ㋜㋫㋂㈴ヨノ㈭メヒ憜バ慴ヤ憙㈭ピラネヨノ㈭ゐ椦漪ンヤヲ㈮㈭㈪㈬㈤わ
憜バ慴バピラネヨノ㈭ヌ㈤ヘ㈮ルヅゐヘヌヘわ㊂㊓ワ咧ネ藟吉㈪㈬㈤ヰ㈭ヌレ匞
ヤョヅ㈭ピラ㈴箺㈭ラわ酪ヅ傯ヰ㋜㋫㋂㈴ヰルペメ㈯デゐ掻ヌル傯ヰ葹兂穟ル曈
幵㈴戒ョわ棰レヰ圕ブド㈤対ヅヌヮルヅゐ
ピワ棰わ㊂㊓ヰわ嬀嚧レ㈪ヤョヰア藟甕ィヨッ㈬わア璁偵ィヨッ㈬わア倌剩愊ィ
ヨッ㈭ゐヘヌヘわ傯ヰア㋛㊟㊤㊐㋫ィわラヅデピラ㈴箺㈭ピラネ所蹝ヨッ㈭ゐマ
㈮ネわ㊛㋢㊫㋫㈴ア㋛㊟㊤! ㊐㋫ィペ㈭わラヅデピラヨッ㈭ゐ
寠蹤穟レヰわア抏㈬ィア媱笧ィア摓ヘ㈡ィネ兄ヌ㈪ヅ膣檀㈴㈤ム㈫ペワレア懭繄
ヤョヅ㈭ィア㈪㈬寯ノルピラネヨノ㈭ィわラ蹤ド㈭ヌ㈤ヘ㈮ルヅゐ
ヘヌヘわ㈪㈬炗掩爇バ躑庱ペ㈭ラわマデヨヰルヅゐ
ペヺョワ剌寯ルア咀鐯ィヰア鮑倥咧ィラア咲咧ィワ膣檀ヨッ㈭ゐ
ア鮑倥ィラア咲咧ィネッ㈭棰レヰわア抏㈬ィア媱笧ィヰ帀妰ヘルヅゐ
酴埩
ア傯ヰわリデ的ル哲痿レ鏷ヅヌヒ㈫㈮㈭ラわ㈪㈬鐮バ醶㈮㈭わネわマ㈮ヰ㊛㋢㊫
㋫レ㈪ヤョヨヰルヅヌ ㊛㋢㊫㋫ヰ吪磆冝判ネッ㈭ヌ㈫わッ㈭綖惻ヰ所蹝ヨヰル
ヅメ㈯デヌ ィ
奛罤
霃盈レ鏷ヅヌヒ㈫㈮㈭ラわ椦鐚ワ傯ヰわ㊛㋢㊫㋫レ㈪ヤョ醶㈭ゐヘヌヘわ㊛㋢㊫
㋫ネ爺廫ブ㈮㈭ラわ榴ル㈭椹拼ネ叶ョバ㈭ゐ㈪㈬寤バワ椹拼ネッ㈭ラわ瘸灔㈴㊫
㋢㊥㋚ペ㈭ワレヰわ㈪㈬寤バワ僌ワ桜灸㈴菨ド㈭ピラネヨノ㈭ゐ
霃盈ネ㉂㊛㊟㊋ヘ㈪デラ傯㈴鏷ヅヌヒ㈭棰わ㊛㋢㊫㋫ 甅箺 ワ傯ヰわムメわ醶
㈭ピラメヒ菨ド㈭ゐヘヌヘわ椹拼ワッ㈭傯ヰわ㊬㊇ワ㈪デレ醶㈭傯ワ㈪デレ醶㈭
所蹝ヰルヅゐマワ傯ヰわ薯禎菪ワ㈪デレ醶㈭ピラルバわ瘸灔㈴品檀穟レ㊫㋢㊥㋚
ペ㈭僌ワ閒文蒙㈴蹤㈭ピラネヨノ㈭ゐ甅箺ル傯ヰわ俽ュワ閒文蒙ヘヌ㈤ムルヅわ
ュ㈠㈬わ醶㈭ピラゐ厈鬵棋磚ヨヰわ椦鐚ワンラヰわ㊮㋫㋜㋫ワ㈪デレ僌ワ寤バワ
閒文蒙㈴蹤㈭ピラネヨノルヅワヨわア㈤デ滝ロヘヌルヅィわラ抜デワメネわ㊮㋫
㋜ヰわラョ㈤嗛鬵ル瘸揵㈴ブヒ㈭ピラネヨノ㈭ゐ㊮㋫㋜㋫ヰ寤バワ㊛㋢㊫㋫ ア
甅箺ィ ネルヅワヨわマ㈮メヌ㈫ピマわ㊮㋫㋜㋫ラ圓ヷワヨッ㈭ゐ
㊀㋢㊣㉃㉂㊦㋪㊔㋖㋫㋢㊖ラヌ㊔㊃㋫㋋㊖㋪㋇㋢㊥ルリワ㉂㊋㊓㋖㋢棋磚ヨヰわ
㊮㋫㋜㋫ヰわ瘸灔㈴蔭叶ペ㈭ワレわ㈪㈬耨喿ヨわ品檀穟ル桜灸㈴穎蹤ペ㈭ゐア甅
