01/30/13
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31113 THURSDAY LESSON 820 -OVERVIEW
CONVERGING TECHNOLOGIES FOR IMPROVING HUMAN PERFORMANCE:8. Recommendations(To Be Continued) பழைய சாதத்தின் மகத்துவம்
from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
8. Recommendations
The recommendations of this report are far-reaching and fundamental, urging the transformation of science at its very roots . But the recommendations also seek to preserve the wonderful accomplishments of science and sustain the momentum of discovery that has been energized by generations of scientists. Only by evolving can science continue to thrive and make the vast contributions to society that it is capable of in the coming decades. There are outstanding opportunities that were not available in the past. The new developments will be revolutionary and must be governed by respect for human welfare and dignity.
Specific Areas for Research and Education Investment
The research and education needs are both deep and broad. In order to connect disciplines at their interfaces, understand and assemble matter from its building blocks, while focusing on a broad systems perspective and improving human performance, research and education must have deep scientific roots and superior communication among the fields of human endeavor.
History of some very significant augmentations
to human performance:
Improving our ability to collectively improve ourselves
Several Key Advancements
(human kind, tools and technology, communication) Cell, body and brain development
Old Stone Age (Paleolithic), Homo Erectus, speech Homo Sapiens, making tools
Mesolithic, creating art
Neolithic, agricultural products, writing, libraries
Microbiology, Internet
Reaching at the building blocks of matter (nanoscience) Biotechnology products
Global connection via Internet; GPS/sensors for navigation
Unifying science and converging technologies from the nanoscale Nanotechnology products
Improving human performance advancements
Global education and information infrastructure
Converging technology products for improving human physical and mental performance (new products and services, brain connectivity, sensory abilities, etc.)
Societal and business reorganization
Evolution transcending human cell, body, and brain?
The following general integrative approaches have been identified as essential to NBIIPDC:
• Development of NBIIPDC tools for investigation and transformational engineering at four levels: nano/microscopic, individual, group, and society
• Integration of fundamental concepts of NBIIPDC across all scales, beginning with the nanoscale
• Investigation of converging technologies that is systems-and holistic-based
• Focus of future technological developments on implications f or improving human performance
These principles concern the research methods, theoretical analyses, systemic perspective, and human benefit dimensions of scientific and technological integration. Sharing research techniques and engineering tools is one way that scientists in traditionally different fields can integrate their work. Another is utilization of similar ideas, mathematical models, and explanatory language. Expected to be a major challenge in approaching complex systems is the hierarchical architecture in which various components are integrated and used. Consideration of the human implications of converging technologies will in clude examination of potential unexpected consequences of NBIIPDC dev elopments, including ethical and legal aspects.
Recommendations to Individuals and Organizations
This report has educational and transformational goals. Building on the suggestions developed in the five topical groups and on the ideas in the more than 50 individual contributions, workshop participants recommended a national R&D&Practice priority area on converging technologies focused on enhancing human performance. The main transforming measures are outlined in section 4 of this summary. The opportunity now is broad, enduring, and of general interest. The report contributors addressed the roles that individuals, academe, the private sector, the U.S. and all other Governments, professional societies, and other organizations should play in this converging technology priority area:
a) Individuals. Scientists and engineers at every career level should gain skills in at least one NBIIPDC area and in neighboring disciplines, collaborate with colleagues in other fields, and take risks in launching innovative projects that could advance technology convergence for enhancing human performance.
b) Academe. Educational institutions at all levels should undertake major curricular and organizational reforms to restructure the teaching of science and engineering so that previously separate disciplines can converge around common principles to train the technical labor force for the future. The basic concepts of nanoscience, biology, information, Integrated Product Design and Manufacture of Manufacturing Sector and cognitive sciences should be introduced at the beginning of undergraduate education; technical and humanistic degrees should have common courses and activities related to NBIIPDC and the human dimensions of science and technology. Investigations of converging technologies should focus on the holistic aspects and synergism. The hierarchical architecture in which various components are integrated and used is expected to be a major challenge.
c) Private Sector. Manufacturing, biotechnology, and information service corporations will need to develop partnerships of unparalleled scope to exploit the tremendous opportunities from technological convergence, engaging in joint ventures with each other, establishing research linkages with universities, and investing in production facilities based on entirely new principles and materials, devices, and systems.
d) Government. A national research development and practice priority area s hould be established to focus on converging technologies t hat enhance human performance. Organizations should provide leadership to coordinate the work of other institutions and must accelerate convergence by supporting new multidisciplinary scientific efforts while sustaining the traditional disciplines that are essential for success. Special effort will be required to identify future technological de velopments; explore their implications for human performance; study unexpected consequences of NBIIPDC developments; and consider ethical, legal, and policy issues.
Governments must provide support for education and training of future NBIIPDC workers and to prepare society for the major systemic changes envisioned for a generation from now. Policymakers must envision development scenarios to creatively stimulate the convergence. Ethical, legal, moral, economic, environmental, workforce development, and other societal implications must be addres sed from the beginning, involving leading NBIIPDC scientists and engineers, social scientists and abroad coalition of professional and civic organizations. Research on societal implications must be funded, and the risk of potential undesirable secondary effect must be monitored by a government organization in order to anticipate and take corrective actions. Tools should be developed to anticipate scenarios for future technology development and applications. The transforming measures outlined in section 4 above suggest the dimensions of the Federal Government role.
e) Professional Societies. The scientific community should create new means of inter disciplinary training and communication, reduce the barriers that inhibit individuals from working a cross disciplines, aggressively highlight opportunities for convergence in their conferences, develop links to a variety of other technical organizations, and address ethical issues related to technological developments. Through mechanisms like conferences and publications, professional societies can seed NBIIPDC ideas in learn ing organizations, funding agencies, and the society at large.
f) Other Organizations. Non governmental organizations that represent potential user groups should contribute to the design and testing of convergent technologies and recommend NBIIPDC priorities, in order to maximize the benefits for their diverse constituencies. Private research foundations should invest in NBIIPDC research in those areas that are consistent with their particular missions. The public media should increase high-quality coverage of science and technology, on the basis of the new convergent paradigm, to inform citizens so they can participate wisely in debates about ethical issues such as the unexpected effects on social equality, policies con cerning diversity, and the implications of transforming human nature.
A vast opportunity is created by the convergence of sciences and technologies starting with integration from the nano scale, having immense individual, societal, and historical implications for human development.
Therefore, the contributors to this report recommend a national research development and practice priority area on converging technologies focused on enhancing human performance. Advancing knowledge and transforming tools will move our activities from simple repetitions to creative, innovative acts and transfer the focus from machines to human development. Converging technologies are at the confluence of key disciplines and areas of application , and the role of government is important because no other participant can cover the breadth and level of required collective effort. Without special efforts for coordination and integration, the path of science might not lead to the fundamental unification envisioned here. Technology will increasingly dominate the world, as population, resource exploitation, and potential social conflict grow. Therefore, the success of this convergent technologies priority area is essential to the future of humanity.
பழைய சாதத்தின் மகத்துவம்
முதல் நாள் சோற்றில் நீரூற்றி, மறுநாள் சாப்பிடும் இந்த பழைய சாதத்தில் தான் பி6, பி12 ஏராளமாக இருக்கிறது என்கிறார் அமெரிக்காவில் இருக்கும் ஒரு மருத்துவர். தவிரவும் உடலுக்கு, குறிப்பாக சிறு குடலுக்கு நன்மை செய்யும் ‘ட்ரில்லியன்ஸ் ஆஃப் பாக்டீரியாஸ்‘ (கவனியுங்கள்: ‘மில்லியன்‘ அல்ல ‘ட்ரில்லியன்‘) பெருகி நம் உணவுப் பாதையையே ஆரோக்கியமாக வைத்திருக்கிறதாம்!
கூடவே இரண்டு சிறிய வெங்காயம் சேரும்போது, நோய் எதிர்ப்பு சக்தி அபரிமிதமாக பெருகுகிறதாம். அப்புறம் பன்றிக் காய்ச்சல் என்ன, எந்தக் காய்ச்சலும் நம்மை அணுகாது!
பழைய சாதத்தின் மகத்துவத்தைப் பற்றி அமெரிக்காவில் வசிக்கும் நம் இந்திய விஞ்ஞானி ப்ரதீப் கூறியதில் இருந்து சில:
1. “காலையில் சிற்றுண்டியாக இந்த பழைய சாதத்தைக் குடிப்பதால், உடல் லேசாகவும், அதே சமயம் சுறுசுறுப்பாகவும் இருக்கிறது.
2. இரவே தண்ணீர் ஊற்றி மூடி வைப்பதால் இலட்சக்கணக்கான நல்ல பாக்டீரியாக்கள் இதில் உருவாகிறது.
3. மறுநாள் இதை குடிக்கும் போது உடல் சூட்டைத் தணிப்பதோடு குடல்புண், வயிற்று வலி போன்றவற்றையும் குணப்படுத்தும்.
4. அதுமட்டுமில்லாமல் இதிலிருக்கும் நார்ச்சத்து, மலச்சிக்கல் இல்லாமல் உடலை சீராக இயங்கச் செய்கிறது.
5. இந்தப் பழைய சாதம் உணவு முறையை சில நாள் தொடர்ந்து நான் சாப்பிட்டதில் நல்ல வித்தியாசம் தெரிந்தது. இரத்த அழுத்தம் கட்டுக்குள் வந்துவிட்டதோடு, உடல் எடையும் குறைந்தது.” என்கிறார்.
6. மிகவும் முக்கியமான விஷயம் என்னவென்றால் உடலுக்கு அதிகமான சக்தியை தந்து நாள் முழுக்க சோர்வின்றி வேலை செய்ய உதவியாக இருக்கிறது.
7. அலர்ஜி, அரிப்பு போன்றவை கூட சட்டென்று சரியாகி விடும்.
8. அல்சர் உள்ளவர்களுக்கு இதைக் கொடுத்து வர, ஆச்சரியப்படும் அளவிற்குப் பலன் கிடைக்கும்.
9. எல்லாவற்றிற்கும் மேலாக நோய் எதிர்ப்பு சக்தி அதிகளவில் கிடைப்பதால், எந்த நோயும் அருகில்கூட வராது.
10. ஆரோக்கியமாக அதே சமயம் இளமையாகவும் இருக்கலாம்“.
**
பழைய சாதத்தை எப்படி செய்வது:
பழைய சாதத்திற்கு மிகவும் சிறந்தது பிரெளன் ரைஸ் என்று அழைக்கப்படும் கைக்குத்தல் அரிசிதான்.
ஒரு கல் சட்டி அல்லது மண் சட்டியில் சிறிது சாதத்தைப் போட்டு, சுத்தமான தண்ணீரை நிறைய ஊற்றவும்.
மறுநாள் சாதத்தை நன்கு பிசைந்து, மோர் சிறிது சேர்த்து, சின்னவெங்காயம் சேர்த்துக் குடிக்க ‘ஜில்‘லென்று இருக்கும் (மிகவும் சூடாக இருக்கும் சாதத்தில் தண்ணீரை ஊற்றக் கூடாது.)
மதிய உணவு நேரம் வரை டீ, காபி கேக்காது வயிறு!
VOICE OF SARVAJAN
Rejoinder to
http://www.indianexpress.com/news/realty-giants-in-web-of-firms-linked-to-maya-s-brother/1067024?utm_source=newsletter&utm_medium=email&utm_term=sep_free&utm_content=textlink&utm_campaign=Mailer
Now Ms mayawati has become eligible for becoming the newt Prime Minister of PraBuddha Bharath.
Instead of sending a specific reply to your newspaper, she decided to respond to your queries before the entire media.
Ms. Mayawati claimed that earlier, her brothers were targeted and now, BSP general secretary Satish Mishra and his lawyer-businessman son were being charged with wrongdoing with the intention of harming the party.
Asking the media to shed its casteist mindset, she questioned if there was any media
investigation into the business dealings of Congress and BJP leaders,
including the son-in-law of former Prime Minister Atal Bihari Vajpayee.
Once Napolean said that he could two battalions, but not two scribes. Today scribes feel that they are 1st rate athmas and the untouchables have no athmas. So that they can do whatever they wish to do to them. But the Buddha never believed in athmas, he said all are equal. Hence Babasaheb Ambedkar, Kanshiram Ji. Ms Mayawati ji have returned back to their original religion along with millions of followers. This is not tolerated by the so called 1st rate athmas for the fear of becoming minorities minus the Awakened Ones with Awareness. It has become fashion of the 1st rate athmas to find fault with untouchables whenever they become eligible for their nest promotion. Now Ms mayawati has become eligible for becoming the newt Prime Minister of PraBuddha Bharath. Hence this tirade of the intolerable, full of hatred, anger and jealousy of the so called 1st rate asthma which is nothing but a mental disease. Their right place is mental asylum. They are aware of this too.
These casteist mindset media will never investigate the business dealings of the rich business castes including the media which has amazed wealth disproportionately to their known sources of income after the Independence of this country. Let there be a “media investigation on this. Or the intellectuals will do this.
Dear friends please give publicity to this rejoinder in the larger interest of Sarvajan Hithay Sarvajan Sukhay i.e., for the Peace, welfare and happiness of the entire people.
01/29/13
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30113 WEDNESDAY LESSON 819 -OVERVIEW
CONVERGING TECHNOLOGIES FOR IMPROVING HUMAN PERFORMANCE:7. Future Prospects(To Be Continued)
from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
7. Future Prospects
Nanotechnology,biotechnology,andinformationtechnologyare movingcloser together, following an accelerated path of unparalleled breakthroughs. Their focus on h uman d imensions is still emerging but promises to dominate the next decades. Despite efforts of workshop org anizers, given the breadth of the topic, it was impossible to recruit leading experts in all the areas where the convergence of NBIIPDC technologies is likely to have a significant impact in 1 0 to 2 0 years. In addition, work has really not begun in some of the key application areas, and new areas are likely to emerge that have not yet attracted the attention of many scientists and engineers. Thus, the section below presents the following admittedly speculative additional ideas on how technological convergence may transform human abilities two decades and more in the future. Many of the ideas that follow emerged during the workshop, and others were suggested in discussions with participants afterward.
Work Efficiency
Improvement of human physical and mental performance, at both the individual and group level, can in crease productivity greatly. Several concepts are in development that could enhance working environments (cf.IBM2002). To remain competitive, American industry must continue to find ways to improve quality and efficiency. Nanotechnology promises to become an efficient length scale for manufacturing (NSTC 2002) because rearranging matter at the nanoscale via weak molecular interactions would require les s energy and material. The recent trend to ward intensive electronic monitoring and just-in-time inventories has reduced waste, but tightening the Theme.
A. Overall Potential of Converging Technologies
B. Expanding Human Cognition and Communication
C. Improving Human Health and Physical Capabilities
D. Enhancing Group and Societal Outcomes
E. National Security
F. Unifying Science and Education
Key visionary ideas/projects
NBIIPDC strategy for technological and economical competitiveness
New patterns for S&T, economy, and society
Enhancing individual and group abilities, productivity, and learning
Sustainable and “intelligent” environments
Changing human activities towards the “innovation age”
Human cognome project and cognitive evolution
Brain-to-brain interactions and group communication
Spatial cognition and visual language using converging technologies
Enhanced tools for learning and creativity
Predictive science of societal behavior
Healthcare, body replacements, and physiological self-regulation
Brain-machine interfaces and neuromorphing engineering
Improving sensorial capacities and expanding functions
Improving quality of life of disabled people
Aging with dignity and life extension
The Communicator: enhancing group interaction and creativity
Cognitive engineering and enhancing productivity
Revolutionary products, including “aircraft of the future”
Networked society, with bio-inspired culture
Enhancing physical and mental capacity of a soldier
Enhancing readiness and threat anticipation tools
Globally linked detection devices
Uninhabited combat vehicles
Unifying science from the nanoscale and integrative principles
Cognitive, civic, and ethical changes in a networked society
Breadth, depth, “trading zones,” and reshaping education at all levels Changing the human culture
efficiency of manufacturing and distribution supply chains could prove to be a one-time-only improvement in profitability that could not be duplicated in the future.
However, application of new generations of convergent technology has the potential to provide better value to customers at lower cost to producers, offering the possibility of further profitability improvements. For example, even more intensive use of information technology in conjunction with nanotechnology, biotechnology, Integrated Product Design and Manufacture of Manufacturing Sector and cognitive sciences could reduce waste and pollution costs and permit very rapid reconfiguration of manufacturing processes and product lines. Business and industry are already beginning to restructure themselves on a global scale as network-based organizations following fundamentally new management principles.
Biology in conjunction with nanoscale design and IT control has the potential to contribute both abstract models and specific physical processes to the development of customer-centric production that blends the principles of custom-design craftsmanship ( which maximizes customer satisfaction) with the principles of assembly-line mass production (which minimizes production costs). In the gestation of higher animals, a single fertilized egg cell differentiates rapidly into specialized cells that grow into very different organs of the body, controlled in a complex manner by the messenger chemicals produced by the cells themselves. Whether based in nanotechnology, information technology, biotechnology, Integrated Product Design and Manufacture of Manufacturing Sector or cognitive- based technology, new adaptive production systems could be developed that automatically adjust design features in a way analogous to the growing embryo, without the need to halt production or retool. Convergence of these four technologies could also develop many bio-inspired processes for “growing” key components of industrial products, rather than wastefully machining them out of larger materials or laboriously assembling them from smaller parts.
The Human Body and Mind Throughout the Life Cycle
Improving p erceptual capabilities, bio hybrid systems, exoskeletons, and metabolic enhancement can be considered for human performance augmentation. Medical implants for sensory replacement, including multiple sensory modalities for visually and hearing-impaired persons, and direct brain-machine interfaces are real possibilities. Controlled metabolism in cells, specific tissues, organs, or the entire body is possible. One application would be increased endurance and resistance to sleep deprivation; another is a method of optimizing oxygenization of blood when metabolism is compromised in a critical medical situation. Others would be realtime genetic testing so that individually tailored drugs can be provided to patients, and an artificial pancreas that would monitor and adjust the release of hormones in the human body.
Increasing intellectual capabilities requires understanding the brain and simulating its processes. Knowledge and wisdom about the structure, function, and occasional dysfunction of the human mind will provide new ways to increase cognitive capabilities. Reverse engineering of the human brain may be accomplished in the next two decades that would allow for better understanding of its functions. An artificial brain could be a tool for discovery, especially if computers could closely simulate the actual brain. It would be revolutionary to see if aspects of human consciousness could be transferred to machines in order to better interact with and serve humans.
Sustaining human physical and mental abilities throughout the life span would be facilitated by progress in neuroscience and cellular biology at the nanoscale. An active and dignified life could be possible far into a person’s second century, due to the convergence of technologies.
Communication and Education
New communication paradigms (brain-to-brain, brain-machine-brain, group) could be realized in 10 to 20 years. Neuromorphic engineering may allow the transmission of thoughts and bio sensor output from the human body to devices for signal processing. Wearable computers with power similar to that of the human brain will act as personal assistants or brokers, providing valuable information of every kind in forms optimized for the specific user. Visual communication could complement verbal communication, sometimes replacing spoken language when speed is a priority or enhancing speech when needed to exploit maximum mental capabilities.
People will be able to acquire a radically different instinctive understanding of the world as a hierarchy of complex systems rooted in the nanoscale. Advances in cognitive science will enable nanoscience education, by i dentifying the best ways for students to conceptualize nano structures and processes at increasingly advanced stages in their learning. Education at all levels will exploit augmented reality, in which multimedia information displays are seamlessly integrated into the physical world. Strategies for hierarchical, architectural, and global analysis and design of complex systems will help integrate the curriculum of schools and inform management decisions across a diverse range of fields.
Mental Health
In many respects, perhaps the most difficult challenge we face in improving human performance is understanding and remediating mental illness. For fully the past two centuries, psychiatry has alternated between periods of optimism an d pessimism, as well as between competing psychological, social, physiological, chemical, and genetic theories of mental illness. We can hope that these disputes will be resolved through physiological and psychological understanding of mental processes, and that scientific convergence will achieve lasting cures through a combination of biological and cognitive treatments, all assisted by information and nanoscale technologies.
Nanotechnology will provide means to deliver medications to the exact location within the brain where they are needed, thus minimizing negative side effects elsewhere in the nervous system. The convergence of cognitive science with nano-, bio-, and in formation technologies should permit systematic evaluation of the bewildering range of current psychiatric theories and therapies, and allow clinicians to improve the best treatments. It is also possible that convergent communications and robotics technologies may produce an entirely new category of pros thetic or assistive devices that can compensate for cognitive or emotional deficiencies.
Aeronautics and Space Flight
NBIIPDC synergies could greatly expand capabilities for piloted adaptive aircraft, unmanned aircraft, and human space flight. Nanostructured materials and advanced electronics have the promise of reducing the weight of spacecraft by three quarters in the next 10 to 20 years. Specific subsystems for human space flight may also be revolutionized by the same combination of technologies, for example durable but light and self-repairing spacesuits, high-performance electronics with low demands for electric power, and low-cost but high-value large orbiting structures. If the problems of orbital launch costs and efficient subsystems can be solved, then human society ca n effectively exploit Earth orbital space, the Moon , asteroids, and the planet Mars. Several participants in the workshop noted the potential for intelligent machines of the future to take on progressively more human characteristics, so we can well imagine that the first pioneers that take “humanity” far into space will be descendents of Pathfinder and the Voyagers that will be endowed with intelligence and communication capabilities reflecting human behavior.
Food and Farming
Farmers have long appreciated the advantages of science and technology; the convergence of nanotechnology, biotechnology, information technology and Integrated Product design and manufacture of Manufacturing sector, could significantly improve their effectiveness. For example, nanoscale genetics may help preserve and control food production. In expensive nano-enabled bio sensors could monitor the health and nutrition of cattle, transmitting the data into the farmer’s personal computer that advises him about the care the animals need. In the same way, sensors distributed across farmland could advise the farmer about the need for water and fertilizer, thus avoiding wastage and achieving the most profitable acreage crop yield. Bio-nano convergence can provide new ways of actually applying the treatment to the crops, increasing the efficiency of fertilizers and pesticides.
Use of nano-enabled bio sensors would monitor freshness to help grocers avoid selling stale goods and to avoid the wastage of discarding perfectly good packaged food that has merely reached an arbitrary shelf life date. The consumer should have access to the same information, both before and after purchase. Many consumers are dissatisfied with the limited information about ingredients on many packaged foods, and the total lack of information about foods served in restaurants. Convergent technologies could provide portable instruments, for example packaged into a pen-like device or perhaps a ring, that could instantly tell the consumer how much sodium, fats, or allergenic substances a food contains.
Sustainable and Intelligent Environments
Sustainable resources of food, water, energy, and materials are achievable through converging technologies. Exact manufacturing, exact integration in biosystems, and IT control will help stabilize the supply of resources. Value will stem from information, including that embodied in the complex structure of manufactured items made from the nanoscale out of common chemical elements, rather than rare metals or nonrenewable energy supplies. Sensing the environment and bio systems of the world will become essential in global environmental monitoring and remediation. New sources for a distributed energy system are envisioned, as well as new solutions such as highly efficient photosynthetic proteins, membranes, and devices.
Interactive and “intelligent” environments for human activities are envisioned, responding to advancements in areas such as neuro-ergonomics and the needs of persons with disabilities.
External surfaces of buildings could automatically change shape and color to adjust to different conditions of temperature, lighting, wind, and precipitation. Once the s cience, manufacturing processes, and economic markets have developed sufficiently, adaptive materials need not be especially expensive, especially when their in creased perf ormance and energy efficiency are factored in . For example, nanotechnology materials and IT-assisted design could produce new, durable house paints that change color, reflecting heat on hot days and absorbing heat on cold days. Indoors, ordinary walls could be vast computer displays, capable of enhancing the res idents’ aes thetic ex perience b y dis playing ch anging virtual art works a nd wallpapers. A daptive m aterials could obtain their energy from temperature differentials between different surfaces (thermocouples) or naturally occurring vibrations ( piezoelectric), rather than requiring electrical in put. The ability to engineer inexpensive materials on the nanoscale will be crucial, and information technology can help design the materials as well as be designed into some of the adaptive systems. There also will be a role for cognitive science, because architects need to tak e account of human needs and the often unexpected ways that human beings respond to particular design features.
Self-Presentation and Fashion
Government-supported academic researchers frequently ignore many economically important industries, in part because those industries traditionally have not involved advanced technology but also perhaps because they were not perceived as “serious” fields. Among these are clothing fashions, jewelry, and cosmetics. Stereotypes aside, these are multibillion dollar industries that could benefit from the new opportunities afforded by convergent technologies. In social life, physical attractiveness is very important. Anything that enhances a person’s beauty or dignity improves that individual’s performance in relations with other people.
Convergence of nanotechnology and biotechnology with cognitive science could produce new kinds of cosmetics that change with the user’s moods, enhancing the person’s emotional expressiveness. Components of wearable computers could be packaged in scintillating jewelry, automatically communicating thoughts and feelings bet ween people who are metaphorically and electronically “on the same wave length.” Biotechnology could produce new materials that would be combined in manufacturing with nanotechnology-based information technology to produce clothing that automatically adjusts to changing temperatures and weather conditions. Perhaps the colors and apparent textures of this “smart clothing” would adjust also to the wearer’s activities and social environment .
Transformation of Civilization
The profound changes of the next two decades may be nothing compared to the utter transformation that may take place in the remainder of the 21 st century. Processes both of decentralization and integration would render society ever more complex, resulting in a new, dynamic social architecture. There would be entirely new patterns in manufacturing, the economy, education, and military conflict.
People may possess entirely new capabilities for relations with each other, with machines, and with the institutions of civilization. In some areas of human life, old customs and ethics will persist, but it is difficult to predict which realms of action and experience these will be. Perhaps wholly new ethical principles will govern in areas of radical technological advance, such as the acceptance of brain implants, the role of robots in human society, and the ambiguity of death in an era of increasing experimentation with cloning. Human identity and dignity must be preserved. In the same way in which machines were built to surpass human physical powers in the industrial revolution, computers can surpass human memory and computational speed for intended actions. The ultimate control will re main with humans and human society. With proper attention to safeguards, ethical issues, and societal needs, quality of life could increase significantly.
New professions for humans and new roles for machines may arise to mediate between all this complexity and th e individual person. Art, music, and literature may reach new levels of subtlety and sophistication, enhancing the mental qualities of life and the innate human appreciation for beauty.
A networked society of billions of human beings could be as complex compared to an individual human being as a human being is to a single nerve cell. From local groups of linked enhanced individuals to a global collective intelligence, key new capabilities would arise from relationships created with NBIIPDC technologies. Such a system would have distributed information an d control and new patterns of manufacturing, economic activity, and education. It could be structured to enhance individuals’ creativity and independence. Far from unnatural, such a collective social system may be compared to a larger form of a biological organism. Biological organisms themselves make use of many structures such as bones and circulatory system. The networked society enabled through NBIIPDC convergence could explore new pathways in societal structures, in an increasingly complex system.
It may be possible to develop a predictive science of society and to apply advanced corrective actions, based on the convergence id eas of NBIIPDC. Human culture a d human physiology may undergo rapid evolution, intertwining like the twin strands of DNA, hopefully guided by analytic science as well as traditional wisdom. the pace of change is accelerating, and scientific convergence may be a watershed in history to rank with the invention of agriculture and the Industrial Revolution.
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29113 TUESDAY LESSON 818 -Please Attend CELEBRATION OF CONSTITUTION DAY By BAHUJAN ADVOCATE’S FEDERATION (SC/ST/OBC & MINORITIES) on 29-01-2013 at 04:30 PM at Senate Hall Central College, Bangalore- ஆந்திர
பிரதேஸம், கர்நாடகம், கேரளம், புதுச்சேரி, தமிழ்நாடு ஆகிய தென் மாநில
பஹுஜன் ஸமாஜ் பார்டியின் (BSP)தக்க்ஷின் பாரத் மஹாஸம்மேளன மாநாடு 10-02-2013 அன்று பாலஸ் கிர்வுண்ட, பெஙளூருவில் அனைவரும் பங்கெற்பதை பெருமகிழ்ச்சியுடன் தெரிவித்துக்கொள்கிறோம்.
நம்முடைய நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்நாள்
முதலமைச்சர் பஹென் குமாரி மாயாவதிஜி சிறப்புத் தலைமை விருந்தினராக
பங்கேற்பார்.OVERVIEW
CONVERGING TECHNOLOGIES FOR IMPROVING HUMAN PERFORMANCE:6. Major Themes
(To Be Continued)
from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
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6. Major Themes
A planning meeting was held May 11, 2001, at the National Science Foundation to develop the agenda for the December workshop and to identify key participants from acade mia, industry, and government. Scientific leaders and policy makers across a range of fields were asked to prepare formal speeches for plenary sessions, and all participants were invited to contribute written statements evaluating the potential impact of NBIIPDC technologies on improving human capabilities at the microscopic, individual, group, and societal levels.
Participants in the December 2001 workshop on Convergent Technologies to Improve Human Performance submitted more than fifty written contributions, each of which is like a single piece in a jigsaw puzzle. Together, they depict the future unification o f nanotechnology, biotechnology, information technology, and cognitive science, with the amazing benefits these promise. Roughly half of these written contributions, which we call statements, describe the current situation and suggest strategies for building upon it. The other half describe visions of what could be accomplished in 10 or 20 years. During the workshop, participants examined the vast potential of NBIIPDC in five different areas of relevance, as well as the overall potential for changing the economy, society, and research needs:
. a) Overall Potential of Converging Technologies. In plenary sessions of the workshop, repres entatives of government a gencies and the private sector set forth the mission to explore the potential of converging technologies to improve human performance. They identified the synergistic development of nano-, bio-, information- Integrated Product Design and Manufacture of Manufacturing Sector and cognition-based technologies as the outstanding opportunity at the interface and frontier of sciences in the following decades.
They proclaimed that it is essential to courageously identify new technologies that have great potential, to develop transforming visions for them, and to launch new partnerships between government agencies, industry, and educational institutions to achieve this potential. Government has an important role in setting long-term research and practice priorities, respecting the ethical and social aspects of potential uses of technology, and ensuring economic conditions that facilitate the rapid invention and deployment of beneficial technologies. Technological superiority is the fundamental basis of the economic prosperity and national security of the United States, and continued progress in NBIIPDC technologies is an essential component for government agencies to accomplish their designated missions. Science and engineering must offer society new visions of what it is possible to achieve through interdisciplinary research projects designed to promote technological convergence.
. b) Expanding Human Cognition and Communication. This group of workshop participants examined needs and opportunities in the areas of human cognitive and perceptual functions, communication between in dividuals and machines programmed with human-like characteristics, and the ways that convergent technologies could enhance our understanding and effective use of human mental abilities. The group identified five areas where accelerated efforts to achieve technological convergence would be especially worthwhile. Highest priority was given to what Robert Horn called The Human Cognome Project, a proposed multidisciplinary effort to understand the structure, functions, and potential enhancement of the human mind. The four other priority areas were personal sensory device interfaces, enriched community through humanized technology, learning how to learn, and enhanced tools for creativity.
c) Improving Human Health and Physical Capabilities. This group of workshop participants also focused primarily on the individual, but on his or her physical rather than mental a ilities. Essential to progress in this area is comprehensive scientific understanding of the fundamental chemical and biological processes of life. Control of metabolism in cells, tissue, organs, and organisms is sought. Direct conversion of bio-molecular signals and useful neural codes to man-made motors will open opportunities to direct brain control of devices via neuromorphic engineering. Six technological capabilities for improvement of human health and physical performance received high priority : bio- nano machines for development of treatments, including those resulting from bioinformatics, genomics and proteomics; nanotechnology-based implants as replacements for human organs or for monitoring of physiological well-being; nanoscale robots and comparable unobtrusive to ols for medical intervention; extending b rain-to-brain and brain -to-machine interfaces using connections to the human neural system; multi-modality platforms for vision- and hearing-impaired people; and virtual environments for training, design, and forms of work unlimited by distance or the physical scale on which it is performed.
. d) Enhancing Group and Societal Outcomes. This group of workshop participants examined the implications of technological convergence for human social behavior, social cognition, interpersonal relations, group processes, the use of language, learning in formal and informal settings, and the psychophysiological correlates of social behavior. A wide range of likely benefits to communities and the nation as a whole has been identified, and a specific vision has been proposed of how these benefits could be achieved through a focused research effort to develop as ystem this group called The Communicator. This NBIIPDC technology would remove barriers to communication caused by disabilities, language differences, geographic distance, and variations in knowledge and wisdom, thus greatly enhancing the effectiveness of cooperation in schools, in corporations, in government agencies, and across the world. Converging technologies will lead to revolutionary new industries, products and services based on the synergism and integration of biology, information, and cognitive sciences from the nanoscale.
. e) National Security. This group of workshop participants ex amined t he radically changing nature of conflict in this new century and the opportunities to strengthen national defense offered by technological con vergence. It identified seven highly diverse goals: data linkage and threat anticipation; uninhabited Public Utility vehicles; civil aircraft education and training; responses to chemical, biological, radiological, and explosive threats; civil aircraft systems; non-drug treatments to enhance human performance; exoskeletons for physical performance augmentation; preventing brain changes caused by sleep deprivation; and applications of brain-machine interfaces. These highly varied goals could be achieved t hrough specific convergences of NBIIPDC technologies.
Another academic group
Sphere of knowledge of an academic group
Depth from advancing the frontier of knowledge
“Get Deep Expertise”
Breadth from associating with counterparts in other disciplines
“Communicate”
Similar Tools, Similar Materials Different Objectives
A common tie
f) Unifying Science and Education. The final group examined the opportunities for unifying science and the current limitations of scientific education, which is poorly designed to meet the coming challenges. The group documented the need for radical transformation i n s cience ed ucation f rom elementary school through postgraduate training. Part of the answer will come from the convergence of NBIIPDC technologies themselves, which will offer valuable new tools and modalities for education. But convergence of previously separate scientific disciplines and fields of engineering cannot take place without the emergence of new kinds of personnel who understand multiple fields in depth and can intelligently work to integrate them. New curricula, new concepts to provide intellectual coherence, and new types of educational institutions will be necessary.
Thus, based on the contributions of individual participants and the work of the six subgroups, the workshop identified the major areas where improved human performance is needed, and identified both short-term and longer-term opportunities to apply convergent technologies to these needs. Progress was made in developing a transforming management plan for what should be done to integrate the sciences and engineering in accordance with the convergent technologies vision, including advice to government policymakers. In addition, the workshop recognized specific needs to develop meaningful partnerships and coherent interdisciplinary activities.
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26113 HAPPY CONSTITUTION SATURDAY LESSON 815 -OVERVIEW
CONVERGING TECHNOLOGIES FOR IMPROVING HUMAN PERFORMANCE:3. Vision for Enhancing Human Abilities and Societal Performance
(To Be Continued)
THE CONSTITUTION OF INDIA (Full Text) APPENDIX I (to be continued)
from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
Bio, Nano Technology
Intellectuals of Awakened Ones With Awareness met on
26-01-2013 ( at CHANCERY HOTEL,Levelle Road at10AM in Bengaluru. Mr.
Hanumanthraya welcomed the gathering. Professor Dr. V. Shanmugam, Bulla Subba Rao IAS anmd Jayaprakhash spoke on the occassion.
Mr. Jagadish
K, Ms Chandan Patil, Ms Mayuri, Mr. Harshith.Mr. Praful Bagath,
Mr.Ritesh Manwatkar, Mr. Puttaraju, Mr. Padmanabagaru, Dr.KumaraswamyMs
SeenaWankade and others participated in the delibrations.
3. Vision for Enhancing Human Abilities and Societal Performance
Despite moments of insight and even genius, the human mind often seems to fall far below its full potential. The level of human thought varies greatly in awareness, efficiency, cr eativity, an d ac curacy. O ur p hysical a nd sen sory cap abilities ar e limited a nd s usceptible to rapid deterior ation in accidents or dis ease a nd g radual degradation t hrough a ging (Stern a nd C arstensen 2000). A ll t oo of ten we communicate poorly with each other, and groups fail to achieve their desired goals. Our to ols ar e d ifficult to h andle, r ather th an b eing natural ex tensions o f o ur capabilities. In the coming decades, however, converging technologies promise to increase significantly o ur l evel o f understanding, t ransform human sensory a nd physical cap abilities, an d improve in teractions b etween mind an d tool, in dividual and team. This report addresses key issues concerning how to reach these goals.
Each scientific and engineering field has much to contribute to enhancing human abilities, to so lving t he p ressing p roblems faced b y o ur so ciety i n th e t wenty-first century, and to expanding human knowledge about our species and the world we inhabit; b ut co mbined, th eir potential co ntribution is vast. Fo llowing ar e twenty ways the workshop determined that convergent technologies could benefit humanity in a time frame of 10 to 20 years. Each of these scenarios are presented in detail in the body of the report:
Overview
5
• Fast, broadban d i nterfaces di rectly bet ween t he hum an brai n a nd machines will tr ansform work in factories, co ntrol au tomobiles, en sure military superiority, a nd e nable n ew s ports, art forms an d modes of interaction between people.
• Comfortable, wearable s ensors an d co mputers will enh ance ev ery pers on’s awareness o f his o r h er h ealth co ndition, en vironment, ch emical p ollutants, potential hazards, an d i nformation of in terest abou t local businesses, natural resources, and the like.
• Robots and software agents will be far more useful for human beings, because they will operate on principles compatible with human goals, awareness, and personality.
• People from all b ackgrounds and of all r anges of ability will learn valuable new knowledge and skills more reliably and quickly, whether in school, on the job, or at home.
• Individuals a nd t eams will be abl e t o co mmunicate a nd co operate prof itably across tr aditional b arriers o f cu lture, lan guage, d istance, an d p rofessional specialization, t hus greatly in creasing t he eff ectiveness of groups, organizations, and multinational partnerships.
• The h uman b ody will b e more d urable, h ealthier, more e nergetic, ea sier to repair, and more resistant to many kinds of stress, biological threats, and aging processes.
• Machines an d str uctures o f all k inds, from h omes to air craft, will b e constructed of materials that have exactly the desired properties, including the ability to ad apt to ch anging situations, h igh e nergy ef ficiency, an d environmental friendliness.
• A co mbination of technologies an d treat ments will co mpensate for many physical and mental disabilities and will eradicate altogether some handicaps that have plagued the lives of millions of people.
• National security will be greatly strengthened by lightweight, information-rich war fighting s ystems, capabl e u ninhabited co mbat v ehicles, adaptable s mart materials, invulnerable data networks, superior intelligence-gathering systems, and effective measures against biological, chemical, radiological, and nuclear attacks.
• Anywhere in t he world, an in dividual will h ave instantaneous acces s to needed information, whether practical or scientific in nature, in a form tailored for most effective use by the particular individual.
• Engineers, ar tists, ar chitects, an d d esigners will ex perience tr emendously expanded creati ve abilitie s, both with a v ariety o f n ew tools an d through improved understanding of the wellsprings of human creativity.
• The ability to control the genetics of humans, animals, and agricultural plants will greatly benefit human welfare; widespread consensus about ethical, legal, and moral issues will be built in the process.
Converging Technologies for Improving Human Performance
6
Overview
• The vast promise of outer space will finally be realized by means of efficient launch vehicles, r obotic c onstruction o f e xtraterrestrial b ases, a nd p rofitable exploitation of t he res ources of t he Moon , Mars , or n ear-Earth approach ing asteroids.
• New o rganizational st ructures a nd management p rinciples b ased o n fa st, reliable co mmunication o f needed in formation will vastly in crease th e effectiveness of administrators in business, education, and government.
• Average p ersons, as well a s p olicymakers, will h ave a v astly i mproved awareness of the cognitive, social, and biological forces operating their lives, enabling far better adjustment, creativity, and daily decision making.
• Factories o f to morrow will b e o rganized ar ound co nverging tech nologies an d increased h uman-machine c apabilities as “intelligent e nvironments” t hat achieve the maximum benefits of both mass production and custom design.
• Agriculture a nd th e food indu stry will greatly increase yields a nd redu ce spoilage through networks of cheap, smart sensors that constantly monitor the condition and needs of plants, animals, and farm products.
• Transportation will b e saf e, ch eap, an d f ast, d ue to u biquitous r ealtime information systems, extremely high-efficiency vehicle designs, and the use of synthetic materials and machines fabricated from the nanoscale for optimum performance.
• The work o f scie ntists will b e r evolutionized b y i mporting ap proaches pioneered i n ot her sciences, f or e xample, genetic re search e mploying principles from natural language processing and cultural research employing principles from genetics.
• Formal edu cation will be tra nsformed b y a unified b ut d iverse c urriculum based on a co mprehensive, h ierarchical i ntellectual paradigm for understanding the arc hitecture of th e phy sical world from t he n anoscale through the cosmic scale.
If we make t he correct decis ions a nd inv estments toda y, any o f t hese visions could be ach ieved within 20 years’ t ime. Mov ing f orward s imultaneously al ong many of these paths could achieve a golden age that would be a tu rning point for humanproductivityandqualityoflife. Technologicalconvergencecouldbecome the framework for human c onvergence (O strum et al . 2002). The t wenty-first century cou ld en d in world peace, u niversal pros perity, and ev olution to a h igher level of compassion and accomplishment. It is hard to find the right metaphor to see a century into the future, but it may be that humanity would become like a si ngle, distributed and interconnected “brain” based in new core pathways of society. This will be an enhancement to the productivity and independence of individuals, giving them greater opportunities to achieve personal goals.
7
Table 1 s hows a s implified f ramework for cl assifying i mproving human performance areas a s t hey re late to an i ndividual (s ee al so Spoh rer 200 2, in th is volume).
Table 1. Main improvement areas relative to an individual
Converging Technologies for Improving Human Performance

