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12/27/12

281212 FRIDAY LESSON 794 தமிழில் திரிபிடக மூன்று தொகுப்புகள் மற்றும் பன்னிரண்டாகவுள்ள மண்டலங்கள் சுருக்கமான வரலாற்று முன் வரலாறு ஸுத்தபிடக புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள் புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் TIPITAKA-ஸுத்தபிடக-போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்- விழிப்புணர்வு மேல் ஆஜரா கிருத்தல் - ( மஹா+ ஸதிபத்தான)-Mahāsatipaṭṭhāna Sutta-Iமெய்யார்வ தியானம்-IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு-E. சத்தியம் மேல் ஆன பகுதி -ஸச்சா பப்ப-Section on the Truths from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org

Filed under: General
Posted by: site admin @ 3:11 pm

281212 FRIDAY LESSON 794

தமிழில் திரிபிடக மூன்று தொகுப்புகள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள்
TIPITAKA-ஸுத்தபிடக-போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்- விழிப்புணர்வு மேல் ஆஜரா கிருத்தல் - ( மஹா+ ஸதிபத்தான)-Mahāsatipaṭṭhāna Sutta-Iமெய்யார்வ தியானம்-IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு-E. சத்தியம் மேல் ஆன பகுதி -ஸச்சா பப்ப-Section on the Truths

from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org

தமிழ்

E. சத்தியம் மேல் ஆன பகுதி

மற்றும்
இன்னமும், எவ்வாறு ஒரு பிக்கு, dhammas in dhammas சட்டத்துக்கு
அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்
ariya·saccas மேதக்க மெய்ம்மை பற்றிய வகையில் வாசம் செய்கிரார்?

மற்றும்
இன்னமும், பிக்குளே, ஒரு பிக்கு, dhammas in dhammas சட்டத்துக்கு
அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் நான்கு
ariya·saccas மேதக்க மெய்ம்மை பற்றிய வகையில் வாசம் செய்கிரார்.

E1. Dukkhasacca துக்கச்சத்தியம் விளக்கிக்காட்டுதல்

மற்றும் என்ன, பிக்குகளே, (துக்க ஆரியஸச்ச) துக்க மேதக்க மெய்ம்மை என்பது?(ஜாதி என்பது துக்கம்) பிறப்பு என்பது துக்கம், மூப்படைதல் என்பது துக்கம் (நோய்நிலை
என்பது துக்கம் )(மரண) மரணம் என்பது துக்கம், மனத்துயரம், புலம்பல்,
துக்கம், (தொம்மனஸ) மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண் என்பது
துக்கம், எது வெறுப்புடன் கூட்டமைகிரதோ கிடைக்காவிடில் எது வெறுப்புடன்
கூட்டமைகிரதில்லையோ அது துக்கம், ஒருவருக்கு தேவைகள் கிடைக்காவிடில் அது
துக்கம், சுருக்கம்,ஐந்து (உபாதான கந்தாஸ்)பற்றாசைகளின் ஒன்று சேர்க்கை
என்பவை துக்கம். 

மற்றும் என்ன,பிக்குகளே, (ஜாதி) பிறப்பு என்பது? பல்வேறு
வகைப்பட்ட உயிருரு களுக்கு பல்வேறு வகைப்பட்ட வர்க்கம்,(ஜாதி) பிறப்பு, இந்த
பரம்பரை [கருப்பைக்குள்ளே] இந்த (கந்தாஸ்) மொத்தை கற்பனையுருவ தோற்ற
குவியல், (ஆயத்தனஸ்) புலனுணர்வின் கோள வடிவத்தை கையகப்படுத்தல், இது,
பிக்குளே, (ஜாதி) பிறப்பு என்பது.

மற்றும் என்ன, பிக்குகளே, (ஜாரா)முதுமை என்பது? பல்வேறு
வகைப்பட்ட உயிருருகளுக்கு பல்வேறு வகைப்பட்ட வர்க்கம், (ஜாரா) பாழாகு நிலை
உடைந்த பற்கள் உடையவராயிருத்தல், நரைமயிர் உடையவராயிருத்தல், திரைவிழ,
சீவத்துவ இறக்கச்சரிவு,(இந்திரியாஸ்)இயல்பான உளச் செயல், கட்டுப்பாட்டு விதி, வழிகாட்டும் கோட்பாடுகள் வலிமை அழுகுதல்,இது, பிக்குளே, (ஜாரா) முதுமை என்பது.

மற்றும் என்ன, பிக்குகளே, (மரண) மரணம் என்பது? பல்வேறு
வகைப்பட்ட உயிருருகளுக்கு பல்வேறு வகைப்பட்ட வர்க்கம், இந்த சாவு, இந்த
நடமாடும் நிலை, [வாழ்க்கைக்கு வெளியே ]இந்த கலைந்து செல்,இந்த மறைவு, இந்த
சாதல், (மரண) மரணம், இந்த கழிதல், இந்த (கந்தா) மொத்தை கற்பனையுருவ தோற்ற
குவியல் கூறு கூறாக்கு, இந்த உயிரற்ற மனித உடல் கீழ் நோக்கி கிடப்பது:
இது, பிக்குளே, (மரண) மரணம் என்பது.

மற்றும் என்ன, பிக்குகளே, மனத்துயரம் என்பது? ஒன்றில்,
பிக்குளே, பல்வேறு வகைப்பட்ட இணைக்கப்பட்ட இடர்ப்பாடு வகைகள், பல்வேறு
வகைப்பட்ட (துக்க தம்மா) துக்க தம்மா, இணைக்கப்பட்ட மனம் நெகிழவைத்தல், இந்த
மனத்துயரம், இந்த துயருறுதல், இந்த ஆழ்ந்த மனத்துன்ப நிலை, இந்த உட்புறமான
மனத்துயரம், இந்த உட்புறமான அபார மனத்துயரம்:இது, பிக்குளே, மனத்துயரம்
என்பது. 

மற்றும் என்ன, பிக்குகளே, புலம்பல் என்பது? ஒன்றில்,
பிக்குளே, பல்வேறு வகைப்பட்ட இணைக்கப்பட்ட இடர்ப்பாடு வகைகள், பல்வேறு
வகைப்பட்ட (துக்க தம்மா) துக்க தம்மா, இணைக்கப்பட்ட மனம் நெகிழவைத்தல்,
இந்த
மனத்துயரம், இந்த துயருறுதல், இந்த ஆழ்ந்த மனத்துன்ப நிலை, இந்த உட்புறமான
மனத்துயரம், இந்த உட்புறமான அபார மனத்துயரம்: இது, பிக்குளே, புலம்பல்
என்பது. 

மற்றும் என்ன,பிக்குகளே, (துக்க) துக்கம் என்பது?
என்னவாயினும் பிக்குளே, உடலைச் சார்ந்த துக்கம், உடலைச் சார்ந்த சச்சரவு, (துக்க) துக்கம் உடலைச் சார்ந்த தொடர்பான சுவேதசம், வெறுப்பு விளைக்கிற (வேதயித) உறுதலுணர்ச்சி அனுபவம்: இது, பிக்குளே, (துக்க) துக்கம் என்பது. 

மற்றும் என்ன, பிக்குகளே, நம்பிக்கையின்மை என்பது? ஒன்றில்,
பிக்குளே, பல்வேறு வகைப்பட்ட இணைக்கப்பட்ட இடர்ப்பாடு வகைகள், பல்வேறு
வகைப்பட்ட (துக்க தம்மா) துக்க தம்மா, இணைக்கப்பட்ட மனம்
நெகிழவைத்தல்,இந்த நம்பிக்கையின்மை, இந்த துயருறுதல், இந்த ஆழ்ந்த
மனத்துன்ப நிலை, இந்த உட்புறமான நம்பிக்கையின்மை, இந்த உட்புறமான அபார
மனத்துயரம்:இது, பிக்குளே, நம்பிக்கையின்மை என்பது.  

மற்றும் என்ன, பிக்குகளே, (துக்க) துக்கத்துடன் இணைக்கப்பட்ட
மனத்துக்கொவ்வாதது? இங்கு, படிவங்கள் படி, ஒலிகள், சுவைகள், வாசனைகள்,
உடலைச் சார்ந்த புலனுணர்வாதம் மற்றும் மன ஊன புலனுணர்வாதம், அங்கே எவை
மகிழ்வில்லாதது இருக்கிரதோ, மகிழ்ச்சிகரமாக இல்லாத, வெறுப்பு
உண்டாக்கு-கிற, இல்லாவிடில் யாரோ ஒருவரின் பாதகத்தால் ஆர்வ வேட்கை
கொள்கிராரோ, ஒருவரின் நஷ்டத்தால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின்
உடல்நலமின்மையால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின் மனப்பற்றிலிருந்து
விடுதலையாக ஆர்வ வேட்கை கொள்கிராரோ, பொழுதுபோக்கு-களியாட்டம் முதலியவற்றின்
குழுமம், இணைக்கப்பட்டு இருத்தல், ஒன்று சேர்ந்து இருத்தல், அவைகளை
எதிர்த்து நில்லுதல்: இது, பிக்குளே, இணைக்கப்பட்ட மனத்துக்கொவ்வாத dukkha
துக்கம் என்பது.

மற்றும் என்ன,பிக்குகளே, (துக்க) துக்கத்துடன் இணைக்கப்படாத
மனத்துக்கொவ்வுவது? இங்கு, படிவங்கள் படி, ஒலிகள், சுவைகள், வாசனைகள்,
உடலைச் சார்ந்த புலனுணர்வாதம் மற்றும் மன ஊன புலனுணர்வாதம், அங்கே எவை
மகிழ்வில்லாதது இருக்கிரதோ, மகிழ்ச்சிகரமாக இல்லாத, வெறுப்பு
உண்டாக்கு-கிற, இல்லாவிடில் யாரோ ஒருவரின் பாதகத்தால் ஆர்வ வேட்கை
கொள்கிராரோ, ஒருவரின் நஷ்டத்தால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின்
உடல்நலமின்மையால் ஆர்வ வேட்கை கொள்கிராரோ, ஒருவரின் மனப்பற்றிலிருந்து
விடுதலையாக ஆர்வ வேட்கை கொள்கிராரோ, பொழுதுபோக்கு-களியாட்டம் முதலியவற்றின்
குழுமம், இணைக்கப்பட்டு இருத்தல், ஒன்று சேர்ந்து இருத்தல், அவைகளை
எதிர்த்து நில்லுதல்: இது, பிக்குளே, இணைக்கப்படாத மனத்துக்கொவ்வும் (துக்க) துக்கம் என்பது.