箺ィ ㊛㋢㊫㋫ ネルヅンラヰわ㈪㈬寤バワ閒文蒙㈴蹤㈭ピラネヨノ㈭ゐ
鄯桜ネ㊛㋢㊫㋫レ犠モョヅ㈭ワル㈫わ冃ドヱわア鏽ビ㈭ピラネ埆俽ィわラ抜デメ
㈯デゐヘヌヘわ酪ヅ傯ヰわ㈪㈬閄吊ル㈦㈬桜ヨ瘸灔㈴㊫㋢㊥㋚ヘわ鏽ビ㈭ピラル
バゐ埩鶗㈴竛蹲ペ㈭メ㈯デゐ
喓稛ヨヰわピデヅデ禑瘸ワ嬀嚧ヰわリワ㈪デル禎澐ネ菨ド㈫㈮㈭わラヅデネわマ
ワ栖ネ寤ヒ㈮ヱ寤ヅ綖わペパ㈮ム喓菪ヨッ㈭わラヅ㈱㈮㈭ゐ
傯ヰわア㋐㊟㊛ィラ圓ヷア剩卙ル揁捘ィレ㈪ヤョ鐮バ醶㈭ピラ㈤ヨノ㈭ゐマピレ
ヰア抏㈬ィヰルヅゐア摓ヘ㈡ィネ甅バル㈭ラわア椹拼ィラア揲捉ィネ叶ョバ㈭ゐ
傯ヰ㊛㋢㊫㋫ワルヅア揲捉ィラア椹拼ィワム㈣レ㈪㈬鐮バ醶㈭ピラネヨノ㈭ゐ
抏㈬ワ澐既モヨ疔憥㈴ュバ㈭わ抏㈬ワ澐既モヨ疔憥㈴兮デピラ㈤ヨノ㈭ネ
揲捉ワ澐既モヨ疔憥㈴ュバ㈭わ揲捉ワ澐既モヨ疔憥㈴兮デピラ㈤ヨノ㈭
リモ㈫ネヅヅヌ
炗掩
埩鶗㈴寤バワ㈪ヅ冃鶗㈴㈤ヤョ㈤ヤラ菨ド㈭ヺノヨッ㈭ゐマデペ㈮ヱ帔確ヰ睨躯
ヨノ㈭メ㈯デゐ帔確ネ梵籠レ㈡㈭ピラネ叶樷ルヅ俽ュワ睨磎ヰわ帔確ムモワ傯確
膝齢ネ廫ルヅわヌ㈫ヨッ㈭ゐ懲罕㈪㈬㈤惑 ㈴膝ム傯ヰわ梍槽レニヅョペ㈫わ礭
ルヤム噏打㈴ペ㈭メ㈯デゐュ㈠㈬わ㋁㊟㊜ワ軈衟㈴兮ドヱわ㊜㋚㋉ヰわ酪ヅ傯ワ
ム㈣ヨッ㈬わ酪梵ヨルヅ傯ワム㈣ヨヰルヅわラヅデピラヨッ㈭ゐ寤バワ嬀嚧わ巵
リ㈤ヰ酪梵ラヰ軈ヅ鮱ヅゐ棰レヰわ巵リ㈤㈪㈬㈤酪梵ヨルヅ寯傯㈤ヅ㈭ゐ帔確ム
モレラヤョヰわ㈤ワフラ㈴ッ㈭ネ㈠㈠レ蹤㈭ピラヰ鮱ヘヅゐメヌ㈫アマワ㈪デレ
蹤ド㈭ィピラレ㈪ヤョ蹤㈭ワヨッ㈭ゐ
酴埩
ア㊛㋢㊫㋫ネッヤムーデネわ炒瑠倅倆ワ傯確ネニバ㈮㈭ワヨ㈤ヤラ治ヘヅワヨヰ
ルヅヌ ィ
奛罤
ア㊛㋢㊫㋫ネッヤムーデネわ㈤ヤラ治ヘヅわ炒瑠倅倆ワ傯確ネ鏺㈮㈭ィラヅデワ
ヰわ俾惻わ寤バワ禎澐㈴ペ㈮ヱペ㈭綖わ匹幟ヘム炒瑠倅倆ワ傯確ヨッ㈭ィラヅデ
ワラ嚬ベ㈪デル㈤ワヨッ㈭ゐ
アExcitementィラアHappinessィヰ吧ヨッ㈭ゐ
篂槮穟ルわ嗞棰ワわ俽箋ワわ廩ブル Excitementわ扣治㈴澵㈣㈭
騨槮穟ルわ嗞棰ヨヰルバョ㈤わ俽箋ヨヰルヅわ㈪㈬寯ノル場ヴ Happiness ㈴澵㈣
㈭
ピ㈮ヰわア甅箺ィレ㈪㈭ア吪窰ィワ廓繄ヨッ㈭ Conflict of Interest
冃
レ黈鵶㈴鷾ヺ㈭ 箋棰ワ扣治
マワ膣檀わ莦槫ワ賁脃判!