Relative position



Improvement area


External ( outside the bo dy), environmental
• New pr oducts: m aterials, de vices a nd sy stems, agriculture and food
• New agen ts: so cietal ch anges, o rganizations, robots, chat-bots, animals
• New mediators: stationary tools and artifacts
• Newplaces:real,virtual,mixed
External, collective

• Enhanced group interaction and creativity • Unifying science education and learning
External, personal


• New mediators: mobile/wearable tools and artifacts
Internal (i nside t he b ody), temporary

• New ingestible medicines, food
Internal, permanent

• New organs: new sensors and effectors, implantables
• New s kills: c onverging te chnologies, new us es of old
sensors and effectors
• New genes: new genetics, cells

4. Strategies for Transformation
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APPENDIX I
1THE CONSTITUTION (APPLICATION TO JAMMU AND KASHMIR) ORDER, 1954
C.O. 48
In exercise of the powers conferred by clause (1) of article 370 of the Constitution, the President, with the concurrence of the Government of the State of Jammu and Kashmir, is pleased to make the following Order:—
1. (1) This Order may be called the Constitution (Application to Jammu and Kashmir) Order, 1954.
(2) It shall come into force on the fourteenth day of May, 1954, and shall thereupon supersede the Constitution (Application to Jammu and Kashmir) Order, 1950.
2. 2[The provisions of the Constitution as in force on the 20th day of June, 1964 and as amended by the Constitution (Nineteenth Amendment) Act, 1966, the Constitution (Twenty-first Amendment) Act, 1967, section 5 of the Constitution (Twenty-third Amendment) Act, 1969, the Constitution (Twenty- fourth Amendment) Act, 1971, section 2 of the Constitution (Twenty-fifth Amendment) Act, 1971, the Constitution (Twenty-sixth Amendment) Act, 1971, the Constitution (Thirtieth Amendment) Act, 1972, section 2 of the Constitution (Thirty-first Amendment) Act, 1973, section 2 of the Constitution (Thirty-third Amendment) Act, 1974, sections 2, 5, 6 and 7 of the Constitution (Thirty- eighth Amendment) Act, 1975, the Constitution (Thirty-ninth Amendment) Act, 1975, the Constitution (Fortieth Amendment) Act, 1976, sections 2, 3 and 6 of the Constitution (Fifty-second Amendment) Act, 1985 and the Constitution (Sixty-first Amendment) Act, 1988 which, in addition to article 1 and article 370, shall apply in relation to the State of Jammu and Kashmir and the exceptions and modifications subject to which they shall so apply shall be as follows:—]
(1) THE PREAMBLE.
(2) PART I.
To article 3, there shall be added the following further proviso, namely:—
“Provided further that no Bill providing for increasing or diminishing the area of the State of Jammu and Kashmir or altering the name or
1Published with the Ministry of Law Notification No. S.R.O. 1610, dated the 14th May, 1954, Gazette of India, Extraordinary, Part II, section 3, page 821.
2The opening words have been successively amended by C.O. 56, C.O. 74, C.O.76, C.O.79, C.O. 89, C.O.91, C.O.94, C.O.98, C.O.103, C.O.104, C.O.105, C.O.108, C.O.136 and C.O. 141 to read as above.
(Appendix I)
boundary of that State shall be introduced in Parliament without the consent of the Legislature of that State.”.
(3) PART II.
(a) This Part shall be deemed to have been applicable in relation to the State of Jammu and Kashmir as from the 26th day of January, 1950.
(b) To article 7, there shall be added the following further proviso, namely:—
“Provided further that nothing in this article shall apply to a permanent resident of the State of Jammu and Kashmir, who, after having so migrated to the territory now included in Pakistan, returns to the territory of that State under a permit for resettlement in that State or permanent return issued by or under the authority of any law made by the Legislature of that State, and every such person shall be deemed to be a citizen of India.”.
(4) PART III.
(a) In article 13, references to the commencement of the Constitution shall be construed as references to the commencement of this Order.
1* * * * *
(c) In clause (3) of article 16, the reference to the State shall be construed as not including a reference to the State of Jammu and Kashmir.
(d) In article 19, for a period of 2[3[twenty-five] years] from the commencement of this Order:—
(i) in clauses (3) and (4), after the words “in the interests of”, the words “the security of the State or” shall be inserted;
(ii) in clause (5), for the words “or for the protection of the interests of any Scheduled Tribes”, the words “or in the interests of the security of the State” shall be substituted; and
(iii) the following new clause shall be added, namely:—
‘(7) The words “reasonable restrictions” occurring in clauses (2), (3), (4) and (5) shall be construed as meaning such restrictions as the appropriate Legislature deems reasonable.’.
1Cl. (b) omitted by C.O. 124. 2Subs. by C.O. 69, for “ten years”. 3Subs. by C.O. 97, for “twenty”.
THE CONSTITUTION OF INDIA 359
(Appendix I)
(e) In clauses (4) and (7) of article 22, for the word “Parliament”, the
words “the Legislature of the State” shall be substituted.
(f) In article 31, clauses (3), (4) and (6) shall be omitted; and for clause (5), there shall be substituted the following clause, namely:—
“(5) Nothing in clause (2) shall affect—
(a) the provisions of any existing law; or
(b) the provisions of any law which the State may hereafter make—
(i) for the purpose of imposing or levying any tax or penalty; or
(ii) for the promotion of public health or the prevention of danger to life or property; or
(iii) with respect to property declared by law to be evacuee property.”.
(g) In article 31A, the proviso to clause (1) shall be omitted; and for sub- clause (a) of clause (2), the following sub-clause shall be substituted, namely:—
‘(a) “estate” shall mean land which is occupied or has been let for agricultural purposes or for purposes subservient to agriculture, or for pasture, and includes—
(i) sites of buildings and other structures on such land; (ii) trees standing on such land;
(iii) forest land and wooded waste;
(iv) area covered by or fields floating over water;
(v) sites of jandars and gharats;
(vi) any jagir, inam, muafi or mukarrari or other similar grant, but
does not include—
(i) the site of any building in any town, or town area or village
abadi or any land appurtenant to any such building or site;
(ii) any land which is occupied as the site of a town or village;
or
360
THE CONSTITUTION OF INDIA
(Appendix I)
(iii) any land reserved for building purposes in a municipality or notified area or cantonment or town area or any area for which a town planning scheme is sanctioned.’.
1[(h) In article 32, clause (3) shall be omitted.] (i) In article 35—
(i) references to the commencement of the Constitution shall be construed as references to the commencement of this Order;
(ii) in clause (a) (i), the words, brackets and figures “clause (3) of article 16, clause (3) of article 32” shall be omitted; and
(iii) after clause (b), the following clause shall be added, namely:—
“(c) no law with respect to preventive detention made by the Legislature of the State of Jammu and Kashmir, whether before or after the commencement of the Constitution (Application to Jammu and Kashmir) Order, 1954, shall be void on the ground that it is inconsistent with any of the provisions of this part, but any such law shall, to the extent of such inconsistency, cease to have effect on the expiration of 2[3[twenty-five] years] from the commencement of the said Order, except as respects things done or omitted to be done before the expiration thereof.”.
(j) After article 35, the following new article shall be added, namely:—
“35A. Saving of laws with respect to permanent residents and their rights.— Notwithstanding anything contained in this Constitution, no existing law in force in the State of Jammu and Kashmir, and no law hereafter enacted by the Legislature of the State,—
(a) defining the classes of persons who are, or shall be, permanent residents of the State of Jammu and Kashmir; or
(b) conferring on such permanent residents any special rights and privileges or imposing upon other persons any restrictions as respects—
(i) employment under the State Government;
1Subs. by C.O. 89, for cl. (h). 2Subs. by C.O. 69, for “ten years”. 3Subs. by C.O. 97, for “twenty”.

THE CONSTITUTION OF INDIA 361
(Appendix I)
(ii) acquisition of immovable property in the State;
(iii) settlement in the State; or
(iv) right to scholarships and such other forms of aid as the State Government may provide,
shall be void on the ground that it is inconsistent with or takes away or abridges any rights conferred on the other citizens of India by any provision of this Part.”.
(5) PART V.
1[(a) For the purposes of article 55, the population of the State of Jammu and Kashmir shall be deemed to be sixty-three lakhs.
(b) In article 81, for clauses (2) and (3), the following clauses shall be substituted, namely:—
“(2) For the purposes of sub-clause (a) of clause (1),—
(a) there shall be allotted to the State six seats in the House of the
People;
(b) the State shall be divided into single member territorial constituencies by the Delimitation Commission constituted under the Delimitation Act, 1972, in accordance with such procedure as the Commission may deem fit;
(c) the constituencies shall, as far as practicable, be geographically compact areas, and in delimiting them regard shall be had to physical features, existing boundaries of administrative units, facilities of communication and public convenience; and
(d) the constituencies into which the State is divided shall not comprise the area under the occupation of Pakistan.
(3) Nothing in clause (2) shall affect the representation of the State in the House of the People until the dissolution of the House existing on the date of publication in the Gazette of India of the final order or orders of the Delimitation Commission relating to the delimitation of parliamentary constituencies under the Delimitation Act, 1972.

1Subs. by C.O. 98, for cls. (a) and (b).
362
THE CONSTITUTION OF INDIA
(Appendix I)
(4) (a) The Delimitation Commission shall associate with itself for the purpose of assisting it in its duties in respect of the State, five persons who shall be members of the House of the People representing the State.
(b) The persons to be so associated from the State shall be nominated by the Speaker of the House of the People having due regard to the composition of the House.
(c) The first nominations to be made under sub-clause (b) shall be made by the Speaker of the House of the People within two months from the commencement of the Constitution (Application to Jammu and Kashmir) Second Amendment Order, 1974.
(d) None of the associate members shall have a right to vote or to sign any decision of the Delimitation Commission.
(e) If owing to death or resignation, the office of an associate member falls vacant, it shall be filled as soon as may be practicable by the Speaker of the House of the People and in accordance with the provisions of sub- clauses (a) and (b).”].
1[(c) In article 133, after clause (1), the following clause shall be inserted, namely:—
‘(1A) The provisions of section 3 of the Constitution (Thirtieth Amendment) Act, 1972, shall apply in relation to the State of Jammu and Kashmir subject to the modification that references therein to “this Act”, “the commencement of this Act”, “this Act had not been passed” and “as amended by this Act” shall be construed respectively as references to “the Constitution (Application to Jammu and Kashmir) Second Amendment Order, 1974”, “the commencement of the said Order”, “the said Order had not been made” and “as it stands after the commencement of the said Order’’.’].
2[(d)] In article 134, clause (2), after the words “Parliament may”, the words “on the request of the Legislature of the State” shall be inserted.
2[(e)] Articles 135, 3*** and 139 shall be omitted.
4* * * * *
1Ins. by C.O. 98.
2Cls. (c) and (d) relettered as cls. (d) and (e), ibid. 3The figures “136” omitted by C.O. 60.
4Cls. (f) and (g) omitted by C.O. 56.

1[(5A) PART VI.
THE CONSTITUTION OF INDIA 363
(Appendix I)
2[(a) Articles 153 to 217, article 219, article 221, articles 223, 224, 224A and 225 and articles 227 to 237 shall be omitted.]
(b) In article 220, references to the commencement of the Constitution shall be construed as references to the commencement of the Constitution (Application to Jammu and Kashmir) Amendment Order, 1960.
3[(c) In article 222, after clause (1), the following new clause shall be inserted, namely:—
“(1A) Every such transfer from the High Court of Jammu and Kashmir or to that High Court shall be made after consultation with the Governor.”.]]
(6) PART XI.
4[(a) In article 246, for the words, brackets and figures “clauses (2) and (3)” occurring in clause (1), the word, brackets and figure “clause (2)” shall be substituted, and the words, brackets and figure “Notwithstanding anything in clause (3),” occurring in clause (2) and the whole of clauses (3) and (4) shall be omitted.]
5[6[(b) For article 248, the following article shall be substituted, namely:— “248. Residuary powers of legislation.—Parliament has exclusive
power to make any law with respect to—
7[(a) prevention of activities involving terrorist acts directed towards overawing the Government as by law established or striking terror in the people or any section of the people or alienating any section of the people or adversely affecting the harmony amongst different sections of the people;]
8[(aa)]9[prevention of other activities] directed towards disclaiming, questioning or disrupting the sovereignty and territorial
1Ins. by C.O. 60 (w.e.f. 26-1-1960).
2Subs. by C.O. 89, for cl. (a).
3Subs. by C.O. 74, for cl. (c) (w.e.f. 24-11-1965). 4Subs. by C.O. 66, for cl. (a).
5Cls. (b) and (bb) subs. by C.O. 85, for original cl. (b). 6Subs. by C.O. 93, for cl. (b).
7Ins. by C.O. 122.
8Cl. (a) relettered as cl. (aa), ibid.
9Subs., ibid., for “prevention of activities”.

364
THE CONSTITUTION OF INDIA
(Appendix I)
integrity of India or bringing about cession of a part of the territory of India or secession of a part of the territory of India from the Union or causing insult to the Indian National Flag, the Indian National Anthem and this Constitution; and
(b) taxes on—
(i) foreign travel by sea or air;
(ii) inland air travel;
(iii) postal articles, including money orders, phonograms and telegrams.”.
1[Explanation.—In this article, “terrorist act” means any act or thing by using bombs, dynamite or other explosive substances or inflammable substances or firearms or other lethal weapons or poisons or noxious gases or other chemicals or any other substances (whether biological or otherwise) of a hazardous nature.]
2[(bb) In article 249, in clause (1), for the words “any matter enumerated in the State List specified in the resolution”, the words “any matter specified in the resolution, being a matter which is not enumerated in the Union List or in the Concurrent List” shall be substituted.]]
(c) In article 250, for the words “to any of the matters enumerated in the State List”, the words “also to matters not enumerated in the Union List” shall be substituted.
3* * * * *
(e) To article 253, the following proviso shall be added, namely:—
“Provided that after the commencement of the Constitution (Application to Jammu and Kashmir) Order, 1954, no decision affecting the disposition of the State of Jammu and Kashmir shall be made by the Government of India without the consent of the Government of that State.”.
4* * * * *
5[(f)] Article 255 shall be omitted.
5[(g)] Article 256 shall be re-numbered as clause (1) of that article, and the following new clause shall be added thereto, namely:—
1Ins. by C.O. 122.
2Subs. by C.O. 129, for cl. (bb).
3Cl. (d) omitted, ibid.
4Cl. (f) omitted by C.O. 66.
5Cls. (g) and (h) relettered as cls. (f) and (g), ibid.

THE CONSTITUTION OF INDIA 365
(Appendix I)
“(2) The State of Jammu and Kashmir shall so execise its executive power as to facilitate the discharge by the Union of its duties and responsibilities under the Constitution in relation to that State; and in particular, the said State shall, if so required by the Union, acquire or requisition property on behalf and at the expense of the Union, or if the property belongs to the State, transfer it to the Union on such terms as may be agreed, or in default of agreement, as may be determined by an arbitrator appointed by the Chief Justice of India.”.
1* * * * *
2[(h)] In clause (2) of article 261, the words “made by Parliament” shall be omitted.
(7) PART XII.
3* * * * *
4[(a)] Clause (2) of article 267, article 273, clause (2) of article 283 5[and article 290] shall be omitted.
4[(b)] In articles 266, 282, 284, 298, 299 and 300, references to the State or States shall be construed as not including references to the State of Jammu and Kashmir.
4[(c)] In articles 277 and 295, references to the commencement of the Constitution shall be construed as references to the commencement of this order.
(8) PART XIII.
6*** In clause (1) of article 303, the words “by virtue of any entry relating to trade and commerce in any of the Lists in the Seventh Schedule” shall be omitted.
6* * * * * (9) PART XIV.
7[In article 312, after the words “the States”, the brackets and words “(including the State of Jammu and Kashmir)” shall be inserted.]
1Cl. (i) omitted by C.O. 56.
2Cl. (j) relettered as cl. (i) by C.O. 56 and again relettered as cl. (h) by C.O. 66.
3Cls. (a) and (b) inserted by C.O. 55 have been omitted by C.O. 56.
4Cls. (a), (b) and (c) [relettered as cls. (c), (d) and (e) respectively by C.O. 55] have again been relettered as cls. (a), (b) and (c) respectively by C.O. 56.
5Subs. by C.O. 94, for “articles 290 and 291”.
6Brackets and letter ‘(a)’ and cl. (b) omitted by C.O. 56. 7Subs., ibid., for the previous modification.

366 THE CONSTITUTION OF INDIA
1[(10) PART XV.
(Appendix I)
(a) In clause (1) of article 324, the reference to the Constitution shall, in relation to elections to either House of the Legislature of Jammu and Kashmir, be construed as a reference to the Constitution of Jammu and Kashmir.
2[(b) In articles 325, 326, 327 and 329, the reference to a State shall be construed as not including a reference to the State of Jammu and Kashmir.
(c) Article 328 shall be omitted.
(d) In article 329, the words and figures “or article 328” shall be omitted.]] 3[(e) In article 329A, clauses (4) and (5) shall be omitted.
(11) PART XVI.
4* * * * *
5[(a)] Articles 331, 332, 333, 6[336 and 337] shall be omitted.
5[(b)] In articles 334 and 335, references to the State or the States shall be construed as not including references to the State of Jammu and Kashmir.
7[(c) In clause (1) of article 339, the words “the administration of the Scheduled Areas and” shall be omitted.]
(12) PART XVII.
The provisions of the Part shall apply only in so far as they relate to—
(i) the official language of the Union;
(ii) the official language for communication between one State
and another, or between a State and the Union; and
(iii) the language of the proceedings in the Supreme Court.
1Subs. by C.O. 60, for sub-paragraph (10) (w.e.f. 26-1-1960). 2Subs. by C.O. 75 for cls. (b) and (c).
3Ins. by C.O. 105.
4Cl. (a) omitted by C.O. 124.
5CIs. (b) and (c) relettered as cls. (a) and (b), ibid. 6Subs., ibid., for “336, 337, 339 and 342”.
7Ins., ibid.

THE CONSTITUTION OF INDIA 367
(Appendix I)
(13) PART XVIII.
(a) To article 352, the following new clause shall be added, namely:—
“1[(6)] No Proclamation of Emergency made on grounds only of internal disturbance or imminent danger thereof shall have effect in relation to the State of Jammu and Kashmir (except as respects article 354) 2[unless—
(a) it is made at the request or with the concurrence of the Government of that State, or
(b) where it has not been so made, it is applied subsequently by the President to that State at the request or with the concurrence of the Government of that State.]”.
3[(b) In clause (1) of article 356, references to provisions or provision of this Constitution shall, in relation to the State of Jammu and Kashmir, be construed as including references to provisions or provision of the Constitution of Jammu and Kashmir.
4[(bb) In clause (4) of the article 356, after the second proviso, the following proviso shall be inserted, namely:—
‘Provided also that in the case of the Proclamation issued under clause (1) on the 18th day of July, 1990 with respect to the State of Jammu and Kashmir, the reference in the first proviso to this clause to “three years” shall be construed as a reference to 5[“seven years”] ’.]
(c) Article 360 shall be omitted.]
(14) PART XIX.
6* * * * * 7[(a)] 8[Article 365] shall be omitted.
9* * * * *
1Subs. by C.O. 104, for “(4)”.
2Subs. by C.O. 100, for certain words.
3Subs. by C.O. 71, for cl. (b).
4Added by C.O. 151.
5Subs. by C.O. 162 for “six years”.
6Cl. (a) omitted by C.O. 74.
7Cls. (b) and (c) relettered as cls. (a) and (b), ibid. 8Subs. by C.O. 94, for “Articles 362 and 365”. 9Original cl. (c) omitted by C.O. 56.

368 THE CONSTITUTION OF INDIA
(Appendix I)
1[(b)] To article 367, there shall be added the following clause, namely:—
“(4) For the purposes of this Constitution as it applies in relation to the State of Jammu and Kashmir—
(a) references to this Constitution or to the provisions thereof shall be construed as references to the Constitution or the provisions thereof as applied in relation to the said State;
2[(aa) references to the person for the time being recognised by the President on the recommendation of the Legislative Assembly of the State as the Sadar-i-Riyasat of Jammu and Kashmir, acting on the advice of the Council of Ministers of the State for the time being in office, shall be construed as references to the Governor of Jammu and Kashmir;
(b) references to the Government of the said State shall be construed as including references to the Governor of Jammu and Kashmir acting on the advice of his Council of Ministers:
Provided that in respect of any period prior to the 10th day of April, 1965, such references shall be construed as including references to the Sadar-i-Riyasat acting on the advice of his Council of Ministers;]
(c) references to a High Court shall include references to the High Court of Jammu and Kashmir;
3* * * * *
4[(d)] references to the permanent residents of the said State shall be construed as meaning persons who, before the commencement of the Constitution (Application to Jammu and Kashmir) Order, 1954 were recognised as State subjects under the laws in force in the State or who are recognised by any law made by the Legislature of the State as permanent residents of the State; and
5[(e) references to a Governor shall include references to the Governor of Jammu and Kashmir:
1Cls. (b) and (c) relettered as cls. (a) and (b) by C.O. 74. 2Subs. ibid., for cl. (b).
3Cl. (d) omitted by C.O. 56.
4Cl. (e) relettered as cl. (d), ibid.
5Subs. by C.O. 74, for cl. (e).

THE CONSTITUTION OF INDIA 369
(Appendix I)
Provided that in respect of any period prior to the 10th day of April, 1965, such references shall be construed as references to the person recognised by the President as the Sadar-i-Riyasat of Jammu and Kashmir and as including references to any person recognised by the President as being competent to exercise the powers of the Sadar-i- Riyasat.]”.
(15) PART XX.
1[(a)] 2[To clause (2) of article 368], the following proviso shall be added, namely:—
“Provided further that no such amendment shall have effect in relation to the State of Jammu and Kashmir unless applied by order of the President under clause (1) of article 370.”.
3[(b) After clause (3) of article 368, the following clause shall be added, namely:—
“(4) No law made by the Legislature of the State of Jammu and Kashmir seeking to make any change in or in the effect of any provision of the Constitution of Jammu and Kashmir relating to—
(a) appointment, powers, functions, duties, emoluments, allowances, privileges or immunities of the Governor; or
(b) superintendence, direction and control of elections by the Election Commission of India, eligibility for inclusion in the electoral rolls without discrimination, adult suffrage and composition of the Legislative Council, being matters specified in sections 138, 139, 140 and 50 of the Constitution of Jammu and Kashmir,
shall have any effect unless such law has, after having been reserved for the consideration of the President, received his assent.”.]
(16) PART XXI.
(a) Articles 369, 371, 4[371A], 5[372A], 373, clauses (1), (2), (3) and (5) of article 374 and 6[articles 376 to 378A and 392] shall be omitted.
1Numbered as cl. (a) by C.O. 101. 2Subs. by C.O. 91, for “To article 368”. 3Ins. by C.O. 101.
4Ins. by C.O. 74.
5Ins. by C.O. 56.
6Subs. ibid., for “articles 376 to 392”.

370
THE CONSTITUTION OF INDIA
(Appendix I)
(b) In article 372—
(i) clauses (2) and (3) shall be omitted;
(ii) references to the laws in force in the territory of India shall include references to hidayats, ailans, ishtihars, circulars, robkars, irshads, yadashts, State Council Resolutions, Resolutions of the Constituent Assembly, and other instruments having the force of law in the territory of the State of Jammu and Kashmir; and
(iii) references to the commencement of the Constitution shall be construed as references to the commencement of this Order.
(c) In clause (4) of article 374, the reference to the authority functioning as the Privy Council of a State shall be construed as a reference to the Advisory Board constituted under the Jammu and Kashmir Constitution Act, 1996 and references to the commencement of the Constitution shall be construed as references to the commencement of this Order.
(17) PART XXII.
Articles 394 and 395 shall be omitted.
(18) FIRST SCHEDULE.
(19) SECOND SCHEDULE.
1* * * * * (20) THIRD SCHEDULE.
Forms V, VI, VII and VIII shall be omitted. (21) FOURTH SCHEDULE.
2[(22) SEVENTH SCHEDULE.
(a) In the Union List—
(i) for entry 3, the entry “3. Administration of cantonments.” shall
be substituted;
3[(ii) entries 8, 9 4[and 34], 5*** entry 79, and the words “Inter-State migration” in entry 81 shall be omitted;]
1Modification relating to paragraph 6 omitted by C.O. 56. 2Subs. by C.O. 66, for sub-paragraph (22).
3Subs. by C.O. 85, for item (ii).
4Subs. by C.O. 92, for “34 and 60”.
5The words and figures ‘the words “and records” in the entry 67’ omitted by C.O. 95.

THE CONSTITUTION OF INDIA 371
(Appendix I)
1* * * * * 2[(iii) in entry 72, the reference to the States shall be construed,—
(a) in relation to appeals to the Supreme Court from any decision or order of the High Court of the State of Jammu and Kashmir made in an election petition whereby an election to either House of the Legislature of that State has been called in question, as including a reference to the State of Jammu and Kashmir;
(b) in relation to other matters, as not including a reference to that State]; 3[and]
4[(iv) for entry 97, the following entry shall be substituted, namely:— “5[97. Prevention of activities—
(a) involving terrorist acts directed towards overawing the Government as by law established or striking terror in the people or any section of the people or alienating any section of the people or adversely affecting the harmony amongst different sections of the people;
(b) directed towards disclaiming, questioning or disrupting the sovereignty and territorial integrity of India or bringing about cession of a part of the territory of India or secession of a part of the territory of India from the Union or causing insult to the Indian National Flag, the Indian National Anthem and this Constitution,
taxes on foreign travel by sea or air, on inland air travel and on postal articles, including money orders, phonograms and telegrams.
Explanation.—In this entry, “terrorist act” has the same meaning as in the Explanation to article 248.]”.]
(b) The State List shall be omitted.
1Original item (iii) omitted by C.O. 74. 2Subs. by C.O. 83, for item (iii).
3Ins. by C.O. 85.
4Subs. by C.O. 93, for item (iv).
5Subs. by C.O. 122, for entry 97.

372
THE CONSTITUTION OF INDIA
(Appendix I)
1[(c) In the Concurrent List—
2[(i) for entry 1, the following entry shall be substituted, namely:—
“1. Criminal law (excluding offences against laws with respect to any of the matters specified in List I and excluding the use of naval, military or air forces or any other armed forces of the Union in aid of the civil power) in so far as such criminal law relates to offences against laws with respect to any of the matters specified in this List.”];
3[4[(ia) for entry 2, the following entry shall be substituted, namely:—
“2. Criminal procedure (including prevention of offences and constitution and organisation of criminal courts, except the Supreme Court and the High Court) in so far as it relates to,—
(i) offences against laws with respect to any matters being matters with respect to which Parliament has power to make laws; and
(ii) administration of oaths and taking of affidavits by diplomatic and consular officers in any foreign country.”;
(ib) for entry 12, the following entry shall be substituted, namely:— “12. Evidence and oaths in so far as they relate to,—
(i) administration of oaths and taking of affidavits by diplomatic and consular officers in any foreign country; and
(ii) any other matters being matters with respect to which Parliament has power to make laws.”;
(ic) for entry 13, the entry “13. Civil procedure in so far as it relates to administration of oaths and taking of affidavits by diplomatic and consular officers in any foreign country.” shall be substituted;
5* * * * *
1Subs. by C.O. 69, for cl. (c).
2Subs. by C.O. 70, for item (i).
3Ins. by C.O. 94.
4Subs. by C.O. 122, for sub-clauses (ia) and (ib). 5Items (ii) and (iii) omitted by C.O. 74.

