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http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
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09/24/18
2755 Tue 25 Sep 2018 LESSON (96) Tue 25 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) in 01) Classical Magahi Magadhi, 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa, 05) Classical Pali 06) Classical Deva Nagari, 07) Classical Cyrillic
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 2:23 pm

2755 Tue 25 Sep 2018 LESSON jnu (96) Tue 25 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
I
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05n ) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic

Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.

Buddha Vacana - The Words of The Buddha in
Classical English

In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.

https://youtu.be/qaT50) Classical Indonesian-Bahasa Indonesia Klasiktc-5ded4
Buddha Vacana - Okwu nke Buddha na
49) Classical Igbo,

N’ọdịnihu, a ga-enwe bhikkhus bụ onye na-agaghị ege ntị n’ikwu okwu dị otú ahụ nke bụ okwu nke Tathāgata, omimi, omimi nke pụtara, na-eduga ụwa, (nọgidere na-ejikọta na efu, ha agaghị agbanye ntị, ha ha agaghị etinye uche ha n’ihe ọmụma, ha agaghị atụle ozizi ndị ahụ ka a na-eburu ha ma na-achịkwa ha.

) Klassieke Indonesies-Bahasa Indonesia Classic
Boeddha Vacana - Die Woorde van die Boeddha in
Klassieke Engels

In die toekoms sal daar ‘n bhikkhus wees wat nie sal luister na die woorde van die Tathāgata, diep, diep in die betekenis van die wêreld (konsekwent) in verband met leegheid nie, hulle gee nie aandag nie Hulle gebruik nie hul verstand op kennis nie, hulle sal nie daardie leerstellings oorweeg om opgeneem en bemeester te word nie.

WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS 


DHAMMO RAKKAHATHI RAKKHITHA !
DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !

Button Plant Green Butterfly E Mail Animation Clip

buddhasaid2us@gmail.com

Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart

ana Service on the occasion of Birthday and all auspicious occasions
of your family and friends Donate Breakfast/Meals to all the Monks of

Maha Bodhi Society

14, Kalidasa Raod, Gandhinagar, Bengaluru 560009 India

Tel: 09731635108, 0943158020

பாரம்பரிய இசைத்தமிழ் செம்மொழி
Buddhist Websites
தர்ம போதனைகள் (காணொளிகள்)

புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,

06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文(简体),
23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,

27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,

49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu

comments (0)
09/23/18
2754 Mon 24 Sep 2018 LESSON (95) Mon 24 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) in 01) Classical Magahi Magadhi, 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa, 05) Classical Pali 06) Classical Deva Nagari, 07) Classical Cyrillic
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 5:05 pm

2754 Mon 24 Sep 2018 LESSON (95) Mon 24 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.

Buddha Vacana - The Words of The Buddha in
Classical English

In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.

https://youtu.be/1_Ir13sW-SE
Bouda Vacana - mo yo nan Bouda a nan
41) Klasik kreyòl kreyòl kreyòl,

Bouda Vacana - mo yo nan Bouda a nan
41) Klasik kreyòl kreyòl kreyòl

Nan tan kap vini, pral gen bhikkhus ki pa pral tande pale de diskou sa yo ki se mo nan Tathāgata a, pwofon, pwofon nan sans, ki mennen pi lwen pase mond lan, (toujou) konekte ak vid, yo pa pral prete zòrèy, yo pa pral aplike lide yo sou konesans, yo pa pral konsidere ansèyman sa yo kòm yo dwe leve, li metrize.

https://youtu.be/XuscoquoJSQ
Buddha Vacana - Kalmar Buddha a
42) Hausa-Hausa Hausa,

A nan gaba, za a sami bhikkhus wanda ba zai saurari maganganun irin waɗannan maganganu wanda shine kalmomi na Tathāgata, zurfi, zurfi a ma’anarsa, jagorancin duniya, (ci gaba da haɗuwa) da rashi, ba za su karɓa kunnen ba, suna ba za su yi tunani game da ilimin ba, ba za suyi la’akari da waɗannan koyarwar da za a dauka ba.

https://youtu.be/Vc7_VyVXDLs
Buddha Vacana - Aloha Ke Akua in
43) Hawaiian Hawaiian Hawaiian,

I ka manawa e hiki mai ana, aia kahi bhikkhusʻaʻole e hoʻolohe i ka’ōleloʻana o ia mau’ōlelo,ʻo ia hoʻi nā’ōlelo a ka Tathāgata, hohonu, hohonu ma keʻano, e alakaʻi ana ma’ō aku o ke ao, (e pili mau ana) me ka’ōlohelohe,ʻaʻole lākou e hāʻawi i ka pepeiao, ʻaʻole lākou e kau i ko lākou manaʻo ma kaʻike,ʻaʻole lākou e noʻonoʻo i kēlā mau aʻo e like me ka mālamaʻia a me ka hoʻonui.

https://youtu.be/nQcdQl2JJq0
בודהה Vacana - המילים של הבודהה ב
44) עברית קלאסית - עברית קלאסית

בתקופה עתידית, יהיה בהיקוס שלא ישמע את אמירתם של השיח הזה, שהם דברי הטאתגאטה, עמוקה, עמוקה ומשמעותית, המוליכה מעבר לעולם, (בעקביות) מחוברת לריקנות, הם לא ישאלו אוזן, לא יחילו את דעתם על ידע, הם לא יתייחסו תורות אלה כמו להילקח שולט.

https://youtu.be/BpZKfF9WeO4 Buddha Vacana - Cov lus ntawm tus hauj sam hauv
Classical English

Nyob rau hauv lub sij hawm yav tom ntej, yuav muaj cov neeg uas tsis kam mloog cov lus qhia xws li cov lus ntawm Tathāgata, qhov tseeb, qhov laj thawj hauv lub ntsiab lus, ua dhau lub ntiaj teb, (txuas mus ntxiv) nrog kev tsis txaus, lawv yuav tsis qiv pob ntseg, lawv yuav tsis siv lawv txoj kev xav txog kev paub, lawv yuav tsis xav txog cov kev qhia raws li raug coj los siv.

https://youtu.be/KuOOmGfebV8
Buddha Vacana - A Buddha szavai
47) Klasszikus magyar-klasszikus magyar,

Buddha Vacana - A Buddha szavai
Klasszikus angol

A jövőben lesz olyan bhikkhus, aki nem hallgatja meg az olyan diskurzusok kimondását, amelyek a Tathagata szavai, mélyek, mély jelentései, a világon Ki (következetesen) az ürességhez kötődnek, nem fognak fülelni, nem fogják alkalmazkodni a tudásukhoz a tudáson, nem fogják figyelembe venni ezeket a tanításokat, hogy felvegyék és elsajátítsák.

WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS 


DHAMMO RAKKAHATHI RAKKHITHA !
DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !

Button Plant Green Butterfly E Mail Animation Clip

buddhasaid2us@gmail.com

Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart

ana Service on the occasion of Birthday and all auspicious occasions
of your family and friends Donate Breakfast/Meals to all the Monks of

Maha Bodhi Society

14, Kalidasa Raod, Gandhinagar, Bengaluru 560009 India

Tel: 09731635108, 0943158020

பாரம்பரிய இசைத்தமிழ் செம்மொழி
Buddhist Websites
தர்ம போதனைகள் (காணொளிகள்)

புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,

06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文(简体),
23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,

27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,

49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu

comments (0)
09/22/18
2753 Sun 23. Sep 2018 LESSON (94) Sun 23 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) in 01) Classical Magahi Magadhi, 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa in 01) Classical Magahi Magadhi, 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa, 05) Classical Pali 06) Classical Deva Nagari, 07) Classical Cyrillic Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Buddha Vacana - The Words of The Buddha in Classical English In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 6:15 pm

2753 Sun 23. Sep 2018 LESSON (94) Sun 23 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.

Buddha Vacana - The Words of The Buddha in
Classical English

In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.

Today there will be no class

On occasion of 5th death anniversary of our founder President ven. Acharya Buddharakkhita. There there is no classes.

So I request everyone to participate in this occasion.

Dear All, there will be a seminar on 17th Monday, on life and achievement of Anagarika Dharmapala the great Visionery, revivalist of Buddhism, and first founder of Mahabodhi society☸🌺☸

Any one interested to speak on this ocassion, please let me know. It’s a great opportunity to give presentation and enrich your knowledge. Atleast one or two students should speak. All are welcome to participate 🙏🙏🙏

https://dharma-documentaries.net/anagarika-dharmapala
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Anagarika Dharmapala
Posted by Anandajoti on Friday, 27th January, 2017
Anagarika Dharmapala

This is a short biographical film of the great Sri Lankan revivalist Anagārika Dharmapāla, who was the founder of the Mahā Bodhi Society, and helped with getting Buddhist representation at the Bodhgaya site, and many other projects in Sri Lanka, India and western countries.

The film is mainly an illustrated narration, and although well done, with interesting photographs and a competant summary of his life’s work, one could have wished for a more full-scale biography, which surely cannot be beyond the capabilities of those responsible.

As it is, for those who know nothing, or less, about his work, this film still serves as an introduction to his lifetime’s dedicated service to the Buddhist cause, and outlines some of his major achievements.

These include the establishment of Buddhist educational facilities in Sri Lanka, including colleges, schools and Sunday schools; Buddhist national newspapers; the establishment of the Mahā Bodhi society, which has helped so many over the years, and establishments of temples and Buddhist societies in western countries.

if this video is no longer available please leave a comment so I can update the page
(the comment is not published)

to see a set of stills click on the date at the top of the embed below

Possibly Related Documentaries:
The Voice of the Buddha Early Buddhist Legends of Sri Lanka A Christian Buddha: The Medieval Tale of Barlaam and Josaphat Danino 3, Recent Findings on the Ganga-Vindhya Civilization Danino 4 and 5, The Idea of India, and its Interactions with the Western World
Categories: Culture
Tags: Education, History, India,

Image may contain: one or more people and people standingImage may contain: one or more people and people standing.

https://en.m.wikipedia.org/wiki/Anagarika_Dharmapala
Anagarika Dharmapala
Page issues
Anagārika Dharmapāla (Pali: Anagārika, [əˈnəɡɑːrɪkə]; Sinhalese: Anagarika, lit., Sinhalese: අනගාරික ධර්මපාල; 17 September 1864 – 29 April 1933) was a Sri Lankan (Sinhalese) Buddhist revivalist and writer. He was the first global Buddhist missionary. He was one of the founding contributors of non-violent Sinhalese Buddhist nationalism and Buddhism. He was also a pioneer in the revival of Buddhism in India after it had been virtually extinct there for several centuries, and he was the first Buddhist in modern times to preach the Dharma in three continents: Asia, North America, and Europe. Along with Henry Steel Olcott and Helena Blavatsky, the creators of the Theosophical Society, he was a major reformer and revivalist of Sinhala Buddhism and an important figure in its western transmission. He also inspired a mass movement of South Indian Dalits including Tamils to embrace Buddhism, half a century before B. R. Ambedkar.[1] At the latter stages of his life, he entered the order of Buddhist monks as Venerable Sri Devamitta Dharmapala.[2]

Anagarika Dharmapāla
අනගාරික ධර්මපාල
Anagarika Dharmapala.jpg
Srimath Anagarika Dharmapāla
Born
17 September 1864
Matara, Ceylon
Died
29 April 1933 (aged 68)
Sarnath, India
Nationality
Sinhalese
Other names
Don David Hewavitarane
Education
Christian College, Kotte,
St Benedict’s College, Kotahena,
S. Thomas’ College, Mutwal,
Colombo Academy
Known for
Sri Lankan independence movement,
revival of Buddhism,
Representing Buddhism in the Parliament of World Religions(1893) / Buddhist missionary work in three continents
Parent(s)
Don Carolis Hewavitharana
Mallika Dharmagunawardhana
Signature
Srimath Anagarika Dharmapala Signature.svg

Early life and education Edit

Srimath Anagarika Dharmapala at the age of 29 (1893)
Anagarika Dharmapala was born on 17 September 1864 in Matara, Ceylon to Don Carolis Hewavitharana of Hiththetiya, Matara and Mallika Dharmagunawardhana (the daughter of Andiris Perera Dharmagunawardhana), who were among the richest merchants of Ceylon at the time. He was named Don David Hewavitharane. His younger brothers were Dr Charles Alwis Hewavitharana and Edmund Hewavitarne. Ceylon (now Sri Lanka) was a British colony then, so Hewavitarne’s state education was an English one: he attended Christian College, Kotte; St Benedict’s College, Kotahena; S. Thomas’ College, Mutwal[3][4] and the Colombo Academy (Royal College).

Buddhist revival Edit

Anagarika Dharmapala (seated-centre) at the Mahabodhi Society Headquarters in Calcutta.
This was a time of Buddhist revival. In 1875 in New York City, Madame Blavatsky and Colonel Olcott had founded the Theosophical Society. They were both very sympathetic to what they understood of Buddhism, and in 1880 they arrived in Ceylon, declared themselves to be Buddhists, and publicly took the Refuges and Precepts from a prominent Sinhalese bhikkhu. Colonel Olcott kept coming back to Ceylon and devoted himself there to the cause of Buddhist education, eventually setting up more than 300 Buddhist schools, some of which are still in existence. It was in this period that Hewavitarne changed his name to Anagarika Dharmapala.

‘Dharmapāla’ means ‘protector of the dharma’. ‘Anagārika’ in Pāli means “homeless one”. It is a midway status between monk and layperson. As such, he took the eight precepts (refrain from killing, stealing, sexual activity, wrong speech, intoxicating drinks and drugs, eating after noon, entertainments and fashionable attire, and luxurious beds) for life. These eight precepts were commonly taken by Ceylonese laypeople on observance days.[5] But for a person to take them for life was highly unusual. Dharmapala was the first anagarika – that is, a celibate, full-time worker for Buddhism – in modern times. It seems that he took a vow of celibacy at the age of eight and remained faithful to it all his life. Although he wore a yellow robe, it was not of the traditional bhikkhu pattern, and he did not shave his head. He felt that the observance of all the vinaya rules would get in the way of his work, especially as he flew around the world. Neither the title nor the office became popular, but in this role, he “was the model for lay activism in modernist Buddhism.”[6] He is considered a bodhisattva in Sri Lanka.[7]

His trip to Bodh-Gaya was inspired by an 1885 visit there by Sir Edwin Arnold, author of The Light of Asia, who soon started advocating for the renovation of the site and its return to Buddhist care.[8][9] Arnold was directed towards this endeavour by Weligama Sri Sumangala Thera.[10][11]

At the invitation of Paul Carus, he returned to the U.S. in 1896, and again in 1902-04, where he traveled and taught widely.[12].

Dharmapala eventually broke with Olcott and the Theosophists because of Olcott’s stance on universal religion. “One of the important factors in his rejection of theosophy centered on this issue of universalism; the price of Buddhism being assimilated into a non-Buddhist model of truth was ultimately too high for him.”[13] Dharmapala stated that Theosophy was “only consolidating Krishna worship.”[14] “To say that all religions have a common foundation only shows the ignorance of the speaker; Dharma alone is supreme to the Buddhist”[15]

At Sarnath in 1933 he was ordained a bhikkhu, and he died at Sarnath in December of the same year, aged 68.

https://en.m.wikipedia.org/wiki/Acharya_Buddharakkhita

Acharya Buddharakkhita
Acharya Buddharakkhita (1922- 2013) was a Buddhist monk and prolific writer who established the Maha Bodhi Society of Bangalore and its sister bodies. He was born in Imphal, Manipur, in 1922. In 1942, he took part in the Quit India Movement.[1]

Acharya Buddharakkhita
आचार्य बुद्धरखित
Born
12 March 1922
Manipur, Imphal, India
Died
23 September 2013 (aged 91)
Banglore, India
Nationality
Indian
Alma mater
Institute of Engineering Technology, Calcutta
Notable works
English translation of Dhammapada
Notable awards
Abhidhaja Aggamaha Saddhammajotika
Website
www.mahabodhi.info/about_us.html
He joined the Indian defence services after his graduation from the Institute of Engineering Technology, Calcutta. He participated in World War II, after which he resigned to find truth and freedom. He became a monk in 1948. He travelled all over India and also taught in Sri Lanka and Burma. Finally he established the Maha Bodhi Society in Bangalore to propagate Buddhism.[2]

In 1952, Moonasinghe, niece of the Venerable Anagarika Dhammapala Maha Upasika —a well-known Buddhist in Bangalore, known to the Maharaja donated him a land for Maha Bodhi Society.[3] He also established schools, hostels, hospitals and an artificial limb centre for the society. He had written 150 books and published two periodicals. He was honored with Abhidhaja Aggamaha Saddhammajotika award by the Myanmar government.[2]

He died at Maha Bodhi Society, Banglore, on 23 September 2013.[4].

Books Edit

The Dhammapada: The Buddha’s Path of Wisdom. Buddhist Publication Society, 1998. ISBN 9552401313.
Die Weisheit des Lotus. Philosophie und Praxis buddhistischer Hingabe. ISBN 9783897672536.
Buddhas lebendiges Erbe. Schirner Verlag, 2005. ISBN 9783897672154.
Dem Buddha folgen. Geschichten vom Erleuchteten. Schirner Publisher, ISBN 9783897672741.
Metta. Schirner Verlag Publisher, 2004, ISBN 9783897671775.
Buddhist manual for everyday practice. Paperback Publisher, 1996.
METTA: The Philosophy and Practice of Universal Love. Buddhist Publication Society, Kandy, Sri LANKS, ISBN 9552400368.
LIVING LEGACY OF THE BUDDHA. 2002.
Mind Overcoming Its Cankers: An In-depth Study of Mental Effluents in Buddhist Perspective. Publisher - Buddha Vachana Trust, Bangalore. ISBN 9552402506.
Dem Buddha folgen. Geschichten vom Erleuchteten. Schirner Verlag.
Invisible protection. Publisher - Buddha Vachana Trust, 2002.
Dhammapada: a practical guide to right living. Publisher Suki Hotu Dhamma. ISBN 9839382136.
Unerschütterlicher Schutz. Schirner, 2007. ISBN 9783897673205.
Halo’d Triumphs. Publisher - Buddha Vachana Trust, Bangalore, 1976.
Dhamma. Vol. 2, No. 1 (Editor). 1977
An Unforgettable Inheritance Part II. Publisher - Buddha Vachana Trust, Bangalore.
An Unforgettable Inheritance Stories of Dhammapada. Publisher - Buddha Vachna Trust / Swayam Sahaya, Banglore
Die Lehre von Karma und Wiedergeburt. Schirner, 2004. ISBN 9783897671799.
Copy of the Dhammapada translated by Acharya Buddharakkhita

https://youtu.be/co72S_ncnGA Buddha Vacana - Buddhaens Ord i
27) Klassisk dansk

Buddha Vacana - Buddhaens Ord i
27) Klassisk dansk

I fremtiden vil der være bhikkhus, der ikke vil lytte til udtalelsen af sådanne diskurser, som er Tathāgata’s ord, dybtgående, dybtgående i mening, der fører ud over verden (konsekvent) forbundet med tomhed, de vil ikke låne øre, de vil ikke anvende deres sind på viden, de vil ikke overveje disse lærer at blive taget op og mestrer.

https://youtu.be/94_kn2fYOUo
Boeddha Vacana - De woorden van de Boeddha in
28) Klassiek Nederlands

In de toekomst zullen er bhikkhus zijn die niet zullen luisteren naar de uiting van zulke vertogen die woorden van de Tathāgata zijn, diepgaand, diepgaand van betekenis, leidend buiten de wereld, (consequent) verbonden met leegte, ze zullen geen oorlogen veroorzaken, zij zullen hun gedachten niet op kennis toepassen, zij zullen die leringen niet beschouwen als te worden opgenomen en beheerst.

https://youtu.be/Reh26uoLOaw
Budho Vacana - La Vortoj de Budho en
30) Klasika Esperanto

Budho Vacana - La Vortoj de Budho en
30) Klasika Esperanto

En estonta tempo, estos bikkhus, kiuj ne aŭskultos la paroladon de tiaj diskursoj, kiuj estas vortoj de la Tathāgata, profundaj, profundaj en signifoj, kiuj transpasas la mondon, (konstante) konektitaj kun malplenaĵo, ili ne pruntos aŭdojn, ili ne apliki sian menson pri scio, ili ne konsideros tiujn instruojn, kiujn oni devas preni kaj regi.

an Ohttps://youtu.be/7eQaKx3c64M
Budho Vacana - La Vortoj de Budho en
30) Klasika Esperanto

En estonta tempo, estos bikkhus, kiuj ne aŭskultos la paroladon de tiaj diskursoj, kiuj estas vortoj de la Tathāgata, profundaj, profundaj en signifoj, kiuj transpasas la mondon, (konstante) konektitaj kun malplenaĵo, ili ne pruntos aŭdojn, ili ne apliki sian menson pri scio, ili ne konsideros tiujn instruojn, kiujn oni devas preni kaj

https://youtu.be/PyrgcwziASA
Budho Vacana - La Vortoj de Budho en
30) Klasika Esperanto

En estonta tempo, estos bikkhus, kiuj ne aŭskultos la paroladon de tiaj diskursoj, kiuj estas vortoj de la Tathāgata, profundaj, profundaj en signifoj, kiuj transpasas la mondon, (konstante) konektitaj kun malplenaĵo, ili ne pruntos aŭdojn, ili ne apliki sian menson pri scio, ili ne konsideros tiujn instruojn, kiujn oni devas preni kaj regi.

Buddha Vacana - Buddha sõnad
31) klassikaline eesti keel

Tulevikus on bhikkhus, kes ei kuula selliste diskursuste sõnadest, mis on Tathāgata sõnad, mis on sügavad, sügavad tähendused, juhtivad väljaspool maailma, (järjepidevalt) seotud tühjusega, nad ei jäta kõrvu, nad ei kasuta oma teadmisi, ei arva, et need õpetused oleksid üles võetud ja õppitud.

https://youtu.be/BXOaVE9ez4A
ddha Vacana - Ang Mga Salita ng Buddha sa
32) Classical Filipino,

Tulevikus sa bhikk

Sa hinaharap, magkakaroon ng mga bhikkus na hindi nakikinig sa pagbigkas ng gayong mga diskurso na mga salita ng Tathāgata, malalim, malalim sa kahulugan, na humahantong sa ibayo ng mundo, (tuloy-tuloy) na may kaugnayan sa kawalan ng laman, hindi sila magkakaroon ng tainga, sila ay hindi mag-aplay sa kanilang isip sa kaalaman, hindi nila isasaalang-alang ang mga aral na dapat kunin at pinagkadalubhasaan.

https://youtu.be/rgmed-BHSfo
Buddha Vacana - Buddhan sanat
33) Klassinen suomalainen

Tulevikus on bhikk

Tulevaisuudessa tulee olemaan bhikkhus, joka ei kuuntele tällaisten puheiden ilmaisua, jotka ovat Tathagadan sanoja, syvällisiä, syvhttps://youtu.be/e2BsbHp36X0
Bouddha Vacana - Les paroles du Bouddha dans
34) Français classique

Tulevikus sur bhikk

À l’avenir, il y aura des bhikkhus qui n’écouteront pas l’énoncé de tels discours qui sont des mots du Tathāgata, profonds, profonds, au-delà du monde, (systématiquement) liés à la vacuité, ils ne prêtent pas d’oreille, ils ne pas appliquer leur esprit sur la connaissance, ils ne considéreront pas ces enseignements comme étant pris et maîtrisés.

ällisiä merkityksiä, jotka johtavat maailman ulkopuolelle (jatkuvasti) liittyvät tyhjyyteen, he eivät suostu korviin, he eivät sovella mieltään tietoon, he eivät ota huomioon näitä opetuksia, jotka on otettava huomioon ja hallittava.

https://youtu.be/0vb9qe2c36A
Buda Vacana - As palabras do Buda en
36) Clásico galego

En tempo futuro, haberá bhikkhus que non escoitarán a expresión dos devanditos discursos que son palabras do Tathāgata, profundos e profundos no significado, que van máis alá do mundo, (de xeito consistente) conectados ao baleiro, non van prestar atención, eles Non aplicarán a súa mente no coñecemento, non considerarán as ensinanzas que se teñan que tomar e dominar.

https://youtu.be/HlR-xT8N4MU
Βούδα Vacana - Τα λόγια του Βούδα in
39) Κλασσικά Ελληνικά

Στο μέλλον, θα υπάρξει bhikkhus που δεν θα ακούσει την έκφραση τέτοιων λόγων που είναι λόγια του Tathāgata, βαθιά, βαθιά σε νόημα, που οδηγούν πέρα από τον κόσμο (συνεκτικά) που συνδέονται με το κενό, δεν θα δώσουν αυτί, δεν θα εφαρμόσουν το μυαλό τους στη γνώση, δεν θα θεωρήσουν αυτές τις διδασκαλίες ότι πρέπει να αναληφθούν και να κυριαρχήσουν.

https://youtu.be/D_v1Qh7shbw
Buddha Vacana - Die Worte des Buddha in
38) Klassisches Deutsch

Zukünftig wird es Bhikkhus geben, die nicht auf solche Reden hören werden, die Worte des Tathāgata sind, tiefgründig, tiefgründig in der Bedeutung, über die Welt hinausgehend, (konsequent) verbunden mit der Leere, sie werden ihnen nicht Gehör schenken Sie werden ihre Gedanken nicht auf Wissen anwenden, sie werden diese Lehren nicht als genommen und bewältigt betrachten

https://en.m.wikipedia.org/wiki/Acharya_Buddharakkhita

Acharya Buddharakkhita
Acharya Buddharakkhita (1922- 2013) was a Buddhist monk and prolific writer who established the Maha Bodhi Society of Bangalore and its sister bodies. He was born in Imphal, Manipur, in 1922. In 1942, he took part in the Quit India Movement.[1]

Acharya Buddharakkhita
आचार्य बुद्धरखित
Born
12 March 1922
Manipur, Imphal, India
Died
23 September 2013 (aged 91)
Banglore, India
Nationality
Indian
Alma mater
Institute of Engineering Technology, Calcutta
Notable works
English translation of Dhammapada
Notable awards
Abhidhaja Aggamaha Saddhammajotika
Website
www.mahabodhi.info/about_us.html
He joined the Indian defence services after his graduation from the Institute of Engineering Technology, Calcutta. He participated in World War II, after which he resigned to find truth and freedom. He became a monk in 1948. He travelled all over India and also taught in Sri Lanka and Burma. Finally he established the Maha Bodhi Society in Bangalore to propagate Buddhism.[2]

In 1952, Moonasinghe, niece of the Venerable Anagarika Dhammapala Maha Upasika —a well-known Buddhist in Bangalore, known to the Maharaja donated him a land for Maha Bodhi Society.[3] He also established schools, hostels, hospitals and an artificial limb centre for the society. He had written 150 books and published two periodicals. He was honored with Abhidhaja Aggamaha Saddhammajotika award by the Myanmar government.[2]

He died at Maha Bodhi Society, Banglore, on 23 September 2013.[4].

Books Edit

The Dhammapada: The Buddha’s Path of Wisdom. Buddhist Publication Society, 1998. ISBN 9552401313.
Die Weisheit des Lotus. Philosophie und Praxis buddhistischer Hingabe. ISBN 9783897672536.
Buddhas lebendiges Erbe. Schirner Verlag, 2005. ISBN 9783897672154.
Dem Buddha folgen. Geschichten vom Erleuchteten. Schirner Publisher, ISBN 9783897672741.
Metta. Schirner Verlag Publisher, 2004, ISBN 9783897671775.
Buddhist manual for everyday practice. Paperback Publisher, 1996.
METTA: The Philosophy and Practice of Universal Love. Buddhist Publication Society, Kandy, Sri LANKS, ISBN 9552400368.
LIVING LEGACY OF THE BUDDHA. 2002.
Mind Overcoming Its Cankers: An In-depth Study of Mental Effluents in Buddhist Perspective. Publisher - Buddha Vachana Trust, Bangalore. ISBN 9552402506.
Dem Buddha folgen. Geschichten vom Erleuchteten. Schirner Verlag.
Invisible protection. Publisher - Buddha Vachana Trust, 2002.
Dhammapada: a practical guide to right living. Publisher Suki Hotu Dhamma. ISBN 9839382136.
Unerschütterlicher Schutz. Schirner, 2007. ISBN 9783897673205.
Halo’d Triumphs. Publisher - Buddha Vachana Trust, Bangalore, 1976.
Dhamma. Vol. 2, No. 1 (Editor). 1977
An Unforgettable Inheritance Part II. Publisher - Buddha Vachana Trust, Bangalore.
An Unforgettable Inheritance Stories of Dhammapada. Publisher - Buddha Vachna Trust / Swayam Sahaya, Banglore
Die Lehre von Karma und Wiedergeburt. Schirner, 2004. ISBN 9783897671799.
Copy of the Dhammapada translated by Acharya Buddharakkhita
WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS 


DHAMMO RAKKAHATHI RAKKHITHA !
DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !

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தர்ம போதனைகள் (காணொளிகள்)

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பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,

06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文(简体),
23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,

27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,

49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu

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09/21/18
2752 Sat 22 Sep 2018 LESSON (93) Sat 22 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) in 01) Classical Magahi Magadhi, 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 6:54 pm

2752 Sat 22 Sep 2018 LESSON (93) Sat 22 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.

Buddha Vacana - The Words of The Buddha in
Classical English

In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.

Buda Vacana - Buda Hitzak
14) Euskal klasikoa- Euskal klasikoa,

Etorkizunean, bhikkhus izango dira, non Tathāgata hitzak, esanahi sakonak eta sakonak, munduarengandik urrun daudenak (hurrenez hurren) hutsunearekin loturik dauden hitzez hitz egingo duten hitzak entzuteko, ez dute belarririk emango. Ez dute jakinduriaz aplikatuko, ez dute ikasketarik hartuko eta masterizatuko direnak kontuan hartuko.

https://youtu.be/VQnL1QCSPy
Buda Vacana - Buda Hitzak
14) Euskal klasikoa- Euskal klasikoa,

Etorkizunean, bhikkhus izango dira, non Tathāgata hitzak, esanahi sakonak eta sakonak, munduarengandik urrun daudenak (hurrenez hurren) hutsunearekin loturik dauden hitzez hitz egingo duten hitzak entzuteko, ez dute belarririk emango. Ez dute jakinduriaz aplikatuko, ez dute ikasketarik hartuko eta masterizatuko direnak kontuan hartuko.

https://youtu.be/Sq9VvhYvYRk Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх

У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.

Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх

У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.

https://youtu.be/Sq9VvhYvYRk Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх

У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.

Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх

У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.

https://youtu.be/Sq9VvhYvYRk Буда Вача - Словы Буды ў 15) Classical беларуска-Класічной Беларускіх

У будучыні, будуць манахі, якія не будуць слухаць выказванні такіх дыскурсаў, якія з’яўляюцца словамі Татхагат, глыбокіх, глыбокіх па сэнсе, вядучых за межамі свету, (паслядоўна), звязаныя з пустэчай, яны не будуць аказваць вуха, яны не будзе прымяняць свой розум на веды, яны не будуць разглядаць гэтыя вучэнні, каб быць прыняты і засвоены.

Buda Vacana - Reči Buda u 17) Klasični bosanski-klasični bosanski,

U budućem vremenu će biti bhikkusa koji neće slušati izlaganje takvih diskursa, što su reči Tatagate, duboke, duboke u značenju, koje vode izvan svijeta, (konzistentno) vezane za prazninu, neće posjedovati uho, oni neće primeniti svoj um na znanje, oni neće uzeti u obzir ta učenja kako ih treba uzeti i savladati.

Buda Vacana - Les paraules del Buda en 19) Clàssic català-català clàssic

En el temps futur, hi haurà bhikkhus que no escoltin l’expressió d’aquests discursos que són paraules del Tathāgata, profunds, profunds en el significat, que van més enllà del món, (constantment) connectats amb el buit, que no van a prestar sentit, ells no aplicaran la seva ment al coneixement, no consideraran aquells ensenyaments que siguin assumits i dominats.

Buddha Vacana - Ang mga Pulong ni Buddha sa 20) Classical Cebuano-Klase sa Sugbo

Sa umaabot nga panahon, adunay mga bhikkus nga dili maminaw sa pagpamulong sa maong mga diskurso nga mga pulong sa Tathāgata, lawom, makahuloganon nga kahulogan, nga nag-una sa kalibutan, (kanunay nga) konektado sa kahaw-ang, dili sila mamati, sila dili magamit ang ilang hunahuna sa kahibalo, wala nila isipa ang mga pagtulun-an nga pagakuhaon ug pag-master.

Buddha Vacana - Mawu a Buddha mu 21) Chikale Chichewa-Chikale cha Chichewa,

M’tsogolomu, padzakhala bhikkhus omwe sangawamvere nkhani zotero zomwe ndi mau a Tathāgata, ofunika kwambiri, otanthawuza kwambiri, kutsogolera dziko lonse lapansi (nthawi zonse) okhudzana ndi zopanda pake, sangathe kubweza, sagwiritsa ntchito malingaliro awo pa chidziwitso, iwo sangawone kuti ziphunzitsozo ziyenera kutengedwera ndi kuzidziwa bwino.

https://youtu.be/1d-hpMej9bQ
佛陀Vacana - 22的字)古典中文(简体) - 古典中文(简体),佛像

在未来的时间里,将会有比丘不听这些话语的话语,这些话语是Tathāgata的话语,深刻,深刻的意义,超越世界,(始终)与空虚联系在一起,他们不会借出耳朵,他们 他们不会将他们的思想应用于知识,他们不会认为这些教义需要被掌握和掌握。

佛陀Vacana - 22的字)古典中文(简体) - 古典中文(简体),佛像

在未来的时间里,将会有比丘不听这些话语的话语,这些话语是Tathāgata的话语,深刻,深刻的意义,超越世界,(始终)与空虚联系在一起,他们不会借出耳朵,他们 他们不会将他们的思想应用于知识,他们不会认为这些教义需要被掌握和掌握。

https://youtu.be/1d-hpMej9bQ
佛陀Vacana - 22的字)古典中文(简体) - 古典中文(简体),佛像

在未来的时间里,将会有比丘不听这些话语的话语,这些话语是Tathāgata的话语,深刻,深刻的意义,超越世界,(始终)与空虚联系在一起,他们不会借出耳朵,他们 他们不会将他们的思想应用于知识,他们不会认为这些教义需要被掌握和掌握。

Buddha Vacana - The Words of - ,The Buddha in 23)Classical Chinese(Traditional) - 古典中文(繁體),

在未來的時間裡,將會有比丘不聽這些話語的話語,這些話語是Tathāgata的話語,深刻,深刻的意義,超越世界,(始終)與空虛聯繫在一起,他們不會藉出耳朵,他們 他們不會將他們的思想應用於知識,他們不會認為這些教義需要被掌握和掌握。

Buddha Vacana - Lu modu di -, u Buddu in 24) Corso Corso Corso,

In tempu di tempu avarà da esse bogies chì ùn eseguite micca a parolla di i discursi chì sò parolle di u Tathāgata, prufonda, in u significatu, chì guverna più di u mondu, (sempre) cunnessi cù u vacu, ùn deve micca prestienti, ùn anu aduprà a so mente nantu à a cunniscenza, ùn deveranu micca quelli esistini cusì à esse presciuti è maestrati.

Buddha Vacana - slova slova -, Buddha v 26) Klasická čeština-Klasická čeština ,,

V budoucnu budou bhikkové, kteří nebudou naslouchat výpovědi takových diskurzů, které jsou slovy Tathāgaty, hluboké, hluboké ve smyslu, které vedou za světem (souvisle) spojené s prázdnotou, nebudou půjčovat ucho, oni nebudou uplatňovat svou mysl na znalosti, nebudou tyto učení považovat za přijaté a zvládnuté.

from

Analytic Insight Net -
Буда Вакана - Думите на Буда в 18) Класически България - Класически бългаски ,,

В бъдеще ще има бхикхус, който няма да слуша изказването на такива разговори, които са думи на Татагат, дълбоки, дълбоки в смисъл, водещи отвъд света (последователно), свързани с празнота, те няма да придадат ухо, те няма да прилагат ума си върху знанието, те няма да считат тези учения за възприемани и усвоени.

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http://sarvajan.09) Classical Albanian-Shqiptare klasike
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Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation using https://translate.google.com/#en/bn/ and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.

THIS IS AN EXERCISE FOR ALL THE ONLINE VISITING STUDENTS FOR THEIR PRACTICE

MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY, WELL AND SECURE !

MAY ALL HAVE CALM, QUIET, ALERT, ATTENTIVE AND EQUANIMITY MIND
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BUDDHA MEANS AWAKENED ONE (A1)WITH AWARENESS !

WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS 


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புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,

06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文(简体),
23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,

27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,

49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu

comments (0)
09/20/18
2751 Fri 21 Sep 2018 LESSON (92) Fri 21 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 4:49 pm

2751 Fri 21 Sep 2018 LESSON (92) Fri 21 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,
04) Classical Hela Basa
Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 1:38 am

Dear All,

In Vinaya Pitaka>Cula Vagga>Khuddaka Vatthu Khandaka>285(CSCD)

There were two Bhikkhus complained to the Buddha, that some of the Bhikkhus were reciting the Buddha’s word by not using the Chandaso language but their own dialects , thus they requested Buddha to unify the recitation of Buddha’s word by using Chandaso language but refused by the Buddha, then Buddha has spoke this:
Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitu’’nti.

Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
But in the other hand, the Pali Tipitaka commentator, Ven. Bhadanta Achariya Buddhagosha in his commentary:
Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro.
“I ordain the words of the Buddha to be learnt in his own language (in Māgadhī, the language used by the Buddha himself)”.
So, which context is correct?

Last edited by yamaka on Fri Dec 02, 2011 7:49 am, edited 1 time in total.
Top
DNS
Site Admin
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 4:06 am

I have not seen that commentary, nor do I have a copy of it. But assuming it is correct and there is a conflict between the Buddha’s words and Buddhaghosa’s words, I’d go with the Buddha.

TheDhamma.com
Dhamma Wiki
Dharma Wheel forum
Dharma Paths forum
Dharma Wheel Engaged forum
Top
retrofuturist
Site Admin
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 4:20 am

Greetings,

I don’t think it’s a case of Buddhavacana vs Buddhaghosa, but whether Buddhaghosa or Prof.Rhys Davids & Oldenberg made the appropriate translation of the the Buddha’s recorded words.

I recall reading recently someone making an argument in favour of Buddhaghosa’s rendering but I can’t quite remember where I read that. If I work it out, I’ll bring it here.

Wasn’t the context behind this quote in relation to avoiding exclusivity in the Dhamma through transmission in language/texts/scripts known and used only by certain classes? Sorry if that’s a bit hazy - my brain has shut up shop for the day.

Metta,
Retro.
“Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education.” - Ven. Thich Nhat Hanh

“The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees.” (Snp 3.12)

“One discerns wrong view as wrong view, and right view as right view. This is one’s right view.” (MN 117)
Top
Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 4:37 am

my mistake
both are speaking of samething
Top
yamaka
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 6:12 am

David N. Snyder wrote:
I have not seen that commentary, nor do I have a copy of it. But assuming it is correct and there is a conflict between the Buddha’s words and Buddhaghosa’s words, I’d go with the Buddha.

David,

The topic is about rendering of Ven.Buddhagosha’s vs prof. Rhys Davids & Oldenberg regarded to the said Vinaya texts.

Last edited by yamaka on Fri Dec 02, 2011 6:15 am, edited 1 time in total.
Top
yamaka
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 6:14 am

Gena1480 wrote:
my mistake
both are speaking of samething
Gena,

What did you mean by same thing? Own dialects=Magadhi(The Asoka’s official Language?)

Top
Bhikkhu Pesala
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 7:55 am

Nirutti in the PTS also means pronunciation. If that is what it means here it makes sense in both contexts.

The discourses need to be learnt in Pali (Magadhi), not English, Thai, Sinhala, or Burmese. The pronunciation is sure to vary between those with different mother tongues. Unless the pronunciation is completely wrong, there won’t be any confusion about the meaning. However, if we were to learn the teachings in English (for example), which translation would we use?
Blog • Pāli Fonts • In This Very Life • Buddhist Chronicles • Software (Upasampadā: 24th June, 1979)
Top
yamaka
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 8:07 am

Another instances from the Vinaya commentary:(Samantapadasika- Vinaya Atthakatha)
“…Dhammoti Pāḷi…”
“… Pāḷi is, therefore, the Dhamma Language of the Buddha…”
Top
gavesako
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 12:10 pm

You can read more about this in this article which explains the underlying idea behind the World Tipitaka project:

http://society.worldtipitaka.org/mds/co … ew/226/49/” onclick=”window.open(this.href);return false;

The Unique Characteristics of Pāḷi

See in particular their take on “sakaya niruttiya…” (a kind of “linguistic elitism”) which is in marked contrast to the modern scholarly view.
Bhikkhu Gavesako
Kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno… (MN 26)

Access to Insight - Theravada texts
Ancient Buddhist Texts - Translations and history of Pali texts
Dhammatalks.org - Sutta translations
Top
daverupa
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 12:36 pm

retrofuturist wrote:
Wasn’t the context behind this quote in relation to avoiding exclusivity in the Dhamma through transmission in language/texts/scripts known and used only by certain classes?
Basically, the Buddha wasn’t dealing with different languages, only dialects. Therefore the statement has to be drawn out to apply to a scenario with different languages; this perspective is reported by Gombrich in What the Buddha Thought. He believes, as do I (and as did Walpola Rahula) that the Dhamma can be taught without a single foreign word, yet I think this is best done by extrapolating from the Pali afresh, rather than sticking with one translation from the Pali and plowing ahead.
“And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

“And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.

- Sedaka Sutta [SN 47.19]
Top
Alex123
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 4:42 pm

yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?
“Life is a struggle. Life will throw curveballs at you, it will humble you, it will attempt to break you down. And just when you think things are starting to look up, life will smack you back down with ruthless indifference…”
Top
Kare
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 5:31 pm

Alex123 wrote:
yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?
The wording in Pali is ambiguous. That is, as long as we focus narrowly on “sakāya niruttiyā” - “in own dialect/speech” - it can be interpreted in two different ways. But once we look at the context, once we look at the whole story where this saying occurs, the meaning is clear. The Buddha was asked about the different dialects of monks from different clans, families, etc., so naturally his answer also must point to those different dialects that he was asked about. The context gives no room for doubt here, so the Commentary is mistaken on this point.

On the other hand, if that misunderstanding helped contribute to preserving the texts in Pali, I, for one, am very happy for that misunderstanding!
Mettāya,
Kåre
Top
Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 10:53 pm

Do you mean MaggaPali?
Top
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05) Classical Pali,

06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klashttps://youtu.be/6_cLKpfFjE8
buddhavacana - the words of the buddha in classical Magadhi Prakrit,sieke Afrikaans

Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.

Classical English

In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and

https://youtu.be/bGpe4B3PHm8
buddhavacana - the words of the buddha in classical Classical Magahi Magadh

https://youtu.be/6_cLKpfFjE8
buddhavacana - the words of the buddha in classical Magadhi Prakrit,

https://dhammawheel.com/viewtopic.php?t=10635
Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 1:38 am

Dear All,

In Vinaya Pitaka>Cula Vagga>Khuddaka Vatthu Khandaka>285(CSCD)

There were two Bhikkhus complained to the Buddha, that some of the Bhikkhus were reciting the Buddha’s word by not using the Chandaso language but their own dialects , thus they requested Buddha to unify the recitation of Buddha’s word by using Chandaso language but refused by the Buddha, then Buddha has spoke this:
Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitu’’nti.

Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
But in the other hand, the Pali Tipitaka commentator, Ven. Bhadanta Achariya Buddhagosha in his commentary:
Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro.
“I ordain the words of the Buddha to be learnt in his own language (in Māgadhī, the language used by the Buddha himself)”.
So, which context is correct?

Last edited by yamaka on Fri Dec 02, 2011 7:49 am, edited 1 time in total.
Top
DNS
Site Admin
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 4:06 am

I have not seen that commentary, nor do I have a copy of it. But assuming it is correct and there is a conflict between the Buddha’s words and Buddhaghosa’s words, I’d go with the Buddha.

TheDhamma.com
Dhamma Wiki
Dharma Wheel forum
Dharma Paths forum
Dharma Wheel Engaged forum
Top
retrofuturist
Site Admin
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 4:20 am

Greetings,

I don’t think it’s a case of Buddhavacana vs Buddhaghosa, but whether Buddhaghosa or Prof.Rhys Davids & Oldenberg made the appropriate translation of the the Buddha’s recorded words.

I recall reading recently someone making an argument in favour of Buddhaghosa’s rendering but I can’t quite remember where I read that. If I work it out, I’ll bring it here.

Wasn’t the context behind this quote in relation to avoiding exclusivity in the Dhamma through transmission in language/texts/scripts known and used only by certain classes? Sorry if that’s a bit hazy - my brain has shut up shop for the day.

Metta,
Retro.
“Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education.” - Ven. Thich Nhat Hanh

“The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees.” (Snp 3.12)

“One discerns wrong view as wrong view, and right view as right view. This is one’s right view.” (MN 117)
Top
Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 4:37 am

my mistake
both are speaking of samething
Top
yamaka
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 6:12 am

David N. Snyder wrote:
I have not seen that commentary, nor do I have a copy of it. But assuming it is correct and there is a conflict between the Buddha’s words and Buddhaghosa’s words, I’d go with the Buddha.

David,

The topic is about rendering of Ven.Buddhagosha’s vs prof. Rhys Davids & Oldenberg regarded to the said Vinaya texts.

Last edited by yamaka on Fri Dec 02, 2011 6:15 am, edited 1 time in total.
Top
yamaka
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 6:14 am

Gena1480 wrote:
my mistake
both are speaking of samething
Gena,

What did you mean by same thing? Own dialects=Magadhi(The Asoka’s official Language?)

Top
Bhikkhu Pesala
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 7:55 am

Nirutti in the PTS also means pronunciation. If that is what it means here it makes sense in both contexts.

The discourses need to be learnt in Pali (Magadhi), not English, Thai, Sinhala, or Burmese. The pronunciation is sure to vary between those with different mother tongues. Unless the pronunciation is completely wrong, there won’t be any confusion about the meaning. However, if we were to learn the teachings in English (for example), which translation would we use?
Blog • Pāli Fonts • In This Very Life • Buddhist Chronicles • Software (Upasampadā: 24th June, 1979)
Top
yamaka
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 8:07 am

Another instances from the Vinaya commentary:(Samantapadasika- Vinaya Atthakatha)
“…Dhammoti Pāḷi…”
“… Pāḷi is, therefore, the Dhamma Language of the Buddha…”
Top
gavesako
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 12:10 pm

You can read more about this in this article which explains the underlying idea behind the World Tipitaka project:

http://society.worldtipitaka.org/mds/co … ew/226/49/” onclick=”window.open(this.href);return false;

The Unique Characteristics of Pāḷi

See in particular their take on “sakaya niruttiya…” (a kind of “linguistic elitism”) which is in marked contrast to the modern scholarly view.
Bhikkhu Gavesako
Kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno… (MN 26)

Access to Insight - Theravada texts
Ancient Buddhist Texts - Translations and history of Pali texts
Dhammatalks.org - Sutta translations
Top
daverupa
Re: Learning Buddha’s Word By Own Dialects Or Buddha’s Language?
Quote
Post Fri Dec 02, 2011 12:36 pm

retrofuturist wrote:
Wasn’t the context behind this quote in relation to avoiding exclusivity in the Dhamma through transmission in language/texts/scripts known and used only by certain classes?
Basically, the Buddha wasn’t dealing with different languages, only dialects. Therefore the statement has to be drawn out to apply to a scenario with different languages; this perspective is reported by Gombrich in What the Buddha Thought. He believes, as do I (and as did Walpola Rahula) that the Dhamma can be taught without a single foreign word, yet I think this is best done by extrapolating from the Pali afresh, rather than sticking with one translation from the Pali and plowing ahead.
“And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

“And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.

- Sedaka Sutta [SN 47.19]
Top
Alex123
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 4:42 pm

yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?
“Life is a struggle. Life will throw curveballs at you, it will humble you, it will attempt to break you down. And just when you think things are starting to look up, life will smack you back down with ruthless indifference…”
Top
Kare
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 5:31 pm

Alex123 wrote:
yamaka wrote:
Translated by Prof.Rhys Davids & Oldenberg:
“I allow you, oh Bhikkhus, to learn the words of the Buddha, each in his own dialect”
I wonder about the exact translation and meaning of “his own”. his own = ours, or the Buddha’s?
The wording in Pali is ambiguous. That is, as long as we focus narrowly on “sakāya niruttiyā” - “in own dialect/speech” - it can be interpreted in two different ways. But once we look at the context, once we look at the whole story where this saying occurs, the meaning is clear. The Buddha was asked about the different dialects of monks from different clans, families, etc., so naturally his answer also must point to those different dialects that he was asked about. The context gives no room for doubt here, so the Commentary is mistaken on this point.

On the other hand, if that misunderstanding helped contribute to preserving the texts in Pali, I, for one, am very happy for that misunderstanding!
Mettāya,
Kåre
Top
Gena1480
Re: Learning Buddha’s Word By Own Dialects Or Magadhi?
Quote
Post Fri Dec 02, 2011 10:53 pm

Do you mean MaggaPali?
Top
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https://youtu.be/yR9hP5InRmI
buddhavacana

- the words of the buddha in classical Classical Classical Hela Basa

https://youtu.be/2UfCGrvfmOY
buddhavacana - the words of the buddha in classical Classical Classical Deva Nagari

08) Classical Afrikaans– Klassieke Afrikaans

08) Klassieke Afrikaans-Klassieke Afrikaans
In die toekoms sal daar bhikkhus wees wat nie sal luister na die uitspraak van sulke diskoerse wat woorde van die Tathāgata is nie, diepgaande, diepgaande in betekenis, wat oor die wêreld lei (konsekwent) in verband met leegheid, hulle sal nie leen nie sal nie hul verstand op kennis toepas nie, hulle sal nie daardie leerstellings oorweeg om opgeneem en bemeester te word nie.

09) Classical Albanian-Shqiptare klasike
Në të ardhmen, do të ketë bhikush i cili nuk do të dëgjojë fjalët e tilla që janë fjalë të Tathagatit, të thellë, të thellë në kuptim, që udhëhiqen përtej botës, (vazhdimisht) të lidhura me boshllëkun, ata nuk do të veshin veshin, nuk do të zbatojnë mendjen e tyre në njohuri, ata nuk do të konsiderojnë këto mësime si të merren dhe të

https://youtu.be/h3zZbXZyqKU
buddhavacana - the words of the buddha in 10) Classical Amharic-አንጋፋዊ አማር

https://youtu.be/XgwDtSPgtVs
buddhavacana - the words of the buddha in 11) Classical Arabic-اللغة العربية الفصحى

from

Analytic Insight Net -

Hi Tech Radio Free Animation Clipart

Online Tipiṭaka Research and Practice
University and related NEWS through 
http://sarvajan.ambedkar.org 
in

112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya

http://sarvajan.09) Classical Albanian-Shqiptare klasike
Në të ardhmen, do të ketë bhikush i cili nuk do të dëgjojë fjalët e tilla që janë fjalë të Tathagatit, të thellë, të thellë në kuptim, që udhëhiqen përtej botës, (vazhdimisht) të lidhura me boshllëkun, ata nuk do të veshin veshin, nuk do të zbatojnë mendjen e tyre në njohuri, ata nuk do të konsiderojnë këto mësime si të merren dhe të zotëruar..org anto 112 Seṭṭhaganthāyatta Bhāsā
is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
Twitter.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.

Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation using https://translate.google.com/#en/bn/ and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.

THIS IS AN EXERCISE FOR ALL THE ONLINE VISITING STUDENTS FOR THEIR PRACTICE

MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY, WELL AND SECURE !

MAY ALL HAVE CALM, QUIET, ALERT, ATTENTIVE AND EQUANIMITY MIND
WITH A CLEAR UNDERSTANDING THAT EVERYTHING IS CHANGING !

ALWAYS DO GOOD AND BE MINDFUL BY PURIFICATION OF THE MIND !

BUDDHA MEANS AWAKENED ONE (A1)WITH AWARENESS !

WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS 


DHAMMO RAKKAHATHI RAKKHITHA !
DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !

Button Plant Green Butterfly E Mail Animation Clip

buddhasaid2us@gmail.com

Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of

Free Online
Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM)

As
Dana Service on the occasion of Birthday and all auspicious occasions
of your family and friends Donate Breakfast/Meals to all the Monks of

Maha Bodhi Society

14, Kalidasa Raod, Gandhinagar, Bengaluru 560009 India

Tel: 09731635108, 0943158020

Email: info@09) Classical Albanian-Shqiptare klasike
Në të ardhmen, do të ketë bhikush i cili nuk do të dëgjojë fjalët e tilla që janë fjalë të Tathagatit, të thellë, të thellë në kuptim, që udhëhiqen përtej botës, (vazhdimisht) të lidhura me boshllëkun, ata nuk do të veshin veshin, nuk do të zbatojnë mendjen e tyre në njohuri, ata nuk do të konsiderojnë këto mësime si të merren dhe të zotëruar..info

www.mahabodhi.info

பாரம்பரிய இசைத்தமிழ் செம்மொழி
Buddhist Websites
தர்ம போதனைகள் (காணொளிகள்)

புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.

from

Analytic Insight Net -

Hi Tech Radio Free Animation Clipart

Online Tipiṭaka Research and Practice
University and related NEWS through 
http://sarvajan.ambedkar.org 
in

112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya

http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
is
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
SOCIETIES Catering to more than 3000 Emails: 200 WhatsApp, Facebook and
Twitter.
is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.

Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation using https://translate.google.com/#en/bn/ and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.

THIS IS AN EXERCISE FOR ALL THE ONLINE VISITING STUDENTS FOR THEIR PRACTICE

MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY, WELL AND SECURE !

MAY ALL HAVE CALM, QUIET, ALERT, ATTENTIVE AND EQUANIMITY MIND
WITH A CLEAR UNDERSTANDING THAT EVERYTHING IS CHANGING !

ALWAYS DO GOOD AND BE MINDFUL BY PURIFICATION OF THE MIND !

BUDDHA MEANS AWAKENED ONE (A1)WITH AWARENESS !

WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS 


DHAMMO RAKKAHATHI RAKKHITHA !
DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !

Button Plant Green Butterfly E Mail Animation Clip

buddhasaid2us@gmail.com

Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of

Free Online
Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM)

As
Dana Service on the occasion of Birthday and all auspicious occasions
of your family and friends Donate Breakfast/Meals to all the Monks of

Maha Bodhi Society

14, Kalidasa Raod, Gandhinagar, Bengaluru 560009 India

Tel: 09731635108, 0943158020

Email: info@mahabodhi.info

www.mahabodhi.info

பாரம்பரிய இசைத்தமிழ் செம்மொழி
Buddhist Websites
தர்ம போதனைகள் (காணொளிகள்)

புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.

m
04) Classical Hela Basa (Hela Language),
05) Classical Pali,

06) Classical https://youtu.be/2UfCGrvfmOY
buddhavacana - the words of the buddha in classical Classical Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
https://youtu.be/XgwDtSPgtVs
buddhavacana - the words of the buddha in 11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文(简体),
23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,

27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,

49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu

Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文(简体),
23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,

27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,

49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu

comments (0)
09/19/18
2750 Thu 20 Sep 2018 LESSON (93) Thu 20 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) Stereo Theatre
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 6:42 pm

2750 Thu 20 Sep 2018 LESSON (93) Thu 20 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

Stereo Theatre

https://youtu.be/29Hk3WysD2I
The 43rd National Stereoscopic Association Convention

2017 3D-Con & ISU Congress

August 8-14, 2017 • Hotel Irvine Jamboree Center • Irvine, CA
Home
2017 Awards
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Art Gallery
Auction
Trade Fair
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Local Information
2017 Combined ISU NSA at the Irvine Hotel, Irvine CA

PDF of 3D-Con/ISU Congress 2017 Program. Read all the details! Stereo Theatre, Workshops, SIG, vendors, biographies, activities, field trips and everything else going on this week at 3D-Con!.
3D-Con ActivitiesPreview. This article by David Kuntz appeared in a recent Stereoscopy. Feel free to print this out and make it available to your club members.

Welcome to Irvine for the 3d-Con ISU

Sunday Dive-in Theatre: more info
Come immerse yourself in some spectacular 3D over six action-packed days! This joint ISU World Congress and National Stereoscopic Association Annual Convention (3D-Con) will offer the best of both experiences, and will be the place to find a cutting-edge stereo theater, informative workshops, a stereoscopic art exhibition, image competitions, room hopping, a 3D auction, a large trade fair, and a technical exhibit of new equipment and displays. Plus, you’ll enjoy excursions to unique attractions in Southern California.
In 2017, the event will take place in Irvine, California, USA, which is about 45 miles south (approximately 1-1/4 hour driving time) of downtown Los Angeles, the second largest city in the United States. Los Angeles is known throughout the world, in particular because it includes Hollywood, the center of the US film, television and entertainment industries. Los Angeles is a tourist mecca, and currently hosts about 45 million annual visitors.

The greater Los Angeles area includes a multitude of iconic sights, including the Hollywood sign, the Hollywood Walk of Fame, most of the major US film and television studios, as well as other points of interest, such as Griffith Observatory, the Getty Center, Rodeo Drive in Beverly Hills, the Walt Disney Concert Hall, the Space Shuttle Endeavour (at the California Science Center), and a number of famous beaches, including Venice and Malibu.

Our event venue is the Hotel Irvine. Irvine is a planned community located in Orange County. Irvine consistently ranks as the safest city in America with over 100,000 in population. The city, only a few decades old, is home to the University of California, Irvine, a gem of the state university system. A section of the former El Toro Marine Base, located within city limits, was turned into Orange County Great Park. The park features a helium balloon ride which offers breathtaking views of Orange County. Close by Newport Beach has pristine beaches and historic areas. Of course, Los Angeles, Hollywood and Santa Monica, and all that they offer are in proximity.

What is the 3D-Con, NSA and ISU?
The National Stereoscopic Association is a non-profit organization founded in 1974, whose goals are to promote the study, collection and use of stereo photography it has over 1,000 members. ISU is the International Stereoscopic Union. The International Stereoscopic Union (ISU) was founded in 1975 and is the only international 3D association in the world. The ISU is a club of individual 3D enthusiasts as well as a club of stereo clubs. The ISU’s members currently number more than 1,050 and come from over 40 countries world-wide.
3D-con is traditionally the name of the NSA annual convention. Every few years there is a combined ISU/NSA convention. These are generally very well attended compared to the uncombined conventions. 3d-Con 2017 is a combined convention.

Travelling from overseas? Read this helpful article with transportation tips by Alex Klein, which appeared in a recent ISU’s Stereoscopy. Traveling to Irvine

What happens at a convention?
The convention has programming for the collector as well as the photographer. Among the highlights are: the trade show, the stereo theater, workshops, tours, and auction, and birds-of-a-feather meetings.
The event will offer slide and print contests and showings of stereo (3D) photography, a trade show, field trips, banquets and other goodies. Irvine is convenient to Disneyland; Knott’s Berry Farm; Legoland; Universal Studios; and of course Southern California is the home to several large antique areas such as 2nd Street in Pomona and the Circle in Orange.

Promotional Video
See the promotional video here (YouTube): http://tinyurl.com/zbv2wv8
or the proper player enforcer link: http://tinyurl.com/hhfbpqm
And download the 2017 trailer from this link: http://tinyurl.com/h2e4zko (SBS mp4 file)
PARALLEL View. Change to Cross View
Thanks to David Kuntz for the 2017 logo!

National Stereoscopic Association, Co-Host of the convention.
International Stereoscopic Union, Co-Host of the convention
LA 3D Club, Host club for the convention.
Thanks to Nvidia for the their image competition sponsorship!

Convention Archives:
Current 3d-Con
2017 Irvine, CA
2016 Tulsa, OKlmlm
2015 Salt Lake City, UT
2014 Murfreesboro, TN
2013 Traverse City, MI
2012 Costa Mesa, CA
2011 Loveland, CO
2010 Huron, OH
2009 Mesa, AZ
2008 Grand Rapids, MI
Website by Terry Wilson, te

https://ieeexplore.ieee.org/document/5549880/

Emerging N-Face GaN HEMT Technology: A Cellular Monte Carlo Study

Abstract: This paper aims to investigate the potential of the emerging N-face technology with respect to both the direct current and radio frequency performance of GaN high electron mobility transistor (HEMT) devices. High-frequency high-power state-of-the-art HEMTs were investigated with our full-band cellular Monte Carlo simulator, which includes the full details of the band structure and the phonon spectra. A complete characterization of these devices was performed using experimental data to calibrate the few adjustable parameters of the simulator. The effect of scaling the device dimensions, such as the gate length and the access region lengths, on the device performance was analyzed. In addition, the enhancement-mode configuration of the N-face structure was investigated. Our simulations showed that N-face devices represent an important step in engineering HEMT devices for delivering high power density and efficiency at microwave and millimeter-wave frequencies.

I. Introduction
In contrast to cubic III–V semiconductors like GaAs and InP with zincblende structure, the thermodynamically stable phase of InN, GaN, and AlN is the hexagonal wurtzite structure. Due to the inversion asymmetry along the c -axis in the wurtzite phase, structures grown along the (0001) and (000 1¯ ) directions, giving rise to Ga-and N-polarity, respectively [1], have different surface properties and growth kinetics [2].

BUDDHA FILM - MORE DETAILS HERE

It’s going to be a fact that ‘The Buddha the Awakened One with Awareness is likely to be made in a latest 3D/7D laser Hologram animated version. Even the film’s teaser that would be released will be adored by people all over the world. Now the hot update is that on BUDDHA animated film will be in the making.

Word is that the film is being made under a Malaysian and jointly with firms by noted directors is wielding the megaphone.

Reportedly thousands of pictures, animated gifs and photographs of BUDDHA has been chooses and taken into consideration for developing the emotions in the animation.

Remember the N Face technology which the ‘Fast and the Furious’ team used to shoot after Paul Walker’s death for his portions? The Malaysian and other companies are likely to confirm the same technology for this exciting project as well for recreating BUDDHA alive on the big screen as well as 360 degrees Circarama Cinema.

The film is expected to release in multiple languages such as Classical Magadhi Prakrit,Pāli, Chandaso, Hela Basa, English and other 112 Classical Languages. Sure it would be a visual feast for Buddha the Awakened One with Awareness admirers for their Happiness, Welfare, Peace and to attain Eternal Bliss as Final Goal.

The directors of the project includes Dato Margali Palaney, CEO of Orange County.

The Buddha would visit them regularly, and so the directors have picked up on the nuances of His mannerisms too. That makes the natural choice to direct this photo-realistic film.

The movie is being produced in Stereoscopic 3D/7D laser Hologram and the details of individual scenes have been planned right from the storyboarding stage.

“BUDDHA will be portrayed as devotees know Him as the people’s hero,” the makers promise.

https://goo.gl/images/32u9qZ
This is the web cast for Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 112 CLASSICAL LANGUAGES

With web-series will be one of the most tapped markets of late, many filmmakers and producers will br eyeing on innovative content that will focus on it. Now, Upasakas Upasikas with the guidance of Monks wants to explore one of the rarest markets for the Indian digital series, Tipitaka. While the show is an adaptation of the original teachings of the Buddha as taught in Tipitaka, the historical tale of the Buddha will be presented on the web.

This is the web cast for Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 112 CLASSICAL LANGUAGES

With web-series will be one of the most tapped markets of late, many filmmakers and producers will br eyeing on innovative content that will focus on it. Now, Upasakas Upasikas with the guidance of Monks wants to explore one of the rarest markets for the Indian digital series, Tipitaka. While the show is an adaptation of the original teachings of the Buddha as taught in Tipitaka, the historical tale of the Buddha will be presented on the web.

https://www.google.co.in/imgres?imgurl=https%3A%2F%2Flh3.googleusercontent.com%2F-jdJyxYFO_Gg%2FUX49pAzg9yI%2FAAAAAAAAB28%2F6u9WxYqvdxY%2Fw530-h398-n%2Flord-buddha-animated-images-beautiful-best-latest.gif&imgrefurl=http%3A%2F%2Fsarvajan.ambedkar.org%2F%3Fcat%3D33&docid=jGzo9dHi8ShFUM&tbnid=FgdPEkHmAq0bXM%3A&vet=10ahUKEwjJoYnm2MjdAhUSXCsKHcoLAfEQMwiyASgmMCY..i&w=530&h=398&client=safari&bih=454&biw=320&q=latest%20best%20Tripitaka%20series%20with%20animated%20gifs%20and%20videos&ved=0ahUKEwjJoYnm2MjdAhUSXCsKHcoLAfEQMwiyASgmMCY&iact=mrc&uact=8

https://www.google.co.in/imgres?imgurl=http%3A%2F%2Fi152.photobucket.com%2Falbums%2Fs178%2FArtdecadence%2FWesak2011AnimatedGif400×560.gif&imgrefurl=http%3A%2F%2Fsarvajan.ambedkar.org%2Findex.php%3Fs%3Dnikayas&docid=5cRl9myazdggcM&tbnid=1fPhPKX_6Xp5SM%3A&vet=10ahUKEwjJoYnm2MjdAhUSXCsKHcoLAfEQMwi0ASgnMCc..i&w=400&h=560&client=safari&bih=454&biw=320&q=latest%20best%20Tripitaka%20series%20with%20animated%20gifs%20and%20videos&ved=0ahUKEwjJoYnm2MjdAhUSXCsKHcoLAfEQMwi0ASgnMCc&iact=mrc&uact=8

This is the web cast for Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 112 CLASSICAL LANGUAGES

With web-series will be one of the most tapped markets of late, many filmmakers and producers will br eyeing on innovative content that will focus on it. Now, Upasakas Upasikas with the guidance of Monks wants to explore one of the rarest markets for the Indian digital series, Tipitaka. While the show is an adaptation of the original teachings of the Buddha as taught in Tipitaka, the historical tale of the Buddha will be presented on the web.

http://www.buddha-vacana.org/
http://www.buddha-vacana.org/

Buddha Vacana
— The words of the Buddha —
Learn Pali online for free and the easy way.
This website is dedicated to those who wish to understand better the words of the Buddha by learning the basics of Pali language, but who don’t have much time available for it. The idea is that if their purpose is merely to get enabled to read the Pali texts and have a fair feeling of understanding them, even if that understanding does not cover all the minute details of grammatical rules, they don’t really need to spend much time struggling with a discouraging learning of tedious grammatical theory involving such things as numerous declensions and conjugations.
In that case, it is enough to limit themselves to simply learn the meaning of the most important Pali words, because the repeated experience of reading provides an empirical and intuitive understanding of the most common sentence structures. They are thus enabled to become autodidacts, choosing the time, duration, frequency, contents and depth of their own study.
Their understanding of the Buddha Vacana will become much more precise as they effortlessly learn and memorize the words and the important formulae that are fundamental in the Buddha’s teaching, by ways of regular reading. Their learning and the inspiration they get from it will grow deeper as their receptivity to the messages of the Teacher will improve.
Disclaimer: This website is created by an autodidact and is meant for autodidacts. The webmaster has not followed any official Pali course and there is no claim that all the information presented here is totally free from errors. Those who want academic precision may consider joining a formal Pali course. In case the readers notice any mistake, the webmaster will be grateful if they report it via the mailbox mentioned under ‘Contact’.
Users of this website may have noticed that only few updates have been made in recent years. The main reason is that Sutta Central now provides the service this website intended to make available. If you want a quick tutorial explaining how you can use Sutta Central with a similar Pali lookup tooltip using pop-up ‘bubbles’, click here. The only work I keep doing on this part of the website is to expand the glossary with definitions and references taken only from the Sutta Pitaka and occasionally the Vinaya Pitaka

Tree
Suttas
Resources
Vinaya
Info

Easy access:

Dīgha Nikāya

Majjhima Nikāya

Saṃyutta Nikāya

Aṅguttara Nikāya
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11

https://youtu.be/b0tyQ6lLuP8
In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.

Classical Pali

Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.

Classical English

In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.

Classical Bengali

ভবিষ্যতে, এমন কিছু বক্তব্য থাকবে যারা তাতগতা, গভীর, গভীর অর্থ, অর্থের বাইরে গভীরতর শব্দগুলির (যেমন ক্রমাগত) শূন্যতার সাথে যুক্ত, তেমনি তারা কান দেবেন না, এই ধরনের বক্তৃতাগুলির কথা শোনে না। জ্ঞানের উপর তাদের মন প্রয়োগ করা হবে না, তারা সেই শিক্ষাকে বিবেচনায় নেওয়া এবং দক্ষতার সাথে বিবেচনা করবে না।

Classical Gujarati

વિષ્યમાં, ભક્ખસ હશે જે આવા ભાષણોની વાતો સાંભળશે નહીં, જે તથગતા, અર્થમાં ગહન, અર્થમાં ગહન છે, વિશ્વની બહાર અગ્રણી છે, (સતત) ખાલીતા સાથે જોડાયેલ છે, તેઓ કાનને ધિરાણ આપશે નહીં, તેઓ તેમના મનને જ્ઞાન પર લાગુ પાડશે નહીં, તેઓ તે ઉપદેશોને ધ્યાનમાં લેવામાં આવશે અને કુશળ થશે.

Classical Hindi

भविष्य के समय में, भिक्खस होंगे जो इस तरह के उपदेशों के उच्चारण को नहीं सुनेंगे जो तथगाता के शब्दों, गहन, गहन अर्थ, दुनिया से आगे बढ़ते हुए, (लगातार) खालीपन से जुड़े हुए हैं, वे कान उधार नहीं देंगे, वे ज्ञान पर अपने दिमाग को लागू नहीं करेंगे, वे उन शिक्षाओं को उठाए जाने और महारत हासिल नहीं करेंगे।

Classical Kannada

ಭವಿಷ್ಯದ ಸಮಯದಲ್ಲಿ, ಭಕ್ತಾದಿಗಳು ಈ ರೀತಿಯ ಉಪನ್ಯಾಸಗಳ ಮಾತುಗಳನ್ನು ಕೇಳುವುದಿಲ್ಲ, ಅವರು ತಥಾಗತ, ಆಳವಾದ, ಅರ್ಥಪೂರ್ಣವಾದ ಅರ್ಥ, ಪ್ರಪಂಚದ ಆಚೆಗೆ (ನಿರಂತರವಾಗಿ) ಶೂನ್ಯದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದವರು, ಅವರು ಕಿವಿಗೆ ಸಾಲ ಕೊಡುವುದಿಲ್ಲ ಜ್ಞಾನದ ಮೇಲೆ ತಮ್ಮ ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುವುದಿಲ್ಲ, ಅವರು ಆ ಬೋಧನೆಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳಲು ಮತ್ತು ಮಾಸ್ಟರಿಂಗ್ ಎಂದು ಪರಿಗಣಿಸುವುದಿಲ್ಲ.

Classical Malayalam

ഭാവിയിൽ, ഭഗഖുസ് അത്തരത്തിലുള്ള സംഭാഷണങ്ങളോട് തഥഗാട്ടയുടെ വാക്കുകളൊന്നും കേൾക്കില്ല, അവർ അഗാധമായ, അഗാധമായ, അഗാധമായ, അഗാധമായ, അഗാധമായ അർത്ഥത്തിൽ, ലോകത്തിനു നയിക്കുന്ന, (നിരന്തരമായി) ശൂന്യതയുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു, അവർ ചെവി കൊടുക്കില്ല, അറിവ് അവരുടെ മനസ്സിന് ബാധകമാവില്ല, ആ പഠിപ്പിക്കലുകൾ അവർ സ്വീകരിക്കുകയും സ്വാഗതം ചെയ്യപ്പെടുകയും ചെയ്യും.

Classical Marathi

भविष्यकाळात भाखखस असे असतील की ते अशा भाषेच्या बोलण्याकडे दुर्लक्ष करणार नाहीत ज्यांचा अर्थ ताथगता, अर्थपूर्ण, गहन अर्थाने, जगाच्या पलीकडे आहे, (निरंतर) रिक्तपणाशी निगडित आहे, ते कान ऐकणार नाहीत. ज्ञानावर आपले मन लागू करणार नाही, ते त्या शिकवणींचा अभ्यास आणि गुणधर्म घेणार नाहीत.

Classical Myanmar (Burmese)

အနာဂတ်ကာလ၌, အနတ္တနှင့်အတူချိတ်ဆက် (တသမတ်တည်း), ကမ္ဘာကြီးကိုကျော်လွန်ဦးဆောင်အဓိပ်ပာယျလေးနက်, လေးနက်, အTathāgata၏စကားများနေသောထိုကဲ့သို့သောဟောပြောချက်များ၏မိနျ့စကားကိုနားမထောင်မည်သူရဟန်းတို့ရှိလိမ့်မည်, သူတို့ကနားကိုချေးမည်မဟုတ်, သူတို့က အသိပညာအပေါ်သူတို့ရဲ့စိတ်ကိုလျှောက်ထားမည်မဟုတ်တက်ယူနှင့်ကျွမ်းကျင်ခံရဖို့အဖြစ်, သူတို့သွန်သင်ချက်တွေကိုထည့်သွင်းစဉ်းစားမည်မဟုတ်။

Classical Nepali

भविष्यमा, त्यहाँ bhikkhus हुनेछ जुन यस्तो भित्री पदहरू को लागी सुन्न छैन जोथाथा, गहन, गहन अर्थ, संसार भन्दा बाहिरको (निरंतर) खालीपन संग जोडिएको शब्दहरू छन्, तिनीहरूले कान झुकाउने छैनन्। ज्ञानमा उनीहरूको दिमाग लागू नगर्ने, तिनीहरूले ती शिक्षाहरू लिने र महसुस गरेनन्।

Classical Punjabi

ਭਵਿਖ ਦੇ ਸਮੇਂ ਵਿਚ ਭਿਖੜ ਵੀ ਹੋਣਗੇ ਜੋ ਅਜਿਹੇ ਵਿਆਖਿਆਵਾਂ ਦੀ ਗੱਲ ਨਹੀਂ ਸੁਣੇਗਾ ਜੋ ਤਥਾਗਟਾ ਦੇ ਅਰਥ ਹਨ, ਡੂੰਘੇ, ਅਰਥ ਵਿਚ ਡੂੰਘੇ ਹਨ, ਸੰਸਾਰ ਤੋਂ ਅੱਗੇ ਨਿਕਲਦੇ ਹਨ, (ਨਿਰੰਤਰ) ਖਾਲਸ ਨਾਲ ਜੁੜੇ ਹੋਏ ਹਨ, ਉਹ ਕੰਨ ਨਹੀਂ ਦੇਣਗੇ, ਉਹ ਆਪਣੇ ਮਨ ਨੂੰ ਗਿਆਨ ਉੱਤੇ ਲਾਗੂ ਨਹੀਂ ਕਰਨਗੇ, ਉਹ ਉਨ੍ਹਾਂ ਸਿੱਖਿਆਵਾਂ ਨੂੰ ਧਿਆਨ ਵਿਚ ਨਹੀਂ ਰੱਖਣਗੇ ਜਿਨ੍ਹਾਂ ਨੂੰ ਅੱਗੇ ਵਧਾਇਆ ਅਤੇ ਮਾਹਰ ਕੀਤਾ ਗਿਆ ਹੈ

Classical Sindhi

مستقبل ۾، bhikkhus ٿي سگهندو، جيڪي اهڙن ڳالهين جي بيان کي نه ٻڌندا آهن، جن ۾ تاتاگتا، گورو ۽ معتبر معنوي لفظن جا لفظ آهن، جيڪي دنيا کان اڳتي وڌندا آهن (عارضي طور تي) خفيه سان ڳنڍيل آهن، اهي ڪن کي ڳري نه ڏيندا، سندن ذهن تي علم تي لاڳو نه ٿيندا، اهي انهن تعليمن تي غور نه ڪيو وڃي ۽ انهن کي ماهر سمجهيو ويندو.

Classical Sinhala

නාගතයේ දී, භික්ෂූන් වහන්සේලාගේ කථන ප්රකාශයට සවන් නොදෙන භික්ෂූන් වහන්සේ, ලොව පුරා ඔබ්බට දිව යන, ගැඹුරින්, ගැඹුරු අර්ථයකින් අර්ථය, නිරන්තරයෙන් හිස් වූවොත්, ඔවුන්ට කන් නොදෙනු ඇත. දැනුම මත ඔවුන්ගේ මනස යොමු නොකරනු ඇත, ඔවුන් එම ඉගැන්වීම් සැලකිල්ලට ගනු ලබන්නේ හා ප්රශංසාවට ලක් කරනු ඇත.

Classical Tamil

எதிர்காலத்தில், எதிர்காலத்தில், தத்காத்தாவின் வார்த்தைகள், ஆழ்ந்த, ஆழமான அர்த்தம், உலகத்திற்கு இட்டுச் செல்லும், தொடர்ந்து (நிரந்தரமாக) வீணாகுதல், அவர்கள் காதுக்கு கடன் கொடுக்க மாட்டார்கள் போன்ற சொற்பொழிவுகளின் உரையாடலைக் கேட்காத பைக்கஸ் அறிவைப் பற்றி தங்கள் மனதைப் பொருட்படுத்தாது, அந்த போதனைகளை எடுத்துக் கொள்வது, மாஸ்டர் ஆகியவற்றை அவர்கள் கருதுவதில்லை.

Classical Telugu

భవిష్యత్ సమయం లో, తికాగట పదాల మాటలు, లోతైన, లోతైన అర్ధం, ప్రపంచానికి వెలుపల, (నిలకడగా) శూన్యతతో అనుసంధానించబడిన అటువంటి ఉపన్యాసాల వినయాన్ని వినలేని భిక్ ఖస్స్ వారు చెవి జ్ఞానం వారి మనస్సు వర్తించదు, వారు ఆ బోధనలు పరిగణలోకి తీసుకోవాలని మరియు స్వావలంబన పరిగణించరు.

Classical Thai

ในอนาคตจะมีพระภิกษุสงฆ์ที่ไม่ฟังคำพูดของวาทกรรมเช่นคำพูดของTathāgataลึกซึ้งลึกซึ้งในความหมายนำไปสู่โลกที่เกี่ยวข้องกับความว่างเปล่าพวกเขาจะไม่ให้หู จะไม่ใช้ความคิดของพวกเขาในความรู้พวกเขาจะไม่พิจารณาคำสอนเหล่านั้นที่จะนำขึ้นและเข้าใจ

Classical Urdu

مستقبل کے وقت میں، بھیکخس ہو جائے گا جو ایسے ایسے مضحکہ خیز الفاظ کی بات سن نہیں پائے گی جو کہ ریاگا، گہرے، معنی میں گہری الفاظ کے الفاظ ہیں، جو دنیا سے باہر نکلتے ہیں (مستقل طور پر) صفر سے منسلک ہوتے ہیں، وہ کان نہیں بولیں گے. ان کے دماغ کو علم پر لاگو نہیں کریں گے، وہ ان تعلیمات پر غور نہیں کریں گے جو کہ اٹھائے جائیں گے.

Classical Vietnamese

Trong tương lai, sẽ có những vị tỳ khưu sẽ không nghe lời nói của những lời nói đó là lời của Như Lai, sâu sắc, sâu sắc về ý nghĩa, dẫn đầu thế giới, (liên tục) kết nối với tánh không, họ sẽ không cho vay tai, sẽ không áp dụng tâm trí của họ vào tri thức, họ sẽ không xem xét những giáo lý đó để được tiếp nhận và làm chủ.

https://youtu.be/SFuUjleBn7k
Buddha Vacana - The words of the Buddha in Classical Bengali

https://youtu.be/36bZi0C_1KU
Buddha Vacana - The words of the Buddha in Classical Bengali

https://youtu.be/j_kSl99aKDI
Buddha Vacana - The words of the Buddha in Classical Gujarati

https://youtu.be/urO64zZb1qU
Buddha Vacana - The words of the Buddha in Classical Hindi

https://youtu.be/nFFdOgenE7A
Buddha Vacana - The words of the Buddha in Classical Kannada

https://youtu.be/rhzai6B7aZM
Buddha Vacana - The words of the Buddha in Classical Kannada

https://youtu.be/lMKkHWCWUbc
Buddha Vacana - The words of the Buddha in Classical Kannada

https://youtu.be/NJaQD1iKQAU
Buddha Vacana - The words of the Buddha in Classical Kannada

https://youtu.be/o7mmTjDPP-Y
Buddha Vacana - The words of the Buddha in Classical Malayalam

https://youtu.be/mr43ENyJUiw
Buddha Vacana - The words of the Buddha in Classical Marathi

https://youtu.be/N8uRJWMaPnk
Buddhavacana - The words of the Buddha in Classical Myanmar (Burmese)

https://youtu.be/vvlyc9g9Tks
Buddhavacana - The words of the Buddha in Classical Nepali

https://youtu.be/18XLWuxr0zc
Buddhavacana - The words of the Buddha in Classical Punjabi

https://youtu.be/ikGRlOKc-g8
Buddhavacana - The words of the Buddha in Classical Tamil

https://youtu.be/ZF6HK5AuFo0
Buddhavacana - The words of the Buddha in Classical Telugu

https://youtu.be/mCJi3u_KmQQ
Buddhavacana - The words of the Buddha in Classical Thai

https://youtu.be/kGNAAfO_OuQ
Buddhavacana - The words of the Buddha in Classical Urdu

https://youtu.be/nQxDvTyKH2g
Buddhavacana - The words of the Buddha in Classical Vietnamese

comments (0)
09/18/18
2749 Wed 19 Sep 2018 LESSON (92) Wes 19 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 2:31 pm




2749 Wed 19 Sep 2018 LESSON (92) Wes 19 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
https://www.wellhappypeaceful.com/pali-glossary/


Pali

Pali Glossary

Pali
Pali
is a Middle Indo-Aryan language of the Indian subcontinent. It is best
known as the language of many of the earliest existing Buddhist
scriptures, as collected in the Tipitaka, and as the liturgical language
of Theravada Buddhism. The Tipitaka (Pali ti, “three,” + pitaka,
“baskets”), or Pali canon, is the collection of primary Pali language
texts which form the doctrinal foundation of Theravada Buddhism.

A
adhimokkha (Skt. adhimokṣa): determination, decision, resolve: is one of the mental concomitants (cetasika) and belongs to the group of mental formations (saṅkhārakkhandha).
adhiṭṭhāna (from adhi meaning “higher” or “best” plus sthā meaning
“standing”) has been translated as “decision,” “resolution,”
“self-determination,” “will” and “resolute determination.”In the late
canonical literature of Theravada Buddhism, adhiṭṭhāna is one of the ten
“perfections” (dasa pāramiyo), exemplified by the bodhisatta’s resolve
to become fully awakened.
akusala: unwholesome, unskillfulness
anapanasati: mindfulness of breathing
anatta: not-self
anicca: impermanence; inconstancy
anumodanā: Literally, it means “rejoicing together,” but it can also mean approval and encouragement.
aparimāṇa: limitless; immeasurable, unconditional
Arahant: Liberated one
arambhadhatu: “element of beginning” or “element of effort”
ariya (Skt. arya): noble; as in ariya-sacca, meaning “noble truth” or
“truth of the noble ones.” More specifically, the term ariya-sacca
refers to the Buddha’s “Four Noble Truths”.
asaññasatto: without thoughts or perceptions
āsava: mental effluent, pollutant, or fermentation. Four qualities —
sensuality, views, becoming, and ignorance — that “flow out” of the mind
and create the flood of the round of death and rebirth.
atanka: illness; disease
atta: (Skt. atman) refers to a self
avihinsa: non-violence, non-cruelty; kindness to the weak
avijja: ignorance or delusion
ayatana: sphere of perception or sense in general, object of thought, sense-organ


B
bhavana: meditation, cultivation of wisdom and virtue, insight
bhavanga: (Pali, “ground of becoming”) is the most fundamental aspect of
mind in Theravada Buddhism. (The term does not occur in the Nikayas,
though the Theravada tradition identifies it with one that does; the
phenomenon described as “luminous mind.”)
bhikku: monk
bhikkuni: nun
bodhi: to awake, become aware, notice, know or understand
bodhicitta: awakened heart-mind
Bodhisatta: (Skt. Bodhisattva) A future Buddha
Buddha: an Enlightened being “Awakened”
Buddho: one who is awakened to the truth
Budu saranai: (Sinhalese) May the peace and blessings of the Buddha be with you


C
cārita: temperament, nature, character or habitual conduct
Cārita is of six types:
* Raga carita (the greedy or passionate nature)
* Dosa carita (the angry nature)
* Moha carita (the deluded nature)
* Saddha carita (the faithful nature)
* Buddhi carita (the intelligent nature)
* Vitakka carita (the ruminating or pondering nature)
chanda: (known in full as kusalachanda or dhammachanda). Chanda, or
zeal, is the real incentive for any truly constructive actions. However,
zeal may be impeded by desire and its attachments to laziness,
lethargy, or personal comfort. In this case, desire will stain any
attempts to perform good actions with suffering, by resisting the
practice through these negative states. If there is clear understanding
of the advantage of those actions and sufficient appreciation (chanda)
of them, enabling the burdening effect of desire to be overcome, chanda
becomes, in addition to an impetus for action, a cause for happiness.
cetanā: commonly translated as “volition”, “intention”,
“directionality”, or “attraction”. It can be defined as a mental factor
that moves or urges the mind in a particular direction, toward a
specific object or goal.
cetovimutti: liberation of mind: liberation of mind from defilements
citta: mind, consciousness (Bhikkhu Bodhi: Citta signifies mind as the
centre of personal experience, as the subject of thought, volition and
emotion)


D
dana: ‘foodgiving’, generosity, offering
Dhamma: (Skt. dharma) liberating law discovered by the Buddha, summed up
in the Four Noble Truths, the Truth, Reality, natural law, all physical
and mental phenomena
dosa: aversion
dukkha: unsatisfactoriness, suffering, pain, distress, discontent, stress, the impermanence of all phenomena


E
ehipassiko: The dhamma welcomes all beings to put it to the test and to
experience it for themselves. Literally “Come and see for yourself.”
ekaggatā (Skt. ekāgratā) means “one-pointedness” or “unification”. This mental factor is one of the components in the jhānas.


J
jara: old; decayed; decrepit
Jāti: (Pali word for “birth”) refers to the arising of a new living entity in saṃsāra.
jhana: (Skt. dhyana) meditative absorption, a state of strong concentration.


K
kalyana mitta: lovely friend (Sometimes interpreted as spiritual friend)
kamma: (Skt. karma): (lit.-action) The law of cause and effect; intentional acts
karuṇā: compassion
kasina: Spherical or disc shaped mental visual object of meditation
kataññu (katannu-katavedi): knowing what has been done; recollecting what has been done; gratitude
khanda: (Skt. skandha): Five aggregates which form the raw material for
one’s sense of self: form/body, feeling, perception, mental formations,
consciousness
khanti: patience, tolerance, endurance, forebearance
kilesa: (defilements) greed, aversion, delusion
kusala: wholesome, skillful, of good merit


L
lobha: greed


M
magga: path
metta: Lovingkindness, good will
moha: (lit.-to be stupified) delusion
muditā: sympathetic joy or joy with others. The ability of being happy
in the happiness of others and is therefore the opposite of jealousy,
spite and envy.


N
nandi: joy, enjoyment, pleasure, delight, hedonic gratification
nibbana: (Skt. nirvana): the cessation of suffering, enlightenment, liberation
nibbida: Disenchantment; aversion; disgust; weariness. The skillful
turning-away of the mind from the conditioned samsaric world towards the
unconditioned, the transcendent; Nibbana.
nikati (Skt. nikṛti) fraud, deceit, cheating
nikāya: a word of meaning “collection” of discourses (used to describe
groupings of discourses according to theme, length, or other categories.
For example, the Sutta Piṭaka is broken up into five nikāyas)
nikkamadhatu: “proceeding” with your effort”, the element of exertion
nirodha: cessation, extinction, as in third noble truth concerned with the cessation of suffering (dukkha)
nissarana: way out or exit; release, escape, abandon, freedom, liberation


O
opanayiko: referring inwardly; to be brought inward. An epithet for the Dhamma


P
pahāna: ‘overcoming’, abandoning. There are 5 kinds of overcoming: 1
overcoming by repression vikkhambhana-pahāna i.e. the temporary
suspension of the 5 hindrances nīvarana during the absorptions, 2
overcoming by the opposite tadanga-pahāna 3 overcoming by destruction
samuccheda-pahāna 4 overcoming by tranquillization patipassaddhi-pahāna 5
overcoming by escape nissarana-pahāna
pañña: wisdom
papañca: Complication, proliferation; tendency of the mind to proliferate issues from the sense of “self.”
parakkkamadhatu: valor; strength of mind or spirit that enables a person to proceed with firmness; strong determination
paramattha: absolute or ultimate reality
parami: perfections, virtues necessary for the realization of Awakening
pariyatti: Theoretical understanding of Dhamma obtained through reading, study, and learning.
passaddhi: calmness,tranquility, repose and serenity.
paticcasamuppāda: commonly translated as dependent origination or dependent arising.
paṭipatti: The practice of dhamma, as opposed to mere theoretical knowledge (pariyatti).
paṭivedha: ‘penetration’, signifies the realization of the truth of the
Dhamma, as distinguished from the mere acquisition of its wording
pariyatti or the practice patipatti of it, in other words, realization
as distinguished from theory and practice.
pranayama: a Sanskrit word meaning “extension of the breath” or more accurately, “extension of the life force”.
piti: Rapture or happiness, bliss
puñña: merit, meritorious, is a popular term for karmically wholesome (kusala) action.


S
sacca: truth
saddha: faith, confidence (Lit.-to place one’s heart on)
samadhi: concentration; meditative absorption; a deep state of meditation
samānattatā: impartiality, feeling towards others as towards oneself without bias or partiality
Samatha: A term referring to the group of meditation practices that aim at samadhi
sampajañña: Alertness; self-awareness; presence of mind; clear comprehension.
samsára: (lit.-perpetual wandering) ocean of worldly suffering; round of rebirth; pursuit of renewed existence
samvega: spiritual urgency
sangha: the community of Buddhist monks & nuns; recently: “the community of followers on the Buddhist path.”
sankara (Skt. samskara): concoctions; fabrications
sati: mindfulness, awareness
sati sampajañña: mindfully clearly know
sila: moral conduct; precept; virtue; moral restraint
sukha: happiness; pleasure; ease; bliss
suñña: void (ness), empty (emptiness)
sutta: (lit. thread; Skt. sutra) discourse of the Buddha or one of his leading disciples


T
tanha: (lit. thirst) craving
Tathagata: (Lit. thus gone) an Enlightened person
Theravada: (Doctrine of the elders)- school of Buddhism that draws its
inspiration from the Pali Canon, or Tipitaka, the oldest surviving
record of the Buddha’s teachings. Has been the predominant religion of
southeast Asia (Thailand, Sri Lanka, Burma)
Tipitaka: (Literally Three baskets)- The Pali Canon- has Three divisions:
1. Sutta Pitaka- discourses of the Buddha, (Five collections-nikayas- 10,000 suttas)
2. Abhidhamma Pitaka- treatises offering systematic treatment of topics in the suttas
3. Vinaya Pitaka- rules for ordained monks and nuns


U
upāsaka/upāsikā: Buddhist lay men are called upāsaka and lay women
upāsikā. Both Pali words are derived from ‘to sit close’ (upāsati) and
‘to attend to’ (upāsana) Monks.
upekkha: equanimity
Upādāna: the Pāli word for “clinging,” “attachment” or “grasping”, although the literal meaning is “fuel.”


V
Vipallāsa: perversions or distortions
Vipassana: literally, “to see clearly”; insight; insight into the truth
of anicca (impermanence), anatta (not-self), & dukkha
(unstatisfactoriness), to see things as they really are
viriya: effort; persistence; energy

http://greatwesternvehicle.org/pali/tipitakaindex.html

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The
GWV master directory of translations of the

TIPITAKA

The Earliest Buddhist Canon of Literature

The Three Baskets
1
2
3
Discourses of the Buddha
Monastic Discipline
Higher Doctrine
Sutta Pitaka
Abhidhamma Pitaka

    Digha Nikaya
    Majjhima Nikaya
    Samyutta Nikaya
    Anguttara Nikaya
    Khuddaka Nikaya

    Parajika
    Sanghadisesa
    Pacittiya
    Bhikkhuni
Vinaya

    Mahavagga
    Cullavagga
    Parivara
    Patimokkha

    Dhammasanganippakarana 
     Vibhangappakarana 
     Kathavatthuppakarana 
     Dhatukathappakarana 
     Puggalapannatti 
     Yamakappakarana 
     Patthanappakarana

For further study

the GWV Pali Language Resource Guide for
the Study of the, Tipitaka, Pali Language and Literature

The GWV
Contemplative’s
Pali-English, English-Pali Dictionary (a work in
progress), Edited by Jhanananda

Other Pali Dictionaries Resources and
Utilities

A Glossary of Key Buddhist
Terms
and Concepts

A Buddhist Timeline

Understanding the original language of
the Buddha and his teachings (suttas/sutras)

A Guide
to Learning the Pali Language
and access to Pali
Fonts
by John Bullitt




One of the goals of the
Great Western Vehicle is to bring the Buddha’s
teachings to the broadest audience. In an effort to meet that goal
we have provided as much of the
original Discourses of the Buddha in English translation as we could find
in the public domain.

The
GWV
master directory of translations of the Tipitaka in English, Romanized
Pali and Sinhala is a compilation of the work of 24 different translators.
It includes the work of monastics, such as:
Bhikkhuni
Upalavanna; Bhikkhus: Amaravati, ânandajoti, Bodhi,
Jhanananda, Ñanamoli, Ñanananda, Narada, Nyanaponika,
Nyanasatta, Piyadassi, Soma and Thanissaro; scholars such as: V.
Fausböll, Ireland,
A.D. Jayasundere, F. Max Müller,
Horner, Olendzki, T. W. Rhys Davids, Story, Strong, Vajira and Woodward.
Thanissaro Bhikkhu’s English translations are thanks
to Access
to Insight
, which included the work of other excellent translators.
The translations of F. Max Muller, T.W. Rhys Davids et al are thanks
to
the PALI
TEXT SOCIETY
.

Every culture that has embraced Buddhism has
spent the first few centuries of that endeavor in acquiring and translating
the Three
Baskets, which includes the Discourses of the Buddha (sutta/sutra pitaka).
It is a matter of history that the Buddha spoke in the common language
of
the
people
of
his region. The Pali language
is a liturgical language that is based upon that language.
Once the Buddha’s teachings were written down they were almost immediately
translated into Sinhala and Sanskrit. When Buddhism arrived in China, then
Korea, then Japan then Tibet, the Three Baskets were acquired in Sanskrit
then translated into the languages of those above regions.

As the English speaking peoples embrace Buddhism we have the
choice to acquire the teachings of the Buddha in the above mentioned languages,
however, why go through three layers of translation, which are only going
to increase the likelihood of translator bias and religious
dogma, when we can go back to
the original
language
of the Buddha, which was closest related
to
the Pali
language?

For scholarly purposes we believe serious students of Buddhism
are going to want to penetrate through the fog of translator bias and
religious dogma to get as close to the original teachings of the Buddha
as one can. For that purpose we have included the Romanized form of the
Pali. We have also included the Sinhala version as a gift to the Sri Lankan
people,
who have preserved the earliest sources of Buddhist literature.

The Romanized Pali is based upon the Sri
Lanka Buddha Jayanti Tipitaka Series
.
The Sinhala is A.P. de Soyza’s translations. The English
is by 24 translators often downloaded from the Internet thanks to Metta
Net
, Access to Insight, and
the
PALI
TEXT SOCIETY
“Sacred Books of the Buddhists” and “Sacred
Books of the East
, thanks to Sacred Texts.

If only one person is relieved of suffering by our efforts,
then our work was well spent.

Sotapanna Jhanananda
Inyo National Forest, September 17 2005

Pali

the English Translators

Sinhala

Pali (1)

BJT Text

Pali (2)

New Text,
Study + Metrical Commentary

(1) Sister Upalavanna

(2) A.D. Jayasundere

(3) misc. & anon

(4) T. W. Rhys Davids

(5) Jhanananda

(6) Thanissaro

(7) Vajira/Story

(8) Piyadassi

(9) Narada

(10) Nyanaponika

(11) Ñanamoli

(12) Bodhi, Soma

(13) Horner

(14) Ñanananda

(15) Olendzki

(16)
Woodward

(17) F. Max Müller

(18) Strong

(19) Buddharakkhita

(20) ânandajoti

(21) Amaravati

(22) Nyanasatta

(23) Ireland

(24)
V. Fausböll

Main Translation 
from the
A. P Soyza series

You may wish to download and install the fonts from here before
you proceed so that the Romanized Pali displays correctly. Fonts  were
uploaded on June, 30, 2000. Or Pali
Fonts
.

The latest update of the MettaNet Tipitaka in
a single Zip file of 24.8 MB, uploaded
on June, 11, 2005


from

Analytic Insight Net -

Hi Tech Radio Free Animation Clipart

Online Tipiṭaka Research and Practice
University and related NEWS through 
http://sarvajan.ambedkar.org 
in

105 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā 

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Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream

Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.

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comments (0)
09/17/18
2748 Tue 18 Sep 2018 LESSON (91) Tue 18 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) Mahabodhi Meditation 15 September at 22:06 · 🌺🙏🌺🙏🌺🙏 NAMO BUDDHAYA SMARANANJALI – Homage to our respected teacher Most Venerable Acharya Buddharakkhita on the 5th death anniversary. 22, 23 September Tipiṭaka (Kannada) Abhisambidhana Sutta Theravada (major branch of Buddhism) Dhammapada | 3. Citta Vagga
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 8:14 am

2748 Tue 18 Sep 2018 LESSON (91) Tue 18 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

🌺🙏🌺🙏🌺🙏
NAMO BUDDHAYA

SMARANANJALI – Homage to our respected teacher Most Venerable Acharya Buddharakkhita on the 5th death anniversary.

22, 23 September                         

Abhisambidhana Sutta

Theravada (major branch of Buddhism)

Dhammapada | 3. Citta Vagga

      

                                


Most Ven.Acharya Buddharakkhita was a visionary monk in modern India
who has worked hard for nearly six decades to bring the timeless message
of compassion and wisdom of the Supreme Buddha to all of us. His life
is marked by great struggles and sacrifices to revive the Buddha Sasana.
He was Dhamma and meditation teacher, writer, orator, kind hearted ever
helpful friendly guide, hard working compassionate guardian for poor
patients and destitute. He passed away five years back on 23rd
September, leaving a great message behind that only sincere practice of
the Dhamma will change the hearts of individuals and society.


You are requested to participate with family and friends in the programs
to pay respects to Late Venerable Acharya Buddharakkhita, Bade
Bhanteji, the founder of Mahabodhi organizations on 22nd and 23rd
September 2018.

Program
22-09-2018 Saturday
At 9 AM
onwards at Mahabodhi Dhammaduta Buddha Vihara, Narasipura Village,
Bengaluru North. Buses will be arranged from Gandhinagar monastery at
7:30 AM.