箋棰ワ扣治! -------------->! 爇實黈鵶ワ莩搖啗! ------------>! 脃弔禎
箋棰ワ扣治ワ鹵隄! ---------------->! 莩搖啗! ---------------->蒓簣寓
Tanha レ㈪㈭! Excitement ---------------->! Sukha ラヘョワ! Happiness
㊛㋢㊫㋫ヰ所ホわヅュヨ㈤わ鄯局㈴㊜㋐㊟㊔ペ㈭ゐ
㊛㋢㊫㋫レ㈪ヤョわ惘ボレル㈭わラ抜ヤョヅ㈭ヌ㈤箺㈮ルヅネわ幟魡レヰわ
㊜㋐㊟㊔ヘョヅ㈭
Tanha----------------> damage
You think you are making yourself happy, but actually, you are damaging
yourself
酴埩
ア僅柷ヨヰわリワ㈪デレヘョわ傯ヰ確圕兂㈴劶ュヒョヰヅヒルヅわラ柷ド㈭ヌ
ィ
奛罤
俽創鰦
確圕兂ワ抵酴㈴躑庱ペ㈭ラわ確圕兂ヰ椦鐚藟吉藟銷㈴槇㈤掽ヘヅわ
㊫㋫㋋ブ㈮ムバルヅわラ鶱ヤョヅ㈭
see the Nature of human existence
偶創鰦
リ㈵ル廩ブル㉂㊋㊓㋖㋢ヨ㈤わhabitual レルヤョわ苑㈬鏆ボヱわ苑
㈬鏆ペ綖わリ㈵リ㈵マワ㉂㊋㊓㋖㋢ヰ倉攫レル㈭
冃 ㊋㊊㈴デュわ㊰㉂㊪㈴憥バ
ヘヌヘわ㉂㊋㊓㋖㋢ネ㊫㋫㋋㋀㋚ワ嬀嚧わ㊈㊢㉃㋁ル瘸揵㈴確㈡わマ㈮ネ
habitual レル㈭ラわ嗛鬵ヰ寯ノヅゐマ㈮ネ habitual ラル㈬わpattern ㊭㊛㋫㋢
啗ペ㈭ラわ所ホわマ㈮ヰ藟㈫㈴鰣悞レ damage ㊜㋐㊟㊔ペ㈭ピラレル㈭ゐ
kill---->negative affect------>habit---->damage yourself
成ヤョわ確圕兂ワ圕㈴ラ㈭わラヅデ㉂㊋㊓㋖㋢ヰわ俽桜ヨわ惘ボ㈴鶱ヤョヅ㈭レ
㈤ヌヌ㈱㈫ホわ幟ヰわ緯沱穟レヰわ藟吉藟銷㈴倌惘レペ㈭嗛鬵㈴ュバ㈬叶ヘョヅ
㈭
レ僌ル㈫ルヅ
Although you wish to be happy, ultimately you are creating damage
藟吉藟銷ワ吪窰㈴鶱ヅュュわ倌吪窰㈴赧ヤョヅ㈭ピラヨわピ㈮㈴ア甅箺ィラヅデ!
Ignorance
ア藟恡箯竢ィラヅデ㈪㈬㈤
酴埩
ア僅柷ワ㊐㋫㋚ヰ蜓ワ煩独ヨッ㈭ワレわ蜓㈴煩独ペ㈭ワレ蜓㈴確㈢㊛㋢㊫㋫㈴吪
磆ヘョヅ㈭ヌ ィ
奛罤
㊛㋢㊫㋫㈴アバペ㈬ィヨ辺梵ペ㈭ラ吉ヌ㈬㈦ペヅ アバペ㈬ィヰ幟魡レヰア潘ィ
抵ワ痿酴ヨッ㈭ネわマ㈮㈴兂ワ倥レ南㈮ョわア潘ィ㈴吵ヘョ禎澐㈴灊ペゐ
We use poison to overcome poison, but you do not take its side effect, for it is