THE CONSTITUTION OF INDIA 373
(Appendix I)
1[2[(ii)] for entry 30, the entry “30. Vital statistics in so far as they relate to births and deaths including registration of births and deaths.” shall be substituted;]
3* * * * *
4[(iii) entry 3, entries 5 to 10 (both inclusive), entries 14, 15, 17, 20, 21, 27, 28, 29, 31, 32, 37, 38, 41 and 44 shall be omitted;
(iiia) for entry 42, the entry “42. Acquisition and requisitioning of property, so far as regards acquisition of any property covered by entry 67 of List I or entry 40 of List III or of any human work of art which has artistic or aesthetic value.” shall be substituted; and
5[(iv) in entry 45, for the words and figures “List II or List III”, the words “this List” shall be substituted.
(23) EIGHTH SCHEDULE. 6[(24) NINTH SCHEDULE.
7[(a)] After entry 64, the following entries shall be added, namely:—
864A. The Jammu and Kashmir State Kuth Act (No. I of Svt. 1978).
8[64B.] The Jammu and Kashmir Tenancy Act (No. II of Svt. 1980).
8[64C.] The Jammu and Kashmir Alienation of Land Act (No. V of Svt. 1995).
9* * * * *
10[64D]. The Jammu and Kashmir Big Landed Estates Abolition Act (No. XVII of Svt. 2007).
10[64E]. Order No. 6-H of 1951, dated the 10th March, 1951, regarding Resumption of Jagirs and other assignments of land revenue, etc.
1Ins. by C.O. 70.
2Item (iv) renumbered as item (ii) by C.O. 74. 3Items (v) and (vi) omitted by C.O. 72.
4Subs. by C.O. 95, for item (iii).
5Item (vi) renumbered as item (iv) by C.O. 74. 6Subs., ibid., for sub-paragraph (24). 7Numbered by C.O. 105.
8Renumbered by C.O. 98.
9Omitted by C.O. 106.
10Renumbered, ibid.

374
THE CONSTITUTION OF INDIA
(Appendix I)
1[64F. The Jammu and Kashmir Restitution of Mortgaged Properties Act, 1976 (Act XIV of 1976).
64G. The Jammu and Kashmir Debtors’ Relief Act, 1976 (Act XV of 1976).
2[(b) Entries 87 to 124, inserted by the Constitution (Thirty-ninth Amendment) Act, 1975, shall be renumbered as entries 65 to 102 respectively.]
3[(c) Entries 125 to 188 shall be renumbered as entries 103 to 166 respectively.]
4[(25) TENTH SCHEDULE.
(a) for the brackets, words and figures “Articles 102(2) and 191(2)”, the brackets, word and figures “[Article 102(2)]” shall be substituted;
(b) in clause (a) of paragraph 1, the words “or the Legislative Assembly or, as the case may be, either House of the Legislature of a State” shall be omitted;
(c) in paragraph 2,—
(i) in sub-paragraph (1), in sub-clause (ii) of clause (b) of the Explanation, the words and figures “or, as the case may be, article 188” shall be omitted;
(ii) in sub-paragraph (3), the words and figures “or, as the case may be, article 188” shall be omitted;
(iii) in sub-paragraph (4), the reference to the commencement of the Constitution (Fifty-second Amendment) Act, 1985 shall be construed as a reference to the commencement of the Constitution (Application to Jammu and Kashmir) Amendment Order, 1989;
(d) in paragraph 5, the words “or the Chairman or the Deputy Chairman of the Legislative Council of a State or the Speaker or the Deputy Speaker of the Legislative Assembly of a State” shall be omitted;
(e) in sub-paragraph (2) of paragraph 6, the words and figures “or, as the case may be, proceedings in the Legislature of a State within the meaning of article 212’’ shall be omitted;
(f) in sub-paragraph (3) of paragraph 8, the words and figures “or, as the case may be, article 194,” shall be omitted.]
1Ins. by C.O. 106.
2Ins. by C.O. 105.
3Ins. by C.O. 108 (w.e.f. 31-12-1977). 4Ins. by C.O. 136.