மற்றும் எது, பிக்குகளே, ஒருவருக்கு விருப்பப்பட்ட பொருள்
பலன் தராததால் (துக்க) துக்கம்? இனங்களில், பிக்குளே, இந்த சென்மிப்பு என்ற
சிறப்பியல்பு உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!!
மெய்யாக, அங்கே எங்களுக்கு (ஜாதி) பிறப்பு இன்றி இருக்கட்டும், மற்றும்
மெய்யாக நாங்கள் (ஜாதி) பிறக்க வராமல் இருக்கட்டும்.”ஆனால் இது
விரும்புகிறதால் எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள்
பலன் தராததால் ஏற்படும் (துக்க) துக்கம்.

இனங்களில், பிக்குகளே, இந்த முதுமை என்ற சிறப்பியல்பு
உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக,
அங்கே எங்களுக்கு jarā முதுமை இன்றி இருக்கட்டும், மற்றும் மெய்யாக
எங்களுக்கு jarā முதுமை வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால்
எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால்
ஏற்படும் (துக்க) துக்கம்.

இனங்களில், பிக்குகளே, இந்த நோய் என்ற சிறப்பியல்பு
உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக,
அங்கே எங்களுக்கு நோய் இன்றி இருக்கட்டும், மற்றும் மெய்யாக எங்களுக்கு
நோய் வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால் எய்தப் பெற முடியாது.
ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால் ஏற்படும் (துக்க)
துக்கம். 

இனங்களில், பிக்குகளே, இந்த முதுமை என்ற சிறப்பியல்பு
உடையவராயிருப்பதால், இது போன்ற ஒரு இச்சை எழும்புகிறது: “ஓ!! மெய்யாக,
அங்கே எங்களுக்கு (மரண) மரணம் இன்றி இருக்கட்டும், மற்றும் மெய்யாக
எங்களுக்கு (மரண) மரணம் வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால்
எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால்
ஏற்படும் (துக்க) துக்கம். 

இனங்களில், பிக்குகளே, இந்த அங்கலாய்ப்பு,புலம்பல், (துக்க), (தொம்மனஸ) துக்கம் மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண்
மற்றும் கடுந்துன்பம் என்ற சிறப்பியல்பு உடையவராயிருப்பதால், இது போன்ற ஒரு
இச்சை எழும்புகிறது: “ஓ!! மெய்யாக, அங்கே எங்களுக்கு இந்த
அங்கலாய்ப்பு,புலம்பல், (துக்க), (தொம்மனஸ) துக்கம் மனதிற்குரிய கவலை
சச்சரவு நோய் மற்றும் இடுக்கண் மற்றும் கடுந்துன்பம் இன்றி இருக்கட்டும்,
மற்றும் மெய்யாக எங்களுக்கு இந்த அங்கலாய்ப்பு,புலம்பல், (துக்க), (தொம்மனஸ) துக்கம் மனதிற்குரிய கவலை சச்சரவு நோய் மற்றும் இடுக்கண்
மற்றும் கடுந்துன்பம் வராமல் இருக்கட்டும்.”ஆனால் இது விரும்புகிறதால்
எய்தப் பெற முடியாது. ஒருவருக்கு விருப்பப்பட்ட பொருள் பலன் தராததால்
ஏற்படும் (துக்க) துக்கம். 

மற்றும் எது, பிக்குகளே, சுருக்கமாக ஐம்புலன் என்ற இந்த
ஐந்து (உபாதானகந்த). அங்கே ஐந்து ஐக்கியப்படுத்தும் பற்றாசை எவை? அவை
வருமாறு: இந்த (ரூப உபாதானகந்த) சடப்பொருள் ஐக்கியப்படுத்தும் பற்றாசை,
இந்த (வேதன உபாதானகந்த) வேதனை உறுதலுணர்ச்சி புலன்றிவு அனுபவம்
ஐக்கியப்படுத்தும் பற்றாசை, இந்த (ஸஞ்யா உபாதானகந்த)விவேக
வாயிற்காட்சி விழிப்புணர்வுநிலையை ஐக்கியப்படுத்தும் பற்றாசை, இந்த (ஸங்கார உபாதானகந்த), வரையறுக்கப்பட்ட புலனுணர்வாதம்/மனதிற்குரிய
கட்டுமானங்கள்/மனதிற்குரிய கற்பனை/இச்சா சக்தி விருப்பம் உருவாக்குதல்
ஐக்கியப்படுத்தும் பற்றாசை, இந்த (விஞ்ஞான உபாதானகந்த).
விழிப்புணர்வுநிலை/மனதை உணர்விற்கொள்ளும் பகுதி ஐக்கியப்படுத்தும்
பற்றாசை. இவை சுருக்கமாக, பிக்குளே, ஐம்புலன் என்ற இந்த ஐந்து (உபாதானகந்த) என்பது. 

  இது, பிக்குகளே, இந்த (துக்க ஆரியஸச்ச) துக்க மேதக்க மெய்ம்மை என அழைக்கபடுகிறது.

E. ஸச்சா பப்ப

புன ச பரங், பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு. கதங் ச பன
பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சதூஸு ஆரிய ஸச்சேஸு ?

இத, பிக்காவெ, பிக்கு ‘ இதங் துக்கங்,தி யத.பூதங் பஜானதி, அயங் துக்க-ஸமுதாயொ’தி யத.பூதங் பஜானதி, அயங் துக்க-நிரோதொ’தி யத.பூதங் பஜானதி, அயங் துக்க-நிரோத.காமினி பதிபதா’தி யத.பூதங் பஜானதி.

E1. துக்கஸச்ச நித்தேஸ

Katamaṃ ca, bhikkhave,
dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho)
maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·upāyāsā pi dukkhā,
a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tam·pi dukkhaṃ; saṅkhittena pañc’upādāna·k·khandhā dukkhā.
கதமங் ச பிக்காவெ, துக்கங் ஆரிய ஸச்சங் ? ஜாதி-பி துக்கா, -பி துக்கா 

Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi
tamhi satta-nikāye jāti sañjāti okkanti nibbatti abhinibbatti
khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave,
jāti.  

Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā
āyuno saṃhāni indriyānaṃ paripāko: ayaṃ vuccati, bhikkhave, jarā.  E. Section on the Truths

Katamaṃ ca, bhikkhave, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ
tamhi tamhi satta-nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ
kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati,
bhikkhave, maraṇaṃ.  

Katamo ca, bhikkhave, soko? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa soko socanā socita·ttaṃ anto·soko
anto·parisoko, ayaṃ vuccati, bhikkhave, soko.

Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ
paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.  

Katamaṃ ca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave,
kāyikaṃ dukkhaṃ kāyikaṃ a·sātaṃ kāya·samphassa·jaṃ dukkhaṃ a·sātaṃ
vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.  

Katamaṃ ca, bhikkhave, domanassaṃ? Yaṃ kho,
bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ a·sātaṃ mano·samphassa·jaṃ
dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.  

Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave,
aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena
dukkha·dhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ
vuccati, bhikkhave, upāyāso.

Katamo ca, bhikkhave, a·p·piyehi sampayogo dukkho?
Idha yassa te honti an·iṭṭhā a·kantā a·manāpā rūpā saddā gandhā rasā
phoṭṭhabbā dhammā, ye vā pan·assa te honti an·attha·kāmā a·hita·kāmā
a·phāsuka·kāmā a·yoga·k·khema·kāmā, yā tehi saddhiṃ saṅgati samāgamo
samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, a·p·piyehi sampayogo
dukkho.  

 
Katamo ca, bhikkhave, piyehi vippayogo dukkho?
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā
dhammā, ye vā pan·assa te honti attha·kāmā hita·kāmā phāsuka·kāmā
yoga·k·khema·kāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā
ñāti·sālohitā vā, yā tehi saddhiṃ a·saṅgati a·samāgamo a·samodhānaṃ
a·missībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.

Katamaṃ ca, bhikkhave, yampicchaṃ na labhati tam·pi
dukkhaṃ? Jāti·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho
vata mayaṃ na jāti·dhammā assāma na ca vata no jāti āgaccheyyā’ ti. Na
kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.  

Jarā·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na jarā·dhammā assāma na ca vata no jarā
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.
 
Byādhi·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na byādhi·dhammā assāma na ca vata no byādhi
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.

Maraṇa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā
uppajjati: ‘aho vata mayaṃ na maraṇa·dhammā assāma na ca vata no maraṇa
āgaccheyyā’ ti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na
labhati tam·pi dukkhaṃ.

Soka·parideva·dukkha·domanass·upāyāsa·dhammānaṃ,
bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na
soka·parideva·dukkha·domanass·upāyāsa·dhammā assāma na ca vata no
soka·parideva·dukkha·domanass·upāyāsa·dhammā āgaccheyyuṃ’ ti. Na kho
pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi
dukkhaṃ.  

Katame ca, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā
dukkhā? Seyyathidaṃ: rūp·upādānakkhandho vedan·upādānakkhandho
saññ·upādānakkhandho saṅkhār·upādānakkhandho viññāṇ·upādānakkhandho. Ime
vuccanti, bhikkhave, saṅkhittena pañc’upādāna·k·khandhā dukkhā.  

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.  

E. Section on the Truths

And furthermore, bhikkhus, a bhikkhu dwells observing
dhammas in dhammas (Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariya·saccas (Sublime truth, Noble truths)?

And what, bhikkhus, is jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety)? For the various beings in the various classes of beings, jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety), the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas(own), the acquisition of the āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin). This, bhikkhus, is called jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).