poison
俾惻わマワ㈪デレわア㊛㋢㊫㋫㈴吪磆ペ㈭ピラレ㈪ヤョ 幟ヰわマ㈮ネ㊛㋢㊫㋫
㈴㊏㋢㊤㋜㋫㋚ペ㈭ピラレル㈭ネ わ槇膐穟レわ㊛㋢㊫㋫㈴幄卙レ偎㈬釆ド㈭ィ
ピ㈮ネ缸 葑迻ヌ㈫缸 葑迻ヹラ鑃㈢ピラヨッ㈭
缸倇葑迻ヰ槇膐㊐㋫㋚わア蜓ワ煩独ィゐ
缸奘葑迻ヰ槇膐㊐㋫㋚わア蜓ワ煩独ィわワム㈣ワ鑱卬ゐ
缸奘葑迻
卜葑鑱ラヅデ鑱卬ゐ
アヅヌメィ
ピピヨヰわ㊛㋢㊫㋫㈴俽棰穟レ吪磆ペ㈭
ヘヌヘわピワ㊛㋢㊫㋫ヰわSukha ラヘョワ Happiness! ㈴澵㈣㈭わ
ラヅデ㊛㋢㊫㋫ ヘヌヘわ㊛㋢㊫㋫レヰ寓㈱㈬ヰルヅ
冃
㊈㋢レル㈬ムバルヅわラヅデワヰ㊛㋢㊫㋫ヨッ㈭ラ軈ド㈭ゐマワ㊛㋢㊫㋫
㈴吪磆ヘョわ㊈㋢レル㈫ルヅ㈪デル偱髴ペ㈭ピラヰ酪梵ラヅド㈭ゐピ㈮ヰわ㊛㋢
㊫㋫㈴俽棰穟レ吪磆ペ㈭ピラレ竝憼ペ㈭ゐ
ヘヌヘわ幟魡レわ㈤ヘ㊈㋢レ荄ヤム㈫わア㊈㋢レル㈬ムバルヅィラヅデ㊛
㋢㊫㋫ヰ闇ｧ ヨわア嗛鬵ィレル㈭ゐ 藟漯ヘヌヮルヅ ゐ
ピワ㊛㋢㊫㋫㈴偎㈬釆ドョ吠㈣ョわ㊈㋢ヨッ㈬ュュわ帾㈫ヌレ傯確㈴吧ワ
躡惻ヌ㈫蹤㈭ピラネヨノ㈭ゐ
槇膐穟レヰわア㊕㊉㋚㋀㋚ィラヅデ鑱卬㈤釃釆ペ㈭ワヨッ㈭ゐ
缸倇葑迻
槇戈レヰわペヺョワ鑱卬㈴ペョ㈭ゐ
アヅヌメィ㈴ペョ㈭
鑱卬ヰ磆㈴釙ヘム㈫わヅ㈫ルバル㈭ゐッ㈭ラ闇ｧ レル㈭ゐ臋ネ幄擦
ヘム㈫わ臋ワ卬ヰヅ㈫ルヅゐ
冃
輿齢㈴㊭㊕ペ㈭ム㈣レわ霂ヅ柷絞榺㈴㈤モッ㈭バ
輿齢㈴㊭㊕ヘム㈫わ抜ヅ柷絞榺ヰヅ㈫ルヅ
After you pass the exam, you throw away the books, and
you even don₀ t look at them
恌㈴爿㈭ム㈣レわヅヌメ㈴吪磆ペ㈭
恌㈴爿ヤム㈫わニ㈤ヅヅヌメ㈴ペョ㈭
缸倇葑迻ラ缸奘葑迻ヰわバペ㈬ラ嚬ベ 潘㈴㈤モヅョわ潘㈴吵ペ㈭
ピワラノわ呶克磆ネッ㈭ワヰわ㈱㈭ヅバペ㈬ヨわマ㈮ヰ噢㈫ルヅ
酴埩
傯驌メヒネわ挵㈭ピラネヨノ㈭ゐdukkha ㈴兂齢ヘルヒ㈮ヱわ冃ドヱわ寱磴ヨヰ
わ挵㈭ピラネヨノルヅわラヅ㈱㈮ョヅ㈭ゐラヅデピラヰわ挵㈬レヰ dukkha ネ所
蹝ラヅデピラメゐヘヌヘわdukkha ヰ㊛㋢㊫㋫ネ嘖奞ヨ確ベ㈭ゐマ㈮ヰわ挵㈬レ
ヰ㊛㋢㊫㋫ネ所蹝ヨッ㈭わラヅデピラレヰル㈫ルヅヌ
奛罤
挵㈬レわ㊛㋢㊫㋫ヰ所蹝ヨヰルヅゐ挵㈬レ㊛㋢㊫㋫ネ所蹝ヨッ㈭わラヅデ軈ヅ桜
ヰわ俾惻わ剩愊レヰ禎澐ネ所蹝メわラヅデ㈪デル㈤ワメゐ禎澐ワ瓊レわ傯ヰわ灊
稛ペ㈭桜嚴レ嚴ヌデゐメヌ㈫ラヅヤョわ禎澐ヰ㈪ヅ㈤ワわラヰル㈫ルヅゐ槇吠ヌ
㈫わ傯ネ禎澐ヨッ㈭わラデピラヰ滽批メゐ
酴埩
ア㊛㋢㊫㋫ネルヅ棰わ兄ネッ㈭ヌ
㊛㋢㊫㋫ネ爺廫ヘム棰わ兄ネッ㈭ヌ
艢醽ワ灸呃