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24113 THURSDAY LESSON 813
“Dakshin Bharath Mahasammelan” (Conference of the South Indian States)
of Bahujan Samaj Party will be organized on Feb. 10, 2013 in Palace
Grounds, Bangalore.
National President Behan Kumari Mayawatiji, MP and Former Chief Minister
of Uttar Pradesh, will be the Chief Guest of the occasion-Information, Bio, Nano Technology Intellectuals of Awakened Ones With Awareness to meet on
26-01-2013at 10AM in Bengaluru. Please Contact Mr. Hanumanthraya at
sarvajansangaati@gmail.com mob:9845604451-OVERVIEW
CONVERGING TECHNOLOGIES FOR IMPROVING HUMAN PERFORMANCE:
Constitution of India (Full Text) PREFACE (to be continued)
from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
அன்பார்ந்த அய்யா/திருவாட்டி
தெற்கு மாநிலங்கள் அவை பஹுஜன் ஸமாஜ பார்டியின் தக்க்ஷின் பார்த் மஹாஸம்மேளன 10-02-2013 அன்று பெஙளூரு பாலஸ் கிரவுண்ட் மாநாட்டில் பகிர்ந்துகொள்ள இருப்பதை நாங்கள் மகிழ்விகொள்கிரோம். நம்முடைய தேசிய தலைவர்,நாடாளுமன்ற உறுப்பினர் மற்றும் உத்திர பிரதேஸ முன்னாள் முதல் அமைச்சர் பஹென் குமாரி மாயாவதிஜி, அத்தருவாயில் தலைமை விருந்தினராக பங்கேற்பார்.
Dear Sir/Madam,
We are pleased to share with you that the “Dakshin Bharath Mahasammelan” (Conference of the South Indian States) of Bahujan Samaj Party will be organized on Feb. 10, 2013 in Palace Grounds, Bangalore. Our National President Behan Kumari Mayawatiji, MP and Former Chief Minister of Uttar Pradesh, will be the Chief Guest of the occasion.
The ‘Bill on Reservation in Promotions for SC/STs -2012 will be a chief issue of this historic conference. As you are aware, this Bill has been passed in the Rajya Sabha with the single handed struggle of BSP Supremo, but has been stalled in the Lok Sabha due to the conspiracy of Congress, BJP and SP. Behanji has already appealed to the Hon’ble President to convene a special session of the Parliament to pass this Bill. The Conference of South Indian States will express its solidarity for the demand of our National Leader.
Along with the above demand, Behanji will speak on the anti-people and pro-rich policies of UPA Government regarding the deregulation of diesel, Direct Cash Transfer and price-rise of essential commodities.
Our National Leader will also direct the party workers to launch struggles against the governments which have miserably failed in controlling the casteist forces committing atrocities against the SC/STs and other weaker sections in Karnataka, Tamilnadu and other states.
In this historic occasion some important leaders from other parties will be joining BSP in presence of our National Leader.
More than two lakh workers are expected to participate in this conference. The Party workers are already engaged in the preparation with great enthusiasm. There is every possibility that the BSP will emerge as a balancing power in the ensuing assembly election in Karnataka.
We request you to publish this news in your esteemed daily and oblige.
Truly yours,
(Marasandra Muniyappa)
State President
(B. Kamalanabhan)
State General Secretary
(R. Muniyappa)
State General Secretary
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Information, Bio, Nano Technology Intellectuals of Awakened Ones With Awareness to meet on
26-01-2013 at 10AM in Bengaluru. Please Contact Mr. Hanumanthraya at
sarvajansangaati@gmail.com mob:9845604451-
OVERVIEW
CONVERGING TECHNOLOGIES FOR IMPROVING HUMAN PERFORMANCE:
Nanotechnology, Biotechnology, Information Technology, Integrated Product Design and Manufacturing of Manufacturing Sector and Cognitive Science (NBIIPDC)
1. Background
We stand at the threshold of a new renaissance in science and technology, based on a comprehensive understanding of the structure and behavior of matter from the nanoscale up t o t he most complex system yet discovered, the human brain. Unification of science based on unity in nature and its holistic investigation will lead to technological convergence an d a more efficient societal structure for reach ing human goals. In t he earl y decades of the twenty-first century, concentrated effort can bring together nanotechnology, biotechnology, information technology, Integrated Product Design and Manufacturing of Manufacturing Sector and new technologies based in cognitive science. With proper attention to ethical issues and societal needs, the result can be a tremendous improvement in human abilities, new industries and products, societal outcomes, and quality of life.
Rapid advances in convergent technologies have the potential to enhance both human performance and the nation’s productivity. Examples of payoffs will include improving work efficiency and learning, enhancing individual sensory and cognitive capabilities, fundamentally new manufacturing processes and improved products, revolutionary changes in healthcare, improving both individual and group efficiency, highly effective communication techniques including brain-to-brain interaction, perfecting human-machine interfaces including neuromorphic engineering for industrial and personal use, enhancing human capabilities for defense purposes, reaching sustainable development using NBIIPDC tools , and ameliorating the physical and cognitive decline that is common to the aging mind.
This addresses several main issues: What are the implications of unifying sciences and converging technologies? H ow will scientific knowledge of wisdom and current technologies evolve and what emerging developments are envisioned? What should be done to achieve the best results over the next 10 to 20 years? What visionary ideas can guide research to accomplish broad benefits for humanity? What are the most pressing research and education issues? Ho w can we develop a trans forming national strategy to enhance individual cap abilities and overall societal outcomes? These issues were discussed on December 3- 4, 2001, at the workshop on Converging Technologies t o Im prove Human Performance, and in contributions submitted after that meeting for this report.
The phrase “ convergent technologies” refers to the synergistic combination of four major “ NBIIPDC” ( nano-bio-info-ipd cogno) provinces of science and technology, each of which is currently progressing at a rapid rate:
(a) nanoscience and nanotechnology;
(b) biotechnology and biomedicine, including genetic engineering;
(c) information technology, including advanced computing and communications; and (d) cognitive science, including cognitive neuroscience.
This is based on exploratory research and practice already initiated in representative research organizations and on the opinions of leading scientists and engineers using research data. Contributors to this report have considered possibilities for progress based on full awareness of ethical as well as scientific principles.
Accelerated scientific and social progress can be achieved by combining research methods and results across these provinces in duos, trios, and the full quartet. Figure 1 shows the “NBIIPDC tetrahedron,” which symbolizes this convergence. Each field is represented by a vertex, each pair of fields by a line, each set of three fields by a surface, and the entire union of all four fields by the volume of the tetrahedron.
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http://www.india.gov.in/my-government/constitution-india/constitution-india-full-text
Constitution of India (Full Text)
All the hyperlinks given in this page opens a Portable Document Format (PDF) file in a new window.
Adobe Acrobat Reader is required to view these PDF files. Download Adobe Acrobat Reader Software. (External website that opens in a new window)
Preface (25 KB)
Contents (82 KB)
Parts I to XXII (640 KB)
Schedules I to XII (229 KB)
Appendix I & II (117 KB) (PDF file that opens in a new window)
Index (160 KB)
PREFACE
Constitution is a living document, an instrument which makes the government system work. Its flexibility lies in its amendments. In this edition, the text of the Constitution of India has been brought up-to-date by incorporating therein all amendments made by Parliament up to and including the Constitution (Ninety-fourth Amendment) Act, 2006. The footnotes below the text indicate the Constitution Amendment Acts by which such amendments have been made.
The Constitution applies to the State of Jammu and Kashmir with certain exceptions and modifications as provided in article 370 and the Constitution (Application to Jammu and Kashmir) Order, 1954. This Order has been included in Appendix I for facility of reference. Appendix II contains a re-statement of the exceptions and modifications.
The text of the constitutional amendments relating to the Constitution (Forty-fourth Amendment) Act, 1978, the Constitution (Eighty-sixth Amendment) Act, 2002 and the Constitution (Eighty-eighth Amendment) Act, 2003, which have not yet come into force, have been provided in the text at the appropriate places wherever or otherwise in the footnote.
NEW DELHI; DR. K.N. CHATURVEDI, 1st December2007. Secretary to the Government of India
(to be continued)
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VOICE OF SARVAJAN
http://realindianews.blogspot.in/2013/01/pass-reservation-in-promotions-bill.html
pass the Reservation in Promotions Bill
The total government jobs are just 2% of the total population. out of which
Category SCs (20%) STs (10%) OBCs (55%) Others (15%)
Of Jobs (including Religious Minorities)
Group
A 11.5% 4.8% 6.9%
76.8% ( 90% of which is cornered by 1st rate souls
(the brahmins) and the 2nd,3rd, 4th rate souls had accepted to this
ratings to remain their slaves))
Group B 14.9% 6% 7.3% 71.8%
Group C 6.4% 7.7% 15.3% 60.6%
Group D 23% 6.8% 17% 53.2%
98%
of the population are involved in other businesses who call themselves
as 1st(brahmin), 2nd(kshatryia) and 3rd bania) rate souls (manuvadis)
which constitutes just 15% of the total population who are the actual
beneficiaries of the freedom and independence of this country.
85%
belonging to SC/ST/OBC/religious minorities are left with only 2% of
the total wealth of the country and are sufferers of price rise of all
commodities as a result all kinds of attrocities on them.
The
Bill on Reservation in Promotions for the SC/STs
2012 (117th Amendment) has been passed in the Rajyasabha on Dec. 17,
2012 with a thumping majority. But in the Lok Sabha, due to the
conspiracy of the Manuvadi
parties The BJP, CONGRESS AND SP have played a mischief to stall its
passage. Hence the Bill has
not been passed despite the sincere efforts of Bahujan Samaj Party (BSP)
and its National President Behan Mayawatiji. This event has brought out
many hidden realities which have hitherto not been widely known to or
recognized by the public in general and Bahujan Samaj(majority people)
in particular. This opposing attitude of manuvadis from time immemorial
due to the madness and hatred against the untouchbales in itself shows
that the Bahujan Samaj is treading the right path.
BSP is the only party to safeguard the interests
of SC/ST/OBCs: The media (once Napolean had said that he can face two
battalions but not two scribes) was forced to highlight the role of BSP
and their leader Behanji in getting the Bill passed in the Rajya Sabha.
The leader has gone to the extent of accusing the Deputy Speaker Mr.
Hamid Ansari for the delay tactics in passing the Bill. The two
different strategies she adopted in both the Houses to save the UPA
Govt. on the issue of FDI were intended to force the Government to pass
the Bill smoothly. It was a strategy to create a moral compulsion on the
UPA Government. It was widely publicized that the UPA Govt. was saved
by the BSP leader Behan Mayawatiji. The people have come to know that
Behanji can go to any extent to protect the rights of the people.
The
mask worn by the Congress that it was the savior of SC/STs has been
torn apart. It got exposed on the day it failed to prevent the
hooliganism of Samajwadi Party’s MPs in Lok Sabha. In its betrayal it
stands exposed before the whole world that its commitment to the cause
of SC/STs is a big bogus. It was expected that the Congress would
support passing the Bill in the Lok Sabha in return to the favor done by
the BSP chief in FDI issue. But the Congress has shown its real colors.
Insincerity and helplessness of SC/ST MPs of other parties:
From the very beginning these SC/ST MPs belonging to the Manuvadi
parties were not sincere towards passing the Bill. They had never
exhibited any courage to voice in support of it. Some of them had tried
to fool the people by staging dharna outside the Parliament. What they
could not do inside the House, they were managing to show outside. They
were trying to tell their people that they were struggling hard outside
to secure their rights inside the Parliament. But people are asking them
that why did they go to the Parliament when they were unable to secure
the rights of the people. If they think that they would do better by
staging dharna outside the Parliament, they should not have contested
the elections in the first place. Now the people are made to realize
their own responsibility of electing the genuine and capable
representatives to the House of People (Lok Sabha). These chamchas are
more sincere to their parties and more worried about their career than
the people they represent.
The mischievous behavior of Mr.
Mulayam Singh Yadav, the chief of Samajwadi Party, who accepted to be
the 4th rate soul and to serve as slaves to the 1st, 2nd and 3rd rate
souls (manuvadis) inside and outside
the Parliament has given an impression among the SC/STs that the Other
Backward Classes are against their demands. Actually, the OBCs are very
poorly represented in the higher posts and they are more in need of a
statute to ensure the reservation in promotions. In Group A posts, the
representation of SCs is 11.5% and that of STs is 4.8%. The backlog
works out to 3.5% and 2.7% respectively. Whereas the OBC representation
in Group A is only 6.9% leaving a backlog of 20.1% as against the
constitutional provision of 27%. But the OBC leaders like Mr.Mulayam
Singh Yadav are deliberately blind towards these facts and misguiding
the OBCs. These leaders should have fought for the ‘adequate
representation’ of the OBCs in the higher posts. Instead, they argue
that reservation in promotions would create divisions in the society. He
is ignoring the fact that if his argument is extended further, then he
has to oppose the very concept of reservation itself and the OBCs will
be forced to stick to their caste occupations as ordained by the caste
system. Hence, it is very clear that if these mischievous leaders are
not exposed properly, there is every danger that the innocent OBCs will
be deprived of their constitutional rights and get instigated against
the SC/STs. Whatever the little they have attained so far, due to the
sacrifice our ancestors, will be lost forever. Hence, it it has become
the duty of the awakened Bahujan Samaj to educate the OBCs on the right
path and protect their rights. Selfish leaders must not be allowed to
divide and instigate the poor and powerless brothers to fight among
themselves. Such fights will disempower them both. There is a great need
to work for the unity of SC/ST/OBCs.
When the above facts
are realized, it could be understood that the casteist forces, by
stalling the Bill on Reservation in Promotions, have done a good job.
They have created a great opportunity to educate and organize the
Bahujan Samaj and strengthen their movement. In this regard, a week
long program under the title “Pro-Reservation Week” and “Pro-Reservation
Rally” is being organized on January 26, 2012. Details of the project
are as follows:
Dharna in every zone: Starting from Jan. 7 to
Jan. 11, 2013, Dharnas were organized in every zone as follows: There
was at least one dharna in every zone and in each of these dharnas, a
minimum of 1,000 workers took part.
Dharna started by 11 am and
continued till 5 pm. All these dharnas were attended by the State
Coordinators, State President, State Convener, State Vice-President and
the State Treasurer. The State General Secretaries, State Secretaries
and Executive Members took part in their respective zones. Similarly
District Presidents, Vice-President, General Secretaries, Treasurers and
Office Secretaries, district secretaries, assembly-level office
bearers participated. The district-level office bearers mobilized
maximum number of students in the dharnas. Their family members of
BAMCEF also took part on behalf of their spouses.
Large banners
of size 20ft X 30ft carrying the statistics of representation of all the
communities in the Central and State services were put up at the place
of dharna in all the zones. At least 50,000 handouts carrying all the
details of reservation were distributed during the dharna days.
Similarly, posters were put and wall-writings made in every district.
Along
with the Zone-in-charge General Secretaries, State Secretaries and the
district presidents, a team of advocates, educated youths and students
were prepared to speak on the issue of reservation throughout the
program of dharna. This training has been organized on on Jan. 5, 2013.
Dharna was ended with an oath to carry ahead the pro-reservation struggle to its logical end.
These
dharnas had purpose of educating the masses and also to prepare the OBC
brethren to join the Reservation movement which was originally started
by Mahatma Jyotiba Phule, Shahuji Maharaj and Periyar who belonged to
the OBCs.
PRO-RESERVATION RALLY JANUARY 26, 2013 at 11:00AM at Palace Grounds at Bengaluru.
A
rally of 1,000 bikes will go round the cities in Chennai on Jan.26, 2013. It will
start early around 8 am and end in a public meeting at 12 PM. In this
rally,vans decorated as chariot will carry the holy ash of Dadasaheb
Kanshi Ramji. More vans carrying the statistical details of the
reservation and the messages of our ancestors will be organized.
Lakhs
of people will take part in this public meeting to be addressed by Ms
Mayawai Ji. Meeting will highlight the need for the reservation in
promotions and the struggle of BSP and its leader in this regard. True
color of Congress and its chamchas will be exposed. Also will expose the
manuvadi mentality of the so called OBC leaders which is detrimental to
the very communities which they claim to represent. Historical
necessity of the unity of SC/ST/OBC and religious minorities will be
reiterated.
Along with the above demand, Behanji will speak
on the anti-people and pro-rich policies of UPA Government regarding
the deregulation of diesel, Direct Cash Transfer and price-rise of
essential commodities.
Our National Leader will also direct the
party workers to launch struggles against the governments which have
miserably failed in controlling the casteist forces committing
atrocities against the SC/STs and other weaker sections in Karnataka,
Tamilnadu and other states.
In this historic occasion some important leaders from other parties will be joining BSP in presence of our National Leader.
These masses will be convinced that their interests will be
safe only with the BSP.
We appeal in public the Honorable
President of India to convene a Special Parliament session to pass the
Reservation in Promotion Bill, which has already been suggested by our
National President Behan Kum. Mayawatiji, First promoting them to higher
posts and then to train them as per the Presidential Directives must be
revived untill Maha Mayawati Ji becomes the Prime Minister of
PRABUDDHA BHARATH. The meeting will end with an oath pledging the
commitment to
protect the reservation.
The OBC leaders with manuvadi mindset
have planned to organize a public meeting on Jan. 24, 2013 to demand
modify the SC/ST Atrocities Act. The masses in the public meeting on
Jan. 26 will be assured that this Act will be implemented sincerely with
more teeth if BSP is voted to power both in the Centre and State. Laws
will be enacted to confiscate the properties of the perpetrators of
atrocities under BSP rule. If there is a possibility to lodge complaints
against all those leaders who are speaking in public to create
dissentions among the communities and causing disharmony and
disturbances in the public, And trying it against such
anti-constitutional elements on Jan. 26, 2013 will be explored.
This
prolonged program will increase the activists, supporters and
sympathizers among the SC/ST/OBC employees and educate and help in build
the organization of BSP in every zone.
We also appeal in public
the Honorable President of India that orders may be passed to publish
the statistics of that nation’s wealth distributed to the 1st, 2nd, 3rd
rate souls (manuvadis) (in accordance with the proportion of their
population) in comparison with SC/ST/OBC/ religious minorities for the
purpose of proportional distribution of wealth in Business, Trade, to
start Industries, in Government Contracts, Petrol Bunks, Ration Shops,
Gas distribution etc., by giving hem Bank loans and from other
Government financial institutions.
We also appeal in public the
Honorable President of India that orders may be passed to start
management training institutions for the benefit of Awakened One with
Awareness International Chambers of Commerce and Industries to do trade
from Cybernetic Cooperative Fair Sale Marts so that the Sarv Jan
(Entire People) also be enable to involve in Foreign Direct Investment
globally.
All the State,Central Government and public sector
employees belonging to SC/ST/OBC religious minorities and the poor upper
castes have decided send memorandum in support of BSP to His
Excellency, The President of India and to warmly welcome Bahenji Ms
Mayawati to Bengaluru on 10-02-2013 by way of putting posters and
banners near their work place and near Palace Ground.
With Kind Regards
Thanking you
Yours faithfully
Jagatheesan Chandrasekharan
668 5th A Main Road, 8th Cross
HAL 3rd Stage
Bangalore-560075
Mob:9449260443
Email:chandrasekhara.tipitaka@gmail.com
http://sarvajan.ambedkar.org
Bengaluru 20-01-2013
Please Note:
1.
Entire People (Sarv Jan ) in general and Bahujan in particular will
send the above memorandum to His Excellency, The President of India
through mails and emails.
2. All the Mahila well wishers
belonging to Sarv Samaj (Entire People) express to welcome Bahen Ms
Mayawati Ji to address the south Indians at Bengaluru Palace ground
on 10-02-2013 draped in the traditional Saree. and address them in
English and Hindi.
01/22/13
Filed under:
General
Posted by:
site admin @ 9:21 pm
22113 TUESDAY & 23113 WEDNESDAY LESSON 812 IT BT NT Intellectuals of Awakened Ones With Awareness to meet on 26-01-2013at 10AM in Bengaluru. Contact Mr. Hanumanthraya at sarvajansangaati@gmail.com mob:9845604451
All State, Central Government and Public Sector Employees meeting on
‘RESERVATION IN PROMOTION’ was held on 22-01-2013 at ASHIRVAD St.Marks
Road, Bangalore from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
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Information, Bio, Nano Technology Intellectuals of Awakened Ones With Awareness to meet on 26-01-2013 at 10AM in Bengaluru.
Converging Technologies
for Improving Human Performance NANOTECHNOLOGY, BIOTECHNOLOGY, INFORMATION TECHNOLOGY INTEGRATED PRODUCT DESIGN AND MANUFACTURING DEVELOPMENT IN MANUFACTURING SECTOR AND COGNITIVE SCIENCE
Concentrated efforts can unify science based on the unity of nature, thereby advancing the combination of nanotechnology, biotechnology, information technology Integrated Product Design and Development in Manufacturing Sector and new technologies based in cognitive science. With proper attention to ethical issues and societal needs, converging technologies could achieve a tremendous improvement in human abilities, societal outcomes, the nation’s productivity, and the quality of life. This is a broad, cross- cutting, e merging and timely opportunity of interest to individuals, society and humanity in the long term.
The phrase “ convergent technologies” refers to the synergistic combination of four major “ NBIIPDC” ( Nano-Bio-Info-IPD -Cogno) provinces of science and technology, each of which is currently progressing at a rapid rate: (a) nanoscience and nanotechnology; (b) biotechnology and biomedicine, including genetic engineering; (c) information technology, including advanced computing and communications; (d) Integrated Product Design and manufacturing Development in Manufacturing Sector and (e) cognitive science, including cognitive neuroscience.
Timely and Broad Opportunity. Convergence of diverse technologies is based on material unity at the nanoscale and on technology integration from that scale. The building blocks o f matter that are fundamental to all sciences originate at t he nanoscale. Revolutionary advances at the interfaces between previously separate fields of science and technology are ready to create key transforming tools for NBIIPDC technologies. Developments in systems approaches, mathematics, and computation in conjunction with NBIIPDC allow us for the first time to understand the natural world, human society, and scientific research as closely coupled complex, hierarchical systems. At this moment in the evolution of technical achievement, improvement of human performance through integration of technologies becomes possible.
Examples of payoffs may include improving work efficiency and learning, enhancing individual sensory and cognitive capabilities, revolutionary changes in healthcare, improving both individual and group creativity, highly effective communication techniques including brain-to-brain interaction, perfecting human- machine interfaces including neuromorphic engineering, sustainable and “intelligent” environments including neuro-ergonomics, enhancing human capabilities for civil purposes, reaching sustainable development using NBIIPDC tools, and ameliorating the physical and cognitive decline that is common to the aging mind.
The workshop participants envision important breakthroughs in NBIIPDC-related areas in the next 10 to 20 years. Fundamental research requires about the same interval to yield significant applications. Now is the time to anticipate the research issues and plan an R&D approach that would yield optimal results.
This addresses key issues: What are the implications of unifying sciences and converging technologies? How will scientific knowledge and current technologies evolve and what emerging developments are envisioned? W hat visionary ideas can guide research to accomplish broad benefits for humanity? What are the most pressing research,practice and education issues?How can we develop a transforming national strategy to enhance individual capabilities and overall societal outcomes? What should be don e to achieve the best results over the next 10 t o 20 years?
This underlines several broad, long-term implications o f converging technologies in key areas of hum an activity, including working, learning , aging, group interaction, and human evolution. If we make the correct decisions and investments today, many of these visions could be addressed within 20 years’ time. Moving forward simultaneously along many of these paths could achieve an age of innovation and prosperity that would be a turning point in the evolution of human society. The right of each individual to use new knowledge of wisdom and technologies in order to achieve personal goals, as well as the right to privacy and choice, are at the core of the envisioned developments.
This report is based on exploratory research and practice already initiated in representative research and practice organizations and on the opinions of leading scientists and engineers using research data.
Strategies for Transformation. It is essential to prepare key organizations and societal activities for the changes made possible by converging technologies. Activities that accelerate convergence to improve human performance must be enhanced, including focused research and practice development, in creased technological synergy from the nanoscale, developing of interfaces among sciences and technologies, and a holistic approach to monitor the resultant societal evolution. The aim is to offer individuals and groups an increased range of attractive choices while preserving such fundamental values as privacy, safety, and moral responsibility. Education and training at all levels should use converging science and technology and prepare people to take advantage of them. We must experiment with innovative ideas to motivate multidisciplinary research and development, while finding ways to address ethical, legal, and moral concerns. In many application areas , such as medical technology and healthcare, it is necessary to accelerate advances that would take advantage of converging technologies.
Towards Unifying Science and Converging Technologies. The evolution of a hierarchical architecture for integrating natural and human sciences across many scales, dimensions, and data modalities will be required. Half a millennium a go, Renaissance leaders were masters of several fields simultaneously. Today, however, specialization has splintered the arts and engineering, and no one can master more than a tiny fragment of human creativity. The sciences have reached a watershed at which they must unify if they are to continue to advance rapidly. Convergence of the sciences can initiate a new renaissance, embodying a holistic view of technology based on transformative tools, t he mathematics of complex systems, and unified cause-and-effect understanding of the physical world f rom the nanoscale to the planetary scale.
Major Themes. Scientific leaders and policy makers across a range o f fields prepared written statements for a December 2001 workshop, evaluating the potential impact o f NBIIPDC technologies on improving human cap abilities at the microscopic, individual, group, and societal levels. During the workshop, participants examined the vast potential in six different areas of relevance:
• Overall potential of converging technologies. Representatives of government agencies and the private sector set forth the mission to explore the potential of converging technologies and research needs to improve human performance,
Executive Summary as well as the overall potential for revolutionary changes in the economy and society.They identified the synergistic development of nano-,bio-, information- integrated product design and manufacturing development of manufacturing sector and cognition-based technologies as an outstanding opportunity at the interface and frontier of sciences and engineering in the following decades, and proposed new visions of what is possible to achieve.
• Expanding human cognition and communication. Highest priority was given to “ The Human Cognome Project,” a multidisciplinary effort to understand the structure, functions, and potential enhancement of the human mind. Other priority areas are: personal sensory device interfaces; enriched community through humanized technology; learning how to learn; and enhanced tools for creativity.
• Improving human health and physical capabilities. Six priority areas have been identified: nano-bio processors f or research and development of treatments, including those resulting from bioinformatics, genomics and proteomics; nanotechnology-based implants and regenerative biosystems as replacements for human organs or for monitoring of physiological well-being; nanoscale machines and com parable unobtrusive tools for medical intervention; multi-modality platforms f or increasing sensorial capabilities, particularly for visual and hearing impaired people; brain-to-brain and brain- to-machine interfaces; and virtual environments for training, design, and forms of work unlimited by distance or the physical scale on which it is performed.
• Enhancing group and societal outcomes. An NBIIPDC system called “The Communicator” would remove barriers to communication caused by physical disabilities, language differences, geographic distance, and variations in knowledge of wisdom, thus greatly enhancing the effectiveness of cooperation in schools, corporations, government agencies, and across the world. Other areas of focus are in enhancing group creativity and productivity, cognitive engineering and developments related to networked society.A key priority will be revolutionary new products and services based on the integration of the four technologies from the nanoscale.
• National security. Given the radically changing nature of conflict in this new century, seven opportunities to strengthen national civics offered by technological convergence deserve high priority: data linkage and threat anticipation; uninhabited public utility vehicles; civil aircraft education and training; responses to chemical, biological, radiological and explosive threats; civil aircraft systems; non-drug treatments to enhance human performance; and applications of human-machine interfaces.
• Unifying science and education. To meet the coming challenges, scientific education needs radical transformation from elementary school through post- graduate t raining. Convergence of previously separate scientific disciplines and fields of engineering cannot take place without the emergence of new kinds of people who understand multiple fields in depth and can intelligently work to integrate them. New curricula, new concepts to provide intellectual coherence, and new forms of educational institutions will be necessary.
Beyond the 20-year time span, or outside the current boundaries of high technology, convergence can have significant impacts in such areas as : work efficiency, the human body and mind throughout the life cycle, communication and education, mental health, aeronautics and space flight, food and farming, sustainable and intelligent environments, self -presentation an d fashion, and transformation of civilization.
Synopsis of Recommendations
The recommendations of these are far-reaching and fundamental, urging the transformation of science, engineering and technology at their very roots. The new developments will be reolutionary and must be governed by respect for hum an welfare a nd dig nity. T his report s ets g oals for s ocietal an d edu cational transformation. Bu ilding o n t he sug gestions dev eloped i n the five t opical g roups, and th e id eas in th e more th an 5 0 in dividual co ntributions, the workshop recommended a national Research, Practice &Development priority area on converging technologies focused on enhancing human performance. The opportunity is broad, enduring, and of general interest.
a) Individuals. Scientists and engineers at every career level should gain skills in at least one NBIIPDC area and in neighboring disciplines, collaborate with colleagues in other fields, and take risks in launching innovative projects that could advance NBIIPDC.
b) Academe. Educational institutions at all levels should undertake major curricular and organizational reforms to re structure the teaching and research of science an d engineering so that previously separate disciplines can converge around common principles to train the technical labor force for the future.
c) Private Sector. Manufacturing, biotechnology, information integrated product design and manufacturing development and medical service corporations will need to develop partnerships of unparalleled scope to exploit the tremendous opportunities from technological convergence, investing in production facilities based on entirely new principles, materials, devices and systems, with increased emphasis on human development.
d) Government. The Federal Government should establish a national research, practice and development priority area on converging technologies focused on enhancing human performance. Government organizations at all levels should provide leadership in creating the NBIIPDC infrastructure an d co ordinating the work of other institutions, and must accelerate convergence by supporting new multidisciplinary scientific efforts while sustaining the traditional disciplines that are essential for success. Ethical, legal, moral, economic, environmental, workforce development, and other societal implications must be addressed from t he beginning, involving leading NBIIPDC scientists and engineers, social scientists and a broad coalition of professional and civic organizations. Research on societal implications must be funded, an d the risk of potential undesirable secondary effects must be monitored by a government organization in order to anticipate and take corrective action. Tools should be developed to anticipate scenarios f or future technology development an d applications.
Executive Summary
e) Professional Societies. T he scientific and engineering communities should create new means of interdisciplinary training and communication, reduce the barriers that inhibit individuals from working across disciplines, aggressively highlight opportunities for convergence in their conferences, develop links to a variety of other technical and medical organizations, and address ethical issues related to technological developments.
f) Other Organizations. N on-governmental organizations that represent potential user groups should contribute to the design and testing of convergent technologies, i n order to maximize t he benefits for their diverse constituencies. Private research foundations should invest in NBIIPDC research in those area s t hat are consistent with their unique missions. The press should increase high-quality coverage of science and technology, on the basis of the new convergent paradigm, to inform citizens so they can participate wisely in debates about ethical issues such as unexpected effects on inequality, policies concerning diversity, and the implications of transforming human capabilities.
A vast opportunity is created by the convergence of sciences and technologies starting with integration from the nanoscale and having immense individual, societal and historical implications for human development. The participants in the meetings who prepared this report recommend a national research and development priority area on converging technologies focused on enhancing human performance. This would be a suitable framework f or a long-term, coherent strategy in research,practice and education. Science and technology will increasingly dominate the world, as population, resource exploitation, and potential social conflict grow. Therefore, the success of this convergent technologies priority area is essential to t he future of humanity.
- from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY
for further research, practice and development please visit http://sarvajan.ambedkar.org
Contact Mr. Hanumanthraya at sarvajansangaati@gmail.com mob:9845604451
___________________________________________________________________________________________________________________
All State, Central Government and Public Sector Employees meeting on ‘RESERVATION IN PROMOTION’ was held on 22-01-2013 at ASHIRVAD St.Marks Road, Bangalore. Mr Gopinath said that The
Bill on Reservation in Promotions for the SC/STs
2012 (117th Amendment) has been passed in the Rajyasabha on Dec. 17,
2012 with a thumping majority. But in the Lok Sabha, due to the
conspiracy of the Manuvadi
parties The BJP, CONGRESS AND SP have played a mischief to stall its
passage. Hence the Bill has
not been passed despite the sincere efforts of Bahujan Samaj Party (BSP)
and its National President Behan Mayawatiji. This event has brought out
many hidden realities which have hitherto not been widely known to or
recognized by the public in general and Bahujan Samaj(majority people)
in particular. This opposing attitude of manuvadis from time immemorial
due to the madness and hatred against the untouchbales in itself shows
that the Bahujan Samaj is treading the right path.
BSP is the only party to safeguard the interests
of SC/ST/OBCs: The media (once Napolean had said that he can face two
battalions but not two scribes) was forced to highlight the role of BSP
and their leader Behanji in getting the Bill passed in the Rajya Sabha.
The leader has gone to the extent of accusing the Deputy Speaker Mr.
Hamid Ansari for the delay tactics in passing the Bill. The two
different strategies she adopted in both the Houses to save the UPA
Govt. on the issue of FDI were intended to force the Government to pass
the Bill smoothly. It was a strategy to create a moral compulsion on the
UPA Government. It was widely publicized that the UPA Govt. was saved
by the BSP leader Behan Mayawatiji. The people have come to know that
Behanji can go to any extent to protect the rights of the people.
The
mask worn by the Congress that it was the savior of SC/STs has been
torn apart. It got exposed on the day it failed to prevent the
hooliganism of Samajwadi Party’s MPs in Lok Sabha. In its betrayal it
stands exposed before the whole world that its commitment to the cause
of SC/STs is a big bogus. It was expected that the Congress would
support passing the Bill in the Lok Sabha in return to the favor done by
the BSP chief in FDI issue. But the Congress has shown its real colors.
Insincerity and helplessness of SC/ST MPs of other parties:
From the very beginning these SC/ST MPs belonging to the Manuvadi
parties were not sincere towards passing the Bill. They had never
exhibited any courage to voice in support of it. Some of them had tried
to fool the people by staging dharna outside the Parliament. What they
could not do inside the House, they were managing to show outside. They
were trying to tell their people that they were struggling hard outside
to secure their rights inside the Parliament. But people are asking them
that why did they go to the Parliament when they were unable to secure
the rights of the people. If they think that they would do better by
staging dharna outside the Parliament, they should not have contested
the elections in the first place. Now the people are made to realize
their own responsibility of electing the genuine and capable
representatives to the House of People (Lok Sabha). These chamchas are
more sincere to their parties and more worried about their career than
the people they represent.
The mischievous behavior of Mr.
Mulayam Singh Yadav, the chief of Samajwadi Party, who accepted to be
the 4th rate soul and to serve as slaves to the 1st, 2nd and 3rd rate
souls (manuvadis) inside and outside
the Parliament has given an impression among the SC/STs that the Other
Backward Classes are against their demands. Actually, the OBCs are very
poorly represented in the higher posts and they are more in need of a
statute to ensure the reservation in promotions. In Group A posts, the
representation of SCs is 11.5% and that of STs is 4.8%. The backlog
works out to 3.5% and 2.7% respectively. Whereas the OBC representation
in Group A is only 6.9% leaving a backlog of 20.1% as against the
constitutional provision of 27%. But the OBC leaders like Mr.Mulayam
Singh Yadav are deliberately blind towards these facts and misguiding
the OBCs. These leaders should have fought for the ‘adequate
representation’ of the OBCs in the higher posts. Instead, they argue
that reservation in promotions would create divisions in the society. He
is ignoring the fact that if his argument is extended further, then he
has to oppose the very concept of reservation itself and the OBCs will
be forced to stick to their caste occupations as ordained by the caste
system. Hence, it is very clear that if these mischievous leaders are
not exposed properly, there is every danger that the innocent OBCs will
be deprived of their constitutional rights and get instigated against
the SC/STs. Whatever the little they have attained so far, due to the
sacrifice our ancestors, will be lost forever. Hence, it it has become
the duty of the awakened Bahujan Samaj to educate the OBCs on the right
path and protect their rights. Selfish leaders must not be allowed to
divide and instigate the poor and powerless brothers to fight among
themselves. Such fights will disempower them both. There is a great need
to work for the unity of SC/ST/OBCs.
When the above facts