23-09-2018 Sunday at MahabodhiSociety,
Gandhinagar Bangalore
10 AM – Sanghadana – offering lunch to monks
10:30 AM onwards – Puja, talks and expressions on Bada Bhanteji. Release of publications in Kannada, Tamil and English
1 PM – Lunch for devotees
2 – 4 PM – documentary on Bada Bhanteji
6 PM – Evening special puja under the Bodhi Tree and merit sharing.
(on 20th dana service in Mahabodhi Burns hospital and Cancer Hospital)
Sadhu Sadhu Sadhu
🌸🙏🌸🙏🌸🙏

182Dhamma Datta, Sumeet Dahate and 180 others
Abhisambidhana Sutta

Theravada (major branch of Buddhism)

Dhammapada | 3. Citta Vagga



http://www.tipitaka.org/knda/
Please watch:

Talking Book in Kannada - Buddha11:06 mins

The story of Gautham Buddha, the founder of one of the major religions
in the world - Buddhism, it depicts his journey from a prince to an awakened being.


https://www.youtube.com/watch?v=0s00yLd4nNc
The quotes of Lord Buddha in kannada language.- 2:03 min
s


೮. ಮಹಾಸೀಹನಾದಸುತ್ತವಣ್ಣನಾ
೯. ಪೋಟ್ಠಪಾದಸುತ್ತವಣ್ಣನಾ

೧೦. ಸುಭಸುತ್ತವಣ್ಣನಾ
೧೧. ಕೇವಟ್ಟಸುತ್ತವಣ್ಣನಾ
೧೨. ಲೋಹಿಚ್ಚಸುತ್ತವಣ್ಣನಾ

೧೨. ಲೋಹಿಚ್ಚಸುತ್ತವಣ್ಣನಾ

ಲೋಹಿಚ್ಚಬ್ರಾಹ್ಮಣವತ್ಥುವಣ್ಣನಾ

೫೦೧. ಏವಂ ಮೇ ಸುತಂ…ಪೇ॰… ಕೋಸಲೇಸೂತಿ ಲೋಹಿಚ್ಚಸುತ್ತಂ। ತತ್ರಾಯಂ ಅನುತ್ತಾನಪದವಣ್ಣನಾ। ಸಾಲವತಿಕಾತಿ ತಸ್ಸ ಗಾಮಸ್ಸ ನಾಮಂ, ಸೋ ಕಿರ ವತಿಯಾ ವಿಯ ಸಮನ್ತತೋ ಸಾಲಪನ್ತಿಯಾ ಪರಿಕ್ಖಿತ್ತೋ। ತಸ್ಮಾ ಸಾಲವತಿಕಾತಿ ವುಚ್ಚತಿ। ಲೋಹಿಚ್ಚೋತಿ ತಸ್ಸ ಬ್ರಾಹ್ಮಣಸ್ಸ ನಾಮಂ।

೫೦೨-೫೦೩. ಪಾಪಕನ್ತಿ ಪರಾನುಕಮ್ಪಾ ವಿರಹಿತತ್ತಾ ಲಾಮಕಂ, ನ ಪನ ಉಚ್ಛೇದಸಸ್ಸತಾನಂ ಅಞ್ಞತರಂ। ಉಪ್ಪನ್ನಂ ಹೋತೀತಿ ಜಾತಂ ಹೋತಿ, ನ ಕೇವಲಞ್ಚ ಚಿತ್ತೇ ಜಾತಮತ್ತಮೇವ। ಸೋ ಕಿರ ತಸ್ಸ ವಸೇನ ಪರಿಸಮಜ್ಝೇಪಿ ಏವಂ ಭಾಸತಿಯೇವ। ಕಿಞ್ಹಿ ಪರೋ ಪರಸ್ಸಾತಿ
ಪರೋ ಯೋ ಅನುಸಾಸೀಯತಿ, ಸೋ ತಸ್ಸ ಅನುಸಾಸಕಸ್ಸ ಕಿಂ ಕರಿಸ್ಸತಿ। ಅತ್ತನಾ ಪಟಿಲದ್ಧಂ
ಕುಸಲಂ ಧಮ್ಮಂ ಅತ್ತನಾವ ಸಕ್ಕತ್ವಾ ಗರುಂ ಕತ್ವಾ ವಿಹಾತಬ್ಬನ್ತಿ ವದತಿ।

೫೦೪-೪೦೭. ರೋಸಿಕಂ ನ್ಹಾಪಿತಂ ಆಮನ್ತೇಸೀತಿ
ರೋಸಿಕಾತಿ ಏವಂ ಇತ್ಥಿಲಿಙ್ಗವಸೇನ ಲದ್ಧನಾಮಂ ನ್ಹಾಪಿತಂ ಆಮನ್ತೇಸಿ। ಸೋ ಕಿರ ಭಗವತೋ
ಆಗಮನಂ ಸುತ್ವಾ ಚಿನ್ತೇಸಿ – ‘‘ವಿಹಾರಂ ಗನ್ತ್ವಾ ದಿಟ್ಠಂ ನಾಮಂ ಭಾರೋ, ಗೇಹಂ ಪನ
ಆಣಾಪೇತ್ವಾ ಪಸ್ಸಿಸ್ಸಾಮಿ ಚೇವ ಯಥಾಸತ್ತಿ ಚ ಆಗನ್ತುಕಭಿಕ್ಖಂ ದಸ್ಸಾಮೀ’’ತಿ, ತಸ್ಮಾ
ಏವಂ ನ್ಹಾಪಿತಂ ಆಮನ್ತೇಸಿ।

೫೦೮. ಪಿಟ್ಠಿತೋ ಪಿಟ್ಠಿತೋತಿ ಕಥಾಫಾಸುಕತ್ಥಂ ಪಚ್ಛತೋ ಪಚ್ಛತೋ ಅನುಬನ್ಧೋ ಹೋತಿ। ವಿವೇಚೇತೂತಿ ವಿಮೋಚೇತು, ತಂ ದಿಟ್ಠಿಗತಂ ವಿನೋದೇತೂತಿ ವದತಿ। ಅಯಂ ಕಿರ ಉಪಾಸಕೋ ಲೋಹಿಚ್ಚಸ್ಸ ಬ್ರಾಹ್ಮಣಸ್ಸ ಪಿಯಸಹಾಯಕೋ। ತಸ್ಮಾ ತಸ್ಸ ಅತ್ಥಕಾಮತಾಯ ಏವಮಾಹ। ಅಪ್ಪೇವ ನಾಮ ಸಿಯಾತಿ ಏತ್ಥ ಪಠಮವಚನೇನ ಭಗವಾ ಗಜ್ಜತಿ, ದುತಿಯವಚನೇನ ಅನುಗಜ್ಜತಿ। ಅಯಂ ಕಿರೇತ್ಥ ಅಧಿಪ್ಪಾಯೋ – ರೋಸಿಕೇ ಏತದತ್ಥಮೇವ ಮಯಾ ಚತ್ತಾರಿ ಅಸಙ್ಖ್ಯೇಯ್ಯಾನಿ। ಕಪ್ಪಸತಸಹಸ್ಸಞ್ಚ ವಿವಿಧಾನಿ ದುಕ್ಕರಾನಿ ಕರೋನ್ತೇನ ಪಾರಮಿಯೋ ಪೂರಿತಾ ,
ಏತದತ್ಥಮೇವ ಸಬ್ಬಞ್ಞುತಞ್ಞಾಣಂ ಪಟಿವಿದ್ಧಂ, ನ ಮೇ ಲೋಹಿಚ್ಚಸ್ಸ ದಿಟ್ಠಿಗತಂ
ಭಿನ್ದಿತುಂ ಭಾರೋತಿ, ಇಮಮತ್ಥಂ ದಸ್ಸೇನ್ತೋ ಪಠಮವಚನೇನ ಭಗವಾ ಗಜ್ಜತಿ। ಕೇವಲಂ ರೋಸಿಕೇ
ಲೋಹಿಚ್ಚಸ್ಸ ಮಮ ಸನ್ತಿಕೇ ಆಗಮನಂ ವಾ ನಿಸಜ್ಜಾ ವಾ ಅಲ್ಲಾಪಸಲ್ಲಾಪೋ ವಾ ಹೋತು, ಸಚೇಪಿ
ಲೋಹಿಚ್ಚಸದಿಸಾನಂ ಸತಸಹಸ್ಸಸ್ಸ ಕಙ್ಖಾ ಹೋತಿ, ಪಟಿಬಲೋ ಅಹಂ ವಿನೋದೇತುಂ ಲೋಹಿಚ್ಚಸ್ಸ ಪನ
ಏಕಸ್ಸ ದಿಟ್ಠಿವಿನೋದನೇ ಮಯ್ಹಂ ಕೋ ಭಾರೋತಿ ಇಮಮತ್ಥಂ ದಸ್ಸೇನ್ತೋ ದುತಿಯವಚನೇನ ಭಗವಾ
ಅನುಗಜ್ಜತೀತಿ ವೇದಿತಬ್ಬೋ।

ಲೋಹಿಚ್ಚಬ್ರಾಹ್ಮಣಾನುಯೋಗವಣ್ಣನಾ

೫೦೯. ಸಮುದಯಸಞ್ಜಾತೀತಿ ಸಮುದಯಸ್ಸ ಸಞ್ಜಾತಿ ಭೋಗುಪ್ಪಾದೋ, ತತೋ ಉಟ್ಠಿತಂ ಧನಧಞ್ಞನ್ತಿ ಅತ್ಥೋ। ಯೇ ತಂ ಉಪಜೀವನ್ತೀತಿ ಯೇ ಞಾತಿಪರಿಜನದಾಸಕಮ್ಮಕರಾದಯೋ ಜನಾ ತಂ ನಿಸ್ಸಾಯ ಜೀವನ್ತಿ। ಅನ್ತರಾಯಕರೋತಿ ಲಾಭನ್ತರಾಯಕರೋ। ಹಿತಾನುಕಮ್ಪೀತಿ ಏತ್ಥ ಹಿತನ್ತಿ ವುಡ್ಢಿ। ಅನುಕಮ್ಪತೀತಿ ಅನುಕಮ್ಪೀ, ಇಚ್ಛತೀತಿ ಅತ್ಥೋ, ವುಡ್ಢಿಂ ಇಚ್ಛತಿ ವಾ ನೋ ವಾತಿ ವುತ್ತಂ ಹೋತಿ। ನಿರಯಂ ವಾ ತಿರಚ್ಛಾನಯೋನಿಂ ವಾತಿ ಸಚೇ ಸಾ ಮಿಚ್ಛಾದಿಟ್ಠಿ ಸಮ್ಪಜ್ಜತಿ, ನಿಯತಾ ಹೋತಿ, ಏಕಂಸೇನ ನಿರಯೇ ನಿಬ್ಬತ್ತತಿ, ನೋ ಚೇ, ತಿರಚ್ಛಾನಯೋನಿಯಂ ನಿಬ್ಬತ್ತತೀತಿ ಅತ್ಥೋ।

೫೧೦-೫೧೨.
ಇದಾನಿ ಯಸ್ಮಾ ಯಥಾ ಅತ್ತನೋ ಲಾಭನ್ತರಾಯೇನ ಸತ್ತಾ ಸಂವಿಜ್ಜನ್ತಿ ನ ತಥಾ ಪರೇಸಂ, ತಸ್ಮಾ
ಸುಟ್ಠುತರಂ ಬ್ರಾಹ್ಮಣಂ ಪವೇಚೇತುಕಾಮೋ ‘‘ತಂ ಕಿಂ ಮಞ್ಞಸೀ’’ತಿ ದುತಿಯಂ ಉಪಪತ್ತಿಮಾಹ। ಯೇ ಚಿಮೇತಿ ಯೇ ಚ ಇಮೇ ತಥಾಗತಸ್ಸ ಧಮ್ಮದೇಸನಂ ಸುತ್ವಾ ಅರಿಯಭೂಮಿಂ ಓಕ್ಕಮಿತುಂ ಅಸಕ್ಕೋನ್ತಾ ಕುಲಪುತ್ತಾ ದಿಬ್ಬಾ ಗಬ್ಭಾತಿ ಉಪಯೋಗತ್ಥೇ ಪಚ್ಚತ್ತವಚನಂ, ದಿಬ್ಬೇ ಗಬ್ಭೇತಿ ಅತ್ಥೋ। ದಿಬ್ಬಾ, ಗಬ್ಭಾತಿ ಚ ಛನ್ನಂ ದೇವಲೋಕಾನಮೇತಂ ಅಧಿವಚನಂ। ಪರಿಪಾಚೇನ್ತೀತಿ
ದೇವಲೋಕಗಾಮಿನಿಂ ಪಟಿಪದಂ ಪೂರಯಮಾನಾ ದಾನಂ, ದದಮಾನಾ, ಸೀಲಂ ರಕ್ಖಮಾನಾ,
ಗನ್ಧಮಾಲಾದೀಹಿ, ಪೂಜಂ ಕುರುಮಾನಾ ಭಾವನಂ ಭಾವಯಮಾನಾ ಪಾಚೇನ್ತಿ ವಿಪಾಚೇನ್ತಿ
ಪರಿಪಾಚೇನ್ತಿ ಪರಿಣಾಮಂ ಗಮೇನ್ತಿ। ದಿಬ್ಬಾನಂ ಭವಾನಂ ಅಭಿನಿಬ್ಬತ್ತಿಯಾತಿ ದಿಬ್ಬಭವಾ ನಾಮ ದೇವಾನಂ ವಿಮಾನಾನಿ , ತೇಸಂ ನಿಬ್ಬತ್ತನತ್ಥಾಯಾತಿ ಅತ್ಥೋ। ಅಥ ವಾ ದಿಬ್ಬಾ ಗಬ್ಭಾತಿ ದಾನಾದಯೋ ಪುಞ್ಞವಿಸೇಸಾ। ದಿಬ್ಬಾ ಭವಾತಿ ದೇವಲೋಕೇ ವಿಪಾಕಕ್ಖನ್ಧಾ, ತೇಸಂ ನಿಬ್ಬತ್ತನತ್ಥಾಯ ತಾನಿ ಪುಞ್ಞಾನಿ ಕರೋನ್ತೀತಿ ಅತ್ಥೋ। ತೇಸಂ ಅನ್ತರಾಯಕರೋತಿ ತೇಸಂ ಮಗ್ಗಸಮ್ಪತ್ತಿಫಲಸಮ್ಪತ್ತಿದಿಬ್ಬಭವವಿಸೇಸಾನಂ ಅನ್ತರಾಯಕರೋ। ಇತಿ ಭಗವಾ ಏತ್ತಾವತಾ ಅನಿಯಮಿತೇನೇವ ಓಪಮ್ಮವಿಧಿನಾ ಯಾವ ಭವಗ್ಗಾ ಉಗ್ಗತಂ ಬ್ರಾಹ್ಮಣಸ್ಸ ಮಾನಂ ಭಿನ್ದಿತ್ವಾ ಇದಾನಿ ಚೋದನಾರಹೇ ತಯೋ ಸತ್ಥಾರೇ ದಸ್ಸೇತುಂ ‘‘ತಯೋ ಖೋ ಮೇ, ಲೋಹಿಚ್ಚಾ’’ತಿಆದಿಮಾಹ।

ತಯೋ ಚೋದನಾರಹವಣ್ಣನಾ

೫೧೩. ತತ್ಥ ಸಾ ಚೋದನಾತಿ ತಯೋ ಸತ್ಥಾರೇ ಚೋದೇನ್ತಸ್ಸ ಚೋದನಾ। ನ ಅಞ್ಞಾ ಚಿತ್ತಂ ಉಪಟ್ಠಪೇನ್ತೀತಿ ಅಞ್ಞಾಯ ಆಜಾನನತ್ಥಾಯ ಚಿತ್ತಂ ನ ಉಪಟ್ಠಪೇನ್ತಿ। ವೋಕ್ಕಮ್ಮಾತಿ ನಿರನ್ತರಂ ತಸ್ಸ ಸಾಸನಂ ಅಕತ್ವಾ ತತೋ ಉಕ್ಕಮಿತ್ವಾ ವತ್ತನ್ತೀತಿ ಅತ್ಥೋ। ಓಸಕ್ಕನ್ತಿಯಾ ವಾ ಉಸ್ಸಕ್ಕೇಯ್ಯಾತಿ ಪಟಿಕ್ಕಮನ್ತಿಯಾ ಉಪಗಚ್ಛೇಯ್ಯ, ಅನಿಚ್ಛನ್ತಿಯಾ ಇಚ್ಛೇಯ್ಯ, ಏಕಾಯ ಸಮ್ಪಯೋಗಂ ಅನಿಚ್ಛನ್ತಿಯಾ ಏಕೋ ಇಚ್ಛೇಯ್ಯಾತಿ ವುತ್ತಂ ಹೋತಿ। ಪರಮ್ಮುಖಿಂ ವಾ ಆಲಿಙ್ಗೇಯ್ಯಾತಿ ದಟ್ಠುಮ್ಪಿ ಅನಿಚ್ಛಮಾನಂ ಪರಮ್ಮುಖಿಂ ಠಿತಂ ಪಚ್ಛತೋ ಗನ್ತ್ವಾ ಆಲಿಙ್ಗೇಯ್ಯ। ಏವಂಸಮ್ಪದಮಿದನ್ತಿ
ಇಮಸ್ಸಾಪಿ ಸತ್ಥುನೋ ‘‘ಮಮ ಇಮೇ ಸಾವಕಾ’’ತಿ ಸಾಸನಾ ವೋಕ್ಕಮ್ಮ ವತ್ತಮಾನೇಪಿ ತೇ ಲೋಭೇನ
ಅನುಸಾಸತೋ ಇಮಂ ಲೋಭಧಮ್ಮಂ ಏವಂಸಮ್ಪದಮೇವ ಈದಿಸಮೇವ ವದಾಮಿ। ಇತಿ ಸೋ ಏವರೂಪೋ ತವ
ಲೋಭಧಮ್ಮೋ ಯೇನ ತ್ವಂ ಓಸಕ್ಕನ್ತಿಯಾ ಉಸ್ಸಕ್ಕನ್ತೋ ವಿಯ ಪರಮ್ಮುಖಿಂ ಆಲಿಙ್ಗನ್ತೋ ವಿಯ
ಅಹೋಸೀತಿಪಿ ತಂ ಚೋದನಂ ಅರಹತಿ। ಕಿಞ್ಹಿ ಪರೋ ಪರಸ್ಸ ಕರಿಸ್ಸತೀತಿ ಯೇನ ಧಮ್ಮೇನ ಪರೇ ಅನುಸಾಸಿ, ಅತ್ತಾನಮೇವ ತಾವ ತತ್ಥ ಸಮ್ಪಾದೇಹಿ, ಉಜುಂ ಕರೋಹಿ। ಕಿಞ್ಹಿ ಪರೋ ಪರಸ್ಸ ಕರಿಸ್ಸತೀತಿ ಚೋದನಂ ಅರಹತಿ।

೫೧೪. ನಿದ್ದಾಯಿತಬ್ಬನ್ತಿ ಸಸ್ಸರೂಪಕಾನಿ ತಿಣಾನಿ ಉಪ್ಪಾಟೇತ್ವಾ ಪರಿಸುದ್ಧಂ ಕಾತಬ್ಬಂ।

೫೧೫. ತತಿಯಚೋದನಾಯ ಕಿಞ್ಹಿ ಪರೋ ಪರಸ್ಸಾತಿ ಅನುಸಾಸನಂ ಅಸಮ್ಪಟಿಚ್ಛನಕಾಲತೋ ಪಟ್ಠಾಯ ಪರೋ ಅನುಸಾಸಿತಬ್ಬೋ, ಪರಸ್ಸ
ಅನುಸಾಸಕಸ್ಸ ಕಿಂ ಕರಿಸ್ಸತೀತಿ ನನು ತತ್ಥ ಅಪ್ಪೋಸ್ಸುಕ್ಕತಂ ಆಪಜ್ಜಿತ್ವಾ ಅತ್ತನಾ
ಪಟಿವಿದ್ಧಧಮ್ಮಂ ಅತ್ತನಾವ ಮಾನೇತ್ವಾ ಪೂಜೇತ್ವಾ ವಿಹಾತಬ್ಬನ್ತಿ ಏವಂ ಚೋದನಂ ಅರಹತೀತಿ
ಅತ್ಥೋ।

ನ ಚೋದನಾರಹಸತ್ಥುವಣ್ಣನಾ

೫೧೬. ಚೋದನಾರಹೋತಿ
ಅಯಞ್ಹಿ ಯಸ್ಮಾ ಪಠಮಮೇವ ಅತ್ತಾನಂ ಪತಿರೂಪೇ ಪತಿಟ್ಠಾಪೇತ್ವಾ ಸಾವಕಾನಂ ಧಮ್ಮಂ ದೇಸೇತಿ।
ಸಾವಕಾ ಚಸ್ಸ ಅಸ್ಸವಾ ಹುತ್ವಾ ಯಥಾನುಸಿಟ್ಠಂ ಪಟಿಪಜ್ಜನ್ತಿ, ತಾಯ ಚ ಪಟಿಪತ್ತಿಯಾ
ಮಹನ್ತಂ ವಿಸೇಸಮಧಿಗಚ್ಛನ್ತಿ। ತಸ್ಮಾ ನ ಚೋದನಾರಹೋತಿ।

೫೧೭. ನರಕಪಪಾತಂ ಪಪತನ್ತೋತಿ ಮಯಾ ಗಹಿತಾಯ ದಿಟ್ಠಿಯಾ ಅಹಂ ನರಕಪಪಾತಂ ಪಪತನ್ತೋ। ಉದ್ಧರಿತ್ವಾ ಥಲೇ ಪತಿಟ್ಠಾಪಿತೋತಿ ತಂ ದಿಟ್ಠಿಂ ಭಿನ್ದಿತ್ವಾ ಧಮ್ಮದೇಸನಾಹತ್ಥೇನ ಅಪಾಯಪತನತೋ ಉದ್ಧರಿತ್ವಾ ಸಗ್ಗಮಗ್ಗಥಲೇ ಠಪಿತೋಮ್ಹೀತಿ ವದತಿ। ಸೇಸಮೇತ್ಥ ಉತ್ತಾನಮೇವಾತಿ।

ಇತಿ ಸುಮಙ್ಗಲವಿಲಾಸಿನಿಯಾ ದೀಘನಿಕಾಯಟ್ಠಕಥಾಯಂ

ಲೋಹಿಚ್ಚಸುತ್ತವಣ್ಣನಾ ನಿಟ್ಠಿತಾ।


೮. ಮಹಾಸೀಹನಾದಸುತ್ತವಣ್ಣನಾ
೯. ಪೋಟ್ಠಪಾದಸುತ್ತವಣ್ಣನಾ

೧೦. ಸುಭಸುತ್ತವಣ್ಣನಾ
೧೧. ಕೇವಟ್ಟಸುತ್ತವಣ್ಣನಾ
೧೨. ಲೋಹಿಚ್ಚಸುತ್ತವಣ್ಣನಾ
೧೩. ತೇವಿಜ್ಜಸುತ್ತವಣ್ಣನಾ

೧೩. ತೇವಿಜ್ಜಸುತ್ತವಣ್ಣನಾ

೫೧೮. ಏವಂ ಮೇ ಸುತಂ…ಪೇ॰… ಕೋಸಲೇಸೂತಿ ತೇವಿಜ್ಜಸುತ್ತಂ। ತತ್ರಾಯಂ ಅನುತ್ತಾನಪದವಣ್ಣನಾ। ಮನಸಾಕಟನ್ತಿ ತಸ್ಸ ಗಾಮಸ್ಸ ನಾಮಂ। ಉತ್ತರೇನ ಮನಸಾಕಟಸ್ಸಾತಿ ಮನಸಾಕಟತೋ ಅವಿದೂರೇ ಉತ್ತರಪಸ್ಸೇ। ಅಮ್ಬವನೇತಿ
ತರುಣಅಮ್ಬರುಕ್ಖಸಣ್ಡೇ, ರಮಣೀಯೋ ಕಿರ ಸೋ ಭೂಮಿಭಾಗೋ, ಹೇಟ್ಠಾ ರಜತಪಟ್ಟಸದಿಸಾ ವಾಲಿಕಾ
ವಿಪ್ಪಕಿಣ್ಣಾ, ಉಪರಿ ಮಣಿವಿತಾನಂ ವಿಯ ಘನಸಾಖಾಪತ್ತಂ ಅಮ್ಬವನಂ। ತಸ್ಮಿಂ ಬುದ್ಧಾನಂ
ಅನುಚ್ಛವಿಕೇ ಪವಿವೇಕಸುಖೇ ಅಮ್ಬವನೇ ವಿಹರತೀತಿ ಅತ್ಥೋ।

೫೧೯. ಅಭಿಞ್ಞಾತಾ ಅಭಿಞ್ಞಾತಾತಿ ಕುಲಚಾರಿತ್ತಾದಿಸಮ್ಪತ್ತಿಯಾ ತತ್ಥ ತತ್ಥ ಪಞ್ಞಾತಾ। ಚಙ್ಕೀತಿಆದೀನಿ ತೇಸಂ ನಾಮಾನಿ। ತತ್ಥ ಚಙ್ಕೀ ಓಪಾಸಾದವಾಸಿಕೋ। ತಾರುಕ್ಖೋ ಇಚ್ಛಾನಙ್ಗಲವಾಸಿಕೋ। ಪೋಕ್ಖರಸಾತೀ ಉಕ್ಕಟ್ಠವಾಸಿಕೋ। ಜಾಣುಸೋಣೀ ಸಾವತ್ಥಿವಾಸಿಕೋ। ತೋದೇಯ್ಯೋ ತುದಿಗಾಮವಾಸಿಕೋ। ಅಞ್ಞೇ ಚಾತಿ
ಅಞ್ಞೇ ಚ ಬಹುಜನಾ। ಅತ್ತನೋ ಅತ್ತನೋ ನಿವಾಸಟ್ಠಾನೇಹಿ ಆಗನ್ತ್ವಾ ಮನ್ತಸಜ್ಝಾಯಕರಣತ್ಥಂ
ತತ್ಥ ಪಟಿವಸನ್ತಿ। ಮನಸಾಕಟಸ್ಸ ಕಿರ ರಮಣೀಯತಾಯ ತೇ ಬ್ರಾಹ್ಮಣಾ ತತ್ಥ ನದೀತೀರೇ ಗೇಹಾನಿ
ಕಾರೇತ್ವಾ ಪರಿಕ್ಖಿಪಾಪೇತ್ವಾ ಅಞ್ಞೇಸಂ ಬಹೂನಂ ಪವೇಸನಂ ನಿವಾರೇತ್ವಾ ಅನ್ತರನ್ತರಾ ತತ್ಥ
ಗನ್ತ್ವಾ ವಸನ್ತಿ।

೫೨೦-೫೨೧. ವಾಸೇಟ್ಠಭಾರದ್ವಾಜಾನನ್ತಿ ವಾಸೇಟ್ಠಸ್ಸ ಚ ಪೋಕ್ಖರಸಾತಿನೋ ಅನ್ತೇವಾಸಿಕಸ್ಸ, ಭಾರದ್ವಾಜಸ್ಸ ಚ ತಾರುಕ್ಖನ್ತೇವಾಸಿಕಸ್ಸ। ಏತೇ ಕಿರ ದ್ವೇ ಜಾತಿಸಮ್ಪನ್ನಾ ತಿಣ್ಣಂ ವೇದಾನಂ ಪಾರಗೂ ಅಹೇಸುಂ। ಜಙ್ಘವಿಹಾರನ್ತಿ
ಅತಿಚಿರನಿಸಜ್ಜಪಚ್ಚಯಾ ಕಿಲಮಥವಿನೋದನತ್ಥಾಯ ಜಙ್ಘಚಾರಂ। ತೇ ಕಿರ ದಿವಸಂ ಸಜ್ಝಾಯಂ
ಕತ್ವಾ ಸಾಯನ್ಹೇ ವುಟ್ಠಾಯ ನ್ಹಾನೀಯಸಮ್ಭಾರಗನ್ಧಮಾಲತೇಲಧೋತವತ್ಥಾನಿ ಗಾಹಾಪೇತ್ವಾ
ಅತ್ತನೋ ಪರಿಜನಪರಿವುತಾ ನ್ಹಾಯಿತುಕಾಮಾ ನದೀತೀರಂ ಗನ್ತ್ವಾ
ರಜತಪಟ್ಟವಣ್ಣೇ ವಾಲಿಕಾಸಣ್ಡೇ ಅಪರಾಪರಂ ಚಙ್ಕಮಿಂಸು। ಏಕಂ ಚಙ್ಕಮನ್ತಂ ಇತರೋ
ಅನುಚಙ್ಕಮಿ, ಪುನ ಇತರಂ ಇತರೋತಿ। ತೇನ ವುತ್ತಂ ‘‘ಅನುಚಙ್ಕಮನ್ತಾನಂ
ಅನುವಿಚರನ್ತಾನ’’ನ್ತಿ। ಮಗ್ಗಾಮಗ್ಗೇತಿ ಮಗ್ಗೇ ಚ ಅಮಗ್ಗೇ
ಚ। ಕತಮಂ ನು ಖೋ ಪಟಿಪದಂ ಪೂರೇತ್ವಾ ಕತಮೇನ ಮಗ್ಗೇನ ಸಕ್ಕಾ ಸುಖಂ ಬ್ರಹ್ಮಲೋಕಂ
ಗನ್ತುನ್ತಿ ಏವಂ ಮಗ್ಗಾಮಗ್ಗಂ ಆರಬ್ಭ ಕಥಂ ಸಮುಟ್ಠಾಪೇಸುನ್ತಿ ಅತ್ಥೋ। ಅಞ್ಜಸಾಯನೋತಿ ಉಜುಮಗ್ಗಸ್ಸೇತಂ ವೇವಚನಂ, ಅಞ್ಜಸಾ ವಾ ಉಜುಕಮೇವ ಏತೇನ ಆಯನ್ತಿ ಆಗಚ್ಛನ್ತೀತಿ ಅಞ್ಜಸಾಯನೋ ನಿಯ್ಯಾನಿಕೋ ನಿಯ್ಯಾತೀತಿ ನಿಯ್ಯಾಯನ್ತೋ ನಿಯ್ಯಾತಿ, ಗಚ್ಛನ್ತೋ ಗಚ್ಛತೀತಿ ಅತ್ಥೋ।

ತಕ್ಕರಸ್ಸ ಬ್ರಹ್ಮಸಹಬ್ಯತಾಯಾತಿ ಯೋ ತಂ ಮಗ್ಗಂ ಕರೋತಿ ಪಟಿಪಜ್ಜತಿ, ತಸ್ಸ ಬ್ರಹ್ಮುನಾ ಸದ್ಧಿಂ ಸಹಭಾವಾಯ, ಏಕಟ್ಠಾನೇ ಪಾತುಭಾವಾಯ ಗಚ್ಛತೀತಿ ಅತ್ಥೋ। ಯ್ವಾಯನ್ತಿ ಯೋ ಅಯಂ। ಅಕ್ಖಾತೋತಿ ಕಥಿತೋ ದೀಪಿತೋ। ಬ್ರಾಹ್ಮಣೇನ ಪೋಕ್ಖರಸಾತಿನಾತಿ ಅತ್ತನೋ ಆಚರಿಯಂ ಅಪದಿಸತಿ। ಇತಿ ವಾಸೇಟ್ಠೋ ಸಕಮೇವ ಆಚರಿಯವಾದಂ ಥೋಮೇತ್ವಾ ಪಗ್ಗಣ್ಹಿತ್ವಾ ವಿಚರತಿ। ಭಾರದ್ವಾಜೋಪಿ ಸಕಮೇವಾತಿ। ತೇನ ವುತ್ತಂ ‘‘ನೇವ ಖೋ ಅಸಕ್ಖಿ ವಾಸೇಟ್ಠೋ’’ತಿಆದಿ।

ತತೋ ವಾಸೇಟ್ಠೋ ‘‘ಉಭಿನ್ನಮ್ಪಿ ಅಮ್ಹಾಕಂ ಕಥಾ ಅನಿಯ್ಯಾನಿಕಾವ,
ಇಮಸ್ಮಿಞ್ಚ ಲೋಕೇ ಮಗ್ಗಕುಸಲೋ ನಾಮ ಭೋತಾ ಗೋತಮೇನ ಸದಿಸೋ ನತ್ಥಿ, ಭವಞ್ಚ ಗೋತಮೋ
ಅವಿದೂರೇ ವಸತಿ, ಸೋ ನೋ ತುಲಂ ಗಹೇತ್ವಾ ನಿಸಿನ್ನವಾಣಿಜೋ ವಿಯ ಕಙ್ಖಂ ಛಿನ್ದಿಸ್ಸತೀ’’ತಿ
ಚಿನ್ತೇತ್ವಾ ತಮತ್ಥಂ ಭಾರದ್ವಾಜಸ್ಸ ಆರೋಚೇತ್ವಾ ಉಭೋಪಿ ಗನ್ತ್ವಾ ಅತ್ತನೋ ಕಥಂ ಭಗವತೋ
ಆರೋಚೇಸುಂ। ತೇನ ವುತ್ತಂ ‘‘ಅಥ ಖೋ ವಾಸೇಟ್ಠೋ…ಪೇ॰… ಯ್ವಾಯಂ ಅಕ್ಖಾತೋ ಬ್ರಾಹ್ಮಣೇನ
ತಾರುಕ್ಖೇನಾ’’ತಿ।

೫೨೨. ಏತ್ಥ ಭೋ ಗೋತಮಾತಿ ಏತಸ್ಮಿಂ ಮಗ್ಗಾಮಗ್ಗೇ। ವಿಗ್ಗಹೋ ವಿವಾದೋತಿಆದೀಸು ಪುಬ್ಬುಪ್ಪತ್ತಿಕೋ ವಿಗ್ಗಹೋ। ಅಪರಭಾಗೇ ವಿವಾದೋ। ದುವಿಧೋಪಿ ಏಸೋ ನಾನಾಆಚರಿಯಾನಂ ವಾದತೋ ನಾನಾವಾದೋ।

೫೨೩. ಅಥ ಕಿಸ್ಮಿಂ ಪನ ವೋತಿ
ತ್ವಮ್ಪಿ ಅಯಮೇವ ಮಗ್ಗೋತಿ ಅತ್ತನೋ ಆಚರಿಯವಾದಮೇವ ಪಗ್ಗಯ್ಹ ತಿಟ್ಠಸಿ, ಭಾರದ್ವಾಜೋಪಿ
ಅತ್ತನೋ ಆಚರಿಯವಾದಮೇವ, ಏಕಸ್ಸಾಪಿ ಏಕಸ್ಮಿಂ ಸಂಸಯೋ ನತ್ಥಿ। ಏವಂ ಸತಿ ಕಿಸ್ಮಿಂ ವೋ
ವಿಗ್ಗಹೋತಿ ಪುಚ್ಛತಿ।

೫೨೪. ಮಗ್ಗಾಮಗ್ಗೇ , ಭೋ ಗೋತಮಾತಿ
ಮಗ್ಗೇ ಭೋ ಗೋತಮ ಅಮಗ್ಗೇ ಚ, ಉಜುಮಗ್ಗೇ ಚ ಅನುಜುಮಗ್ಗೇ ಚಾತಿ ಅತ್ಥೋ। ಏಸ ಕಿರ
ಏಕಬ್ರಾಹ್ಮಣಸ್ಸಾಪಿ ಮಗ್ಗಂ ‘‘ನ ಮಗ್ಗೋ’’ತಿ ನ ವದತಿ। ಯಥಾ ಪನ ಅತ್ತನೋ ಆಚರಿಯಸ್ಸ
ಮಗ್ಗೋ ಉಜುಮಗ್ಗೋ, ನ ಏವಂ ಅಞ್ಞೇಸಂ ಅನುಜಾನಾತಿ, ತಸ್ಮಾ ತಮೇವತ್ಥಂ ದೀಪೇನ್ತೋ ‘‘ಕಿಞ್ಚಾಪಿ ಭೋ ಗೋತಮಾ’’ತಿಆದಿಮಾಹ।

ಸಬ್ಬಾನಿ ತಾನೀತಿ ಲಿಙ್ಗವಿಪಲ್ಲಾಸೇನ ವದತಿ, ಸಬ್ಬೇ ತೇತಿ ವುತ್ತಂ ಹೋತಿ। ಬಹೂನೀತಿ ಅಟ್ಠ ವಾ ದಸ ವಾ। ನಾನಾಮಗ್ಗಾನೀತಿ ಮಹನ್ತಾಮಹನ್ತಜಙ್ಘಮಗ್ಗಸಕಟಮಗ್ಗಾದಿವಸೇನ ನಾನಾವಿಧಾನಿ ಸಾಮನ್ತಾ ಗಾಮನದೀತಳಾಕಖೇತ್ತಾದೀಹಿ ಆಗನ್ತ್ವಾ ಗಾಮಂ ಪವಿಸನಮಗ್ಗಾನಿ।

೫೨೫-೫೨೬. ‘‘ನಿಯ್ಯನ್ತೀತಿ
ವಾಸೇಟ್ಠ ವದೇಸೀ’’ತಿ ಭಗವಾ ತಿಕ್ಖತ್ತುಂ ವಚೀಭೇದಂ ಕತ್ವಾ ಪಟಿಞ್ಞಂ ಕಾರಾಪೇಸಿ।
ಕಸ್ಮಾ? ತಿತ್ಥಿಯಾ ಹಿ ಪಟಿಜಾನಿತ್ವಾ ಪಚ್ಛಾ ನಿಗ್ಗಯ್ಹಮಾನಾ ಅವಜಾನನ್ತಿ। ಸೋ ತಥಾ
ಕಾತುಂ ನ ಸಕ್ಖಿಸ್ಸತೀತಿ।

೫೨೭-೫೨೯. ತೇವ ತೇವಿಜ್ಜಾತಿ ತೇ ತೇವಿಜ್ಜಾ। ವಕಾರೋ ಆಗಮಸನ್ಧಿಮತ್ತಂ। ಅನ್ಧವೇಣೀತಿ
ಅನ್ಧಪವೇಣೀ, ಏಕೇನ ಚಕ್ಖುಮತಾ ಗಹಿತಯಟ್ಠಿಯಾ ಕೋಟಿಂ ಏಕೋ ಅನ್ಧೋ ಗಣ್ಹತಿ, ತಂ ಅನ್ಧಂ
ಅಞ್ಞೋ ತಂ ಅಞ್ಞೋತಿ ಏವಂ ಪಣ್ಣಾಸಸಟ್ಠಿ ಅನ್ಧಾ ಪಟಿಪಾಟಿಯಾ ಘಟಿತಾ ಅನ್ಧವೇಣೀತಿ
ವುಚ್ಚತಿ। ಪರಮ್ಪರಸಂಸತ್ತಾತಿ ಅಞ್ಞಮಞ್ಞಂ ಲಗ್ಗಾ,
ಯಟ್ಠಿಗಾಹಕೇನಪಿ ಚಕ್ಖುಮತಾ ವಿರಹಿತಾತಿ ಅತ್ಥೋ। ಏಕೋ ಕಿರ ಧುತ್ತೋ ಅನ್ಧಗಣಂ ದಿಸ್ವಾ
‘‘ಅಸುಕಸ್ಮಿಂ ನಾಮ ಗಾಮೇ ಖಜ್ಜಭೋಜ್ಜಂ ಸುಲಭ’’ನ್ತಿ ಉಸ್ಸಾಹೇತ್ವಾ ‘‘ತೇನ ಹಿ ತತ್ಥ ನೋ
ಸಾಮಿ ನೇಹಿ, ಇದಂ ನಾಮ ತೇ ದೇಮಾ’’ತಿ ವುತ್ತೇ, ಲಞ್ಜಂ ಗಹೇತ್ವಾ ಅನ್ತರಾಮಗ್ಗೇ ಮಗ್ಗಾ
ಓಕ್ಕಮ್ಮ ಮಹನ್ತಂ ಗಚ್ಛಂ ಅನುಪರಿಗನ್ತ್ವಾ ಪುರಿಮಸ್ಸ ಹತ್ಥೇನ ಪಚ್ಛಿಮಸ್ಸ ಕಚ್ಛಂ
ಗಣ್ಹಾಪೇತ್ವಾ ‘‘ಕಿಞ್ಚಿ ಕಮ್ಮಂ ಅತ್ಥಿ, ಗಚ್ಛಥ ತಾವ ತುಮ್ಹೇ’’ತಿ ವತ್ವಾ ಪಲಾಯಿ, ತೇ
ದಿವಸಮ್ಪಿ ಗನ್ತ್ವಾ ಮಗ್ಗಂ ಅವಿನ್ದಮಾನಾ ‘‘ಕುಹಿಂ ನೋ ಚಕ್ಖುಮಾ, ಕುಹಿಂ ಮಗ್ಗೋ’’ತಿ
ಪರಿದೇವಿತ್ವಾ ಮಗ್ಗಂ ಅವಿನ್ದಮಾನಾ ತತ್ಥೇವ ಮರಿಂಸು। ತೇ ಸನ್ಧಾಯ ವುತ್ತಂ
‘‘ಪರಮ್ಪರಸಂಸತ್ತಾ’’ತಿ। ಪುರಿಮೋಪೀತಿ ಪುರಿಮೇಸು ದಸಸು ಬ್ರಾಹ್ಮಣೇಸು ಏಕೋಪಿ। ಮಜ್ಝಿಮೋಪೀತಿ ಮಜ್ಝಿಮೇಸು ಆಚರಿಯಪಾಚರಿಯೇಸು ಏಕೋಪಿ। ಪಚ್ಛಿಮೋಪೀತಿ ಇದಾನಿ ತೇವಿಜ್ಜೇಸು ಬ್ರಾಹ್ಮಣೇಸು ಏಕೋಪಿ। ಹಸ್ಸಕಞ್ಞೇವಾತಿ ಹಸಿತಬ್ಬಮೇವ। ನಾಮಕಞ್ಞೇವಾತಿ ಲಾಮಕಂಯೇವ। ತದೇತಂ ಅತ್ಥಾಭಾವೇನ ರಿತ್ತಕಂ, ರಿತ್ತಕತ್ತಾಯೇವ ತುಚ್ಛಕಂ।
ಇದಾನಿ ಬ್ರಹ್ಮಲೋಕೋ ತಾವ ತಿಟ್ಠತು, ಯೋ ತೇವಿಜ್ಜೇಹಿ ನ ದಿಟ್ಠಪುಬ್ಬೋವ। ಯೇಪಿ
ಚನ್ದಿಮಸೂರಿಯೇ ತೇವಿಜ್ಜಾ ಪಸ್ಸನ್ತಿ, ತೇಸಮ್ಪಿ ಸಹಬ್ಯತಾಯ ಮಗ್ಗಂ ದೇಸೇತುಂ
ನಪ್ಪಹೋನ್ತೀತಿ ದಸ್ಸನತ್ಥಂ ‘‘ತಂ ಕಿಂ ಮಞ್ಞಸೀ’’ತಿಆದಿಮಾಹ।

೫೩೦. ತತ್ಥ ಯತೋ ಚನ್ದಿಮಸೂರಿಯಾ ಉಗ್ಗಚ್ಛನ್ತೀತಿ ಯಸ್ಮಿಂ ಕಾಲೇ ಉಗ್ಗಚ್ಛನ್ತಿ। ಯತ್ಥ ಚ ಓಗ್ಗಚ್ಛನ್ತೀತಿ ಯಸ್ಮಿಂ ಕಾಲೇ ಅತ್ಥಮೇನ್ತಿ, ಉಗ್ಗಮನಕಾಲೇ ಚ ಅತ್ಥಙ್ಗಮನಕಾಲೇ ಚ ಪಸ್ಸನ್ತೀತಿ ಅತ್ಥೋ। ಆಯಾಚನ್ತೀತಿ ‘‘ಉದೇಹಿ ಭವಂ ಚನ್ದ, ಉದೇಹಿ ಭವಂ ಸೂರಿಯಾ’’ತಿ ಏವಂ ಆಯಾಚನ್ತಿ। ಥೋಮಯನ್ತೀತಿ ‘‘ಸೋಮ್ಮೋ ಚನ್ದೋ, ಪರಿಮಣ್ಡಲೋ ಚನ್ದೋ, ಸಪ್ಪಭೋ ಚನ್ದೋ’’ತಿಆದೀನಿ ವದನ್ತಾ ಪಸಂಸನ್ತಿ। ಪಞ್ಜಲಿಕಾತಿ ಪಗ್ಗಹಿತಅಞ್ಜಲಿಕಾ। ನಮಸ್ಸಮಾನಾತಿ ‘‘ನಮೋ ನಮೋ’’ತಿ ವದಮಾನಾ।

೫೩೧-೫೩೨. ಯಂ ಪಸ್ಸನ್ತೀತಿ ಏತ್ಥ ನ್ತಿ ನಿಪಾತಮತ್ತಂ। ಕಿಂ ಪನ ನ ಕಿರಾತಿ ಏತ್ಥ ಇಧ ಪನ ಕಿಂ ವತ್ತಬ್ಬಂ। ಯತ್ಥ ಕಿರ ತೇವಿಜ್ಜೇಹಿ ಬ್ರಾಹ್ಮಣೇಹಿ ನ ಬ್ರಹ್ಮಾ ಸಕ್ಖಿದಿಟ್ಠೋತಿ ಏವಮತ್ಥೋ ದಟ್ಠಬ್ಬೋ।

ಅಚಿರವತೀನದೀಉಪಮಾಕಥಾ

೫೪೨. ಸಮತಿತ್ತಿಕಾತಿ ಸಮಭರಿತಾ। ಕಾಕಪೇಯ್ಯಾತಿ ಯತ್ಥ ಕತ್ಥಚಿ ತೀರೇ ಠಿತೇನ ಕಾಕೇನ ಸಕ್ಕಾ ಪಾತುನ್ತಿ ಕಾಕಪೇಯ್ಯಾ। ಪಾರಂ ತರಿತುಕಾಮೋತಿ ನದಿಂ ಅತಿಕ್ಕಮಿತ್ವಾ ಪರತೀರಂ ಗನ್ತುಕಾಮೋ। ಅವ್ಹೇಯ್ಯಾತಿ ಪಕ್ಕೋಸೇಯ್ಯ। ಏಹಿ ಪಾರಾಪಾರನ್ತಿ ಅಮ್ಭೋ ಪಾರ ಅಪಾರಂ ಏಹಿ, ಅಥ ಮಂ ಸಹಸಾವ ಗಹೇತ್ವಾ ಗಮಿಸ್ಸಸಿ, ಅತ್ಥಿ ಮೇ ಅಚ್ಚಾಯಿಕಕಮ್ಮನ್ತಿ ಅತ್ಥೋ।

೫೪೪. ಯೇ ಧಮ್ಮಾ ಬ್ರಾಹ್ಮಣಕಾರಕಾತಿ ಏತ್ಥ ಪಞ್ಚಸೀಲದಸಕುಸಲಕಮ್ಮಪಥಭೇದಾ ಧಮ್ಮಾ ಬ್ರಾಹ್ಮಣಕಾರಕಾತಿ ವೇದಿತಬ್ಬಾ , ತಬ್ಬಿಪರೀತಾ ಅಬ್ರಾಹ್ಮಣಕಾರಕಾ। ಇನ್ದಮವ್ಹಾಯಾಮಾತಿ
ಇನ್ದಂ ಅವ್ಹಾಯಾಮ ಪಕ್ಕೋಸಾಮ। ಏವಂ ಬ್ರಾಹ್ಮಣಾನಂ ಅವ್ಹಾಯನಸ್ಸ ನಿರತ್ಥಕತಂ ದಸ್ಸೇತ್ವಾ
ಪುನಪಿ ಭಗವಾ ಅಣ್ಣವಕುಚ್ಛಿಯಂ ಸೂರಿಯೋ ವಿಯ ಜಲಮಾನೋ ಪಞ್ಚಸತಭಿಕ್ಖುಪರಿವುತೋ
ಅಚಿರವತಿಯಾ ತೀರೇ ನಿಸಿನ್ನೋ ಅಪರಮ್ಪಿ ನದೀಉಪಮಂಯೇವ ಆಹರನ್ತೋ
‘‘ಸೇಯ್ಯಥಾಪೀ’’ತಿಆದಿಮಾಹ।

೫೪೬. ಕಾಮಗುಣಾತಿ
ಕಾಮಯಿತಬ್ಬಟ್ಠೇನ ಕಾಮಾ, ಬನ್ಧನಟ್ಠೇನ ಗುಣಾ। ‘‘ಅನುಜಾನಾಮಿ ಭಿಕ್ಖವೇ, ಅಹತಾನಂ
ವತ್ಥಾನಂ ದಿಗುಣಂ ಸಙ್ಘಾಟಿ’’ನ್ತಿ (ಮಹಾವ॰ ೩೪೮) ಏತ್ಥ ಹಿ ಪಟಲಟ್ಠೋ ಗುಣಟ್ಠೋ।
‘‘ಅಚ್ಚೇನ್ತಿ ಕಾಲಾ ತರಯನ್ತಿ ರತ್ತಿಯೋ, ವಯೋಗುಣಾ ಅನುಪುಬ್ಬಂ ಜಹನ್ತೀ’’ತಿ ಏತ್ಥ
ರಾಸಟ್ಠೋ ಗುಣಟ್ಠೋ। ‘‘ಸತಗುಣಾ ದಕ್ಖಿಣಾ ಪಾಟಿಕಙ್ಖಿತಬ್ಬಾ’’ತಿ
(ಮ॰ ನಿ॰ ೩.೩೭೯) ಏತ್ಥ ಆನಿಸಂಸಟ್ಠೋ ಗುಣಟ್ಠೋ। ‘‘ಅನ್ತಂ ಅನ್ತಗುಣಂ (ಖು॰ ಪಾ॰ ೩.೧)
ಕಯಿರಾ ಮಾಲಾಗುಣೇ ಬಹೂ’’ತಿ (ಧ॰ ಪ॰ ೫೩) ಚ ಏತ್ಥ ಬನ್ಧನಟ್ಠೋ ಗುಣಟ್ಠೋ। ಇಧಾಪಿ ಏಸೇವ
ಅಧಿಪ್ಪೇತೋ। ತೇನ ವುತ್ತಂ ‘‘ಬನ್ಧನಟ್ಠೇನ ಗುಣಾ’’ತಿ। ಚಕ್ಖುವಿಞ್ಞೇಯ್ಯಾತಿ ಚಕ್ಖುವಿಞ್ಞಾಣೇನ ಪಸ್ಸಿತಬ್ಬಾ। ಏತೇನುಪಾಯೇನ ಸೋತವಿಞ್ಞೇಯ್ಯಾದೀಸುಪಿ ಅತ್ಥೋ ವೇದಿತಬ್ಬೋ। ಇಟ್ಠಾತಿ ಪರಿಯಿಟ್ಠಾ ವಾ ಹೋನ್ತು, ಮಾ ವಾ, ಇಟ್ಠಾರಮ್ಮಣಭೂತಾತಿ ಅತ್ಥೋ। ಕನ್ತಾತಿ ಕಾಮನೀಯಾ। ಮನಾಪಾತಿ ಮನವಡ್ಢನಕಾ। ಪಿಯರೂಪಾತಿ ಪಿಯಜಾತಿಕಾ। ಕಾಮೂಪಸಞ್ಹಿತಾತಿ ಆರಮ್ಮಣಂ ಕತ್ವಾ ಉಪ್ಪಜ್ಜಮಾನೇನ ಕಾಮೇನ ಉಪಸಞ್ಹಿತಾ। ರಜನೀಯಾತಿ ರಞ್ಜನೀಯಾ, ರಾಗುಪ್ಪತ್ತಿಕಾರಣಭೂತಾತಿ ಅತ್ಥೋ।

ಗಧಿತಾತಿ ಗೇಧೇನ ಅಭಿಭೂತಾ ಹುತ್ವಾ। ಮುಚ್ಛಿತಾತಿ ಮುಚ್ಛಾಕಾರಪ್ಪತ್ತಾಯ ಅಧಿಮತ್ತಕಾಯ ತಣ್ಹಾಯ ಅಭಿಭೂತಾ। ಅಜ್ಝೋಪನ್ನಾತಿ ಅಧಿಓಪನ್ನಾ ಓಗಾಳ್ಹಾ ‘‘ಇದಂ ಸಾರ’’ನ್ತಿ ಪರಿನಿಟ್ಠಾನಪ್ಪತ್ತಾ ಹುತ್ವಾ। ಅನಾದೀನವದಸ್ಸಾವಿನೋತಿ ಆದೀನವಂ ಅಪಸ್ಸನ್ತಾ। ಅನಿಸ್ಸರಣಪಞ್ಞಾತಿ ಇದಮೇತ್ಥ ನಿಸ್ಸರಣನ್ತಿ, ಏವಂ ಪರಿಜಾನನಪಞ್ಞಾವಿರಹಿತಾ, ಪಚ್ಚವೇಕ್ಖಣಪರಿಭೋಗವಿರಹಿತಾತಿ ಅತ್ಥೋ।

೫೪೮. ಆವರಣಾತಿಆದೀಸು ಆವರನ್ತೀತಿ ಆವರಣಾ। ನಿವಾರೇನ್ತೀತಿ ನೀವರಣಾ। ಓನನ್ಧನ್ತೀತಿ ಓನಾಹನಾ। ಪರಿಯೋನನ್ಧನ್ತೀತಿ ಪರಿಯೋನಾಹನಾ। ಕಾಮಚ್ಛನ್ದಾದೀನಂ ವಿತ್ಥಾರಕಥಾ ವಿಸುದ್ಧಿಮಗ್ಗತೋ ಗಹೇತಬ್ಬಾ।

೫೪೯-೫೫೦. ಆವುತಾ ನಿವುತಾ ಓನದ್ಧಾ ಪರಿಯೋನದ್ಧಾತಿ ಪದಾನಿ ಆವರಣಾದೀನಂ ವಸೇನ ವುತ್ತಾನಿ। ಸಪರಿಗ್ಗಹೋತಿ ಇತ್ಥಿಪರಿಗ್ಗಹೇನ ಸಪರಿಗ್ಗಹೋತಿ ಪುಚ್ಛತಿ। ಅಪರಿಗ್ಗಹೋ ಭೋ ಗೋತಮಾತಿಆದೀಸುಪಿ
ಕಾಮಚ್ಛನ್ದಸ್ಸ ಅಭಾವತೋ ಇತ್ಥಿಪರಿಗ್ಗಹೇನ ಅಪರಿಗ್ಗಹೋ। ಬ್ಯಾಪಾದಸ್ಸ ಅಭಾವತೋ ಕೇನಚಿ
ಸದ್ಧಿಂ ವೇರಚಿತ್ತೇನ ಅವೇರೋ। ಥಿನಮಿದ್ಧಸ್ಸ ಅಭಾವತೋ ಚಿತ್ತಗೇಲಞ್ಞಸಙ್ಖಾತೇನ
ಬ್ಯಾಪಜ್ಜೇನ ಅಬ್ಯಾಪಜ್ಜೋ। ಉದ್ಧಚ್ಚಕುಕ್ಕುಚ್ಚಾಭಾವತೋ ಉದ್ಧಚ್ಚಕುಕ್ಕುಚ್ಚಾದೀಹಿ
ಸಂಕಿಲೇಸೇಹಿ ಅಸಂಕಿಲಿಟ್ಠಚಿತ್ತೋ ಸುಪರಿಸುದ್ಧಮಾನಸೋ। ವಿಚಿಕಿಚ್ಛಾಯ ಅಭಾವತೋ ಚಿತ್ತಂ
ವಸೇ ವತ್ತೇತಿ। ಯಥಾ ಚ ಬ್ರಾಹ್ಮಣಾ ಚಿತ್ತಗತಿಕಾ ಹೋನ್ತೀತಿ, ಚಿತ್ತಸ್ಸ ವಸೇನ
ವತ್ತನ್ತಿ, ನ ತಾದಿಸೋತಿ ವಸವತ್ತೀ।

೫೫೨. ಇಧ ಖೋ ಪನಾತಿ ಇಧ ಬ್ರಹ್ಮಲೋಕಮಗ್ಗೇ। ಆಸೀದಿತ್ವಾತಿ ಅಮಗ್ಗಮೇವ ‘‘ಮಗ್ಗೋ’’ತಿ ಉಪಗನ್ತ್ವಾ। ಸಂಸೀದನ್ತೀತಿ ‘‘ಸಮತಲ’’ನ್ತಿ ಸಞ್ಞಾಯ ಪಙ್ಕಂ ಓತಿಣ್ಣಾ ವಿಯ ಅನುಪ್ಪವಿಸನ್ತಿ। ಸಂಸೀದಿತ್ವಾ ವಿಸಾರಂ ಪಾಪುಣನ್ತೀತಿ ಏವಂ ಪಙ್ಕೇ ವಿಯ ಸಂಸೀದಿತ್ವಾ ವಿಸಾರಂ ಅಙ್ಗಮಙ್ಗಸಂಭಞ್ಜನಂ ಪಾಪುಣನ್ತಿ। ಸುಕ್ಖತರಂ ಮಞ್ಞೇ ತರನ್ತೀತಿ
ಮರೀಚಿಕಾಯ ವಞ್ಚೇತ್ವಾ ‘‘ಕಾಕಪೇಯ್ಯಾ ನದೀ’’ತಿ ಸಞ್ಞಾಯ ‘‘ತರಿಸ್ಸಾಮಾ’’ತಿ ಹತ್ಥೇಹಿ ಚ
ಪಾದೇಹಿ ಚ ವಾಯಮಮಾನಾ ಸುಕ್ಖತರಣಂ ಮಞ್ಞೇ ತರನ್ತಿ। ತಸ್ಮಾ ಯಥಾ ಹತ್ಥಪಾದಾದೀನಂ
ಸಂಭಞ್ಜನಂ ಪರಿಭಞ್ಜನಂ, ಏವಂ ಅಪಾಯೇಸು ಸಂಭಞ್ಜನಂ ಪರಿಭಞ್ಜನಂ ಪಾಪುಣನ್ತಿ। ಇಧೇವ ಚ
ಸುಖಂ ವಾ ಸಾತಂ ವಾ ನ ಲಭನ್ತಿ। ತಸ್ಮಾ ಇದಂ ತೇವಿಜ್ಜಾನಂ ಬ್ರಾಹ್ಮಣಾನನ್ತಿ ತಸ್ಮಾ ಇದಂ ಬ್ರಹ್ಮಸಹಬ್ಯತಾಯ ಮಗ್ಗದೀಪಕಂ ತೇವಿಜ್ಜಕಂ ಪಾವಚನಂ ತೇವಿಜ್ಜಾನಂ ಬ್ರಾಹ್ಮಣಾನಂ। ತೇವಿಜ್ಜಾಇರಿಣನ್ತಿ ತೇವಿಜ್ಜಾಅರಞ್ಞಂ ಇರಿಣನ್ತಿ ಹಿ ಅಗಾಮಕಂ ಮಹಾಅರಞ್ಞಂ ವುಚ್ಚತಿ। ತೇವಿಜ್ಜಾವಿವನನ್ತಿ ಪುಪ್ಫಫಲೇಹಿ ಅಪರಿಭೋಗರುಕ್ಖೇಹಿ ಸಞ್ಛನ್ನಂ ನಿರುದಕಂ ಅರಞ್ಞಂ । ಯತ್ಥ ಮಗ್ಗತೋ ಉಕ್ಕಮಿತ್ವಾ ಪರಿವತ್ತಿತುಮ್ಪಿ ನ ಸಕ್ಕಾ ಹೋನ್ತಿ, ತಂ ಸನ್ಧಾಯಾಹ ‘‘ತೇವಿಜ್ಜಾವಿವನನ್ತಿಪಿ ವುಚ್ಚತೀ’’ತಿ। ತೇವಿಜ್ಜಾಬ್ಯಸನನ್ತಿ
ತೇವಿಜ್ಜಾನಂ ಪಞ್ಚವಿಧಬ್ಯಸನಸದಿಸಮೇತಂ। ಯಥಾ ಹಿ ಞಾತಿರೋಗಭೋಗ ದಿಟ್ಠಿ
ಸೀಲಬ್ಯಸನಪ್ಪತ್ತಸ್ಸ ಸುಖಂ ನಾಮ ನತ್ಥಿ, ಏವಂ ತೇವಿಜ್ಜಾನಂ ತೇವಿಜ್ಜಕಂ ಪಾವಚನಂ ಆಗಮ್ಮ
ಸುಖಂ ನಾಮ ನತ್ಥೀತಿ ದಸ್ಸೇತಿ।