抏㈬ネ帀妰ペ㈭棰≗ ≗ ≗ ≗ ≗ ≗ ≗
㊫㋫㋋㋀㋚㉂㊋㊓㋖㋢ネッ㈭棰≗
摓ヘ㈡ネルヅ棰≗ ≗ ≗ ≗ ≗ ≗ ≗ ≗
ラ㈫㈱㈮ネルヅ棰≗ ≗ ≗ ≗ ≗ ≗ ≗
甅箺ネルヅ棰≗ ≗ ≗ ≗ ≗ ≗ ≗ ≗ ≗
≗
≗
≗
≗
≗
摓ヘ㈡
ラ㈫㈱㈮
≗
≗
≗
≗
≗
≗
≗
≗
≗
≗
ィ
≗ ≗ ≗
甅箺ネ帀妰ペ㈭
≗ ≗ ≗ ≗ ≗ ≗ ≗ ≗ ≗
抏㈬ネ帀妰ペ㈭
≗ ≗
㋐㊟㊛ ㊍㉂ペ㈭ピピ㈯ネッ㈭
≗
揲捉ネッ㈭
椹搘ネッ㈭
ワ棰
㋐㊟㊛
ワ棰
ッ㈭
揲捉
ワ棰
椹搘
ッ㈭
甅箺
ッ㈭
抏㈬ネ爺廫ペ㈭棰≗ ≗ ≗ ≗ ≗ ≗ ≗ ≗ ≗ ≗ ≗
㊍㉂㋫ペ㈭ピピ㈯ネ學寯ペ㈭
㊛㋢㊫㋫ネ爺廫ペ㈭棰わ抏㈬ネ爺廫ペ㈭
摓ヘ㈡ネ爺廫ペ㈭棰わ㊍㉂㋫ペ㈭ピピ㈯ネ學寯ペ㈭
抏㈬ワ澐既モヨ疔憥㈴ュバ㈭わ抏㈬ワ澐既モヨ疔憥㈴兮デ
揲捉ワ澐既モヨ疔憥㈴ュバ㈭わ揲捉ワ澐既モヨ疔憥㈴兮デ
抏㈬ヰ梖バ醶㈫ボ㈭ピラ㈴嚊蔂レペ㈭ヌ㈤ヘ㈮ルヅネわ剩愊穟ヨヰルヅゐ
抏㈬ヰ総沱穟ル膣檀㈴㈤ム㈫ペわラ傯ヰ抜デヌ㈤ヘ㈮ルヅネわ幟ヰ㊩㊈㊢㉃㋁ヨ
ッ㈭ゐ
痿偵㈴賭鰦穟レ㈡㈭ラわ抏㈬わ媱笧わ鄞湾 ㊛㋢㊫㋫ ヰ懭レムュヌワ㈪デレ蹤
ド㈭ヌ㈤ヘ㈮ルヅゐヘヌヘわ抏㈬ネッ㈭ラノわ甅箺ネ所ホ帀妰ペ㈭ゐルポル㈫わ
抏㈬ 媱笧 鄞湾ヰわ甅箺ヌ㈫確ベ㈭ヌ㈫ゐ僌軈ペ㈮ヱわピピ㈯ネ甅箺ヌ㈫躯柜
ブ㈮ョヅ㈮ヱわ抏㈬ヰルヅヌ㈫ゐピ㈮ネ㊛㋢㊫㋫ワ睨迭ワ倥戽ヨペゐ抏㈬レ㈪ヤ
ョルレヌ屎ヅ膣檀㈴戒ョヅ㈭㈪デレ抜デヌ㈤箺㈮ルヅゐヘヌヘわ抏㈬ヰ所甕穟レ
蜓ヘ㈡㈴㈤ム㈫ヘ㈠ペゐマ㈮ヰ俾惻わ璁ネ畞㈴確㈡わ濶ヘョ厷ムブ㈴確㈠ルヅワ
ラ嚬ベヨペゐ抏㈬ヰヶヘッ㈱ボ㈴㈤ム㈫ペメヒヨペゐ
酴埩
ア抏㈬㈦甅箺ヰ所甕穟レわ蜓ヘ㈡㈴㈤ム㈫ペメヒわヶヘッ㈱ボ㈴㈤ム㈫ペメヒヨ
ッ㈭わラリデ㈦ヤョ㈱ヌ㈭ワヌ ィ
奛罤
絞帔菪ネアH2+O ヰ所ホ澤㈴確擦ペ㈭ィわラ軈デラノわ椦鐚ワ傯ヰわア鄯桜ヰマ
㈮㈴リデ㈦ヤョ箺㈭ワヨペヌ ィラ廢ヮ㈭ピラネヨノ㈭ゐペ㈭ラわ絞帔菪ヰわア
幟齢鑱卬ワ兮ヅ桜㈴哥憜ヘわ藟吉ヨ幟齢ヘわ藟吉ヨ籠ヌ㈣ョバメブヅィラヅデメ
㈯デゐピ㈮ネ桜灸ヨペゐモ㈩デリマワ㈪デレわ僅柷ヰわア藟吉ヨ㊢㊕㊤ヘルブヅ
ィラヅヤョわ㊢㊕㊤ワ僊桜ワ幄卙ル桜灸㈴倍ド㈠ペゐ僅柷ヨヰ ュワ鑱卬ラマ㈮
㈫ワ兮ヅ桜ネ糖ブ㈮㈠ペゐ鄯桜ヰ藟吉ヨ㊢㊕㊤ヨホレわ澤ヰ H2+O ヨヨノョヅ
㈭わラヅデピラヰヨノルヅゐマ㈮ラ嚬ベピラネわア甅箺ィラア抏㈬ィレ㈤軈ド㈭
ゐ
奛罤
㊛㋢㊫㋫ヰ卜葑鑱㈴ニピルデピラレ㈪ヤョワ㈡爺廫ペ㈭ピラネヨノ㈠ペゐ卜葑鑱
㈴ニピルデラヅデピラヰわア烔艘ブ㈮ム賍哲ィア鮑倥戽ィア賍哲ワ竝驝驝决ワ箺