And what, bhikkhus, is jarā(Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarā(Old age, decrepitude, decay),
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas( Restraint or subjugation of the senses): this, bhikkhus, is called jarā(Old age, decrepitude, decay).

And what, bhikkhus, is maraṇa(Dying, death)?
For the various beings in the various classes of beings, the decease,
the state of shifting [out of existence], the break up, the
disappearance, the death, maraṇa(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraṇa(Dying, death).

And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)), the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.

And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.

And what, bhikkhus, is dukkhaCessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss).

And what, bhikkhus, is domanassa(Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), engendered by mental contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called domanassa(Dejection, gloom, melancholy).

And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.

And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.

And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.

And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) for us, and really, may we not come to jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.

In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā(Old age, decrepitude, decay) for us, and really, may we not come to jarā(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.

In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.

In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa(Dying, death) for us, and really, may we not come to maraṇa(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.

In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress for us, and really, may we not come to sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress.” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.

And what, bhikkhus, are in short the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanā(Feeling, sensation, perception; pain, suffering) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saṅkhāra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the viññāṇa( Intelligence, knowledge; consciousness; thought, mind) upādānakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment).

This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))

PLEASE VISIT:
http://www.youtube.com/watch?v=R96vx8QVlgE

for
RATANA SUTTA (1/4) THE DHARMA LECTURE by Bhikkhu Bodhi -1:09:52
Published on Nov 22, 2012
THE DHARMA LECTURE, RATANA SUTTA 1 by Bhikkhu Bodhi  Bio: Bhikkhu Bodhi was born in New York City in 1944. He received a B.A. in philosophy from Brooklyn College (1966) and a Ph.D. in philosophy from Claremont Graduate School (1972). In late 1972 he went to Sri Lanka, where he was ordained as a Buddhist monk under the late Ven. Balangoda Ananda Maitreya Mahanayaka Thera. Since 1984 he has been editor of the Buddhist Publication Society in Kandy, and since 1988 its President. He is the author, translator, and editor of many books on Theravada Buddhism. http://www.sobhana.net/audio/english/bodhi/index.htm  

The Sutta Pali Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka Buddha Dhamma Dharma Buddhism Sangha Monks Buddhist Monks Lao Buddhist Cambodian Buddhism Khmer Buddhist Thai Buddhist Sri Lankian Buddhist Myanmar Buddhist Burmese Buddhism American Buddhism Malaysian Buddhism Singaporian Buddhism Chinese Buddhism Tibetan Buddhism Dhamma Talk Dharma Teaching The Discourse Mangala Sutta Meditation Samadhi Vipassana Karaniya Metta Sutta Pali Canon Four Noble Truths Bhikkhu Bodhi Thanissaro Bhikkhu Meditation Music Relaxing Music Wholesome Unwholesome Karma Kamma Ratana Sutta

http://www.youtube.com/watch?v=B0mtGoFU59k
for
RATANA SUTTA (2/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:01:27 - part 2/4
http://www.youtube.com/watch?v=dXWz9ugecgQ
for
RATANA SUTTA (3/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:03:16 part 3/4
http://www.youtube.com/watch?v=n1cbVp6P0Ag
for
RATANA SUTTA (4/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:02:13 part 4/4

TIPITAKA is being translated to Tamil along with Pali and English by Free Online E-Nalanda Research and Practice University through http://sarvajan.ambedkar.org. Attempt is made to create short story videos of all the Suttas for the peace, welfare and happiness of entire society in general and children in particular as a moral Science.Your kind guidance and support is requested. - chandrasekhara.tipitaka@gmail.com