೫೫೪. ಜಾತಸಂವಡ್ಢೋತಿ ಜಾತೋ ಚ ವಡ್ಢಿತೋ ಚ, ಯೋ ಹಿ ಕೇವಲಂ ತತ್ಥ ಜಾತೋವ ಹೋತಿ, ಅಞ್ಞತ್ಥ
ವಡ್ಢಿತೋ, ತಸ್ಸ ಸಮನ್ತಾ ಗಾಮಮಗ್ಗಾ ನ ಸಬ್ಬಸೋ ಪಚ್ಚಕ್ಖಾ ಹೋನ್ತಿ, ತಸ್ಮಾ
ಜಾತಸಂವಡ್ಢೋತಿ ಆಹ। ಜಾತಸಂವಡ್ಢೋಪಿ ಯೋ ಚಿರನಿಕ್ಖನ್ತೋ, ತಸ್ಸ ನ ಸಬ್ಬಸೋ ಪಚ್ಚಕ್ಖಾ
ಹೋನ್ತಿ। ತಸ್ಮಾ ‘‘ತಾವದೇವ ಅವಸಟ’’ನ್ತಿ ಆಹ, ತಙ್ಖಣಮೇವ ನಿಕ್ಖನ್ತನ್ತಿ ಅತ್ಥೋ। ದನ್ಧಾಯಿತತ್ತನ್ತಿ ಅಯಂ ನು ಖೋ ಮಗ್ಗೋ, ಅಯಂ ನ ನುಖೋತಿ ಕಙ್ಖಾವಸೇನ ಚಿರಾಯಿತತ್ತಂ। ವಿತ್ಥಾಯಿತತ್ತನ್ತಿ ಯಥಾ ಸುಖುಮಂ ಅತ್ಥಜಾತಂ ಸಹಸಾ ಪುಚ್ಛಿತಸ್ಸ ಕಸ್ಸಚಿ ಸರೀರಂ ಥದ್ಧಭಾವಂ ಗಣ್ಹಾತಿ, ಏವಂ ಥದ್ಧಭಾವಗ್ಗಹಣಂ। ನ ತ್ವೇವಾತಿ ಇಮಿನಾ ಸಬ್ಬಞ್ಞುತಞ್ಞಾಣಸ್ಸ ಅಪ್ಪಟಿಹತಭಾವಂ ದಸ್ಸೇತಿ। ತಸ್ಸ ಹಿ ಪುರಿಸಸ್ಸ ಮಾರಾವಟ್ಟನಾದಿವಸೇನ ಸಿಯಾ ಞಾಣಸ್ಸ ಪಟಿಘಾತೋ। ತೇನ ಸೋ ದನ್ಧಾಯೇಯ್ಯ ವಾ ವಿತ್ಥಾಯೇಯ್ಯ ವಾ। ಸಬ್ಬಞ್ಞುತಞ್ಞಾಣಂ ಪನ ಅಪ್ಪಟಿಹತಂ, ನ ಸಕ್ಕಾ ತಸ್ಸ ಕೇನಚಿ ಅನ್ತರಾಯೋ ಕಾತುನ್ತಿ ದೀಪೇತಿ।

೫೫೫. ಉಲ್ಲುಮ್ಪತು ಭವಂ ಗೋತಮೋತಿ ಉದ್ಧರತು ಭವಂ ಗೋತಮೋ। ಬ್ರಾಹ್ಮಣಿಂ ಪಜನ್ತಿ
ಬ್ರಾಹ್ಮಣದಾರಕಂ, ಭವಂ ಗೋತಮೋ ಮಮ ಬ್ರಾಹ್ಮಣಪುತ್ತಂ ಅಪಾಯಮಗ್ಗತೋ ಉದ್ಧರಿತ್ವಾ
ಬ್ರಹ್ಮಲೋಕಮಗ್ಗೇ ಪತಿಟ್ಠಪೇತೂತಿ ಅತ್ಥೋ। ಅಥಸ್ಸ ಭಗವಾ ಬುದ್ಧುಪ್ಪಾದಂ ದಸ್ಸೇತ್ವಾ
ಸದ್ಧಿಂ ಪುಬ್ಬಭಾಗಪಟಿಪದಾಯ ಮೇತ್ತಾವಿಹಾರಾದಿಬ್ರಹ್ಮಲೋಕಗಾಮಿಮಗ್ಗಂ ದೇಸೇತುಕಾಮೋ ‘‘ತೇನ
ಹಿ ವಾಸೇಟ್ಠಾ’’ತಿಆದಿಮಾಹ। ತತ್ಥ ‘‘ಇಧ ತಥಾಗತೋ’’ತಿಆದಿ ಸಾಮಞ್ಞಫಲೇ ವಿತ್ಥಾರಿತಂ।
ಮೇತ್ತಾಸಹಗತೇನಾತಿಆದೀಸು ಯಂ ವತ್ತಬ್ಬಂ, ತಂ ಸಬ್ಬಂ ವಿಸುದ್ಧಿಮಗ್ಗೇ
ಬ್ರಹ್ಮವಿಹಾರಕಮ್ಮಟ್ಠಾನಕಥಾಯಂ ವುತ್ತಂ। ಸೇಯ್ಯಥಾಪಿ ವಾಸೇಟ್ಠ ಬಲವಾ ಸಙ್ಖಧಮೋತಿಆದಿ ಪನ ಇಧ ಅಪುಬ್ಬಂ। ತತ್ಥ ಬಲವಾತಿ ಬಲಸಮ್ಪನ್ನೋ। ಸಙ್ಖಧಮೋತಿ ಸಙ್ಖಧಮಕೋ। ಅಪ್ಪಕಸಿರೇನಾತಿ
ಅಕಿಚ್ಛೇನ ಅದುಕ್ಖೇನ। ದುಬ್ಬಲೋ ಹಿ ಸಙ್ಖಧಮೋ ಸಙ್ಖಂ ಧಮನ್ತೋಪಿ ನ ಸಕ್ಕೋತಿ ಚತಸ್ಸೋ
ದಿಸಾ ಸರೇನ ವಿಞ್ಞಾಪೇತುಂ, ನಾಸ್ಸ ಸಙ್ಖಸದ್ದೋ ಸಬ್ಬತೋ ಫರತಿ। ಬಲವತೋ ಪನ ವಿಪ್ಫಾರಿಕೋ
ಹೋತಿ, ತಸ್ಮಾ ‘‘ಬಲವಾ’’ತಿಆದಿಮಾಹ। ಮೇತ್ತಾಯ ಚೇತೋವಿಮುತ್ತಿಯಾತಿ ಏತ್ಥ ಮೇತ್ತಾತಿ ವುತ್ತೇ ಉಪಚಾರೋಪಿ ಅಪ್ಪನಾಪಿ ವಟ್ಟತಿ, ‘‘ಚೇತ್ತೋವಿಮುತ್ತೀ’’ತಿ ವುತ್ತೇ ಪನ ಅಪ್ಪನಾವ ವಟ್ಟತಿ। ಯಂ ಪಮಾಣಕತಂ ಕಮ್ಮನ್ತಿ
ಪಮಾಣಕತಂ ಕಮ್ಮಂ ನಾಮ ಕಾಮಾವಚರಂ ವುಚ್ಚತಿ। ಅಪ್ಪಮಾಣಕತಂ ಕಮ್ಮಂ ನಾಮ ರೂಪಾರೂಪಾವಚರಂ।
ತಞ್ಹಿ ಪಮಾಣಂ ಅತಿಕ್ಕಮಿತ್ವಾ ಓದಿಸ್ಸಕಅನೋದಿಸ್ಸಕದಿಸಾಫರಣವಸೇನ ವಡ್ಢೇತ್ವಾ ಕತತ್ತಾ
ಅಪ್ಪಮಾಣಕತನ್ತಿ ವುಚ್ಚತಿ। ನ ತಂ ತತ್ರಾವಸಿಸ್ಸತಿ ನ ತಂ ತತ್ರಾವತಿಟ್ಠತೀತಿ
ತಂ ಕಾಮಾವಚರಕಮ್ಮಂ ತಸ್ಮಿಂ ರೂಪಾವಚರಾರೂಪಾವಚರಕಮ್ಮೇ ನ ಓಹೀಯತಿ, ನ ತಿಟ್ಠತಿ। ಕಿಂ
ವುತ್ತಂ ಹೋತಿ – ತಂ ಕಾಮಾವಚರಕಮ್ಮಂ ತಸ್ಸ ರೂಪಾರೂಪಾವಚರಕಮ್ಮಸ್ಸ ಅನ್ತರಾ ಲಗ್ಗಿತುಂ ವಾ
ಠಾತುಂ ವಾ ರೂಪಾರೂಪಾವಚರಕಮ್ಮಂ ಫರಿತ್ವಾ ಪರಿಯಾದಿಯಿತ್ವಾ ಅತ್ತನೋ ಓಕಾಸಂ ಗಹೇತ್ವಾ
ಪತಿಟ್ಠಾತುಂ ನ ಸಕ್ಕೋತಿ। ಅಥ ಖೋ ರೂಪಾವಚರಾರೂಪಾವಚರಕಮ್ಮಮೇವ ಕಾಮಾವಚರಂ ಮಹೋಘೋ ವಿಯ
ಪರಿತ್ತಂ ಉದಕಂ ಫರಿತ್ವಾ ಪರಿಯಾದಿಯಿತ್ವಾ ಅತ್ತನೋ ಓಕಾಸಂ ಗಹೇತ್ವಾ ತಿಟ್ಠತಿ। ತಸ್ಸ
ವಿಪಾಕಂ ಪಟಿಬಾಹಿತ್ವಾ ಸಯಮೇವ ಬ್ರಹ್ಮಸಹಬ್ಯತಂ ಉಪನೇತೀತಿ। ಏವಂವಿಹಾರೀತಿ ಏವಂ ಮೇತ್ತಾದಿವಿಹಾರೀ।

೫೫೯. ಏತೇ ಮಯಂ ಭವನ್ತಂ ಗೋತಮನ್ತಿ
ಇದಂ ತೇಸಂ ದುತಿಯಂ ಸರಣಗಮನಂ। ಪಠಮಮೇವ ಹೇತೇ ಮಜ್ಝಿಮಪಣ್ಣಾಸಕೇ ವಾಸೇಟ್ಠಸುತ್ತಂ
ಸುತ್ವಾ ಸರಣಂ ಗತಾ, ಇಮಂ ಪನ ತೇವಿಜ್ಜಸುತ್ತಂ ಸುತ್ವಾ ದುತಿಯಮ್ಪಿ ಸರಣಂ ಗತಾ।
ಕತಿಪಾಹಚ್ಚಯೇನ ಪಬ್ಬಜಿತ್ವಾ ಅಗ್ಗಞ್ಞಸುತ್ತೇ ಉಪಸಮ್ಪದಞ್ಚೇವ ಅರಹತ್ತಞ್ಚ ಅಲತ್ಥುಂ।
ಸೇಸಂ ಸಬ್ಬತ್ಥ ಉತ್ತಾನಮೇವಾತಿ।

ಇತಿ ಸುಮಙ್ಗಲವಿಲಾಸಿನಿಯಾ ದೀಘನಿಕಾಯಟ್ಠಕಥಾಯಂ

ತೇವಿಜ್ಜಸುತ್ತವಣ್ಣನಾ ನಿಟ್ಠಿತಾ।

ನಿಟ್ಠಿತಾ ಚ ತೇರಸಸುತ್ತಪಟಿಮಣ್ಡಿತಸ್ಸ ಸೀಲಕ್ಖನ್ಧವಗ್ಗಸ್ಸ

ಅತ್ಥವಣ್ಣನಾತಿ।

ಸೀಲಕ್ಖನ್ಧವಗ್ಗಟ್ಠಕಥಾ ನಿಟ್ಠಿತಾ।

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https://www.youtube.com/watch?v=gVt34_vDFJA
Abhisambidhana Sutta
Harshana Hiripitiya
Published on Oct 20, 2017
නමෝ අභිසම්භිදානේ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා

නමෝ සම්මා සම්බුද්ධේ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා

නමෝ පච්චේක සම්බුද්ධේ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා

නමෝ සාරිපුත්ත මොග්ගල්ලානේ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා

නමෝ අංගුලිමාල මහා ථෙරෝ මහා වීරෝ මහා බලෝ
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා

නමෝ සීවලීච මහා ථෙරෝ මහා කායෝ මහා ලාභී
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා

නමෝ සප්තතිංස බෝධි පක්ඛිය ධම්මා චත්තාරෝ සතිපට්ඨානා
චත්තාරෝ ඉද්ධි පාදා චත්තාරෝ සම්මප්පදානා
පංචින්ද්රියානි / පංචබලානි සප්ත බොජ්ජංගානි
අරියෝ අට්ඨංගිකෝ මග්ගො බුද්ධ මන්තංච මත්තං
ධම්ම මන්තංච මත්තං සංඝ මන්තංච මත්තං..

තුම්හාකං සබ්බ රෝග/සබ්බ දෝෂ/සබ්බන්තරායා විනස්සන්තු..
යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති
තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා

එතේන සච්ච වජ්ජේන සොත්තිතේ හෝතු සබ්බධා…..
එතේන සච්ච වජ්ජේන සොත්තිතේ හෝතු සබ්බධා…..
එතේන සච්ච වජ්ජේන සොත්තිතේ හෝතු සබ්බධා…..
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නමෝ අභිසම්භිදානේ යුත්තේ යුත්තේ පජ්ජලති පජ්ජලති තීහුම් තීහුම් ලුහු ලුහු පරමේස්වාහා නමෝ සම්මා සම්බුද්ධේ යුත්තේ ය…

AN 8.39 (A iv 245)

Abhisanda Sutta

— Results —

Here are eight ways in which all serious disciples of the Buddha create much merit for themselves.



Note: info·bubbles on all “underdotted” words


Pāḷi



English


“aṭṭhime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā
sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattanti. katame aṭṭha?

“Monks, there are these eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness. Which eight?

idha, bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti. ayaṃ, bhikkhave,
paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko
saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“There is the case where a disciple of the noble ones has gone to the Buddha for refuge. This is the first reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti. ayaṃ,
bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati.

“Furthermore, the disciple of the noble ones has gone to the Dhamma for refuge. This is the second reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti. ayaṃ,
bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati.

“Furthermore, the disciple of the noble ones has gone to the Sangha for refuge. This is the third reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni
porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṃkiyissanti,
appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. katamāni pañca?

“Now, there are these five gifts, five great gifts
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that are not open to suspicion, will
never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans. Which five?

idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato
hoti. pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ
sattānaṃ abhayaṃ deti, averaṃ deti, abyābajjhaṃ deti. aparimāṇānaṃ
sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa
abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ, bhikkhave, paṭhamaṃ
dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ
asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi
brāhmaṇehi viññūhi. ayaṃ, bhikkhave, catuttho puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
first gift, the first great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fourth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā
paṭivirato hoti. adinnādānā paṭivirato, bhikkhave, ariyasāvako
aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.
aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā,
aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ,
bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ
asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ
samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
second gift, the second great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fifth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“puna caparaṃ, bhikkhave, ariyasāvako kāmesumicchācāraṃ pahāya
kāmesumicchācārā paṭivirato hoti. kāmesumicchācārā paṭivirato,
bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti
abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā
abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī
hoti. idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ
vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na
saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. ayaṃ kho,
bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati. ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā
sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya
manāpāya hitāya sukhāya saṃvattantī”ti.

“Furthermore, abandoning illicit sex, the disciple of the noble ones abstains from illicit sex.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
third gift, the third great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the sixth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“puna caparaṃ, bhikkhave, ariyasāvako musāvādaṃ pahāya musāvādā
paṭivirato hoti. musāvādā paṭivirato, bhikkhave, ariyasāvako
aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.
aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā,
aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ,
bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ
asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ
samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. ime kho, bhikkhave,
aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā
saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattantī”ti.

“Furthermore, abandoning lying, the disciple of the noble ones abstains from lying.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
fourth gift, the fourth great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the seventh reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

“puna caparaṃ, bhikkhave, ariyasāvako surāmerayamajjapamādaṭṭhānaṃ
pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako
aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.
aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā,
aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ,
bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ
asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ
samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. ime kho, bhikkhave,
aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā
saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattantī”ti.

“Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
fifth gift, the fifth great gift
— original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the eighth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness.

ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā
sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya
sukhāya saṃvattantī”ti.

“Monks, these are the eight rewards of merit, rewards of skillfulness, nourishments of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing, to welfare & happiness.


Bodhi leaf



“Abhisanda Sutta: Rewards”, translated from the Pali by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 30 November 2013.

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In Buddhism

Theravada (major branch of Buddhism)

Mind; heart; state of consciousness.(Source): Access to Insight: A Glossary of Pali and Buddhist Terms

1. Citta (called Cittagahapati) - A
householder of Macchikasanda, where he was Treasurer. He was later declared by
the Buddha to be pre eminent among laymen who preached the Doctrine (A.i.26). On
the day of his birth the whole city was covered knee deep with flowers of
various hues, hence his name.

When Mahanama visited Macchikasanda, Citta,
pleased with his demeanour, invited him to his park, the Ambatakarama, and built
for him a monastery there. And there the Elder preached to Citta the
Sala yatana vibhatti and Citta became an Anagami. Thereafter many monks visited
the Ambatakarama and accepted Cittas hospitality. Among them was Isidatta
(q.v.), a former acquaintance of Citta, but Isidatta left when he found that his
identity had been discovered. Mahanama and Mahaka did likewise, after having
performed miracles at the request of Citta.

The Citta Samyutta (S.iv.282ff)
contains a record of conversations between Citta and members of the Order, among
whom, besides those already mentioned, were Kamabhu and Godatta. Citta is also
said to have had discussions with Nigantha Nataputta and Acela Kassapa and to
have refuted their views.

A thera named Sudhamma was a permanent
resident in the Ambatakarama and was looked after by Citta. Once, when the two
Chief Disciples and several other eminent Elders came to the Ambatakarama, Citta
invited first these and then Sudhamma; the latter, feeling slighted, blamed
Citta beyond measure, but the Buddha, hearing of this, sent Sudhamma to ask for
Cittas pardon (Vin.ii.15ff; DhA.ii.74f; for details see Sudhamma).

Some time later, Citta visited the
Buddha. He was accompanied by two thousand others and took with him five hundred
cartloads of offerings to the Buddha and the Order. As he fell at the feet of
the Buddha, flowers of five hues showered from the sky and the Buddha preached
to him the Salayatana vibhatti. For a fortnight he continued distributing his
gifts to the Order and the devas filled his carts with all kinds of valuables
(AA.i.210).

When Citta lay ill just before his
death, devas visited him and advised him to wish for kingship among them, but he
refused to aspire to anything so impermanent, and instructed the devas and his
kinsfolk gathered round him, telling them of the Buddha and his teachings
(S.iv.302f). He is regarded as the ideal layman (E.g., at A.i.88; ii.164;
iii.451).

He owned a tributary village called
Migapattaka (SA.iii.93).

In the time of Padumuttara Buddha, Citta
conceived his desire to be placed first among laymen in the teaching of the
Dhamma. In the time of Kassapa Buddha he was a huntsman. One day, seeing a monk
in a glen, and being pleased thereat, he hurried home, prepared a meal and
brought it to the monk, together with flowers he had gathered on the way. After
the offering,

— or —

1. Citta - One of the four wives of Magha.(Source): Pali Kanon: Pali Proper Names

(mind, thought).

(Source): Dhamma Dana: Pali English Glossary

‘mind’, ‘consciousness’, ’state of consciousness’, is a synonym of
mano and
viññāna (s. khandha and
Tab. 1).

Dhs. divides all phenomena into consciousness (citta), mental
concomitants (cetasika) and corporeality
(rūpa).

In adhicitta, ‘higher mentality’, it signifies the concentrated,
quietened mind, and is one of the 3 trainings (s.
sikkhā).

The concentration (or intensification) of consciousness is one of the 4 roads
to power (s. iddhipāda).

— or —

viññāna (s. khandha),

citta (q.v.),
mano (q v ) -

Moment of °: citta-kkhana (q.v.).

Contemplation of
°: cittānupassanā: s. satipatthāna -

Corporeality produced by °:
citta-ja-rūpa, s. samutthāna -

Abodes or supports of °: cf.
viññānatthiti (q.v.)

Functions of °: viññāna-kicca (q.v.).

(Source): Pali Kanon: Manual of Buddhist Terms and Doctrines
context information

Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).


Abhidhamma

See One Hundred and Tweny One Cittas

Citta means consciousness. It is the nature that is aware of its
object. No other dhamma or nature can know anything including
themselves. But citta can know everything possible including cittas.

Citta always leads other nama dhamma and rupa dhamma. A citta arises,
it passes away immediately after its arising. Another citta arises, and
again it falls away. Next arises and dies out immediately. This kind of
uninterruptedness is the manifestation of citta. There are immediate
causes for arising of citta. They are cittas themselves, nama dhamma and
rupa dhamma.

There are 89 cittas in total.

  • 81 cittas are mundane consciousness and
  • 8 cittas are supramundane consciousness.

At another time, citta can be counted as 121 cittas in total.

This happens when 8 lokuttara cittas arise when in jhana. These are
called lokuttara jhana cittas. As there are 5 jhanas, then there are 40
lokuttara jhana cittas.

Together with lokiya cittas 40 and 81 will make 121 cittas in total.

When 89 cittas are analysed according to their jati or origin or parentage, there are four classes of citta. They are

  1. 12 akusala cittas ( 8 lobha + 2 dosa + 2 moha citta )
  2. 21 kusala cittas ( 8 mahakusala + 5 rupakusala + 4 arupakusala + 4 lokuttarakusala or magga citta )
  3. 36 vipaka cittas ( 7 ahetuka akusala + 8 ahetuka kusala + 8
    mahavipaka + 5 rupavipaka + 4 arupavipaka + 4 lokuttaravipaka or phala
    citta )
  4. 20 kiriya cittas ( 3 ahetukakiriya + 8 mahakiriya + 5 rupakiriya + 4 arupakiriya )

12 + 21 + 36 + 20 = 89 cittas in total.

When cittas are viewed by bhumi or place or plane of existence, there are 4 classes of citta. They are

  1. 54 kamavacara cittas ( 12 akusala + 18 ahetuka cittas + 24 sobhana cittas )
  2. 15 rupavacara cittas ( 5 rupakusala + 5 rupavipaka + 5 rupakiriya )
  3. 12 arupavacara cittas ( 4 arupakusala + 4 arupavipaka + 4 arupakiriya )
  4. 8 lokuttara cittas (4 lokuttara kusala or magga + 4 lokuttara vipaka or phala)

54 + 15 + 12 + 8 = 89 cittas in total.

When lokuttara cittas arise in parallel with jhana, there will be 121
cittas in total. Then, according to jati or origin or parentage, cittas
can be classified as

  1. 37 kusala cittas ( 8 mahakusala, 5 rupakusala, 4arupakusala, 20 lokuttarakusala cittas )
  2. 52 vipaka cittas ( 15 ahetukavipaka, 8 mahavipaka, 5 rupavipaka, 4 arupavipaka, 20 lokuttaravipaka cittas )
  3. 20 kiriya cittas ( 3 ahetuka kiriya, 8 mahakiriya, 5 rupakiriya, 4 arupakiriya )
  4. 12 akusala cittas ( 8 lobha , 2 dosa, 2 moha )

37 + 52 + 20 + 12 = 121 cittas in total.

According to bhumi or place or plane of existence, there are 4 classes of citta. They are

  1. 54 kamavacara cittas ( 12 akusala, 18 ahetuka, 24 sobhana cittas )
  2. 15 rupavacara cittas ( 5 rupakusala, 5 rupavipaka, 5 rupakiriya )
  3. 12 arupavacara cittas ( 4 arupakusala, 4 arupavipaka, 4 arupakiriya )
  4. 40 lokuttara cittas ( 20 lokuttara kusala, 20 lokuttara vipaka )

54 + 15 + 12 + 40 = 121 cittas in total.

(Source): Journey to Nibbana: Patthana Dhama

Citta,
or consciousness, is the Dhamma which is the leader in knowing what
appears, such as seeing or hearing. Cittas have been classified as 89
types in all, or, in special cases, as 121 types.

Citta is an element, which experiences something, a reality which
experiences an object. It is the “chief”, the leader in knowing the
object which appears.

There is not only citta, which sees, citta that hears, citta which
smells, citta which tastes or citta which experiences tangible object,
there is also citta which thinks about many diverse subjects. The world
of each person is ruled by his citta.

(Source): Buddhist Information: A Survey of Paramattha Dhammas

What we call mind are in reality different fleeting moments of
consciousness succeeding one another very rapidly. Since “mind” has in
psychology a meaning different from “mind” according to the Buddhist
teaching, it is to be preferred to use the Pali term citta (pronounced:
chitta).

The mind is variable, it changes very rapidly. At one moment there is a
mind with attachment, at another moment a mind with generosity, at
another moment a mind with anger. At each moment there is a different
mind. Through the Buddhist teachings we learn that in reality the mind
is different from what we mean by the word “mind” in conventional
language.

(Source): Dhamma Study: Cetasikas

Citta
is derived from the PaIi word for thinking (cinteti). All cittas have
in common that they “think” of an object, but we have to take thinking
here in a very general sense, meaning, being conscious of an object, or
cognizing an object.

Cittas perform different functions. For examine, seeing is a function (kicca) of citta.

A citta cannot arise alone, it has to be accompanied by cetasikas.
The citta is the “leader”, while the cetasikas which share the same
object perform each their own task.

There is a great variety of cetasikas accompanying the different
cittas. Akusala cittas are accompanied by cetasikas which are
defilements, whereas kusala cittas are accompanied by cetasikas which
are good qualities. Apart from defilements and good qualities there are
also cetasikas which accompany cittas which are unwholesome, cittas
which are wholesome and cittas which are neither wholesome nor
unwholesome.

(Source): Dhamma Study: Cetasikas
Abhidhamma book cover
context information

Abhidhamma (अभिधम्म) usually refers to the last section (piṭaka)
of the Pali canon and includes schematic classifications of scholastic
literature dealing with Theravāda Buddhism. Primary topics include
psychology, philosophy, methodology and metaphysics which are rendered
into exhaustive enumerations and commentaries.


Pali

citta : (nt.) mind; thought; (m.), name of a month: March-April. (adj.), variegated; manifold; beautiful. (nt.), a painting; picture.

(Source): BuddhaSasana: Concise Pali-English Dictionary

1) Citta, 2 (cp. Sk. caitra, the first month of the year:
MarchApril, orig. N. of the star Spica (in Virgo); see E. Plunket,
Ancient Calendars, etc., pp. 134 sq., 171 sq.) N. of the month Chaitra
PvA.135. Cp. Citra-māsa KhA 192. (Page 268)

2) Citta, 2 (nt.) (Sk. citta, orig. pp. of cinteti, cit, cp. yutta› yuñjati, mutta›muñcati. On etym. from cit. see cinteti). Meaning:—the heart (psychologically), i.e.
the centre & focus of man’s emotional nature as well as that
intellectual element which inheres in & accompanies its
manifestations; i.e. thought. In this wise citta denotes both
the agent & that which is enacted (see kamma II. introd.), for in
Indian Psychology citta is the seat & organ of thought (cetasā
cinteti; cp. Gr. frήn, although on the whole it corresponds more to the
Homeric qumόs). As in the verb (cinteti) there are two stems closely
allied and almost inseparable in meaning (see § III, ), viz. cit &
cet (citta & cetas); cp. ye should restrain, curb, subdue citta by
ceto, M.I, 120, 242 (cp. attanā coday’attānaṃ Dhp 379 f.); cetasā cittaṃ samannesati S.I, 194 (cp. cetasā cittaṃ samannesati S.I, 194). In their general use there is no distinction to be made between the two (see § III,).

The meaning of citta is best understood when explaining it by
expressions familiar to us, as: with all my heart; heart and soul; I
have no heart to do it; blessed are the pure in heart; singleness of
heart (cp. ekagga); all of which emphasize the emotional & conative
side or “thought” more than its mental & rational side (for which
see manas & viññāṇa). It may therefore be rendered by intention,
impulse, design; mood, disposition, state of mind, reaction to
impressions. It is only in later scholastic lgg. that we are justified
in applying the term “thought” in its technical sense. It needs to be
pointed out, as complementary to this view, that citta nearly always
occurs in the singular (=heart), & out of 150 cases in the Nikāyas
only 3 times in the plural (=thoughts). The substantiality of citta
(cetas) is also evident from its connection with kamma (heart as source
of action), kāma & the senses in general. ‹-› On the whole subject
see Mrs. Rh. D. Buddh. Psych. Eth. introd. & Bud. Psy. ch. II.

3.a) Citta (adjective.) (to cetati; *(s)qait to shine, to be bright, cp. Sk. citra, Sk. P. ketu, Av. ciprō, Lat. caelum, Ags. hador, Ohg. heitar, see also citta2) variegated, manifold, beautiful; tasty, sweet, spiced (of cakes), J.IV, 30 (geṇḍuka); Dh.171 (rājaratha); Vv 479; Pv.II, 112 (aneka°); IV, 313 (pūvā=madhurā PvA.251).

3.b) Citta (neuter.) painting Th.1, 674.—Sn.50 (kāmā=Nd2 240 nānāvaṇṇā), 251 (gāthā); J.V, 196 (geṇḍuka), 241 VI, 218.

(Source): Sutta: The Pali Text Society’s Pali-English Dictionary

Pali book cover
context information

Pali
is the language of the Tipiṭaka, which is the sacred canon of Theravāda
Buddhism and contains much of the Buddha’s speech. Closeley related to
Sanskrit, both languages are used interchangeably between religions.


General definition (in Buddhism)

Consciousness is the mind, which perceives the different aspects of objects

(Source): Wisdom Library: Buddhism

First kind of Nama.

1. Citta (consciousness) is of 89 different types. Cittas are divided into four categories:

  1. Moral or skillful consciousness (kusala citta) – 21 types
  2. Immoral or unskillful consciousness (akusala citta) –12 types
  3. Resultant consciousness (vipaka citta) –36 types
  4. Inoperative consciousness (kiriya citta) –20 types

2. Citta is the chief mental phenomena of experience. So in seeing,
for example, the function of the moment of seeing (citta) is to see the
object. Citta is the chief experiencer.

(Source): Dhamma Study: Introduction to the Dhamma
 http://buddhism.redzambala.com/dhammapada/dhammapada-3-citta-vagga.html

Dhammapada | 3. Citta Vagga

3. Citta Vagga
The Mind

1. Phandanaṁ capalaṁ cittaṁ,
dūrakkhaṁ dunnivārayaṁ
Ujuṁ karoti medhāvī, usukāro’va tejanaṁ.

2. Vārijo’va thale khitto, okamokata ubbhato
Pariphandatimidaṁ cittaṁ, māradheyyaṁ pahātave.

Straighten the Fickle Mind

1. The flickering, fickle mind, difficult to guard, difficult to control — the
wise person straightens it as a fletcher straightens an arrow.

2. Like a fish that is drawn from its watery abode and thrown upon land,
even so does this mind flutter. Hence should the realm of the passions be
shunned.

The Elder Meghiya

On his return from alms-round, Meghiya Thera saw a mango grove, and wished to spend the day there in meditation.

He requested permission from the Buddha, who asked him to wait for
another monk to come. Meghiya repeated his request a second and third
time, so the Buddha told him to do what he thought right.

He paid respects and departed for the mango grove. The whole day he
was assailed by unwholesome thoughts, and couldn’t gain concentration.

In the evening he came to see the Buddha who taught him about the
five things conducive to the maturing of insight: having a good friend,
restraint by the Pāṭimokkha, suitable talk, energy, and wisdom.

Furthermore, one should contemplate the repulsive to dispel lust,
loving-kindness to dispel ill-will, mindfulness of breathing to overcome
distraction, and the perception of impermanence to establish the
perception of not-self and eradicate the conceit “I am.”

Control the Mind Well

3. Dunniggahassa lahuno, yattha kāmanipātino
Cittassa damatho sādhu, cittaṁ dantaṁ sukhāvahaṁ.

3. The mind is hard to restrain, swift, it flies wherever it likes:
To control it is good. A controlled mind is conducive to happiness.

It is Hard to Stay with A Mind-reader

Some forest monks dwelt near the village of Mātika. A devout woman,
receiving instruction from the monks, attained Non-returning and the
ability to read others’ thoughts.

Since she knew every thought of the monks, she provided whatever they
needed without even being asked. Before long the monks attained
Arahantship and returned to pay respects to the Buddha. On being asked,
they told him how well the lay woman had looked after their needs.

Hearing this, a certain monk asked permission to go there. From the moment he arrived, she provided everything he wanted.

The monk, fearing that evil thoughts might arise, soon left and told
the Buddha why he couldn’t remain there. The Buddha told him to return
and to restrain his wild mind. He did so, and soon gained Arahantship.

Guard the Mind Well

4. Sududdasaṁ sunipuṇaṁ. yatthakāmanipātinaṁ
Cittaṁ rakkhetha medhāvī, cittaṁ guttaṁ sukhāvahaṁ.

4. The mind is very hard to perceive, extremely subtle, flits wherever it
lists. Let the wise person guard it; a guarded mind is conducive to
happiness.

A Discontented Monk

A devout lay follower became a monk. His preceptor was a master of Vinaya and his teacher was an expert in the Abhidhamma.

The newly ordained monk found the monk’s life onerous due to the many
rules explained by his preceptor and the difficult studies given by his
teacher.

He lost faith and wanted to return to lay life. The Buddha asked him
if he could do one thing. He asked what that was. The Buddha advised him
just to guard his mind well.

Freedom From Māra

5. Dūraṅgamaṁ ekacaraṁ, asarīraṁ guhāsayaṁ
Ye cittaṁ saṁyamessanti, mokkhanti mārabandhanā.

5. Faring far, wandering alone, bodiless, lying in a cave, is the mind.
Those who subdue it are freed from the bond of Māra.

Elder Saṅgharakkhita’s Nephew

A young monk named Saṅgharakkhita soon gained Arahantship. His
sister’s son was named after him, and when he came of age, he also
became a monk.

When the nephew received two pieces of cloth, he presented the
biggest to his uncle, who repeatedly declined the offer. He felt so
rejected that he thought it would be better to disrobe.

While fanning his uncle, he thought that he would sell that piece of
cloth and buy a she-goat to earn some money. The goat would produce many
offspring.

Before long he would have enough money to get married and would have a
son. Then he would ride in a bullock-cart to pay a visit to his uncle
with his wife and child.

On the way his wife would accidentally drop his child under the wheel
of the cart, killing him. He would get angry and hit his wife with a
stick.

Day dreaming thus he struck his uncle with the fan.

Knowing all the thoughts that had passed through his nephew’s mind,
the elder asked him why he was hitting an elderly monk just because he
could not hit his wife.

The nephew was so ashamed that he dropped the fan and ran away. The
novices seized him and brought him to the Buddha. The Buddha described
the fickle nature of the mind.

The Vigilant Have No Fear

6. Anavaṭṭhitacittassa, saddhammaṁ avijānato
Pariplavapasādassa, paññā na paripūrati.
7. Anavassutacittassa, ananvāhatacetaso
Puññapāpapahīṇassa, natthi jāgarato bhayaṁ.

6. He whose mind is not
steadfast, he who knows not the true doctrine, he whose confidence
wavers — the wisdom of such a one will never be perfect.

7. He whose mind is not
soaked (by lust) he who is not affected (by hatred), he who has
transcended both good and evil — for such a vigilant one there is no
fear.

The Mind-tossed Elder

After searching in the forest for his lost ox, a farmer approached
the monks hoping to get some food. The leftovers he received were so
delicious he became a monk thinking it would be an easy life. He soon
became fat and lazy.

Thinking it was too arduous to walk for alms every day, he disrobed
and resumed farming. He disrobed and re-entered the Saṅgha six times, so
the monks named him “Cittahattha Thera — Mind-tossed Elder.”

On returning from the field, seeing his pregnant wife snoring, he
became disgusted with worldly life, and left the house for the seventh
time.

On the way to the monastery he contemplated impermanence and
suffering, and gained the fruit of Stream-entry. He implored the monks
to ordain him once more.

They refused at first, saying that his head was like a whetstone. Finally they relented, and he soon attained Arahantship.

When he stayed for a long time, the monks asked him why, and he told
them that he was now free from attachment. The monks told this to the
Buddha, who explained his state of mind before and after his realisation
of nibbāna.

Fortify the Mind and Be Non-attached

8. Kumbhūpamaṁ kāyamimaṁ viditvā,
nagarūpamaṁ cittamidaṁ ṭhapetvā
Yodhetha māraṁ paññāvudhena,
jitañca rakkhe anivesano siyā.

8. Realising that this
body is (as fragile) as a jar, establishing this mind (as firm) as a
(fortified) city he should attack Māra with the weapon of wisdom. He
should guard his conquest and be without attachment.

The Benefits of Loving-kindness

Five hundred monks who were meditating in a forest were troubled by
the tree-deities, who were inconvenienced by their presence, so made all
manner of frightening sights and sounds to make the monks go away.

The monks sought the advice of the Buddha, who taught them the
Karanīya Metta Sutta, advising them to extend loving-kindness towards
all beings. They did so with the result that those deities protected
them.

Comparing the body to a water jar, the monks developed insight. The
Buddha read their thoughts, and projecting himself before them, he
confirmed what they had thought.

The Body Will Soon Be Cast Aside

9. Aciraṁ vat’ayaṁ kāyo, paṭhaviṁ adhisessati
Chuddho apetaviññāṇo, niratthaṁ ’va kaḷiṅgaraṁ.

9. Before long, alas! this body will lie upon the ground, cast aside, devoid of consciousness, even as a useless charred log.

The Elder Pūtigatta Tissa

A monk named Tissa became afflicted with bone cancer and boils that
oozed pus. Due to the bad odour he was known as Pūtigatta Tissa Thera —
the elder with a stinking body. As the disease worsened, his fellow
monks stayed away from him and no one cared for him.

Knowing this, the Buddha came there, prepared scented water, had the
monks wash his robes, and himself bathed the elder’s body with warm
water. Then he taught him the nature of the body.

The elder attained Arahantship, and passed away, attaining
parinibbāna. The monks asked the Buddha what the elder had done in
previous lives to die in that way.

The Buddha explained that in a previous life he had made a living by selling birds:

He would break the wings and legs of any birds that were unsold at
the end of the day to prevent them escaping, and then sell them the next
day.

One day, when fragrant food had been prepared for him, he saw a monk
coming for alms, who was an Arahant. Wishing to atone for his evil
deeds, he offered the food to the monk, wishing to attain the fruit that
he had attained.

Due to injuring the birds, he died a painful death. Thanks to his
wish for Arahantship, he finally attained it and put an end to
suffering.

An Ill-Directed Mind Can Do Great Harm

10. Diso disaṁ yaṁ taṁ kayirā, verī vā pana verinaṁ
Micchāpanihitaṁ cittaṁ, pāpiyo naṁ tato kare.

10. Whatever (harm) a foe may do to a foe, or a hater to a hater,
An ill-directed mind can do one far greater (harm).

Nanda the Herdsman

A wealthy herdsman offered alms to the Buddha and the Saṅgha for seven days.

When the Buddha departed, he accompanied him for some distance, but
turned back when the Buddha told him to stop. As he returned he was
killed by a stray arrow.

The monks remarked that if the Buddha had not visited that place, the man would not have met with that fatal accident.

The Buddha replied that under no circumstances would he have escaped
death due to past evil kamma. The Buddha added that an ill-directed mind
could cause great harm.

A Well-directed Mind is of Great Benefit

11. Na taṁ mātā pitā kayirā, aññe vā pi ca ñātakā
Sammā panihitaṁ cittaṁ, seyyaso naṁ tato kare.

11. What neither mother, nor father, nor any other relative can do,
A well-directed mind does and thereby elevates one.

A Story of Sex Change

While going to bathe with a close friend, a millionaire with two sons
harboured a lustful thought on seeing the body of Mahākassapa, who was
putting on his robe to enter Soreyya for alms.

He thought, “May this elder be my wife, or may my wife’s body be like his.” As that thought arose, he changed into a woman.

She was so embarrassed that she ran away and made her way to the
distant city of Takkasila. There she married and had two sons. Thus she
was mother of two, and father of two.

Some time later, the millionaire’s close friend went to Takkasila on
business. Recognising him, the millionaire had him invited to his
mansion and after treating him to the usual hospitality, inquired about
his own parents. Then she revealed her former identity and confessed the
thought that had caused the sex change.

The friend advised the millionaire to ask the elder for forgiveness.
As Mahākassapa was living nearby, she invited him for alms and asked for
forgiveness. As soon as Mahākassapa forgave her, she changed back to a
man.

He took leave of the father of his sons in Takkasila, kissed his sons
goodbye, and became a monk. He was known as the Elder Soreyya.

Travelling with Mahākassapa, Soreyya Thera arrived back at Sāvatthī.

Hearing about his past, the people of the country asked him
repeatedly which two sons he had the most affection for. He replied
patiently that had more affection for those two sons of whom he was the
mother.

Soreyya went into solitude and soon attained Arahantship. Later, when
asked the same question again he replied that he no affection for
anyone.

The monks wondered whether this was true, and reported it to the
Buddha who confirmed that Soreyya was now free from affection. The
Buddha praised him and recited the verse saying that a well-directed
mind was of even greater benefit than a mother or a father.






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2747 Mon 17 Sep 2018 LESSON (90) Mon 17 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) News Directory World News Headlines Householder (Buddhism) Buddha Vacana — The words of the Buddha — Learn Pali online for free and the easy way. — An analysis of the senses — [saḷāyatana-vibhaṅga]
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Householder (Buddhism)


Buddha Vacana

— The words of the Buddha —

Learn Pali online for free and the easy way.

— An analysis of the senses —
[saḷāyatana-vibhaṅga]

http://dir.md/wiki/Householder_(Buddhism)?host=en.wikipedia.org

Householder (Buddhism)

In English translations of Buddhist texts, householder
denotes a variety of terms. Most broadly, it refers to any layperson,
and most narrowly, to a wealthy and prestigious familial patriarch.[1] In contemporary Buddhist communities, householder is often used synonymously with laity, or non-monastics.

The Buddhist notion of householder is often contrasted with that of wandering ascetics (Pali: Pāḷi: samaṇa; Sanskrit: śramaṇa) and monastics (bhikkhu and bhikkhuni),
who would not live (for extended periods) in a normal house and who
would pursue freedom from attachments to houses and families.

Upāsakas and upāsikās, also called śrāvakas and śrāvikās - are householders and other laypersons who take refuge in the Three Jewels (the Buddha, the teachings and the community) and practice the Five Precepts. In southeast Asian communities, lay disciples also give alms to monks on their daily rounds and observe weekly uposatha days. In Buddhist thought, the cultivation of ethical conduct and dāna
or “almsgiving” will themselves refine consciousness to such a level
that rebirth in one of the lower heavens is likely even if there is no
further “Noble” Buddhist practice (connected with the Supramundane goal
of Nibbana, “Unbinding”). This level of attainment is viewed as a proper
aim for laypersons.[2]

In some traditional Buddhist societies, such as in Myanmar and Thailand, people transition between householder and monk and back to householder with regularity and celebration as in the practice of shinbyu among the Bamar people.[3]
One of the evolving features of Buddhism in the West is the increasing
dissolution of the traditional distinction between monastics and laity.

For all the diversity of Buddhist practices in the West, general
trends in the recent transformations of Buddhist practice … can be
identified. These include an erosion of the distinction between
professional and lay Buddhists; a decentralization of doctrinal
authority; a diminished role for Buddhist monastics; an increasing
spirit of egalitarianism; greater leadership roles for women; greater
social activism; and, in many cases, an increasing emphasis on the
psychological, as opposed to the purely religious, nature of practice.[4]

In the Pāli Canon, householders received diverse advice from the Buddha and his disciples.

Core householder practices include undertaking the Five Precepts
and taking refuge in the Three Jewels. In addition, the canon nurtures
the essential bond between householders and monastics still apparent
today in southeast Asian communities.

In traditional Indian society, a householder (Sanskrit gṛhastin)
is typically a settled adult male with a family. In the Pali canon,
various Pali words have been translated into the English word
“householder”, including agārika, gahapati, gahattha and gihin.[5]
Vocations most often associated with householders in the Pali canon are those of guild foreman, banker and merchant (Pali, seṭṭhi) but other vocations are mentioned such as farmer and carpenter.[6]Gombrich (2002, pp. 56–7) states:

Who were these people in terms of class or profession? In the
Canon, most of them evidently own land, but they usually have labourers
to do the physical work. Sometimes they are also in business. In fact,
they illustrate how it is in the first instance wealth derived from
agriculture which provides business capital. The average gahapati
who gave material support to the Buddha and his Sangha thus seems to
have been something like a gentleman farmer, perhaps with a town house.
On the other hand, inscriptions in the western Deccan, where Buddhism
flourished in the early centuries CE, use the term gahapati to refer to urban merchants. We must distinguish between reference and meaning: the meaning of gahapati is simple and unvarying, but the reference shifts with the social context.

Other
people in the canon who are sometimes identified as “householders” in
contemporary translations are simply those individuals who dwelt in a
home or who had not renounced “home life” (Pali, agārasmā) for “homelessness” (Pali, anagāriya).

While there is no formal “householder discipline” in the vinaya or “code of ethics”, the Sigalovada Sutta (DN 31)[7] has been referred to as “the Vinaya of the householder” (gihi-vinaya).[8] This sutta includes:

Similarly, in the “Dhammika Sutta” (Sn 2.14),[9] the Buddha articulates the “layman’s rule of conduct” (Pali, gahatthavatta),[10] as follows:

The Mahanama sūtra has been called the “locus classicus on the definition of upāsaka.”[11] This sutra is preserved in five versions (two in Pali, three in Chinese) representing two different recensions, one in the Samyuktagama/Samyuttanikaya, the other in the Anguttaranikaya and in the Samyuktagama and further developed in the Abhidharmaskandha, one of the canonical books of the Sarvastivadin Abhidharma.[12] In this sutra the Buddha defines an upāsaka in terms of faith (śraddhā), morality (śīla), liberality (tyāga), and wisdom (prajñā), as follows:[13]

Some early schools, particularly the Sautrāntika, allowed for aparipūrṇa-upāsaka (partial lay vow holders), who took anywhere from one to four of the śīla observances.[14]

Other suttas in the canon likewise underline keeping the
precepts, maintaining virtuous friends, homage to one’s benefactors and
earning one’s wealth honestly.[15]

Elsewhere in the Sutta Pitaka the Buddha provides moral instruction to householders and their family members[16] on how to be good parents, spouses and children.[17]

Buddha’s advice to Buddhist laywomen is contained mostly in the Anguttara Nikaya 8:49; IV 269-71. His advice was as follows:

The Buddha also gave advice on householders’ financial matters.
In the Anguttara Nikaya (4.61; II 65-68) it is said that the Buddha
stated that there are four worthy ways in which to spend one’s wealth:

Some suttas suggest that Buddhist renunciates are best going it alone.[18] Many others celebrate and provide instruction for a vital reciprocity between householders and monastics. For instance, in the Khuddaka Nikaya,[19] the Buddha articulates that “brahmins and householders” (Pali, brāhmanagahapatikā) support monks by providing monks with robes, alms food, lodgings and medicine while monks teach brahmins and householders the Dhamma. In this sutta, the Buddha declares:

In the Pali canon, the pursuit of Nibbana (Skt: Nirvana)
within this lifetime usually starts with giving up the householder life.
This is due to the householder life’s intrinsic attachments to a home, a
spouse, children and the associated wealth necessary for maintaining
the household.[21]
Thus, instead of advising householders to relinquish these and all
attachments as a prerequisite for the complete liberation from samsara in this lifetime, the Buddha instructed householders on how to achieve “well-being and happiness” (hita-sukha) in this and future lives in a spiritually meaningful way.

In Buddhism, a householder’s spiritual path is often conceived of in terms of making merit (Pali: puñña). The primary bases for meritorious action in Buddhism are generosity (dāna), ethical conduct (sīla) and mental development (bhāvanā). Traditional Buddhist practices associated with such behaviors are summarized in the table below.

The Anguttara Nikaya (AN 6.119 and AN 6.120)[22] identifies 19 householders (gahapati)[23] who have “attained perfection” or, according to an alternate translation, “attained to certainty” (niṭṭhamgata) and “seen deathlessness, seen deathlessness with their own eyes” (amataddaso, amataṃ sacchikata).[24] These householders are endowed (samannāgato) with six things (chahi dhammehi):

While some interpret this passage to indicate that these householders have attained arhatship, others interpret it to mean they have attained at least “stream entry” (sotāpanna) but not final release.[26] The para-canonical Milinda Pañha adds:

In the Tevijjavacchagotta Sutta (MN 71 / M I.483) the Buddha is
asked by the ascetic Vacchagotta “is there any householder who, without
abandoning the fetter of householdship, on the dissolution of the body
has made an end to suffering?” The Buddha replied “there is no
householder who, without abandoning the fetter of householdship, on the
dissolution of the body has made an end to suffering.” [28]

Attaining the state of anāgāmi or “non-returner” is portrayed in the early texts as the ideal goal for laity.[29]

The following are examples of individuals who are explicitly identified as a “householder” in multiple suttas:

Other individuals who are not explicitly identified in the suttas
as “householder” but who, by the aforementioned broader criteria, might
be considered a householder include:

The Sigalovada Sutta has a parallel Chinese text.[34]
There are few differences between the Pali and Chinese versions.
Further discussion of householder duties is found in the fourteenth
chapter of the Sutra on Upasaka Precepts.[35]

Dogen recommended that householders meditate at least five minutes each day.[36]

In the Zen tradition, Vimalakīrti and Páng Yùn were prominent householders/laypersons who achieved enlightenment.

The Vajrayana tradition has produced many prominent householders including Marpa Lotsawa, Dromtön, the heart son of Atiśa, and Padmasambhava. to mention a few.

The ngagpa (Wylie: sngags pa. feminine ngagma, Wylie: sngags ma)
is an ordained Tantric practitioner, sometimes a householder with
certain vows (dependent upon lama and lineage) that make them the
householder equivalent of a monk or nun. The path of a ngakpa is a
rigorous discipline whereby one “enjoys the sense-fields’ as a part of
one’s practice. A practitioner utilizes the whole of the phenomenal
world as one’s path. Marrying, raising children, working jobs, leisure,
art, play etc. are all means to realize the enlightened state or rigpa,
non-dual awareness. As such, we can see the prominence of householders
in the Vajrayana tradition. One can, however, be a householder without
taking the vows of a ngagpa. Simply holding the five precepts,
bodhisattva vows and the tantric vows while practising diligently can
result in enlightenment.[citation needed]

Below common contemporary lay Buddhist practices are summarized.
Some of these practices — such as taking Refuge and meditating — are
common to all major schools. Other practices — such as taking the Eight
Precepts or the Bodhisattva Vows — are not pan-Buddhist.

For Theravada Buddhists, the following are practiced on a daily and weekly basis:

Daily practice: prostrations to the Triple Gem, taking refuge in the Triple Gem, taking the Five Precepts, chanting other verses, meditating, giving and sharing (Pali: dana).

Special day practices (Uposatha): practicing the Eight Precepts, studying Buddhist scriptures,
visiting and supporting Buddhist monks, visiting and supporting Buddhist monasteries.

Daily practices: Prostrations to the Triple Gem, taking
refuge in the Triple Gem, taking the Five Precepts, chanting sutras and
the names of buddhas/bodhisattvas, meditating, cultivating compassion
and bodhichitta, recitation of mantras.