違ィ 烙庱咧 わ㈴驂穎ヘョヅ㈭ラヅデピラルワヨペゐア烔艘ブ㈮ム賍哲ィヰわ
揲捉わ㊍㉂㋫ペ㈭ピピ㈯㈴廨ノ㈠ペゐア鮑倥戽ィラア賍哲ワ竝驝驝决ワ箺違ィ
烙庱咧 ヰ椹拼㈴廨ノ㈠ペゐ
甅箺レ媵立㈴ニバ抏㈬ネ鐮バ醶㈭ピラ㈴嚊蔂レペ㈭㈪デレわ椹拼レ媵立㈴ニバ揲
捉㋪㊍㉂㋫ペ㈭ピピ㈯わ㈤嚬ベ洓レわ鐮バ醶㈭ピラ㈴嚊蔂レヘ㈠ペゐヘヌヘわ揲
捉ヰわ濶ヘョわ抏㈬ワ㈪デレわ辿ヌ㈴㊫㋫㋋ヘム㈬わ倌惘レペ㈭ピラヰッ㈬㈠ボ
㈵ゐ
辿ヌ㈴鐮バ醶㈭ピラ㈴嚊蔂レペ㈭ニルベ抏㈬ヰわ㈠ムわマワ傯レ
奛わ
奛
ラ辿ヌ㈴吻ペピラ㈤嚊蔂レヘ㈠ペゐピ㈮ヰわ僀わ寤バワ奵ヨ醽ヤョヅ㈭ピラヨペ
ゐヘヌヘわ揲捉㈦椹拼レ廨ヌ㈮ム揁捘ヰピワ㈪デル篼定レ廨バピラヰルバわムメ
ヘッ㈱ボワ㈡㈴㈤ム㈫ペワヨペゐ
酴埩
ア卜葑鑱ヰ所甕穟レわ蜓ヘ㈡㈴爺廫ブボ㈭わラリデ㈦ヤョ㈱ヌ㈭ワヌ 揲捉㈦椹
拼レ廨ヌ㈮ム揁捘ヰピワ㈪デル篼定レ廨バピラヰルバわムメヘッ㈱ボワ㈡㈴㈤ム
㈫ペラリデ㈦ヤョ㈱ヌ㈭ワヌ ィ
奛罤
絞帔菪ネアH2+O ヰ所ホ澤㈴確擦ペ㈭ィわラ軈デラノわ椦鐚ワ傯ヰわア鄯桜ヰマ
㈮㈴リデ㈦ヤョ箺㈭ワヨペヌ ィラ廢ヮ㈭ピラネヨノ㈭ゐペ㈭ラわ絞帔菪ヰわア
幟齢鑱卬ワ兮ヅ桜㈴哥憜ヘわ藟吉ヨ幟齢ヘわ藟吉ヨ籠ヌ㈣ョバメブヅィラヅデメ
㈯デゐピ㈮ネ桜灸ヨペゐモ㈩デリマワ㈪デレわ僅柷ヰわア藟吉ヨ㊢㊕㊤ヘルブヅ
ィラヅヤョわ㊢㊕㊤ワ僊桜ワ幄卙ル桜灸㈴倍ド㈠ペゐ僅柷ヨヰ ュワ鑱卬ラマ㈮
㈫ワ兮ヅ桜ネ糖ブ㈮㈠ペゐ鄯桜ヰ藟吉ヨ㊢㊕㊤ヨホレわ澤ヰ H2+O ヨヨノョヅ
㈭わラヅデピラヰヨノルヅゐマ㈮ラ嚬ベピラネわア椹拼ィラア揲捉ィレ㈤軈ド㈭
ゐ
酴埩
㊛㋢㊫㋫ネ煩独ヘわ蜓ヘ㈡ネ煩独ペ㈭わラヅデピラヰリデヅデピラヌ
ィ
奛罤
Dukkha ㈴煩独ペ㈭わラヅデピラヰ Dukkha ㈴兄ヌ吧ワ㈤ワレ茹ノ暟ド㈭わラ
ヅデピラヨヰルヅゐア剩愊ィラヰ㊈㋢ネ甅バルヤム瘸揵
傯ヰ珧ヘヅ鵶禩ネルバル㈭ラわ滀悞レ淈蔂ヘヰベ㈣㈠ペゐマワ棰わ鵶禩㈴僌ワ兄
ヌヨ茹ノヌドム㈱ヒヨヰッ㈬㈠ボ㈵ゐマ㈮ネわ剩愊レルヤムわラヅデピラルワヨ
ペゐモ㈩デリわマワ㈪デレわDukkha ネルバル㈭ラわ傯ヰ滀悞レ賍哲ペ㈭㈪デレ
ル㈬㈠ペゐマヘョわマ㈮ネ剩愊ヨッ㈭わラヅデピラルワヨペゐ
ヘヌヘわ倌閄吊ル賁熨ワ焦㈮ヰわ閄吊ルルネ㈮レラヤョヌ㈱㈫㈮㈠ペゐTanha
ヰ揲捉ラ椹拼レラヤョヌ㈱㈫㈮㈭ワヨペゐ
揲捉ラ椹拼ヰピピ㈯ワ滀悞ル淈蔂ルワヨペゐ
ピピ㈯ヰ
ュワ潘レ㈪ヤョ濊櫁ブ㈮㈭ワヨペゐ
酴埩
ア㊛㋢㊫わ㊗㋚㋀㊗㋢㊛≗ ㊥㊩㊕ヰリワ㈪デル綰鶸ネッ㈭ヌ
ィ
奛罤
㊛㋢㊫わ㊗㋚㋀㊗㋢㊛≗ ㊥㊩㊕ワニニ㈠ヌル 漪魏
㊗㋚㋀㉃㊓㋔ヨッ㈭ゐ
藟吉ワ偵ヘヌ菨ドルヅゐ僌菪ワ偵㈴卙バ菨ドルヅゐ
冃