are realized, it could be understood that the casteist forces, by
stalling the Bill on Reservation in Promotions, have done a good job.
They have created a great opportunity to educate and organize the
Bahujan Samaj and strengthen their movement. In this regard, a week
long program under the title “Pro-Reservation Week” and “Pro-Reservation
Rally” is being organized on January 26, 2012. Details of the project
are as follows:
Dharna in every zone: Starting from Jan. 7 to
Jan. 11, 2013, Dharnas were organized in every zone as follows: There
was at least one dharna in every zone and in each of these dharnas, a
minimum of 1,000 workers took part.
Dharna started by 11 am and
continued till 5 pm. All these dharnas were attended by the State
Coordinators, State President, State Convener, State Vice-President and
the State Treasurer. The State General Secretaries, State Secretaries
and Executive Members took part in their respective zones. Similarly
District Presidents, Vice-President, General Secretaries, Treasurers and
Office Secretaries, district secretaries, assembly-level office
bearers participated. The district-level office bearers mobilized
maximum number of students in the dharnas. Their family members of
BAMCEF also took part on behalf of their spouses.
Large banners
of size 20ft X 30ft carrying the statistics of representation of all the
communities in the Central and State services were put up at the place
of dharna in all the zones. At least 50,000 handouts carrying all the
details of reservation were distributed during the dharna days.
Similarly, posters were put and wall-writings made in every district.
Along
with the Zone-in-charge General Secretaries, State Secretaries and the
district presidents, a team of advocates, educated youths and students
were prepared to speak on the issue of reservation throughout the
program of dharna. This training has been organized on on Jan. 5, 2013.
Dharna was ended with an oath to carry ahead the pro-reservation struggle to its logical end.
These
dharnas had purpose of educating the masses and also to prepare the OBC
brethren to join the Reservation movement which was originally started
by Mahatma Jyotiba Phule, Shahuji Maharaj and Periyar who belonged to
the OBCs.
PRO-RESERVATION RALLY JANUARY 26, 2013 at 11:00AM at Palace Grounds at Bengaluru.
A
rally of 1,000 bikes will go round the cities in Chennai on Jan.26, 2013. It will
start early around 8 am and end in a public meeting at 12 PM. In this
rally,vans decorated as chariot will carry the holy ash of Dadasaheb
Kanshi Ramji. More vans carrying the statistical details of the
reservation and the messages of our ancestors will be organized.
Lakhs
of people will take part in this public meeting to be addressed by Ms
Mayawai Ji. Meeting will highlight the need for the reservation in
promotions and the struggle of BSP and its leader in this regard. True
color of Congress and its chamchas will be exposed. Also will expose the
manuvadi mentality of the so called OBC leaders which is detrimental to
the very communities which they claim to represent. Historical
necessity of the unity of SC/ST/OBC and religious minorities will be
reiterated.
Along with the above demand, Behanji will speak
on the anti-people and pro-rich policies of UPA Government regarding
the deregulation of diesel, Direct Cash Transfer and price-rise of
essential commodities.
Our National Leader will also direct the
party workers to launch struggles against the governments which have
miserably failed in controlling the casteist forces committing
atrocities against the SC/STs and other weaker sections in Karnataka,
Tamilnadu and other states.
In this historic occasion some important leaders from other parties will be joining BSP in presence of our National Leader.
These masses will be convinced that their interests will be
safe only with the BSP.
The OBC leaders with manuvadi mindset
have planned to organize a public meeting on Jan. 24, 2013 to demand
modify the SC/ST Atrocities Act. The masses in the public meeting on
Jan. 26 will be assured that this Act will be implemented sincerely with
more teeth if BSP is voted to power both in the Centre and State. Laws
will be enacted to confiscate the properties of the perpetrators of
atrocities under BSP rule. If there is a possibility to lodge complaints
against all those leaders who are speaking in public to create
dissentions among the communities and causing disharmony and
disturbances in the public, And trying it against such
anti-constitutional elements on Jan. 26, 2013 will be explored.
This
prolonged program will increase the activists, supporters and
sympathizers among the SC/ST/OBC employees and educate and help in build
the organization of BSP in every zone.
N Mahesh said the struggle has to continue even after 10-02-2013 until the Bill on reservation in promotion is passed in the Budget session. He requested all the employees to spare their time, talent and treasure for the success of the struggle. He said that cutouts thanking Bahen Ms mayawti Ji bold initiative in protecting the interests of the Entire People will be placed in front of all offices.
Entire People (Sarv Jan ) in general and Bahujan in particular will
send the memorandum of Appeal on
‘RESERVATION IN PROMOTION’ to His Excellency, The President of India
through mails and emails.
The meeting decided to meet on 05-02-2013 to take final steps in the matter.
01/21/13
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19113 SATURDAY & 20113 SUNDAY LESSONS 809 & 810
Please attend BAMCEF meeting on
22-01–2013 at 05:30 PM at ASHIRVAD, St.Marks Rd, B’lore addressed by
Mr. Gopinath and Mr.N.Mahesh AND Memorandum of Appeal to the Hon’ble President of India to convene Special Parliament
Session to pass the Reservation in Promotions Bill (117th Constitutional
Amendment) from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
______________________________________________________________________________________________
VOICE OF SARVAJAN
To His Excellency
The President
Government of India
Rashtrapati Bhavan,
New Delhi,110 004.
Phone: 011-23015321
Fax : 011-23017290/011-23017824
Talkatora Road, New Delhi-110 001, Tel. (011) 23737623
Email:presidentofindia@rb.nic.in
scheduling@owjc.org
Hon’ble Sir,
Sub:
Memorandum of Appeal to the Hon’ble President of India to convene
Special Parliament Session to pass the Reservation in Promotions Bill
(117th Constitutional Amendment) from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
We
most humbly appeal to your Excellency that orders may kindly be passed
to convene Special Parliament Session to pass the Reservation in
Promotions Bill (117th Constitutional Amendment) during the Budget
session.
The total government jobs are just 2% of the total population. out of which
Category SCs (20%) STs (10%) OBCs (55%) Others (15%)
Of Jobs (including Religious Minorities)
Group A 11.5% 4.8% 6.9% 76.8%
Group B 14.9% 6% 7.3% 71.8%
Group C 6.4% 7.7% 15.3% 60.6%
Group D 23% 6.8% 17% 53.2%
98%
of the population are involved in other businesses who call themselves
as 1st(brahmin), 2nd(kshatryia) and 3rd bania) rate souls (manuvadis)
which constitutes just 15% of the total population who are the actual
beneficiaries of the freedom and independence of this country.
85%
belonging to SC/ST/OBC/religious minorities are left with only 2% of
the total wealth of the country and are sufferers of price rise of all
commodities.
The Bill on Reservation in Promotions for the SC/STs
2012 (117th Amendment) has been passed in the Rajyasabha on Dec. 17,
2012 with a thumping majority. But in the Lok Sabha, due to the conspiracy of the Manuvadi
parties THE BJP, CONGRESS AND SP have played a mischief to stall its passage. Hence the Bill has
not been passed despite the sincere efforts of Bahujan Samaj Party (BSP)
and its National President Behan Mayawatiji. This event has brought out
many hidden realities which have hitherto not been widely known to or
recognized by the public in general and Bahujan Samaj(majority people)
in particular.
BSP is the only party to safeguard the interests
of SC/ST/OBCs: The media (once Napolean had said that he can face two
battalions but not two scribes) was forced to highlight the role of BSP
and their leader Behanji in getting the Bill passed in the Rajya Sabha.
The leader has gone to the extent of accusing the Deputy Speaker Mr.
Hamid Ansari for the delay tactics in passing the Bill. The two
different strategies she adopted in both the Houses to save the UPA
Govt. on the issue of FDI were intended to force the Government to pass
the Bill smoothly. It was a strategy to create a moral compulsion on the
UPA Government. It was widely publicized that the UPA Govt. was saved
by the BSP leader Behan Mayawatiji. The people have come to know that
Behanji can go to any extent to protect the rights of the people.
The
mask worn by the Congress that it was the savior of SC/STs has been
torn apart. It got exposed on the day it failed to prevent the
hooliganism of Samajwadi Party’s MPs in Lok Sabha. In its betrayal it
stands exposed before the whole world that its commitment to the cause
of SC/STs is a big bogus. It was expected that the Congress would
support passing the Bill in the Lok Sabha in return to the favor done by
the BSP chief in FDI issue. But the Congress has shown its real colors.
Insincerity and helplessness of SC/ST MPs of other parties:
From the very beginning these SC/ST MPs belonging to the Manuvadi
parties were not sincere towards passing the Bill. They had never
exhibited any courage to voice in support of it. Some of them had tried
to fool the people by staging dharna outside the Parliament. What they
could not do inside the House, they were managing to show outside. They
were trying to tell their people that they were struggling hard outside
to secure their rights inside the Parliament. But people are asking them
that why did they go to the Parliament when they were unable to secure
the rights of the people. If they think that they would do better by
staging dharna outside the Parliament, they should not have contested
the elections in the first place. Now the people are made to realize
their own responsibility of electing the genuine and capable
representatives to the House of People (Lok Sabha). These chamchas are
more sincere to their parties and more worried about their career than
the people they represent.
The mischievous behavior of Mr.
Mulayam Singh Yadav, the chief of Samajwadi Party, inside and outside
the Parliament has given an impression among the SC/STs that the Other
Backward Classes are against their demands. Actually, the OBCs are very
poorly represented in the higher posts and they are more in need of a
statute to ensure the reservation in promotions. In Group A posts, the
representation of SCs is 11.5% and that of STs is 4.8%. The backlog
works out to 3.5% and 2.7% respectively. Whereas the OBC representation
in Group A is only 6.9% leaving a backlog of 20.1% as against the
constitutional provision of 27%. But the OBC leaders like Mr.Mulayam
Singh Yadav are deliberately blind towards these facts and misguiding
the OBCs. These leaders should have fought for the ‘adequate
representation’ of the OBCs in the higher posts. Instead, they argue
that reservation in promotions would create divisions in the society. He
is ignoring the fact that if his argument is extended further, then he
has to oppose the very concept of reservation itself and the OBCs will
be forced to stick to their caste occupations as ordained by the caste
system. Hence, it is very clear that if these mischievous leaders are
not exposed properly, there is every danger that the innocent OBCs will
be deprived of their constitutional rights and get instigated against
the SC/STs. Whatever the little they have attained so far, due to the
sacrifice our ancestors, will be lost forever. Hence, it it has become
the duty of the awakened Bahujan Samaj to educate the OBCs on the right
path and protect their rights. Selfish leaders must not be allowed to
divide and instigate the poor and powerless brothers to fight among
themselves. Such fights will disempower them both. There is a great need
to work for the unity of SC/ST/OBCs.
When the above facts
are realized, it could be understood that the casteist forces, by
stalling the Bill on Reservation in Promotions, have done a good job.
They have created a great opportunity to educate and organize the
Bahujan Samaj and strengthen their movement. In this regard, a week
long program under the title “Pro-Reservation Week” and “Pro-Reservation
Rally” is being organized on January 26, 2012. Details of the project
are as follows:
Dharna in every zone: Starting from Jan. 7 to
Jan. 11, 2013, Dharnas were organized in every zone as follows: There
was at least one dharna in every zone and in each of these dharnas, a
minimum of 1,000 workers took part.
Dharna started by 11 am and
continued till 5 pm. All these dharnas were attended by the State
Coordinators, State President, State Convener, State Vice-President and
the State Treasurer. The State General Secretaries, State Secretaries
and Executive Members took part in their respective zones. Similarly
District Presidents, Vice-President, General Secretaries, Treasurers and
Office Secretaries, district secretaries, assembly-level office
bearers participated. The district-level office bearers mobilized
maximum number of students in the dharnas. Their family members of
BAMCEF also took part on behalf of their spouses.
Large banners
of size 20ft X 30ft carrying the statistics of representation of all the
communities in the Central and State services were put up at the place
of dharna in all the zones. At least 50,000 handouts carrying all the
details of reservation were distributed during the dharna days.
Similarly, posters were put and wall-writings made in every district.
Along
with the Zone-in-charge General Secretaries, State Secretaries and the
district presidents, a team of advocates, educated youths and students
were prepared to speak on the issue of reservation throughout the
program of dharna. This training has been organized on on Jan. 5, 2013.
Dharna was ended with an oath to carry ahead the pro-reservation struggle to its logical end.
These
dharnas had purpose of educating the masses and also to prepare the OBC
brethren to join the Reservation movement which was originally started
by Mahatma Jyotiba Phule, Shahuji Maharaj and Periyar who belonged to
the OBCs.
PRO-RESERVATION RALLY JANUARY 26, 2013 at 11:00AM at Palace Grounds at Bengaluru.
A
rally of 1,000 bikes will go round the cities in Chennai on Jan.26, 2013. It will
start early around 8 am and end in a public meeting at 12 PM. In this
rally,vans decorated as chariot will carry the holy ash of Dadasaheb
Kanshi Ramji. More vans carrying the statistical details of the
reservation and the messages of our ancestors will be organized.
Lakhs
of people will take part in this public meeting to be addressed by Ms
Mayawai Ji. Meeting will highlight the need for the reservation in
promotions and the struggle of BSP and its leader in this regard. True
color of Congress and its chamchas will be exposed. Also will expose the
manuvadi mentality of the so called OBC leaders which is detrimental to
the very communities which they claim to represent. Historical
necessity of the unity of SC/ST/OBC and religious minorities will be
reiterated.
Along with the above demand, Behanji will speak
on the anti-people and pro-rich policies of UPA Government regarding
the deregulation of diesel, Direct Cash Transfer and price-rise of
essential commodities.
Our National Leader will also direct the
party workers to launch struggles against the governments which have
miserably failed in controlling the casteist forces committing
atrocities against the SC/STs and other weaker sections in Karnataka,
Tamilnadu and other states.
In this historic occasion some important leaders from other parties will be joining BSP in presence of our National Leader.
These masses will be convinced that their interests will be
safe only with the BSP.
We appeal in public the Honorable
President of India to convene a Special Parliament session to pass the
Reservation in Promotion Bill, which has already been suggested by our
National President Behan Kum. Mayawatiji. First promoting them to higher
posts and then to train them as per the Presidential Directives must be
revived.The meeting will end with an oath pledging the commitment to
protect the reservation.
The OBC leaders with manuvadi mindset
have planned to organize a public meeting on Jan. 24, 2013 to demand
modify the SC/ST Atrocities Act. The masses in the public meeting on
Jan. 26 will be assured that this Act will be implemented sincerely with
more teeth if BSP is voted to power both in the Centre and State. Laws
will be enacted to confiscate the properties of the perpetrators of
atrocities under BSP rule. If there is a possibility to lodge complaints
against all those leaders who are speaking in public to create
dissentions among the communities and causing disharmony and
disturbances in the public, And trying it against such
anti-constitutional elements on Jan. 26, 2013 will be explored.
This
prolonged program will increase the activists, supporters and
sympathizers among the SC/ST/OBC employees and educate and help in build
the organization of BSP in every zone.
We also appeal in public
the Honorable President of India that orders may be passed to publish
the statistics of that nation’s wealth distributed to the 1st, 2nd, 3rd
rate souls (manuvadis) (in accordance with the proportion of their
population) in comparison with SC/ST/OBC/ religious minorities for the
purpose of proportional distribution of wealth in Business, Trade, to
start Industries, in Government Contracts, Petrol Bunks, Ration Shops,
Gas distribution etc., by giving hem Bank loans and from other
Government financial institutions.
We also appeal in public the
Honorable President of India that orders may be passed to start
management training institutions for the benefit of Awakened One with
Awareness International Chambers of Commerce and Industries to do trade
from Cybernetic Cooperative Fair Sale Marts so that the Sarv Jan
(Entire People) also be enable to involve in Foreign Direct Investment
globally.
With Kind Regards
Thanking you
Yours faithfully
Jagatheesan Chandrasekharan
668 5th A Main Road, 8th Cross
HAL 3rd Stage
Bangalore-560075
Mob:9449260443
Email:chandrasekhara.tipitaka@gmail.com
http://sarvajan.ambedkar.org
Bengaluru 20-01-2013
To
……………………..
……………………..
Bangalore.
PRESS NOTE
Dear Sir/Madam,
We
are pleased to share with you that the “Dakshin Bharath Mahasammelan”
(Conference of the South Indian States) of Bahujan Samaj Party will be
organized on Feb. 10, 2013 in Bangalore. Our National President Behan
Kumari Mayawatiji, MP and Former Chief Minister of Uttar Pradesh, will
be the Chief Guest of the occasion.
The ‘Bill on Reservation in
Promotions for SC/STs -2012 will be a chief issue of this historic
conference. As you are aware, this Bill has been passed in the Rajya
Sabha with the single handed struggle of BSP Supremo, but has been
stalled in the Lok Sabha due to the conspiracy of Congress, BJP and SP.
Behanji has already appealed to the Hon’ble President to convene a
special session of the Parliament to pass this Bill. The Conference of
South Indian States will express its solidarity for the demand of our
National Leader.
Along with the above demand, Behanji will speak
on the anti-people and pro-rich policies of UPA Government regarding
the deregulation of diesel, Direct Cash Transfer and price-rise of
essential commodities.
Our National Leader will also direct the
party workers to launch struggles against the governments which have
miserably failed in controlling the casteist forces committing
atrocities against the SC/STs and other weaker sections in Karnataka,
Tamilnadu and other states.
In this historic occasion some important leaders from other parties will be joining BSP in presence of our National Leader.
More
than two lakh workers are expected to participate in this conference.
The Party workers are already engaged in the preparation with great
enthusiasm. There is every possibility that the BSP will emerge as a
balancing power in the ensuing assembly election in Karnataka.
We request you to publish this news in your esteemed daily and oblige.
Truly yours,
(Gopinath) (Marasandra Muniyappa)
State Vice-President State President
(R. Muniyappa) (B. Kamalanabhan)
State General Secretary State General Secretary
________________________________________________________________________________________________
BHARATIYA RESERVATION PROTECTION ANDHOLAN FORUM,
KARNATAKA
“RESERVATION IS NOT MERE PARTICIPATION, IT IS AN EQUAL
PARTICIPATION OF ALL IN THE NATIONAL GOVERNANCE”
Dear Brothers and Sisters, Jaibheem.
India
is a country where the society has been divided into thousands of
castes. Among these, the upper castes who are less than 15% in
population, had monopoly over education, power and wealth. The lower
castes, who are 85%, were condemned to work as servants of the ‘upper
castes’. This disastrous caste system had divided the society and
enslaved the country for over 2000 years. This wretched system was
supposed to have ended with the adoption of our Constitution drafted by
Babasaheb Dr. Ambedkar on Jan. 26, 1950. But alas! It has not happened.
Our
Constitution is based on the principles of Justice, Liberty, Equality
and Fraternity. In accordance with these noble principles, the
Reservation System in public services is being incorporated under
Article 16(4) to give ‘adequate representation’ to the ‘backward class
of citizens’. But the following statistics of Central Government
employment exposes the hypocrisy of all the parties ruled our country
(percentage of population in brackets):
Category SCs (20%) STs (10%) OBCs (55%) Others (15%)
Of Jobs (including
Religious
Minorities)
Group A 11.5% 4.8% 6.9% 76.8%
Group B 14.9% 6% 7.3% 71.8%
Group C 16.4% 7.7% 15.3% 60.6%
Group D 23% 6.8% 17% 53.2%
The
so called upper castes have an alarming excess representation of 74.3%
in the Group A and B category of jobs and overall share of 65.6%. But
the SC/STs have a poor representation of 13.2% and 5.4% in Group A and B
and an overall share of 16.45% and 6.33% respectively. Worst of all is
that of OBCs and Religious Minorities. They have a poorest
representation of 7.1% share in Group A and B and overall representation
of 11.3%. The representation of SC/ST/OBC and Minorities, whose total
population is 85%, in Group A is only 23.2, whereas the ‘upper castes’
have a total monopoly of 76.8%! This unequal distribution proves that
casteism is dominating over the Constitution! The situation of
SC/ST/OBC/Religious Minorities is still worst under the state government
services. This excessive representation of few communities is the major
cause of all kinds of social tensions in the country. Inequality in
government services, that too in the key posts, is the biggest reason
for the existence of inequality in all other spheres and sectors of the
country.
Reservation is not a policy of poverty amelioration. It
is a means to ensure the equal participation of all the castes and
communities in the national governance. The former untouchables and the
former Shudras will have a psychological spin off and get rid of the
inferiority complex only when they have their people in higher
positions. But this purpose is being defeated by the ruling manuvadi
parties. The Bill on Reservation in Promotions for the SC/STs in
Services (117th Constitutional Amendment) has been introduced with a
purpose to end this unequal representation in the higher posts. BSP
National President Behan Kum. Mayawatiji has succeeded in getting this
Bill passed in the Rajya Sabha on Dec. 17, 2013. But it has been stalled
by a few misguided members of Samajwadi Party (SP) in the Lok Sabha.
However, Behanji has demanded a Special Session of the Parliament to
pass this Bill.
The opposition of SP leaders is actually
detrimental to the very interest of OBC brethren. But BSP, the only
national party representing SC/ST/OBC and Religious Minorities, is
committed to the cause of OBCs also. Behanji has already declared her
commitment to fight for the ‘adequate representation’ of OBCs in higher
posts.
Tamil Nadu unit of BSP has launched this Pro-Reservation Week
program to appeal our Hon’ble President of India to convene a Special
Session of the Parliament, as demanded by our national leader Behan
Kum.Mayawatiji, to pass the 117th Constitutional Bill to ensure justice
to millions of SC/ST employees all over the country. We request all the
concerned people to join this campaign for justice in the interest of
Bahujan Samaj and the nation.
We also request you all to join
the South India Grand Conference to be held in this regard on Feb.10,
2013 in Bangalore, Karnataka State. Behan Kum. Mayawatiji will be the
Chief Guest in this historic conference.
Jaibheem, Jai Bharath
CO-ORDINATOR
KARNATAKA STATE
______________________________________________________________________________________
Project on the Pro-Reservation Week and Pro-Reservation Rally
Jan. 7,8,9,10 & 11 and Jan. 26, 2012
• Introduction: The Bill on Reservation in Promotions for the SC/STs
2012 (117th Amendment) has been passed in the Rajyasabha on Dec. 17,
2012 with a thumping majority. But in the Lok Sabha, the Manuvadi
parties have played a mischief to stall its passage. Hence the Bill has
not been passed despite the sincere efforts of our Party and our
National President Behan Mayawatiji. This event has brought out many
hidden realities which have hitherto not been widely known to or
recognized by the public in general and Bahujan Samaj in particular.
• BSP is the only party to safeguard the interests of SC/ST/OBCs:
The media was forced to highlight the role of BSP and our leader Behanji
in getting the Bill passed in the Rajya Sabha. Our leader has gone to
the extent of accusing the Deputy Speaker Mr. Hamid Ansari for the delay
tactics in passing the Bill. The two different strategies she adopted
in both the Houses to save the UPA Govt. on the issue of FDI were
intended to force the Government to pass the Bill smoothly. It was a
strategy to create a moral compulsion on the UPA Government. It was
widely publicized that the UPA Govt. was saved by the BSP leader Behan
Mayawatiji. The people have come to know that Behanji can go to any
extent to protect the rights of her people.
• Betrayal of
Congress: The mask worn by the Congress that it was the savior of
SC/STs has been torn apart. It got exposed on the day it failed to
prevent the hooliganism of Samajwadi Party’s MPs in Lok Sabha. In its
betrayal it stands exposed before the whole world that its commitment to
the cause of SC/STs is a big bogus. It was expected that the Congress
would support passing the Bill in the Lok Sabha in return to the favor
done by the BSP chief in FDI issue. But the Congress has shown its real
colors.
• Insincerity and helplessness of SC/ST MPs of
other parties: From the very beginning these SC/ST MPs belonging to the
Manuvadi parties were not sincere towards passing the Bill. They had
never exhibited any courage to voice in support of it. Some of them had
tried to fool the people by staging dharna outside the Parliament. What
they could not do inside the House, they were managing to show outside.
They were trying to tell their people that they were struggling hard
outside to secure their rights inside the Parliament. But people are
asking them that why did they go to the Parliament when they were unable
to secure the rights of the people. If they think that they would do
better by staging dharna outside the Parliament, they should not have
contested the elections in the first place. Now the people must be made
to realize their own responsibility of electing the genuine and capable
representatives to the House of People (Lok Sabha). These chamchas are
more sincere to their parties and more worried about their career than
the people they represent.
• Mischievous leader and
misguided OBCs: The mischievous behavior of Mr. Mulayam Singh Yadav, the
chief of Samajwadi Party, inside and outside the Parliament has given
an impression among the SC/STs that the Other Backward Classes are
against their demands. Actually, the OBCs are very poorly represented in
the higher posts and they are more in need of a statute to ensure the
reservation in promotions. In Group A posts, the representation of SCs
is 11.5% and that of STs is 4.8%. The backlog works out to 3.5% and 2.7%
respectively. Whereas the OBC representation in Group A is only 6.9%
leaving a backlog of 20.1% as against the constitutional provision of
27%. But the OBC leaders like Mr.Mulayam Singh Yadav are deliberately
blind towards these facts and misguiding the OBCs. These leaders should
have fought for the ‘adequate representation’ of the OBCs in the higher
posts. Instead, they argue that reservation in promotions would create
divisions in the society. He is ignoring the fact that if his argument
is extended further, then he has to oppose the very concept of
reservation itself and the OBCs will be forced to stick to their caste
occupations as ordained by the caste system. Hence, it is very clear
that if these mischievous leaders are not exposed properly, there is
every danger that the innocent OBCs will be deprived of their
constitutional rights and get instigated against the SC/STs. Whatever
the little they have attained so far, due to the sacrifice our
ancestors, will be lost forever. Hence, it is the duty of the awakened
Bahujan Samaj to educate the OBCs on the right path and protect their
rights. We should not allow the selfish leaders to divide and instigate
the poor and powerless brothers to fight among themselves. Such fights
will disempower them both. There is a great need to work for the unity
of SC/ST/OBCs.
When we analyze the above facts, we can understand
that the casteist forces, by stalling the Bill on Reservation in
Promotions, have done a good job. They have created a great opportunity
for us to educate and organize the Bahujan Samaj and strengthen our
movement. In this regard, we have planned to organize a week long
program under the title “Pro-Reservation Week” and “Pro-Reservation
Rally” on January 26, 2012. Details of the project are as follows:
• Dharna in every zone: Starting from Jan. 7 to Jan. 11, 2013,
Dharnas will be organized in every zone as follows: Nellai Zone - Jan.
7; Madurai Zone - Jan. 8; Trichy – Jan. 9; Coimbatore - Jan. 10; and
Villupuram – 11. There must be at least one dharna in every zone and in
each of these dharnas, a minimum of 1,000 workers must take part.
• Time of the Dharna: Dharna will start by 11 am and must continue
till 5 pm. All these dharnas will be attended by the State Coordinators,
State President, State Convener, State Vice-President and the State
Treasurer. The State General Secretaries, State Secretaries and
Executive Members must take part in their respective zones. Similarly
District Presidents, Vice-President, General Secretaries, Treasurers and
Office Secretaries, district secretaries, assembly-level office bearers
must participate without fail. The district-level office bearers must
mobilize maximum number of students in the dharnas. The family members
of BAMCEF must also take part on behalf of their spouses.
• Banners and related literature: Large banners of size 20ft X 30ft
carrying the statistics of representation of all the communities in the
Central and State services must be put up at the place of dharna in all
the zones. At least 50,000 handouts carrying all the details of
reservation must be distributed during the dharna days. Similarly,
posters must be put and wall-writings must be made in every district.
• Speakers to be prepared: Along with the Zone-in-charge General
Secretaries, State Secretaries and the district presidents, a team of
advocates, educated youths and students must be prepared to speak on the
issue of reservation throughout the program of dharna. This training
has been organized on on Jan. 5, 2013 in Chennai.
• End
the dharna with an oath: Dharna will have to end with an oath to carry
ahead the pro-reservation struggle to its logical end.
These
dharnas will have the purpose of educating the masses and also to
prepare the OBC brethren to join the Reservation movement which was
originally started by Mahatma Jyotiba Phule, Shahuji Maharaj and Periyar
who belonged to the OBCs.
PRO-RESERVATION RALLY JANUARY 26, 2013:
• Bike Rally with the holy ash of Dadasaheb: A rally of 1,000 bikes
will go round the Chennai city on Jan.26, 2013. It will start early
around 8 am and end in a public meeting at 12pm. In this rally, a van
decorated as chariot will carry the holy ash of Dadasaheb Kanshi Ramji.
We can also decorate some more vans carrying the statistical details of
the reservation and the messages of our ancestors.
•
Public Meeting: We must mobilize a minimum of 20,000 people in this
public meeting. In this meeting we must highlight the need for the
reservation in promotions and the struggle of our party and our leader
in this regard. We must expose the true color of Congress and its
chamchas. We must also expose the manuvadi mentality of the so called
OBC leaders which is detrimental to the very communities which they
claim to represent. We must also reiterate the historical necessity of
the unity of SC/ST/OBC and religious minorities. We must convince these
masses that their interests will be safe only with the BSP. We will
appeal in public the Honorable President of India to convene a Special
Parliament session to pass the Reservation in Promotion Bill, which has
already been suggested by our National President Behan Kum. Mayawatiji.
The meeting will have to end with an oath pledging our commitment to
protect the reservation.
• Commitment to strengthen the
SC/ST Atrocities Act: The OBC leaders with manuvadi mindset have planned
to organize a public meeting on Jan. 24, 2013 to demand modify the
SC/ST Atrocities Act. We will assure the masses in our public meeting on
Jan. 26 that this Act will be implemented sincerely with more teeth if
we are voted to power both in the Centre and State. We will enact laws
to confiscate the properties of the perpetrators of atrocities under BSP
rule. If there is a possibility to lodge complaints against all those
leaders who are speaking in public to create dissentions among the
communities and causing disharmony and disturbances in the public, we
shall explore and try it against such anti-constitutional elements on
Jan. 26, 2013.
This prolonged program must increase the activists,
supporters and sympathizers among the SC/ST/OBC employees and educated
and help in building the organization of our party in every zone.
Special State Executive Meeting WAS 25-12-2012
Chief Guest: Mr.Gopinath, State Coordinator. Presided by Mr.K.Armstrong, Mr.Manivannan, State Vice-President & Dr.R.Afzal, State Treasurer
The
Zone-in-charge General Secretaries and Secretaries have been instructed
to call a joint meeting within two days and finalize the place of
dharna and other details. They must also send a minimum of 10 speakers
to be trained on Jan.5, 2013 to the State Head Office in Pallavaram at
10 am. The State leaders and district leaders must also attend this
training session.
The handbill for the program will be sent to
them within 1-1-2013. They must start working for the dharna and
mobilize people for the Rally on Jan.26, 2013.
In the last
State Committee Meeting held on Dec.16, 2012 in Chennai, an evaluation
was made about the working of all the zones. It was adjudged that
Madurai Zone stood first in organizing the zonal camp, despite many
hurdles. Similarly, Villupuram Zone stood second in its performance.
Mr.Armugam, the Zone-in-charge General Secretary was congratulated for
his superb performance. So also Dr.Satyaraj and Stephen Raj, the State
Secretaries were appreciated. Mr.Rajappa, the General Secretary was
appreciated for his cooperation. Mr.Periyar Anban, Zone-in-charge State
Gen.Secretary and lion Murugan, State Secretary did organize the Chennai
zonal camp extremely well as they always did. They too were
congratulated. The Chennai District Camp held during Dec. 10 to 12, 2012
has excelled all the previous camps in its discipline and quality of
the cadres. Dist. President Adv.Satyamurthy was appreciated by all the
state leaders. Jaiheem, Jai Bharath.
_____________________________________________________________________________________________
Leaders of Sarv Jan are requested to send the above memorandum to His Excellency The President of India to create an awareness in the society for participation of all in the National Governance remembering the role played by intellectuals who corrected the right place for Babasaheb Dr. B.R Ambedkar when the manuvadis tried to undermine him.
01/17/13
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18113 FRIDAY LESSON 808
from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
தானங்களில் சிறந்தது தம்ம தானம் ஸக்கபஹ்ன வத்து ஸப்ப தானங் தம்ம தானங் ஜினதி
மதிப்பளிக்கின்ற, கருத்துள்ள நிலையில், ஊன்றிய கவனத்துடன் முற்றமுழுக்க ஆர்வமுள்ள வஸ்து
தானங்களில் சிறந்தது தம்ம தானம்.
ரஸங்களில் சிறந்தது தம்ம ரஸம்
பெரு மகிழ்ச்சி தரும் விதிகளில் சிறந்தது தம்ம விதி மகிழ்ச்சி
அடக்க முடியாத ஆசை அழித்தல், சகல கெடுதிகளை வலிமையினால் வெல்லுதல்
ஸக்கா எழுப்பிய வினா களின் கதை நிகழ்ச்சி
புத்தர்
ஜேதவனத் துறவி மடாலயத்தில் குடியிருந்த பொழுது தேவேந்திரன் ஸக்கா எழுப்பிய
நான்கு வினாக்கள் குறித்த இப்புத்தகத்தின் 354 யாப்புமுறை கூற்று.
ஒரு
குறிப்பிட்ட தறுவாய் தவதிஸ்ம ஆதிக்கம் தேவர்களின் கூட்டம் முன்னிலையில்
நான்கு வினாக்கள் எழுப்பப்பட்டது, ஆனால் தேவர்களுக்கு சரியான விடை கிடைக்க
தோற்றுப்போனது. இறுதியாக, ஸக்கா இத்தேவர்களை புத்தரிடம் ஜேதவனத் துறவி
மடாலயத்திற்கு அழைத்துச்சென்றார். அவர்களுடைய சிரமத்தை விளக்கிய பிறகு,
ஸக்கா பின்வரும் நான்கு வினாக்களை சமர்பித்தார்.
(அ) தானங்களில் சிறந்தது எது ?
(ஆ) ரஸங்களில் சிறந்தது எது?
(இ) பெரு மகிழ்ச்சி தரும் விதி எது ?
(ஈ) ஏன் அடக்க முடியாத ஆசை அழித்தல் சகல கெடுதிகளை வலிமையினால் வெல்லுதல் ?
இக்கேள்விகளுக்கு புத்தர் விடை அளித்தார், “ஓ ஸக்கா தம்ம தானம் தான் தானங்களில் சிறந்தது, ரஸங்களில்
சிறந்தது மற்றும் சிறந்த பெரு மகிழ்ச்சி தரும் விதி. அடக்க முடியாத ஆசை
முற்றிலும் ஒழித்தல் அரஹதருக்கான குறிக்கோள் எய்தல் ஆகும், மற்றும்,
அக்காரணத்தால் சகலம வெற்றிகளுக்கும் அபாரமானதாகும்.”
அப்பொழுது புத்தர் யாப்புமுறைளை பின்வருமாறு கூறினார்:
தானங்களில் சிறந்தது தம்ம தானம்; ரஸங்களில் சிறந்தது தம்ம ரஸம்; பெரு மகிழ்ச்சி தரும் விதிகளில் சிறந்தது தம்ம விதி மகிழ்ச்சி; அடக்க
முடியாத ஆசை முற்றிலும் ஒழித்தல் அரஹதருக்கான குறிக்கோள் எய்தல் ஆகும்,
மற்றும், அக்காரணத்தால் சகலம வெற்றிகளுக்கும் அபாரமானதாகும்(ஸம்ஸார துக்க).
போதனையுரை
இறுதியில், ஸக்கா புத்தரிடம் கூறினார், ” பூஜிக்கத்தக்க ஐயன்மீர்
தானங்களில் சிறந்தது தம்ம தானம் என்றால் ஏன் எப்பொழுதெல்லாம் ம்ம தானம்
செய்யப்படுகிறதோ அப்பொழுதெல்லாம் எங்களை அப்புண்ணியத்தில் பங்கு பெற
அழைப்பதில்லை? பூஜிக்கத்தக்க ஐயன்மீர், நான், இனி இது முதல் எங்களை
அப்புண்ணியச் செயல்களில் பங்கு பெற அழைக்க கெஞ்சிக் கேட்டுக்கொள்கிறேன்.”
அப்பொழுது புத்தர் எல்லா பிக்குகளையும் ஒன்று திரட்டி அப்புண்ணியச்
செயல்களை எல்லா இனங்களுடனும் பங்கு பெற வற்புவற்புறுத்தினார்.
அப்போதிலிருந்து, அது முப்பத்து ஒன்று ஆதிக்கங்களிலிருந்தும் (பூமிகளிலிருந்து) சகல இனங்களையும் வரவழைத்து புண்ணியச் செயல்களை பங்கு பெறச் செய்தது ஒரு மரபு ஆகியது.
ஸக்கபஹ்ன வத்து
ஸப்ப தானங் தம்ம தானங் ஜினதி
ஸப்ப ரஸங் தம்மரஸொ ஜினதி
ஸப்ப ரதிங் தம்மரதிங் ஜினதி
தன்ஹக்கயொ ஸப்பதுக்கங் ஜினதி
>>ஸுத்தபிடக-திக்க நிகாய Sutta Piṭaka >> Digha Nikāya
போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்
- விழிப்புணர்வு மேல் ஆஜரா கிருத்தல் -
( மஹா+ ஸதிபத்தான)
Mahāsatipaṭṭhāna Sutta
இந்த ஸுத்த நீதி வாக்கியம் ஆழ்நிலைத் தியானத்திற்கு முக்கியமான தொடர்புள்ளதென விசாலமாக ஆய்ந்த கருத்து
This sutta is widely considered as a the main reference for meditation practice.
தமிழ்
உத்தேஸ (ஆயத்தப்படுத்தல்)
I. மெய்யார்வ தியான ஜாக்கிரதை ஸ்தாபித்தல்
A.
உள்ளுயிர்ப்பு மற்றும் ஒரு தடவை மூச்சு வாங்கிவிடுதல் பிரிவு ( வினை
அடிப்படை, ஒரு சில சமய சம்பந்தமான அப்பியாசம் பாடம் அல்லது ஆழ்நிலைத் தியான
செயல்முறை சார்ந்த நியதி வழி, நீடமைதி, நினை விழந்த நிலை மெய்மறந்த
மகிழ்ச்சி மற்றும் நாலடி பாதை எய்துதல்).
B. ஒழுக்க நடை பாதை பிரிவு ( நான்கு இரியாபத அங்கஸ்திதி இருக்கின்றது, அதாவது: நடத்தல், நிற்றல், உட்கார்ந்திருத்தல், சயனிப்பு)
C.முழு விழிப்புடனிருக்கிற, உணர் திறன், உணர்வு பிரிவு.
D. பின்வருங் காலத்துக்குரிய எதிர்நோக்கு ஆசை பிரிவு.
E.மூலக்கூறு
அல்லது அடிப்படையான பொருள், அடிப்படை மெய்ம்மை, வண்ணம், நாச்சுவை, ஒலியலை,
புலங்கொளி மூலப் பொருள்,உடலைச் சார்ந்த அடிப்படை மெய்ம்மை அல்லது மூன்று
உயிரின உடற் கசிவுப்பொருள் சளி,
காற்று மற்றும் பித்தநீர், தகனம் செய்த பிந்திய உடல் சிதைவெச்சம்
உடற்பகுதியான மூலக் கூறு தசை, இரத்தம், எலும்புகள்: ஒரு புனித
திருச்சின்னம், ஒரு உயிரினப்படிவம், ஒரு மாழை.
F.ஒன்பது கல்லறை எலும்புகளைக் கொட்டும் மதிலகச் சுற்றுநில இடம். Note: infobubbles on all Pali words
Pāḷi
Uddesa
I. Kāyānupassanā I.காயானுபஸ்ஸன A. Ānāpāna Pabba A.ஆனாபான பப்ப (கம்மத்தானங்)
B. Iriyāpatha Pabba B.இரியாபத பப்ப
C. Sampajāna Pabba C.ஸம்பஜான பப்ப
D. Paṭikūlamanasikāra Pabba D.பதிகுலமானஸிகார பப்ப E. Dhātumanasikāra Pabba E.தாதுமானஸிகார பப்ப F. Navasivathika Pabba E.நவஸிவதக பப்ப
II. Vedanānupassanā
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English
Introduction
I. Observation of Kāya I.Fixing the attention, earnest meditation A. Section on ānāpāna A.Section on the Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi, jhāna and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ
B. Section on postures B.Section on Way of deportment. There are four iriyāpathas or postures, viz. walking, standing sitting, lying down.
C. Section on sampajañña C.Section on Knowing, understanding, conscious.
D. Section on repulsiveness D.Section on To expect, await, desire
E. Section on the Elements E.Section on Primary or elementary substance; principle, element,
material; a property of a primary substance, as colour, taste, sound; an
organ of sense; a bodily principle or humour of which there are three,
phlegm, wind and bile; a constituent of the body, as flesh, blood,
bones; the remains of a body after cremation; a sacred relic; a fossil; a
metal
F. Section on the nine charnel grounds
II. Observation of Vedanā
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உத்தேஸ (ஆயத்தப்படுத்தல்)
அத்தகைய எம் வல்லமைமிக்க சவுகதநூல் இயற்கை ஆற்றல்:
எந்த நான்கு?இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு kāye kāyānupassī
(உடலை உடல் கண்காணிப்புடன்) கவனித்து வசிக்கிரார் ātāpī sampajāno
satimā,வேறு வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க
ஏகாந்தமாயிருக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம் நோக்கி
எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க Vedanāsu vedanānupassī
உறுதலுணர்ச்சி கண்காணிப்புடன் வசிக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம்
நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக Citte cittānupassī viharati
ātāpī sampajāno satimā, சித்த நலம் கருதி ண்காணிப்புடன் வசிக்கிரார்.
மனத்தால் இயக்கப்படுகிற அபூர்வமான வினயா(ஒழுக்கம்) காக்க வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க
கண்காணிப்புடன் வசிக்கிரார்.
The Clear White Light
>>ஸுத்தபிடக-திக்க நிகாய-Iமெய்யார்வ தியானம் -A. உள்ளுயிர்ப்பு மற்றும் சுவாசித்தல் பிரிவு Sutta Piṭaka >> Digha Nikāya-I. Kāyānupassanā -A. Section on ānāpāna
தமிழ்
நான் இவ்வாறு கேட்டிருக்கேன்:
ஒரு
குறிப்பிட்டதறுவாயில், ஒரு கடைத்தெருவு நகரமான Kammāsadhamma
(கம்மாசதம்மா) வில், Kurus (பாரத்துவாசர்) இடையில் Bhagavā (பகவான்) தங்கி
இருந்தார்.
அவ்விடம், பிக்குக்களுக்கு அவர் உரை நிகழ்த்தினார்:
- பிக்குக்களுக்களா
- பிக்குக்களுக்கு Bhaddante (பந்த்தே) பதில் அளித்தார்.Bhagavā (பகவா) சொற்றார்:
-
இது, பிக்குக்களுக்களா,ஒன்றுமில்லை இனங்களை தூய்மைப்படுத்தும் பாதையில்
நடத்திச் செல்லும், துயரம் மற்றும் புலம்பலை முறியடித்து,
dukkha-domanassa(துக்கம்-துயரம்)மறைவு , Nibbāna(யாவுங் கடந்த நிலை
உணர்தல்) மெய்யாகக் காண்டல்,அதுதான் நான்கு பொருள்கள் கொண்ட
satipaṭṭhānas(விழிப்பு நிலை உளதாந்தன்மை) என கூறலாம்.
மற்றும் எப்படி,பிக்குக்களுக்களே,kāya in kāya (உடலில்
உடலை கவனித்து வசிக்கிரார்? இங்கு பிக்குக்களுக்களா,ஒரு
பிக்கு,காட்டுக்குச் சென்றோ அல்லது மரத்தடிக்குச் சென்றோ அல்லது காலி
அறைகுச் சென்றோ,காலை குறுக்காக கீழ்நோக்கி மடித்துக்கொண்டு அமர்கிரார்,உடலை
செங்குத்தாக சரிசெய்துக்கொண்டு,மற்றும் sati parimukhaṃ. மூச்சு உள்ளே
அல்லது வெளியே சரிசெய்துக்கொள்கிரார். sato இவ்வாறு கவனமான மூச்சு உள்ளே