Special day practices: Upholding the eight precepts,
listening to teachings, supporting Sangha, repentance, performing
offering ceremonies to sentient beings

Daily practices: Prostrations, refuge, cultivating compassion and bodhicitta, bodhisattva vows, tantric vows (if applicable), meditation in the form of Tantric sādhanās (if applicable), purification techniques, recitation of mantras

Special day practices: Eight precepts, listening to teachings, offering ceremonies.

Other practices: Studying texts, receiving initiations and personal practice instructions from the teacher.

Note 1: gahapati is given as “upper middle class”, see The winds of change, Himanshu P. Ray, Delhi 1994, p. 20









Buddhist texts

Buddhist texts were initially passed on orally by monks, but were later written down and composed as manuscripts in various Indo-Aryan languages
which were then translated into other local languages as Buddhism
spread. They can be categorized in a number of ways. The Western terms
“scripture” and “canonical” are applied to Buddhism in inconsistent ways by Western scholars: for example, one authority[1] refers to “scriptures and other canonical texts”, while another[2]
says that scriptures can be categorized into canonical, commentarial
and pseudo-canonical. Buddhist traditions have generally divided these
texts with their own categories and divisions, such as that between Buddhavacana “word of the Buddha,” many of which are known as “Sutras,” and other texts, such as Shastras (treatises) or Abhidharma.

These
religious texts were written in many different languages and scripts
but memorizing, reciting and copying the texts were of high value. Even
after the development of printing, Buddhists preferred to keep to their
original practices with these texts.[3]

According to Donald Lopez, criteria for determining what should
be considered buddhavacana were developed at an early stage, and that
the early formulations do not suggest that Dharma is limited to what was spoken by the historical Buddha.[4] The Mahāsāṃghika and the Mūlasarvāstivāda considered both the Buddha’s discourses, and of his disciples, to be buddhavacana.[5] A number of different beings such as buddhas, disciples of the buddha, ṛṣis, and devas were considered capable to transmitting buddhavacana.[6] The content of such a discourse was then to be collated with the sūtras, compared with the Vinaya, and evaluated against the nature of the Dharma.[7][8] These texts may then be certified as true buddhavacana by a buddha, a saṃgha, a small group of elders, or one knowledgeable elder.[9][10]

In Theravada Buddhism, the standard collection of buddhavacana is the Pāli Canon.

Some scholars believe that some portions of the Pali Canon and Agamas could contain the actual substance of the historical teachings (and possibly even the words) of the Buddha.[note 1][note 2]

In East Asian Buddhism, what is considered buddhavacana is collected in the Chinese Buddhist canon. The most common edition of this is the Taishō Tripiṭaka.

According to Venerable Hsuan Hua from the tradition of Chinese Buddhism,
there are five types of beings who may speak the sutras of Buddhism: a
buddha, a disciple of a buddha, a deva, a ṛṣi, or an emanation of one of
these beings; however, they must first receive certification from a
buddha that its contents are true Dharma.[11] Then these sutras may be properly regarded as buddhavacana.[12]

Sometimes texts that are considered commentaries by some are regarded by others as Buddhavacana.[13]

Shingon Buddhism developed a system that assigned authorship of the early sutras to Gautama Buddha in his physical manifestation, of the Ekayana sutras to the Buddhas as Sambhoghakaya, and the Vajrayana texts to the Buddha as Dharmakaya.

In Tibetan Buddhism, what is considered buddhavacana is collected in the Kangyur.
The East Asian and Tibetan Buddhist canons always combined Buddhavacana
with other literature in their standard collected editions. However,
the general view of what is and is not buddhavacana is broadly similar
between East Asian Buddhism and Tibetan Buddhism. The Tibetan Kangyur,
which belongs to the various schools of Tibetan Vajrayana Buddhism, in addition to containing sutras and vinaya, also contains tantras.

The earliest Buddhist texts were passed down orally in Middle Indo-Aryan languages called Prakrits, including Gāndhārī language, the early Magadhan language and Pali through the use of repetition, communal recitation and mnemonic devices.[14] Doctrinal elaborations were preserved in Abhidharma
works and later Karikas (verse expositions). As Buddhism spread
geographically, these texts were translated into the local language,
such as Chinese and Tibetan.

The Pali canon was preserved in Sri Lanka where it was first written down in the first century BCE and the Theravadan Pali textual tradition developed there.[15] The Sri Lankan Pali tradition developed extensive commentaries (Atthakatha) as well as sub-commentaries for the Pali Canon as well as treatises on Abhidhamma. Sutra commentaries and Abhidharma works also exist in Tibetan, Chinese, Korean and other East Asian languages. Important examples of non-canonical Pali texts are the Visuddhimagga, by Buddhaghosa, which is a compendium of Theravada teachings and the Mahavamsa, a historical Sri Lankan chronicle.

The earliest known Buddhist manuscripts, recovered from the ancient civilization of Gandhara in north central Pakistan (near Taxila just south west of the capital Islamabad) are dated to the 1st century and constitute the Buddhist textual tradition of Gandharan Buddhism which was an important link between Indian and East Asian Buddhism.[16]

After the rise of the Kushans in India, Sanskrit was also widely used to record Buddhist texts. Sanskrit Buddhist literature later became the dominant tradition in India until the decline of Buddhism in India.[17] Around the beginning of the Christian era, a new genre of sutra literature began to be written with a focus on the Bodhisattva idea, commonly known as Mahayana (great vehicle) sutras.[18] Many of the Mahayana sutras were written in Sanskrit and then translated into the Tibetan and Chinese Buddhist canons (the Kangyur and the Taishō Tripiṭaka
respectively) which then developed their own textual histories. The
Mahayana sutras are traditionally considered by Mahayanists to be the
word of the Buddha, but transmitted either in secret, via lineages of
supernatural beings (such as the nagas), or revealed directly from other Buddhas or bodhisattvas. Some 600 Mahayana Sutras have survived in Sanskrit, or in Chinese and/or Tibetan translation.

In the Mahayana tradition there are important works termed Shastras,
or treatises which attempt to outline the sutra teachings and defend or
expand on them. The works of important Buddhist philosophers like Nagarjuna, Vasubandhu and Dharmakirti are generally termed Shastras, and were written in Sanskrit. The treatise Awakening of Faith in the Mahayana (attributed by the faithful to Aśvaghoşa) strongly influenced east Asian Mahayana doctrine and inspired numerous commentaries authored by early Korean[19] and Chinese Buddhist teachers.

The late Seventh century saw the rise of another new class of Buddhist texts, the Tantras, which outlined new ritual practices and yogic techniques such as the use of Mandalas, Mudras and Fire sacrifices.[20] Buddhist Tantras are key texts in Vajrayana Buddhism, which is the dominant form of Buddhism in Tibet.

The division of texts into the traditional three yanas
may obscure the process of development that went on, and there is some
overlap in the traditional classifications. For instance, there are
so-called proto-Mahayana texts, such as the Ajitasena Sutra,
which are missing key features that are associated with Mahayana texts.
Some Pali texts also contain ideas that later became synonymous with
the Mahayana. The Garbhāvakrānti Sūtra is included in both the Vinaya Pitaka of the Mulasarvastivada, one of the early schools, and the Ratnakuta, a standard collection of Mahayana sutras.[21] Some Mahayana texts are also thought to display a distinctly tantric character, particularly some of the shorter Perfection of Wisdom sutras. An early tantra, the Mahavairocana Abhisambodhi Tantra, is also known as the Mahavairocana Sutra. At least some editions of the Kangyur include the Heart Sutra in the tantra division.[22] Such overlap is not confined to “neighbouring” yanas: at least nine “Sravakayana” (”Hinayana“) texts can be found in the tantra divisions of some editions of the Kangyur.[23] One of them, the Atanatiya Sutra,
is also included in the Mikkyo (esoteric) division of the standard
modern collected edition of Sino-Japanese Buddhist literature.[24] (A variant of it is also found in the Digha Nikaya of the Pali Canon.)

Some Buddhist texts evolved to become a virtual canon in themselves, and are referred to as vaipulya or extensive sutras. The Flower Garland Sutra is an example of a single sutra made up of other sutras, many of which, particularly the Gandavyuha Sutra still circulate as separate texts. [25]

Tibetan Buddhism has a unique and special class of texts called terma
(Tibetan: gTer-ma). These are texts (or ritual objects, etc.) believed
either composed or hidden by tantric masters and/or elementally secreted
or encoded in the elements and retrieved, accessed or rediscovered by
other tantric masters when appropriate. Termas are discovered by tertöns
(Tibetan: gTer-stons), whose special function is to reveal these texts.
Some termas are hidden in caves or similar places, but a few are said
to be ‘mind termas,’ which are ‘discovered’ in the mind of the tertön.
The Nyingma school (and Bön tradition) has a large terma literature. Many of the terma texts are said to have been written by Padmasambhava, who is particularly important to the Nyingmas. Probably the best known terma text is the so-called Tibetan book of the dead, the Bardo Thodol.

Although many versions of the texts of the early Buddhist schools exist, the only complete collection of texts to survive in a Middle Indo-Aryan language is the Tipiṭaka (triple basket) of the Theravadin school.[26] The other (parts of) extant versions of the Tripitakas of early schools include the Āgamas, which includes texts by the Sarvastivada and the Dharmaguptaka. The Chinese Buddhist canon
contains a complete collection of early sutras in Chinese translation,
their content is very similar to the Pali, differing in detail but not
in the core doctrinal content.

Parts of what is likely to be the canon of the Dharmaguptaka can be found amongst the Gandharan Buddhist Texts. Several early versions of the Vinaya Pitaka (from various schools) are also kept in the Chinese (Mahayana) Canon.

The vinaya
literature is primarily concerned with aspects of the monastic
discipline. However, vinaya as a term is also contrasted with Dharma,
where the pair (Dhamma-Vinaya) mean something like ‘doctrine and
discipline’. The vinaya literature in fact contains a considerable range
of texts. There are, of course, those that discuss the monastic rules,
how they came about, how they developed, and how they were applied. But
the vinaya also contains some doctrinal expositions, ritual and
liturgical texts, biographical stories, and some elements of the “Jatakas“, or birth stories.

Paradoxically, the text most closely associated with the vinaya, and the most frequently used portion of it, the Pratimoksha, is in itself not a canonical text in Theravada, even though almost all of it can be found in the canon.

In addition, portions survive of a number of vinayas in various languages.

The Mahāvastu
compiled by the Lokottaravadin sub-school of the Mahāsānghika was
perhaps originally the preamble to their vinaya that became detached;
hence, rather than dealing with the rules themselves, it takes the form
of an extended biography of the Buddha, which it describes in terms of
his progression through ten bhumis, or stages. This doctrine was later
taken up by the Mahayana in a modified form as Vasubandhu’s Ten Stages Sutra.

The Sutras (Sanskrit; Pali Sutta)
are mostly discourses attributed to the Buddha or one of his close
disciples. They are all, even those not actually spoken by him,
considered to be Buddhavacana,
the word of the Buddha, just as in the case of all canonical
literature. The Buddha’s discourses were perhaps originally organised
according to the style in which they were delivered. There were
originally nine, but later twelve, of these. The Sanskrit forms are:

The first nine are listed in all surviving agamas, with the other
three added in some later sources. In Theravada, at least, they are
regarded as a classification of the whole of the scriptures, not just
suttas. The scheme is also found in Mahayana texts. However, some time
later a new organizational scheme was imposed on the canon, which is now
the most familiar. The scheme organises the suttas into:

These range in length up to 95 pages. The Pali Digha Nikaya contains 34 texts, including the Mahāparinibbāna Sutta and the Brahmajāla Sutta. The Dīrghāgama of the Dharmagupta also survives, in Chinese translation, and contains 30 sutras.

These are the rest of the sutras of any length, and the Pali Majjhima Nikaya has 152 suttas. The Madhyamāgama of the Sarvāstivada containing 222 sutras survives in Chinese translation.

This grouping consists of many short texts connected by theme, setting, or interlocutor. The Pali Samyutta Nikaya
contains more than 2,800 sutras. The Samyuktāgama of the Sarvāstivada
containing only 1,300 sutras survives in Chinese translation.

Sutras with the same number of doctrinal items, comprise over 2,300 suttas in the Pali Anguttara Nikaya. The Chinese canon contains an Ekottarāgama that some scholars think belongs to the Mahāsanghika school.

Not all schools had this category, but the Pali Khuddaka Nikaya has several well-known and loved texts, including:

Many of these texts are available in translation as well as in
the original language. The Dhammapada, for instance, has a Pali version,
three Chinese versions, a Tibetan version, and a Khotanese version.

Abhidharma (in Pali, Abhidhamma)
means ‘further Dharma’ and is concerned with the analysis of phenomena.
It grew initially out of various lists of teachings such as the 37
Bodhipaksika-dharmas or the 37 Factors leading to Awakening. The
Abhidharma literature is chiefly concerned with the analysis of
phenomena and the relationships between them.

The Theravāda Abhidhamma survives in the Pali Canon. Outside of
the Theravada monasteries the Pali Abhidharma texts are not well known.

A Sarvastivada Abhidharma, composed in Sanskrit, survives in
Chinese and Tibetan traditions. Though the Theravādin Abhidhamma is well
preserved and best known, it should be noted that a number of the early
Eighteen Schools each had their own distinct Abhidharma collection with not very much common textual material, though sharing methodology.

Not all schools accepted the Abhidharma as canonical. The
Sautrāntika, for instance, held that the canon stopped with the vinaya
and sutras. The rejection by some schools that dharmas (i.e. phenomena)
are ultimately real, which the Theravada Abhidhamma, for instance,
insists, is thought to be an important factor in the origin of the Mahayana.

One early text not usually regarded as Buddhavacana is probably the Milinda pañha (literally The Questions of Milinda). This text is in the form of a dialogue between Nagasena, and the Indo-Greek King Menander
(Pali: Milinda). It is a compendium of doctrine, and covers a range of
subjects. It is included in some editions of the Pali Canon.

Other early texts which are usually not considered ‘canonical’ are the Nettipakarana and the Petakopadesa - “The Book of Guidance” and “Instruction on the Pitaka”.

The Dhyāna sutras (Chan-jing) are a group of early Buddhist meditation texts which contain meditation teachings from the Sarvastivada school along with some early proto-Mahayana meditations. They were mostly the work of Buddhist Yoga teachers from Kashmir and were influential in Chinese Buddhism.

The Buddhist poet Aśvaghoṣa composed an epic poem on the life of the Buddha called the Buddhacarita in the early second century CE.

The Pali texts have an extensive commentarial literature much of which is still untranslated. These are attributed to scholars working in Sri Lanka such as Buddhaghosa
(5th century CE) and Dhammapala. There are also sub-commentaries
(tikka) or commentaries on the commentaries. Buddhaghosa was also the
author of the Visuddhimagga, or Path of Purification, which is a manual of doctrine and practice according to the Mahavihara tradition of Sri Lanka and according to Nanamoli Bhikkhu is regarded as “the principal non-canonical authority of the Theravada.”[27] A similar albeit shorter work is the Vimuttimagga. Another highly influential Pali Theravada work is the Abhidhammattha-sangaha (11th or 12th century), a short introductory summary to the Abhidhamma.

Buddhaghosa is known to have worked from Buddhist commentaries in the Sri Lankan Sinhala language, which are now lost. Sri Lankan literature in the vernacular contains many Buddhist works, including as classical Sinhala poems such as the Muvadevāvata (The Story of the Bodhisattva’s Birth as King Mukhadeva, 12th century) and the Sasadāvata (The Story of the Bodhisattva’s Birth as a Hare, 12th century) as well as prose works like the Dhampiyātuvā gätapadaya (Commentary on the Blessed Doctrine), a commentary on words and phrases in the Pāli Dhammapada.

The Pali textual tradition spread into Burma and Thailand where Pali scholarship continued to flourish with such works as the Aggavamsa of Saddaniti and the Jinakalamali of Ratanapañña.[28] Pali literature continued to be composed into the modern era, especially in Burma, and writers such as Mahasi Sayadaw translated some of their texts into Pali.

There are numerous Tantric Theravada texts, mostly from Southeast Asia.[29] This tradition flourished in Cambodia and Thailand before the 19th century reformist movement of Rama IV. One of these texts has been published in English by the Pali Text Society as “Manual of a Mystic”.[30]

Burmese Buddhist literature developed unique poetic forms form
the 1450s onwards, a major type of poetry is the pyui’ long and
embellished translations of Pali Buddhist works, mainly jatakas. A famous example of pyui’ poetry is the Kui khan pyui’ (the pyui’ in nine sections, 1523). Burmese commentaries or nissayas and were used to teach Pali.[31]
The nineteenth century saw a flowering of Burmese Buddhist literature
in various genres including religious biography, Abhidharma, legal
literature and meditation literature.

An influential text of Thai literature is the “Three Worlds
According to King Ruang” (1345) by Phya Lithai, which is an extensive
Cosmological and visionary survey of the Thai Buddhist universe.

See Mahayana Sutras for historical background and a list of some sutras categorised by source.

These deal with prajñā (wisdom or insight).
Wisdom in this context means the ability to see reality as it truly is.
They do not contain an elaborate philosophical argument, but simply try
to point to the true nature of reality, especially through the use of
paradox. The basic premise is a radical non-dualism, in which every and
any dichotomist way of seeing things is denied: so phenomena are neither
existent, nor non-existent, but are marked by sunyata, emptiness, an
absence of any essential unchanging nature. The Perfection of Wisdom in One Letter illustrates this approach by choosing to represent the perfection of prajñā with the Sanskrit/Pali short a vowel (”अ”, pronounced [ə])—which, as a prefix, negates a word’s meaning (e.g., changing svabhava to asvabhava, “with essence” to “without essence”; cf. mu),
which is the first letter of Indic alphabets; and that, as a sound on
its own, is the most neutral/basic of speech sounds (cf Aum and bija).

Many sutras are known by the number of lines, or slokas, that they contained.

Edward Conze,
who translated nearly all of the Perfection of Wisdom sutras into
English, identified four periods of development in this literature:

The Perfection of Wisdom texts have influenced every Mahayana school of Buddhism.

Also called the Lotus Sutra, White Lotus Sutra, or Sutra on the White Lotus of the Sublime Dharma; (Sanskrit: सद्धर्मपुण्डरीकसूत्र Saddharmapundarīka-sūtra; 妙法蓮華經 Cn: Miàofǎ Liánhuā Jīng; Jp: Myōhō Renge Kyō.
Probably composed in its earliest form in the period 100 bce–100 ce, the sutra proposes that the three yanas
(Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) are not in fact
three different paths leading to three goals, but one path, with one
goal. The earlier teachings are said to be of ’skillful means’ in order
to help beings of limited capacities. Notable for the (re)appearance of
the Buddha Prabhutaratna,
who had died several aeons earlier, because it suggests that a Buddha
is not inaccessible after his parinirvana, and also that his life-span
is said to be inconceivably long because of the accumulation of merit in
past lives. This idea, though not necessarily from this source, forms
the basis of the later Trikaya doctrine. Later associated particularly with the Tien Tai in China, Tendai school in Japan, and the Nichiren schools in Japan.

There are three major sutras that fall into this category: the Infinite Life Sutra, also known as the Larger Pure Land Sutra; the Amitabha Sutra, also known as the Smaller Pure Land Sutra; and the Contemplation Sutra (also known as the Visualization Sutra). These texts describe the origins and nature of the Western Pure Land in which the Buddha Amitabha resides. They list the forty-eight vows made by Amitabha as a bodhisattva
by which he undertook to build a Pure Land where beings are able to
practise the Dharma without difficulty or distraction. The sutras state
that beings can be reborn there by pure conduct and by practices such as
thinking continuously of Amitabha, praising him, recounting his
virtues, and chanting his name. These Pure Land sutras and the practices
they recommend became the foundations of Pure Land Buddhism, which focus on the salvific power of faith in the vows of Amitabha.

Composed in its earliest form some time before 150 CE, the Bodhisattva Vimalakirti
appears in the guise of a layman in order to teach the Dharma. Seen by
some as a strong assertion of the value of lay practice. Doctrinally
similar to the Perfection of Wisdom texts, a major theme is the Buddhafield (Buddha-kshetra), which was influential on Pure Land schools. Very popular in China, Korea and Japan where it was seen as being compatible with Confucian values.

Amongst the very earliest Mahayana texts, the Samadhi Sutras are a
collection of sutras focused on the attainment of profound states of
consciousness reached in meditation, perhaps suggesting that meditation
played an important role in early Mahayana. Includes the Pratyutpanna Sutra and the Shurangama Samadhi Sutra.

The Triskandha Sutra, and the Suvarnaprabhasa Sutra (or Golden Light Sutra), which focus on the practice of confession of faults. The Golden Light Sutra became especially influential in Japan, where one of its chapters on the ‘Universal Sovereign’ (Sanskrit: Chakravartin) was used by the Japanese emperors to legitimise their rule, and it provided a model for a well-run state.

A large composite text consisting of several parts, most notably the Dasabhumika Sutra and the Gandavyuha Sutra.
It exists in three successive versions, two in Chinese and one in
Tibetan. New sutras were added to the collection in both the intervals
between these. The Gandavyuha Sutra is thought to be the source of a sect that was dedicated specifically to Vairocana, and that later gave rise to the Mahavairocana-abhisambodhi tantra. The Mahavairocana-abhisambodhi became one of the two central texts in Shingon Buddhism and was included in the Tibetan canon as a tantra of the carya class. The Avatamsaka Sutra became the central text for the Hua-yen (Jp. Kegon) school of Buddhism, the most important doctrine of which is the interpenetration of all phenomena.

These sutras primarily teach the doctrine of vijnapti-matra or ‘representation-only’, associated with the Yogacara school. The Sandhinirmocana Sutra (c 2nd Century CE) is the earliest surviving sutra in this class (and according to some Gelugpa
authorities the only one). This sutra divides the teachings of the
Buddha into three classes, which it calls the “Three Turnings of the
Wheel of the Dharma.” To the first turning, it ascribes the Agamas of the Shravakas, to the second turning the lower Mahayana sutras including the Prajna-paramita Sutras,
and finally sutras like itself are deemed to comprise the third
turning. Moreover, the first two turnings are considered, in this system
of classification, to be provisional while the third group is said to
present the final truth without a need for further explication (nitartha).

Especially the Tathagatagarbha Sutra, the Shrīmālādevi-simhanāda Sūtra (Srimala Sutra), the Angulimaliya Sutra, the Anunatva-Apurnatva-Nirdesa Sutra, and the Mahayana Mahaparinirvana Sutra (which differs in character from the Pali Mahaparinibbana Sutta). These texts teach that every being has a Tathagatagarbha: variously translated as Buddha nature,
Buddha seed, Buddha matrix. It is this Buddha nature, Buddha Essence or
Buddha Principle, this aspect of every being that is itself already
enlightened, that enables beings to be liberated. One of the most
important responses of Buddhism to the problem of immanence and
transcendence. The Tathagatagarbha doctrine was very influential in East
Asian Buddhism, and the idea in one form or another can be found in
most of its schools.
The well-known Lankavatara Sutra, composed sometime around the 4th century, is sometimes included in thevijnapti-matra group associated with the Yogacara teachings, however D.T. Suzuki sees the Lankavatara as clearly pre-dating and distinguished from Yogacara.[32] The Lankavatara teaches cittamatra (mind only) not that of vijnaptimatra of the Yogacara.[note 3] Also, central to the Lankavatara is the identity of the alayavjnana with the tathagata-garbha and the Lankavatara’s central message that the tathagata-garbha is what makes possible the turning inward (paravritti or paravrtti) of awareness to realize the Buddha’s psychological transformation in practical life,[33] while the tathagata-garbha system was unknown or ignored by the progenitors of the Yogacara system. The Lankavatara Sutra was influential in the Chan or Zen schools.

These are two large sutras, which are actually collections of other sutras. The Mahāratnakūta Sūtra contains 49 individual works, and the Mahāsamnipāta Sūtra
is a collection of 17 shorter works. Both seem to have been finalised
by about the 5th century, although some parts of them are considerably
older.

These include a number of sutras that focus on actions that lead
to existence in the various spheres of existence, or that expound the
doctrine of the twelve links of pratitya-samutpada or dependent-origination.

These focus on the principles that guide the behaviour of Bodhisattvas. They include the Kāshyapa-parivarta, the Bodhisattva-prātimoksa Sūtra, and the Brahmajala Sutra.

This is a large number of sutras that describe the nature and
virtues of a particular Buddha or Bodhisattva and/or their Pure Land,
including Mañjusri, Ksitigarbha, the Buddha Akshobhya, and Bhaishajyaguru also known as the Medicine Buddha.

Early in the 20th Century, a cache of texts was found in a mound near Gilgit, Afghanistan. Among them was the Ajitasena Sutra. The Ajitasena Sutra
appears to be a mixture of Mahayana and pre-Mahayana ideas. It occurs
in a world where monasticism is the norm, which is typical of the Pali
Suttas; there is none of the usual antagonism towards the Shravakas
(also called the Hinayana) or the notion of Arahantship, which is
typical of Mahayana Sutras such as the White Lotus, or Vimalakirti Nirdesha.
However, the sutra also has an Arahant seeing all the Buddha fields, it
is said that reciting the name of the sutra will save beings from
suffering and the hell realms, and a meditative practice is described
that allows the practitioner to see with the eyes of a Buddha, and to
receive teachings from them that are very much typical of Mahayana
Sutras.

The Mahayana commentarial and exegetical literature is vast. Many commentarial texts are called Shastras, a by-word used when referring to a scripture. Extending this meaning, the shastra is commonly used to mean a treatise or text written in explanation of some idea, especially in matters involving religion. In Buddhism, a shastra is often a commentary written at a later date to explain an earlier scripture or sutra.

The Mūlamadhyamika-karikā, or Root Verses on the Middle Way, by Nagarjuna is a seminal text on the Madhyamika
philosophy, shares much of the same subject matter as the Perfection of
Wisdom Sutras, although it is not strict a commentary on them.

The 9th Century Indian Buddhist Shantideva produced two texts: the Bodhicaryāvatāra
has been a strong influence in many schools of the Mahayana. It is
notably a favorite text of the fourteenth Dalai Lama. The text begins
with an elaborate ritual worship section, but goes on to expound the six
perfections. The 9th chapter is a critique of various views on perfect
wisdom from the Madhyamika point of view. Shantideva also produced the
Shikshasamuccaya, which is a compendium of doctrines from a huge range
of Mahayana Sutras – some of which no longer exist and therefore are
known only through his quotes.

Asanga, associated with the Yogacara
school of Mahayana thought, is said to have received many texts
directly from the Bodhisattva Maitreya in the Tushita god realm,
including Madhyāntavibhāga, the Mahāyāna-sūtrālamāra, and the Abhisamayālamkara. He is also said to have personally written the Mahāyāna-samgraha, the Abhidharma-samuccaya (a compendium of Abhidharma thought that became the standard text for many Mahayana schools especially in Tibet), and the Yogācāra-bhūmi (although the latter text appears to have had several authors.)

Asanga’s brother Vasubandhu wrote a large number of texts associated with the Yogacara including: Trivabhāva-nirdesha, Vimshatika, Trimshika, and the Abhidharmakośa-bhāsya although this work predates his conversion to the Mahayana and a minority[citation needed] of scholars speculate that there may have been two different Vasubandhus who composed these works. Most influential in the East Asian Buddhist tradition was probably his Thirty Verses on Consciousness-only.

Dignāga is associated with a school of Buddhist logic that tried to establish which texts were valid sources of knowledge (see also Epistemology). He produced the Pramāna-samuccaya, and later Dharmakirti wrote the Pramāna-vārttikā, which was a commentary and reworking of the Dignaga text.

The Awakening of Faith in the Mahayana attributed to Ashvaghosha was influential in East Asian Buddhism, especially the Hua-yen school of China, and its Japanese equivalent, Kegon. Ashvaghosha is also celebrated for his plays.

The early period of the development of Chinese Buddhism was concerned with the collection and translation of texts into Chinese and the creation of the Chinese Buddhist canon. This was often done by traveling overland to India, as recorded in the Great Tang Records on the Western Regions, by the monk Xuanzang. East Asian Buddhism began to develop its own unique literature with the rise of the Tiantai School and its major representative, Zhiyi (538–597 CE) who wrote important commentaries on the Lotus sutra as well as the first major comprehensive work on meditation composed in China, the Mohe Zhiguan (摩訶止観). Another important school of Chinese Buddhism is Huayan, which focused on developing their philosophical texts from the Avatamsaka Sutra. An important patriarch of this school is Fazang who wrote many commentaries and treatises.

Zen Buddhism developed a large literary tradition based on the teachings and sayings of Chinese Zen masters. One of the key texts in this genre is the Platform Sutra attributed to Zen patriarch Huineng, it gives an autobiographical account of his succession as Ch’an
Patriarch, as well as teachings about Ch’an theory and practice. Other
texts are Koan collections, which are compilations of the sayings of
Chinese masters such as the Blue Cliff Record and The Gateless Gate. Another key genre is that of compilations of Zen master biographies, such as the Transmission of the Lamp. Buddhist poetry was also an important contribution to the literature of the tradition.

After
the arrival of Chinese Buddhism in Japan, Korea and Vietnam; they
developed their own traditions and literature in the local language.


Image of leaves and the upper book cover of Thar pa chen po’i mod (The
Sūtra of Great Liberation), showing Tibetan writings on black paper with
an ink that contain gold, silver, copper, coral, lazurite, malachite,
and mother of pearl. The unbound sheets are kept between two wooden
boards covered with green brocade. The upper book cover shows the images
of four of the Eight Medicine Buddhas.

The Tibetan Buddhist canon includes a number of Nikaya-related texts from the Mula-Sarvastivada school, as well as Mahayana sutras. However, it is the specifically Vajrayana texts that most strongly characterise it. They are considered to be the word of the Buddha (Buddhavacana), and the Tibetan Kangyur contains translations of almost 500 tantras. The texts are typically concerned with elaborate rituals and meditations.

Kriyā tantras. These form a large subgroup that appeared
between the 2nd and 6th centuries. The Kriya tantras focus on ritual
actions. Each centres on a particular Buddha or Bodhisattva, and many are based on dharanis. Examples include the Mahāmegha Sutra, the Ārya-mañjushrī-mūla-kalpa, the Subhāhu-pariprcchā Sutra, and the Aparimitāyur-jñāna-hrdaya-dhāranī. Also included in this category are some Mahayana texts such as the Heart Sutra and, in some editions, versions of some texts found in the Pali Canon.

Carya tantras. This is a small class of texts that
probably emerged after the 6th century and are entirely centred on the
worship of the Buddha Vairocana. The best known example is the Mahā-vairocanābhisambodhi Tantra, also known as the Mahavairocana Sutra, which became a foundational text for the Shingon School of Japan.

Yoga tantras likewise focus on Vairocana, and include the Sarva-tathāgata-tattva-samgraha Tantra and the Sarva-durgati-parishodhana Tantra. The Shurangama Sutra and the Shurangama Mantra from which it (called the Shitatapatra Ushnisha Dharani) comes can be included in this category. According to Venerable Tripitaka Master Bhikshu Shramana Hsuan Hua’s “Shurangama Mantra Commentary” (Buddhist Text Translation Society of the City of Ten Thousand Buddhas,
1981, Volume 1), the Shurangama Mantra mystically and literally
includes all of the Buddha Dharma in its entirety, and its focus is on
the Five Dhyana Buddhas (Vairochana, Amitabha), Akshobhya, Ratnasambhava, and Amoghasiddhi, with stress on Vairochana and Ashobhya Buddhas) and their retinues of Dharmapalas and wrathful deities in male and female forms, such as Vajrapani, wrathful Manjushri, Mahakala, Tara, Pandaravasini, Prakruti, Uchushma Fire Head Vajra, Brahma, Indra, Shiva as Rudra, Raudri-Umapati form of Vajrayogini, Narayana, Ganapati, various Dhakinis, Naga kings, Yaksha kings, Rakshasha kings, and many other Dharma Protectors of the Buddhist Pantheon and Vedic pantheon. The primary wrathful Goddess of the Shurangamma Mantra tantric practice is the Great White Umbrella Deity form of Avalokiteshvara Bodhisattva, an important practice in Tibetan Buddhism.

Anuttara tantras. The most advanced class of tantra is the Anuttarayoga tantra,
which focus on mental transformation and less on ritual actions. These
are sometimes further divided into the so-called Father Tantras and
Mother Tantras.

Anuttaratantra is known in the Nyingma school as Mahayoga. This school also has a collection of tantras of its own, not found in the other Tibetan schools.

Textual evidence suggests that some of these texts are in fact Shaivite Tantras adopted and adapted to Buddhist purposes, and many similarities in iconography and ritual can be seen in them.[citation needed]

A sadhana is a tantric spiritual practices text used by practitioners, primarily to practice the mandala or a particular yidam, or meditation deity. The Sādhanamālā is a collection of sadhanas.

Vajrayana adepts, known as mahasiddha, often expounded their teachings in the form of songs of realization. Collections of these songs such as the Caryāgīti, or the Charyapada are still in existence. The Dohakosha is a collection of doha songs by the yogi Saraha from the 9th century. A collection known in English as The Hundred Thousand Songs of Milarepa was composed by Tibetan Buddhist yogi Milarepa and is especially popular amongst members of the Kagyu school.

Terma are Tibetan Buddhist texts, hidden to be rediscovered at a later date. Padmasambhava and Yeshe Tsogyal wrote and hid most termas, although texts have also been hidden by figures such as Machig Labdron. The best known terma text is probably the Bardo thodol, or ‘Awakening in the Bardo State’, also known as the Tibetan Book of the Dead. The person who finds a terma text is known as a terton.

The Blue Annals (Standard Tibetan: deb ther sngon po) completed in 1476CE, authored by Gölo Zhönnupel (Tibetan: gos lo gzhon nu dpal, 1392–1481), is a historical survey of Tibetan Buddhism with a marked ecumenical view, focusing upon the dissemination of various sectarian traditions throughout Tibet.[34]

Namtar, or spiritual biographies, are another popular form of Tibetan Buddhist texts, whereby the teachings and spiritual path of a practitioner are explained through a review of their lifestory.

Kūkai wrote a number of treatises on Vajrayana Buddhism that are distinct from his Shingon Buddhism.


https://www.youtube.com/watch?v=zBxlvAPpg_Q

Dighajanu Vyagghapajja Sutta by Ven Galigamuwe Gnanadeepa Thero

D Wida
Published on Feb 17, 2013
The Conditions of Welfare


In this sutta, the Buddha instructs rich householders how to preserve
and increase their prosperity and how to avoid loss of wealth. Wealth
alone, however, does not make a complete man nor a harmonious society.
Possession of wealth all too often multiplies man’s desires, and he is
ever in the pursuit of amassing more wealth and power. This unrestrained
craving, however, leaves him dissatisfied and stifles his inner growth.
It creates conflict and disharmony in society through the resentment of
the underprivileged who feel themselves exploited by the effects of
unrestrained craving.

Therefore the Buddha follows up on his
advice on material welfare with four essential conditions for spiritual
welfare: confidence (in the Master’s enlightenment), virtue, liberality
and wisdom. These four will instill in man a sense of higher values. He
will then not only pursue his own material concern, but also be aware of
his duty towards society. To mention only one of the implications: a
wisely and generously employed liberality will reduce tensions and
conflicts in society. Thus the observing of these conditions of material
and spiritual welfare will make for an ideal citizen in an ideal
society.
Category
People & Blogs
3 Comments


The
Conditions of Welfare In this sutta, the Buddha instructs rich
householders how to preserve and increase their prosperity and how to
avoid loss of…


https://www.youtube.com/watch?v=d1FsrHO5mg4
Golden Lion Edu
Published on May 5, 2013
Four conditions, Vyagghapajja, conduce to a householder’s weal and happiness in this very life. Which four?
i. the accomplishment of persistent effort (utthana-sampada)
ii. the accomplishment of watchfulness (arakkha-sampada)
iii. good friendship (kalyanamittata)
iv. balanced livelihood (sama-jivikata)
Category
Education


Four
conditions, Vyagghapajja, conduce to a householder’s weal and happiness
in this very life. Which four? i. the accomplishment of persistent
effort…
http://www.thebuddhacenter.org/buddhism/sutras/the-sigalovada-sutra/
image.png
image.png


The Sigalovada Sutra

The Sigalovada Sutta
takes place when Lord Buddha encountered a youth called Sigala in his
morning stroll. The young man, in drenched attire, prostrated and
worshipped the four compass direction (East, South, West and North),
plus the Earth (Down) and the Sky (Up). When asked by Lord Buddha why he
did so, the youth Sigala replied that he had been told by his late
father to do so and he thought that it was right to uphold his father’s
wishes. Lord Buddha then, based on Sigala’s point of view, taught him on
how a noble one (Pali: ariya) should worship the Six directions.

 

For the sign for “Encompassing Directions” at the BC I offer this text:

The most important teaching that the Buddha gave for laypeople is in
the Sigalovada Sutra.  It offers guidance in the aspects of human
relationships, and one’s relationship with wealth so a practitioner can
realize a more happy, harmonious and healthy engagement with them.

“Encompassing Directions: A Contemporary Commentary on the Sigalovada
Sutra” arose from a series of dharma talks given by Ven. Wayne
Ren-Cheng, Shi at the Buddha Center.

The commentary (in .pdf format) is available for FREE.  by clicking on this url Encompassing Directions

or by contacting v.wayne.hughes@gmail.com for a copy.

I bow with respect,

Wayne Ren-Cheng Hughes, Shi 仁 诚

Engaged Dharma Insight Group

Director of Intentional Practice and Buddhist Studies

 

The Sigalovada Sutra


Sigalovada Sutra: The Buddha’s Advice to Sigalaka 

 This is what I heard.

On one occasion, the Buddha was living near the town of
Rajagaha at a spot in the Bamboo Grove called the Squirrel’s Feeding
Place.

At that time a young householder named Sigalaka arose early
and set out from Rajagaha with freshly washed clothes and hair. With
palms together held up in reverence, he was paying respect towards the
six directions: that is east, south, west, north, lower and upper.

Meanwhile the Buddha dressed himself in the early morning,
took his bowl and robe and went in to Rajagaha on alms round. On the
way, he saw Sigalaka worshipping the six directions. Seeing this, the
Buddha said to him: “Young man, why have you risen in the early morning
and set out from Rajagaha to worship in such a way?”

“Dear sir, my father on his deathbed urged me, ‘My son, you
must worship the directions’. So, dear sir, realizing, honoring,
respecting, and holding sacred my father’s request, I have risen in the
early morning and set out from Rajagaha to worship in this way.”

“But, young man, that is not how the six directions should be worshipped according to the discipline of the noble ones.”

“Then how, dear sir, should the six directions be worshipped
according to the discipline of the noble ones? I would appreciate it if
you would teach me the proper way this should be done.”

“Very well, young man, listen and pay careful attention while I tell you.”

“Yes, dear sir,” agreed Sigalaka.

The Buddha said this:

“Young man, by abandoning the four impure actions, a noble
disciple refrains from harmful deeds rooted in four causes and avoids
the six ways of squandering wealth. So, these fourteen harmful things
are removed. The noble disciple, now with the six directions protected,
has entered upon a path for conquering both worlds, firmly grounded in
this world and the next. At the dissolution of the body after death, a
good rebirth occurs in a heavenly world.

“What four impure actions are abandoned? The harming of
living beings is an impure action, taking what is not given is an impure
action, sexual misconduct is an impure action, and false speech is an
impure action.  These four are abandoned.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Harming living beings, taking what is not given, False
speech, and pursuing the loved one of another: These the wise surely do
not praise.” 

“What are the four causes of harmful deeds? Going astray
through desire, hatred, delusion, or fear, the noble disciple does
harmful deeds. But, young man, not going astray through desire, hatred,
delusion, or fear, the noble disciple does not perform harmful deeds.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Desire, hatred, delusion, or fear: Whoever transgresses the
Dhamma by these, Has a reputation that comes to ruin, Like the moon in
the waning fortnight. Desire, hatred, delusion, or fear: Whoever
transgresses not the Dhamma by these, Has a reputation that comes to
fullness, Like the moon in the waxing fortnight.” 

“And what six ways of squandering wealth are to be avoided?
Young man, heedlessness caused by intoxication, roaming the streets at
inappropriate times, habitual partying, compulsive gambling, bad
companionship, and laziness are the six ways of squandering wealth.

“These are the six dangers inherent in heedlessness caused by
intoxication: loss of immediate wealth, increased quarreling,
susceptibility to illness, disrepute, indecent exposure, and weakened
insight.

“These are the six dangers inherent in roaming the streets at
inappropriate times: oneself, one’s family, and one’s property are all
left unguarded and unprotected; one is suspected of crimes; then rumors
spread; and one is subjected to many miseries.

“These are the six dangers inherent in habitual partying: You
constantly seek, ‘Where’s the dancing? Where’s the singing? Where’s the
music? Where are the stories? Where’s the applause? Where’s the
drumming?’

“These are the six dangers inherent in compulsive gambling:
winning breeds resentment; the loser mourns lost property; savings are
lost; one’s word carries no weight in a public forum; friends and
colleagues display their contempt; and one is not sought after for
marriage, since a gambler cannot adequately support a family.

“These are the six dangers inherent in bad companionship: any
rogue, drunkard, addict, cheat, swindler, or thug becomes a friend and
colleague.

“These are the six dangers inherent in laziness: saying,
‘It’s too cold,’ one does not work; saying, ‘It’s too hot,’ one does not
work; saying, ‘It’s too late,’ one does not work; saying, ‘It’s too
early,’ one does not work; saying, ‘I’m too hungry,’ one does not work;
saying, ‘I’m too full,’ one does not work. With an abundance of excuses
for not working, new wealth does not accrue and existing wealth goes to
waste.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Some are drinking buddies, Some say, ‘Dear friend! Dear
friend!’. But whoever in hardship stands close by, That one truly is a
friend. Sleeping late, adultery, Hostility, meaninglessness, Harmful
friends, utter stinginess: These six things destroy a person. Bad
friends, bad companions, Bad practices — spending time in evil ways, By
these, one brings oneself to ruin, In this world and the next.
Seduction, gambling, drinking, singing, dancing, Sleeping by day,
wandering all around untimely, Harmful friends, utter stinginess: These
things destroy a person. They play with dice; they drink spirits; They
consort with lovers dear to others. Associating with low-life and not
the esteemed, They come to ruin like the waning moon. Whoever is a
drunkard, broke, and destitute, Dragged by thirst from bar to bar,
Sinking into debt like a stone in water Into bewilderment quickly
plunges. When sleeping late becomes a habit And night is seen as time to
rise, For one perpetually intoxicated, A home life cannot be
maintained. ‘Too cold! Too hot! Too late!’: they say. Having wasted work
time this way, The young miss out on opportunities. For one regarding
cold and hot As not more than blades of grass, Doing whatever should be
done, Happiness will not be a stranger.” 

“Young man, be aware of these four enemies disguised as
friends: the taker, the talker, the flatterer, and the reckless
companion.

“The taker can be identified by four things: by only taking,
asking for a lot while giving little, performing duty out of fear, and
offering service in order to gain something.

“The talker can be identified by four things: by reminding of
past generosity, promising future generosity, mouthing empty words of
kindness, and protesting personal misfortune when called on to help.

“The flatterer can be identified by four things: by
supporting both bad and good behavior indiscriminately, praising you to
your face, and putting you down behind your back.

“The reckless companion can be identified by four things: by
accompanying you in drinking, roaming around at night, partying, and
gambling.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“The friend who is all take, The friend of empty words, The
friend full of flattery, And the reckless friend; These four are not
friends, but enemies; The wise understand this And keep them at a
distance As they would a dangerous path.” 

“Young man, be aware of these four good-hearted friends: the
helper, the friend who endures in good times and bad, the mentor, and
the compassionate friend.

“The helper can be identified by four things: by protecting
you when you are vulnerable, and likewise your wealth, being a refuge
when you are afraid, and in various tasks providing double what is
requested.

“The enduring friend can be identified by four things: by
telling you secrets, guarding your own secrets closely, not abandoning
you in misfortune, and even dying for you.

“The mentor can be identified by four things: by restraining
you from wrongdoing, guiding you towards good actions, telling you what
you ought to know, and showing you the path to heaven.

“The compassionate friend can be identified by four things:
by not rejoicing in your misfortune, delighting in your good fortune,
preventing others from speaking ill of you, and encouraging others who
praise your good qualities.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“The friend who is a helper, The friend through thick and
thin, The friend who gives good counsel, And the compassionate friend;
These four are friends indeed, The wise understand this And attend on
them carefully, Like a mother her own child. The wise endowed with
virtue Shine forth like a burning fire, Gathering wealth as bees do
honey And heaping it up like an ant hill. Once wealth is accumulated,
Family and household life may follow. By dividing wealth into four
parts, True friendships are bound; One part should be enjoyed; Two parts
invested in business; And the fourth set aside Against future
misfortunes.” 

“And how, young man, does the noble disciple protect the six
directions? These six directions should be known: mother and father as
the east, teachers as the south, spouse and family as the west, friends
and colleagues as the north, workers and servants as the lower
direction, and ascetics and Brahmans as the upper direction.

“In five ways should a mother and father as the eastern
direction be respected by a child: ‘I will support them who supported
me; I will do my duty to them; I will maintain the family lineage and
tradition; I will be worthy of my inheritance; and I will make donations
on behalf of dead ancestors.’

“And, the mother and father so respected reciprocate with
compassion in five ways: by restraining you from wrongdoing, guiding you
towards good actions, training you in a profession, supporting the
choice of a suitable spouse, and in due time, handing over the
inheritance.

“In this way, the eastern direction is protected and made peaceful and secure.

“In five ways should teachers as the southern direction be
respected by a student: by rising for them, regularly attending lessons,
eagerly desiring to learn, duly serving them, and receiving
instruction.

“And, teachers so respected reciprocate with compassion in
five ways: by training in self-discipline, ensuring the teachings are
well-grasped, instructing in every branch of knowledge, introducing
their friends and colleagues, and providing safeguards in every
direction.

“In this way, the southern direction is protected and made peaceful and secure.

“In five ways should a wife as the western direction be
respected by a husband: by honoring, not disrespecting, being faithful,
sharing authority, and by giving gifts.

“And, the wife so respected reciprocates with compassion in
five ways: by being well-organized, being kindly disposed to the in-laws
and household workers, being faithful, looking after the household
goods, and being skillful and diligent in all duties.

In this way, the western direction is protected and made peaceful and secure.

“In five ways should friends and colleagues as the northern
direction be respected: by generosity, kind words, acting for their
welfare, impartiality, and honesty.

“And, friends and colleagues so respected reciprocate with
compassion in five ways: by protecting you when you are vulnerable, and
likewise your wealth, being a refuge when you are afraid, not abandoning
you in misfortunes, and honoring all your descendants.

“In this way, the northern direction is protected and made peaceful and secure.

“In five ways should workers and servants as the lower
direction be respected by an employer: by allocating work according to
aptitude, providing wages and food, looking after the sick, sharing
special treats, and giving reasonable time off work.

“And, workers and servants so respected reciprocate with
compassion in five ways: being willing to start early and finish late
when necessary, taking only what is given, doing work well, and
promoting a good reputation.

“In this way, the lower direction is protected and made peaceful and secure.

“In five ways should ascetics and Brahmans as the upper
direction be respected: by kindly actions, speech, and thoughts, having
an open door, and providing material needs.

“And, ascetics and Brahmans so respected reciprocate with
compassion in six ways: by restraining you from wrongdoing, guiding you
to good actions, thinking compassionately, telling you what you ought to
know, clarifying what you already know, and showing you the path to
heaven.

“In this way, the upper direction is protected and made peaceful and secure.”

That is what the Buddha said.

Summing up in verse, the sublime teacher said:

“Mother and father as the east, Teachers as the south, Spouse
and family as the west, Friends and colleagues as the north, Servants
and workers below, Brahmans and ascetics above; These directions a
person should honor In order to be truly good. Wise and virtuous, Gentle
and eloquent, Humble and accommodating; Such a person attains glory.
Energetic, not lazy, Not shaken in misfortune, Flawless in conduct, and
intelligent; Such a person attains glory. A compassionate maker of
friends, Approachable, free from stinginess, A leader, a teacher, and
diplomat; Such a person attains glory. Generosity and kind words,
Conduct for others’ welfare, Impartiality in all things; These are
suitable everywhere. These kind dispositions hold the world together,
Like the linchpin of a moving chariot. And should these kind
dispositions not exist, Then the mother would not receive Respect or
honor from her child, Neither would a father. Upon these things The wise
reflect; They obtain greatness And are sources of praise.” 

When all was said, the young householder, Sigalaka, exclaimed to the Buddha:

“Wonderful, dear sir! Wonderful! It is as though you have set
upright what was overturned, or uncovered what was concealed, or shown
the path to one gone astray, or brought an oil-lamp into the darkness
such that those with eyes could see. So too has the Buddha made clear
the Dhamma by various ways. I go for refuge to the Buddha and to the
Dhamma and to the monastic community. May the exalted one accept me as a
lay-follower gone for refuge from henceforth for as long as I live.”



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Buddha Vacana

— The words of the Buddha —

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Pitaka and occasionally the Vinaya Pitaka.

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Bhavissanti
bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā
gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na
sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca
te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.


In future
time, there will be bhikkhus who will not listen to the utterance of
such discourses which are words of the Tathāgata, profound, profound in
meaning, leading beyond the world, (consistently) connected with
emptiness, they will not lend ear, they will not apply their mind on
knowledge, they will not consider those teachings as to be taken up and
mastered.



Ye pana te suttantā kavi·katā kāveyyā citta·kkharā citta·byañjanā bāhirakā sāvaka·bhāsitā,
tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ
upaṭṭhāpessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.


On the
contrary, they will listen to the utterance of such discourses which are
literary compositions made by poets, witty words, witty letters, by
people from outside, or the words of disciples, they will lend
ear, they will apply their mind on knowledge, they will consider those
teachings as to be taken up and mastered.


Evam·etesaṃ,
bhikkhave, suttantānaṃ tathāgata·bhāsitānaṃ gambhīrānaṃ
gambhīr·atthānaṃ lok·uttarānaṃ suññata·p·paṭisaṃyuttānaṃ antaradhānaṃ
bhavissati.


Thus,
bhikkhus, the discourses which are words of the Tathāgata, profound,
profound in meaning, leading beyond the world, (consistently) connected
with emptiness, will disappear.


Tasmātiha,
bhikkhave, evaṃ sikkhitabbaṃ: ‘ye te suttantā tathāgata·bhāsitā
gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu
bhaññamānesu sussūsissāma, sotaṃ odahissāma, aññā cittaṃ upaṭṭhāpessāma,
te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti. Evañhi vo,
bhikkhave, sikkhitabbanti.


Therefore,
bhikkhus, you should train thus: ‘We will listen to the utterance of
such discourses which are words of the Tathāgata, profound, profound in
meaning, leading beyond the world, (consistently) connected with
emptiness, we will lend ear, we will apply our mind on knowledge, we
will consider those teachings as to be taken up and mastered.’ This is
how, bhikkhus, you should train yourselves.


— Āṇi Sutta —


Recent updates log:

30/03/2561


Glossary definition: bhavarāga

25/03/2561


Glossary definition: bhāvanā

22/03/2561


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http://www.buddha-vacana.org/sutta/majjhima/mn137.html




MN 137 (M iii 215)

Saḷāyatanavibhaṅga Sutta

{excerpt}

— An analysis of the senses —
[saḷāyatana-vibhaṅga]

In this deep and very interesting sutta, the Buddha defines
among other things what are the investigations of pleasant, unpleasant
and neutral mental feelings, and also defines the expression found in
the standard description of the Buddha: ‘anuttaro purisadammasārathī’.



Note: info·bubbles on “underdotted” English words


Pāḷi



English








‘Aṭṭhārasa manopavicārā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ
upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ
rūpaṃ upavicarati; sotena saddaṃ sutvā somanassaṭṭhānīyaṃ saddaṃ
upavicarati, domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ
saddaṃ upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ
upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ
gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ
upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ
rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ
phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati,
upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; manasā dhammaṃ viññāya
somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ
upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha
somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
‘aṭṭhārasa manopavicārā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.


The eighteen explorations for the intellect should be known’: thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, 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, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity; smelling an aroma via the nose, one explores an aroma that can act as the basis for happiness, one explores an aroma that can act as the basis for unhappiness, one explores an aroma that can act as the basis for equanimity; tasting a flavor via the tongue, one explores a flavor that can act as the basis for happiness, one explores a flavor that can act as the basis for unhappiness, one explores a flavor that can act as the basis for equanimity; feeling a tactile sensation via the body, one explores a tactile sensation that can act as the basis for happiness, one explores a tactile sensation that can act as the basis for unhappiness, one explores a tactile sensation that can act as the basis for equanimity; 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 the six happiness-explorations, the six distress-explorations, the six equanimity-explorations, the eighteen explorations for the intellect should be known’: thus was it said. And in reference to this was it said.