臍廓わ僌菪ワ瓊レ㊥㉂≗ ㈴ッヒルヅゐ
藟吉ネ霆既モレル㈭ム㈣レ捃埠坨㈴寂㈭ゐ
霆既モレル㈭ム㈣レヹ捃戯喓稛㈤ペ㈭ゐ
抱挺㈴㉂㋈㊀㋢㊤㋐㋢㊤ネルヅワヨピラ㈱㈭ゐ
㊗㋚㋀㉃㊓㋔レ㉂㋢㊗㋚㋀㉃㊓㋔ヨッ㈭ゐ
㊗㋚㋀㉃㊓㋔ル哲淈ヨわ僌菪ワ瓊レ㉂㋢㊗㋚㋀㉃㊓㋔ル賍瓊㈴ペ㈭
藟吉藟銷ワ竓穟わムラドヱわ㈪ヅ傯ラ抜㈱㈮ムヅわ蚓ヅ輭否㈴ン㈯㈣ムヅわ嚭轣
ラヌ廡栔㈴デヒムヅわラヅデ蹤鏆㈬㈴槮懿ヘョ僌菪ワ瓊レ兄ヌ㈴ヘョッビ㈭
冃
僌菪ワ瓊レ㊥㉂≗ ㈴ッヒョッビ㈭ワメネわ蚓バ抜㈱㈮ムヅヌ㈫ゐ
霆既モレル㈭ム㈣レ蚓ヅ跌坨㈴寂㈭ゐ
霆既モレル㈭ム㈣レヘヤヌ㈬蕑㈴㈡ネノわ挺菪㈴ムバブ㈵灊稛ペ㈭
ゐ
霆㈤デヒワム㈣わ凒剩ワ挺菪ラマデヨルヅ挺菪ラ㈴恠吧ペ㈭ゐ
輭否ワ蚓ヅ躉吊ルわ倉攫ル滋絞喓悒ラニ㈤㈱㈮㈭ム㈣レ挺菪㈴輕㈭
ゐ
㉂㋢㊗㋚㋀㉃㊓㋔レ㉂㋢㊗㋚㋀㉃㊓㋔ヨッ㈭ゐ
ルレ㈤ワ㈤槮懿ペ㈭ピラルバわ僌菪ワピラ㈴抜ヅわ㊍㉂≗ ヘわ僌菪㈴惘ボレペ㈭
ゐ
冃
竝攫レラヤョマ㈮ネ治メヌ㈫㊥㉂≗ ㈴ッヒョッビ㈭ゐ
煩鄷菪レ㈪㈯ピ㈵ヨ㈤㈫デム㈣レ蚓ヅ跌坨㈴跌鐯ヘわ寂㈭ゐ
灊稛鄷㈴槮懿ボホわ挺菪㈴抜ヅわ㊍㉂≗ ヘわ挺菪缸俽ワ灊稛㈴ペ㈭
ゐ
ピワ漪魏ヨヰ藟恡ワ槮懿㈤竓穟㈤卙バルヅゐマ㈮竝打ワ蹤鏆㈬㈴槮懿ペ㈭ピラ㈤
ルヅわヘムネヤョわマ㈮ネルヅヌ㈫ラヅヤョ衚蒾ペ㈭ピラ㈤ルヅゐ
ムラド灊稛鄷ネヰ㈫㈱㈮ルバョ㈤ 倌滀レ柉攸㈱㈮ルヅ嬀嚧㈴ワミヅョ わ挺菪
㈴惘ボレペ㈭ピラネペヨレわ懲㈴匹吉惘ボレヘョヅ㈭ワヨッ㈭ゐ
醭ンビ
ヅ㈱㈨㈭わ㋣㊅㋘㋢㊢㊀㉂ネピ㈮ヨッ㈭ゐ
㋉㊒≗ ㊢㋛㊑
ピワ漪魏ワ傯ヰわ椹拼㈤驂穎ブ㈮ョヅ㈭ワヨわ藟吉ネ確ノョヅバワレ所蹝ル㊓㋢
㋂㋚ル確焚ラヅデ㈤ワネ兄ヌ㈴ヘヤョヅ㈭ワヨわリ㈵ルレ椦鐚ヌ㈫㈡ョ匹吉ル確
焚レ蹤ドルバョ㈤わ藟吉藟銷ヰ匹吉わ匹釙ヘョヅノョヅ㈭ワヨッ㈭ゐ
酴埩
ア僅柷ワ瘊蚖ヰ兄ヌ
ィ
倔磴ベ㈧デワ鑫噀ニ㈪ヴ睡妰ワッ㈫㈨㈭垌帔わ抜掌ワルヌヨわ吠槮僅柷ヰわ痿睨
㈦啗帔レニヅョニピ㈭ワラ卙バ嚬ベ桜灸ヨわ傯驌ワ確ノ桜レニヅョペヺョ醽㈭ワ
ヨッ㈭わラヅデピラ㈴憜迍ペ㈭埆俽ワ箺違ヨペゐ㋁㊟㊜ヰわ僌ワ絞帔ネ嘖奞ラ膣
檀㈴糖ペワラ㈠ヤムバ嚬ベ㈪デレわ傯驌ワ賍哲レニヒ㈭嘖奞ラ膣檀㈴ヘ㈣ヘムわ
槇吠ヨ槇戈ワ傯ヨペゐ
傯確ヨニピ㈭リワ㈪デル廩ブルピラヨ㈤絞帔穟レ幘莇ペ㈭ピラネヨノ㈭ゐ鋐ワッ
㈭湨鬦阨吉㈴わ桓ヘヅ㈪ヅ阨坨ヨ茹ノ暟ドわマワ膣檀わ鋐㈴㊕㋋㋫㊖レ醶㈭㈫ボ
㈭ピラネヨノ㈭わ俾惻マワ㈪デレわ擧ん㈤ピピ㈯ワ湨鬦ワッ㈭淈蔂㈴灊ペピラレ
㈪ヤョ㊕㋋㋫㊖レ傯確㈴醶㈭ピラネヨノ㈭ゐ
兄倔脳ネ呉レヰわ傯んヰ痿酴ワ倔磴レニヒ㈭寤バワ㈤ワ㈴幘莇ペ㈭ピラネヨノル
ヌヤムゐマ㈮ヰわ懲㈫ネ㈤ワフラネリワ㈪デレ醽㈭ヌ㈴箺㈫ルヌヤムヌ㈫ヨッ㈭