http://www.sobhana.net/audio/english/bodhi/index.htm Bhikkhu Bodhi Right-click on the link and click ’save target as…’ to download the audio files. Bhikkhu Bodhi was born in New York City in 1944. He received a B.A. in philosophy from Brooklyn College (1966) and a Ph.D. in philosophy from Claremont Graduate School (1972). In late 1972 he went to Sri Lanka, where he was ordained as a Buddhist monk under the late Ven. Balangoda Ananda Maitreya Mahanayaka Thera. Since 1984 he has been editor of the Buddhist Publication Society in Kandy, and since 1988 its President. He is the author, translator, and editor of many books on Theravada Buddhism. Wikipedia: Bhikkhu Bodhi bo001a The Buddha (a) 40min., ©Washington Buddhist Vihara bo001b The Buddha (b) 40min., ©Washington Buddhist Vihara bo002a The Four Noble Truths (a) 40min., ©Washington Buddhist Vihara bo002b The Four Noble Truths (b) 40min., ©Washington Buddhist Vihara bo003a The True Nature of Existence (a) 40min., ©Washington Buddhist Vihara bo003b The True Nature of Existence (b) 40min., ©Washington Buddhist Vihara bo004a Paticcasamupada - Dependent Arising (a) 40min., ©Washington Buddhist Vihara bo004b Paticcasamupada - Dependent Arising (b) 40min., ©Washington Buddhist Vihara bo005a Rebirth and Kamma (a) 40min., ©Washington Buddhist Vihara bo005b Rebirth and Kamma (b) 40min., ©Washington Buddhist Vihara bo006a Nibbana (a) 40min., ©Washington Buddhist Vihara bo006b Nibbana (b) 40min., ©Washington Buddhist Vihara bo007a The Noble Eightfold Path (a) 40min., ©Washington Buddhist Vihara bo007b The Noble Eightfold Path (b) 40min., ©Washington Buddhist Vihara bo008a Meditation (a) 40min., ©Washington Buddhist Vihara bo008b Meditation (b) 40min., ©Washington Buddhist Vihara bo009a The Social Dimension of the Buddha’s Teaching (a) 40min., ©Washington Buddhist Vihara bo009b The Social Dimension of the Buddha’s Teaching (b) 40min., ©Washington Buddhist Vihara bo010a The Sangha (a) 40min., ©Washington Buddhist Vihara bo010b The Sangha (b) 40min., ©Washington Buddhist Vihara bo011a Ratana Sutta 1 1h., ©Bodhimonastery bo011b Ratana Sutta 2 1h., ©Bodhimonastery bo011c Ratana Sutta 3 1h., ©Bodhimonastery bo011d Ratana Sutta 4 1h., ©Bodhimonastery bo012a Mangala Sutta 1 1h., ©Bodhimonastery bo012b Mangala Sutta 2 1h., ©Bodhimonastery bo012c Mangala Sutta 3 45min., ©Bodhimonastery bo012d Mangala Sutta 4 1h., ©Bodhimonastery bo012e Mangala Sutta 5 1h., ©Bodhimonastery bo012f Mangala Sutta 6 1h., ©Bodhimonastery bo013a Metta Sutta 1 1h. 15min., ©Bodhimonastery bo013b Metta Sutta 2 1h. 30min., ©Bodhimonastery bo014a 1. The Simile of the Cloth (M.7-1a) 45min., ©BPS bo014b 1. The Simile of the Cloth (M.7-1b) 45min., ©BPS bo014c 1. The Simile of the Cloth (M.7-2a) 45min., ©BPS bo014d 1. The Simile of the Cloth (M.7-2b) 45min., ©BPS bo014e 1. The Simile of the Cloth (M.7-3a) 45min., ©BPS bo014f 1. The Simile of the Cloth (M.7-3b) 40min., ©BPS bo014g 1. The Simile of the Cloth (M.7-4a) 45min., ©BPS bo014h 1. The Simile of the Cloth (M.7-4b) 10min., ©BPS bo015a 2. The Discourse on Effacement (M.8-1a) 45min., ©BPS bo015b 2. The Discourse on Effacement (M.8-1b) 10min., ©BPS bo015c 2. The Discourse on Effacement (M.8-2a) 45min., ©BPS bo015d 2. The Discourse on Effacement (M.8-2b) 20min., ©BPS bo015e 2. The Discourse on Effacement (M.8-3a) 45min., ©BPS bo015f 2. The Discourse on Effacement (M.8-3b) 20min., ©BPS bo016a 3. The Discourse on Right View (M.9-1a) 45min., ©BPS bo016b 3. The Discourse on Right View (M.9-1b) 45min., ©BPS bo016c 3. The Discourse on Right View (M.9-2a) 45min., ©BPS bo016d 3. The Discourse on Right View (M.9-2b) 45min., ©BPS bo016e 3. The Discourse on Right View (M.9-3a) 45min., ©BPS bo016f 3. The Discourse on Right View (M.9-3b) 45min., ©BPS bo016g 3. The Discourse on Right View (M.9-4a) 40min., ©BPS bo016h 3. The Discourse on Right View (M.9-4b) 45min., ©BPS bo016i 3. The Discourse on Right View (M.9-5a) 45min., ©BPS bo016j 3. The Discourse on Right View (M.9-5b) 15min., ©BPS bo017a 4. The Foundations of Mindfulness (M.10-1a) 45min., ©BPS bo017b 4. The Foundations of Mindfulness (M.10-1b) 45min., ©BPS bo017c 4. The Foundations of Mindfulness (M.10-2a) 45min., ©BPS bo017d 4. The Foundations of Mindfulness (M.10-2b) 35min., ©BPS bo017e 4. The Foundations of Mindfulness (M.10-3a) 45min., ©BPS bo017f 4. The Foundations of Mindfulness (M.10-3b) 15min., ©BPS bo017g 4. The Foundations of Mindfulness (M.10-4a) 45min., ©BPS bo017h 4. The Foundations of Mindfulness (M.10-4b) 15min., ©BPS bo017i 4. The Foundations of Mindfulness (M.10-5) 50min., ©BPS bo017j 4. The Foundations of Mindfulness (M.10-6a) 45min., ©BPS bo017k 4. The Foundations of Mindfulness (M.10-6b) 30min., ©BPS bo017l 4. The Foundations of Mindfulness (M.10-7a) 45min., ©BPS bo017m 4. The Foundations of Mindfulness (M.10-7b) 25min., ©BPS bo017n 4. The Foundations of Mindfulness (M.10-8a) 45min., ©BPS bo017o 4. The Foundations of Mindfulness (M.10-8b) 15min., ©BPS bo017p 4. The Foundations of Mindfulness (M.10-9a) 45min., ©BPS bo017q 4. The Foundations of Mindfulness (M.10-9b) 30min., ©BPS bo017r 4. The Foundations of Mindfulness (M.10-10a) 45min., ©BPS bo017s 4. The Foundations of Mindfulness (M.10-10b) 30min., ©BPS bo017t 4. The Foundations of Mindfulness (M.10-11a) 45min., ©BPS bo017u 4. The Foundations of Mindfulness (M.10-11b) 10min., ©BPS bo017v 4. The Foundations of Mindfulness (M.10-12a) 45min., ©BPS bo017w 4. The Foundations of Mindfulness (M.10-12b) 10min., ©BPS bo017x 4. The Foundations of Mindfulness (M.10-13a) 45min., ©BPS bo017y 4. The Foundations of Mindfulness (M.10-13b) 10min., ©BPS bo017z 4. The Foundations of Mindfulness (M.10-17a) 1h., ©BPS bo018a 5. Shorter Discourse on the Lion’s Roar (M.11-1a) 45min., ©BPS bo018b 5. Shorter Discourse on the Lion’s Roar (M.11-1b) 45min., ©BPS bo018c 5. Shorter Discourse on the Lion’s Roar (M.11-2a) 30min., ©BPS bo018d 5. Shorter Discourse on the Lion’s Roar (M.11-2b) 15min., ©BPS bo018e 5. Shorter Discourse on the Lion’s Roar (M.11-3a) 45min., ©BPS bo018f 5. Shorter Discourse on the Lion’s Roar (M.11-3b) 45min., ©BPS bo018g 5. Shorter Discourse on the Lion’s Roar (M.11-4) 50min., ©BPS bo018h 5. Shorter Discourse on the Lion’s Roar (M.11-5) 45min., ©BPS bo019a 6. The Greater Discourse on the Lion’s Roar (M.12-1a) 45min., ©BPS bo019b 6. The Greater Discourse on the Lion’s Roar (M.12-1b) 15min., ©BPS bo019c 6. The Greater Discourse on the Lion’s Roar (M.12-2a) 45min., ©BPS bo019d 6. The Greater Discourse on the Lion’s Roar (M.12-2b) 15min., ©BPS bo019e 6. The Greater Discourse on the Lion’s Roar (M.12-3a) 45min., ©BPS bo019f 6. The Greater Discourse on the Lion’s Roar (M.12-3b) 25min., ©BPS bo019g 6. The Greater Discourse on the Lion’s Roar (M.12-4a) 45min., ©BPS bo019h 6. The Greater Discourse on the Lion’s Roar (M.12-4b) 10min., ©BPS bo019i missing - 6. The Greater Discourse on the Lion’s Roar (M.12-5a) bo019j missing - 6. The Greater Discourse on the Lion’s Roar (M.12-5b) bo019k missing - 6. The Greater Discourse on the Lion’s Roar (M.12-6a) bo019l missing - 6. The Greater Discourse on the Lion’s Roar (M.12-6b) bo020a 7. The Greater Discourse on the Mass of Suffering (M.13-1a) 30min., ©BPS bo020b 7. The Greater Discourse on the Mass of Suffering (M.13-1b) 25min., ©BPS bo020c 7. The Greater Discourse on the Mass of Suffering (M.13-2a) 30min., ©BPS bo020d 7. The Greater Discourse on the Mass of Suffering (M.13-2b) 25min., ©BPS bo020e 7. The Greater Discourse on the Mass of Suffering (M.13-3a) 30min., ©BPS bo020f 7. The Greater Discourse on the Mass of Suffering (M.13-3b) 30min., ©BPS bo021a 8. The Snake Simile (M.22-1a) 45min., ©BPS bo021b 8. The Snake Simile (M.22-1b) 25min., ©BPS bo021c 8. The Snake Simile (M.22-2) 50min., ©BPS bo021d 8. The Snake Simile (M.22-3) 50min., ©BPS bo021e 8. The Snake Simile (M.22-4a) 45min., ©BPS bo021f 8. The Snake Simile (M.22-4b) 20min., ©BPS bo021g 8. The Snake Simile (M.22-5a) 45min., ©BPS bo021h 8. The Snake Simile (M.22-5b) 35min., ©BPS bo022a 9. The Greater Discourse to Saccaka (M.36-1a) 30min., ©BPS bo022b 9. The Greater Discourse to Saccaka (M.36-1b) 20min., ©BPS bo022c 9. The Greater Discourse to Saccaka (M.36-2a) 30min., ©BPS bo022d 9. The Greater Discourse to Saccaka (M.36-2b) 30min., ©BPS bo022e 9. The Greater Discourse to Saccaka (M.36-3a) 30min., ©BPS bo022f 9. The Greater Discourse to Saccaka (M.36-3b) 15min., ©BPS bo022g 9. The Greater Discourse to Saccaka (M.36-4) 1h., ©BPS bo023a 10. The Greater Discourse on the Destruction of Craving (M.38-1a) 30min., ©BPS bo023b 10. The Greater Discourse on the Destruction of Craving (M.38-1b) 30min., ©BPS bo023c 10. The Greater Discourse on the Destruction of Craving (M.38-2a) 30min., ©BPS bo023d 10. The Greater Discourse on the Destruction of Craving (M.38-2b) 25min., ©BPS bo023e 10. The Greater Discourse on the Destruction of Craving (M.38-3a) 30min., ©BPS bo023f 10. The Greater Discourse on the Destruction of Craving (M.38-3b) 30min., ©BPS bo023g 10. The Greater Discourse on the Destruction of Craving (M.38-4a) 30min., ©BPS bo023h 10. The Greater Discourse on the Destruction of Craving (M.38-4b) 25min., ©BPS bo023i 10. The Greater Discourse on the Destruction of Craving (M.38-5a) 30min., ©BPS bo023j 10. The Greater Discourse on the Destruction of Craving (M.38-5b) 30min., ©BPS bo023k 10. The Greater Discourse on the Destruction of Craving (M.38-6a) 30min., ©BPS bo023l 10. The Greater Discourse on the Destruction of Craving (M.38-6b) 20min., ©BPS bo023m 10. The Greater Discourse on the Destruction of Craving (M.38-7a) 30min., ©BPS bo023n 10. The Greater Discourse on the Destruction of Craving (M.38-7b) 30min., ©BPS bo023o 10. The Greater Discourse on the Destruction of Craving (M.38-8a) 30min., ©BPS bo023p 10. The Greater Discourse on the Destruction of Craving (M.38-8b) 30min., ©BPS bo024a 11. The Greater Discourse at Assapura (M.39-1a) 30min., ©BPS bo024b 11. The Greater Discourse at Assapura (M.39-1b) 30min., ©BPS bo024c 11. The Greater Discourse at Assapura (M.39-2a) 25min., ©BPS bo024d 11. The Greater Discourse at Assapura (M.39-2b) 30min., ©BPS bo024e 11. The Greater Discourse at Assapura (M.39-3a) 30min., ©BPS bo024f missing - 11. The Greater Discourse at Assapura (M.39-3b) bo024g 11. The Greater Discourse at Assapura (M.39-4a) 30min., ©BPS bo024h 11. The Greater Discourse at Assapura (M.39-4b) 25min., ©BPS bo024i 11. The Greater Discourse at Assapura (M.39-5a) 30min., ©BPS bo024j 11. The Greater Discourse at Assapura (M.39-5b) 25min., ©BPS bo024k 11. The Greater Discourse at Assapura (M.39-6a) 30min., ©BPS bo024l 11. The Greater Discourse at Assapura (M.39-6b) 20min., ©BPS bo024m 11. The Greater Discourse at Assapura (M.39-7a) 30min., ©BPS bo024n 11. The Greater Discourse at Assapura (M.39-7b) 30min., ©BPS bo024o 11. The Greater Discourse at Assapura (M.39-8a) 30min., ©BP bo024p 11. The Greater Discourse at Assapura (M.39-8b) 30min., ©BPS bo025a 12. Discourse on the Four Kinds of Personality (M.51-1a) 45min., ©BPS bo025b 12. Discourse on the Four Kinds of Personality (M.51-1b) 45min., ©BPS bo025c 12. Discourse on the Four Kinds of Personality (M.51-2a) 45min., ©BPS bo025d 12. Discourse on the Four Kinds of Personality (M.51-2b) 45min., ©BPS bo025e 12. Discourse on the Four Kinds of Personality (M.51-3a) 45min., ©BPS bo025f 12. Discourse on the Four Kinds of Personality (M.51-3b) 45min., ©BPS bo025g 12. Discourse on the Four Kinds of Personality (M.51-4a) 45min., ©BPS bo025h 12. Discourse on the Four Kinds of Personality (M.51-4b) 30min., ©BPS bo026a 13. The Discourse on Two Kinds of Thought (M.19-1a) 30min., ©BPS bo026b 13. The Discourse on Two Kinds of Thought (M.19-1b) 20min., ©BPS bo026c 13. The Discourse on Two Kinds of Thought (M.19-2a) 30min., ©BPS bo026d 13. The Discourse on Two Kinds of Thought (M.19-2b) 20min., ©BPS bo026e 13. The Discourse on Two Kinds of Thought (M.19-3a) 45min., ©BPS bo026f 13. The Discourse on Two Kinds of Thought (M.19-3b) 25min., ©BPS bo027a 14. The Simile of the Saw (M.21-1a) 30min., ©BPS bo027b 14. The Simile of the Saw (M.21-1b) 30min., ©BPS bo027c 14. The Simile of the Saw (M.21-2a) 30min., ©BPS bo027d 14. The Simile of the Saw (M.21-2b) 30min., ©BPS bo028a 15. The Shorter Discourse in Gosingha (M.31-1a) 30min., ©BPS bo028b 