‘Chattiṃsa sattapadā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni
somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni
domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.


The thirty-six states to which beings are attached{1} should be known’: thus was it said. And in reference to what was it said? Six kinds of household 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.




Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Jivhāviññeyyānaṃ rasānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Kāyaviññeyyānaṃ
phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Imāni cha gehasitāni somanassāni.


And what are the six kinds of household joy? The joy that arises when one regards as an acquisition the acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such forms after they have passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
sounds cognizable by the ear — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such sounds after they have passed, ceased, &
changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such aromas after they have passed, ceased,
& changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such flavors after they have passed, ceased,
& changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of ideas
cognizable by the intellect — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such ideas after they have passed, ceased, & changed: That is called household joy.



Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ,
idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te
dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni
somanassāni.


And what are the six kinds of renunciation joy? The joy 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: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy.




Tattha katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Sotaviññeyyānaṃ
saddānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Ghānaviññeyyānaṃ
gandhānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato
pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato
uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ
domanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ
manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato
samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ
samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ
vuccati gehasitaṃ domanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha
gehasitāni domanassāni.


And what are the six kinds of household distress? The distress that arises when one regards as a non-acquisition the non-acquisition of forms
cognizable 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. The distress
that arises when one regards as a non-acquisition the non-acquisition
of sounds cognizable by the ear — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such sounds after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such aromas after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such flavors after they have passed, ceased,
& changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous non-acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of ideas
cognizable by the mind — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such ideas after they have passed, ceased, & changed: That is called household distress.




Tattha katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni
domanassāni.


And what are the six kinds of renunciation distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled 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, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — he sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — he sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — he sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — he sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — he sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress.




Tattha katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati
upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā
upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā
upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ
phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ
upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni
vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.


And what are the six kinds of household equanimity? The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action{2} & who is blind to danger{3} — sees a form with the eye. Such equanimity does not go beyond forms, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — hears a sound with the ear. Such equanimity does not go beyond sounds, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — odors an aroma with the nose. Such equanimity does not go beyond aromas, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — tastes a flavor with the tongue. Such equanimity does not go beyond flavors, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — feels a tactile sensation with the body. Such equanimity does not go beyond tactile sensations, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — cognizes an idea with the intellect. Such equanimity does not go beyond ideas, which is why it is called household equanimity.




Tattha katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā
sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te
gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca
sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ
tveva aniccataṃ viditvā
Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā phoṭṭhabbaṃ
sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Dhammā tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca
sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha
nekkhammasitā upekkhā. Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ
vuttaṃ, idametaṃ paṭicca vuttaṃ.


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 forms, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond sounds, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond aromas, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond flavors, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond tactile sensations, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond ideas, which is why it is called renunciation equanimity.


‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.






So vuccati yoggācariyānaṃ ‘anuttaro purisadammasārathī’ti: iti kho
panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave,
hatthidammo sārito ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā
uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito
ekaññeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ
vā. Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati:
puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.


‘Among master trainers, he is said to be ‘the unexcelled trainer of those people fit to be tamed’:
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.


Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito
aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;


But steered by the Tathagataworthy and rightly self-awakened — the person to be tamed fans out in eight directions. Possessed of form, he/she sees forms. This is the first direction.


Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;


Not percipient of form internally, he/she sees forms externally. This is the second direction.


Subhantveva adhimutto hoti: ayaṃ tatiyā disā;


He/she is intent only on the beautiful. This is the third direction.


sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā
nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ
upasampajja viharati: ayaṃ catutthī disā;

With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
in the dimension of the infinitude of space.
This is the fourth direction.


Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;

With
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness.
This is the fifth direction.


Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;

With
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness.
This is the sixth direction.


Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception.
This is the seventh direction.


Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling.
This is the eighth direction.


Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā
aṭṭha disā vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro
purisadammasārathī’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.


Steered by the Tathagataworthy and rightly self-awakened — the person to be tamed fans out in eight directions. ‘Among master trainers, he (the Tathagata) is said to be the unexcelled trainer of those people fit to be tamed’: thus was it said. And in reference to this was it said.


Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.


That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.


Bodhi leaf





Notes


1. states to which beings are attached: Satta-pada.
The question in translating this compound is whether satta means
“living being” or “attached to.” In this translation, I have opted for
both.


2. has not conquered his limitations or the results of action: this passage seems related to the passage in AN 3.99,
which defines a person of limited mind, prey to the results of past bad
actions, as one who is “undeveloped in contemplating the body, undeveloped in virtue, undeveloped in concentration, and undeveloped in discernment; restricted, small-hearted, dwelling with suffering.” As AN 3.99
points out, such a person suffers more intensely from the results of
past unskillful actions than does one whose awareness is unrestricted. SN 42.8
recommends the practice of the four sublime attitudes as a way of
developing an unrestricted awareness that weakens the results of past
unskillful actions.


3. blind to danger: A person who is “blind to danger” is one who does not see the drawbacks of sensual pleasure or attachment to the body. For such a person, moments of equanimity
are usually a dull spot in the midst of the quest for sensual pleasure.
This is why such moments do not go beyond the sensory stimulus that
generated them.






Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.



MN 137 (M iii 215)

Saḷāyatanavibhaṅga Sutta

{excerpt}

— An analysis of the senses —
[saḷāyatana-vibhaṅga]

In this deep and very interesting sutta, the Buddha defines
among other things what are the investigations of pleasant, unpleasant
and neutral mental feelings, and also defines the expression found in
the standard description of the Buddha: ‘anuttaro purisadammasārathī’.



Note: info·bubbles on “underdotted” English words


Pāḷi



English








‘Aṭṭhārasa manopavicārā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ
upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ
rūpaṃ upavicarati; sotena saddaṃ sutvā somanassaṭṭhānīyaṃ saddaṃ
upavicarati, domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ
saddaṃ upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ
upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ
gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ
upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ
rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ
phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati,
upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; manasā dhammaṃ viññāya
somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ
upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha
somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
‘aṭṭhārasa manopavicārā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.


The eighteen explorations for the intellect should be known’: thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, 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, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity; smelling an aroma via the nose, one explores an aroma that can act as the basis for happiness, one explores an aroma that can act as the basis for unhappiness, one explores an aroma that can act as the basis for equanimity; tasting a flavor via the tongue, one explores a flavor that can act as the basis for happiness, one explores a flavor that can act as the basis for unhappiness, one explores a flavor that can act as the basis for equanimity; feeling a tactile sensation via the body, one explores a tactile sensation that can act as the basis for happiness, one explores a tactile sensation that can act as the basis for unhappiness, one explores a tactile sensation that can act as the basis for equanimity; 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 the six happiness-explorations, the six distress-explorations, the six equanimity-explorations, the eighteen explorations for the intellect should be known’: thus was it said. And in reference to this was it said.


‘Chattiṃsa sattapadā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ
paṭicca vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni
somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni
domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.


The thirty-six states to which beings are attached{1} should be known’: thus was it said. And in reference to what was it said? Six kinds of household 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.




Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Jivhāviññeyyānaṃ rasānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Kāyaviññeyyānaṃ
phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā
paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati
somanassaṃ, yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ.
Imāni cha gehasitāni somanassāni.


And what are the six kinds of household joy? The joy that arises when one regards as an acquisition the acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such forms after they have passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
sounds cognizable by the ear — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such sounds after they have passed, ceased, &
changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such aromas after they have passed, ceased,
& changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such flavors after they have passed, ceased,
& changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household joy. The joy that arises when one regards as an acquisition the acquisition of ideas
cognizable by the intellect — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such ideas after they have passed, ceased, & changed: That is called household joy.



Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ,
idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te
dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni
somanassāni.


And what are the six kinds of renunciation joy? The joy 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: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. The joy that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: That is called renunciation joy.




Tattha katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Sotaviññeyyānaṃ
saddānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Ghānaviññeyyānaṃ
gandhānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato
pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato
uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ
domanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ
manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato
samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ
samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ
vuccati gehasitaṃ domanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha
gehasitāni domanassāni.


And what are the six kinds of household distress? The distress that arises when one regards as a non-acquisition the non-acquisition of forms
cognizable 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. The distress
that arises when one regards as a non-acquisition the non-acquisition
of sounds cognizable by the ear — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such sounds after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of aromas cognizable by the nose — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such aromas after they have passed, ceased,
& changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition
of flavors cognizable by the tongue — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such flavors after they have passed, ceased,
& changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of tactile sensations cognizable by the body
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous non-acquisition of such tactile sensations after they have passed, ceased, & changed: That is called household distress. The distress that arises when one regards as a non-acquisition the non-acquisition of ideas
cognizable by the mind — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such ideas after they have passed, ceased, & changed: That is called household distress.




Tattha katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni
domanassāni.


And what are the six kinds of renunciation distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled 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, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — he sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — he sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — he sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — he sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — he sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress.




Tattha katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati
upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā
upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā
upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ
phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ
upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni
vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.


And what are the six kinds of household equanimity? The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action{2} & who is blind to danger{3} — sees a form with the eye. Such equanimity does not go beyond forms, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — hears a sound with the ear. Such equanimity does not go beyond sounds, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — odors an aroma with the nose. Such equanimity does not go beyond aromas, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — tastes a flavor with the tongue. Such equanimity does not go beyond flavors, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — feels a tactile sensation with the body. Such equanimity does not go beyond tactile sensations, which is why it is called household equanimity. The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — cognizes an idea with the intellect. Such equanimity does not go beyond ideas, which is why it is called household equanimity.




Tattha katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā
sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te
gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca
sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ
tveva aniccataṃ viditvā
Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā phoṭṭhabbaṃ
sā ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Dhammā tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca
sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha
nekkhammasitā upekkhā. Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ
vuttaṃ, idametaṃ paṭicca vuttaṃ.


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 forms, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very sounds, their change, fading, & cessation — one sees with right discernment as it actually is that all sounds, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond sounds, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very aromas, their change, fading, & cessation — one sees with right discernment as it actually is that all aromas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond aromas, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very flavors, their change, fading, & cessation — one sees with right discernment as it actually is that all flavors, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond flavors, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very tactile sensations, their change, fading, & cessation — one sees with right discernment as it actually is that all tactile sensations, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond tactile sensations, which is why it is called renunciation equanimity. The equanimity that arises when — experiencing the inconstancy of those very ideas, their change, fading, & cessation — one sees with right discernment as it actually is that all ideas, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond ideas, which is why it is called renunciation equanimity.


‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.


The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.






So vuccati yoggācariyānaṃ ‘anuttaro purisadammasārathī’ti: iti kho
panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave,
hatthidammo sārito ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā
uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito
ekaññeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ
vā. Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati:
puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.


‘Among master trainers, he is said to be ‘the unexcelled trainer of those people fit to be tamed’:
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.


Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito
aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;


But steered by the Tathagataworthy and rightly self-awakened — the person to be tamed fans out in eight directions. Possessed of form, he/she sees forms. This is the first direction.


Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;


Not percipient of form internally, he/she sees forms externally. This is the second direction.


Subhantveva adhimutto hoti: ayaṃ tatiyā disā;


He/she is intent only on the beautiful. This is the third direction.


sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā
nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ
upasampajja viharati: ayaṃ catutthī disā;

With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
in the dimension of the infinitude of space.
This is the fourth direction.


Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;

With
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness.
This is the fifth direction.


Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;

With
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness.
This is the sixth direction.


Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception.
This is the seventh direction.


Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling.
This is the eighth direction.


Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā
aṭṭha disā vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro
purisadammasārathī’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.


Steered by the Tathagataworthy and rightly self-awakened — the person to be tamed fans out in eight directions. ‘Among master trainers, he (the Tathagata) is said to be the unexcelled trainer of those people fit to be tamed’: thus was it said. And in reference to this was it said.


Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.


That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.


Bodhi leaf





Notes


1. states to which beings are attached: Satta-pada.
The question in translating this compound is whether satta means
“living being” or “attached to.” In this translation, I have opted for
both.


2. has not conquered his limitations or the results of action: this passage seems related to the passage in AN 3.99,
which defines a person of limited mind, prey to the results of past bad
actions, as one who is “undeveloped in contemplating the body, undeveloped in virtue, undeveloped in concentration, and undeveloped in discernment; restricted, small-hearted, dwelling with suffering.” As AN 3.99
points out, such a person suffers more intensely from the results of
past unskillful actions than does one whose awareness is unrestricted. SN 42.8
recommends the practice of the four sublime attitudes as a way of
developing an unrestricted awareness that weakens the results of past
unskillful actions.


3. blind to danger: A person who is “blind to danger” is one who does not see the drawbacks of sensual pleasure or attachment to the body. For such a person, moments of equanimity
are usually a dull spot in the midst of the quest for sensual pleasure.
This is why such moments do not go beyond the sensory stimulus that
generated them.






Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.


https://www.youtube.com/watch?v=5TZfyq1XTd0&index=3&list=PL-L5zwuofg0eT9sov5Sz7sUCFdDtLR8Z1

Word of the Buddha (Part 1) | Ajahn Brahm | 27 Nov 2016





Streamed live on Nov 27, 2016


https://www.youtube.com/watch…
Word of the Buddha (Part 1) | Ajahn Brahm | 27 Nov 2016

Buddhist Society of Western Australia
Streamed live on Nov 27, 2016
Sutta Class

Ajahn Brahm is taking a classic text compiled by the Venerable
Nyanatiloka titled the “Word of the Buddha” which provides a staged
summary of the Buddha Dhamma. But Ajahn Brahm is heavily revising the
text to bring it up to date with contemporary English language usage.
Buddhist Society of Western Australia
http://www.bswa.org
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Sutta
Class Ajahn Brahm is taking a classic text compiled by the Venerable
Nyanatiloka titled the “Word of the Buddha” which provides a staged
summary of…

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2746 Sun 16 Sep 2018 LESSON (89) Sun 16 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) 60 Awakening with Awareness Facts about Buddhism Buddha’s Words to Householders Singalowada Sutta
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2746 Sun 16 Sep 2018 LESSON (89) Sun 16 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

60 Awakening with Awareness Facts about Buddhism

Buddha’s Words to Householders

Singalowada Sutta




https://www.factretriever.com/buddhism-facts
Buddhism Facts















60 Awakening with Awareness Facts about Buddhism



  • “Buddha” is not a personal name. It is an honorific title that means “awakened one.” Buddha’s real name was Siddhartha Gautama.[9]
  • Approximately 500 million people around the world, or about 10% of the world’s population, practice Buddhism.[5]
  • Some Buddhist monks practice sokushinbutsu (”a Buddha in this very body”), which
    is a type of self-mummification. Between the 12th and early 20th
    century, monks would eat pine needles, berries, tree bark, resin, and
    certain herbs to help starve and preserve the body.[5]
  • Unlike many other religions, there is no central text in Buddhism.[3]
  • According
    to legend, Buddha was born in Nepal under a full moon in a beautiful
    garden; the sky rained flower petals and the earth shook.[3]
  • Gautama Buddha Fact
    Queen Māyā of Sakya, the Buddha’s mother, died seven days after miraculously giving birth to him

  • According
    to legend, the Buddha was conceived by a mortal mother (Queen Maya) and
    a baby white elephant in the eastern part of India sometime between the
    6th and 4th centuries BC.[9]
  • Often,
    statues of the Buddha depict him with short, curly hair to show that he
    denounced his privileged past. Usually, the wealthy elite would sport a
    fashionable topknot.[2]
  • Statues of the
    Buddha often show him with half closed eyes, which is meant to show a
    state of meditation and, moreover, a state of indifference to the
    material world.[2]
  • Siddhartha Gautama (the
    Buddha) came from a Hindu family, and both religions overlap somewhat.
    The major difference is that Hinduism is clearly a theistic religion,
    whereas Buddhism is mostly non-theistic.[3]
  • Unlike
    other religious practices, Buddhism does not require a person to
    believe in a creator god or gods. Buddhism believes in three elemental
    concepts: 1) nothing is permanent, 2) all actions have consequences, and
    3) it is possible to change.[9]
  • Because
    the earliest Buddhist texts were orally transmitted and written down
    hundreds of years after Buddha’s death, scholars cannot say with
    certainty what Buddha himself taught.[3]
  • When the Buddha was asked to sum up his teachings in a single word, he said, “Awareness.”[9]

  • If there is any religion that could respond to the needs of modern science, it would be Buddhism.

    - Albert Einstein

  • The
    Buddha has often been called the “Great Physician” because he was
    primarily concerned with identifying the cause of human suffering and
    finding way to eliminate it.[3]
  • According to the Buddha, the secret to happiness is simple: To want what you have and not want what you don’t have.[3]
  • Many
    people in India at the time of the Buddha were Hindus, and he is often
    depicted alongside Hindu gods, such as Brahma “the Creator,” and Indra,
    “God of Rain and Warfare.”[9]
  • According to
    Marco Polo, “had [Buddha] been a Christian, he would have been a great
    saint of our Lord Jesus Christ, so good and pure was the life he led.”[12]
  • Laughing Buddha
    The image of the Budai, or Laughing Buddha, is often confused with Gautama Buddha

  • The
    “fat” Buddha that people often see in restaurants is not The Buddha,
    Gautama Buddha. Rather, he is a character in Chinese folklore called
    Budai.[11]
  • Depictions of the Buddha often
    show him with webbed toes, rounded ankles, and projecting heels, which,
    according to legend, are signs of a great man.[9]
  • The Buddha is a canonized saint of the Catholic and Orthodox Churches.[12]
  • According
    to tradition, the Buddha lived during the 5th century BC and died at
    the age of 80. He died lying on his right side between two Sal trees,
    which, according to legend, miraculously bloomed out of season.[5]
  • While
    different theories of Buddhism may have claimed that women could not
    achieve Nirvana, the Buddha himself said that there was no reason that
    women could not achieve enlightenment.[10]
  • Buddha
    is usually shown with elongated earlobes, which symbolize wisdom and
    understanding. Some scholars also suggest it represents his former life
    as wealthy person[14]
  • The Buddha is often depicted wearing a flamelike headdress, which represents the light of supreme knowledge.[14]
  • The Buddha’s teachings are also referred to as the dhamma, which means doctrine, truth, or law.[14]
  • Buddhists do not believe in an essential soul or self.[14]
  • When
    scientists studied the brains of Buddhist monks, they found that
    meditation actually changed the monks’ brainwaves in a way that
    increased feelings of happiness and resiliency.[4]
  • Buddhism Pyschology
    MRIs show that meditation changes the brain

  • According
    to legend, after the Buddha was cremated, a single tooth remained.
    Additionally, whoever is in possession of the tooth is the rightful
    leader of Buddhism. The tooth is currently housed in a $62 million
    dollar temple in Sri Lanka.[13]
  • After the
    Buddha died and was cremated, his ashes were divided and buried among
    his followers in India. A large, dome-shaped mound called a tupa was
    built at each burial site.[14]
  • The Buddha
    is sometimes symbolized as an umbrella. In Buddha’s time, members of the
    royalty were protected from the sun and rain by parasols, hence it
    became a symbol of protection.[14]
  • An
    image of soccer star David Beckham is enshrined on a frieze in Bangkok,
    with the likes of bodhisattvas (buddhas) and gods. His popular status
    earned him a place among the gods.[14]
  • Steve Jobs Fact
    Jobs traveled through India in 1974 and studied Zen Buddhism (Matthew Yohe / Creative Commons)

  • Biographers
    note that Steve Jobs had strong leanings toward Buddhism, particularly
    its emphasis on focus, simplicity, and perfection, all of which he tried
    to implement in his Apple designs.
    [7]
  • Actress
    Uma Thurman’s father is a professor of Indo-Tibetan Buddhist studies
    and was the first Westerner to become a Tibetan Buddhist monk.[14]
  • The world’s two largest standing Buddhas used to be in Afghanistan. However, in 2001 the Taliban destroyed the huge Buddhas.[14]
  • The
    largest seated Buddha in the world was carved out of the rock face of
    Lingyun Hill in Leshan, China, about 800 AD. The statue stands about 230
    feet (70 m) tall and the shoulders measure 90 ft (30 m) across.[14]
  • In
    Buddhism, there is no devil. Instead, something is “evil” if it causes
    suffering. According to Buddha, the cause of the most suffering is our
    ego, or the concept that we are separate from the world. When the ego
    ends, happiness begins.[14]
  • The Buddha is
    not worshipped. While some in Hinduism view the Buddha as an incarnation
    of Vishnu, most Buddhists think that Buddha is human.[14]
  • According to Buddhism, anyone can be a “buddha,” after they successfully attain enlightenment.[3]
  • In
    Buddhism, there is no Jesus Christ to save a person from their sins.
    Simply believing in Buddhism does not offer any type of grace; rather,
    each person is responsible for finding their enlightenment.[14]
  • The
    lotus is an important symbol in Buddhism. It represents the journey of
    enlightenment because it grows from the muddy water into the light, just
    as a “buddha” or enlightened one does.[14]
  • Lotus Fact
    The lotus symbolizes wealth, prosperity, purity, and fertility

  • Buddhism
    can exist without Buddha. In other words, the Buddha shared his
    findings, but he did not create them. Additionally, Buddhism is not
    exclusive to just his followers.[14]
  • While
    most religions concern themselves with the creation and the afterlife,
    in Buddhism, the most important concept is to let go of the past and
    future to focus on the moment.[14]
  • While
    some Buddhist sects believe in heaven and hell, most Buddhists believe
    heaven or hell is a state of mind. In short, by shifting our awareness,
    we attain a different level of consciousness.[3]
  • While
    many Buddhists believe in reincarnation, some do not. A Buddhist is
    allowed to believe in whatever they wish while they practice Buddhism’s
    main teachings.[3]
  • Famous Western
    Buddhists include Courtney Love, Allen Ginsberg, Kate Bosworth, Leonard
    Cohen, Orlando Bloom, Richard Gere, Sharon Stone, Tiger Woods, and Tina
    Turner.[8]
  • Guan Yin is a an important
    Buddhist goddess. Known as the “Goddess of Mercy” or “The One Who
    Perceives the Sounds of the World,” this bodhisattva is sometimes
    depicted as both male and female to show the divinity’s transcendence
    beyond gender.[3]
  • Schopenhauer and Buddhism
    Schopenhauer (1788–1860) is considered to be the first European Buddhist

  • The
    first major Western thinker to take an interest in Buddhism was German
    philosopher Arthur Schopenhauer (1788–1860). He saw it as the most
    rational and ethically evolved of all the world religions.[9]
  • According
    to legend, the Buddha sat under a tree, the Bo tree, for 49 days. After
    being tempted by demons, he discovered the Four Noble Truths and the
    Eightfold Path to Nirvana (ultimate bliss).[3]
  • The
    Four Noble Truths of Buddhism are the following: 1) existence is
    suffering, 2) the cause of suffering is craving and attachment, 3)
    suffering stops at some point and turns into Nirvana, and 4) the path to
    Nirvana consists of eight steps, which is called the Eightfold Path.[9]
  • The
    three major branches of Buddhism in the modern world are Mahayana
    Buddhism, Theravada Buddhism, and Vajrayana Buddhism. Mahayana Buddhism
    is believed to be the largest branch, with Theravada Buddhism and
    Vajrayana coming in second and third, respectively.[3]
  • The
    Eightfold Path to Nirvana is to be moderate in 8 areas: 1)
    concentration, 2) views, 3) speech, 4) resolve, 5) action, 6)
    livelihood, 7) effort, and 8) mindfulness.[1]
  • According
    to Buddhism, karma is the basis for living a moral and good life.
    Literally translated as “action,” “effect,” or “fate,” karma can be seen
    as a type of elevator that takes people from one floor of consciousness
    to another.[1]
  • Approximately 1 in 7 Asian Americans, or 14%, are Buddhist.[1]
  • Nearly
    four million Americans now practice Buddhism, which is more than the
    number of Episcopalians. Of these, about half have post-graduate
    degrees.[6]
  • The Buddha’s last words were, “Decay is inherent in all things: be sure to strive with clarity of mind (for Nirvana).”[9]
  • The
    ultimate goal of Buddhism is to put an end to suffering and rebirth.
    The way to end suffering is by fulfilling the human potential for
    goodness and happiness.[3]
  • Fun Buddha Fact
    The
    eight parts of the path to liberation are grouped into three essential
    elements of Buddhist practice: moral conduct, mental discipline, and
    wisdom

  • The
    symbol of the Noble Eightfold Path represents the Buddhist faith. Its
    eight spokes represent the “Middle Way,” which means a Buddhist life
    should not be too hard nor too easy.[14]
  • Buddhism
    doesn’t have a single leader, and there is not a central office similar
    to that of the Pope in Catholicism, which means Buddhism tends to
    fissure readily.[9]
  • The Buddha had only
    one son named Rahula (”Fetter”). Shortly after he was born, the Buddha
    left his family to seek enlightenment. His son would later become the
    first Sāmanera (novice monk).[9]
  • Buddhists in Asia do not refer to their religion as “Buddhism.” Rather, they call it either Dharma (”law”) or the Buddha-sasana (”teachings of the Buddha”).[9]
  • Tibetan
    Buddhists have adopted a policy of peaceful resistance to the invasion
    of their country by the Chinese in 1950 after a million Tibetans were
    killed and over 6,000 monasteries were destroyed.[9]




factretriever.com
Since its origin in India over 2,000 years ago, Buddhism has spread…


https://in.pinterest.com/pin/AUZwGNmLJ9Bncfx43uuawIk094e7dg50-HEul_z5-Kk2puHSH2qgidw/
Amazing Buddhism infographic packed with mind-blowing facts, little-known history, surprising statistics, and much more
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The Buddhist Wheel Poster
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I am a Buddhist Poster


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Although the ‘Path’ has eight separate steps, they are not intended to be followed one after another, they are eight aspects of life, all of which can be integrated every day. #spirituality #spiritual #awakening #mindfulness #buddha #buddhism #infographic #eightfoldpath   - To find more info graphics, visit http://on.fb.me/1Oo3PIV or follow us at www.facebook.com/chokiart
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The principal purpose of the Buddhist organization is to perpetuate the simple truth that suffering is the result of wrong action, and happiness and security are the rewards of right thinking and virtuous living.
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Not too long ago someone told me that their understanding of buddhism was that we just read quotes and have to live the same life over and over again... Well here it is broken down for those who are confused.

https://www.youtube.com/watch?v=ujJnYLcCKuw
Introduction — Sigalovada Sutta by Shan Kumaratunga

6

Not too long ago someone told me that their understanding of buddhism was that we just read quotes and have to live the same life over and over again... Well here it is broken down for those who are confused.


https://www.youtube.com/watch?v=ibnWgcIqpdM
Singalowada Sutta
Damsak1
Published on Sep 7, 2012
Venerable Kiribathgoda Gnanananda Thero
Category
Education


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Venerable Kiribathgoda Gnanananda Thero

https://www.youtube.com/watch?v=ujJnYLcCKuw
Introduction — Sigalovada Sutta by Shan Kumaratunga

6
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Golden Lion Edu
Published on May 1, 2013
Sigalovada sutta (singal — to sigalaka / ovada — advice / sutta
-discourse) which belongs to the Digha Nikaya in Sutta Pitaka is one of
the most well-known discourses in Buddhist world. It is one of the
greatest and most valuable set of teachings which deals with basic
morality, building and preserving wealth, friendships, the reciprocal
responsibilities in social relationships, and the qualities of
successful persons. It is also called Gihi Vinaya or laymen’s discourse.
The laymen’s code of discipline or laymen’s Dhamma. This sutta
beautifully describes and gives a clear picture of the domestic and
social life of the lay people.
Category
Education


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Sigalovada sutta (singal — to sigalaka / ovada — advice / sutta -discourse) which belongs to the Digha Nikaya…

http://oaks.nvg.org/budhous.html
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Buddhism for Householders: Buddha Sayings

Buddha’s Words to Householders

Do not fall away from happiness. [Buddha’s wisdom]

What follows is based on Digha Nikaya 31: Sigalovada Sutta (The Discourse to Sigala – “A Layperson’s Guidelines”. Below are extracts and slight modulations.

❦❦❦❦

On one occasion the Exalted One [Buddha] was dwelling in the Bamboo Grove, the Squirrels’
Sanctuary, near Rajagaha. There he set down guidelines for householders.
A few of them have been slightly adjusted here.

Overview

Inasmuch the good disciple

  • has eradicated the four vices in conduct, [1]
  • commits no evil action [as enumerated in the following text - or otherwise],
  • abstains from dissipating wealth, avoiding fourteen evil things, covering six
    life areas appropriately, and entering on the victorious path for here and hereafter
    -

he is favoured in this world and in the world beyond: After death he enters a
happy heavenly realm. [Mod Buddha]

[1] kamma-kilesa, lit., ‘actions of
defilement.’

The destruction of life, householder, is a vice and so are stealing, sexual misconduct,
and lying. [Buddha]

Killing, stealing, lying and adultery, these four evils the wise never praise.
[Buddha]

The fit disciple is not led by desire, anger, ignorance, and fear. He commits no
evil. [Buddha]

Whoever through desire, hate or fear, or ignorance should transgress the Dhamma, all
his glory fades away. Whoever through desire, hate or fear, or ignorance never
transgresses the Dhamma, all his glory ever increases. [Buddha]

Channels of Misery to Come

3. What are the six channels for dissipating wealth which a follower does not pursue?

  1. indulgence in intoxicants which cause infatuation and heedlessness;
  2. sauntering in streets at unseemly hours;
  3. frequenting theatrical shows;
  4. indulgence in gambling which causes heedlessness;
  5. association with evil companions;
  6. the habit of idleness.

(a) There are these six evil consequences in indulging in intoxicants which cause
infatuation and heedlessness:

  1. loss of wealth,
  2. increase of quarrels,
  3. susceptibility to disease,
  4. earning an evil reputation,
  5. shameless exposure of body,
  6. weakening of intellect.

(b) There are these six evil consequences in sauntering in streets at unseemly hours:

  1. he himself is unprotected and unguarded,
  2. his wife and children are unprotected and unguarded,
  3. his property is unprotected and unguarded,
  4. he is suspected of evil deeds, [3]
  5. he is subject to false rumours,
  6. he meets with many troubles.

[3] Crimes committed by others.

(c) There are these six evil consequences in frequenting theatrical shows: He is ever
thinking:

  1. where is there dancing?
  2. where is there singing?
  3. where is there music?
  4. where is there recitation?
  5. where is there playing with cymbals?
  6. where is there pot-blowing? [4]

[4] A form of amusement.

(d) There are these six evil consequences in indulging in gambling:

  1. the winner begets hate,
  2. the loser grieves for lost wealth,
  3. loss of wealth,
  4. his word is not relied upon in a court of law,
  5. he is despised by his friends and associates,
  6. he is not sought after for matrimony; for people would say he is a gambler and is
    not fit to look after a wife.

(e) There are these six evil consequences in associating with evil companions, namely:
any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his
friend and companion.

(f) There are these six evil consequences in being addicted to idleness: He does no work,
saying:

  1. that it is extremely cold,
  2. that it is extremely hot,
  3. that it is too late in the evening,
  4. that it is too early in the morning,
  5. that he is extremely hungry,
  6. that he is too full.

Living in this way, he leaves many duties undone, new wealth he does not get, and
wealth he has acquired dwindles away. [Buddha]

One is a bottle friend; one says, ‘friend, friend’ only to one’s face; one is a friend
and an associate only when it is advantageous. [Buddha]

Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice
– these six causes ruin a man. [Buddha]

The man who has evil comrades and friends is given to evil ways, to ruin does he fall
in both worlds — this one and the next. [Buddha]

Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours,
evil companions, avarice — all these causes ruin a man. [Buddha]

Who plays with dice and drinks intoxicants, goes to women who are dear unto others as
their own lives, associates with the mean and not with elders — he declines just as
the moon during the waning half. [Buddha]

Who . . . frequents the bars, sinks in debt as a stone in water, swiftly brings
disrepute to his family. [With Buddha]

Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is
licentious, is not fit to lead a household life. [Buddha]

Who says it is too hot, too cold, too late, and leaves things undone, the
opportunities for good go past such men. [Buddha]

But he who does not regard cold or heat any more than a blade of grass and who does
his duties manfully, does not fall away from happiness. [Buddha]

Bad Friends and Foes after Some Time

These four should be understood as foes in the guise of friends:
(1) he who appropriates a friend’s possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he who brings ruin. [Buddha]

(1) In four ways should one who appropriates be understood as a foe in the guise of a
friend:

  1. he appropriates his friend’s wealth,
  2. he gives little and asks much,
  3. he does his duty out of fear,
  4. he associates for his own advantage.

(2) In four ways should one who renders lip-service be understood as a foe in the guise
of a friend:

  1. he makes friendly profession as regards the past,
  2. he makes friendly profession as regards the future,
  3. he tries to gain one’s favor by empty words,
  4. when opportunity for service has arisen, he expresses his inability.

(3) In four ways should one who flatters be understood as a foe in the guise of a friend:

  1. he approves of his friend’s evil deeds,
  2. he disapproves his friend’s good deeds,
  3. he praises him in his presence,
  4. he speaks ill of him in his absence.

(4) In four ways should one who brings ruin be understood as a foe in the guise of a
friend:

  1. he is a companion in indulging in intoxicants that cause infatuation and
    heedlessness,
  2. he is a companion in sauntering in streets at unseemly hours,
  3. he is a companion in frequenting theatrical shows,
  4. he is a companion in indulging in gambling which causes heedlessness.

The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold;
avoid them from afar as paths of peril.

True Friends

These four should be understood as warm-hearted friends:
(1) he who is a helpmate,
(2) he who is the same in happiness and sorrow,
(3) he who gives good counsel,
(4) he who sympathises. [Buddha]

1) In four ways should a helpmate be understood as a warm-hearted friend:

  1. he guards the heedless,
  2. he protects the wealth of the heedless,
  3. he becomes a refuge when you are in danger,
  4. when there are commitments he provides you with double the supply needed.

(2) In four ways should one who is the same in happiness and sorrow be understood as a
warm-hearted friend:

  1. he reveals his secrets,
  2. he conceals one’s own secrets,
  3. in misfortune he does not forsake one,
  4. even his life he sacrifices for one’s sake.

(3) In four ways should one who gives good counsel be understood as a warm-hearted
friend:

  1. he restrains one from doing evil,
  2. he encourages one to do good,
  3. he informs one of what is unknown to oneself,
  4. he points out the path to heaven.

(4) In four ways should one who sympathises be understood as a warm-hearted friend:

  1. he does not rejoice in one’s misfortune,
  2. he rejoices in one’s prosperity,
  3. he restrains others speaking ill of oneself,
  4. he praises those who speak well of oneself.

The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too –
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child. [Buddha]

The wise and virtuous shine like a blazing fire. [Buddha]

Comparison


Real understanding of friendly service may also be had through the four life ideals in Hinduism. They are artha, wealth; kama, pleasures; dharma, righteousness; and moksha, liberation.


1. Those who set out to hinder our getting solvent, our fine pleasures,
hamper or hinder righteousness, and keep us from better freedom
degrees, are not friends. They function more or less as enemies of our long-run welfare. Those who take our all right confidence away, may be of the same ilk.


2. Those who do not hinder or thwart our getting in our way towards
realising the four goals, but do not help us a bit either, may be
classified as just so-so. Many associates may be of such a kind, or be
seen as bartering ones. Skilful trade (bartering) leaves both parties
satisfied.


3. Those who help us through ups and downs are good friends. How able
they are, is another matter. But those who help us toward getting
solvency, or usher it in, are good friends. Those who help us getting
abler, likewise. Those who allow us or help us to get fine pleasures are
friends too, and should be remembered and treated as such. Those who
tell us what is right or proper for us, are also friends, even if their
frienly counsels may be hard to take at the time.


4. And those who help us toward more freedom may be the best friends of
all - there is inner freedom, mental, and outer freedom, to name some
of them, and “every little helps,” hopefully. - TK

Handling Wealth

He who acquires his wealth in harmless ways
like a bee that gathers honey; [6]
riches mount up for him
like an ant hill’s rapid growth. [Buddha]

[6] Dhammapada v. 49: “As a bee, without harming the
flower, its colour or scent, flies away, collecting only the honey . .
.”

With wealth acquired this way,
a layman fit for household life,
divides his wealth in four portions:
thus will he win friendship. [Buddha]

One portion he uses for his wants, [7]
two portions he spends on his business,
the fourth he keeps for times of need. [Buddha]

[7] This portion includes what is spent on good works:
gifts to the wise and contemplatives, charity, etc.

Basics for Six Fields of Life

Children and Parents

In five ways . . . a child should minister to his parents . . .:

  1. Having supported me I shall support them,
  2. I shall do their duties,
  3. I shall keep the family tradition,
  4. I shall make myself worthy of my inheritance,
  5. furthermore I shall offer alms in honour of my departed relatives. [9]

In five ways the parents thus ministered to . . . by their children, show their
compassion:

  1. they restrain them from evil,
  2. they encourage them to do good,
  3. they train them for a profession,
  4. they arrange a suitable marriage,
  5. at the proper time they hand over their inheritance to them.

In these five ways do children minister to their parents . . . and the parents show their
compassion to their children. Thus is [very much of personal life] covered by them and
made safe and secure. [Buddha]

Pupils and Teachers

In five ways a pupil should minister to a teacher . . .:

  1. by rising from the seat in salutation,
  2. by attending on him,
  3. by eagerness to learn,
  4. by personal service,
  5. by respectful attention while receiving instructions.

In five ways do teachers thus ministered to . . . by their pupils, show their compassion:

  1. they train them in the best discipline,
  2. they see that they grasp their lessons well,
  3. they instruct them in the arts and sciences,
  4. they introduce them to their friends and associates,
  5. they provide for their safety in every quarter.

The teachers thus ministered to . . . by their pupils, show their compassion towards them
in these five ways. Thus is [facets of group living] covered by them and made safe and
secure. [Buddha]

Husband and Wife

In five ways should a wife . . . be ministered to by a husband:

  1. by being courteous to her,
  2. by not despising her,
  3. by being faithful to her,
  4. by handing over authority to her,
  5. by providing her with adornments.

The wife thus ministered to . . . by her husband shows her compassion to her husband in
five ways:

  1. she performs her duties well,
  2. she is hospitable to relations and attendants [10]
  3. she is faithful,
  4. she protects what he brings,
  5. she is skilled and industrious in discharging her duties.

[10] lit., ‘the folk around’ (parijana).

In these five ways does the wife show her compassion to her husband who ministers to her
. . . Thus is the [partner area] covered by him and made safe[r] and [far more] secure.
[Buddha]

On Friendly Terms with Relatives, on and up

In five ways should a clansman minister to his friends and associates in the [area of
esteem]:

  1. by liberality,
  2. by courteous speech,
  3. by being helpful,
  4. by being impartial,
  5. by sincerity.

The friends and associates thus ministered to . . . by a clansman show compassion to him
in five ways:

  1. they protect him when he is heedless,
  2. they protect his property when he is heedless,
  3. they become a refuge when he is in danger,
  4. they do not forsake him in his troubles,
  5. they show consideration for his family.

The friends and associates thus ministered to . . . by a clansman show their compassion
towards him in these five ways. Thus is the [esteem area] covered by him and made safe[r]
and [far more] secure. [Buddha]

Serving and Administering

In five ways should a master minister to his servants and employees as the [bottom
area]:

  1. by assigning them work according to their ability,
  2. by supplying them with food and with wages,
  3. by tending them in sickness,
  4. by sharing with them any delicacies,
  5. by granting them leave at times.

The servants and employees thus ministered to as the [deep area] Nadir by their master
show their compassion to him in five ways:

  1. they rise before him,
  2. they go to sleep after him,
  3. they take only what is given,
  4. they perform their duties well,
  5. they uphold his good name and fame.

The servants and employees thus ministered to . . . show their compassion towards him in
these five ways. Thus is the [bottom field of life] covered by him and made safe and
secure. [Buddha]

Recluses and Intellectuals and . . .

In five ways should a householder minister to ascetics and brahmans as the [top area]:

  1. by lovable deeds,
  2. by lovable words,
  3. by lovable thoughts,
  4. by keeping open house to them,
  5. by supplying their material needs.

The ascetics and brahmans thus ministered to . . . by a householder show their
compassion towards him in six ways:

  1. they restrain him from evil,
  2. they persuade him to do good,
  3. they love him with a kind heart,
  4. they make him hear what he has not heard,
  5. they clarify what he has already heard,
  6. they point out the path to a heavenly state.

In these six ways do ascetics and brahmans show their compassion towards a householder
who ministers to them as [of the top area]. Thus is the [top area] covered by him and
made safe[r] and [better and perhaps more] secure. [These are evil times]

The four main directions of the compass and up and
down constitute a framework and relate to a fundamental symbolism: As the new day beings
in the East, so life begins with parents’ care; teacher’s fees are associated with the
South; domestic cares follow when the youth becomes man, as the West [representing
partners, friends etc.] holds the later daylight; North is ‘beyond’ (uttara), so by help
of friends and so on he can get beyond troubles.” – (cf. Rhys Davids). The symbolism
is
not credited too much in the West, and is, after all, secondary; the good points are as
given by Buddha anyway.

. . .

Favorable Qualities for Householders

Who is wise and virtuous,
Gentle and keen-witted,
Humble and amenable,
Such a one may attain to honour. [Buddha]

Who is energetic and not indolent,
In misfortune unshaken,
Flawless in manner and intelligent,
Such a one may attain to honour. [Buddha]

Who is hospitable, and friendly,
Liberal and unselfish,
A guide, an instructor, a leader,
Such a one may attain to honour. [Buddha]

Generosity, sweet speech,
Helpfulness to others,
Impartiality to all,
As the case demands. [Buddha]

These four winning ways make the world go round.
. . .
These four winning ways the wise appraise in every way,
To eminence they attain, and should gain praise. [Mod Buddha]

Final Words

The young householder Sigala said: “Excellent! It is as if a man were to:

  • set upright that which was overturned,
  • reveal that which was hidden,
  • point out the way to one who had gone astray,
  • hold a lamp amidst the darkness,

so that those who have eyes may see.”

The old doctrine has been explained.

Yukinobu?. Seven sages of the Bamboo Grove. From the Edo period (1800s or earlier). Detail.
Two bamboo grasses now: a grove later if things go well.


Published on Oct 15, 2015

https://www.youtube.com/watch…
The Chant of Metta(English Version)by Imee Ooi
dex752
Published on Oct 15, 2015
The Chant of Metta(English version)
by Imee Ooi

May I be free from enmity and danger
May I be free from mental suffering
May I be free from physical suffering
May I take care of myself happily
May my parents
teacher relatives and friends
fellow Dhamma farers
be free from enmity and danger
be free from mental suffering
be free from physical suffering
may they take care of themselves happily
May all yogis in this compound
be free from enmity and danger
be free from mental suffering
be free from physical suffering
May they take care of themselves happily
May all monks in this compound
novice monks
laymen and laywomen disciples
be free from enmity and danger
be free from mental suffering
be free from physical suffering
May they take care of themselves happily
May our donors of the four supports: clothing, food, medicine and lodging
be free from enmity and danger
be free from mental suffering
be free from physical suffering
May they take care of themselves happily
May our guardian devas
in this monastery
in this dwelling
in this compound
May the guardian devas
be free from enmity and danger
be free from mental suffering
be free from physical suffering
may they take care of themselves happily
May all beings
all breathing things
all creatures
all individuals (all beings)
all personalities (all beings with mind and body)
may all females
all males
all noble ones (saints)
all worldlings (those yet to attain sainthood)
all devas (deities)
all humans
all those in the four woeful planes
be free from enmity and dangers
be free from mental suffering
be free from physical suffering
may they take care of themselves happily
May all being be free from suffering
May whatever they have gained not be lost
All beings are owners of their own Kamma
in the eastern direction
in the western direction
in the northern direction
in the southern direction
in the southeast direction
in the northwest direction
in the northeast direction
in the southwest direction
in the direction below
in the direction above
May all beings
all breathing things
all creatures
all individuals (all beings)
all personalities (all beings with mind and body)
may all females
all males
all noble ones (saints)
(those yet to attain sainthood)
all devas (deities)
all humans
all those in the 4 woeful planes
be free from enmity and dangers
be free from mental suffering
be free from physical suffering
may they take care of themselves happily
May all beings be free from suffering
May whatever they have gained not be lost
All beings are owners of their own kamma
As far as the highest plane of existence
to as far down as the lowest plane
in the entire universe
whatever beings that move on earth
may they be free from mental suffering and enmity
may they be free from physical suffering and danger
As far as the highest plane of existence
to as far down as the lowest plane
in the entire universe
whatever beings that move on water
may they be free from mental suffering and enmity
may they be free from physical suffering and danger
As far as the highest plane of existence
to as far down as the lowest plane
in the entire universe
whatever beings that move in air
may they be free from mental suffering and enmity
may they be free from physical suffering and danger
Category
Music
Music in this video
Learn more
Song
慈經﹝中文唸誦版﹞
Artist
黃慧音
Album
慈經
Licensed to YouTube by
Wind Music TV (on behalf of 風潮音樂), and 3 Music Rights Societies


youtube.com
The
Chant of Metta(English version) by Imee Ooi May I be free from enmity
and danger May I be free from mental suffering May I be free from
physical…

     https://www.urbandharma.org/pdf/sigalovada.pdf

ŬŪ
Sigalaka householder on his deathbed said to his
son, “my dear son, aĞer my death, get up early in
the morning and with wet hair and wet garments
you should worship the east, south, west, north,
nadir and zenith. You should do this without fail.
This is my last advice.”
Ŭū
Sigalaka young householder rising early with wet
hair and wet garments and clasped hands upliĞed,
paid worship to east, south, north nadir and the
zenith.


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2744 Fri 14 Sep 2018 LESSON (87) Fri 14 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

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viii

�. T�� ������� ����� ��� B����� ���� ��
1. TheheroofourstoryisPrinceSiddhartha,theBuddha-to-be,wholivedmorethan
2,500 years ago. His father was the Rajah of the Sakya clan, King
Suddhodana, and his mother was �een Maha Maya. They lived in India, in a
city called Kapilava�hu, in the foothills of the Himalayas.

�. T�� ���� �� K�����������
2. Siddhartha’s parents belonged to the Indian warrior caste. They
lived in a great palace in their capital city of Kapilava�hu, beneath
the majestic mountains of the Himalayas. �een Maha Maya was beautiful,
intelligent and good. King Suddhodana was honoured and respected because
he ruled well. Both of them were admired and loved by the people they
ruled.

�. ���� M��� M��� ��� K��� S���������
3. A�er many years, �een Maha Maya became pregnant. She and her husband
were very happy about it. On the full moon day in the month of May, she
gave birth to a boy in Lumbini Park, while she was on her way to see
her parents. Five days a�er the prince’s birth the king asked five wise
men to select a name for his son. They named him Siddhartha. This name
means “the one whose wishes will be fulfilled”.

�. T�� ����� �� ���� M��� M���
4. There had been much rejoicing at the birth of the prince, but two
days a�er he was named, �een Maha Maya died. Everybody was shocked and
felt very sad. But the saddest person was, of course, her husband King
Suddhodana. He was worried, too, because his wise advisers had predicted
that if the prince saw someone old, someone sick, a dead person, and a
monk, he would want to leave the palace and become a monk himself,
instead of being a prince.

�. P������� G����� ����� ���� �� ��� ���� ������
5. The�een’ssisterPrajapatiGotamitookcareofthebabyprincewithasmuchlove
as if he were her own son. Prince Siddhartha was a healthy and happy
boy. He liked to learn and found it easy to study, and was the cleverest
in his class and the best at games. He was always considerate to others
and was popular among his friends.

�. T�� ������’� ������-��������
6. Theprincewaskindtoeveryone.Hewasgentlewithhishorseandotheranimals.
Because he was a prince his life was very easy, and he could have chosen
to ignore the problems of others. But he felt sympathy for others. He
knew that all creatures, including people, animals and all other living
beings, like to be happy and don’t like suffering and pain.

�. T�� ������ �������� � �����
7.
Siddharthaalwaystookcarenottodoanythingharmfultoanycreature.Helikedto
help others. For example, one day the prince saw one of the town boys
beating a snake with a stick. He immediately stopped the boy, and told
him not to hurt the snake.

�. R������� � ���� ���� �� D��������
8. One day, Siddhartha was playing with his friends in the palace
garden. One of the boys was his cousin, Prince Devada�a. While
Siddhartha was gentle and kind, Devada�a was by nature cruel and liked
to kill other creatures. While they were playing, Devada�a shot a swan
with his bow and arrow. It was badly wounded. But Siddhartha took care
of the swan until its wounds healed. When the swan was well again, he
let it go free.

�. T�� ��������� ��������
9. Siddhartha liked to watch what was happening and think about
different things. One a�ernoon his father took him to the annual
Ploughing Festival. The king started the ceremony by driving the first
pair of beautifully decorated bullocks. Siddhartha sat down under a
rose-apple tree and watched everyone. He noticed that while people were
happily enjoying themselves, the bullocks had to work terribly hard and
plough the field. They did not look happy at all.