ゐ懲㈫ヰわ兄ヌ箺㈫ルヅ睨磎レ㈪ヤョマワ㈪デレル㈭わラ抜ヤムワヨッ㈭ゐヘヌ
ヘわ僀㈦わ痿睨帔菪㈦僌ワ絞帔菪ムモヰわリワ㈪デレヘョ㈤ワフラネ醽ピ㈭ワヌ
わ兄ネ兄ワ嘖奞ルワヌわ滀籠レ辺梵ペ㈭ピラネヨノ㈭㈪デレルヤムゐ
鯇澐ネーヘヅ棰レわ鯇澐㈴醽ピヘわーヘバルヅ棰レわ鯇澐㈴煩ペピラネヨノ㈭ゐ
睡僜ブ㈠プ㈠ル敝賕ネ克㈫㈮ムネわ噲僜ワ傯ヰマ㈮㈫レュヅョ菨ドペ㈫ヨノルヌ
ヤムゐ
㋁㊟㊜ヰわ傯驌ワ傯確レニヅョ醽㈭ペヺョワピラ㈴絞帔ラ嚬ベ㈪デレ糖ヘム槇吠
ワ傯ヨッ㈭ゐ
絏ネ㈤ワフラレ廓ヘョわ絞帔穟ル㉂㋂㋜㋫㊝㈴ペ㈭帔確ワ㊌㋚㋫㋂レピワ㈪デル
絞竓㈴閒㈵メワヰ倉軱ワ㈪デル睨磎レ㈪㈭ワヨペゐ絞帔穟ル㉂㋂㋜㋫㊝㈴㈠ヤム
バ㈤ヤョヅルヌヤム鑫噀ワンラヴラワ㈪デレ傯確ラヌ傯驌ワ賍哲㈴㈡㈭ヺノヨヰ
ルヅゐ鄯桜ムモヰわ吠槮僅柷㈴箺㈭ピラレ㈪ヤョわ躑庱ペ㈭わ幟齢ペ㈭わラヅデ
ピラ㈴吪磆ペ㈭所蹝ネッ㈭ゐ
絏ネ㊋㋘㊕ヨ柷ドョヅ㈭ワピラヰわ臍廓レわ竚竓穟レ凖ベわ噣ヒ南㈮㈭ム㈣ヨヰ
わルバわ確ノ桜マワ㈤ワ㈴絞帔穟ル㉂㋂㋜㋫㊝レ㈪ヤョア㈪㈬蚓バペ㈭ィム㈣ヨ
ッ㈭ゐ確ノ桜㈴睨躯ペ㈭ピラヰわ痿睨帔わ啗帔わ栖帔㈴睨躯ペ㈭ワラ嚬ベ㈪デレ
霂蹝ヨッ㈭わラヅデピラ㈴わ絏ヰ柷ドョヅ㈭ワヨッ㈭ゐ
倔磴ベ㈧デワ鑫噀ニ㈪ヴ睡妰ワッ㈫㈨㈭垌帔わ抜掌ワルヌヨわ吠槮僅柷ヰわ痿睨
㈦啗帔レニヅョニピ㈭ワラ卙バ嚬ベ桜灸ヨわ傯驌ワ確ノ桜レニヅョペヺョ醽㈭ワ
ヨッ㈭わラヅデピラ㈴憜迍ペ㈭埆俽ワ箺違ヨッ㈭ゐ㋁㊟㊜ヰわ僌ワ絞帔ネ嘖奞ラ
膣檀㈴糖ペワラ㈠ヤムバ嚬ベ㈪デレわ傯驌ワ賍哲レニヒ㈭嘖奞ラ膣檀㈴ヘ㈣ヘム
わ槇吠ヨ槇戈ワ傯ヨッ㈭ゐ
傯確ヨニピ㈭リワ㈪デル廩ブルピラヨ㈤絞帔穟レ幘莇ペ㈭ピラネヨノ㈭ゐ鋐ワッ
㈭湨鬦阨吉㈴わ桓ヘヅ㈪ヅ阨坨ヨ茹ノ暟ドわマワ膣檀わ鋐㈴㊕㋋㋫㊖レ醶㈭㈫ボ
㈭ピラネヨノ㈭わ俾惻マワ㈪デレわ擧ん㈤ピピ㈯ワ湨鬦ワッ㈭淈蔂㈴灊ペピラレ
㈪ヤョ㊕㋋㋫㊖レ傯確㈴醶㈭ピラネヨノ㈭ゐ
兄倔脳ネ呉レヰわ傯んヰ痿酴ワ倔磴レニヒ㈭寤バワ㈤ワ㈴幘莇ペ㈭ピラネヨノ㈠
ボ㈵ヨヘムゐマ㈮ヰわ懲㈫ネ㈤ワフラネリワ㈪デレ醽㈭ヌ㈴箺㈫ルヌヤムヌ㈫ヨ
ペゐ懲㈫ヰわ兄ヌ箺㈫ルヅ睨磎レ㈪ヤョマワ㈪デレル㈭わラ抜ヤムワヨッ㈭ゐヘ
ヌヘわ僀㈦わ痿睨帔菪㈦僌ワ絞帔菪ムモヰわリワ㈪デレヘョ㈤ワフラネ醽ピ㈭ワ
ヌわ兄ネ兄ワ嘖奞ルワヌわ滀籠レ辺梵ペ㈭ピラネヨノ㈭ゐ鯇澐ネーヘヅ棰レわ鯇
澐㈴醽ピヘわーヘバルヅ棰レわ鯇澐㈴煩ペピラネヨノ㈭ワヨッ㈭ゐ睡僜ブ㈠プ㈠
ル敝賕ネ克㈫㈮ムネわ噲僜ワ傯ヰマ㈮㈫レュヅョ菨ドペ㈫ヨノルヌヤムゐ
㋁㊟㊜ヰわ傯驌ワ傯確レニヅョ醽㈭ペヺョワピラ㈴絞帔ラ嚬ベ㈪デレ糖ヘム槇吠
ワ傯ヨッ㈭ゐ