15. The Shorter Discourse in Gosingha (M.31-1b) 25min., ©BPS bo028c 15. The Shorter Discourse in Gosingha (M.31-2a) 30min., ©BPS bo028d 15. The Shorter Discourse in Gosingha (M.31-2b) 25min., ©BPS bo029a 16. The Greater Discourse in Gosingha (M.32-1a) 30min., ©BPS bo029b 16. The Greater Discourse in Gosingha (M.32-1b) 30min., ©BPS bo029c 16. The Greater Discourse in Gosingha (M.32-2a) 45min., ©BPS bo029d 16. The Greater Discourse in Gosingha (M.32-2b) 20min., ©BPS bo029e 16. The Greater Discourse in Gosingha (M.32-3a) 30min., ©BPS bo029f 16. The Greater Discourse in Gosingha (M.32-3b) 20min., ©BPS bo030a 17. The Shorter Discourse to Saccaka (M.35-1a) 30min., ©BPS bo030b missing - 17. The Shorter Discourse to Saccaka (M.35-1b) bo030c missing - 17. The Shorter Discourse to Saccaka (M.35-2a) bo030d missing - 17. The Shorter Discourse to Saccaka (M.35-2b) bo030e 17. The Shorter Discourse to Saccaka (M.35-3a) 45min., ©BPS bo030f 17. The Shorter Discourse to Saccaka (M.35-3b) 30min., ©BPS bo031a 18. The Fire Sermon (S.22-1a) 45min., ©BPS bo031b 18. The Fire Sermon (S.22-1b) 20min., ©BPS bo031c 18. The Fire Sermon (S.22-2a) 45min., ©BPS bo031d 18. The Fire Sermon (S.22-2b) 25min., ©BPS bo031e 18. The Fire Sermon (S.22-3a) 45min., ©BPS bo031f 18. The Fire Sermon (S.22-3b) 15min., ©BPS bo031g 18. The Fire Sermon (S.22-4a) 25min., ©BPS bo031h 18. The Fire Sermon (S.22-4b) 20min., ©BPS bo031i 18. The Fire Sermon (S.22-4c) 20min., ©BPS bo032a 19. The Sermon on the Not-Self Characteristic (S.35-1a) 45min., ©BPS bo032b 19. The Sermon on the Not-Self Characteristic (S.35-1b) 30min., ©BPS bo033a 20. Setting the Wheel of Dhamma in Motion (S.56-1a) 45min., ©BPS bo033b 20. Setting the Wheel of Dhamma in Motion (S.56-1b) 20min., ©BPS bo033c 20. Setting the Wheel of Dhamma in Motion (S.56-2a) 45min., ©BPS bo033d 20. Setting the Wheel of Dhamma in Motion (S.56-2b) 45min., ©BPS bo033e 20. Setting the Wheel of Dhamma in Motion (S.56-3a) 45min., ©BPS bo033f 20. Setting the Wheel of Dhamma in Motion (S.56-3b) 30min., ©BPS   The Sutta Pali Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka Buddha Dhamma Dharma Buddhism Sangha Monks Buddhist Monks Lao Buddhist Cambodian Buddhism Khmer Buddhist Thai Buddhist Sri Lankian Buddhist Myanmar Buddhist Burmese Buddhism American Buddhism Malaysian Buddhism Singaporian Buddhism Chinese Buddhism Tibetan Buddhism Dhamma Talk Dharma Teaching The Discourse Mangala Sutta Meditation Samadhi Vipassana Karaniya Metta Sutta Pali Canon Four Noble Truths Bhikkhu Bodhi Thanissaro Bhikkhu Meditation Music Relaxing Music Wholesome Unwholesome Karma Kamma Ratana Sutta TIPITAKA is being translated to Tamil along with Pali and English by Free Online E-Nalanda Research and Practice University through http://sarvajan.ambedkar.org. Attempt is made to create short story videos of all the Suttas for the peace, welfare and happiness of entire society in general and children in particular as a moral Science.Your kind guidance and support is requested. - chandrasekhara.tipitaka@gmail.com http://www.vimuttisukha.com/2010_02_01_archive.html for ၀ိမုတၱိသုခ (The Bliss Of Emancipation) Mahasatipatthana Sutta (9) IV. Dhammanupassana (Contemplation on Dhammas) v. Sacca Pabba (Section on Noble Truths) d. Maggasacca Pabba (Section on the Noble Truth of the Path leading to the cessation of Dukkha) And what, bhikkhus, is the Noble Truth of the path leading to the cessation of dukkha? It is the Noble Eightfold Path, namely, Right View (Samma-ditthi), Right Thought (Samma-sankappa), Right Speech (Samma-vaca), Right Action (Samma-kammanta), Right Livelihood (Samma-ajiva), Right Effort (Samma-vayama), Right Mindfulness (Samma-sati), and Right Concentration (Samma-samadhi). And what, bhikkhus, is Right View? The understanding of dukkha; the understanding of the cause of dukkha; the understanding of the cessation of dukkha; the understanding of the path leading to the cessation of dukkha. This, bhikkhus, is called Right View.note104 And what, bhikkhus, is Right Thought? Thoughts directed to liberation from sensuality; thoughts free from ill-will; and thoughts free from cruelty. This, bhikkhus, is called Right Thought.note105 And what, bhikkhus, is Right Speech? Abstaining from lying, from tale-bearing,note106 from abusive speech, and from vain and unbeneficial talk.note107 This, bhikkhus, is called Right Speech. And what, bhikkhus, is Right Action? Abstaining from killing living beings,note108 from stealingnote109 and from wrongful indulgence in sense pleasures.note110 This, bhikkhus, is called Right Action. And what, bhikkhus, is Right Livelihood? Here (in this teaching), bhikkhus, the noble disciple completely abstains from a wrong way of livelihood and makes his living by a right means of livelihood. This, bhikkhus, is called Right Livelihood.note111 And what, bhikkhus, is Right Effort? Here (in this teaching), bhikkhus, a bhikkhu generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to prevent the arising of evil, unwholesome states of mind that have not yet arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to abandon evil, unwholesome states of mind that have arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to attain wholesome states of mind that have not yet arisen. He generates an intention, makes effort, rouses energy, applies his mind, and strives ardently to maintain the wholesome states of mind that have arisen, to prevent their lapsing, to increase them, to cause them to grow, and to completely develop them. This, bhikkhus, is called Right Effort. And what, bhikkhus, is Right Mindfulness? Here (in this teaching), bhikkhus, a bhikkhu dwells perceiving again and again the body as just the body with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again feelings as just feelings with diligence, clear understanding and mindfulness, thus keeping away covetousness and mental pain in the world, he dwells perceiving again and again the mind as just the mind with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas as just dhammas with diligence, clear understanding and mindfulness, thus keeping away covetousness and mental pain in the world. This, bhikkhus, is called Right Mindfulness. And what, bhikkhus, is Right Concentration? Here (in this teaching), bhikkhus, a bhikkhu being detached from sensual desire and unwholesome states attains and dwells in the first jhana which has vitakka and vicara; and rapture (piti) and sukha born of detachment (from the hindrances).note112 With the subsiding of vitakka and vicara, a bhikkhu attains and dwells in the second jhana, with internal tranquility and one-pointedness of mind, without vitakka and vicara, but with rapture and sukha born of concentration. Being without rapture, a bhikkhu dwells in equanimity with mindfulness and clear understanding, and experiences sukha in mind and body. He attains and dwells in the third jhana; that which causes a person who attains it to be praised by the Noble Ones note113 as one who has equanimity and mindfulness, one who abides in sukha. By becoming detached from both sukha and dukkha and by the previous cessation of gladness and mental pain, a bhikkhu attains and dwells in the fourth jhana, a state of pure mindfulness born of equanimity. This, bhikkhus, is called Right Concentration. This, bhikkhus, is called the Noble Truth of the path leading to the cessation of dukkha. Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note114 To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the Four Noble Truths as just the Four Noble Truths. Indeed, bhikkhus, whosoever practises these four satipatthanas in this manner for seven years, one of two results is to be expected in him: Arahatship in this very existence, or if there yet be any trace of clinging, the state of an Anagami.note115 Let alone seven years, bhikkhus, whosoever practises these four satipatthanas in this manner for six years, five years, four years, three years, two years, or one year. Let alone one year, bhikkhus, whosoever practises these four satipatthanas in this manner for seven months, one of two results is to be expected in him: Arahatship in this very existence, or if there yet be any trace of clinging, the state of an Anagami. Let alone seven months, bhikkhus, whosoever practises these four satipatthanas in this manner for six months, five months, four months, three months, two months, one month, or half a month. Let alone half a month, bhikkhus, whosoever practises these four satipatthanas in this manner for seven days, one of two results is to be expected in him: Arahatship in this very existence or if there yet be any trace of clinging, the state of an Anagami. This is what I meant when I said: “Bhikkhus, this is the one and the only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths, and for the realization of Nibbana. That only way is the four satipatthanas”. This is what the Bhagava said. Delighted, the bhikkhus rejoice at the Bhagava’s words. Sadhu! Sadhu! Sadhu! = = = = = = = = = = = = = = = = = = = = Notes 104. Right View (samma ditthi) develops through several stages. At first one understands that good actions produce good results, and that bad actions produce bad results. Next, one understands the impermanent, unsatisfactory and soulless nature of conditioned phenomena which deepens the understanding of cause and effect so that only cause and effect are seen. The last stage is to understand the Four Noble Truths and to see that if the cause (craving) ceases the result (dukkha) will also cease. 105. If one has Right View then depending on that Right Thought (samma sankappa) will arise. Also if one has Right Thought then Right Speech (samma vaca) and Right Action (samma kammanta) will arise because one’s actions are dependent on one’s thoughts. 106. Tale bearing refers to taking stories from one person to another in order to create a split between those two people and also to make oneself liked by the second person, e.g. person A hears person B saying bad things about person C. Then A goes to C and tells him what B has said in order to create discord between B and C and to make C like A. 107. This refers to idle chatter or gossip that is of no benefit to anyone. Nowadays it is worth considering if this applies to reading and writing certain types of books. 108. Only the intentional killing of living beings is meant here and not unintentional killing such as accidentally stepping on an insect. Something is called a living being if it possesses consciousness and does not include plants, bacteria, amoebae, and viruses which according to Buddhism are without consciousness. 109. Stealing does not just mean simple theft but also includes smuggling, tax evasion, and using false weights or measures. 110. This refers to sexual misconduct (i.e. adultery, rape), drinking alcohol, and taking drugs. 111. This refers to obtaining one’s livelihood by wrong speech or wrong action. It includes trading in weapons, in animals for slaughter, in slaves, in liquor, in drugs, and in poisons. 112. The word jhana comes from the root jha = to stare. Here it is used to refer to a degree of concentration in which the mind stares at an object with such concentration that one is unaware of sights, sounds, smells, tastes, or tactile objects. There are four types of jhanas mentioned here which are characterized or differentiated by the mental concomitants present in each. As mental concomitants of jhana, vitakka and vicara refer to the initial and sustained application of the mind to a single object. Just like a man first puts his hand on a shaking object and then keeps his hand on the shaking object, vitakka puts the mind on the object and vicara keeps the mind there. At this stage the mind is still not perfectly calm. In the second jhana the mind is so still that it stays on one object without any vitakka and vicara. Rapture (piti) is the same as the enlightenment factor of rapture (see Note 88). Sukha refers to ease and comfort of body and mind. 113. The Buddha and his enlightened disciples are Noble Ones (ariya). 