��. S����� ��� ������ �� ����
10. Then Siddhartha noticed various other creatures around him. He saw a
lizard eating ants. But soon a snake came, caught the lizard, and ate
it. Then, suddenly a bird came down from the sky, picked up the snake
and so it was eaten also. Siddhartha realised that all these creatures
might think that they were happy for a while, but that they ended up
suffering.
��

��. S�����R��� �� ����� ����������
11. Siddhartha thought deeply about what he saw around him. He learned
that although he was happy, there was a lot of suffering in life. So he
felt deep sympathy for all creatures. When the king and the maids
noticed that the prince was not among the crowd, they went to look for
him. They were surprised to find the prince si�ing crossed-legged, in
deep meditation.
��

��. T�� ���� ����� S�����R��� � ������
12. The king did not want his son to think about deep things in life
too much, because he remembered that the wise men had predicted that his
son might one day want to leave the palace and become a monk. So, in
order to distract him, the king built Siddhartha a beautiful palace with
a lovely garden to play in. But this did not stop the prince from
thinking about the suffering and unhappiness that he noticed around him.
��

��. S�����R���’� �����, P������� Y��������
13. Siddharthagrewuptobeahandsomeyoungmanofgreatstrength.Hewasnow of an
age to get married. To stop Siddhartha from thinking of leaving home,
King Suddhodana arranged for him to be married to his own beautiful
cousin, Princess
Yasodhara.
��

��. T�� �����-������ �������
14. Following the ancient tradition, Siddhartha had to prove how brave
he was to be worthy of Yasodhara. In the presence of her parents he was
asked to tame a wild horse. Siddhartha tamed the horse not by beating
it, as some suitors might, but by talking to the horse to calm it and
stroking it gently. Yasodhara wanted to marry the prince, and no one
else. They were married in a great ceremony. Both were only sixteen
years old.
��

��. T�� �������� ������
15. To stop the prince from thinking about unhappiness or leaving home,
King Suddhodana built a pleasure palace for Siddhartha and Yasodhara.
Dancers and singers were asked to entertain them, and only healthy and
young people were allowed into the palace and the palace garden. The
king did not want Siddhartha to know that everybody gets sick, grows old
and will die. But in spite of the king’s efforts, the prince was not
happy. He wanted to know what life was like for people who lived outside
the palace walls.
��

��. T�� � ������: ��� ���
16. Finally, the king allowed Siddhartha to go on short visits to the
nearby towns. He went with his a�endant, Channa. On his first visit
Siddhartha saw a white haired, wrinkled man dressed in rags. Such a
sight surprised him, as he had never seen anyone old before. Channa
explained to him that this man was old and that everyone will be old one
day. Siddhartha felt frightened by that and asked Channa to take him
back home. At night, he could not sleep and he kept on thinking about
old age.
��

��. T�� � ������: ��������
17.
AlthoughSiddharthafeltfrightenedbythevisionofge�ingold,hewantedtosee
more of the world outside. On his next visit, he saw a man lying on the
ground and moaning. Out of compassion, he rushed over to the man. Channa
warned him that the man was sick and that everyone, even noble people
like Siddhartha or the king could get sick.
��

��. T�� � ������: �����
18. On the third visit, Siddhartha and Channa saw four men carrying
another man on a stretcher. Channa told Siddhartha that the man was dead
and was going to be cremated. He also said that no one can escape
death, and told the prince that everyone will die one day. When they
returned to the palace, Siddhartha kept on thinking about what he had
seen. Finally, he made a strong decision to find a way out of the
suffering of old age, sickness and death.
��

��. T�� � ������: � ����
19. Some time later, while the prince was riding in the garden, he saw a
man in a yellow robe. He noticed that the man looked very peaceful and
happy. Channa ex- plained to him that the man was a monk. The monk had
le� his family and given up his desire for pleasures to search for
freedom from worldly suffering. The prince felt inspired by the sight of
the monk and began to want to leave home to search for freedom in the
same way. That day, his wife gave birth to a lovely baby boy. But
Siddhartha could not rejoice, although he loved the boy, because he
wanted to become a monk, and he realised that now it would be more
difficult for him to leave home.
��

��. T������ ���� ���� ��� �������
20. From the day when he decided that he wanted to leave the palace the
prince lost all interest in watching the dancing girls and other such
pleasures. He kept on thinking instead about how to free himself and
others from sickness, ageing and death. Finally, he decided he had to
leave the palace and his family and become a homeless monk, in order to
understand life and what caused suffering.
��

��. S�����R��� ������ ����
21. One night, when everyone in the palace was asleep, Siddhartha asked
Channa to prepare his horse, Kanthaka. In the meantime he went into the
room where Yasodhara and their newborn boy Rahula slept. He was filled
with loving-kindness towards them and promised himself that he would
come back to see them. But first he had to understand why all creatures
suffer, and find out how they could escape
from suffering.
��

��. A ���� ���� �� K�����������
22. In the silence of the night, Prince Siddhartha mounted Kanthaka.
Accompanied by Channa, he le� the palace and the city of Kapilava�hu.
They stopped at a river some distance from the city and the prince took
off his expensive dress and put on the robes of a monk. Then he told
Channa to take the horse back to the palace. At first, both Channa and
Kanthaka refused to go back, but Siddhartha insisted that he had to go
on alone. With tears rolling down his face, Kanthaka watched as the
prince walked out of sight.
��

��. L����� �� � ����
23. So, at the age of 29, Siddhartha began the homeless life of a monk.
From Kapilava�hu, he walked south to the city of Rajagaha, the capital
of the Magadha country. The king of this country was named Bimbisara.
The morning a�er Siddhartha arrived, he went to the city and obtained
his meal for the day by begging.
��

��. C��������� ��� �� ������� ����
24. A�er his meal, Siddhartha decided to go to the mountains where many
hermits and sages lived. On the way there, he came across a flock of
sheep. Shepherds were driving the herd to Rajagaha to be sacrificed in a
fire ceremony. One li�le lamb was injured. Out of compassion Siddhartha
picked up the lamb and followed the shepherds back to the city.
��

��. S������� �� ������ ���������
25. In the city, the fire was burning on the altar, and King Bimbisara
and a group of priests were chanting hymns. They all worshipped fire.
When the leader of the fire- worshippers li�ed his sword to kill the
first sheep, Siddhartha quickly stopped him. He asked the king not to
let the worshippers destroy the lives of the poor animals. Then
Siddhartha turned to the worshippers and told them: “Life is extremely
precious. All living creatures want to live, just like people.”
��

��. W������ ���� ��������� ����� ��� ���� ������
26. He continued: “If people expect mercy, they should show mercy. By
the law of cause and effect (karma), those who kill others will, in
turn, be killed. If we expect happiness in the future, we must not harm
any creatures. Whoever sows suffering will reap the same fruits.” This
speech completely changed the king’s mind, and the minds of the
fire-worshippers. He stopped the killing ceremony and invited Siddhartha
to stay and teach his people. But Siddhartha declined, as he had not
yet found the truth he was seeking.
��

��. S�����R��� ���� A���� K�����
27. A�er Siddhartha le� Rajagaha, he went to see a sage (wise person)
named Alara Kalama. He stayed with the sage and studied diligently.
Soon, he knew as much as his teacher. But although he had learned how to
make his mind very calm, he still did not know the way to freedom from
all suffering. So he thanked Alara Kalama and le� to find another
teacher.
��

��. I� ������ �� ��� �����
28. SiddharthathenstudiedwithasagenamedUddakaRamapu�a.Helearnedhow to
make his mind very still and empty of all thoughts and emotions. But he
still did not understand the mystery of life and death, and did not find
the complete freedom from suffering that he sought. Again, Siddhartha
thanked his teacher and le�. But, this time, he decided to find the
ultimate truth by his own wisdom and effort.
��

��. T����� ��� ������� ���������
29. In those days, there were many wandering monks who belonged to
various cults. They had le� their families to become ascetics. They
believed that by starving themselves or tormenting their bodies
(asceticism) they would be reborn in heaven. Their belief was that the
more they suffered in this life, the more pleasure they would receive in
the future. So some ate extremely li�le food, some stood on one foot
for a long time, and others slept on boards covered with sharp nails.
��

��. S�����R���, ��� �������
30. Siddhartha also tried to become an ascetic. He thought that if he
practiced hard enough, he would become enlightened. So he found a place
at Uruvela near a river and a village, where he could wash and obtain
his daily food. There were five other men living there, and they became
his companions. Like Siddhartha, they also practiced asceticism. Their
names were Kondanna, Bhaddiya, Vappa, Mahanama and Assaji.
��

��. S�������� ������ �� ������� ��������
31. Siddhartha practiced various forms of asceticism for six years. He
reduced his eating more and more until he ate nothing at all. He became
extremely thin, but still he did not want to give up such practice. One
day, while meditating alone, he fainted.
��

��. A �������� ��� ����� S�����R���
32. At that time, a shepherd boy with a goat walked by. He saw
Siddhartha and realised that without any food Siddhartha would die very
soon. So he quickly fed him some warm goat’s milk. Soon Siddhartha
regained consciousness and began to feel be�er. He realised that without
the boy’s help, he would have died before a�aining enlightenment.
��

��. S����� ����� �� �������� �� ����-����
33. Fromthenon,Siddharthabeganeatingnormally.Soonhishealthwascompletely
restored. It was clear to him now that asceticism was not the way to
enlightenment. However, his five friends continued with their ascetic
practices. They thought that Siddhartha had become greedy and so they
le� him. One morning, a girl named Sujata offered Siddhartha some
delicious milk-rice porridge and said to him: “May you be successful in
obtaining your wishes!”
��

��. M����� � ��� �� ������ �� ��� �����
34. Onthesameday,Siddharthaacceptedanofferingofstrawfromastraw-peddler,
made a seat from it and sat down to meditate under a large bodhi tree,
facing east. He made a promise to himself: “I will not give up until I
achieve my goal, until I find a way of freedom from suffering, for
myself and all people.”
��

��. M��������� ����� ��� ����� ����
35. As he meditated, Siddhartha let go of all outside disturbances, and
memories of pleasures from the past. He let go of all worldly thoughts
and turned his mind to finding the ultimate truth about life. He asked
himself: “How does suffering start? How can one be free from suffering?”
At first many distracting images appeared in his mind. But finally his
mind became very calm, like a pond of still water. In the calm of deep
meditation, Siddhartha concentrated on how his own life had started.
��

��. T�� ������� �������������
36. First, Siddhartha remembered his previous lives. Next, he saw how
beings are reborn according to the law of cause and effect, or karma. He
saw that good deeds lead away from suffering to peace and happiness and
that bad deeds lead to more suffering. Then he saw that the origin of
suffering is being greedy, which arises from thinking that we are more
important than everybody else. Finally, he became completely free from
thinking in this way. This freedom is called nirvana. So, at the age of
35, Siddhartha became the Buddha, the Supreme Enlightened One.
��

��. A B������ ��������� ��� B�����
37. A�er a�aining the supreme enlightenment, the Buddha remained si�ing
in the happiness of nirvana for several days. Later, a Brahmin, an
upper caste man, came by the tree where the Buddha sat. He greeted the
Buddha and asked: “What qualities does one have to have to be a true
Brahmin and a noble person?” The Buddha replied: “The true Brahmin must
give up all evil. He must give up all conceit, pursue understanding and
practice pure living. This way he will deserve to be called a Brahmin.”
��

��. T�� B����� ������� �� �����
38. A�eralongrest,theBuddhabegantoplanwhattodointhefuture.Hethought:
“Although the Dharma (teaching) is deep and will be difficult for most
people to understand, there are some who only have a li�le craving. Such
people may be able to accept the Dharma. They are like the lotuses that
extend their stalks from the bo�om of the pond up in the air, to
receive sunshine. So I should not hold this radiant truth a secret. I
should make it known everywhere, so that all people can
benefit from it.”
��

��. T�� B����� ����� ��� ������ ����������
39. Then the Buddha thought: “Who should I teach first? The person must
be interested in the Dharma and quick to understand it.” First he
thought of his old teachers, Alara Kalama and Uddaka Ramapu�a. But they
had both died. Then he remembered his five ascetic friends, Kondanna,
Bhaddiya, Vappa, Mahanama and Assaji. When he found out that they were
living at Sarnath, near Varanasi, he le� soon a�erwards to find them.
��

��. M������ �� ���� ��� ���� ����������
40. AtSarnath,whenthefiveasceticssawtheBuddhacoming,theydecidednoteven
to greet him or talk to him. They still thought that he was greedy and
had given up his search for truth. But as he got closer, they realised
that he was surrounded by a brilliant light and looked very noble. They
were so astonished that they forgot about their previous decision. They
greeted him, offered him some water and quickly prepared a seat.
��

��. T�� B����� ��������� ��� ����������
41. A�er si�ing down, the Buddha told them: “Monks! I have realised the
truth of the end of suffering (nirvana), and the way to end suffering.
If you learn and practice it, you will soon become enlightened. You must
take responsibility for working to understand these things.” At first,
the five monks doubted his words and asked him many questions. But
finally they began to trust him and wanted to hear his teaching.
And so the Buddha gave his first teaching to the five monks at Sarnath.
��

��. T������� ��� F��� N���� T�����
42. The Buddha taught them the Four Noble Truths. The first Noble Truth
was about the fact that suffering exists. The second was about the
cause of suffering; the third was that it is possible to end suffering;
and the fourth explained the path to be followed if you want to end
suffering. During this first teaching, Kondanna understood everything
and a�ained the first stage of enlightenment. Then he asked the Buddha
to ordain him as a monk. Soon the other four also joined the Buddha’s
order. All five monks practiced diligently and with the help of the
Buddha they soon became fully enlightened ones, or arahants.
��

��. I���������� Y���
43. The Buddha continued teaching at the Deer Park in Sarnath. A�er
hearing the teachings Yasa, a young man from a wealthy family, and his
best friends le� home and became monks. Later, fi�y young men from
high-caste families also le� their homes and joined the Buddha’s
monastic community.
��

��. S�������� ��� D�����
44. When the Buddha had sixty monks as his disciples (students) he held
a meeting. He told them: “Go and spread the Dharma to other places, to
give more people the chance of gaining freedom from suffering. Spread
the Dharma so that human lives may be purified and brightened. There are
people ready for the Dharma. They will be able to understand it. I
myself will go to teach at Uruvela.”
��

��. G���� �� U������ �������
45. A�er the Buddha sent out his sixty-arahant disciples for the first
time, he travelled to Magadha in the southeast, to Uruvela village. A�er
hearing the Buddha’s teaching, many men le� their homes and became
monks. Later, more than 1,000 of them became fully enlightened arahants.
��

��. G���� �� ��� ���� �� R�������
46. Then the Buddha took his arahant disciples to Rajagaha. He went to
teach and enlighten King Bimbisara and his people, as he had previously
promised the king he would. A�er hearing the Dharma, King Bimbisara took
refuge in the Buddha and became his follower. Later, he donated
Veluvana Park as a residence for the Buddha and the monks. Veluvana
became the first Buddhist monastery.
��

��. S����� �������� �� ��� ��� ����������
47. One morning, on his way from Veluvana to beg for his daily alms
food, the Buddha came across a young man named Sigala. The man was
bowing to the east, south, west and north. Then he saluted the sky above
and the earth below. He finished by sca�ering seeds in these six
directions. The Buddha asked him why he did such things. Sigala replied
that his father, before he died, asked him to do this ritual daily, to
protect himself from any evil that might happen to him.
��

��. G����� ��� F��� P������� �� S�����
48. TheBuddhathenexplainedtoSigalawhathisfatherhadreallymeant.Byasking
him to bow in the six directions, his father really wanted him to
remember, respect and be kind to all living beings in all directions. By
doing this he would create good karma and he would be protected.
Finally, the Buddha instructed Sigala not to kill, steal, be unfaithful
to his wife, lie or take intoxicants. These are the training rules known
as the Five Precepts.
��

��. U������� ��� K�����
49. During the Buddha’s stay near Rajagaha, there was a well-known
teacher of one of the traditional schools. He had about two hundred
students, and among them were Upatissa and Kolita. These two students
were best friends. They wanted to learn more about life and death than
their teacher had been able to teach them. So they agreed with each
other that they would search for the highest knowledge, and as soon as
one of them found it, he would share it with the other.
��

��. M������ ��� ������� A�����
50. OnemorningUpatissawaswalkingtowardsRajagaha.Onthewaytherehemet a
monk who looked very peaceful and seemed to be free from all fear. This
monk was the arahant Assaji, one of the five former ascetics. Upatissa
went towards him and said: “Venerable master! Who is your teacher and
what did he teach you?” The monk replied with a smile: “My teacher is a
great sage of the Sakya clan. He is the Buddha, and I practice according
to his teaching.”
��

��. A�����’� ������������
51. Then Upatissa asked Venerable Assaji: “What is the teaching of the
Buddha?” Assaji replied: “I will tell you the meaning of the Buddha’s
teaching very briefly. The Buddha said that there is a cause for
everything and he also taught how things decay.” Upatissa was so clever
that when he heard this he understood that whatever comes into existence
will also decay, and he a�ained the first stage of enlightenment. Then
he thanked Assaji, asked him where he might find the Buddha, and le�.
��

��. U������� ��� K����� ������ ���������
52. A�er this encounter Upatissa was filled with happiness, and went
straight to see Kolita. He told Kolita what the noble monk Assaji had
told him. Instantly, Kolita also understood the Buddha’s teaching and
a�ained the first stage of enlightenment. Finally, the two friends went
to see the Buddha. They asked him to accept them as monks and the Buddha
agreed. A�er practicing diligently, they both a�ained arahantship.
Later, they became the Buddha’s chief disciples and were known under
their monks’ names as Saripu�a and Moggallana.
��

��. T�� ���������� �� V�������
53. When the Buddha was living at Rajagaha, a conference was held at
Veluvana on the full moon of the third month of the year. One thousand
two hundred and fi�y monks a�ended the meeting. They were all arahants
and all of them arrived on the same day.
��

��. I���������� ��� �������� �� ��������
54. On this special occasion, the Buddha told his disciples to practice
and teach following the same basic principles. The essence of this
teaching was: do not do anything bad, do good and purify your mind.
��

��. R�������� �� K�����������
55. When King Suddhodana learned that his son had become a Buddha and
was staying at Rajagaha, he sent an officer to invite the Buddha to
Kapilava�hu. The Buddha promised to visit his family. So one day the
Buddha took his disciples to Kapilava�hu. They arrived in the evening
and stayed in a garden outside the city. The next morning, the Buddha
and his disciples went to the city to beg for alms food.
��

��. S��������� �� ����� ���� ��� B�����
56. Whenthekingfoundoutthattheprincewasbeggingforfood,hefeltveryangry
and disappointed. He asked his driver to take him straight to the
Buddha. When he saw the Buddha, he spoke to him in an angry way: “My
son! Today you have done a most disgraceful thing to the royal family
and me. Have your ancestors ever done such a thing? Have they ever
accepted food like beggars?”
��

��. T�� B����� ��������� S���������
57. The Buddha spoke calmly to his angry father: “Father! I am not
following the custom of my worldly ancestors. I am following the
tradition of the Buddhas of the past. All past Buddhas begged for food,
to inspire people to follow the teachings. Then the Buddha explained
some basics of the Dharma to the King. The King calmed down and asked
the Buddha and his disciples to accept food at the palace.
��

��. T������� ��� D����� �� ��� ������
58. In the palace, a�er finishing a delicious meal, the Buddha taught
the Dharma to the king, his relatives, and other people. Then he took
two of his senior disciples to see Yasodhara, the cousin he had married
at the age of sixteen, and Rahula, his son. Yasodhara was very sad. The
Buddha could see past lives, and he compassionately told her about the
good actions she had done in the past and explained the Dharma to her.
��

��. T�� B�����’� ���, P����� R�����
59. LaterRahula,whowassevenyearsold,wasordainedbytheBuddhaandbecame the
first novice in the Buddhist tradition. (A novice is someone who is in
training but has not yet taken the full vows of a monk or nun.) Besides
Rahula, the Buddha also converted his step-brother Nanda and several
princes of the Sakya clan. Among them were his cousins Ananda and
Devada�a.
��

��. K��� S���������’� �����
60. Many years a�er he le� Kapilava�hu, the Buddha went back to visit
his father King Suddhodana, who was very ill. The king was very happy to
see the Buddha again and felt be�er. But because he was very old, he
could no longer resist the illness, and two or three days later he
passed away. Everyone felt deeply sad.
��

��. P������� G����� �������� ����������
61. When King Suddhodana died, Lady Prajapati Gotami felt very sad. She
and several other women decided to leave the worldly life and join the
Buddha’s group of monks to practice the Dharma. So she led the women to
see the Buddha. She asked him to accept them as nuns, but the Buddha
refused. The women felt very disappointed and cried. But they did not
give up their wish to become nuns.
��

��. P������� G����� ���� A����� ��� ����
62. When the Buddha was residing at the Mahavaha Monastery, Lady
Prajapati Gotami and her group of women went to the monastery and told
Ananda what had happened. Ananda felt compassion for them and promised
to help them. He went to see the Buddha to ask him to be merciful and
let the women join the monastic order. But the Buddha refused again.
��

��. A����� ��������� ��� B�����
63. Ananda then said: “I beg you, Lord Buddha, please do a favour to
Prajapati Gotami and accept her and other women as nuns, because she has
done you great favour in the past. She brought you up as her own son.”
So finally the Buddha said:
“Alright. If they are willing to follow the eight monastic rules I give
them, they can leave home and become nuns.” Then he explained these
rules to Ananda.
��

��. P������� G����� ������� ��� ����� ���
64. A�er leaving the Buddha, Ananda went to tell Lady Prajapati Gotami
the good news. All the women were very happy and promised to observe the
eight rules of conduct that the Buddha gave them. Ananda then went back
to the Buddha and told him that the women were happy to follow the
rules. So Prajapati Gotami became the first Buddhist nun.
��

��. D�������� ������� ��� B�����
65. Of all the disciples of the Buddha, Ananda, his cousin, was the
most devoted to him. So the Buddha selected him to be his close
a�endant. Another of the Buddha’s cousins also became a monk. His name
was Devada�a. But he was envious of the Buddha and competed with him,
trying to take over the leadership.
��

��. D��������’� ���� ������
66. Devada�a was very conceited, and was jealous of the two chief
disciples of the Buddha. So he le� the Sangha (the order of monks and
nuns) and made friends with the crown-prince Ajatasa�u, son of King
Bimbisara. The prince built a private monastery for Devada�a. Devada�a
then persuaded the prince to kill his father, King Bimbisara, and make
himself king. The prince followed Devada�a’s evil scheme and starved his
father to death so he could become king.
��

��. D�������� �������� �� ���� ��� B�����
67. Now Devada�a felt very powerful, because the new king was his
friend and supporter. So he decided to kill the Buddha. One evening,
while the Buddha was walking past a rocky hill, Devada�a pushed a huge
stone down the hillside, intending to kill the Buddha. But the rock
suddenly broke into many pieces and only one sharp piece hit the Buddha,
on his foot. The Buddha returned to the monastery and was treated by
the famous physician Jivaka.
��

��. A ���� �������� ����� �� ������-��������
68. Althoughhisevilplothadfailed,Devada�atriedtokilltheBuddhaagain.When
the Buddha was on his daily alms-round at Rajagaha, Devada�a set loose a
wild elephant. But as the wild elephant ran towards the Buddha, it
became calm because of the Buddha’s enormous loving-kindness. A�er this
incident, Devada�a gave up trying to kill the Buddha, but he still
wanted to break up the Sangha.
��

��. T�� B����� �������� D��������
69. ToimpresstheothermonksandnunsanddisrupttheSangha,Devada�aaskedthe
Buddha to make stricter rules of conduct for the Sangha. He asked that
monks not be allowed to sleep in houses or eat any meat. But the Buddha
refused Devada�a’s propos- al. He said: “If some monks prefer to sleep
in the open or not eat meat, they are free to do so. But if they do not
wish to live this way they do not have to.” Finally, the Buddha said:
“Devada�a, if you try to break up the Sangha you will reap the evil
fruits.”
��

��. D��������’� ����� ����� �� �����
70. Devada�aignoredtheBuddha’swarning,ledawayagroupofmonksandmade
himself their leader. One day, when Devada�a was asleep, the Buddha’s
chief disciple Saripu�a came and warned the monks about the consequences
of evil actions. The monks realised their mistake and returned to the
Buddha. When Devada�a woke up he was so angry that he became ill.
Eventually, he began to regret his actions, and he asked his servants to
take him to see the Buddha. But he died unexpectedly on the way there.
��

��. R���� ������� ���� ����� �� �����������
71. The Buddha taught and converted people for forty-five years. He
travelled to different kingdoms in India, always on foot. During the
rainy seasons, he stayed at monasteries built for him and the Sangha by
different lay supporters. The places the Buddha stayed at most o�en were
Veluvana, near Rajagaha, and Jetavana, near Sava�hi. During all these
years, the Buddha worked hard every day to spread the teachings.
��

��. O� ��� ����� ����-�����
72. The Buddha usually got up before sunrise, took a bath, and then
contemplated on whom to teach. When he found someone ready to understand
and accept the teaching, he would go and teach that person the same
day. A�er sunrise, the Buddha went to beg for alms from people in the
neighbourhood. Sometimes he went alone, and sometimes with his monks.
Some people also invited him to their homes to accept offerings. A�er
the meal, he taught them the Dharma. Then he returned to the monastery.
��

��. I���������� ����� �� ��� ��������� ����
73.
Backatthemonastery,theBuddharestedquietlyinthehall,underatreeorinhis
room, waiting for the monks to return from their alms round. When all
the monks and nuns had assembled in the hall he gave a Dharma talk or
just encouraged them to practice the Dharma. Some monks also asked him
for personal instructions for their Dharma practice. The Buddha then
considered their natures and gave to each of them the individual advice
that suited them best.
��

��. T������� ��� ������ ���� �������
74. In the summertime, the people from the neighbourhood used to visit
him in the evenings. Some came to offer him gi�s, others to hear his
teachings. The Buddha taught them the Dharma using skilful language, so
that everyone would benefit.
A�er the talk everyone would feel happy and satisfied. ��

��. B������ �� ��� �����
75. A�er the people le�, the Buddha usually took a bath. Then he would
meditate for some time. A�er that, he would instruct monks who came from
other places. He helped them to understand the difficult parts of the
Dharma and so made them very happy. At sunset, the Buddha usually went
for a walk to refresh himself. A�er this he would again give talks to
his monks. Late at night, distinguished people, such as kings, came for
advice and instruction in the Dharma.
��

��. R������ ���������
76. A�er this, the Buddha went to sleep, usually for four hours only.
He slept on his right side and woke up before sunrise. Then he entered
into deep meditation to explore the natures of his audience for that
day.
��

��. H������ �� ����� ������’� ��������
77. The Buddha always worked very hard in propagating the Dharma. When
he was not travelling, he spent time not only explaining the Dharma, but
also in helping people to solve their daily problems. He was always
willing to help people from any station in life, whether it was a
housewife, a farmer, or just somebody in need of help.
��

��. A�������� ������’� ���������
78. The Buddha was never reluctant to answer difficult questions or
explain complicated problems. He never felt irritated by the person
asking questions, and always was able to answer correctly. The Buddha
always explained the Dharma in a way that was most suited to the natures
of his listeners. He welcomed all people. Many who doubted him at first
became convinced of the truth of his teaching. They then became his
loyal disciples.
��

��. R�������� �� ��� H�������� ���������
79. A�er 45 years of travelling and teaching, the Buddha had reached
his eightieth year. Although his mind was strong, he felt that his body
was ge�ing weaker. He realised that his life was coming to an end. So he
decided to go north to the foothills of the Himalayas, the region where
he was born. He wished to enter the final nirvana, or freedom from
suffering. On the way north, the Buddha and Ananda stopped in the Bamboo
Grove Village, in the kingdom of Patali. The Buddha decided to stay
there for the rainy season.
��

��. G����� A����� ���� ����� ������������
80. During his stay in the village the Buddha fell seriously ill. A�er
he recovered, he told Ananda: “Ananda, by now the Sangha should know the
way to practice, be able to check their practice and a�ain nirvana. I
do not keep any secrets. With all my heart I wish the best for all the
monks and nuns. I am an old man now. You should depend on yourselves.
You should rely on the Dharma.”
��

��. R�������� ��� ��� �� ����
81. In the morning, a�er eating, the Buddha went to the Pava Stupa to
meditate. He sat on a rock in the shade of a tree and investigated with
his mind when he would be due to pass away. He concluded that he would
enter the final nirvana a�er three months. When he told this to Ananda,
Ananda begged him: “Please stay and continue helping people to end
suffering!” The Buddha replied: “Ananda, the life of the Buddha is
drawing to its close. He will a�ain final nirvana three months from now.
Death is unavoidable.”
��

��. T�� ����� ������������ �� ��� �����
82. ThentheBuddhacalledthemonksandgavethemmanyimportantinstructions. He
encouraged them to practice his teaching for the benefit of all people
in the world, and to help others to learn and practice the Dharma. He
also encouraged them to serve as good examples for the people of the
world. Finally he instructed: “All things must grow old and pass away.
Study the truths I have taught you and put them into practice; guard
your own minds; do not be careless, so that you can be freed from
suffering and rebirth.”
��

��. T�� ���� ����� �� ��� ���� �� V�����
83. Onemorning,tohavealastlookatthecityofVesali,theBuddhaandAnandawent
there to beg for alms. A�er that the Buddha and his disciples visited
neighbouring villages, and the Buddha taught the Dharma to people. The
Buddha also told his disciples that when anyone teaches them the Dharma,
they should carefully verify it against the Dharma taught by the
Buddha. He said that if it was not consistent with his teaching, they
should reject it. Then they continued to the city of Pava and rested in
the Mango garden, which belonged to Cunda, the son of a goldsmith.
��

��. C���� ������ ��� B����� ��� ���� ����
84. TheBuddhataughtCundaandhisfamily.TheygainedconfidenceintheDharma
and took refuge in the Buddha and the Dharma. But the meal that Cunda
offered to the Buddha contained a fungus that made the Buddha feel very
ill. However, in spite of the pain, the Buddha and his disciples
continued their journey to Kusinara. On the way they met a prince of the
Malla clan. The Buddha taught him the way to live in peace. The prince
then took refuge in the Buddha, Dharma and Sangha (the Three Jewels),
and offered two rolls of fine gold-coloured cloth to the Buddha. The
Buddha kept one and gave the other to Ananda.
��

��. F���� ������� ����� ������� ��� ��� �����
85. Finally the Buddha and Ananda arrived at the boundaries of
Kusinara. When they came to Salavana, a holiday resort of the royal clan
of the Mallas, the Buddha felt he could go no further. So he asked
Ananda to prepare a place for him to lie down. Ananda took the Buddha’s
outer robe and placed it on a bed between two big sala trees. The Buddha
then lay down on his right side. He did not fall asleep, but rested to
relieve his pain and fatigue. His mind remained as tranquil as it had
ever been.
��

��. A����� �� �������� ���� �����
86. Ananda felt that the Buddha was really leaving him this time, and
he felt deep grief in his heart. So he le� the Buddha, and went to an
isolated place among trees to cry. He thought: “Unlike the other monks, I
still have not reached the stage of an arahant, and I shall lose my
compassionate master forever, and be le� alone.” His face became flooded
with tears. When the other monks told the Buddha that Ananda was
weeping in a hidden place, the Buddha asked them to bring Ananda back.
��

��. A����� �� ����� ����-�������� ������
87. On Ananda’s return, the Buddha praised him in front of the other
monks. He told them: “Ananda has, at all times, been my most excellent
a�endant. He knew how to arrange just the right time for me to meet with
visitors. He always treated all visitors well.” Later, Ananda said to
the Buddha: “Lord Buddha, please do not enter nirvana in such a small
and unimportant place. Please select one of the large cities, such as
Rajagaha or Vesali, and enter the final nirvana there. In those cities
there are many rich and powerful people who are your disciples. They can
take responsibility for your holy remains.”
��

��. A����� ���� �� ���� ��� ������ �� K�������
88. The Buddha said to Ananda: “No Ananda, do not say that. This is not
a small and insignificant place. Long ago this was a prosperous city,
and the residence of a righteous king. Ananda, go to Kusinara and tell
the king and the people that late tonight the Buddha will enter the
final nirvana in this forest. If they wish to, they should come to see
me before this time.” So Ananda went to Kusinara with several monks and
told King Malla and his people what the Buddha had said.
��

��. T�� ������ �� K������� ������ ��� ��� B�����
89. When the people of Kusinara learnt that the Buddha was about to
enter nirvana, they all felt very sad and cried. They said: “It is too
early for the Buddha to enter final nirvana. The light of the world is
going to be extinguished too soon!” Men, women and children, crying
loudly, went to Salavana, where the Buddha was staying. They all hoped
to see the Buddha one more time.
��

��. S������� ����� � ������� ���� ��� B�����
90. A wandering young man from an ascetic cult, whose name was
Subhadda, happened to be in Kusinara. When he learnt that the Buddha was
about to enter the final nirvana, he decided to visit him. He wanted to
ask the Buddha some questions that bothered him. He believed that only
the Buddha would be able to give him a thorough explanation. So he went
to Salavana, and asked Ananda to allow him to see the Buddha. However
Ananda refused him permission, as he thought that the Buddha was too
tired to see visitors.
��

��. T�� B�����’� ������������ �� S�������
91. But Subhadda was very anxious to see the Buddha and asked Ananda
again and again. When the Buddha heard them both talking, he knew
Subhadda’s good motivation. So he told Ananda to let Subhadda come in.
Having listened to Subhadda’s questions, the Buddha taught him until any
problems in Subhadda’s mind were cleared up. Subhadda gained confidence
in the Buddha and the Dharma and asked the Buddha to accept him as a
monk. Thus Subhadda became the last person to be ordained by the Buddha.
��

��. T�� ���� ����� �� ��� B�����
92. LatertheBuddhagavethemonksandnunsthelastchancetoaskanyquestions. He
asked them if any of them still had doubts about the Buddha, Dharma and
Sangha. But none of them had any doubts about the Triple Gem. Finally
the Buddha said to the monks: “Monks, this is the last time for me to
talk to you. All things change. Work hard to gain your own salvation!”
��

��. T�� ����� N������
93. The Buddha then entered into meditation, deeper and deeper, until
his mind was purely balanced and steadily focused. And then he passed
away. Thus, the Buddha, the Blessed One, had a�ained that final freedom
known as nirvana. Soon a�er the death of the Buddha a meeting of 500
arahants was held to collect together all his teachings. They were
memorised and handed down from one generation of monks to the next. In
this way, the teachings of the Buddha were not lost, and we can still
hear them today.
��

B����� D����� E�������� A���������� I��. PO B�� K���� H��������,
S����� NSW ���� A��������
W�� ����: www.buddhanet.net E����: bdea@buddhanet.net

பா.ஜ.க 4 வருட ஆட்சி.
கீழே உள்ள தகவல்களில் எதாவது ஒன்று தவறாக இருந்தாலும் BJP நண்பர்கள் உட்பட
யாராக இருந்தாலும் சுட்டிக்காட்டலம்…….

1-பெட்ரோல் / டீசல் வரி 200% உயர்வு
2-மருந்து பொருள் விலை உயர்வு
3-ரயில் கட்டண விலை உயர்வு
4-கேஸ் விலை உயர்வு
5-புதிய வரிகள்
6-பெரு முதலாளிகளின் வாராக்கடன்
7-வெளிநாட்டு கருப்பு பண முதலீட்டாளர்கள் பெயர் வெளியிட மறுத்தல்
8-ரூ.500/1000 தடை மற்றும் வேலை இழப்புகள்
9-ரூபாயின் மதிப்பு
10- மோடி வெளிநாட்டு பயணங்கள்
11- வெளியுறவு கொள்கை
12- ராணுவ வீரர் ஓய்வூதிய திட்ட தாமதம்
13- உதய் மின்திட்டம்
14- தமிழ்நாடு வறட்சி நிவாரணம்
15- தபால் துறை வழியாக கங்கை நீர் விநியோகம்
16- காஷ்மீர் தேர்தல் 8% வாக்குப்பதிவு
17- அருணாசல பிரதேச ஆட்சி கலைப்பு
18- ராணுவத்திற்காண உணவில் முறைகேடு
19- சீனபட்டாசிற்கு எதிரான தேர்தல் நேர பேச்சு
20- பலுசிஸ்தான் தலையீடு
21- இட ஒதுக்கீடு நீக்கம் பற்றிய பேச்சுகள்
22- பென்சன் வட்டி விகிதம் குறைப்பு மற்றும் விதிமுறை மாற்றங்கள்
23- மகாத்மா காந்தி ஊரக வேலைவாய்ப்பு திட்டத்தில் பல ஆயிரம் கோடி ஊதியம்
தாமதம்
24-ஜி.டி.பி குளறுபடி
25-புதிய வங்கி கட்டணங்கள்
-ஆதார்
26-அந்நிய நேரடி முதலீடு
27-தூய்மை இந்தியா திட்டம்
28-மேக் இன் இந்தியா
29-டிஜிட்டல் இந்திய திட்டம்
30-அணு உலை
31-புல்லட் ரயில்
31-நில கையகப்படுத்தும் மசோதா
33-ஸ்மார்ட் சிட்டி
34-ஹிந்தி திணிப்பு
35-காவேரி நீர்மேலாண்மை ஆணையம்
36-நீதிபதிகள் நியமனம் தாமதம்
37-ஜி.எஸ்.டி
38-சரிந்து வரும் வேலை வாய்ப்புகள்
39-IT ஊழியர்கள் பணி நீக்கம்
40-காஷ்மீர் தொடர் கிளர்ச்சி - பெல்லட் குண்டு
41-கல்புர்கி கொலை
42-ரோஹித் வெமுலா
43-ஜவாஹர்லால் பல்கலைக்கழகம் சர்ச்சைகள்
44-வருண் காந்தி - ராணுவ ராணுவ ரகசியங்கள்
45-ரகுராம் ராஜன் மாற்றம்
46-ஜல்லிக்கட்டு
47-உத்திரகாண்ட் சீனா ஊடுருவல் 15 கிமீ
48-எல்லை தாண்டிய தாக்குதல். உண்மையா பொய்யா ? தொடர் ராணுவ வீரர்கள் பலி
49-ஜியோ சிம் விளம்பரம்
50-லலித் மோடி
51-வியாபம்
52-கிரண் ரிஜ்ஜு 450 கோடி ஊழல்
53-சுரங்க ஊழல் - மகாராஷ்டிரா & கர்நாடகா
54-தனி விமானம் 2000 கோடி
55-பிரான்ஸ் - பழைய போர் விமானம் அதிக விலை
56-15 லட்சம் ஆடை
57-பாகிஸ்தான் திடீர் வருகை & அதானி தொழில் வாய்ப்புகள்
58-பள்ளி பாட புத்தகங்கள் வரலாறு திரிப்பு
59-முக்கிய பிரச்சனைகளில் மௌனம்
60-பல்வேறு பா.ஜ.க உறுப்பினர்களின் வெடி தயாரிப்பு செயல்பாடுகள்
61-ஓரினச்சேர்க்கை, பலாத்காரம், பெண் பற்றி கலாச்சாரத்திற்கு முரணான
கருத்துக்கள்.
62-சஹாரா நிறுவன லஞ்சம் - மோடி முதலமைச்சராக இருந்த போது
62-தனியார் நிறுவன விளம்பரம் - JIO & PAYTM
64-குஜராத் தொழிலதிபர் மகேஷ் ஷா வாக்குமூலம்
65-பதில் இல்லாத தகவல் அறியும் சட்டம் - மோடி கல்வி தகுதி
66-மத்திய மந்திரி நடிகையுமான ஸ்மிருதி இராணியின் கல்வி தகுதி சர்ச்சை
67-தேச பக்தி நாடகங்கள்
68-மேகாலயா கவர்னர் காம லீலை
69-ஜக்கி ஈஷா யோகா நிகழ்ச்சி
70-பாபா ராம்தேவ் - நில ஒதுக்கீடு
71-சமஸ்கிருதம் திணிப்பு
72-புதிய கல்வி கொள்கை
73-பொது சிவில் சட்டம்
74-கங்கை சுத்தப்படுத்தும் திட்டம் - 20,000 கோடி வீண்
75-மாட்டு கறி தடை
76-மாட்டு கறி கொலைகள் - அக்லாக், உனா(குஜராத்)
77-ஸ்ரீ ஸ்ரீ ரவிசங்கர் மாநாடு - பசுமை தீர்ப்பாயம் அபராதம்
78-அயோத்தி ராமர் கோவில்
79-அமைச்சர்களின் வெறுப்பு பேச்சு
80-கட்டாய சூரிய வணக்கம் / யோகா
81-காவிரி நதி நீர் மேலாண்மை வாரியம், தீர்ப்பு & வன்முறை
82-டெல்லி விவசாயிகள் நிர்வான போராட்டம்
83-அதானிக்கு மட்டும் 72,000 கோடி கடன்
84-SBI மினிமம் பேலன்ஸ் 5000
85- சிறுபான்மையினர் விரோத போக்கு
86-மாட்டு அரசியல்
87- சிறுபான்மையினரும் தலித்துகளும் சங் பரிவாரங்களால் உயிருடன் அடித்து
கொல்லப்பட்ட சம்பவங்கள்
88-நீட் தேர்வு
89-ரேஷன் மானியம் நிறுத்தம் .
_90 ஆதார் அட்டை குழா்படிகள்-______________________________________
(அதிக நண்பர்களைக்
கொண்டவர்கள் பகிர்ந்தால்
தகவல் பலரை சென்றடைய உதவும்)

வாக்குப் பதிவுடன் தேர்தல்கள் நடத்தப்பட்டால் பி.ஜே.பி வெறும் 0.1%
வாக்குகளை பெறும். பின்னர் மக்கள் மகிழ்ச்சியாகவும் நன்றாகவும்
அமைதியாகவும் இருப்பார்கள்.

বিজেপি একটি 4 বছরের শাসন আছে।
নীচের তথ্যের কোনটি ভুল, বিজেপি বন্ধু সহ যে কেউই ইঙ্গিত দেয় …….

1-পেট্রল / ডিজেল কর বৃদ্ধি 200%
2-ড্রাগ মূল্য বৃদ্ধি
3-ট্রেনের ট্যারিফ বাড়ানো
4-কেস মূল্য বৃদ্ধি
5-নতুন লাইন
6-বৃহত্তর পুঁজিপতিদের সাপ্তাহিক মজুরি সঙ্গে
7-বিদেশী কালো টাকা বিনিয়োগকারী নাম প্রকাশ করতে অস্বীকার
8-রুপি 500/1000 নিষিদ্ধ এবং কাজের ক্ষতি
9-রুপি মূল্য
10 - মোদির বিদেশ ভ্রমণ
11- বিদেশী নীতি
1২-বছর বয়সী সেনাবাহিনী পেনশন প্রকল্প বিলম্ব
13-উয়ি বিদ্যুৎ প্রকল্প
14- তামিলনাড়ু খরা ত্রাণ
15 - ডাক বিভাগের মাধ্যমে গঙ্গা জল বিতরণ
16- কাশ্মীরের নির্বাচন 8% ভোট
17 - অরুণাচল প্রদেশের বিভাজন
18 - সেনাবাহিনীতে খাদ্য অপব্যবহার
19-চীনা বাপ্তিস্মের বিরুদ্ধে নির্বাচনী আলাপ
২0- বেলুচিস্তানের হস্তক্ষেপ
21. রিজার্ভেশন অপসারণের বিষয়ে আলোচনা
২২- পেনশন সুদের হার হ্রাস এবং নিয়ন্ত্রণের সুবিধা
২3- মহাত্মা গান্ধী গ্রামীণ কর্মসংস্থান প্রকল্পে কয়েক হাজার কোটি টাকা
বিলম্বিত
24-জিডিবি জগাখিচুড়ি
25-নতুন ব্যাংক ফি
আটার
২6-বিদেশী সরাসরি বিনিয়োগ
27-বিশুদ্ধ ভারত প্রকল্প
২8-ম্যাক ভারত
29-অঙ্ক ভারতীয় প্রকল্প
30-পারমাণবিক চুল্লী
31-বুলেট ট্রেন
31-ভূমি অধিগ্রহণ বিলের
33-স্মার্ট শহর
34-হিন্দী ঠাসাঠাসি
35-কভারি পানি সরবরাহ কমিশন
36 বিচারকদের বিলম্বিত বিলম্বিত
37 GST
38-চাকরির সুযোগের পতন
39-আইটি কর্মীদের বরখাস্ত
40-কাশ্মীরী সিরিজ বিদ্রোহ - বেলেট বোমা
41-মরবার খুন
42-রোহিত ভেমুলা
43-জওহরলাল বিশ্ববিদ্যালয় বিতর্ক
44-বরুণ গান্ধী - সামরিক সিক্রেটস
45-রঘুরাম রাজার পরিবর্তনের
46-jallikattu
47-উবাদাগান চীন অনুপ্রবেশ 15 কিমি
48-ক্রস বর্ডার আক্রমণ। এটা সত্য বা মিথ্যা? সিরিয়াল সৈন্য নিহত
49-জিও সিম বিজ্ঞাপন
50-ললিত মোদি
51-viyapam
52-কিরণ রিজিজু 450 কোটি টাকা কেলেঙ্কারি
53-মাইনিং স্ক্যাম - মহারাষ্ট্র ও কর্ণাটক
54-এ-সেপ্টিক বিমানের মূল্য ২000 কোটি টাকা
55-ফ্রান্স - পুরানো যুদ্ধ বিমান আরো ব্যয়বহুল
56-15 লাখ পোশাক
57-পাকিস্তানী প্রাদুর্ভাব এবং আদানি ক্যারিয়ারের সুযোগ
58-স্কুল পাঠ্যবইগুলি
59 - প্রধান সমস্যাগুলির মধ্যে নীরবতা
বিজেপি-কে 60 টি বিচ্ছিন্ন বিস্ফোরক উত্পাদন
61-সমকামীতা, ধর্ষণ, এবং নারী সম্পর্কে বৈপরীত্য ধারণা
62-সাহারা ব্রিফ - যখন মোদি মুখ্যমন্ত্রী ছিলেন
62-ব্যক্তিগত কর্পোরেট বিজ্ঞাপন - JIO এবং PAYTM
64-গুজরাট ব্যবসায়ী মহেশ শাহ স্বীকার করেছেন
65-নন-রিসোর্স তথ্য আইনের - মোদী শিক্ষা
স্মৃতি ইরানি এর 66 বছর বয়সী শিক্ষা মন্ত্রী
67-দেশের ভক্তিমূলক নাটক
68-মেঘালয় গভর্নর কমলা লীলা
69-জকি ইসা যোগ শো
70 জন রামদেব - জমি সংরক্ষণ
71-সংস্কৃত স্টাফিং
72-নতুন শিক্ষা নীতি
73-সাধারণ সিভিল আইন
74-গঙ্গা শুদ্ধকরণ প্রকল্প- ২0 হাজার কোটি টাকা
75-গরু কারি নিষিদ্ধ
76-গরু কারি খুন - আকাক্ক, উনা (গুজরাট)
77 শ্রী শ্রী রবি শংকর সম্মেলন - সবুজ ট্রাইবুনাল পেনাল্টি
78-অযোধ্য রাম মন্দির
79-মন্ত্রীর বক্তব্য স্পর্শকাতর
80-বাধ্যতামূলক সূর্য অভিবাদন / যোগব্যায়াম
81-কওরা নদী জল ব্যবস্থাপনা বোর্ড, বিচার ও সহিংসতা
82-দিল্লি কৃষকদের সংগ্রাম
83-আদাবানিের ঋণের পরিমাণ 72 হাজার কোটি টাকা
84-এসবিআই ক্ষুদ্র ব্যালেন্স 5000
85- সংখ্যালঘু প্রতিকূল
86-গোর রাজনীতি
87- সংখ্যালঘু এবং দলিতদের সংঘর্ষের ঘটনা সংঘটিত হয়েছে
88-নিট নির্বাচন
89-রাশন অনুদান স্টপ।
_90 আধার কার্ড শীট - ______________________________________
(আরো বন্ধু
আপনি যদি মানুষ ভাগ করে থাকেন
তথ্য অনেক সাহায্য পৌঁছাতে)
বিজেপি একটি 4 বছরের শাসন আছে।
নীচের তথ্যের কোনটি ভুল, বিজেপি বন্ধু সহ যে কেউই ইঙ্গিত দেয় …….

1-পেট্রল / ডিজেল কর বৃদ্ধি 200%
2-ড্রাগ মূল্য বৃদ্ধি
3-ট্রেনের ট্যারিফ বাড়ানো
4-কেস মূল্য বৃদ্ধি
5-নতুন লাইন
6-বৃহত্তর পুঁজিপতিদের সাপ্তাহিক মজুরি সঙ্গে
7-বিদেশী কালো টাকা বিনিয়োগকারী নাম প্রকাশ করতে অস্বীকার
8-রুপি 500/1000 নিষিদ্ধ এবং কাজের ক্ষতি
9-রুপি মূল্য
10 - মোদির বিদেশ ভ্রমণ
11- বিদেশী নীতি
1২-বছর বয়সী সেনাবাহিনী পেনশন প্রকল্প বিলম্ব
13-উয়ি বিদ্যুৎ প্রকল্প
14- তামিলনাড়ু খরা ত্রাণ
15 - ডাক বিভাগের মাধ্যমে গঙ্গা জল বিতরণ
16- কাশ্মীরের নির্বাচন 8% ভোট
17 - অরুণাচল প্রদেশের বিভাজন
18 - সেনাবাহিনীতে খাদ্য অপব্যবহার
19-চীনা বাপ্তিস্মের বিরুদ্ধে নির্বাচনী আলাপ
২0- বেলুচিস্তানের হস্তক্ষেপ
21. রিজার্ভেশন অপসারণের বিষয়ে আলোচনা
২২- পেনশন সুদের হার হ্রাস এবং নিয়ন্ত্রণের সুবিধা
২3- মহাত্মা গান্ধী গ্রামীণ কর্মসংস্থান প্রকল্পে কয়েক হাজার কোটি টাকা
বিলম্বিত
24-জিডিবি জগাখিচুড়ি
25-নতুন ব্যাংক ফি
আটার
২6-বিদেশী সরাসরি বিনিয়োগ
27-বিশুদ্ধ ভারত প্রকল্প
২8-ম্যাক ভারত
29-অঙ্ক ভারতীয় প্রকল্প
30-পারমাণবিক চুল্লী
31-বুলেট ট্রেন
31-ভূমি অধিগ্রহণ বিলের
33-স্মার্ট শহর
34-হিন্দী ঠাসাঠাসি
35-কভারি পানি সরবরাহ কমিশন
36 বিচারকদের বিলম্বিত বিলম্বিত
37 GST
38-চাকরির সুযোগের পতন
39-আইটি কর্মীদের বরখাস্ত
40-কাশ্মীরী সিরিজ বিদ্রোহ - বেলেট বোমা
41-মরবার খুন
42-রোহিত ভেমুলা
43-জওহরলাল বিশ্ববিদ্যালয় বিতর্ক
44-বরুণ গান্ধী - সামরিক সিক্রেটস
45-রঘুরাম রাজার পরিবর্তনের
46-jallikattu
47-উবাদাগান চীন অনুপ্রবেশ 15 কিমি
48-ক্রস বর্ডার আক্রমণ। এটা সত্য বা মিথ্যা? সিরিয়াল সৈন্য নিহত
49-জিও সিম বিজ্ঞাপন
50-ললিত মোদি
51-viyapam
Bijēpi ēkaṭi 4 bacharēra śāsana āchē.
Nīcēra tathyēra kōnaṭi bhula, bijēpi bandhu saha yē kē’u'i iṅgita
dēẏa…….

1-Pēṭrala/ ḍijēla kara br̥d’dhi 200%
2-ḍrāga mūlya br̥d’dhi
3-ṭrēnēra ṭyāripha bāṛānō
4-kēsa mūlya br̥d’dhi
5-natuna lā’ina
6-br̥hattara pum̐jipatidēra sāptāhika majuri saṅgē
7-bidēśī kālō ṭākā biniẏōgakārī nāma prakāśa karatē asbīkāra
8-rupi 500/1000 niṣid’dha ēbaṁ kājēra kṣati
9-rupi mūlya
10 - mōdira bidēśa bhramaṇa
11- bidēśī nīti
12-bachara baẏasī sēnābāhinī pēnaśana prakalpa bilamba
13-uẏi bidyuṯ prakalpa
14- tāmilanāṛu kharā trāṇa
15 - ḍāka bibhāgēra mādhyamē gaṅgā jala bitaraṇa
16- kāśmīrēra nirbācana 8% bhōṭa
17 - aruṇācala pradēśēra bibhājana
18 - sēnābāhinītē khādya apabyabahāra
19-cīnā bāptismēra birud’dhē nirbācanī ālāpa
20- bēlucistānēra hastakṣēpa
21. Rijārbhēśana apasāraṇēra biṣaẏē ālōcanā
22- pēnaśana sudēra hāra hrāsa ēbaṁ niẏantraṇēra subidhā
23- mahātmā gāndhī grāmīṇa karmasansthāna prakalpē kaẏēka hājāra kōṭi
ṭākā bilambita
24-jiḍibi jagākhicuṛi
25-natuna byāṅka phi
āṭāra
26-bidēśī sarāsari biniẏōga
27-biśud’dha bhārata prakalpa
28-myāka bhārata
29-aṅka bhāratīẏa prakalpa
30-pāramāṇabika cullī
31-bulēṭa ṭrēna
31-bhūmi adhigrahaṇa bilēra
33-smārṭa śahara
34-hindī ṭhāsāṭhāsi
35-kabhāri pāni sarabarāha kamiśana
36 bicārakadēra bilambita bilambita
37 GST
38-cākarira suyōgēra patana
39-ā’iṭi karmīdēra barakhāsta
40-kāśmīrī sirija bidrōha - bēlēṭa bōmā
41-marabāra khuna
42-rōhita bhēmulā
43-ja’ōharalāla biśbabidyālaẏa bitarka
44-baruṇa gāndhī - sāmarika sikrēṭasa
45-raghurāma rājāra paribartanēra
46-jallikattu
47-ubādāgāna cīna anuprabēśa 15 kimi
48-krasa barḍāra ākramaṇa. Ēṭā satya bā mithyā? Siriẏāla sain’ya nihata
49-ji’ō sima bijñāpana
50-lalita mōdi
51-viyapam
52-kiraṇa rijiju 450 kōṭi ṭākā kēlēṅkāri
53-mā’iniṁ skyāma - mahārāṣṭra ō karṇāṭaka
54-ē-sēpṭika bimānēra mūlya 2000 kōṭi ṭākā
55-phrānsa - purānō yud’dha bimāna ārō byaẏabahula
56-15 lākha pōśāka
57-pākistānī prādurbhāba ēbaṁ ādāni kyāriẏārēra suyōga
58-skula pāṭhyaba’iguli
59 - pradhāna samasyāgulira madhyē nīrabatā
bijēpi-kē 60 ṭi bicchinna bisphōraka utpādana
61-samakāmītā, dharṣaṇa, ēbaṁ nārī samparkē baiparītya dhāraṇā
62-sāhārā bripha - yakhana mōdi mukhyamantrī chilēna
62-byaktigata karpōrēṭa bijñāpana - JIO ēbaṁ PAYTM
64-gujarāṭa byabasāẏī mahēśa śāha sbīkāra karēchēna
65-nana-risōrsa tathya ā’inēra - mōdī śikṣā
smr̥ti irāni ēra 66 bachara baẏasī śikṣā mantrī
67-dēśēra bhaktimūlaka nāṭaka
68-mēghālaẏa gabharnara kamalā līlā
69-jaki isā yōga śō
70 jana rāmadēba - jami sanrakṣaṇa
71-sanskr̥ta sṭāphiṁ
72-natuna śikṣā nīti
73-sādhāraṇa sibhila ā’ina
74-gaṅgā śud’dhakaraṇa prakalpa- 20 hājāra kōṭi ṭākā
75-garu kāri niṣid’dha
76-garu kāri khuna - ākākka, unā (gujarāṭa)
77 śrī śrī rabi śaṅkara sam’mēlana - sabuja ṭrā’ibunāla pēnālṭi
78-ayōdhya rāma mandira
79-mantrīra baktabya sparśakātara
80-bādhyatāmūlaka sūrya abhibādana/ yōgabyāẏāma
81-ka’ōrā nadī jala byabasthāpanā bōrḍa, bicāra ō sahinsatā
82-dilli kr̥ṣakadēra saṅgrāma
83-ādābāniēra r̥ṇēra parimāṇa 72 hājāra kōṭi ṭākā
84-ēsabi’ā’i kṣudra byālēnsa 5000
85- saṅkhyālaghu pratikūla
86-gōra rājanīti
87- saṅkhyālaghu ēbaṁ dalitadēra saṅgharṣēra ghaṭanā saṅghaṭita haẏēchē
88-niṭa nirbācana
89-rāśana anudāna sṭapa.
_90 Ādhāra kārḍa śīṭa - ______________________________________
(ārō bandhu
āpani yadi mānuṣa bhāga karē thākēna
tathya anēka sāhāyya paum̐chātē)
bijēpi ēkaṭi 4 bacharēra śāsana āchē.
Nīcēra tathyēra kōnaṭi bhula, bijēpi bandhu saha yē kē’u'i iṅgita
dēẏa…….