அல்லது வெளியே செலுத்துகிரார். மூச்சு நீண்டதாக உள்ளே செலுத்தும்போது: நான்
நீண்டதாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு நீண்டதாக வெளியே
செலுத்தும்போது: நான் நீண்டதாக வெளியே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான் குறைவாக உள்ளே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே செலுத்தும்போது:நான்
குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர் தானே
பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:முழு
kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்: kāya-saṅkhāras
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
சம்மதம்படி,பிக்குக்களுக்களே,திறமை கடைசல்காரர்
அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல் உருவாக்குதல்
குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு குறைவான
சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்குக்களுக்களே,ஒரு பிக்கு,மூச்சு நீண்டதாக
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
B. பதுமங்களின் பிரிவு
மேலும்,பிக்குக்களுக்களே,ஒரு பிக்கு, நடந்து செல்லும் பொழுது, ‘நான் நடந்து
செல்கிறேன்’,என அவர் அறிந்துகொள்கிறார்.அல்லது நின்று கொண்டிருக்கிற
பொழுது, ‘நான் நின்று கொண்டிருக்கிகிறேன்’, என அவர்
அறிந்துகொள்கிறார்:அல்லது உட்கார்ந்திருக்கிற பொழுது, ‘நான்
உட்கார்ந்திருக்கிறேன்’, என அவர் அறிந்துகொள்கிறார்: அல்லது
படுத்திருத்திருக்கிற பொழுது, ‘நான் படுத்திருத்திருக்கிறேன்’,என அவர்
அறிந்துகொள்கிறார்: தவிர அவர் kāya உடல்அமர்வுநிலை எதுவாக தீர்வு
செய்கிறாரோ அதன்படிபுரிந்து கொள்கிறார்.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
B. இரியாபாத பப்ப
புனசாபரங்,
பிக்கவெ, பிக்கு கச்சந்தொ வா கச்சாமி தி பஜானாதி, தித்தொ வா தித்தொமி
தி பஜானாதி, நிஸின்னொ வ ‘நிஸின்னொமி’ தி பஜானாதி, ஸயானொ வா ஸயானொமி தி
பஜானாதி. யதா யதா வ பணஸ்ஸ காயொ பணிஹிதொ ஹோதி, ததா ததா நங் பஜானதி.
இதி
அஜ்ஜதம் வா காயெ காயானுபஸ்ஸி விஹாரதி, பஹித்தா வா காயெ காயானுபஸ்ஸி
விஹாரதி,அஜ்ஜத்த-பஹித்தா வா காயெ காயானுபஸ்ஸி விஹாரதி; ஸமுதய-தம்மானுபஸ்ஸி
வா காயஸ்மிங் விஹாரதி, யய-தம்மானுபஸ்ஸி வா காயஸ்மிங் விஹாரதி,
ஸமுதய-யய-தம்மானுபஸ்ஸி வா காயஸ்மிங் விஹாரதி; ‘அதி காயொ’ தி வா பணஸ்ஸ சதி
பச்சுபத்தித ஹோதி, யாவதெவ நணமத்தாய பதிஸ்ஸதிமத்தாய, (1) அனிஸ்ஸிதொ ச
விஹாரதி, ந ச கின்சி லோகெ உபாதியதி.ஏவம்’பி கொ, பிக்கவெ, பிக்கு காயெ
காயானுபஸ்ஸி விஹாரதி.
C. பதுமம் பிரிவு
மேலும்,பிக்குக்களுக்களே,ஒரு பிக்கு, அணுகும்
பொழுது மற்றும் விட்டு நீங்கும் பொழுது, sampajañña நிரந்தரமான தீர்க்கமான
உணருந்திறனுடன் நுணுகிக்கண்டு செயல் படுகிரார், முன் நோக்கி கவனித்துப்
பார்க்கும் பொழுது மற்றும் எல்லாப் பக்கங்களிலும் கவனித்துப் பார்க்கும்
பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு
செயல் படுகிரார், வளைக்கிற பொழுது மற்றும் நெட்டிமுறியும்
பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு
செயல் படுகிரார், பதவிக்குரிய நீண்ட மேலங்கி அணிந்து கொள் பொழுது மற்றும்
தளர்த்தியான மேலங்கி மற்றும் ஐயக்கடிஞை எடுத்துச் செல்லும்
பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு
செயல் படுகிரார், உண்ணும் பொழுது, குடிக்கும் பொழுது, மெல்லும் பொழுது,
சுவைக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், வண்டலகற்றும் மற்றும் சிறுநீர் கழிக்கும்
பணி கவனிக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், நடந்து செல்கிறே பொழுது நின்று
கொண்டிருக்கிற பொழுது,
உட்கார்ந்திருக்கிற பொழுது, படுத்திருத்திருக்கிற
பொழுது, விழிதிருக்கிற பொழுது, உரையாடுகிற பொழுது, பேசாமலிருக்கிற பொழுது,
sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு செயல்
படுகிரார்.
இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள்
கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
D.தாக்கிக் துரத்திடுதல் பிரிவு
ஒருவேளை பிக்குக்களுக்களே,அங்கே ஒரு பை இரண்டு வாயில்கள்
உடையதாயிருப்பின், பல்வேறு வகைப்பட்ட தானியம், குன்று நெல் பயிர், நெல்
பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல். ஒரு மனிதன்
நல்ல பார்வையாற்றல் உடையவராயிருத்தல் கட்டு அவிழ்க்கப் பட்டவுடன் ஆழ்ந்து
ஆராய விரும்பி ,”இது குன்று நெல் பயிர்,நெல் பயிர், பச்சைப்பருப்பு, மாட்டு
பட்டாணி, எள்ளு விதை, தொலியல்என அறீவார்.” அதே போல், பிக்குக்களுக்களே,
ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால்
வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த
kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை,
தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி,
மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல்,
மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர்,
மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள
மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து
கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட
அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள்,
மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம்,
இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி,
இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம்,
வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ்
சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என
அறீவார்.
இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.D. Paṭikūlamanasikāra Pabba
E. நாற்பெரும் பூதங்கள் மேலான பிரிவு
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
சம்மதம்போலே,பிக்குக்களுக்களே, ஒரு பயிற்சி பெற்ற கசாப்புக்காரர் அல்லது ஒரு
கசாப்புக்காரரிடம் தொழில் பழகுநர்,ஒரு பசு கொல்லுஞ் செயல் உடையவராயிரருந்து,
ஒரு
குறுக்கு வீதி உட்கார்ந்து எப்படி வெட்டி எடுக்கப்பட்டதோ; அதே போன்றே,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.
இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருஇந்தால், ஒரு நாள் இறந்த, அல்லது இரண்டு நாட்கள்
இறந்த, அல்லது மூன்று நாட்கள் இறந்த, வீங்கிய, சற்றே நீலமான மற்றும்
புரைத்துச் சீக்கொண்ட நிலையில், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய
ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல்
உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும்
அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(2)
க்
கொண்டிருந்தால்,காகங்களால் தின்னப்பட்டு, பருந்துகளால் தின்னப்பட்டு,
பிணந்தின்னிக் கழுகுகளால் தின்னப்பட்டு, நாரைகளால் தின்னப்பட்டு, நாய்களால்
தின்னப்பட்டு, புலிகளால் தின்னப்பட்டு, சிறுத்தைகளால் தின்னப்பட்டு,
பல்வேறு வகைப்பட்ட அசரீரிவஸ்துக்களால் தின்னப்பட்டு, அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(3)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்
பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசை மற்றும்
இரத்தத்துடன்,நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான
kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு
இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக
இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(4)
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம்
பூசப்பட்டு,நரம்புகளால்
ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(5)
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம்
இல்லாமல்,நரம்புகளால்
ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(6)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்
பார்த்துக் கொண்டிருந்தால், கழற்றபட்ட எலும்புகள் அங்குமிங்குமா சிதறலான,
இங்கே ஒரு கை எலும்பு, அங்கே ஒரு கால் எலும்பு, இங்கே ஒரு கணுக்கால்
எலும்பு, அங்கே ஒரு முழந்தாள் எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு
இடுப்பு எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு விலா எலும்பு, இங்கே
ஒரு தொடை எலும்பு, அங்கே ஒரு முதுகு எலும்பு, இங்கே ஒரு தண்டெலும்பு, அங்கே
ஒரு கழுத்து எலும்பு, இங்கே ஒரு தாடை எலும்பு, அங்கே ஒரு பல் எலும்பு,
அல்லது அங்கே ஒரு மண்டை ஓடு என அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய
ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல்
உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும்
அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(7)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்
பார்த்துக் கொண்டிருந்தால்,எலும்புகள் கடல்நுரை போல் வெண்மையாக இருந்தால்,
அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya
உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும்
இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(8)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்
பார்த்துக் கொண்டிருந்தால்,எலும்புகள் ஒரு ஆண்டுக்கு மேலே பழையதாகி
குவியல் போல் இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
(9)
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப்
பார்த்துக் கொண்டிருந்தால்,சீரழிந்த எலும்புகள் பொடியாகி இருந்தால், அவர்
இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.
இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
II. வேதனையை கூர்ந்த கவனித்தல்
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, vedanā in vedanā வேதனையை வேதனையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்?
இங்கு,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒரு sukha vedanā சுக வேதனையை
அனுபவிக்கும்போது, நான் ஒரு சுக வேதனையை அனுபவிக்றேன் என
புரிந்துகொள்கிரார்: ஒரு dukkha vedanā துக்க வேதனையை அனுபவிக்கும்போது,
நான் ஒரு துக்க வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு
adukkham-asukhā vedanā அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā
vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு
sukhā vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு sukhā vedanā nirāmisa சுக வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā nirāmisa சுக
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha
vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான்
ஒரு dukkha vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன்
என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā nirāmisa துக்க வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā nirāmisa துக்க
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு
adukkham-asukhā vedanā sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை
மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā sāmisa
அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு
adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:
இவ்வாறு
அவர் vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
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III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்
மற்றும்
இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய
அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார்?
மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு,
Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையை ” Citta மனம் அதனுடைய
அகநிலை rāga ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,அல்லது Citta மனம்
அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றதை, “Citta மனம் அதனுடைய அகநிலை rāga
ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார்,அல்லது
Citta மனம் அதனுடைய அகநிலை “dosa வெறுப்பு ஆர்வ வேட்கையை Citta மனம்
அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையாக” என
புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ
வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றது”
என புரிந்துகொள்கிரார், அல்லது Citta மனம் அதனுடைய அகநிலை moha மருட்சி
ஆர்வ வேட்கையை “Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கை” என
புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ
வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றது”
என புரிந்துகொள்கிரார், அல்லது ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை
“ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு
சிதறலான
Citta மனம் அதனுடைய அகநிலை “ஒரு சிதறலான Citta மனம் அதனுடைய
அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு விரிவாக்கம் செய்த Citta மனம்
அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு விரிவாக்கம் செய்யாத Citta மனம் அதனுடைய அகநிலை
“ஒரு விரிவாக்கம் செய்யாத Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்,அல்லது ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை
“ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,
ஒரு மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை “ஒரு மிக மேற்படாத Citta
மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு திண்மையான Citta
மனம் அதனுடைய அகநிலை “ஒரு திண்மையான Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு திண்மையற்ற Citta மனம் அதனுடைய அகநிலை “ஒரு
திண்மையற்ற Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை “ஒரு விடுதலை செய்த Citta மனம்
அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு விடுதலை செய்யாத Citta மனம்
அதனுடைய அகநிலை “ஒரு விடுதலை செய்யாத Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்.
இவ்வாறு அவர் Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய
அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், அல்லது அதனுடைய அகநிலையை
in Citta மனம் அதனுடைய அகநிலையில் வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய
அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், புலன்களால் உணரத்தக்க
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், samudaya
and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும்
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
இல்லாவிடில் “இது citta அகநிலை” என உணர்ந்து, sati விழிப்பு நிலை
அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு ஞானம் மற்றும்
ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும் உலகத்தில்
சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு பிக்கு, Citta
மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து
கவனித்து வாசம் செய்கிரார்.
IV. Observation of Dhammas
A. Section on the Nīvaraṇas
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு
A. நிவாரணங்கள் மீதான பகுதி
மற்றும்
அதற்கு அப்பால், எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, dhammas in
dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான
அற முறைகளூடன் கூர்ந்த கவனிப்புடன் வாசம் செய்கிரார்?
இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே kāmacchanda புலனுணர்வு
சிற்றின்ப ஆசை அதற்குள் உடனிருப்பதால், “எனக்குள் புலனுணர்வு சிற்றின்ப ஆசை
கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,புலனுணர்வு சிற்றின்ப ஆசை
அதற்குள் உடனில்லையெனில், “எனக்குள் புலனுணர்வு சிற்றின்ப ஆசை கிடையாது என
அவர் புரிந்து கொள்கிரார்;எவ்வாறு புலனுணர்வு சிற்றின்ப ஆசை எழும்பாத
புலனுணர்வு சிற்றின்ப ஆசை எழும்பியது என அவர் புரிந்து கொள்கிரார்;
எவ்வாறு எழும்பிய புலனுணர்வு சிற்றின்ப ஆசை கைவிடப்பட்டது என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட புலனுணர்வு சிற்றின்ப ஆசை எதிர்காலத்தில்
அணுகாது என அவர் புரிந்து கொள்கிரார்.
இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே byāpāda பிணங்கு/வைராக்கியம்
உடனிருப்பதால், “எனக்குள் பிணங்கு/வைராக்கியம் கிடக்கிறது என அவர் புரிந்து
கொள்கிரார்,பிணங்கு/வைராக்கியம் உடனில்லையெனில், “எனக்குள்
பிணங்கு/வைராக்கியம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு
பிணங்கு/வைராக்கியம் எழும்பாத புலனுணர்வு பிணங்கு/வைராக்கியம் என அவர்
புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய பிணங்கு/வைராக்கியம் கைவிடப்பட்டது
என அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட பிணங்கு/வைராக்கியம்
எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.
இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே thīnamiddhā மந்தம் மற்றும்
அசதி உடனிருப்பதால், “எனக்குள் மந்தம் மற்றும் அசதி கிடக்கிறது என அவர்
புரிந்து கொள்கிரார்,மந்தம் மற்றும் அசதி அதற்குள் உடனில்லையெனில்,
“எனக்குள் மந்தம் மற்றும் அசதி கிடையாது என அவர் புரிந்து
கொள்கிரார்;எவ்வாறு மந்தம் மற்றும் அசதி எழும்பாத மந்தம் மற்றும் அசதி
எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய மந்தம் மற்றும்
அசதி கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட
மந்தம் மற்றும் அசதி எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.
இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே uddhacca-kukkucca மனதிற்குரிய
கிளர்ச்சி/பரபரப்பு மற்றும் கவலை உடனிருப்பதால், “எனக்குள் மனதிற்குரிய
கிளர்ச்சி/பரபரப்பு மற்றும் கவலை கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,
மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை அதற்குள் உடனில்லையெனில்,
“எனக்குள் மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை கிடையாது என அவர்
புரிந்து கொள்கிரார்; எவ்வாறு மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும்
கவலை எழும்பாத மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை எழும்பியது
என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய மனதிற்குரிய
கிளர்ச்சி/பரபரப்பு மற்றும் கவலை கைவிடப்பட்டது என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும்
கவலை எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.
இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே vicikicchā சந்தேகம்,
உறுதியின்மை உடனிருப்பதால், “எனக்குள் சந்தேகம், உறுதியின்மை கிடக்கிறது
என அவர் புரிந்து கொள்கிரார், சந்தேகம், உறுதியின்மை அதற்குள்
உடனில்லையெனில், “எனக்குள் சந்தேகம், உறுதியின்மை கிடையாது என அவர்
புரிந்து கொள்கிரார்; எவ்வாறு சந்தேகம், உறுதியின்மை எழும்பாத சந்தேகம்,
உறுதியின்மை எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய
சந்தேகம், உறுதியின்மை கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்;
எவ்வாறு கைவிடப்பட்ட சந்தேகம், உறுதியின்மை எதிர்காலத்தில் அணுகாது என
அவர் புரிந்து கொள்கிரார்.
இவ்வாறு அவர் dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்
கூர்ந்து
கவனித்து வாசம் செய்கிரார், அல்லது சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் வெளியே கூர்ந்த
கவனித்து வாசம் செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க
தோற்றம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
புலன்களால் உணரத்தக்க கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார், samudaya and passing away of phenomena புலன்களால் உணரத்தக்க
தோற்றம் மற்றும் கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார், இல்லாவிடில் “இது dhammas சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ” என உணர்ந்து, sati
விழிப்பு நிலை அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு
ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
மற்றும் உலகத்தில் சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே,
ஒரு பிக்கு, dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு
அடிப்படையான அற முறைகளூடன் dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில்
சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் கூர்ந்து கவனித்து வாசம்
செய்கிரார்.
B. Khandhas பற்பல தனிமங்களின் கூட்டுகளை ஐக்கியப்படுத்தும் மீதான பகுதி
மற்றும்
அதற்கு அப்பால், எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, dhammas in
dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான
அற முறைகளூடன் ஐந்து Khandhas பற்பல தனிமங்களின் கூட்டுகளை
ஐக்கியப்படுத்தும் பற்றிய வகையில் கூர்ந்த கவனிப்புடன் வாசம் செய்கிரார்?
IV. Dhammānupassanā
இங்கு,
பிக்குக்களுக்களே, ஒரு பிக்கு,[தெளிவாக உய்த்துணர்கிரார்]:”
அப்படிப்பட்டதுதான் rūpa ரூபம்/சடப்பொருள், அப்படிப்பட்டதுதான் samudaya of
rūpa ரூபம்/சடப்பொருளின் தோற்றம் அப்படிப்பட்டதுதான் samudaya of rūpa
ரூபம்/சடப்பொருளின் கழிதல்; அப்படிப்பட்டதுதான்
vedanā,வேதனை/உறுதலுணர்ச்சி, அப்படிப்பட்டதுதான் samudaya of
vedanā,வேதனை/உறுதலுணர்ச்சியின் தோற்றம் அப்படிப்பட்டதுதான் samudaya of
vedanā,வேதனை/உறுதலுணர்ச்சியின் கழிதல்; அப்படிப்பட்டதுதான் saññā
ஞானம்/விழிப்புணர்வுநிலை, அப்படிப்பட்டதுதான் samudaya of
saññā,ஞானம்/விழிப்புணர்வுநிலையின் தோற்றம் அப்படிப்பட்டதுதான் samudaya
of saññā,ஞானம்/விழிப்புணர்வுநிலையின் கழிதல்; அப்படிப்பட்டதுதான்
saṅkhāra வரையறுக்கப்பட்ட புலனுணர்வாதம், அப்படிப்பட்டதுதான் samudaya of
saṅkhāra,புலனுணர்வாதத்தின் தோற்றம் அப்படிப்பட்டதுதான் samudaya of
saṅkhāra,புலனுணர்வாதத்தின் கழிதல்; அப்படிப்பட்டதுதான் viññāṇa
விஞானம்/மனத்தின் விழிப்பு நிலை, அப்படிப்பட்டதுதான் samudaya of
viññāṇa,விஞானம்/மனத்தின் விழிப்பு நிலையின் தோற்றம் அப்படிப்பட்டதுதான்
samudaya of viññāṇa,ஞானம்/மனத்தின் விழிப்பு நிலையின் கழிதல்;
இவ்வாறு அவர் dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்
கூர்ந்து
கவனித்து வாசம் செய்கிரார், அல்லது சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் வெளியே கூர்ந்த
கவனித்து வாசம் செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க
தோற்றம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
புலன்களால் உணரத்தக்க கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார், samudaya and passing away of phenomena புலன்களால் உணரத்தக்க
தோற்றம் மற்றும் கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார், இல்லாவிடில் “இது dhammas சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ” என உணர்ந்து, sati
விழிப்பு நிலை அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு
ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
மற்றும் உலகத்தில் சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே,
ஒரு பிக்கு, dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு
அடிப்படையான அற முறைகளூடன் ஐந்து Khandhas பற்பல தனிமங்களின் கூட்டுகளை
ஐக்கியப்படுத்தும் பற்றிய வகையில் கூர்ந்த கவனிப்புடன் வாசம் செய்கிரார்.
தமிழ்
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு
C. புலனுணர்வு கோளங்கள் மீதான பிரிவு (Āyatana Pabba ஆயதன பப்பா)
மற்றும்
அதற்கு அப்பால், எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, dhammas in
dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான
அற முறைகளூடன் ஆறு Āyatana Pabba ஆயதன பப்பா புலனுணர்வு கோளங்களூடன்
கூர்ந்த கவனிப்புடன் வாசம் செய்கிரார்?
இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே cakkhu கண்களை புரிந்து
கொள்கிரார்,rūpa ரூபம்/சடப்பொருளை புரிந்து கொள்கிரார், இவ்விரண்டு
காரணைங்களை நோக்கி எழும் saṃyojana கால்விலங்கு/பற்றாசை
புரிந்து
கொள்கிரார்; எவ்வாறு saṃyojana கால்விலங்கு/பற்றாசை என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு கைவிடப்பட்டsaṃyojana கால்விலங்கு/பற்றாசை
எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.
காதுகளை புரிந்து கொள்கிரார்,sadda புரிந்து கொள்கிரார், இவ்விரண்டு
காரணைங்களை நோக்கி எழும் saṃyojana கால்விலங்கு/பற்றாசை புரிந்து
கொள்கிரார்; எவ்வாறு saṃyojana கால்விலங்கு/பற்றாசை என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு கைவிடப்பட்டsaṃyojana கால்விலங்கு/பற்றாசை
எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.
மூக்கை புரிந்து கொள்கிரார்,gandha புரிந்து கொள்கிரார், இவ்விரண்டு
காரணைங்களை நோக்கி எழும் saṃyojana கால்விலங்கு/பற்றாசை புரிந்து
கொள்கிரார்; எவ்வாறு saṃyojana கால்விலங்கு/பற்றாசை என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு கைவிடப்பட்டsaṃyojana கால்விலங்கு/பற்றாசை
எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.
நாக்கை புரிந்து கொள்கிரார், rasa ருசியை புரிந்து கொள்கிரார், இவ்விரண்டு
காரணைங்களை நோக்கி எழும் saṃyojana கால்விலங்கு/பற்றாசை புரிந்து
கொள்கிரார்; எவ்வாறு saṃyojana கால்விலங்கு/பற்றாசை என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு கைவிடப்பட்டsaṃyojana கால்விலங்கு/பற்றாசை
எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.
உணர்வுகளை புரிந்து கொள்கிரார், இவ்விரண்டு காரணைங்களை நோக்கி எழும்
saṃyojana கால்விலங்கு/பற்றாசை புரிந்து கொள்கிரார்; எவ்வாறு saṃyojana
கால்விலங்கு/பற்றாசை என அவர் புரிந்து கொள்கிரார்; எவ்வாறு
கைவிடப்பட்டsaṃyojana கால்விலங்கு/பற்றாசை எதிர்காலத்தில் அணுகாது என அவர்
புரிந்து கொள்கிரார்.
மனதை புரிந்து கொள்கிரார், dhammas தம்மங்களை புரிந்து கொள்கிரார்,
இவ்விரண்டு காரணைங்களை நோக்கி எழும் saṃyojana கால்விலங்கு/பற்றாசை
புரிந்து கொள்கிரார்; எவ்வாறு saṃyojana கால்விலங்கு/பற்றாசை என அவர்
புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்டsaṃyojana கால்விலங்கு/பற்றாசை
எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.
இவ்வாறு அவர் dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்
கூர்ந்து
கவனித்து வாசம் செய்கிரார், அல்லது சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் வெளியே கூர்ந்த
கவனித்து வாசம் செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க
தோற்றம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
புலன்களால் உணரத்தக்க கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார், samudaya and passing away of phenomena புலன்களால் உணரத்தக்க
தோற்றம் மற்றும் கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார், இல்லாவிடில் “இது dhammas சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ” என உணர்ந்து, sati
விழிப்பு நிலை அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு
ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
மற்றும் உலகத்தில் சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே,
ஒரு பிக்கு, dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு
அடிப்படையான அற முறைகளூடன் ஆறு Āyatana Pabba ஆயதன பப்பா புலனுணர்வு
கோளங்களூடன் கூர்ந்த கவனிப்புடன் வாசம் செய்கிரார்.
Where’s the new Bodhisattva?
தமிழ்
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு
D. போதியை அடைய ஏழு மூலக் கூறு(ஒரு புத்தரின் ஒப்புயர்வற்ற ஞானம் எய்த இன்றியமையாத்தேவை) மீதான பிரிவு
மற்றும்
அதற்கு அப்பால், எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, dhammas in
dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான
அற முறைகளூடன் ஏழு கூர்ந்த கவனிப்புடன் வாசம் செய்கிரார்?
இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே sati sambojjhaṅga
விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு உடனிருப்பதால், “எனக்குள் sati
sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு கிடக்கிறது என அவர்
புரிந்து கொள்கிரார், sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம்
காரணக்கூறு அதற்குள் உடனில்லையெனில், “எனக்குள் sati sambojjhaṅga
விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு கிடையாது என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம்
காரணக்கூறு எழும்பாத sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம்
காரணக்கூறு எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய
sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு கைவிடப்பட்டது என
அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட sati sambojjhaṅga
விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு எதிர்காலத்தில் அணுகாது என அவர்
புரிந்து கொள்கிரார்.
அவ்விடத்தில் dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால்
இயக்கப்படுகிற புலனுணர்வாதம் உடனிருப்பதால், “எனக்குள் dhammavicaya
sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் கிடக்கிறது
என அவர் புரிந்து கொள்கிரார், dhammavicaya sambojjhaṅga தம்மவிசயா
மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் அதற்குள் உடனில்லையெனில்,
“எனக்குள் dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற
புலனுணர்வாதம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு
dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம்
எழும்பாத dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற
புலனுணர்வாதம் எழும்பியது என அவர் புரிந்து கொள்கிரார்.
அவ்விடத்தில் vīriya sambojjh aṅga திடமான மனத்தால் இயக்கப்படுகிற
புலனுணர்வாதம் , “எனக்குள் vīriya sambojjh aṅga திடமான மனத்தால்
இயக்கப்படுகிற புலனுணர்வாதம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,
vīriya sambojjh aṅga திடமான மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம்
அதற்குள் உடனில்லையெனில், “எனக்குள் dhammavicaya sambojjhaṅga தம்மவிசயா
மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் கிடையாது என அவர் புரிந்து
கொள்கிரார்; எவ்வாறு vīriya sambojjh aṅga திடமான மனத்தால்
இயக்கப்படுகிற புலனுணர்வாதம் எழும்பாத vīriya sambojjh aṅga திடமான
மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் எழும்பியது என அவர் .பூரணத்துவம்
மேம்படுத்துதல் கொள்கிரார்
அவ்விடத்தில்
pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம், “எனக்குள் pīti
sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர்
புரிந்து கொள்கிரார், pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான
உபதேசம் அதற்குள் உடனில்லையெனில், “எனக்குள் பரவசமான காரணக்கூறான ஞான
உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு pīti
sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் எழும்பாத pīti
sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர்
.பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.
அவ்விடத்தில் passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம்,
“எனக்குள் passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம்
கிடக்கிறது என அவர் புரிந்து கொள்கிரார், passaddhi sambojjhaṅga சலனமற்ற
காரணக்கூறான ஞான உபதேசம் அதற்குள் உடனில்லையெனில், “எனக்குள் சலனமற்ற
காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு
passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பாத
passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பியது என
அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.
அவ்விடத்தில் samādhi
சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக
சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற காரணக்கூறான ஞான
உபதேசம், “எனக்குள் samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை
மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து
சலனமற்ற
காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,
samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக
சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற
காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு
samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக
சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து
சலனமற்ற காரணக்கூறான
ஞான உபதேசம் எழும்பாத samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை
மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து
சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர் .பூரணத்துவம்
மேம்படுத்துதல் கொள்கிரார்.
அவ்விடத்தில் upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு /
நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம்
முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான
உபதேசம், “எனக்குள் upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை /
மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம்
புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற
காரணக்கூறான ஞான உபதேசம், கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,
upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை /
மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச்
சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம்,
கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு upekkhā உள்ளச்சமநிலை /
தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம்
நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி
sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், எழும்பாத upekkhā
உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும்
சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த
உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், எழும்பியது என
அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.
இவ்வாறு அவர் dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்
கூர்ந்து
கவனித்து வாசம் செய்கிரார், அல்லது சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் வெளியே கூர்ந்த
கவனித்து வாசம் செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க
தோற்றம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
புலன்களால் உணரத்தக்க கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார், samudaya and passing away of phenomena புலன்களால் உணரத்தக்க
தோற்றம் மற்றும் கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார், இல்லாவிடில் “இது dhammas சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ” என உணர்ந்து, sati
விழிப்பு நிலை அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு
ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
மற்றும் உலகத்தில் சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே,
ஒரு பிக்கு,dhammas in dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில்
சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ஏழு கூர்ந்த கவனிப்புடன் வாசம்
செய்கிரார்.
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.
E2. சமுதயசத்தியத்தை(தோற்ற ஸத்தியத்தை) விளக்கிக்காட்டுதல்
மற்றும் எது, பிக்குளே,
dukkha-samudaya ariyasacca துக்கத்தின் மூலக்காரணமான மேதக்க மெய்ம்மை ?
அது இந்த, மறுபிறப்பிற்கு வழிகாட்டும் அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, அத்துடன் இணைக்கப்பட்ட ஆர்வ வேட்கை மற்றும் இன்பம்
நுகர்தல், இங்கும் அங்குமாக களிப்பூட்டு காண்டல், அதை வாக்காட: kāma-taṇhā,
bhava-taṇhā and vibhava-taṇhā புலனுணர்வுக்கு ஆட்பட்ட சபல இச்சை, மறுமுறை
தொடர்ந்து உயிர் வாழ அடக்க முடியாத ஆசை மற்றும் மறுமுறை தொடர்ந்து உயிர்
வாழாதிருக்க அடக்க முடியாத ஆசை. ஆனால் இந்த taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, பிக்குளே, எழும்பும் நேரத்தில்,
அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே
நிலைகொள்கிறது? அங்கே இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிற , அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
மற்றும் எது இந்த உலகத்தினுள்ளே
எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது? இந்த கண்கள்
உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது,
அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை ,
எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற
நேரத்தில், அது எங்கே நிலைகொள்கிறது,இந்த காது உலகத்தினுள்ளே
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது. இந்த மூக்கு உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த நாக்கு உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறது, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த Kāya காயம் உடல்
உலகத்தினுள்ளே மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது,
அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,
எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற
நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த Mana மனம் உலகத்தினுள்ளே
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறது, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது.
கண்ணுக்கு
தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. சுவைகள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
Dhammas
தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது.
இந்த eye-viññāṇa கண்-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது.இந்த ear-viññāṇa காது-விழிப்புணர்வுநிலை இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.இந்த nose-viññāṇa
மூக்கு-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த tongue-viññāṇa நாக்கு-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது. இந்த Kāyaகாயம் -viññāṇa உடம்பு-விழிப்புணர்வுநிலை
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த Mana-viññāṇa
மனம்-விழிப்புணர்வுநிலை இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த eye-samphassa கண்-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற
மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க
முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,
அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே
நிலைகொள்கிறது.இந்த ear-samphassa காது-தொடர்பு இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது.இந்த nose-samphassa மூக்கு-தொடர்பு இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. இந்த tongue-samphassa
நாக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த Kāyaகாயம் -samphassa உடம்பு-தொடர்பு இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது. இந்த Mana-samphassa மனம்-தொடர்பு இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
The vedanāவேதனையால் பிறந்த இந்த eye-samphassa கண்-தொடர்பு இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.இந்த ear-samphassa
காது-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.இந்த
nose-samphassa மூக்கு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற
மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க
முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,
அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே
நிலைகொள்கிறது. இந்த tongue-samphassa நாக்கு-தொடர்பு இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த Kāyaகாயம்
-samphassa உடம்பு-தொடர்பு இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே
நிலைகொள்கிறது.
இந்த Mana-samphassa மனம்-தொடர்பு இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது.
இந்த saññā புலனுணர்வு கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது. saññā புலனுணர்வு ஒலிகள், இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது. saññā புலனுணர்வு வாசனைகள், இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது. saññā புலனுணர்வு சுவைகள் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது.
saññā புலனுணர்வு உடலியல்பான புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது.
saññā புலனுணர்வு Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம்
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த புலனுணர்வு தொகுத்த பொதுக் கருத்துப்படிவம் தொடர்புடைய கண்ணுக்கு
தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. சுவைகள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. Dhammas
தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம் இந்த உலகத்தினுள்ளே எவை
மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான்
taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும்
நேரத்தில், அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது
எங்கே நிலைகொள்கிறது.
இந்த taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை,
கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. சுவைகள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே
நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம்
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த vitakka எண்ணம்/எதிரொளி கண்ணுக்கு தெரிகிற படிவங்கள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. ஒலிகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. வாசனைகள், இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது. சுவைகள் இந்த
உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே
நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம்
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
இந்த vicāra ஒரு விஷயம் முடியும் முன்பே மற்றொரு விஷயத்திற்கு மாறுகி
எண்ணம் கண்ணுக்கு தெரிகிற படிவங்கள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற
மற்றும் ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க
முடியாத ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில்,
அது எங்கே யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே
நிலைகொள்கிறது. ஒலிகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
வாசனைகள், இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
சுவைகள் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
உடலியல்பான
புலனுணர்வாதம் இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும்
ஒத்துக்கொள்கிறதாகக் காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத
ஆசை/இச்சை/தாகம்/தகாச் சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே
யெழும்புகிறது, தானே நிலைகொள்கிற நேரத்தில், அது எங்கே
நிலைகொள்கிறது.
Dhammas தம்மங்கள் யாவுங் கடந்த மெய்யாகக் காண்டல் கட்டம்
இந்த உலகத்தினுள்ளே எவை மகிழ்வளிக்கிற மற்றும் ஒத்துக்கொள்கிறதாகக்
காணப்படுகிறதோ, அங்கே தான் taṇhā அடக்க முடியாத ஆசை/இச்சை/தாகம்/தகாச்
சிற்றின்பவேட்கை, எழும்பும் நேரத்தில், அது எங்கே யெழும்புகிறது, தானே
நிலைகொள்கிற நேரத்தில், அது எங்கே நிலைகொள்கிறது.
E4. மார்க சத்தியத்தை விளக்கிக்காட்டுதல்
மற்றும் எது, பிக்குகளே, dukkha·nirodha·gāminī
paṭipadā ariyasacca துக்கம் முடிவுறுகிற மார்க வழிகாட்டும் மேதக்க
மெய்ம்மை சத்திய பண்பு? அது சும்மா இந்த ariya aṭṭhaṅgika magga
எண்வகுப்பான மேதக்க மெய்ம்மை சத்திய மார்கம், என்று சொல்லப்படுகிற,
sammādiṭṭhi திருஷ்டி நேரான நோக்கு, sammāsaṅkappo நேரான
உட்கருத்து/எண்ணம், sammāvācā நேரான பேச்சு, sammākammanto நேரான வினையாற்
றுதல், sammā-ājīvo நேரான ஜீவனோபாயம், sammāvāyāmo நேரான பிரயத்தனம்,
sammāsati நேரான விழிப்பு நிலை மற்றும் sammāsamādhi நேரான ஒருமுக சிந்தனை.
மற்றும் எது, பிக்குகளே, sammādiṭṭhi திருஷ்டி
நேரான நோக்கு? அது, பிக்குகளே, இந்த ñāṇa of dukkha, துக்க ஞானம், ñāṇa of
dukkha-samudaya, இந்த துக்க மரபுமூல ஞானம், ñāṇa of dukkha-nirodha
இந்த துக்க இடைநிறுத்த ஞானம், மற்றும் ñāṇa of dukkha-nirodha-gāmini
paṭipada இந்த துக்க முடிவுறுகிற மார்க வழிகாட்டும் ஞானம்,அது, பிக்குகளே,
sammādiṭṭhi திருஷ்டி நேரான நோக்கு என்று அழைக்கபடுகிறது.
மற்றும் எது, பிக்குகளே, sammāsaṅkappo நேரான
உட்கருத்து/எண்ணம்? அவை , பிக்குகளே, saṅkappas of nekkhamma உலகப்பற்று
துறவு சிந்தனா சக்தி,saṅkappas of abyāpāda வைராக்கியம் இன்மை சிந்தனா
சக்தி, saṅkappas of avihiṃsā வன்முறை இன்மை சிந்தனா சக்தி, அது,
பிக்குகளே, sammāsaṅkappo நேரான உட்கருத்து/எண்ணம், என்று அழைக்கபடுகிறது
மற்றும் எது, பிக்குகளே, sammā-ājīva நேரான பேச்சு?
அது, பிக்குகளே, musāvādā பொய் தவிர்வு pisuṇa vācā கெடு நோக்கான
பேச்சு தவிர்வு pharusa vācā கடுமையான பேச்சு தவிர்வு மற்றும்
samphappalāpa அற்பப்பொழுதுபோக்கான உரையாடல் தவிர்வு அது, பிக்குகளே, நேரான
பேச்சு, என்று அழைக்கபடுகிறது.
மற்றும் எது, பிக்குகளே, sammā-kammanta நேரான
வினையாற் றுதல்? அது, பிக்குகளே, pāṇātipāta பிராண நாசம் தவிர்வு
adinnādāna கொடுக்கப்படாத யாவையும் எடுத்தல் தவிர்வு abrahmacariya தூய
வாழ்க்கைவாழ்க்கைக்கு எதிர் நிலையான பாலுறவு தவிர்வு, அது, பிக்குகளே,
sammā-kammanta நேரான வினையாற் றுதல் என்று அழைக்கபடுகிறது.
மற்றும் எது, பிக்குகளே, sammā-ājīva நேரான
ஜீவனோபாயம்? இங்கு பிக்குகளே, ஒரு மேதக்க சீடர், பிழையான ஜீவனோபாயம்
கைவிடப்பட்ட உடையவராயிருத்தல், அவருடைய வாழ்க்கை நேர்மை வழிவகை ஜீவனோபாயம்
ஆதரவுடன் வாழ்கிறார், அது, பிக்குகளே, sammā-ājīva நேரான ஜீவனோபாயம்
என்று அழைக்கபடுகிறது.
மற்றும் எது, பிக்குகளே, sammāvāyāma நேரான
பிரயத்தனம்? இங்கு பிக்குகளே, ஒரு பிக்கு, எழும்பாத pāpaka பாவம்
மற்றும் akusala பாதகமான/தகாத குணம்/உடல் நலத்திற்கு
ஒவ்வாத/ஒழுக்கக்கெட்ட/பயிற்சித் திறமையற்ற dhammas தம்மங்கள்
எழும்பாதிருக்கும்போது chanda உத்வேகம் தோற்றுவி தோற்றுவிக்கிறார், அவர்
தானே தீவிரமாக ஈடுபடுத்திக்கொள்கிறார், viriya,அவருடைய
விறுவிறுப்பு/ஆற்றல்/கடுமுயற்சி/சளைக்காத குணத்தை எழுப்புகிறார், பலம்
பொருந்திய சக்தி வாய்ந்த அவருடைய cittaசித்தம் உள்ளத்தை உபயோகிக்கிறார்
மற்றும் கடுமுயற்சி செய்கிறார்; pāpaka பாவம் மற்றும் akusala பாதகமான/தகாத
குணம்/உடல் நலத்திற்கு ஒவ்வாத/ஒழுக்கக்கெட்ட/பயிற்சித் திறமையற்ற
dhammas எழும்பாதிருக்கும்போது அதை கைவிட chanda உத்வேகம் தோற்றுவி
தோற்றுவிக்கிறார், அவர் தானே தீவிரமாக ஈடுபடுத்திக்கொள்கிறார்,
viriya,அவருடைய விறுவிறுப்பு/ஆற்றல்/கடுமுயற்சி/சளைக்காத குணத்தை
எழுப்புகிறார், பலம் பொருந்திய சக்தி வாய்ந்த அவருடைய cittaசித்தம்
உள்ளத்தை உபயோகிக்கிறார் மற்றும் கடுமுயற்சி செய்கிறார்; எழும்பும் pāpaka
பாவம் மற்றும் akusala பாதகமான/தகாத குணம்/உடல் நலத்திற்கு
ஒவ்வாத/ஒழுக்கக்கெட்ட/பயிற்சித் திறமையற்ற dhammas தம்மங்கள்
எழும்பாதிருக்கும்போது chanda உத்வேகம் தோற்றுவி தோற்றுவிக்கிறார், அவர்
தானே தீவிரமாக ஈடுபடுத்திக்கொள்கிறார், viriya,அவருடைய
விறுவிறுப்பு/ஆற்றல்/கடுமுயற்சி/சளைக்காத குணத்தை எழுப்புகிறார், பலம்
பொருந்திய சக்தி வாய்ந்த அவருடைய cittaசித்தம் உள்ளத்தை உபயோகிக்கிறார்
மற்றும் கடுமுயற்சி செய்கிறார்; தண்டாமை kusala dhammas,பாராட்டுத்
திறனுடைய தம்மங்கள் அவற்றினுடைய குழப்புதல் இராமை, அவற்றினுடைய
மிகுதிப்பாடு, அவற்றினுடைய மேம்பாடு, அவற்றினுடைய நய மேம்பாடு மற்றும்
அவற்றினுடைய முழுமையான நிலை, அவர் தானே தீவிரமாக ஈடுபடுத்திக்கொள்கிறார்,
viriya,அவருடைய விறுவிறுப்பு/ஆற்றல்/கடுமுயற்சி/சளைக்காத குணத்தை
எழுப்புகிறார், பலம் பொருந்திய சக்தி வாய்ந்த அவருடைய cittaசித்தம்
உள்ளத்தை உபயோகிக்கிறார் மற்றும் கடுமுயற்சி செய்கிறார், அது, பிக்குகளே,
sammāvāyāma நேரான பிரயத்தனம் என்று அழைக்கபடுகிறது.
மற்றும் எது, பிக்குகளே,sammāsati நேரான விழிப்பு
நிலை? இங்கு பிக்குகளே, ஒரு பிக்கு, kāya in kāyaகாயாவை காயாவில் உடம்பில்
உடம்பை,ātāpī sampajāno, satimā, abhijjhā-domanassa இந்த உலகம் நோக்கி
ஏகாந்தமாயிருக்க உடையவராயிருத்தல் கவனித்து வாசம் செய்கிறார். vedanā in
vedanāவேதனையில் வேதனையாக உறுதலுணர்ச்சியில் உறுதலுணர்ச்சியாக ātāpī
sampajāno, satimā, abhijjhā-domanassa இந்த உலகம் நோக்கி ஏகாந்தமாயிருக்க
உடையவராயிருத்தல் கவனித்து வாசம் செய்கிறார். citta in
cittaசித்தத்தில் சித்தமாக மனதில் மனமாக , ātāpī sampajāno, satimā,
abhijjhā-domanassa இந்த உலகம் நோக்கி ஏகாந்தமாயிருக்க உடையவராயிருத்தல்
கவனித்து வாசம் செய்கிறார். அது, பிக்குகளே, sammāsati நேரான விழிப்பு
நிலை என்று அழைக்கபடுகிறது.
மற்றும் எது, பிக்குகளே, sammāsamādhi நேரான ஒருமுக
சிந்தனை? இங்கு பிக்குகளே, ஒரு பிக்கு,kāma காமத்திலிருந்து புலனுணர்வு
மட்டுமேபற்றிய ஆர்வ வேட்கையிலிருந்து தனிப்பாட்டு akusala பாதகமான/தகாத
குணம்/உடல் நலத்திற்கு ஒவ்வாத/ஒழுக்கக்கெட்ட/பயிற்சித் திறமையற்ற dhammas
தம்மங்கள் தனிப்பாட்டு,முதலாவது jhāna ஒருமுக சிந்தனையான தியானத்தில்
ஈடுபட உள்ளே பிரவேசித்து உட்கிரகித்த உடையவராயிருத்தல், vitakka and
vicāra எண்ணம்/எதிரொளி மற்றும் ஒரு விஷயம் முடியும் முன்பே மற்றொரு
விஷயத்திற்கு மாறுகி எண்ணம் அவ்விடத்தில் உறுதியாக உடன் இருந்து, உடனாக
with pīti மற்றும் sukha இல் பிறந்த தொடர்பற்ற தன்மை, உடனாக vitakka-vicāra
எண்ணம்/எதிரொளி மற்றும் ஒரு விஷயம் முடியும் முன்பே மற்றொரு விஷயத்திற்கு
மாறுகி எண்ணம் மிடாவடை,இரண்டாவதான jhāna ஒருமுக சிந்தனையான தியானத்தில்
ஈடுபட உள்ளே பிரவேசித்து உட்கிரகித்த உடையவராயிருத்தல், அவ்விடத்தில்
உட்புறமான உள அமைதியூக்கி அத்துடன் citta சித்தமாக மனதில் ஒன்றுபடுத்தல்,
vitakka and vicāra எண்ணம்/எதிரொளி மற்றும் ஒரு விஷயம் முடியும் முன்பே
மற்றொரு விஷயத்திற்கு மாறுகி எண்ணம் அவ்விடத்தில் உறுதியாக உடன் இருந்து,
உடனாக with pīti கழிபேருவகை மற்றும் sukha சுகம் இன்றி அத்துடன் பிறந்த
மனம் ஒருமுக சிந்தனையில் குறிவைத்து அதனுடைய ஒன்றுபடுத்தல் மற்றும்
ஒருப்படுத்து இல் மற்றும் உடனாக அக்கறையின்மை pīti கழிபேருவகை நோக்கி,
அவர் upekkha உள்ளச்சமநிலை, sato சிந்தனையுள்ள மற்றும் sampajāno மாறா நிலை
பகுத்தறிதல் உடைய அநித்தியம் கூட உரித்தாக்கு ஒத்துப்போ, அவர் kāya the
sukha காயாவில் உடம்பில் சுகம் அகவுணர்வு நிலைகள் எதனை ariyas
மேதக்கவர்கள் விரித்துரை: ‘யார் ஒருவர் உள்ளச்சமநிலை மற்றும்
எச்சரிக்கையுடன் இருக்கிற இந்த sukha சுகம் வாசம் செய்’, மூன்றாவது jhāna
ஒருமுக சிந்தனையான தியானத்தில் ஈடுபட உள்ளே பிரவேசித்து உட்கிரகித்த
உடையவராயிருத்தல், அவ்விடத்தில் கைவிடப்பட்ட sukha சுகம் மற்றும்
கைவிடப்பட்ட dukkha துக்கம், somanassa மனத்தால் இயக்கப்படுகிற இனிமை
மற்றும் domanassa மனத்தால் இனிமையன்மை முன்பாக மறைந்துபோ இன்றி
உடையவராயிருத்தல் sukha சுகம் இல்லாததாக dukkha துக்கம், தூய்மை உடன்
upekkha உள்ளச்சமநிலை மற்றும் sati விழிப்புணர்வு, நான்காவதான jhāna
ஒருமுக சிந்தனையான தியானத்தில் ஈடுபட உள்ளே பிரவேசித்து உட்கிரகித்த
உடையவராயிருத்தல். அது, பிக்குகளே, sammāsamādhi நேரான ஒருமுக சிந்தனை
என்று அழைக்கபடுகிறது.
அது, பிக்குகளே, dukkha·nirodha·gāminī paṭipadā
ariyasacca. இந்த துக்க முடிவுறுகிற வழிகாட்டும் மார்க ஞான மேதக்க மெய்ம்மை
என்று அழைக்கபடுகிறது.
இவ்வாறு அவர் dhammas சட்டத்துக்கு அடிப்படையான அற
முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்
கூர்ந்து கவனித்து
வாசம் செய்கிரார், அல்லது சட்டத்துக்கு அடிப்படையான அற முறைகளில்
சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய
அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், புலன்களால் உணரத்தக்க
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், samudaya
and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும்
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
இல்லாவிடில் “இது dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில்
சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ” என உணர்ந்து, sati விழிப்பு
நிலை அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும்
உலகத்தில் சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு
பிக்கு, dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு
அடிப்படையான அற முறைகளூடன் நான்கு ariya·saccas மேதக்க மெய்ம்மை கூர்ந்த
கவனிப்புடன் வாசம் செய்கிரார்.
விழிப்பு நிலை பழக்கம் இருத்தலான பலன்கள்
எவராகிலும், பிக்குகளே, இவை நான்கு விழிப்பு
நிலைகளை விரும்பி, இவ்வழி ஏழு ஆண்டுகள் பழகினால், இரண்டு முடிவுகளில் ஒன்று
எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான ஞானம் காணக்கூடிய
புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது பற்றிக்கொள்ளுதல் மிச்சம்
இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை இல்லாத நிலை.
ஏழு ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஆறு ஆண்டுகள் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
ஆறு ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஐந்து ஆண்டுகள் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
ஐந்து ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி நான்கு ஆண்டுகள் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
நான்கு ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி மூன்று ஆண்டுகள் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
மூன்று ஆண்டுகள் விடுங்கள் பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி இரண்டு ஆண்டுகள் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
இரண்டு ஆண்டுகள் விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஒரு ஆண்டு பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
ஒரு ஆண்டு விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஏழு மாதகாலம் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
ஏழு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஆறு மாதகாலம் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
ஆறு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஐந்து மாதகாலம் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
ஐந்து மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி நான்கு மாதகாலம் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
நான்கு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி மூன்று மாதகாலம் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
மூன்று மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி இரண்டு மாதகாலம் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
இரண்டு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஒரு மாதகாலம் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
ஒரு மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி அரை மாதகாலம் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
அரை மாதகாலம் விடுங்கள், பிக்குகளே, இவை நான்கு
விழிப்பு நிலைகளை விரும்பி, இவ்வழி ஒரு வாரகாலம் பழகினால், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கக் கூடும்: இரண்டிலொன்றாக முழு நிறைவான
ஞானம் காணக்கூடிய புலனுணர்வாதம், அல்லது ஒருவேளை அங்கே சிறிது
பற்றிக்கொள்ளுதல் மிச்சம் இருந்தால் anāgāmita ஒருவருக்கு திரும்புகை
இல்லாத நிலை.
“இது, பிக்குகளே, இனங்களை வெறும் ஆனால் அந்த வழி வகு
தூய்மைப்பாடு பாதை, மனத்துயரம் மற்றும் புலம்புற விஞ்சி,dukkha-domanassa, மனம் சார்ந்த துக்கம் அல்லல்கள் மறைவு, செந்நெறி
முயற்சியால் அடைதல்,Nibbāna முடிவான குறிக்கோளாக அமைகிற மெய்யாகக் காண்டல் நிலை.
இவ்வாறாக ஞானானந்த வணங்கத்தக்க பகவா போதித்தார். அகமகிழ்வுடன், பிக்குகள் பகவாவின் வார்த்தைகளை வரவேற்றனர்.
பாளி
எவங் மெ ஸுத்தங்
கதமெ சத்தாரோ ?இத பிக்க்காவெ,காயெ
காயானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா
தொமனஸம். வேதனாஸு வேதனானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா தொமனஸம். சித்தெ சித்தானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா தொமனஸம். தம்மெஸு தம்மானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா தொமனஸம்.
பாளி
Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
Seyyathāpi,
bhikkhave, dakkho bhamakāro vā bhamakār·antevāsī vā dīghaṃ vā añchanto
‘dīghaṃ añchāmī’ ti pajānāti; rassaṃ vā añchanto ‘rassaṃ añchāmī’ ti
pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
Iti ajjhattaṃ vā kāye
kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati,
ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā
pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya
paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati.
Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Puna ca·paraṃ, bhikkhave, bhikkhu
gacchanto vā ‘gacchāmī’ ti pajānāti, ṭhito vā ‘ṭhitomhī’ ti pajānāti,
nisinno vā ‘nisinnomhī’ ti pajānāti, sayāno vā ‘sayānomhī’ ti pajānāti.
Yathā yathā vā pan·assa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
C- -ஸம்பஞான
புனசாபரங்,
பிக்காவெ, பிக்கு அபிக்கந்தெ பட்டிக்கந்தெ ஸம்பஜானகாரி ஹோதி, ஆலொகித
விலொகிதெ ஸம்பஜானகாரி ஹோதி, ஸமிஞிதெ பஸாரிதெ ஸம்பஜானகாரி ஹோதி,
ஸங்காதி-பட்ட-சிவர-தாரணெ ஸம்பஜானகாரி ஹோதி, அஸிதெ பீதெ காயிதெ ஸாயிதெ
ஸம்பஜானகாரி ஹோதி, உச்சார-பஸ்ஸாவ-கம்மெ ஸம்பஜானகாரி ஹோதி, காதெ தித்தெ
நிஸ்ஸினெ ஸுத்தெ ஜாகரிதெ பாஸிதெ துனிஹீபாவெ ஸம்பஜானகாரி ஹோதி.
இதி
அஜ்ஜஹதங் வா காயெ காயானுபஸ்ஸி விஹாரதி, பஹிதா வா காயெ காயானுபஸ்ஸி
விஹாரதி, அஜ்ஜஹத-பஹிதா வா காயெ காயானுபஸ்ஸி விஹாரதி: ஸமுதய தம்மானுபஸ்ஸி வா
காயாஸ்மிங் விஹாரதி, வாய-தம்மானுபஸ்ஸி வா காயாஸ்மிங் விஹாரதி,
ஸமுதய-வாய-தம்மானுபஸ்ஸி வா காயாஸ்மிங் விஹாரதி; ‘அத்தி காயொ, தி வா
பண்ணஸ்ஸ சதி பச்சுபத்திதா ஹோதி. யாவதேவ ஞானமத்தாய பதிஸ்ஸதிமத்தாய.
அனிஸ்ஸிதொ ச விஹாரதி. ந ச கின்சி லோகெ உபாதியதி. ஏவம்பி கொ,பிக்காவெ,
பிக்கு காயெ காயானுபஸ்ஸி விஹாரதி.
C. Sampajāna Pabba
Puna ca·paraṃ,
bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite
vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte khāyite
sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī hoti, gate
ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
D. பத்திகூலமனஸிகார பப்ப
புன
ச பரங் பிக்காவெ, பிக்கு இமம்யெவ காயங், உத்தங் பாடத்தலா அதொ கெஸமத்தக,
தச பரியந்தங் பூரங் நானப்பகாரஸ்ஸ அஸுசினொ பச்சவெக்கதி: ‘அத்தி இமஸ்மிங்
காயெ கெஸா லொமா நகா தந்தா தகொ மங்ஸங் ந்ஹாரு அத்தி அதிமிஞ்ஜங் வக்கங்
அடயங் யகனங் கிலொமகங் பிஹகங் பப்பாஹஸங் அந்தங் அந்தகுணங் உதரியங் கரிஸங்
பித்தங் ஸெமஹங் புப்பொ லொஹிதங் ஸெடொ மெடொ அஸ்ஸு வஸ கெளொ ஸிங்ஹாணிகா
லஸிகா முத்தங்’தி.
ஸெய்யதாபி, பிக்காவெ, உபதோமுகா புதொலி பூரா நானாவிஹிதஸ்ஸ தண்ணஸ்ஸ, ஸெய்யதிதங் ஸாலினங் விஹினங் முக்கனங்
மாஸானங் திலானங் தண்டுலானங். தமேனங் சக்குமா புரிஸொ முணிசித்வ ப்ச்சவெகெய்ய: ‘இமெ சஸாலி இமெ விஹி, இமெ முக்கா, இமெ மாஸா, இமெ திலா இமெ தண்டுலா’தி. ஏவமேவ கொ,பிக்காவெ, பிக்கு இமம்யெவ காயங், உத்தங் பாடத்தலா அதொ கெஸமத்தக, தச பரியந்தங் பூரங் நானப்பகாரஸ்ஸ அஸுசினொ பச்சவெக்கதி: ‘அத்தி இமஸ்மிங் காயெ கெஸா லொமா நகா தந்தா தகொ மங்ஸங் ந்ஹாரு அத்தி
அதிமிஞ்ஜங் வக்கங் அடயங் யகனங் கிலொமகங் பிஹகங் பப்பாஹஸங் அந்தங்
அந்தகுணங் உதரியங் கரிஸங் பித்தங் ஸெமஹங் புப்பொ லொஹிதங் ஸெடொ மெடொ
அஸ்ஸு வஸ கெளொ ஸிங்ஹாணிகா லஸிகா முத்தங்’தி.
இதி அஜ்ஜஹத்தங் வா காயெ காயானுபஸ்ஸி விஹாரதி, பஹித்தா வா
காயெ காயானுபஸ்ஸி விஹாரதி, அஜ்ஜஹத்த-பஹித்தா வா காயெ காயானுபஸ்ஸி விஹாரதி;
ஸமுதய-தம்மானுபஸ்ஸி வா காயஸமிங் விஹாரதி, வய-தம்மானுபஸ்ஸி வா காயஸமிங்
விஹாரதி, ஸமுதய- வய-தம்மானுபஸ்ஸி வா காயஸமிங் விஹாரதி; ‘அத்தி காயொ’தி வா
பணஸ்ஸ சதி பச்சுபத்திதா ஹோதி யாவதேவ நாணமத்தய பட்டிஸதி-மத்தாய,{1}
அனிஸிதொ ச விஹாரதி, ந ச கின்சி லோகெ உபாதியதி. ஏவம்பி கொ, பிக்காவெ, பிக்கு காயெ காயானுபஸ்ஸி விஹாரதி
D.Paṭikūlamanasikāra Pabba
Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti.
Seyyathāpi, bhikkhave, ubhatomukhā
putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ
muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā
paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime
taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ
pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa
asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ
papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ
sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti.
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
E.தாடுமனஸிகார பப்ப Dhātumanasikāra Pabba
Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātū’ ti.
Furthermore, bhikkhus, a bhikkhu reflects on this very kāya, however
it is placed, however it is disposed: “In this kāya, there is the earth
element, the water element, the fire element and the air element.”
Seyyathāpi,
bhikkhave, dakkho goghātako vā goghātak·antevāsī vā gāviṃ vadhitvā
catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave,
bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso
paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū
vāyo·dhātū’ ti.
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
(1)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ ekāha·mataṃ vā dvīha·mataṃ vā tīha·mataṃ vā uddhumātakaṃ
vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
Iti ajjhattaṃ
vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati,
ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā
pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya
paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati.
Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Puna ca·paraṃ,
bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ
kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ
kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ
dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā
pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(2)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ
sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ
pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(3)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ
ni·maṃsa·lohita·makkhitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(4)
una ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ
apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati:
‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(5)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni
apagata·sambandhāni disā vidisā vikkhittāni, aññena hatth·aṭṭhikaṃ
aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena jaṅgh·aṭṭhikaṃ aññena
ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena phāsuk·aṭṭhikaṃ aññena
piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena gīv·aṭṭhikaṃ aññena
hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena sīsakaṭāhaṃ, so imam·eva
kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti.
(6)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni
saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(7)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni puñja·kitāni
terovassikāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(8)
Puna ca·paraṃ, bhikkhave, bhikkhu
seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni
cuṇṇaka·jātāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(9)
Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
II. வேதனானுபஸ்ஸனா
கதம் ச பன, பிக்காவெ, பிக்கு வேதனாஸு
வேதனானுபஸ்ஸனா விஹாரதி ?
இத, பிக்காவெ, பிக்கு
ஸுகங் வா வேதனங் வேதனயமானொ ‘ஸுகங் வா வேதனங் வேதனயாமி’தி பஜானாதி;
துக்கங் வா வேதனங் வேதனயமானொ ‘துக்கங் வேதனங் வேதயாமி’தி
பஜானாதி;அ.துக்கங் அ.ஸுகங் வா வேதனங் வேதனயமானொ அ.துக்கங் அ.ஸுகங் வேதனங்
வேதயாமி’தி பஜானாதி. ஸாமிசங் வா ஸுகங் வேதனங் வேதனயமானொ‘ஸாமிசங் ஸுகங் வேதனங் வேதனயாமி’தி பஜானாதி; நிராமிஸங் வா ஸுகங் வேதனங் வேதனயமானொ ‘நிராமிஸங் வா ஸுகங் வேதனங் வேதனயாமி’தி பஜானாதி; ஸாமிசங் வா அ.துக்கங் அ.ஸுகங் வேதனங் வேதனயமானொ ‘ஸாமிசங் அ.துக்கங் அ.ஸுகங் வேதனங் வேதனயாமி’தி பஜானாதி; நிராமிஸங் வா அ.துக்கங் அ.ஸுகங் வேதனங் வேதனயமானொ ‘நிராமிஸங் அ.துக்கங் அ.ஸுகங் வேதனங் வேதனயாமி’தி பஜானாதி.
III. Cittānupassanā
Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati?
Idha, bhikkhave, bhikkhu sa·rāgaṃ vā cittaṃ ‘sa·rāgaṃ cittaṃ’ ti
pajānāti, vīta·rāgaṃ vā cittaṃ ‘vīta·rāgaṃ cittaṃ’ ti pajānāti, sa·dosaṃ
vā cittaṃ ‘sa·dosaṃ cittaṃ’ ti pajānāti, vīta·dosaṃ vā cittaṃ
‘vīta·dosaṃ cittaṃ’ ti pajānāti, sa·mohaṃ vā cittaṃ ‘sa·mohaṃ cittaṃ’ ti
pajānāti, vīta·mohaṃ vā cittaṃ ‘vīta·mohaṃ cittaṃ’ ti pajānāti,
saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittaṃ’ ti pajānāti, vikkhittaṃ vā
cittaṃ ‘vikkhittaṃ cittaṃ’ ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ
cittaṃ’ ti pajānāti, a·mahaggataṃ vā cittaṃ ‘a·mahaggataṃ cittaṃ’ ti
pajānāti, sa·uttaraṃ vā cittaṃ ‘sa·uttaraṃ cittaṃ’ ti pajānāti,
an·uttaraṃ vā cittaṃ ‘an·uttaraṃ cittaṃ’ ti pajānāti, samāhitaṃ vā
cittaṃ ‘samāhitaṃ cittaṃ’ ti pajānāti, a·samāhitaṃ vā cittaṃ
‘a·samāhitaṃ cittaṃ’ ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’
ti
pajānāti, a·vimuttaṃ vā cittaṃ ‘a·vimuttaṃ cittaṃ’ ti pajānāti.
Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte
cittānupassī viharati, ajjhatta-bahiddhā vā citte cittānupassī viharati;
samudaya-dhamm·ānupassī vā cittasmiṃ viharati, vaya-dhamm·ānupassī vā
cittasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā cittasmiṃ viharati;
‘atthi cittaṃ’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
IV. Dhammānupassanā
A. Nīvaraṇa Pabba
Kathaṃ ca pana,
bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave,
bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu. Kathaṃ ca
pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu
nīvaraṇesu?
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me
ajjhattaṃ kāmacchando’ ti pajānāti; a·santaṃ vā ajjhattaṃ kāmacchandaṃ
‘n·atthi me ajjhattaṃ kāmacchando’ ti pajānāti; yathā ca an·uppannassa
kāmacchandassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa
kāmacchandassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa
kāmacchandassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me
ajjhattaṃ byāpādo’ ti pajānāti; a·santaṃ vā ajjhattaṃ byāpādaṃ ‘n·atthi
me ajjhattaṃ byāpādo’ ti pajānāti; yathā ca an·uppannassa byāpādassa
uppādo hoti taṃ ca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti
taṃ ca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ an·uppādo hoti
taṃ ca pajānāti.
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me
ajjhattaṃ thinamiddhaṃ’ ti pajānāti; a·santaṃ vā ajjhattaṃ thinamiddhaṃ
‘n·atthi me ajjhattaṃ thinamiddhaṃ’ ti pajānāti; yathā ca an·uppannassa
thinamiddhassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa
thinamiddhassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa
thinamiddhassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ uddhacca-kukkuccaṃ ‘atthi
me ajjhattaṃ uddhacca-kukkuccaṃ’ ti pajānāti; a·santaṃ vā ajjhattaṃ
uddhacca-kukkuccaṃ ‘n·atthi me ajjhattaṃ uddhacca-kukkuccaṃ’ ti
pajānāti; yathā ca an·uppannassa uddhacca-kukkuccassa uppādo hoti taṃ ca
pajānāti; yathā ca uppannassa uddhacca-kukkuccassa pahānaṃ hoti taṃ ca
pajānāti; yathā ca pahīnassa uddhacca-kukkuccassa āyatiṃ an·uppādo hoti
taṃ ca pajānāti.
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me
ajjhattaṃ vicikicchā’ ti pajānāti; a·santaṃ vā ajjhattaṃ vicikicchaṃ
‘n·atthi me ajjhattaṃ vicikicchā’ ti pajānāti; yathā ca an·uppannāya
vicikicchāya uppādo hoti taṃ ca pajānāti; yathā ca uppannāya
vicikicchāya pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnāya
vicikicchāya āyatiṃ an·uppādo hoti taṃ ca pajānāti.
Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhatta-bahiddhā vā dhammesu
dhammānupassī viharati; samudaya-dhamm·ānupassī vā dhammesu viharati,
vaya-dhamm·ānupassī vā dhammesu viharati, samudaya-vaya-dhamm·ānupassī
vā dhammesu viharati; ‘atthi dhammā’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu
dhammānupassī viharati, pañcasu nīvaraṇesu.
B.கந்த பப்ப
புனச பரங், பிக்காவே, பிக்கு தம்மேஸு தம்மான்ய்பஸ்ஸி விஹாரதி பன்சஸ்ஸு உபாதானக்கந்தேஸு. கதங் ச பனா, பிக்காவே, பிக்கு தம்மேஸு சித்தானுபஸ்ஸி விஹாரதி, பன்சஸ்ஸு உபாதானக்கந்தேஸு ?
இதா, பிக்காவே, பிக்கு ‘இதி ரூபங், இதி ரூபஸ்ஸ ஸமுதாயொ இதி ரூபஸ்ஸ அத்தங்கமொ; இதி வெதனா இதி வெதனாய அத்தங்கமொ; இதி ஸஞ்யா, இதி ஸஞ்யாய ஸமுதாயொ, இதி ஸஞ்யா அத்தங்கமொ;இதி ஸங்காரா, இதி ஸங்காரானங் ஸமுதாயொ,இதி ஸங்காரானங் அத்தங்கமொ; இதி விஞ்ஞானங், இதி விஞ்ஞானஸ்ஸஸமுதாயொ,இதி விஞ்ஞானஸ்ஸ அத்தங்கமொ’தி.
இதி அஜ்ஹத்தங் வா தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, பஹித்தா வா தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, அஜ்ஹத்த-பஹித்தா வா தம்மேஸு தம்மான்ய்பஸ்ஸி விஹாதி; ஸமுதாய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி, வய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி, ஸமுதாய-வய-தம்மானுப்பஸ்ஸி வா தம்மேஸு விஹாதி; ‘அதி தம்மா’ தி வா பன்னஸ்ஸ ஸதி பச்சுபத்திதா ஹோதி, யாவதேவ ஞானமத்தாய பத்திஸத்திமத்தாய, அனிஸ்ஸிதொ விஹாதி, ந ச கின்சி லோகெ உபாதியதி, ஏவம்பி கொ, பிக்காவே, பிக்கு தம்மேஸு தம்மானுப்பஸ்ஸி விஹாதி, பன்சஸு உபாதானக்கந்தேஸு.
IV. தம்மானுபஸ்ஸனா
B.கந்த பப்ப
C. ஆயத்தன பப்ப
புன
ச பரங், பிக்காவெ பிக்கு தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சஸு
அஜ்ஜத்திக-பாஹிரெஸு ஆயதனேஸு. கதங் ச பன, பிக்காவெ பிக்கு தம்மேஸு
தம்மானுபஸ்ஸி விஹாரதி, சஸு அஜ்ஜத்திக-பாஹிரெஸு ஆயதனேஸு?
இத,
பிக்காவெ பிக்கு சக்குங் ச பஜானதி, ரூபெ சக்குங் ச பஜானதி, யங் ச
தத்.துபயங் பத்திச்ச உப்பஜ்ஜதி சம்யொஜனங் தங் ச பஜானதி, யத ச
அன்.உப்பன்னஸ்ஸ ஸம்யொஜனஸ்ஸ உப்பாத்தொ ஹோதி தங் ச பஜானதி, யத ச
உப்பன்னஸ்ஸ ஸம்யொஜனஸ்ஸ உப்பாத்தொ ஹோதி தங் ச பஜானதி, யத ச பஹினஸ்ஸ
ஸம்யொஜனஸ்ஸ ஆயதிங் அன்.னுபாதொ ஹோதி தங் ச பஜானதி.
ஸொதங்
ச பஜானதி, ஸத்தெ ச பஜானதி, ச பஜானதி, யங் ச தத்.துபயங் பத்திச்ச உப்பஜ்ஜதி
சம்யொஜனங் தங் ச பஜானதி, யத ச உப்பன்னஸ்ஸ ஸம்யொஜனஸ்ஸ உப்பாத்தொ ஹோதி
தங் ச பஜானதி, யத ச பஹினஸ்ஸ ஸம்யொஜனஸ்ஸ ஆயதிங் அன்.னுபாதொ ஹோதி தங் ச
பஜானதி.
கானங் ச பஜானதி, கந்தெ ச பஜானதி, யங் ச தத்.துபயங் பத்திச்ச உப்பஜ்ஜதி சம்யொஜனங் தங் ச
பஜானதி, யத ச உப்பன்னஸ்ஸ ஸம்யொஜனஸ்ஸ உப்பாத்தொ ஹோதி தங் ச பஜானதி, யத ச
பஹினஸ்ஸ ஸம்யொஜனஸ்ஸ ஆயதிங் அன்.னுபாதொ ஹோதி தங் ச பஜானதி.
ஜிவ்ஹங் ச பஜானதி, ரஸெ ச பஜானதி, யங் ச தத்.துபயங் பத்திச்ச உப்பஜ்ஜதி சம்யொஜனங் தங் ச
பஜானதி, யத ச உப்பன்னஸ்ஸ ஸம்யொஜனஸ்ஸ உப்பாத்தொ ஹோதி தங் ச பஜானதி, யத ச
பஹினஸ்ஸ ஸம்யொஜனஸ்ஸ ஆயதிங் அன்.னுபாதொ ஹோதி தங் ச பஜானதி.
காயங் ச பஜானதி, பொத்தப்பெ ச பஜானதி, யங் ச தத்.துபயங் பத்திச்ச உப்பஜ்ஜதி சம்யொஜனங் தங் ச
பஜானதி, யத ச உப்பன்னஸ்ஸ ஸம்யொஜனஸ்ஸ உப்பாத்தொ ஹோதி தங் ச பஜானதி, யத ச
பஹினஸ்ஸ ஸம்யொஜனஸ்ஸ ஆயதிங் அன்.னுபாதொ ஹோதி தங் ச பஜானதி.
மனங் ச பஜானதி, தம்மெ ச பஜானதி, யங் ச தத்.துபயங் பத்திச்ச உப்பஜ்ஜதி சம்யொஜனங் தங் ச
பஜானதி, யத ச உப்பன்னஸ்ஸ ஸம்யொஜனஸ்ஸ உப்பாத்தொ ஹோதி தங் ச பஜானதி, யத ச
பஹினஸ்ஸ ஸம்யொஜனஸ்ஸ ஆயதிங் அன்.னுபாதொ ஹோதி தங் ச பஜானதி.
இதி
அஜ்ஜதங் வ தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, பஹித்தா வ தம்மேஸு தம்மானுபஸ்ஸி
விஹாரதி, அஜ்ஜத-பஹித்தா வ தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி;
ஸமுதய-தம்மானுபஸ்ஸி வ தம்மேஸு விஹாரதி, ‘அதி தம்மா’தி வ பன்’னஸ்ஸ ஸதி
பச்சுபச்சித்தா ஹோதி, யாவ தேவ ஞான.மத்தாய பத்திஸத்தி.மத்தாய. அனிஸிதொ ச
விஹாரதி, ந ச கின்சி லோகெ உபாதியத்தி. ஏவங் பி கொ, பிக்காவெ பிக்கு
தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, சஸு அஜ்ஜத்திக-பாஹிரெஸு ஆயதனேஸு.
D. பொஜங்க பப்ப
புன ச பரங், பிக்காவெ பிக்கு,
தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு. ,கதங் ச பன,
பிக்காவெ பிக்கு, தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு?
இத,
பிக்காவெ பிக்கு, ஸட்டங் வா அஜ்ஹத்தங் சதி-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
சதி-ஸம்பொஜ்ஹங்’தி பஜானதி;அ.ஸந்தங் வா அஜ்ஹத்தங் சதி-ஸம்பொஜ்ஹங் ‘ந.அத்தி
மெ அஜ்ஹதங் சதி-ஸம்பொஜ்ஹங்’தி பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ
சதி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச உப்பன்னஸ்ஸ
சதி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
சந்தங் வா
அஜ்ஹத்தங் தம்மவிசய-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
தம்மவிசய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங்
தம்மவிசய-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் தம்மவிசய-ஸம்பொஜ்ஹங்கொ’தி
பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ தம்மவிசய-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச
பஜானதி; யத ச உப்பன்னஸ்ஸ தம்மவிசய-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச
பஜானதி.
சந்தங் வா அஜ்ஹத்தங் வீர்ய-ஸம்பொஜ்ஹங் ‘அத்தி மெ அஜ்ஹதங்
வீர்ய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங் வீர்ய-ஸம்பொஜ்ஹங்
‘ந.அத்தி மெ அஜ்ஹதங் வீர்ய-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத ச அன்.னுப்பன்னஸ்ஸ
வீர்ய-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச உப்பன்னஸ்ஸ
வீர்ய-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
சந்தங் வா
அஜ்ஹத்தங் பீதி-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் பீதி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா அஜ்ஹத்தங்
பீதி-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் பீதி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ பீதி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ பீதி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
சந்தங்
வா அஜ்ஹத்தங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா
அஜ்ஹத்தங் பஸ்ஸத்தி-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங்
பஸ்ஸத்தி-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ பஸ்ஸத்தி-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ பஸ்ஸத்தி-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
சந்தங் வா அஜ்ஹத்தங் உபெக்க-ஸம்பொஜ்ஹங்
‘அத்தி மெ அஜ்ஹதங் உபெக்க-ஸம்பொஜ்ஹங்கொ’தி பஜானதி; அ.சந்தங் வா
அஜ்ஹத்தங் உபெக்க-ஸம்பொஜ்ஹங் ‘ந.அத்தி மெ அஜ்ஹதங் உபெக்க-ஸம்பொஜ்ஹங்கொ’தி பஜானதி;யத
ச அன்.னுப்பன்னஸ்ஸ உபெக்க-ஸம்பொஜகஸ்ஸ உப்பாதொ ஹோதி தங் ச பஜானதி; யத ச
உப்பன்னஸ்ஸ உபெக்க-ஸம்பொஜகஸ்ஸ பாவனாய பாரிபூரி ஹோதி தங் ச பஜானதி.
இதி
அஜ்ஹதங் வா தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி, பஹித்தா வா தம்மேஸு
தம்மானுபஸ்ஸி விஹாரதி, அஜ்ஹத-பஹித்தா வா தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி,
சமுதய- தம்மானுபஸ்ஸி வா தம்மேஸு விஹாரதி, வய - தம்மானுபஸ்ஸி வா தம்மேஸு
விஹாரதி, சமுதய-வய - தம்மானுபஸ்ஸி வா தம்மேஸு விஹாரதி; ‘அத்தி தம்மா’ தி வா
பன்னஸ்ஸ ஸதி பச்சுபத்தித ஹோதி, யாவதேவ ஞான.மத்தாய பத்திஸ்ஸதி மத்தாய,
அ.னிஸிதொ ச விஹாரதி, ந கின்சி லொகெ உபாதியதி. ஏவம் பி கொ,பிக்காவெ
பிக்கு, தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி,ஸட்டஸ்ஸு பொஜ்ஜங்கெஸு.
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.
E2. சமுதாயஸச்ச நித்தேசஸ
Katamaṃ ca, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ? Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā. Sā kho pan·esā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
.
Kiñca loke piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kayo loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati
Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Cakkhu·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphassa·jā vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpā·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Rūpā·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkha·samudayaṃ ariyasaccaṃ.
Please Watch:
http://io9.com/buddhism/
http://www.youtube.com/watch?v=EwuQRUuZ76w&feature=player_embedded -10:09 Mins
for
Monkey meets Buddha
One of the classic kids’ anime shows that made its way across the Pacific was Monkey Magic,
and it was full of fighting, jokes . . . and very deep lessons about
philosophy and ethics. I love this one in particular, where Monkey meets
Buddha, and learns that he is but a puny dot in the universe occupied
by Buddha, and that selfishness causes pain to others. Complete with
trippy animations as Monkey dives deep into Buddha’s mind and makes
terrifying discoveries about the nature of being. The best part is that
the whole thing is based on an actual Buddhist story.
How meditation helps the mind
Q1. What is the mind?
The mind is what thinks! The mind can be helpful or harmful. If
the mind has poor habits, it will have negative feelings towards others.
If we make the effort to train the mind to improve itself, the thoughts
will be more good-natured and loving towards others and ourselves.
Q2. How can the mind improve?
The mind can purify itself. A part of the mind is always
observing what is happening and it can do the task of improving the
mind. If it learns to observe things as they are, then it will
understand that when there are negative thoughts or emotions, the mind
is distressed. As this observing part of the mind becomes stronger, the
reacting parts of the mind become weaker. The mind becomes more pure and
the suffering is removed.
Q3. How can Anapana meditation help?
You observe the breath coming in and going out, without allowing
any other thoughts. Usually when pleasant thoughts come in the mind, we
want something, and with unpleasant thoughts, there is dislike. But when
we are simply observing the breath, even for a few moments, there is
no negativity polluting the mind. As these moments of purity become
longer, the mind gradually becomes cleaner. It is initially at the
surface level, but this prepares you to later practice Vipassana
meditation, which will clean down to the roots.
Q4. How can we keep focused when the mind is full of thoughts?
That is exactly why we meditate. If the mind was already able to
stay focused, you would not need to meditate. The mind keeps wandering –
this is its habit. All kinds of thoughts come, mostly about the past or
the future. The important thing is how soon we become aware the mind
has wandered. Our job is to keep bringing the mind back to observing the
breath.
Q5. What is pure breath?
Pure breath is when there is only breath. The moment something
else, like a word or an image, is added to the breath it becomes impure.
In Anapana meditation, we work only with pure breath, nothing else
added.
Q6. What is natural breath?
The flow of breath that happens naturally, without making any
extra effort. It may be soft or hard, slow or fast, but we never try to
change how it is. The natural breath comes in and goes out without any
effort on our part. Our job is just to observe it.
Q7. Why do we observe only the breath?
Because we want to know the truth about ourselves. By meditating
with only pure breath, and nothing else, we start to experience this
truth. Our breath is related to our body and also to our mind. We are
observing the breath, and in the process, we begin to know our mind.
When thoughts come in the mind, the mind reacts to these thoughts, and
the breath changes. When we get angry or upset, we notice that the
breath becomes harder and faster. As the mind calms down, the breath
returns to normal. As we understand the mind through observing the
breath, we are able to strengthen our good qualities.
Q8. What are the qualities of a pure mind?
A pure mind is full of love, goodwill and compassion for
everyone. It does not generate anger, ill-will, hatred or greed. With a
pure mind, our thoughts and actions are kind and helpful to ourselves
and others.\
Please watch:
http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp
for
Buddhist Meditation - Lama Ole Nydahl
05:11 mins
http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp
for
Buddhas in Gardens - HD - Calming Nature Buddha Meditation -05:54 mins
http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp
for Buddhism, Meditation Nature & Water - Sublime,Inspiring Buddha Quotes HD Se- 04:08 mins
http://deoxy.org/annex/cwl.htm
http://www.thefullwiki.org/Meditation
01/16/13
Filed under:
General
Posted by:
site admin @ 6:18 pm
17113 THURSDAY LESSON 807 Former US president Bill Clinton turns to Buddhism
MAY BILL CLINTON BE EVER HAPPY, WELL AND SECURE !
MAY HE LIVE LONG !
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY !
MAY HE EVER HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING !
Former US president Bill Clinton turns to Buddhism
According to thebuddhism.net
news site, in an article dated January 10th, 2013, former US president
Bill Clinton has hired his own personal Buddhist monk to teach him how
to properly meditate. Bill is learning to meditate and has reportedly turned to a vegan diet as well.
All this change has apparently been influenced by his recent heart
scare where in February 2004 when he was rushed to Columbia Presbyterian
Hospital in New York City because he started experiencing some awful
chest pains. At that time, he had to have two coronary stents put into
his heart and a few months later, in September, he had to undergo
quadruple bypass heart surgery. In 2010 he then had a clogged artery
that the surgeons had to reopen which was his second heart operation in
five years.
He says that learning meditation helps him to relax,
which apparently stress is supposedly one of the biggest contributors
to this heart condition. He travels a lot and his job is highly
stressful, learning to meditate he learns to relax and says he is doing
much better after his two life changing decisions. He reportedly also
has a favorite mantra that he loves to chant when things get hectic and
says that is really does help him to relax and think more clearer. He
used to eat a lot of fast food apparently according to the news reports,
but now he has decided to give up all that and replace it with a lot of
fruits and vegetables with the occasional fish! Outstanding I say, we
need more govt. officials turning to healthy ways of life and Buddhist
meditations to relax and maybe our country would start looking up.
Clinton doing his job as US ambassador
http://www.thebuddhism.net/2013/01/10/bill-clinton-turns-to-the-art-of-buddhist-meditation/
As 2010 and 2011
taught us, Buddhist meditation and healthier diets are starting to make
a trend with everyone. More and more people are seeing the benefits
that come from a life of relaxing meditation and eating healthier and
changing their lives. From Tiger Woods to Steve Jobs
(RIP) Buddhism is beginning to be seen in some very high places. It is
true meditation has a lifetime of relaxation and peace as well as health
with it. Everyone could benefit from the changes that Mr. Clinton has
made, and good for him. If you are interested in learning the art of
Buddhist meditation there are some great Kindle books here that are recommended for beginners.
Source : http://www.examiner.com/article/former-us-president-bill-clinton-turns-to-buddhism
Ashwin Jangam
Bangalore
Mahāsatipaṭṭhāna Sutta-This sutta is widely considered as a fundamental reference for meditation practice.Bill Clinton could earnestly practice this meditation practice which is in Buddha’s own words. Section on the Truths- Exposition of Path of Truth & The benefits of practicing the Fixing the attention, earnest meditation
from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
Introduction
I. Observation of Kāya
I.Fixing the attention, earnest meditation
A. Section on ānāpāna
A.Section on the Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi, jhāna and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ
B. Section on postures
B.Section on Way of deportment. There are four iriyāpathas or postures, viz. walking, standing sitting, lying down.
C. Section on sampajañña
C.Section on Knowing, understanding, conscious.
D. Section on repulsiveness
D.Section on To expect, await, desire
E. Section on the Elements
E.Section on Primary or elementary substance; principle, element,
material; a property of a primary substance, as colour, taste, sound; an
organ of sense; a bodily principle or humour of which there are three,
phlegm, wind and bile; a constituent of the body, as flesh, blood,
bones; the remains of a body after cremation; a sacred relic; a fossil; a
metal
F. Section on the nine charnel grounds
II. Observation of Vedanā
III. Observation of Citta
IV. Observation of Dhammas
A. Section on the Nīvaraṇas
B. Section on the Khandhas
C. Section on the Sense Spheres
D. Section on the Bojjhaṅgas
E. Section on the Truths
E1. Exposition of Dukkhasacca
E2. Exposition of Samudayasacca
E3. Exposition of Nirodhasacca
E4. Exposition of Maggasacca
Introduction
Thus have I heard:
On one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said:
–
This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa ( Cessation of suffering- Nibbaṇa (Ultimate goal for eternal bliss), the attainment of the right way, the realization of Nibbāna (Ultimate goal for eternal bliss), that is to say the four satipaṭṭhānas(Fixing the attention, earnest meditation).
Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious) satimā (Of retentive memory or active mind/ thoughtful/ reflecting) having given up abhijjhā-domanassa (Covetousness) towards the world. He dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) ātāpī sampajāno( Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā(Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa ( Covetousness) towards the world. He dwells observing citta in citta (The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world. He dwells observing dhamma·s in dhamma·s (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 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) ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world.
I. Kāyānupassanā (Fixing the attention, earnest meditation)
A. Section on ānāpāna ( Inhaled and exhaled breath, inspiration and respiration) (Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi (Agreement, peace, reconciliation; tranquillity, self-concentration, calm), jhāna (Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance) and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ)
And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya
(the body in the threshold of the body)? Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya (body) upright, and setting sati parimukhaṃ (Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness In front, before). Being
thus sato (Recollecting, mindful, attentive, thoughtful, conscious)he breathes in, being thus sato (Recollecting, mindful, attentive, thoughtful, conscious) he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he
trains himself: ‘feeling the whole kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own) , I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’.
Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he
trains himself: ‘feeling the whole kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’.
Thus he dwells observing kāya in kāya (the body in the threshold of the body) internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
B. Section on postures
Furthermore, bhikkhus, a bhikkhu, while walking, understands: ‘I am
walking’, or while standing he understands: ‘I am standing’, or while
sitting he understands: ‘I am sitting’, or while lying down he
understands: ‘I am lying down’. Or else, in whichever position his kāya (body) is disposed, he understands it accordingly.
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
C. Section on sampajañña (Consciousness, intelligence)
Furthermore, bhikkhus, a bhikkhu, while approaching and while departing,
acts with sampajañña (
Consciousness, intelligence), while looking ahead and while looking around, he
acts with sampajañña (Consciousness, intelligence), while bending and while stretching, he acts with
sampajañña (Consciousness, intelligence), while wearing the robes and the upper robe and while
carrying the bowl, he acts with sampajañña (Consciousness, intelligence), while eating, while
drinking, while chewing, while tasting, he acts with sampajañña (Consciousness, intelligence), while
attending to the business of defecating and urinating, he acts with
sampajañña (Consciousness, intelligence), while walking, while standing, while sitting, while
sleeping, while being awake, while talking and while being silent, he
acts with sampajañña (Consciousness, intelligence).
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
D. Section on Repulsiveness
Furthermore, bhikkhus, a bhikkhu considers this very body, from the
soles of the feet up and from the hair on the head down, which is
delimited by its skin and full of various kinds of impurities: “In this kāya (body),
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”
Just as if, bhikkhus, there was a bag having two openings and filled
with various kinds of grain, such as hill-paddy, paddy, mung beans,
cow-peas, sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down, which is delimited by its skin and full of
various kinds of impurities: “In this kāya (body),
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
E. Section on the Elements
Furthermore, bhikkhus, a bhikkhu reflects on this very kāya (body), however it is placed, however it is disposed: “In this kāya (body), there is the earth element, the water element, the fire element and the air element.”
Just as, bhikkhus, a skillful butcher or a butcher’s apprentice, having
killed a cow, would sit at a crossroads cutting it into pieces; in the
same way, bhikkhus, a bhikkhu reflects on this very kāya (body), however it is placed, however it is disposed: “In this kāya (body), there is the earth element, the water element, the fire element and the air element.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
F. Section on the nine charnel grounds
(1)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, one day dead, or two days dead or three
days dead, swollen, bluish and festering, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(2)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, being eaten by crows, being eaten by
hawks, being eaten by vultures, being eaten by herons, being eaten by
dogs, being eaten by tigers, being eaten by panthers, being eaten by
various kinds of beings, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(3)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton with flesh and blood, held
together by tendons, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(4)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh and smeared
with blood, held together by tendons, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(5)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh nor blood, held
together by tendons, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(6)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, disconnected bones scattered here and
there, here a hand bone, there a foot bone, here an ankle bone, there a
shin bone, here a thigh bone, there a hip bone, here a rib, there a back
bone, here a spine bone, there a neck bone, here a jaw bone, there a
tooth bone, or there the skull, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, the bones whitened like a seashell, he
considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, heaped up bones over a year old, he
considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, rotten bones reduced to powder, he
considers this very kāya (body): “This kāya (body)also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
II. Observation of Vedanā (Feeling/ sensation/ perception; pain/suffering)
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering)?
Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a sukha vedanā(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering),”; experiencing a dukkha vedanā(Cessation of suffering, nibbāṇa(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering)), undersands: “I am experiencing a dukkha vedanā(Cessation of suffering, nibbāṇa(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering))“; experiencing an adukkham-asukhā vedanā(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a adukkham-asukhā vedanā(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering)”; experiencing a sukha vedanā sāmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a sukha vedanā sāmisa((Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food)“; experiencing a sukha vedanā nirāmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureof doctrine), undersands: “I am experiencing a sukha vedanā nirāmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureof doctrine)“; experiencing a dukkha vedanā sāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a dukkha vedanā sāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food)“; experiencing a dukkha vedanā nirāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureof doctrine)), undersands: “I am experiencing a dukkha vedanā nirāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureof doctrine))”; experiencing an adukkham-asukhā vedanā sāmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Having food)”; experiencing an adukkham-asukhā vedanā nirāmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureof doctrine), undersands: “I am experiencing a adukkham-asukhā vedanā nirāmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureof doctrine)“.
Thus he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) internally, or he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) externally, or he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the passing away of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the samudaya and passing away of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering); or else, [realizing:] “this is vedanā (Feeling/ sensation/ perception; pain/suffering)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering).
III. Observation of Citta(The heart; the mind; a thought, an idea; will/ intention)
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta (The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention)?
Here, bhikkhus, a bhikkhu understands citta(The heart; the mind; a thought, an idea; will, intention) with rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust) as “citta(The heart; the mind; a thought, an idea; will, intention) with rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) without rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust) as “citta(The heart; the mind; a thought, an idea; will, intention) without rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) with dosa(Skillied, expert, wise) as “citta(The heart; the mind; a thought, an idea; will, intention) with dosa(Skillied, expert, wise)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) without dosa(Skillied, expert, wise) as “citta(The heart; the mind; a thought, an idea; will, intention) without dosa(Skillied, expert, wise)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) with moha(Infatuated, deluded) as “citta(The heart; the mind; a thought, an idea; will, intention) with moha(Infatuated, deluded)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) without moha(Infatuated, deluded) as “citta(The heart; the mind; a thought, an idea; will, intention) without moha(Infatuated, deluded)“, or he understands a collected citta(The heart; the mind; a thought, an idea; will, intention) as “a collected citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a scattered citta(The heart; the mind; a thought, an idea; will, intention) as “a scattered citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an expanded citta(The heart; the mind; a thought, an idea; will, intention) as “an expanded citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unexpanded citta(The heart; the mind; a thought, an idea; will, intention) as “an unexpanded citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a surpassable citta(The heart; the mind; a thought, an idea; will, intention) as “a surpassable citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unsurpassable citta(The heart; the mind; a thought, an idea; will, intention) as “an unsurpassable citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a settled citta(The heart; the mind; a thought, an idea; will, intention) as “a settled citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unsettled citta(The heart; the mind; a thought, an idea; will, intention) as “an unsettled citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a liberated citta(The heart; the mind; a thought, an idea; will, intention) as “a liberated citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unliberated citta(The heart; the mind; a thought, an idea; will, intention) as “an unliberated citta(The heart; the mind; a thought, an idea; will, intention)“.
Thus he dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention) internally, or he dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention) externally, or he dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens)in citta(The heart; the mind; a thought, an idea; will/ intention), or he dwells observing the passing away of phenomena(sapindus detergens) in citta(The heart; the mind; a thought, an idea; will/ intention), or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away ofphenomena(sapindus detergens) in citta(The heart; the mind; a thought, an idea; will/ intention); or else, [realizing:] “this is citta(The heart; the mind; a thought, an idea; will/ intention)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention) .
IV. Observation of Dhammasand (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
A. Section on the Nīvaraṇas( Obstacle, hindrance)
And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (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 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) ? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas (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 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 five nīvaraṇas( Obstacle, hindrance). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (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 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 five nīvaraṇas( Obstacle, hindrance)?