114. The causes of the appearing of dukkha are ignorance of the Four Noble Truths, craving and kamma. The cause of the dissolution of dukkha is the Eightfold Noble Path. The cause of the appearing of craving is Feeling. The cause of the dissolution of craving is the Eightfold Noble Path. The cessation of dukkha, which is Nibbana, has no arising or passing away and is therefore not included here. The path leading to the cessation of dukkha is of two kinds: supramundane (lokuttara) and mundane (lokiya). Both appear due to the four factors of stream entry. (i.e. associating with virtuous men, hearing the true Dhamma, wisely considering the Dhammas one has heard, and practising in accordance with that Dhamma). The lokuttara path cannot pass away once it has been attained but the lokiya path can pass away due to not wisely considering the Dhamma one has heard and not practising in accordance with that Dhamma. 115. An Anagami is an enlightened individual who has eradicated ditthi, vicikiccha, silabbataparamasa, issa, macchariya, kamaraga and patigha (see Note 82) and consequently at death will be reborn in the Pure Abode (Suddhavasa) where he will attain Arahatship. He is called a Non-returner because he will never be reborn again in the sensuous realm (kamaloka). This last section is meant to encourage the meditator with the knowledge that if he practises in a really diligent and consistent way in accordance with this sutta he can expect to attain the total eradication of greed, hatred and delusion, in this very life. Sadhu! Sadhu! Sadhu! U Jotika and U Dhamminda Migadavun Monastery Ye Chan Oh Village Maymyo, Burma ဆက္လက္ဖတ္ရႈရန္ Posted by The Bliss Of Emancipation at 12:35 AM 0 comments Links to this post Labels: Dhamma Ebooks, Mahasatipatthana Sutta, U Dhamminda, U Jotika Mahasatipatthana Sutta (8) IV. Dhammanupassana (Contemplation on Dhammas) v. Sacca Pabba (Section on Noble Truths) c. Nirodhasacca Pabba (Section on the Noble Truth of the Cessation of Dukkha) And what, bhikkhus, is the Noble Truth of the cessation of dukkha? It is the complete extinction and cessation of this very craving, its abandoning and discarding, the liberation and detachment from it. Bhikkhus, when this craving is abandoned, where is it abandoned? When it ceases, where does it cease? When this craving is abandoned or ceases it does so in the delightful and pleasurable characteristics of the world.note103 What are the delightful and pleasurable characteristics of the world? In the world, the eye has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there (i.e. in the eyes); when it ceases, it ceases there. In the world, the ear…. In the world, the nose…. In the world, the tongue…. In the world, the body…. In the world, the mind has the characteristic of being delightful and pleasurable. When this craving is abandoned it is abandoned there; when it ceases, it ceases there. In the world, visible objects…. In the world, sounds…. In the world, odours…. In the world, tastes…. In the world, tactile objects…. In the world, dhammas have the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, eye-consciousness…. In the world, ear-consciousness…. In the world, nose-consciousness…. In the world, tongue-consciousness…. In the world, body-consciousness…. In the world, mind-consciousness has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, eye-contact…. In the world, ear-contact…. In the world, nose-contact…. In the world, tongue-contact…. In the world, body-contact…. In the world, mind-contact has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, the feeling born of eye-contact…. In the world, the feeling born of ear-contact…. In the world, the feeling born of nose-contact…. In the world, the feeling born of tongue-contact…. In the world, the feeling born of mind-contact has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, the perception of visible objects…. In the world, the perception of sounds…. In the world, the perception of odours…. In the world, the perception of tastes…. In the world, the perception of tactile objects…. In the world, the perception of dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, the volition towards visible objects…. In the world, the volition towards sounds…. In the world, the volition towards odours…. In the world, the volition towards tastes…. In the world, the volition towards tactile objects…. in the world, the volition towards dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, the craving for visible objects…. In the world, the craving for sounds…. In the world, the craving for tastes…. In the world, the craving for tactile objects…. In the world, the craving for dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, the initial thinking about visible objects…. In the world, the initial thinking about sounds…. In the world, the initial thinking about odours…. In the world, the initial thinking about tastes…. In the world. the initial thinking about tactile objects…. In the world, the initial thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. In the world, the continued thinking about visible objects…. In the world, the continued thinking about sounds…. In the world, the continued thinking about odours…. In the world, the continued thinking about tastes…. In the world, the continued thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there; when it ceases, it ceases there. This, bhikkhus, is the Noble Truth of the cessation of dukkha. = = = = = = = == = = = = = Notes 103. It is important to note that craving arises and is discarded in the same place and that craving is removed by mindfully observing each object as it arises at one of the six sense doors and not by mere intellectual understanding. ဆက္လက္ဖတ္ရႈရန္ Posted by The Bliss Of Emancipation at 12:29 AM 0 comments Links to this post Labels: Dhamma Ebooks, Mahasatipatthana Sutta, U Dhamminda, U Jotika Mahasatipatthana Sutta (7) IV. Dhammanupassana (Contemplation on Dhammas) v. Sacca Pabba (Section on Noble Truths) b. Samudayasacca Pabba (Section on the Noble Truth of the Cause of Dukkha) And what, bhikkhus, is the Noble Truth of the cause of dukkha? It is that craving which gives rise to fresh rebirth; and which together with delight and clinging, (accepts, enjoys, and) finds great delight in this or that (existence or sense pleasure that happens to arise). Namely, craving for sense pleasures (kamatanha), craving for (better) existences (bhavatanha), and craving for non-existence (vibhavatanha).note97 When this craving arises, bhikkhus, where does it arise? When it establishes itself,note98 where does it establish itself? When this craving arises and establishes itself, it does so in the delightful and pleasurable characteristics of the world.note99 What are the delightful and pleasurable characteristics of the world? In the world, the eye has the characteristic of being delightful and pleasurable. When this craving arises, it arises there (i.e. in the eye); when it establishes itself, it establishes itself there. In the world, the ear…. In the world, the nose…. In the world, the tongue…. In the world, the body…. In the world, the mind has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there. In the world, visible objects…. In the world, sounds…. In the world, odours…. In the world, tastes…. In the world, tactile objects…. In the world, dhammas have the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there. In the world, eye-consciousness…. In the world, ear-consciousness…. In the world, nose-consciousness…. In the world, tongue-consciousness…. In the world, body-consciousness…. In the world, mind-consciousness has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there. In the world, eye-contact…. In the world, ear-contact…. In the world, nose-contact…. In the world, tongue-contact…. In the world, body-contact…. In the world, mind-contact has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.note100 In the world, the feeling born of eye-contact…. In the world, the feeling born of ear-contact…. In the world, the feeling born of nose-contact…. In the world, the feeling born of tongue-contact…. In the world, the feeling born of body-contact…. In the world, the feeling born of mind-contact has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there. In the world, the perception of visible objects…. In the world, the perception of sounds…. In the world, the perception of odours…. In the world, the perception of tastes…. In the world, the perception of tactile objects…. In the world, the perception of dhammas has the characteristic of being delightful and pleasurable. Then this craving arises it arises there, when it establishes itself, it establishes itself there. In the world, the volition towards visible objects…. In the world, the volition towards sounds…. In the world, the volition towards odours…. In the world, the volition towards tastes…. In the world, the volition towards tactile objects…. In the world, the volition towards dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.note101 In the world, the craving for visible objects…. In the world, the craving for sounds…. In the world, the craving for odours…. In the world, the craving for tastes…. In the world, the craving for tactile objects…. In the world, the craving for dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there. In the world, the initial thinking about visible objects…. In the world, the initial thinking about sounds…. In the world, the initial thinking about odours…. In the world, the initial thinking about tastes…. In the world, the initial thinking about tactile objects…. In the world, the initial thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there.note102 In the world, the continued thinking about visible objects…. In the world, the continued thinking about sounds…. In the world, the continued thinking about odours…. In the world, the continued thinking about tastes…. In the world, the continued thinking about tactile objects…. In the world, the continued thinking about dhammas has the characteristic of being delightful and pleasurable. When this craving arises it arises there; when it establishes itself, it establishes itself there. This, bhikkhus, is called the Noble Truth of the cause of dukkha. = = = = = = = = = = == = = = = = = Notes 97. The craving for pleasurable sights, sounds, smells, tastes and tactile objects is kamatanha. The craving to be born in any sensual; rupa or arupa worlds, and the attachment to rupa or arupa jhanas, and the craving associated with the belief in an eternal and indestructible Self or Soul are all included in the term bhavatanha. The craving that associated with the wrong view that at death one is annihilated and hence that there is no rebirth or results of good or bad actions is vibhavatanha. 98. The word establishes (nivisati) has two aspects. Firstly, the craving arises at that place and secondly because of happening again and again it establishes itself there so that it arises habitually whenever the same object is met or thought about. 99. The world (loka) refers to the five aggregates of clinging. 100. Contact (phassa) refers not to the contact of an object with the body but to the contact of an object with the mind. Thus, when an object, a sense base and consciousness appear together it is called contact. 101. Volition (cetana) is the mental concomitant that causes actions of body, speech, and mind. 102. Initial thinking (vitakka) searches for, introduces, and moves towards a new sensual object. Continued thinking (vicara) stays with the same object and repeatedly thinks about, ponders, and examines that object in greater detail. They have different meanings when they are associated with the jhanas, which are all free from craving. ဆက္လက္ဖတ္ရႈရန္ Posted by The Bliss Of Emancipation at 12:19 AM 0 comments Links to this post Labels: Dhamma Ebooks, Mahasatipatthana Sutta, U Dhamminda, U Jotika Wednesday, February 24, 2010 Mahasatipatthana Sutta (6) IV. Dhammanupassana (Contemplation on Dhammas) v. Sacca Pabba (Section on Noble Truths) And again, bhikkhus, a bhikkhu dwells perceiving again and again the Four Noble Truths as just the Four Noble Truths (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the Four Noble Truths as just the Four Noble Truths? Here, (in this teaching), bhikkhus, a bhikkhu knows as it really is, “This is dukkha”; he knows as it really is, “This is the cause of dukkha”; he knows as it really is, “This is the cessation of dukkha”; he knows as it really is, “This is the path leading to the cessation of dukkha.'’ a. Dukkhasacca Pabba (Section on the Noble Truth of Dukkha) And what, bhikkhus, is the Noble Truth of dukkha? Birth note93 is dukkha, ageing is also dukkha, death is also dukkha; sorrow, lamentation, physical pain, mental pain and anguish are also dukkha; to have to associate with those (persons or things) one dislikes is also dukkha; to be separated from those one loves or likes is also dukkha; wishing for what one cannot get is also dukkha; in short, the five aggregates of clinging are dukkha.note94 And what, bhikkhus, is birth (jati)? The birth, the being born, the origination, the conception, the springing into existence, the manifestation of the aggregates, and the acquisition of the sense-bases of beings in this or that class of beings - this, bhikkhus, is called birth. And what, bhikkhus, is ageing (jara)? It is the ageing, the getting frail, the loss of teeth, the greying of hair, the wrinkling of skin; the failing of the vital force, the wearing out of the sense faculties of beings in this or that class of beings - this, bhikkhus, is called ageing. And what, bhikkhus, is death (marana)? The departing and vanishing, the destruction, the disappearance, the death, the completion of the life span, the dissolution of the aggregates (khandha), the discarding of the body, and the destruction of the physical life-force of beings in this or that class of beings - this, bhikkhus, is called death. And what, bhikkhus, is sorrow (soka)?note95 The sorrow, the act of sorrowing, the sorrowful state of mind, the inward sorrow and the inward overpowering sorrow that arise because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences - this, bhikkhus, is called sorrow. And what, bhikkhus is lamentation (parideva)? The crying and lamenting, the act of crying and lamenting, and the state of crying and lamentation that arises because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences - this bhikkhus, is called lamentation. And what, bhikkhus, is physical pain (dukkha)? The bodily pain and bodily unpleasantness, the painful and unpleasant feeling produced by bodily contact - this, bhikkhus, is called physical pain. And what, bhikkhus, is mental pain (domanassa)? The pain in the mind and the unpleasantness in the mind, the painful and unpleasant feeling produced by mental contact - this, bhikkhus, is called mental pain. And what, bhikkhus, is anguish (upayasa)? The distress and anguish and the state of distress and anguish that arises because of this or that loss (of relatives, or possessions) or this or that painful state that one experiences - this, bhikkhus, is called anguish. And what, bhikkhus, is the dukkha of having to associate with those (persons or things) one dislikes (appiyehi sampayogo dukkho)? Having to meet, remain with, be in close contact, or intermingle, with sights, sounds, odours, tastes, tactile objects, and dhammas in this world which are undesirable, unpleasant or unenjoyable, or with those who desire one’s disadvantage, loss, discomfort, or association with danger - this, bhikkhus, is called the dukkha of having to associate with those (persons or things) one dislikes. And, bhikkhus, what is the dukkha of being separated from those one loves or likes (piyehi vippayogo dukkho)? Not being able to meet, remain with, be in close contact, or intermingle, with sights, sounds, odours, tastes, tactile objects, and dhammas in this world which are desirable, pleasant or enjoyable, or with mother or father or brothers or sisters or friends or companions or maternal and paternal relatives who desire one’s advantage, benefit, comfort or freedom from danger - this, bhikkhus, is called the dukkha of being separated from those one loves or likes. And what, bhikkhus, is the dukkha of wishing for what one cannot get? Bhikkhus, in beings subject to birth and rebirth the wish arises: “Oh that we were not subject to birth and rebirth! Oh that birth and rebirth would not happen to us!” But this cannot happen by merely wishing. This is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to ageing the wish arises: “Oh that we were not subject to ageing! Oh that ageing would not happen to us! ” But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to illness the wish arises: “Oh that we were not subject to illness! Oh that illness would not happen to us!” But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to death the wish arises: “Oh that we were not subject to death! Oh that death would not happen to us!”, But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get. Bhikkhus, in beings subject to sorrow, lamentation, physical pain, mental pain and anguish the wish arises: “Oh that we were not subject to sorrow, lamentation, physical pain, mental pain and anguish! Oh that sorrow, lamentation, physical pain, mental pain, and anguish would not happen to us!” But this cannot happen merely by wishing. This also is the dukkha of wishing for what one cannot get.note96 And what, bhikkhus, is (meant by) “In short, the five aggregates of clinging are dukkha”? They are the aggregate of corporeality, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. These, bhikkhus, are what is meant by “In short, the five aggregates of clinging are dukkha.'’ Bhikkhus, this is called the Noble Truth of dukkha. = = = = = = = = = = = = = Notes 93. Birth (jati) refers to both birth and repeated rebirth. 94. Here dukkha does not just refer to painful feelings but has a wide range of meaning. Birth, ageing and death are dukkha because they are painful. Pleasant feelings are dukkha because they are subject to change. The rest of the five aggregates of clinging are dukkha because they are oppressed by ceaseless arising and dissolution. 95. Sorrow, lamentation and anguish are different intensities of mental pain that arise due to loss or painful states such as loss of a good reputation, the passing away of relatives or the loss of possessions through fire, flood, or theft. Sorrow is the weakest and is felt internally with little outward expression. Lamentation is more intense and results in outbursts of wailing and crying. Anguish is the most intense and although one cries and wails there is still deep inexpressible pain that makes one look exhausted and hopeless. 96. These things cannot be gained by wishing or prayer. They can only be gained by attaining the Noble Paths. ဆက္လက္ဖတ္ရႈရန္ Posted by The Bliss Of Emancipation at 9:17 AM 0 comments Links to this post Labels: Dhamma Ebooks, Mahasatipatthana Sutta, U Dhamminda, U Jotika Mahasatipatthana Sutta (5) IV. Dhammanupassana (Contemplation on Dhammas) i. Nivarana Pabba (Section on Hindrances) And how, bhikkhus, does a bhikkhu dwell perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena)? Here (in this teaching), bhikkhus, a bhikkhu dwells perceiving again and again the five hindrances (nivarana dhamma) as just the five hindrances note71 (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the five hindrances as just the five hindrances? Here (in this teaching), bhikkhus, while sense-desire (kamachanda) is present in him, a bhikkhu knows, “There is sense-desire present in me”; or while sense-desire is not present in him, he knows, “There is no sense-desire present in me”. He also knows how the sense-desire which has not yet arisen comes to arise; he knows how the sense-desire that has arisen comes to be discarded; and he knows how the discarded sense-desire will not arise in the future.note72 While ill-will (byapada) is present in him he knows, “There is ill-will present in me”; or while ill-will is not present in him, he knows, “There is no ill-will present in me.” He also knows how the ill-will which has not yet arisen comes to arise; he knows how the ill-will which has arisen comes to be discarded; and he knows how the discarded ill-will will not arise in the future.note73 While sloth and torpor are present in him, he knows, “There are sloth and torpor present in me”; or while sloth and torpor are not present in him, he knows “There is no sloth and torpor present in me.” He also knows how the sloth and torpor which has not yet arisen comes to arise; he knows how the sloth and torpor that has arisen comes to be discarded; and he knows how the discarded sloth and torpor will not arise in the future.note74 While distraction and worry (uddhacca-kukkucca) are present in him, he knows, “There are distraction and worry present in me”; or while distraction and worry are not present in him, he knows, “There are no distraction and worry present in me.” He knows how the distraction and worry which has not yet arisen comes to arise, he knows how the distraction and worry that has arisen comes to be discarded; and he knows how the discarded distraction and worry will not arise in the future.note75 While doubt or wavering of the mind (vicikiccha) is present in him, he knows, “There is doubt or wavering of the mind present in me”; or while doubt or wavering of the mind is not present in him, he knows, “There is no doubt or wavering of mind present in me.” He also knows how the doubt or wavering of mind which has not yet arisen comes to arise; he knows how the doubt or wavering of mind that has arisen comes to be discarded; and he knows how the discarded doubt or wavering of mind will not arise in the future.note76 Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note77 To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the five hindrances as just the five hindrances. ii. Khanda Pabba (Section on Aggregates) And again, bhikkhus, a bhikkhu dwells perceiving again and again the five aggregates of clinging (upadanakkhandha)note78 as just the five aggregates of clinging (not mine, not I, not self but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the five aggregates of clinging as just the five aggregates of clinging? Here (in this teaching), bhikkhus, a bhikkhu perceives thus: “This is the corporeal body (rupa); this is the cause and the actual appearing of the corporeal body; this is the cause and the actual dissolution of the corporeal body. This is feeling (vedana) this is the cause and the actual appearing of feeling; this is the cause and the actual dissolution of feeling. This is perception (sanna); this is the cause and the actual appearing of perception; this is the cause and the actual dissolution of perception. These are mental formations (sankhara); this is the cause and the actual appearing of mental formations; this is the cause and the actual dissolution of mental formations. This is consciousness (vinnana); this is the cause and the actual appearing of consciousness; this is the cause and the actual dissolution of consciousness.”note79 Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again dhammas as just dhammas in others; or he dwells perceiving again and again dhammas as just dhammas in both himself and others. He dwells perceiving again and again the cause and the actual appearing of dhammas; or he dwells perceiving again and again the cause and the actual dissolution of dhammas; or he dwells perceiving again and again both the actual appearing and dissolution of dhammas with their causes.note80 To summarize, he is firmly mindful of the fact that only dhammas exist (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the five aggregates of clinging as just the five aggregates of clinging.  iii. Ayatana Pabba (Section on Sense Bases) And again, bhikkhus, a bhikkhu dwells perceiving again and again the six internal and external sense bases (ayatana)note81 as just the six internal and external sense bases (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the six internal and external sense bases as just the six internal and external sense bases? Here (in this teaching), bhikkhus, a bhikkhu knows the eye and the visible objects and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future.note82 He knows the ear and sounds and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future. He knows the nose and odours and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future. He knows the tongue and tastes and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future. He knows the body and tactile objects and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future. He knows the mind and mind objects (dhamma) and the fetter that arises dependent on both. He also knows how the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; and he knows how the discarded fetter will not arise in the future. Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himself note83…. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the six internal and external sense bases as just the six internal and external sense bases. iv. Bojjhanga Pabba (Section on Enlightenment Factors) And again, bhikkhus, a bhikkhu dwells perceiving again and again the seven factors of enlightenment (bhojjanga) as just the seven factors of enlightenment (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the seven factors of enlightenment as just the seven factors of enlightenment? Here (in this teaching), bhikkhus, while the enlightenment factor of mindfulness (sati-sambojjhanga) note84 is present in him, a bhikkhu knows, “The enlightenment factor of mindfulness is present in me”; or while the enlightenment factor of mindfulness is not present in him, he knows, “The enlightenment factor of mindfulness is not present in me.” He also knows how the enlightenment factor of mindfulness which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of mindfulness comes to be.note85 While the enlightenment factor of investigation of phenomena (dhammavicaya-bhojjanga)note86 is present in him, he knows, “The enlightenment factor of investigation of phenomena is present in me”; or while the enlightenment factor of investigation of phenomena is not present in him, he knows, “The enlightenment factor of investigation of phenomena is not present in me.” He also knows how the enlightenment factor of investigation of phenomena which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of investigation of phenomena comes to be. While the enlightenment factor of effort (viriya-sambojjhanga)note87 is present in him, he knows, “The enlightenment factor of effort is present in me”, or while the enlightenment factor of effort is not present in him, he knows, “The enlightenment factor of effort is not present in me.” He also knows how the enlightenment factor of effort which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of effort comes to be. While the enlightenment factor of rapture (piti-sambojjhanga)note88 is present in him, he knows, “The enlightenment factor of rapture is present in me”; or while the enlightenment factor of rapture is not present in him, he knows, “The enlightenment factor of rapture is not present in me.” He also knows how the enlightenment factor of rapture which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of rapture comes to be. While the enlightenment factor of tranquility (passadhi-sambojjhanga)note89 is present in him, he knows, “The enlightenment factor of tranquility is present in me”; or while the enlightenment factor of tranquility is not present in him, he knows, “The enlightenment factor of tranquility is not present in me.” He also knows how the enlightenment factor of tranquility which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of tranquility comes to be. While the enlightenment factor of concentration (samadhi-sambojjhanga)note90 is present in him, he knows, “The enlightenment factor of concentration is present in me”; or while the enlightenment factor of concentration is not present in him, he knows, “The enlightenment factor of concentration is not present in me.” He also knows how the enlightenment factor of concentration which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of concentration comes to be. While the enlightenment factor of equanimity (upekkha-sambojjhanga)note91 is present in him, he knows, “The enlightenment factor of equanimity is present in me”; or while the enlightenment factor of equanimity is not present in him, he knows, “The enlightenment factor of equanimity is not present in me.” He also knows how the enlightenment factor of equanimity which has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen enlightenment factor of equanimity comes to be. Thus he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self, but just as phenomena) in himselfnote92…. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the seven factors of enlightenment as just the seven factors of enlightenment. = = = = = = = = = = = = = = = = = = = Notes 71. The five hindrances are unwholesome mental concomitants that confuse the mind and obstruct it from achieving wholesome states such as insight or jhana. 72. Sense desire is the craving for any of the five types of sense-objects (i.e. sights, sounds, smells, tastes and tactile objects). It arises due to unwise attention to the pleasant aspect of an object. It is discarded due to the wise attention to the perception of either impermanence, unsatisfactoriness or soullessness or to the unpleasant aspect of an object. It is totally eradicated by the path of an Anagami (anagami magga). 73. Ill-will is the same as anger (see Note 57). It arises due to the unwise attention to the unpleasant aspect of an object. It is discarded due to wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the development of loving-kindness. It is totally eradicated by the path of Anagami. 74. Sloth and torpor refer to the state of indolence, dullness of mind and dullness of mental concomitants. They arise due to unwise attention to lack of interest, lazy stretching of the body, drowsiness after meals, and mental sluggishness. They are mental concomitants and do not refer to physical tiredness. They are discarded due to wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the development of energy and exertion. They are totally eradicated by the path of an Arahat (arahatta magga). 75. Distraction (uddhacca) refers to the agitated, restless, and unconcentrated mind. Worry (kukkucca) refers to worrying about past actions that one has or has not done. They arise due to unwise attention to the things that cause distraction and worry. They are discarded by wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the development of calmness of mind. Distraction is totally eradicated by the path of an Arahat. Worry is totally eradicated by the path of an Anagami. 76. Doubt or wavering refers to doubts such as “Is the Buddha really fully enlightened?”; “Does this practice really lead to the cessation of dukkha?”; “Have the disciples of the Buddha really attained enlightenment by this practice?”; “Is there a future life?”; Was there a past life?”. Doubt or wavering arises due to unwise attention to things that cause doubt. It is discarded due to wise attention to the perception of either impermanence, unsatisfactoriness, or soullessness or to the Dhamma. It is totally eradicated by the path of a Sotapanna or Streamwinner (sotapatti magga). 77. The cause of the appearing of the hindrances is unwise attention (ayoniso manasikara). To cause of the dissolution of the hindrances is wise attention which removes them temporarily and the Four Noble Paths (ariyamagga) which permanently discards them (See also Notes 71 to 76). 78. The five aggregates of clinging are the objects depending on which the four types of clinging arise. The four types of clinging are the clinging to sense pleasures, the clinging to wrong views, the clinging to the belief that there are other paths and practices that can lead to happiness and liberation besides the Eightfold Noble Path, and the clinging to the view that there is a Self or Soul. 79. The word råpa refers to everything made of the four primary elements (i.e. the earth element, the water element, the fire element, and the air element). But here it refers mostly to the corporeal body which arises together with the remaining four aggregates of clinging. Feeling is described in Note 45. Perception recognizes or perceives an object by means of a mark. It enables one to recognize colours such as blue, white or red. It can also wrongly recognize a rope as a snake. Mental formations include faith, energy, intention, greed, hatred, delusion, non-greed, non-hatred, non-delusion, and mindfulness which prepare, arrange, or accomplish actions. There are fifty mental formations. Consciousness is that which is aware of an object. Here it refers only to sensuous, råpa and aråpa types of consciousness and does not include path or fruition consciousness (magga-phala citta) which are not objects of clinging. 80. For the causes of the appearing and the dissolution of the corporeal body see Note 38; of feelings, perception and mental formations see Note 54; and of consciousness see Note 70. 81. Sense bases are those things which extend and expand the range of the mind. The six internal sense bases are the eye, ear, nose, tongue, body and mind. The six external sense bases are sights, sounds, smells, tastes, tactile objects and mental objects. 82. The fetters (samyojana) are those things which bind one to the rounds of rebirth. They are: 1. craving for sense pleasures (kamaraga); 2. anger (patigha), 3. pride or conceit (mana), 4. wrong view (ditthi) 5. doubt or wavering (vicikiccha), 6. the belief that there are other paths and practices that can lead to happiness and liberation besides the Eightfold Noble Path (silabbataparamasa), 7. craving for rebirth in the sensuous, råpa or aråpa worlds (bhavaraga), 8. envy or jealousy (issa), 9. meanness or stinginess (macchariya), 10. ignorance of the Four Noble Truths (avijja). These fetters arise due to unwise attention which regards the sense bases as permanent, satisfactory and as Self or belonging to a Self. They are discarded temporarily by wise attention to the impermanent, unsatisfactory, and soulless characteristics of the sense bases. They are totally discarded by the four Noble Paths (i.e ditthi, vicikiccha, silabbataparamasa, issa, and macchariya by sotapatti magga; kamaraga and patigha by anagami magga; and the remaining fetters by arahatta magga). 83. For the causes of the appearing and dissolution of the physical sense bases see Note 38; of the mind see Note 70; and of mental objects see Note 54. 84. Mindfulness is that which watches what is occurring at the present moment in the body and mind. (Also see Note 11). 85. All the factors of enlightenment arise due to wise attention and come to complete development due to the path of an Arahat (arahatta magga). 86. This is the wisdom or insight that can differentiate the corporeal body and the mind and perceives both as impermanent, unsatisfactory and not-self. 87. This is the balanced mental effort that is generated while being mindful. 88. This is the interest and lack of boredom that arises due to seeing things as they really are. It is often associated with a feeling of lightness, lifting of the body or a thrill of joy that can make the hair on the body stand up. 89. With the arising of rapture the mind becomes calm and peaceful. This is called tranquility. 90. With the arising of tranquility the mind is not distracted and no longer wanders here and there but is aware of each object that appears in the mind. This is concentration. 91. With the arising of concentration the mind sees each object in a detached and calm way. It feels neither aversion to pain nor is overpowered by pleasure but it is calmly and effortlessly observant of the impermanence, unsatisfactoriness or soullessness of every constituent of body and mind. This is called equanimity. 92. The cause of the appearing of the seven factors of enlightenment is wise attention (yoniso-manasikara) which views phenomena as impermanent, unsatisfactory and not-self. The cause of the dissolution of the seven factors of enlightenment is unwise attention (ayoniso-manasikara) which views phenomena as permanent, satisfactory and as a soul or self. ဆက္လက္ဖတ္ရႈရန္ Posted by The Bliss Of Emancipation at 8:40 AM 0 comments Links to this post Labels: Dhamma Ebooks, Mahasatipatthana Sutta, U Dhamminda, U Jotika Newer Posts Older Posts Home

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