1-Pēṭrala/ ḍijēla kara br̥d’dhi 200%
2-ḍrāga mūlya br̥d’dhi
3-ṭrēnēra ṭyāripha bāṛānō
4-kēsa mūlya br̥d’dhi
5-natuna lā’ina
6-br̥hattara pum̐jipatidēra sāptāhika majuri saṅgē
7-bidēśī kālō ṭākā biniẏōgakārī nāma prakāśa karatē asbīkāra
8-rupi 500/1000 niṣid’dha ēbaṁ kājēra kṣati
9-rupi mūlya
10 - mōdira bidēśa bhramaṇa
11- bidēśī nīti
12-bachara baẏasī sēnābāhinī pēnaśana prakalpa bilamba
13-uẏi bidyuṯ prakalpa
14- tāmilanāṛu kharā trāṇa
15 - ḍāka bibhāgēra mādhyamē gaṅgā jala bitaraṇa
16- kāśmīrēra nirbācana 8% bhōṭa
17 - aruṇācala pradēśēra bibhājana
18 - sēnābāhinītē khādya apabyabahāra
19-cīnā bāptismēra birud’dhē nirbācanī ālāpa
20- bēlucistānēra hastakṣēpa
21. Rijārbhēśana apasāraṇēra biṣaẏē ālōcanā
22- pēnaśana sudēra hāra hrāsa ēbaṁ niẏantraṇēra subidhā
23- mahātmā gāndhī grāmīṇa karmasansthāna prakalpē kaẏēka hājāra kōṭi
ṭākā bilambita
24-jiḍibi jagākhicuṛi
25-natuna byāṅka phi
āṭāra
26-bidēśī sarāsari biniẏōga
27-biśud’dha bhārata prakalpa
28-myāka bhārata
29-aṅka bhāratīẏa prakalpa
30-pāramāṇabika cullī
31-bulēṭa ṭrēna
31-bhūmi adhigrahaṇa bilēra
33-smārṭa śahara
34-hindī ṭhāsāṭhāsi
35-kabhāri pāni sarabarāha kamiśana
36 bicārakadēra bilambita bilambita
37 GST
38-cākarira suyōgēra patana
39-ā’iṭi karmīdēra barakhāsta
40-kāśmīrī sirija bidrōha - bēlēṭa bōmā
41-marabāra khuna
42-rōhita bhēmulā
43-ja’ōharalāla biśbabidyālaẏa bitarka
44-baruṇa gāndhī - sāmarika sikrēṭasa
45-raghurāma rājāra paribartanēra
46-jallikattu
47-ubādāgāna cīna anuprabēśa 15 kimi
48-krasa barḍāra ākramaṇa. Ēṭā satya bā mithyā? Siriẏāla sain’ya nihata
49-ji’ō sima bijñāpana
50-lalita mōdi
51-viyapam
Show more

BJP has a 4-year rule.
Whatever one of the information below is wrong, anybody including the
BJP friends pointed out …….

1-petrol / diesel tax increase of 200%
2-drug price rise
3-train tariff hike
4-Case price rise
5-new lines
6-with the weekly wage of big capitalists
7-Foreign black money investors refuse to issue name
8-Rs. 500/1000 bans and job losses
9-rupee value
10 - Modi’s foreign trips
11- Foreign policy
12-year old Army pension project delay
13- Uyi Power Project
14- Tamil Nadu drought relief
15 - Ganga Water Distribution through Postal Department
16- Kashmir election 8% turnout
17 - The dissolution of the Arunachal Pradesh division
18 - Food abuse in the army
19- Electoral talk against Chinese Baptism
20- Baluchistan intervention
21. Discussions on reservation removal
22- Benefit of reduction and regulation of pension interest rates
23- Mahatma Gandhi Rural Employment Scheme delayed several thousand
crores
24-GDB mess
25-new bank fees
Atar
26-Foreign Direct Investment
27-Pure India Project
28-Mac India
29-digit Indian project
30-nuclear reactor
31-bullet train
31-Land Acquisition Bill
33-smart city
34-Hindi stuffing
35-Kaveri Water Supply Commission
The 36-appointment of the judges delayed
37-GST
38-falling job opportunities
39-IT employees dismissed
40-Kashmiri series revolt - Bellate bomb
41-Murber murder
42-Rohit Vemula
43-Jawaharlal University Controversy
44-Varun Gandhi - Military Secrets
45-Raghuram Rajan change
46-jallikattu
47-Uddagant China penetration 15 km
48-cross border attack. Is it true or false? Serial soldiers killed
49-Geo Sim Advertising
50-Lalit Modi
51-viyapam
52-Kiran Rijiju 450 crore scam
53-Mining Scam - Maharashtra & Karnataka
54-a-septic aircraft worth Rs 2000 crore
55-France - old war aircraft is more expensive
56-15 lakh clothing
57-Pakistani Outbreak & Adani Career Opportunities
58-school textbooks
59 - Silence in major issues
Explosive production of 60-different BJP members
61-Homosexuality, rape, and contradiction to culture about woman.
62-Sahara Bribe - When Modi was Chief Minister
62-private corporate advertising - JIO & PAYTM
64-Gujarati businessman Mahesh Shah confessed
65-Non-Response Information Act - Modi Education
Smriti Irani’s 66-year-old education minister
67-country devotional plays
68-Meghalaya Governor Kamala Leel
69-jaki Isha yoga show
70 Baba Ramdev - Land Reservation
71-Sanskrit stuffing
72-new education policy
73-General Civil Law
74-Ganga cleansing scheme - 20,000 crores
75-cow curry banned
76-cow curry murders - Aklak, Una (Gujarat)
77 Sri Sri Ravi Shankar Conference - Green Tribunal Penalty
78-Ayodhya Rama Temple
79-ministers hate speech
80-compulsory sun salutation / yoga
81-Cauvery River Water Management Board, Judgment & Violence
82-Delhi farmers’ struggle
83-Adani alone has a debt of Rs 72,000 crore
84-SBI Miniature Balance 5000
85- Minority is hostile
86-cow politics
87- Minorities and Dalits are the deaths of the Sangh activists
88-Neat selection
89-ration grant stop.
_90 Aadhaar card sheets -______________________________________
(More friends
If you have people sharing
Information to help reach many)
BJP has a 4-year rule.
Whatever one of the information below is wrong, anybody including the
BJP friends pointed out ..

ભાજપ 4 વર્ષના શાસન ધરાવે છે.
નીચે આપેલ માહિતીમાંથી જે કંઈ ખોટું છે, ભાજપના મિત્રો સહિતના કોઈએ નિર્દેશ
કર્યો …….

1% પેટ્રોલ / ડીઝલ ટેક્સ વધારો 200%
2-દવાની કિંમતમાં વધારો
3-ટ્રેન ટેરિફ વધારો
4-કેસ ભાવ વધારો
5-નવી રેખાઓ
6 - મોટા મૂડીવાદીઓના સાપ્તાહિક વેતન સાથે
7- વિદેશી કાળા નાણાંના રોકાણકારો નામ જારી કરવાનો ઇનકાર કરે છે
8-રૂપિયા 500/1000 પ્રતિબંધ અને નોકરીની ખોટ
9-રૂપિયા મૂલ્ય
10 - મોદીની વિદેશ યાત્રા
11- વિદેશ નીતિ
12 વર્ષના આર્મી પેન્શન પ્રોજેક્ટ વિલંબ
13- ઉયી પાવર પ્રોજેક્ટ
14- તમિલનાડુ દુષ્કાળ રાહત
15 - ટપાલ વિભાગ દ્વારા ગંગા પાણી વિતરણ
16- કાશ્મીર ચૂંટણી 8% મતદાન
17 - અરુણાચલ પ્રદેશ ડિવિઝનનું વિસર્જન
18 - લશ્કરમાં ખોરાકનો દુરુપયોગ
19 - ચાઇનીઝ બાપ્તિસ્મા વિરુદ્ધ મતદાર ચર્ચા
20- બલુચિસ્તાન હસ્તક્ષેપ
21. આરક્ષણ નિરાકરણ પર ચર્ચાઓ
22- ઘટાડો અને પેન્શન વ્યાજ દરો નિયમન લાભ
23- મહાત્મા ગાંધી ગ્રામીણ રોજગાર યોજનાએ કેટલાક હજાર કરોડમાં વિલંબ કર્યો
24-જીડીબી વાસણ
25-નવી બેંક ફી
અતર
26-વિદેશી ડાયરેક્ટ ઇન્વેસ્ટમેન્ટ
27-શુદ્ધ ભારત પ્રોજેક્ટ
28-મેક ઇન્ડિયા
29-અંક ભારતીય પ્રોજેક્ટ
30-પરમાણુ રિએક્ટર
31 બુલેટ ટ્રેન
31-જમીન સંપાદન બિલ
33-સ્માર્ટ સિટી
34-હિન્દી ભરણ
35-કાવેરી પાણી પુરવઠા પંચ
ન્યાયમૂર્તિઓની 36 નિમણૂકમાં વિલંબ થયો
37 જીએસટી
38-ઘટી નોકરીની તકો
39-આઇટી કર્મચારીઓ બરતરફ
40-કાશ્મીરી શ્રેણી બળવો - બેલેટે બોમ્બ
41-મર્બર હત્યા
42-રોહિત વેમુલા
43-જવાહરલાલ યુનિવર્સિટી વિવાદ
44-વરૂણ ગાંધી - લશ્કરી સિક્રેટ્સ
45-રઘુરામ રાજન ફેરફાર
46-jallikattu
47-ઉત્સગાન્ટ ચાઇનામાં પ્રવેશ 15 કિ.મી.
48-ક્રોસ બોર્ડર હુમલો. તે સાચું કે ખોટું છે? સીરિયલ સૈનિકો માર્યા ગયા
49-જીઓ સિમ જાહેરાત
50-લલિત મોદી
51 viyapam
52-કિરણ રિજિજુ 450 કરોડ કૌભાંડ
53-ખાણકામ કૌભાંડ - મહારાષ્ટ્ર અને કર્ણાટક
રૂ. 2000 કરોડની 54-એ-સેપ્ટિક એરક્રાફ્ટ
55-ફ્રાન્સ - જૂના યુદ્ધ વિમાન વધુ મોંઘું છે
56-15 લાખ કપડાં
57-પાકિસ્તાની ઉભા અને અદાણી કારકિર્દીના તકો
58-શાળા પાઠય પુસ્તકો
59 - મુખ્ય મુદ્દાઓ માં મૌન
60 અલગ-અલગ ભાજપના સભ્યોનું વિસ્ફોટક ઉત્પાદન
61-સમલૈંગિકતા, બળાત્કાર, અને સ્ત્રી વિશે સંસ્કૃતિ માટે વિરોધાભાસ.
62-સહારા ભ્રષ્ટાચાર - જ્યારે મોદી મુખ્યમંત્રી હતા
62-ખાનગી કોર્પોરેટ જાહેરાતો - જિયો એન્ડ પેટમ
64-ગુજરાતી ઉદ્યોગપતિ મહેશ શાહે કબૂલાત કરી
65-નોન રિસ્પોન્સ માહિતી અધિનિયમ - મોદી એજ્યુકેશન
સ્મૃતિ ઈરાનીના 66 વર્ષના શિક્ષણ મંત્રી
67 દેશના ભક્તિ ભજનો
68 મેઘાલય રાજ્યપાલ કમલા લીલ
69-જાકી ઇશ યોગ શો
70 બાબા રામદેવ - જમીનનો અનામત
71-સંસ્કૃત ભરણ
72-નવી શિક્ષણ નીતિ
73-સામાન્ય સિવિલ લો
74-ગંગા સફાઇ યોજના - 20,000 કરોડ
75-ગાયની બનાવટ પ્રતિબંધિત છે
76-ગાય કરીના હત્યા - અક્લક, ઉના (ગુજરાત)
77 શ્રી શ્રી રવિશંકર કોન્ફરન્સ - ગ્રીન ટ્રિબ્યુનલ પેનલ્ટી
78-અયોધ્યા રામ મંદિર
79 પ્રધાનો ભાષણ ધિક્કારે છે
80-ફરજિયાત સૂર્ય નિમંત્રણ / યોગ
81-કાવેરી રિવર જળ મેનેજમેન્ટ બોર્ડ, ન્યાય અને હિંસા
82-દિલ્હીના ખેડૂતોની સંઘર્ષ
83-અદાણી પાસે રૂ. 72,000 કરોડનું દેવું છે
84-એસબીઆઇ લઘુતમ બેલેન્સ 5000
85- લઘુમતી વિરોધી છે
86-ગાય રાજકારણ
87 - લઘુમતીઓ અને દલિતો સંઘના કાર્યકર્તાઓની મૃત્યુ છે
88-સુઘડ પસંદગી
89-રેશન ગ્રાન્ટ સ્ટોપ.
_90 આધાર કાર્ડ શીટ્સ-______________________________________
(વધુ મિત્રો
જો તમારી પાસે લોકો શેર કરી રહ્યાં છે
ઘણી સુધી પહોંચવા માટે માહિતી)
ભાજપ 4 વર્ષના શાસન ધરાવે છે.
નીચે આપેલ માહિતીમાંથી જે કંઈ ખોટું છે, ભાજપના મિત્રો સહિતના કોઈએ નિર્દેશ
કર્યો …….

बीजेपी का 4 साल का शासन है।
नीचे दी गई जानकारी में से कोई भी गलत है, बीजेपी दोस्तों सहित किसी ने भी
बताया …….

1-पेट्रोल / डीजल कर 200% की वृद्धि
2-दवा मूल्य वृद्धि
3-ट्रेन टैरिफ वृद्धि
4-केस मूल्य वृद्धि
5-नई लाइनें
6- बड़े पूंजीपतियों के साप्ताहिक मजदूरी के साथ
7-विदेशी काले धन निवेशक नाम जारी करने से इनकार करते हैं
8-500/1000 प्रतिबंध और नौकरी के नुकसान
9 रुपये का मूल्य
10 - मोदी की विदेश यात्राएं
11- विदेश नीति
12 साल की सेना पेंशन परियोजना देरी
13- उई पावर प्रोजेक्ट
14- तमिलनाडु सूखा राहत
15 - डाक विभाग के माध्यम से गंगा जल वितरण
16- कश्मीर चुनाव 8% मतदान
17 - अरुणाचल प्रदेश विभाजन का विघटन
18 - सेना में खाद्य दुर्व्यवहार
1 9- चीनी बैपटिज्म के खिलाफ चुनावी वार्ता
20- बलुचिस्तान हस्तक्षेप
21. आरक्षण हटाने पर चर्चा
22- पेंशन ब्याज दरों में कमी और विनियमन का लाभ
23- महात्मा गांधी ग्रामीण रोजगार योजना में कई हजार करोड़ रुपये की देरी
हुई
24-जीडीबी गड़बड़
25-नई बैंक फीस
अतर
26-विदेशी प्रत्यक्ष निवेश
27-शुद्ध भारत परियोजना
28-मैक इंडिया
2 9 अंकों वाली भारतीय परियोजना
30 परमाणु रिएक्टर
31-बुलेट ट्रेन
31-भूमि अधिग्रहण विधेयक
33-स्मार्ट शहर
34-हिंदी भराई
35-कावेरी जल आपूर्ति आयोग
न्यायाधीशों की 36 नियुक्ति में देरी हुई
37-जीएसटी
38-नौकरी के अवसर गिर रहे हैं
39-आईटी कर्मचारियों को खारिज कर दिया गया
40-कश्मीरी श्रृंखला विद्रोह - बेलेट बम
41-मर्बर हत्या
42-रोहित वेमुला
43-जवाहरलाल विश्वविद्यालय विवाद
44-वरुण गांधी - सैन्य रहस्य
45-रघुराम राजन बदल गए
46-जल्लीकट्टू
47-उदगांत चीन प्रवेश 15 किमी
48-सीमा सीमा हमले। क्या यह सच है या झूठा है? सीरियल सैनिकों की मौत
49-जियो सिम विज्ञापन
50-ललित मोदी
51 viyapam
52-किरण रिजजू 450 करोड़ घोटाला
53-खनन घोटाला - महाराष्ट्र और कर्नाटक
2000 करोड़ रुपये के 54-ए-सेप्टिक विमान
55-फ्रांस - पुराना युद्ध विमान अधिक महंगा है
56-15 लाख कपड़े
57-पाकिस्तानी प्रकोप और अदानी करियर के अवसर
58 स्कूल पाठ्यपुस्तकें
5 9 - प्रमुख मुद्दों में मौन
60 अलग-अलग भाजपा सदस्यों का विस्फोटक उत्पादन
61-समलैंगिकता, बलात्कार, और महिला के बारे में विरोधाभासी विचार।
62-सहारा रिश्वत - जब मोदी मुख्यमंत्री थे
62-निजी कॉर्पोरेट विज्ञापन - जेआईओ और पीएटीटीएम
64-गुजराती व्यवसायी महेश शाह ने कबूल किया
65-गैर प्रतिक्रिया सूचना अधिनियम - मोदी शिक्षा
स्मृति रानी के 66 वर्षीय शिक्षा मंत्री
67-देश भक्ति नाटकों
68-मेघालय राज्यपाल कमला लील
69-जाकी ईशा योग शो
70 बाबा रामदेव - भूमि आरक्षण
71-संस्कृत भराई
72 नई शिक्षा नीति
73-जनरल सिविल लॉ
74-गंगा सफाई योजना - 20,000 करोड़ रुपये
75-गाय करी पर प्रतिबंध लगा दिया गया
76-गाय करी हत्याएं - अकलक, उना (गुजरात)
77 श्री श्री रवि शंकर सम्मेलन - ग्रीन ट्रिब्यूनल जुर्माना
78-अयोध्या राम मंदिर
79-मंत्रियों ने भाषण से नफरत की
80-अनिवार्य सूर्य अभिवादन / योग
81-कावेरी नदी जल प्रबंधन बोर्ड, निर्णय और हिंसा
82-दिल्ली किसानों के संघर्ष
83-अदानी के पास अकेले 72,000 करोड़ रुपये का कर्ज है
84-एसबीआई लघु संतुलन 5000
85- अल्पसंख्यक शत्रुतापूर्ण है
86-गाय राजनीति
87- अल्पसंख्यक और दलित संघ कार्यकर्ताओं की मौत हैं
88-साफ चयन
89-राशन अनुदान रोको।
_90 आधार कार्ड शीट्स-______________________________________
(अधिक दोस्त
यदि आपके पास लोग साझा कर रहे हैं
कई तक पहुंचने में मदद करने के लिए सूचना)
बीजेपी का 4 साल का शासन है।
नीचे दी गई जानकारी में से कोई भी गलत है, बीजेपी दोस्तों सहित किसी ने भी
बताया …….

ಬಿಜೆಪಿ 4 ವರ್ಷಗಳ ಆಡಳಿತವನ್ನು ಹೊಂದಿದೆ.
ಕೆಳಗಿರುವ ಮಾಹಿತಿಯು ಯಾವುದು ತಪ್ಪಾಗಿದೆ, ಬಿಜೆಪಿ ಸ್ನೇಹಿತರನ್ನೂ ಒಳಗೊಂಡಂತೆ
ಯಾರೊಬ್ಬರೂ ಸೂಚಿಸಿದ್ದಾರೆ …….

1-ಪೆಟ್ರೋಲ್ / ಡೀಸೆಲ್ ತೆರಿಗೆ ಹೆಚ್ಚಳ 200%
2-ಔಷಧ ಬೆಲೆ ಏರಿಕೆ
3-ರೈಲು ಸುಂಕದ ಹೆಚ್ಚಳ
4-ಕೇಸ್ ಬೆಲೆ ಏರಿಕೆ
5-ಹೊಸ ಸಾಲುಗಳು
6-ದೊಡ್ಡ ಬಂಡವಾಳಗಾರರ ಸಾಪ್ತಾಹಿಕ ವೇತನದೊಂದಿಗೆ
7-ವಿದೇಶಿ ಕಪ್ಪು ಹಣ ಹೂಡಿಕೆದಾರರು ಹೆಸರನ್ನು ಪ್ರಕಟಿಸಲು ನಿರಾಕರಿಸುತ್ತಾರೆ
8-ರೂ 500/1000 ನಿಷೇಧಗಳು ಮತ್ತು ಉದ್ಯೋಗ ನಷ್ಟಗಳು
9 ರೂಪಾಯಿ ಮೌಲ್ಯ
10 - ಮೋದಿ ಅವರ ವಿದೇಶ ಪ್ರವಾಸಗಳು
11- ವಿದೇಶಿ ನೀತಿ
12 ವರ್ಷದ ಆರ್ಮಿ ಪಿಂಚಣಿ ಯೋಜನೆಯ ವಿಳಂಬ
13- ಉಯಿ ಪವರ್ ಪ್ರಾಜೆಕ್ಟ್
14- ತಮಿಳುನಾಡು ಬರ ಪರಿಹಾರ
15 - ಅಂಚೆ ಇಲಾಖೆ ಮೂಲಕ ಗಂಗಾ ಜಲ ವಿತರಣೆ
16- ಕಾಶ್ಮೀರ ಚುನಾವಣೆ 8% ನಷ್ಟು ಮತದಾನ
17 - ಅರುಣಾಚಲ ಪ್ರದೇಶ ವಿಭಾಗದ ವಿಘಟನೆ
18 - ಸೈನ್ಯದಲ್ಲಿ ಆಹಾರ ನಿಂದನೆ
19- ಚೀನೀ ಬ್ಯಾಪ್ಟಿಸಮ್ ವಿರುದ್ಧ ಚುನಾವಣಾ ಚರ್ಚೆ
20- ಬಲೂಚಿಸ್ತಾನ್ ಹಸ್ತಕ್ಷೇಪ
21. ಮೀಸಲಾತಿ ತೆಗೆದುಹಾಕುವಿಕೆಯ ಬಗ್ಗೆ ಚರ್ಚೆಗಳು
22- ಪಿಂಚಣಿ ಬಡ್ಡಿದರಗಳ ಕಡಿತ ಮತ್ತು ನಿಯಂತ್ರಣದ ಲಾಭ
23- ಮಹಾತ್ಮ ಗಾಂಧಿ ಗ್ರಾಮೀಣ ಉದ್ಯೋಗ ಯೋಜನೆ ಹಲವಾರು ಸಾವಿರ ಕೋಟಿ ವಿಳಂಬವಾಗಿದೆ
24-ಜಿಡಿಬಿ ಅವ್ಯವಸ್ಥೆ
25-ಹೊಸ ಬ್ಯಾಂಕ್ ಶುಲ್ಕ
ಅಟರ್
26 ವಿದೇಶಿ ನೇರ ಹೂಡಿಕೆ
27-ಶುದ್ಧ ಭಾರತ ಯೋಜನೆ
28-ಮ್ಯಾಕ್ ಇಂಡಿಯಾ
29-ಅಂಕಿಯ ಭಾರತೀಯ ಯೋಜನೆ
30-ಪರಮಾಣು ರಿಯಾಕ್ಟರ್
31-ಬುಲೆಟ್ ರೈಲು
31-ಜಮೀನು ಸ್ವಾಧೀನ ಮಸೂದೆಯನ್ನು
33-ಸ್ಮಾರ್ಟ್ ನಗರ
34-ಹಿಂದಿ ತುಂಬುವುದು
35-ಕಾವೇರಿ ನೀರು ಸರಬರಾಜು ಆಯೋಗ
ನ್ಯಾಯಾಧೀಶರ 36 ನೇ ನೇಮಕಾತಿ ವಿಳಂಬವಾಯಿತು
37 ಜಿಎಸ್ಟಿ
38-ಬೀಳುವ ಉದ್ಯೋಗ ಅವಕಾಶಗಳು
39-ಐಟಿ ನೌಕರರು ವಜಾ ಮಾಡಿದ್ದಾರೆ
40-ಕಾಶ್ಮೀರಿ ಸರಣಿ ದಂಗೆ - ಬೆಲ್ಲೇಟ್ ಬಾಂಬ್
41-ಮರ್ಬರ್ ಕೊಲೆ
42-ರೋಹಿತ್ ವೀಮುಲಾ
43-ಜವಾಹರಲಾಲ್ ವಿಶ್ವವಿದ್ಯಾಲಯ ವಿವಾದ
44-ವರುಣ್ ಗಾಂಧಿ - ಮಿಲಿಟರಿ ಸೀಕ್ರೆಟ್ಸ್
45-ರಘುರಾಮ್ ರಾಜನ್ ಬದಲಾವಣೆ
46 ಜಲ್ಲಿಕಟ್ಟು
47-ಉಡಾಗಾಂತ್ ಚೀನಾ ನುಗ್ಗುವಿಕೆ 15 ಕಿಮೀ
48-ಅಡ್ಡ ಗಡಿ ದಾಳಿಯ. ಅದು ಸರಿ ಅಥವಾ ಸುಳ್ಳು? ಸೀರಿಯಲ್ ಸೈನಿಕರು ಕೊಲ್ಲಲ್ಪಟ್ಟರು
49-ಜಿಯೋ ಸಿಮ್ ಜಾಹೀರಾತು
50-ಲಲಿತ್ ಮೋದಿ
51-viyapam
52-ಕಿರಣ್ ರಿಜಿಜು 450 ಕೋಟಿ ಹಗರಣ
53-ಮೈನಿಂಗ್ ಸ್ಕ್ಯಾಮ್ - ಮಹಾರಾಷ್ಟ್ರ ಮತ್ತು ಕರ್ನಾಟಕ
2000 ಕೋಟಿ ರೂ. ಮೌಲ್ಯದ 54-ಸೆಪ್ಟಿಕ್ ವಿಮಾನ
55-ಫ್ರಾನ್ಸ್-ಹಳೆಯ ಯುದ್ಧ ವಿಮಾನವು ಹೆಚ್ಚು ದುಬಾರಿಯಾಗಿದೆ
56-15 ಲಕ್ಷ ಬಟ್ಟೆ
57-ಪಾಕಿಸ್ತಾನಿ ಸ್ಫೋಟ ಮತ್ತು ಅದಾನಿ ವೃತ್ತಿಜೀವನದ ಅವಕಾಶಗಳು
58-ಶಾಲಾ ಪಠ್ಯಪುಸ್ತಕಗಳು
59 - ಪ್ರಮುಖ ವಿಷಯಗಳಲ್ಲಿ ಮೌನ
60 ವಿವಿಧ ಬಿಜೆಪಿ ಸದಸ್ಯರ ಸ್ಫೋಟಕ ಉತ್ಪಾದನೆ
61-ಮಹಿಳೆ ಬಗ್ಗೆ ಸಲಿಂಗಕಾಮ, ಅತ್ಯಾಚಾರ, ಮತ್ತು ವಿರೋಧಾತ್ಮಕ ವಿಚಾರಗಳು.
62-ಸಹಾರಾ ಲಂಚ - ಮೋದಿ ಮುಖ್ಯಮಂತ್ರಿಯಾಗಿದ್ದಾಗ
62-ಖಾಸಗಿ ಕಾರ್ಪೊರೇಟ್ ಜಾಹೀರಾತು - JIO & PAYTM
64-ಗುಜರಾತಿ ಉದ್ಯಮಿ ಮಹೇಶ್ ಷಾ ಒಪ್ಪಿಕೊಂಡಿದ್ದಾನೆ
65-ಅಲ್ಲದ ಪ್ರತಿಕ್ರಿಯೆ ಮಾಹಿತಿ ಕಾಯಿದೆ - ಮೋದಿ ಶಿಕ್ಷಣ
ಸ್ಮೃತಿ ಇರಾನಿ ಅವರ 66 ವರ್ಷ ವಯಸ್ಸಿನ ಶಿಕ್ಷಣ ಸಚಿವ
67 ದೇಶ ಭಕ್ತಿ ನಾಟಕಗಳು
68-ಮೇಘಾಲಯ ಗವರ್ನರ್ ಕಮಲಾ ಲೀಲ್
69-ಜಾಕಿ ಇಶಾ ಯೋಗ ಪ್ರದರ್ಶನ
70 ಬಾಬಾ ರಾಮ್ದೇವ್ - ಭೂ ಮೀಸಲಾತಿ
71 ಸಂಸ್ಕೃತವು ತುಂಬುವುದು
72-ಹೊಸ ಶಿಕ್ಷಣ ನೀತಿ
73-ಜನರಲ್ ಸಿವಿಲ್ ಲಾ
74-ಗಂಗಾ ಶುದ್ಧೀಕರಣ ಯೋಜನೆ - 20,000 ಕೋಟಿ
75-ಹಸು ಕರಿ ನಿಷೇಧಿಸಿತು
76-ಹಸು ಕರಿ ಕೊಲೆಗಳು - ಅಕ್ಲಾಕ್, ಉನಾ (ಗುಜರಾತ್)
77 ಶ್ರೀ ಶ್ರೀ ರವಿಶಂಕರ್ ಕಾನ್ಫರೆನ್ಸ್ - ಗ್ರೀನ್ ಟ್ರಿಬ್ಯೂನಲ್ ಪೆನಾಲ್ಟಿ
78-ಅಯೋಧ್ಯಾ ರಾಮ ದೇವಾಲಯ
79 ಮಂತ್ರಿಗಳು ಭಾಷಣ ದ್ವೇಷಿಸುತ್ತಾರೆ
80-ಕಡ್ಡಾಯ ಸೂರ್ಯ ವಂದನೆ / ಯೋಗ
81-ಕಾವೇರಿ ನದಿ ನೀರು ನಿರ್ವಹಣಾ ಮಂಡಳಿ, ತೀರ್ಪು ಮತ್ತು ಹಿಂಸೆ
82-ದೆಹಲಿ ರೈತರ ಹೋರಾಟ
83-ಅದಾನಿ ಮಾತ್ರ ರೂ 72,000 ಕೋಟಿ ಸಾಲ ಹೊಂದಿದೆ
84-ಎಸ್ಬಿಐ ಮಿನಿಯೇಚರ್ ಬ್ಯಾಲೆನ್ಸ್ 5000
85- ಅಲ್ಪಸಂಖ್ಯಾತರು ವಿರೋಧಿಯಾಗಿದ್ದಾರೆ
86-ಹಸುವಿನ ರಾಜಕೀಯ
87- ಅಲ್ಪಸಂಖ್ಯಾತರು ಮತ್ತು ದಲಿತರು ಸಂಘದ ಕಾರ್ಯಕರ್ತರ ಸಾವಿಗೆ ಕಾರಣರಾಗಿದ್ದಾರೆ
88-ಅಚ್ಚುಕಟ್ಟಾಗಿ ಆಯ್ಕೆ
89-ರೇಷನ್ ಅನುದಾನ ನಿಲ್ಲುವುದು.
_90 ಆಧಾರ್ ಕಾರ್ಡ್ ಹಾಳೆಗಳು -______________________________________
(ಇನ್ನಷ್ಟು ಸ್ನೇಹಿತರು
ನೀವು ಜನರನ್ನು ಹಂಚಿಕೊಂಡಿದ್ದರೆ
ಅನೇಕವನ್ನು ತಲುಪಲು ಸಹಾಯ ಮಾಡುವ ಮಾಹಿತಿ)
ಬಿಜೆಪಿ 4 ವರ್ಷಗಳ ಆಡಳಿತವನ್ನು ಹೊಂದಿದೆ.
ಕೆಳಗಿರುವ ಮಾಹಿತಿಯು ಯಾವುದು ತಪ್ಪಾಗಿದೆ, ಬಿಜೆಪಿ ಸ್ನೇಹಿತರನ್ನೂ ಒಳಗೊಂಡಂತೆ
ಯಾರೊಬ್ಬರೂ ಸೂಚಿಸಿದ್ದಾರೆ …….

ബിജെപിക്ക് 4 വർഷം ഭരണം ഉണ്ട്.
താഴെ കൊടുത്തിരിക്കുന്ന വിവരങ്ങളിൽ എന്തോ കുഴപ്പമുണ്ട്, ബി.ജെ.പി
സുഹൃത്തുക്കളുൾപ്പടെയുള്ള ആരെങ്കിലും ചൂണ്ടിക്കാട്ടി …….

പെട്രോൾ-ഡീസൽ വിലയിൽ 200% വർധന
2-മരുന്നുകളുടെ വിലക്കയറ്റം
3-ട്രെയിൻ നിരക്ക് വർധന
4-കേസ് വിലക്കയറ്റം
5-പുതിയ വരികൾ
6-വലിയ മുതലാളിമാരുടെ പ്രതിവാര വേതനത്തോടെ
7-വിദേശ കള്ളക്കടത്തുകാർ നിക്ഷേപകരുടെ പേര് വെളിപ്പെടുത്താൻ
വിസമ്മതിക്കുന്നു
8-രൂപ 500/1000 നിരോധനവും തൊഴിൽ നഷ്ടവും
9-രൂപയുടെ മൂല്യം
10 - മോഡി വിദേശ യാത്രകൾ
11 - വിദേശനയം
12 വയസുള്ള ആർമി പെൻഷൻ പദ്ധതിയുടെ കാലതാമസം
13- യുയി പവർ പ്രോജക്ട്
14- തമിഴ്നാട് വരൾച്ചാ ദുരിതം
15 - പോസ്റ്റൽ വകുപ്പിലൂടെ ഗംഗാ ജലവിതരണം
കശ്മീരിൽ 16% പോളിംഗ്
17 - അരുണാചൽ പ്രദേശ് വിഭജനത്തിന്റെ പിളർപ്പ്
18 - സൈന്യം ഭക്ഷ്യ ദുരുപയോഗം
19- ചൈനീസ് സ്നാപകനെതിരെയുള്ള തിരഞ്ഞെടുപ്പ് സംവാദം
20- ബലൂചിസ്ഥാൻ ഇടപെടൽ
21. റിസർവേഷൻ നീക്കം ചെയ്യലിൽ ചർച്ചകൾ
22. പെൻഷൻ പലിശനിരക്ക് കുറയ്ക്കുകയും നിയന്ത്രിക്കുകയും ചെയ്യുക
23- മഹാത്മാഗാന്ധി ഗ്രാമീണ തൊഴിലുറപ്പ് പദ്ധതി നിരവധി കോടിയുടെ
കരാറിലേർപ്പെട്ടു
24-ജിഡിബി മെസ്
25 പുതിയ ബാങ്ക് ഫീസ്
അറ്റാർ
26-വിദേശ നേരിട്ടുള്ള നിക്ഷേപം
27-പ്യുയർ ഇന്ത്യ പ്രോജക്റ്റ്
28-മാക് ഇന്ത്യ
29-അക്ക ഇന്ത്യൻ പദ്ധതി
30-ആണവ റിയാക്റ്റർ
31 ബുള്ളറ്റ് ട്രെയിൻ
31-ഭൂമി ഏറ്റെടുക്കൽ ബിൽ
33-സ്മാർട്ട് സിറ്റി
34-ഹിന്ദി stuffing
35-കാവേരി ജലവിതരണ കമ്മീഷൻ
ജഡ്ജിമാരുടെ 36-ഓളം നിയമനത്തിന് കാലതാമസമുണ്ടായി
37-ചരക്കുസേവന
38 വീഴ്ചയുള്ള തൊഴിൽ അവസരങ്ങൾ
39 ജീവനക്കാരെ പിരിച്ചുവിട്ടു
40-കശ്മീരി സീരിയൽ കലാപം - ബലേറ്റ് ബോംബ്
41 - മുബർ കൊലപാതകം
42-രോഹിത് വെമുല
43 ജവഹർലാൽ യൂണിവേഴ്സിറ്റി വിവാദം
44-വരുൺ ഗാന്ധി - സൈനിക രഹസ്യങ്ങൾ
45-രഘുറാം രാജൻ മാറുന്നു
46-ജല്ലികത്തു
47-ഉദേശാഗന്ധി ചൈനയിലേക്ക് നുഴഞ്ഞുകയറുന്നു 15 കി
48-അതിർത്തി അതിർത്തി ആക്രമണം. ഇത് ശരിയാണോ? സീരിയൽ പട്ടാളക്കാർ
കൊല്ലപ്പെട്ടു
49-ജിയോ സിം അഡ്വർടൈസ്
50-ലളിത് മോഡി
51-വിയപമ്
52-കിരൺ റിജിജു 450 കോടി കുംഭകോണം
53-മൈൻഡ് സ്കാം - മഹാരാഷ്ട്രയിലും കർണാടകയിലും
2000 കോടി രൂപയുടെ 54 വിമാനങ്ങൾ
55-ഫ്രാൻസ് - പഴയ യുദ്ധ വിമാനം വളരെ ചെലവേറിയതാണ്
56-15 ലക്ഷം വസ്ത്രം
57-പാകിസ്ഥാൻ കാലഹരണപ്പെട്ട അദാനി കരിയർ അവസരങ്ങൾ
58-പാഠ പാഠപുസ്തകങ്ങൾ
59 - പ്രധാന വിഷയങ്ങളിൽ നിശബ്ദത
60 വ്യത്യസ്ത ബി ജെ പി അംഗങ്ങളുടെ സ്ഫോടനശബ്ദം
61- സ്ത്രീയെക്കുറിച്ച് സ്വവർഗസംഭോഗം, ബലാത്സംഗം, വൈരുദ്ധ്യാത്മക ആശയങ്ങൾ.
62 സഹാറ ബ്രെബി - മോഡി മുഖ്യമന്ത്രിയായിരിക്കുമ്പോൾ
62-സ്വകാര്യ കോർപ്പറേറ്റ് പരസ്യംചെയ്യൽ - JIO & PAYTM
64-ഗുജറാത്തി വ്യവസായി മഹേഷ് ഷാ കുറ്റസമ്മതം നടത്തി
65-നോൺ റെസ്പോൺസസ് ഇൻഫർമേഷൻ ആക്ട് - മോഡി വിദ്യാഭ്യാസം
സ്മൃതി ക്വറ്റിന്റെ 66 വയസുകാരിയായ മന്ത്രി
67 രാജ്യ ഭക്തി നാടകങ്ങൾ
68-മേഘാലയ ഗവർണർ കമല ലീൽ
69-ജാക്കി ഇഷ യോഗ ഷോ
70 ബാബ രാംദേവ് - ഭൂമി റിസർവേഷൻ
71-സംസ്കരിക്കൽ
72 പുതിയ വിദ്യാഭ്യാസ നയം
73-ജനറൽ സിവിൽ നിയമം
74 ഗംഗാ ശുദ്ധീകരണ പദ്ധതി - 20,000 കോടി
75-കശു കറി നിരോധിച്ചിട്ടുണ്ട്
76-കശു കറി കൊലപാതകം - അക്ലക്, ഉന (ഗുജറാത്ത്)
77 ശ്രീ ശ്രീ രവിശങ്കർ കോൺഫറൻസ് - ഗ്രീൻ ട്രിബ്യൂണൽ പെനാൽറ്റി
78 അയോദ്ധ്യ രാമക്ഷേത്രം
79 മന്ത്രിമാർ വിദ്വേഷ ഭാഷണം
80-നിർബന്ധിത സൂര്യ സവാത്ത് / യോഗ
81 കാവേരി നദീജലം മാനേജ്മെന്റ് ബോർഡ്, ജഡ്ജ്മെന്റ് & വയലൻസ്
82-ദില്ലി കർഷകരുടെ സമരം
അഡാനിയ്ക്ക് മാത്രം 72,000 കോടിയുടെ കടബാധ്യതയുണ്ട്
84-എസ്ബിഐ മിനിയേച്ചർ ബാലൻസ് 5000
85- ന്യൂനപക്ഷമാണ് ശത്രുത
86-പശു രാഷ്ട്രീയം
87 ന്യൂനപക്ഷങ്ങളും ദളിതുകളും സംഘപരിവാറിന്റെ മരണങ്ങൾ ആണ്
88-നീത് നിര
89 റേഷൻ ഗ്രാന്റ് സ്റ്റോപ്പ്.
_90 ആധാർ കാർഡ് ഷീറ്റുകൾ ___________________________________
(കൂടുതൽ ചങ്ങാതിമാർ
നിങ്ങൾക്ക് ആളുകൾ പങ്കിടുന്നുണ്ടെങ്കിൽ
നിരവധി ആളുകളെ സഹായിക്കാൻ സഹായിക്കുന്ന വിവരങ്ങൾ)
ബിജെപിക്ക് 4 വർഷം ഭരണം ഉണ്ട്.
താഴെ കൊടുത്തിരിക്കുന്ന വിവരങ്ങളിൽ എന്തോ കുഴപ്പമുണ്ട്, ബി.ജെ.പി
സുഹൃത്തുക്കളുൾപ്പടെയുള്ള ആരെങ്കിലും ചൂണ്ടിക്കാട്ടി …….

भाजपला 4 वर्षाचा नियम आहे.
खालीलपैकी कोणतीही माहिती चुकीची आहे, भाजप मित्रांसह कुणीही निदर्शनास
आणून दिले …….

1 टक्का पेट्रोल / डिझेल कर वाढ
2-औषध किंमत वाढ
3-रेल्वे दर वाढ
4-प्रकरण किंमत वाढ
5-नवीन ओळी
6 - मोठ्या भांडवलदारांच्या साप्ताहिक वेतन सह
7- विदेशी काळा पैसा गुंतवणूकदारांना नाव देणे नाकारले
8 ते 500/1000 बंदी आणि नोकरीतील नुकसान
9-रुपयाचे मूल्य
10 - मोदींचा परदेशी प्रवास
11- विदेशी धोरण
12 वर्षीय लष्करी पेन्शन प्रकल्प विलंब
13-उयि पॉवर प्रोजेक्ट
14- तामिळनाडू दुष्काळ मदत
15 - पोस्टल विभागामार्फत गंगा पाणी वितरण
16- काश्मीरच्या निवडणुकीत 8% मतदान झाले
17 - अरुणाचल प्रदेश विभागातील विघटन
18 - सैन्य मध्ये अन्न गैरवर्तन
1 9-चीनी बाप्टिस्ट विरोधात निवडणूक चर्चा
20- बलुचिस्तानमधील हस्तक्षेप
21. आरक्षण काढून टाकण्याच्या मुद्दयावर चर्चा
22- कपात आणि पेंशन व्याज दराचे नियमन
23- महात्मा गांधी ग्रामीण रोजगार योजनेमुळे हजारो कोटी रुपयांची विलंब
झाला
24-जीडीबी गोंधळ
25-नवीन बँक शुल्क
अतार
26-थेट परकीय गुंतवणूक
27-शुद्ध भारत प्रकल्प
28-मॅक इंडिया
29 अंकी भारतीय प्रकल्प
30-अणुभट्टी अणुभट्टी
31-बुलेट ट्रेन
31-जमीन अधिग्रहण विधेयक
33 स्मार्ट शहर
34-हिंदी साहित्य
35-कावेरी पाणी पुरवठा आयोग
36 न्यायाधीशांच्या नियुक्तीमुळे विलंब झाला
37-जीएसटी
38-घसरण रोजगार संधी
39-आयटी कर्मचा-यांना वगळण्यात आले
40-काश्मिरी सीरिज बंड - बेलेट बॉम्ब
41-मुर्बर हत्या
42-रोहित वमूला
43-जवाहरलाल विद्यापीठ विवाद
44-वरुण गांधी - मिलिटरी सिक्रीटस
45-रघुराम राजन बदलले
46-jallikattu
47-उदगंत चीन प्रवेश 15 किमी
48-क्रॉस बॉर्डर आक्रमण. हे खरे आहे किंवा चुकीचे आहे का? सिरियल सैनिकांची
हत्या
49-जियो सिम जाहिरात
50-ललित मोदी
51 viyapam
52-किरण रिजिजू 450 कोटी घोटाळा
53-खाण घोटाळा- महाराष्ट्र व कर्नाटक
54-ए-सेप्टिक विमानाचे किंमत 2 कोटी 2 9 कोटी रुपये
55-फ्रान्स - जुन्या युद्ध विमान अधिक महाग आहे
56 ते 15 लाख कपडे
57-पाकिस्तानी उद्रेक आणि अदानी करिअरच्या संधी
58-शाळा पाठ्यपुस्तके
59 - प्रमुख समस्या मध्ये शांतता
60 वेगवेगळ्या भाजपच्या सदस्यांचे स्फोटिक उत्पादन
61-समलैंगिकता, बलात्कार, आणि स्त्री बद्दल परस्परविरोधी कल्पना.
62-सहारा ब्रीबी - जेव्हा मोदी मुख्यमंत्री होते
62-खाजगी कॉर्पोरेट जाहिरात - जेओओ आणि पेटएम
64-गुजराती उद्योगपती महेश शाह यांनी कबूल केले
65-गैर-प्रतिसाद माहिती कायदा - मोदी शिक्षण
स्मृती क्वीनचे 66 वर्षीय शिक्षण मंत्री
67 देशांतील भक्ती नाटक
68-मेघालयचे राज्यपाल कमला लीले
69-जाकी यश योग शो
70 बाबा रामदेव - भूमी आरक्षण
71-संस्कृत भरतकाम
72-नवीन शिक्षण धोरण
73-सामान्य नागरी कायदा
74-गंगा स्वच्छीकरण योजना- 20,000 कोटी
75-गाय करी बंदी घालण्यात आली
76-गाय करी खून - अक्कलक, उना (गुजरात)
77 श्री श्री रवि शंकर कॉन्फरेंस - ग्रीन ट्रिब्युनल पेनल्टी
78-अयोध्या राम मंदिर
79-मंत्री द्वेष भाषण
80-अनिवार्य सूर्य नमस्कार / योग
81-कावेरी नदी जल व्यवस्थापन मंडळ, निवाडा आणि हिंसा
82-दिल्ली शेतकरी संघर्ष
83-अदानी केवळ 72 हजार कोटी रुपयांचे कर्ज आहे
84-एसबीआय मनिच बॅलन्स 5000
85- अल्पसंख्याक विरोधी आहे
86-गाय राजकारण
87 - अल्पसंख्यांक आणि दलित संघ कार्यकर्ते मृत्यू आहेत
88-नीच निवड
89-राशन अनुदान स्टॉप
_90 आधार कार्ड पत्रके-______________________________________
(अधिक मित्र
आपण लोकांना सामायिक करत असल्यास
बर्याच लोकांना पोहोचण्यास मदत)
भाजपला 4 वर्षाचा नियम आहे.
खालीलपैकी कोणतीही माहिती चुकीची आहे, भाजप मित्रांसह कुणीही निदर्शनास
आणून दिले …….

ਬੀਜੇਪੀ ਦਾ 4 ਸਾਲ ਦਾ ਸ਼ਾਸਨ ਹੈ
ਜੋ ਵੀ ਜਾਣਕਾਰੀ ਹੇਠ ਦਿੱਤੀ ਗਈ ਹੈ ਉਹ ਗਲਤ ਹੈ, ਭਾਜਪਾ ਦੋਸਤਾਂ ਸਮੇਤ ਕਿਸੇ ਨੇ ਵੀ
ਇਸ਼ਾਰਾ ਕੀਤਾ …….

1 ਰੁਪਏ ਪ੍ਰਤੀ ਲਿਟਰ ਪੈਟਰੋਲ / ਡੀਜ਼ਲ ਟੈਕਸ ਵਾਧੇ
2-ਡਰੱਗ ਦੀ ਕੀਮਤ ਵਾਧੇ
3-ਰੇਲ ਗੱਡੀਆਂ ਦੇ ਵਾਧੇ
4-ਕੇਸ ਕੀਮਤ ਵਾਧੇ
5-ਨਵੇਂ ਲਾਈਨਾਂ
6 - ਵੱਡੇ ਪੂੰਜੀਪਤੀਆਂ ਦੀ ਹਫਤਾਵਾਰੀ ਤਨਖ਼ਾਹ ਦੇ ਨਾਲ
7- ਵਿਦੇਸ਼ੀ ਕਾਲਾ ਧਨ ਨਿਵੇਸ਼ਕਾਂ ਨੇ ਨਾਮ ਜਾਰੀ ਕਰਨ ਤੋਂ ਨਾਂਹ ਕਰ ਦਿੱਤੀ
8 - 500/1000 ਪਾਬੰਦੀਆਂ ਅਤੇ ਨੌਕਰੀ ਦੇ ਨੁਕਸਾਨ
9-ਰੁਪਏ ਦੇ ਮੁੱਲ
10 - ਮੋਦੀ ਦੀ ਵਿਦੇਸ਼ ਯਾਤਰਾਵਾਂ
11- ਵਿਦੇਸ਼ੀ ਨੀਤੀ
12 ਸਾਲ ਪੁਰਾਣੇ ਫੌਜੀ ਪੈਨਸ਼ਨ ਪ੍ਰਾਜੈਕਟ ਦੇਰੀ
13- ਊਈ ਪਾਵਰ ਪ੍ਰੋਜੈਕਟ
14- ਤਾਮਿਲਨਾਡੂ ਦੀ ਸੋਕਾ ਰਾਹਤ
15 - ਡਾਕ ਵਿਭਾਗ ਦੁਆਰਾ ਗੰਗਾ ਜਲ ਵਿਤਰਣ
16- ਕਸ਼ਮੀਰ ਦੀਆਂ ਚੋਣਾਂ 8% ਪੋਲਿੰਗ
17 - ਅਰੁਣਾਚਲ ਪ੍ਰਦੇਸ਼ ਦੀ ਵੰਡ ਦਾ ਭੰਗ
18 - ਫੌਜ ਵਿਚ ਭੋਜਨ ਦਾ ਦੁਰਵਿਵਹਾਰ
19- ਚੀਨੀ ਬਪਤਿਸਮਾ ਦੇ ਵਿਰੁੱਧ ਚੁਣਾਵੀ ਚਰਚਾ
20- ਬਲੋਚਿਸਤਾਨ ਦਖਲ
21. ਰਿਜ਼ਰਵੇਸ਼ਨ ਹਟਾਉਣ ਬਾਰੇ ਚਰਚਾ
22- ਪੈਨਸ਼ਨ ਵਿਆਜ ਦਰਾਂ ਵਿਚ ਕਟੌਤੀ ਅਤੇ ਨਿਯਮ ਦਾ ਲਾਭ
23- ਮਹਾਤਮਾ ਗਾਂਧੀ ਪੇਂਡੂ ਰੋਜ਼ਗਾਰ ਯੋਜਨਾ ਨੇ ਕਈ ਹਜ਼ਾਰ ਕਰੋੜ ਰੁਪਏ ਦੇਰੀ ਕੀਤੀ
24-ਜੀਡੀਬੀ ਗੜਬੜ
25-ਨਵੇਂ ਬੈਂਕ ਫੀਸ
ਅਤਰ
26-ਵਿਦੇਸ਼ੀ ਸਿੱਧਾ ਨਿਵੇਸ਼
27-ਸ਼ੁੱਧ ਇੰਡੀਆ ਪ੍ਰਾਜੈਕਟ
28-ਮੈਕ ਇੰਡੀਆ
29 ਅੰਕਾਂ ਵਾਲਾ ਭਾਰਤੀ ਪ੍ਰਾਜੈਕਟ
30-ਪਰਮਾਣੂ ਰਿਐਕਟਰ
31-ਬੁਲੇਟ ਟ੍ਰੇਨ
31-ਭੂਮੀ ਗ੍ਰਹਿਣ ਬਿੱਲ
33-ਸਮਾਰਟ ਸਿਟੀ
34-ਹਿੰਦੀ ਸਟਿੰਗਿੰਗ
35-ਕਾਵੇਰੀ ਜਲ ਸਪਲਾਈ ਕਮਿਸ਼ਨ
36 ਜੱਜਾਂ ਦੀ ਨਿਯੁਕਤੀ ਵਿੱਚ ਦੇਰੀ ਹੋਈ
37-ਜੀਐਸਟੀ
38-ਰੁਜ਼ਗਾਰ ਦੇ ਮੌਕੇ
39-ਆਈਟੀ ਕਰਮਚਾਰੀਆਂ ਨੂੰ ਖਾਰਜ
40-ਕਸ਼ਮੀਰੀ ਸੀਰੀਜ਼ ਬਗਾਵਤ - ਬੈਲਟ ਬੰਬ
41-ਮਬਰ ਦਾ ਕਤਲ
42-ਰੋਹਿਤ ਵੇਮੁਲਾ
43-ਜਵਾਹਰ ਲਾਲ ਯੂਨੀਵਰਸਿਟੀ ਦੇ ਵਿਵਾਦ
44-ਵਰੁਣ ਗਾਂਧੀ - ਮਿਲਟਰੀ ਭੇਦ