Here, bhikkhus, a bhikkhu, there being kāmacchanda(Wish for sensual enjoyment) present within, understands: “there is kāmacchanda(Wish for sensual enjoyment) within me”; there not being kāmacchanda(Wish for sensual enjoyment) present within, he understands: “there is no kāmacchanda(Wish for sensual enjoyment) within me”; he understands how the unarisen kāmacchanda(Wish for sensual enjoyment) comes to arise; he understands how the arisen kāmacchanda(Wish for sensual enjoyment) is abandoned; and he understands how the abandoned kāmacchanda(Wish for sensual enjoyment) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being byāpāda(Wish to injure, malevolence, hatred, fury) present within, understands: “there is byāpāda(Wish to injure, malevolence, hatred, fury) within me”; there not being byāpāda(Wish to injure, malevolence, hatred, fury) present within, he understands: “there is no byāpāda(Wish to injure, malevolence, hatred, fury) within me”; he understands how the unarisen byāpāda(Wish to injure, malevolence, hatred, fury) comes to arise; he understands how the arisen byāpāda(Wish to injure, malevolence, hatred, fury) is abandoned; and he understands how the abandoned byāpāda(Wish to injure, malevolence, hatred, fury) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being thīnamiddhā(Idleness, sloth, dullness) present within, understands: “there is thīnamiddhā(Idleness, sloth, dullness) within me”; there not being thīnamiddhā(Idleness, sloth, dullness) present within, he understands: “there is no thīnamiddhā(Idleness, sloth, dullness) within me”; he understands how the unarisen thīnamiddhā(Idleness, sloth, dullness) comes to arise; he understands how the arisen thīnamiddhā(Idleness, sloth, dullness) is abandoned; and he understands how the abandoned thīnamiddhā(Idleness, sloth, dullness) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being uddhacca-kukkucca(Being puffed up, vanity, pride) present within, understands: “there is uddhacca-kukkucca(Being puffed up, vanity, pride) within me”; there not being uddhacca-kukkucca(Being puffed up, vanity, pride) present within, he understands: “there is no uddhacca-kukkucca(Being puffed up, vanity, pride) within me”; he understands how the unarisen uddhacca-kukkucca(Being puffed up, vanity, pride) comes to arise; he understands how the arisen uddhacca-kukkucca(Being puffed up, vanity, pride) is abandoned; and he understands how the abandoned uddhacca-kukkucca(Being puffed up, vanity, pride) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being vicikicchā(Doubt, uncertainty) present within, understands: “there is vicikicchā(Doubt, uncertainty) within me”; there not being vicikicchā(Doubt, uncertainty) present within, he understands: “there is no vicikicchā(Doubt, uncertainty) within me”; he understands how the unarisen vicikicchā(Doubt, uncertainty) comes to arise; he understands how the arisen vicikicchā(Doubt, uncertainty) is abandoned; and he understands how the abandoned vicikicchā(Doubt, uncertainty) does not come to arise in the future.
Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka 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 in threshold of 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) ) internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka 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 in threshold of 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) ) externally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka 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 in threshold of 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) ) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) 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), or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) 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); or else, [realizing:] “these are 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)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) i is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, 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 five nīvaraṇas( Obstacle, hindrance).
B. Section on the Khandhas(own)
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 five khandhas(own). 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 five khandhas(own)?
Here, bhikkhus, a bhikkhu [discerns]: “such is rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the passing away of rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic); such is vedanā (Feeling/ sensation/ perception; pain/suffering), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of vedanā (Feeling/ sensation/ perception; pain/suffering), such is the passing away of vedanā (Feeling/ sensation/ perception; pain/suffering); such is saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the passing away of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name); such is saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the passing away of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas); such is viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the passing away of viññāṇa(Intelligence, knowledge; consciousness; thought, mind)“.
Thus he 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 five khandhas(own). 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 five khandhas(own)?
C. Section on the Sense Spheres
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 six internal and external āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin). 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 six internal and external āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin)?
Here, bhikkhus, a bhikkhu understands cakkhu( and (cakkhum)The eye; insight, perception; supernatural insight or knowledge), he understands rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
He understands sota(The ear or organ of hearing), he understands sadda(Making a noise), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
He understands ghāna( The nose, the organ of smell), he understands gandha(Perfumed chamber. Any private chamber devoted to the
use of the Buddha was called gandhakuṭī, but especially the room he
always occupied at Sāvatthi.), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
He understands jivha(The tongue), he understands rasa(A cook), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
He understands kāya(Referring to the body), he understands phoṭṭhabba( A swelling, boil, tumour), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
He understands mana( and (manaṃ)The mind, the intellect, the thoughts, the heart), he understands 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) , he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
Thus he 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) internally, or he 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) externally, or he 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) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) of phenomena(sapindus detergens) in dhammas, or he dwells observing the passing away of phenomena(sapindus detergens) in dhammas, or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) 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); or else, [realizing:] “these are 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)!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, 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 six internal and external āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin).
D. Section on the Bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)
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 seven bojjhaṅgas. 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 seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)?
Here, bhikkhus, a bhikkhu, there being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, understands: “there is the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the dhammavicaya sambojjhaṅga present within, he understands: “there is no dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the passaddhi(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
Thus he 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) internally, or he 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) externally, or he dwells observing 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 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) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) of phenomena 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), or he dwells observing the passing away of phenomena 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), or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) 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); or else, [realizing:] “these are 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)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, 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 seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha).
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)?
E1. Exposition of Dukkhasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
And what, bhikkhus, is the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? Jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraṇa(Dying, death) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upādāna·k·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).
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))
E2. Exposition of Samudayasacca
And what, bhikkhus, is the dukkha-samudaya ariyasacca( Cessation of suffering, nibbāṇa(Ultimate Goal of Eternal Bliss)Sublime truth, Noble truth)? It is this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā(Fond or desirous of sensual pleasure), bhava-taṇhā( Lord, Sir) and vibhava-taṇhā(Power, prosperity, majesty, splendour; property, wealth). But this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
bhikkhus, when arising, where does it arise, and when settling
[itself], where does it settle? In that in the world which seems
pleasant and agreeable, that is where taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, where when settling, it settles.
And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Kāya(Referring to the body) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana(and (manaṃ)The mind, the intellect, the thoughts, the heart) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
Visible forms in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Sounds in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Smells in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Tastes in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Bodily phenomena in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. 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 the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The eye-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The eye-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Kāya-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana-samphassa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The vedanā born of eye-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of ear-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of nose-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of tongue-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of kāya-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of mana-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of 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 the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] bodily phenomena in the world is pleasant and agreeable,
there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The intention [related to] dhammas in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for 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 the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The vitakka(Reasoning) of visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of 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 the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
E3. Exposition of annihilation
And what, bhikkhus, is the dukkha-samudaya ariyasacca(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Sublime truth, Noble truth)? It is this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā(Fond or desirous of sensual pleasure), bhava-taṇhā(Lord, Sir) and vibhava-taṇhā( Power, prosperity, majesty, splendour; property, wealth). But this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
bhikkhus, when abandoned, where is it abandoned, and when ceasing,
where does it cease? In that in the world which seems pleasant and
agreeable, that is where taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, where when ceasing, it ceases.
And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The ear in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The nose in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The tongue in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Kāya in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaṃ)The mind, the intellect, the thoughts, the heart) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
Visible forms in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Sounds in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Smells in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Tastes in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Bodily phenomena in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. 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 the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The eye-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The ear-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The nose-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The tongue-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya(Referring to the body)(-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaṃ)The mind, the intellect, the thoughts, the heart)-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The eye-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The nose-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The tongue-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Kāya(Referring to the body)-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaṃ)The mind, the intellect, the thoughts, the heart)-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The vedanā( Feeling, sensation, perception; pain, suffering) born of eye-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of ear-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of nose-samphassa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of kāya(Referring to the body)-samphassa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of mana-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saññā of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of 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 the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] sounds in the world is pleasant and agreeable,
there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] smells in the world is pleasant and agreeable,
there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence),
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] 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 the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for 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 the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The vitakka( Reasoning) of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of 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 the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The vicāra(One who investigates, a judge) of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of smells in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of 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 the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. This is called, bhikkhus, the dukkha·nirodha ariyasacca(Cessation of suffering, nibbāṇa(Ultimate Goal fot ZEternal Bliss) Sublime truth, Noble truth.
E4. Exposition of Maggasacca
And what, bhikkhus, is the dukkha·nirodha·gāminī (Cessation of suffering, nibbāṇa (ultimate goal of Eternal Bliss)paṭipadā (Ingress, access, way, step, course, progress,
practice, conduct; the first day of a lunar fortnight, especially that
of the moon’s increase)ariyasacca (Sublime truth, Noble truth)?
And what, bhikkhus, is sammādiṭṭhi(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge)? That, bhikkhus, which is the ñāṇa(Knowledge) of dukkha( Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)), the ñāṇa(Knowledge) of dukkha-samudaya, the ñāṇa(Knowledge) of dukkha-nirodha( Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)) and the ñāṇa(Knowledge) of dukkha-nirodha-gāmini paṭipada( Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss Step by step, in due order), that is called, bhikkhus, sammādiṭṭhi(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge).
And what, bhikkhus, are sammāsaṅkappas(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)? Those, bhikkhus, which are saṅkappas(To will, determine, arrange) of nekkhamma, saṅkappas(To will, determine, arrange) of abyāpāda, saṅkappas(To will, determine, arrange) of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness).
And what, bhikkhus, is sammāvācā(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)? That, bhikkhus, which is abstaining from musāvādā(Speaking falsely, lying), abstaining from pisuṇa vācā(Backbiting, calumnious, malicious a tale-bearer, informer, traitor Word, saying, speech), abstaining from pharusa vācā(Harsh, unkind, fierce, savage; rough, rugged; severe, cruel Word, saying, speech), and abstaining from samphappalāpa(Frivolous talk, idle talk), that is called, bhikkhus, sammāvācā(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge).
And what, bhikkhus, is sammā-kammanta(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)? That, bhikkhus, which is abstaining from pāṇātipāta(Killing) , abstaining from adinnādāna(Taking what is not given, appropriation, theft), abstaining from abrahmacariya(Foul-mouthed, scurrilous, obscenely abusive), that is called, bhikkhus, sammā-kammanta(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge).
And what, bhikkhus, is sammā-ājīva(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge).
And what, bhikkhus, is sammāvāyāma(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)? Here, bhikkhus, a bhikkhu generates his chanda( Conversant with the Vedas, a brahmin) for the non-arising of unarisen pāpaka(Bad, evil, wicked, sinful) and akusala dhammas(Unwholesome action, evil action, bad works, demerit, sin 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) , he exerts himself, rouses his viriya( Strength, vigour, energy, fortitude, effort, exertion; dignity, influence), applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives; he generates his chanda( Conversant with the Vedas, a brahmin) for the forsaking of arisen pāpaka(Bad, evil, wicked, sinful) and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives; he generates his chanda( Conversant with the Vedas, a brahmin) for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya( Strength, vigour, energy, fortitude, effort, exertion; dignity, influence), applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives; he generates his chanda( Conversant with the Vedas, a brahmin) for the steadfastness of arisen kusala dhammas,
for their absence of confusion, for their increase, their development,
their cultivation and their completion, he exerts himself, rouses his viriya( Strength, vigour, energy, fortitude, effort, exertion; dignity, influence), applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives. This is called, bhikkhus, sammāvāyāma(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge).
An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya(Referring to the body in body), ātāpī(Ardent, zealous, strenuous, active ) sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. He dwells observing vedanā in vedanā( Feeling, sensation, perception; pain, suffering in Feeling, sensation, perception; pain, suffering), ātāpī(Ardent, zealous, strenuous, active ) sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. He dwells observing citta in citta(The heart; the mind; a thought, an idea; will, intention in The heart; the mind; a thought, an idea; will, intention), ātāpī (Ardent, zealous, strenuous, active )sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. He dwells observing dhamma·s in dhamma·s(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), ātāpī(Ardent, zealous, strenuous, active ) sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. This is called, bhikkhus, sammāsati.
And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment. With
the stilling of vitakka-vicāra, having entered in the second jhāna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicāra, with pīti and sukha born of samādhi. And
with indifference towards pīti, he abides in upekkha, sato and
sampajāno, he experiences in kāya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhāna, he abides therein. Abandoning
sukha and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhāna, he abides therein. This is called, bhikkhus, sammāsamādhi.
And what, bhikkhus, is sammāsamādhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)? Here, bhikkhus, a
bhikkhu, detached from kāma(Fond or desirous of sensual pleasure), detached from akusala dhammas(Unwholesome action, evil action, bad works, demerit, sin 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), having
entered in the first jhāna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), abides therein, with vitakka(Reasoning) and vicāra(One who investigates, a judge),
with pīti(Drinking) and sukha( Having a feeling of ease or serenity) born of detachment. With
the stilling of vitakka-vicāra(Reasoning-One who investigates, a judge), having entered in the second jhāna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he
abides therein with inner tanquilization, unification of citta, withoutvitakka(Reasoning) nor vicāra(One who investigates, a judge) , with pīti((Drinking) and sukha born of samādhi(Agreement, peace, reconciliation; tranquillity, self-concentration, calm). And
with indifference towards pīti, he abides in upekkha(Resigned, patient), sato(Recollecting, mindful, attentive, thoughtful, conscious) and
sampajāno(Knowing, understanding, conscious), he experiences in kāya(Referring to the body) the sukha( Having a feeling of ease or serenity) which the ariyas( Sublime truth, Noble truth) describe:
‘one who is equanimous and mindful dwells in [this] sukha( Having a feeling of ease or serenity)‘, having
entered in the third jhāna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he abides therein. Abandoning
sukha and abandoning dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), somanassa(Satisfaction, enjoyment, joy) and domanassa(Dejection, gloom, melancholy) having previously
disappeared, without sukha( Having a feeling of ease or serenity) nor dukkha(Ultimate Goal for Eternal Bliss), with the purity of upekkha(Resigned, patient) and
sati(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness), having entered in the fourth jhāna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he abides therein. This is called, bhikkhus, sammāsamādhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness).
This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Ingress, access, way, step, course,
progress, practice, conduct; the first day of a lunar fortnight,
especially that of the moon’s increase Sublime truth, Noble truth)).
Thus he 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) internally, or he dwells observing dhammas in dhammas externally, or he 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) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) 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), or he dwells observing the passing away of phenomena(sapindus detergens) 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), or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena 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); or else, [realizing:] “these are 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)!” sati(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, 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(Aryan as opposed to milakkha truths).
It is just this ariya (Aryan as opposed to milakkha) aṭṭhaṅgika (Eight divisions or parts; eight qualities) magga (Walking in one of the Four Paths), that is to say sammādiṭṭhi (The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammāsaṅkappo(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness), sammāvācā(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammākammanto(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammā-ājīvo(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammāvāyāmo(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammāsati(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) and sammāsamādhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness).
The benefits of practicing the Satipaṭṭhānas(Fixing the attention, earnest meditation)
For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī).
Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for six years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī).
Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for five years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for four years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for three years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for two years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for seven months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for six months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for four months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for three months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for two months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for half a month, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita(Fruition of the state of anāgāmī)..
Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for a week, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī).
“This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), the attainment of the right way, the realization of Nibbāna(Extinction; destruction, annihilation; annihilation of
being, nibbāṇa(Ultimate Goal for Eternal Bliss); annihilation of human passion, arhatship or final
sanctification), that is to say the four satipaṭṭhānas(Fixing the attention, earnest meditation).” Thus has it been said, and on the basis of all this has it been said.
Thus spoke the Bhagavā(Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni). Delighted, the bhikkhus welcomed the words of the Bhagavā(Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni).
Ānāpānassati
The practice of ānāpānassati is highly recommended by the
Buddha for all kinds of wholesome purposes. At AN 6.115 it is prescribed
as a remedy to ‘cetasa vikkhepa’ (mental confusion/disorder). At SN 54.8,
it is prescribed for various purposes, among which mastering the 8
jhānas and attaining saññā-vedayita-nirodhaṃ (cessation of saññā and
vedanā, taken as meaning Nirodha-samāpatti, a form of Nibbāna). At SN
54.13, it is stated that ānāpānassati brings the four satipaṭṭhānas to
their completion (paripūreti) and that Kāyānupassanā is practiced through the stages 2 and 3, Vedanānupassanā through stage 4, Cittānupassanā through stage 5 and Dhammānupassanā through stage 6.
Note: info·bubbles on all words
(1)
(2)
(3)
(4)
(5)
(6)
தானங்களில் சிறந்தது தம்ம தானம் ஸக்கபஹ்ன வத்து ஸப்ப தானங் தம்ம தானங் ஜினதி The gift of truth excels all other gifts. Dhp.354 - Form is Emptiness -
Emptiness is Form
Think about this in the light of Einstein’s Theory of
Relativity-
Sakkapanha Vatthu
Sabbadanam dhammadanam jinati
sabbarasam dhammaraso jinati
sabbaratim dhammarati jinati
tanhakkhayo sabbadukkham jinati.
Dhammapada Verse 354
The gift of truth excels all other gifts. Dhp.354
Verse 354. The Conquest Of All Suffering
Gift of Dhamma surpasses all gifts,
the Dhamma, its taste all other tastes beats,
delight in the Dhamma bests other delights,
destruction of craving conquers all ill.
Explanation: The gift of Dhamma excels all others gifts; the
taste of Dhamma excels all other tastes; delight in the Dhamma excels
all other delights. The eradication of craving overcomes all ills.
Verse 354: The gift of the Dhamma excels all gifts; the taste of the Dhamma
excels all tastes; delight in the Dhamma excels all delights. The eradication of
Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).
The Story of the Questions Raised by Sakka
While residing at the Jetavana monastery, the Buddha uttered Verse (354) of
this book, with reference to four questions raised by Sakka, king of the devas.
On one occasion, at a meeting of the devas in the Tavatimsa realm, four
questions were raised, but the devas failed to get the correct answers.
Eventually, Sakka took these devas to the Buddha at the Jetavana monastery.
After explaining their difficulty, Sakka presented the following four questions:
(a) Among gifts, which is the best?
(b) Among tastes, which is the best?
(c) Among delights, which is the best?
(d) Why is the eradication of craving said to
be the most excellent?
To these questions, the Buddha replied, “Oh Sakka, the Dhamma is the
noblest of all gifts, the best of all tastes and the best of all delights.
Eradication of Craving leads to the attainment of arahatship and is, therefore,
the greatest of all conquests.”
Then the Buddha spoke in verse as follows:
Verse 354: The gift of tile Dhamma excels all gifts;
the taste of the Dhamma excels all tastes; delight in the Dhamma
excels all delights. The eradication of Craving (i.e., attainment of
arahatship) overcomes all ills (samsara dukkha).
|
At the end of the discourse, Sakka said to the Buddha, “Venerable Sir,
if the gift of the Dhamma excels all gifts why are we not invited to share the
merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from
now on, we may be given a share in the merit of good deeds”. Then the
Buddha asked all the bhikkhus to assemble and exhorted them to share the merit
of all their good deeds with all beings.
Since then, it has become a custom to invite all beings from the thirty-one
realms (bhumis) to come and share merit whenever a good deed is done.
Albert Einstein
The
individual feels the nothingness of human desires and aims and the
sublimity and marvellous order which reveal themselves both in
nature and in the world of thought. He looks upon individual
existence as a sort of prison and wants to experience the universe
as a single significant whole, the beginnings of cosmic religious
feeling already appear in early stages of development - e.g. in
many of the Psalms of David and in some of the Prophets.
Buddhism, as
we have learnt from the wonderful writings of Schopenhauer
especially, contains much stronger elements of it. The religion of
the future will he a cosmic religion. It should transcend a
personal God and avoid dogmas and theology. Covering both the
natural and the spiritual, it should he based on a religious sense
arising from the experience of all things, natural and spiritual
and a meaningful unity. Buddhism answers this description. If
there is any religion that would cope with modern scientific needs
it would be Buddhism.
One
of Einstein’s great insights was to realize that matter and
energy are really different forms of the same thing. Matter
can be turned into energy, and energy into matter.
E= mc2
E=energy m=mass c=speed of light
The big bang was when energy became matter.
Consider the Heart Sutra - Form is Emptiness -
Emptiness is Form
Think about this in the light of Einstein’s Theory of
Relativity
HOW YOUR HOBBIES SPORTS & ACTIVITIES RATE AS EXERCISE
ACTIVITIES SUPPLENESS STRENGTH STAMINA
BADMINTON XXX XX XX
CLIMBING STAIRS X XX XXX
CRICKET XX X X
CYCLING (HARD) XX XXX XXXX
DANCING (DISCO) XXXX X XXX
FOOTBALL XXX XXX XXX
GYMNASTICS XXXX XXX XX
HOUSE WORK(MODERATE) XX X X
JOGGING XX XX XXXX
JUDO XXXX XX XX
SWIMMING (HARD) XXXX XXXX XXXX
WALKING (BRISKLY) X X XX
WEIGHT LIFTING X XXXX X
YOGA XXXX XX XX
MEDITATION+YOGA+
WALKING+SWIMMING +
VEGAN FOOD 2 TIMES A DAY
BEFORE 12:00 NOON
(ULTIMATE GOAL FOR
ETERNAL BLISS XXXXX XXXXX XXXXX
01/15/13
16113 LESSON 806 On 19-1-13 at Dr. Gajendran’s residence, let us discus on promotion policy, Commerce & Trade practice & on Medical Insurance for Senior Citizens by National Insurance Co. The total government jobs is just 2% of the population. out of which Category SCs (20%) STs (10%) OBCs (55%) Others (15%) Of Jobs (including Religious Minorities) Group A 11.5% 4.8% 6.9% 76.8% Group B 14.9% 6% 7.3% 71.8% Group C 16.4% 7.7% 15.3% 60.6% Group D 23% 6.8% 17% 53.2% 98% of the population are involved in other business. They call themselves as 1st, 2nd and 3rd rate souls that constitute only 15% of the population. Apart from reservation in promotions, 85% of the population must claim for equal distribution of the wealth of the country from the budget to enable them to start Business,Trade,industries government contracts, for starting petrol bunks, gas distribution by way of Bank loans and so on. All those who are well versed with Internet must write on this subject and publish them for propagation till acquiring the MASTER KEY for unlocking all the doors of progress of the Sarv Jan i.e., Entire People. Project on the Pro-Reservation Week and Pro-Reservation Rally We request you all to join the South India Grand Conference to be held in this regard on Feb.10, 2013 at 11:00 AM in Palace Grounds, Bangalore, Karnataka State. Behan Kum. Mayawatiji will be the Chief Guest in this historic conference.
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16113 LESSON 806
On 19-1-13 at Dr. Gajendran’s residence, let us discus on
promotion policy, Commerce & Trade practice & on Medical
Insurance for Senior Citizens by National Insurance Co.
The total government jobs is just 2% of the population. out of which
Category SCs (20%) STs (10%) OBCs (55%) Others (15%)
Of Jobs (including Religious Minorities)
Group A 11.5% 4.8% 6.9% 76.8%
Group B 14.9% 6% 7.3% 71.8%
Group C 16.4% 7.7% 15.3% 60.6%
Group D 23% 6.8% 17% 53.2%
98% of the population are involved in other business. They call themselves as 1st, 2nd and 3rd rate souls that constitute only 15% of the population.
Apart
from reservation in promotions, 85% of the population must claim for
equal distribution of the wealth of the country from the budget to
enable them to start Business,Trade,industries government contracts,
for starting petrol bunks, gas distribution by way of Bank loans and so on.
All those who are well versed with Internet must write on this subject and publish them for propagation till acquiring the MASTER KEY for unlocking all the doors of progress of the Sarv Jan i.e., Entire People.
Let us Train to Earn to Return back to the society.
Intellectuals practicing Information, Technology, Biotechnology, Nanotechnology, Integrated Product Design and Manufacturing Development are meeting on 26-01-2013. Please contact
sarvajansangaati@gmail.com
kodandram76@yahoo.com
chandrasekhara.tipitaka@gmail.com
for active participation
Project on the Pro-Reservation Week and Pro-Reservation Rally
We request you all to join the South India Grand Conference to be
held in this regard on Feb.10, 2013 at 11:00 AM in Palace Grounds, Bangalore, Karnataka State. Behan
Kum. Mayawatiji will be the Chief Guest in this historic conference.
Jan. 7,8,9,10 & 11 and Jan. 26, 2012
• Introduction: The Bill on Reservation in Promotions for the SC/STs 2012 (117th Amendment) has been passed in the Rajyasabha on Dec. 17, 2012 with a thumping majority. But in the Lok Sabha, the Manuvadi parties have played a mischief to stall its passage. Hence the Bill has not been passed despite the sincere efforts of our Party and our National President Behan Mayawatiji. This event has brought out many hidden realities which have hitherto not been widely known to or recognized by the public in general and Bahujan Samaj in particular.
• BSP is the only party to safeguard the interests of SC/ST/OBCs: The media was forced to highlight the role of BSP and our leader Behanji in getting the Bill passed in the Rajya Sabha. Our leader has gone to the extent of accusing the Deputy Speaker Mr. Hamid Ansari for the delay tactics in passing the Bill. The two different strategies she adopted in both the Houses to save the UPA Govt. on the issue of FDI were intended to force the Government to pass the Bill smoothly. It was a strategy to create a moral compulsion on the UPA Government. It was widely publicized that the UPA Govt. was saved by the BSP leader Behan Mayawatiji. The people have come to know that Behanji can go to any extent to protect the rights of her people.
• Betrayal of Congress: The mask worn by the Congress that it was the savior of SC/STs has been torn apart. It got exposed on the day it failed to prevent the hooliganism of Samajwadi Party’s MPs in Lok Sabha. In its betrayal it stands exposed before the whole world that its commitment to the cause of SC/STs is a big bogus. It was expected that the Congress would support passing the Bill in the Lok Sabha in return to the favor done by the BSP chief in FDI issue. But the Congress has shown its real colors.
• Insincerity and helplessness of SC/ST MPs of other parties: From the very beginning these SC/ST MPs belonging to the Manuvadi parties were not sincere towards passing the Bill. They had never exhibited any courage to voice in support of it. Some of them had tried to fool the people by staging dharna outside the Parliament. What they could not do inside the House, they were managing to show outside. They were trying to tell their people that they were struggling hard outside to secure their rights inside the Parliament. But people are asking them that why did they go to the Parliament when they were unable to secure the rights of the people. If they think that they would do better by staging dharna outside the Parliament, they should not have contested the elections in the first place. Now the people must be made to realize their own responsibility of electing the genuine and capable representatives to the House of People (Lok Sabha). These chamchas are more sincere to their parties and more worried about their career than the people they represent.
• Mischievous leader and misguided OBCs: The mischievous behavior of Mr. Mulayam Singh Yadav, the chief of Samajwadi Party, inside and outside the Parliament has given an impression among the SC/STs that the Other Backward Classes are against their demands. Actually, the OBCs are very poorly represented in the higher posts and they are more in need of a statute to ensure the reservation in promotions. In Group A posts, the representation of SCs is 11.5% and that of STs is 4.8%. The backlog works out to 3.5% and 2.7% respectively. Whereas the OBC representation in Group A is only 6.9% leaving a backlog of 20.1% as against the constitutional provision of 27%. But the OBC leaders like Mr.Mulayam Singh Yadav are deliberately blind towards these facts and misguiding the OBCs. These leaders should have fought for the ‘adequate representation’ of the OBCs in the higher posts. Instead, they argue that reservation in promotions would create divisions in the society. He is ignoring the fact that if his argument is extended further, then he has to oppose the very concept of reservation itself and the OBCs will be forced to stick to their caste occupations as ordained by the caste system. Hence, it is very clear that if these mischievous leaders are not exposed properly, there is every danger that the innocent OBCs will be deprived of their constitutional rights and get instigated against the SC/STs. Whatever the little they have attained so far, due to the sacrifice our ancestors, will be lost forever. Hence, it is the duty of the awakened Bahujan Samaj to educate the OBCs on the right path and protect their rights. We should not allow the selfish leaders to divide and instigate the poor and powerless brothers to fight among themselves. Such fights will disempower them both. There is a great need to work for the unity of SC/ST/OBCs.
When we analyze the above facts, we can understand that the casteist forces, by stalling the Bill on Reservation in Promotions, have done a good job. They have created a great opportunity for us to educate and organize the Bahujan Samaj and strengthen our movement. In this regard, we had organized a week long program under the title “Pro-Reservation Week” and “Pro-Reservation Rally” on January 26, 2012. Details of the project are as follows:
• Dharna in every zone: Starting from Jan. 7 to Jan. 11, 2013, Dharnas will be organized in every zone as follows: Nellai Zone - Jan. 7; Madurai Zone - Jan. 8; Trichy – Jan. 9; Coimbatore - Jan. 10; and Villupuram – 11. There was at least one dharna in every zone and in each of these dharnas, a minimum of 1,000 workers took part.
• Time of the Dharna: Dharna started by 11 am and continued till 5 pm. All these dharnas were attended by the State Coordinators, State President, State Convener, State Vice-President and the State Treasurer. The State General Secretaries, State Secretaries and Executive Members took part in their respective zones. Similarly District Presidents, Vice-President, General Secretaries, Treasurers and Office Secretaries, district secretaries, assembly-level office bearers participated. The district-level office bearers mobilized maximum number of students in the dharnas. The family members of BAMCEF also took part on behalf of their spouses.
• Banners and related literature: Large banners of size 20ft X 30ft carrying the statistics of representation of all the communities in the Central and State services were put up at the place of dharna in all the zones. At least 50,000 handouts carrying all the details of reservation were distributed during the dharna days. Similarly, posters were put and wall-writings made in every district.
• Speakers were prepared: Along with the Zone-in-charge General Secretaries, State Secretaries and the district presidents, a team of advocates, educated youths and students were prepared to speak on the issue of reservation throughout the program of dharna. This training has been organized on on Jan. 5, 2013 in Chennai.
• End the dharna with an oath: Dharna will was ended with an oath to carry ahead the pro-reservation struggle to its logical end.
These dharnas had purpose of educating the masses and also to prepare the OBC brethren to join the Reservation movement which was originally started by Mahatma Jyotiba Phule, Shahuji Maharaj and Periyar who belonged to the OBCs.
PRO-RESERVATION RALLY JANUARY 26, 2013:
• Bike Rally with the holy ash of Dadasaheb: A rally of 1,000 bikes will go round the Chennai city on Jan.26, 2013. It will start early around 8 am and end in a public meeting at 12pm. In this rally, a van decorated as chariot will carry the holy ash of Dadasaheb Kanshi Ramji. We can also decorate some more vans carrying the statistical details of the reservation and the messages of our ancestors.
• Public Meeting: We must mobilize a minimum of 20,000 people in this public meeting. In this meeting we must highlight the need for the reservation in promotions and the struggle of our party and our leader in this regard. We must expose the true color of Congress and its chamchas. We must also expose the manuvadi mentality of the so called OBC leaders which is detrimental to the very communities which they claim to represent. We must also reiterate the historical necessity of the unity of SC/ST/OBC and religious minorities. We must convince these masses that their interests will be safe only with the BSP. We will appeal in public the Honorable President of India to convene a Special Parliament session to pass the Reservation in Promotion Bill, which has already been suggested by our National President Behan Kum. Mayawatiji. The meeting will have to end with an oath pledging our commitment to protect the reservation.
• Commitment to strengthen the SC/ST Atrocities Act: The OBC leaders with manuvadi mindset have planned to organize a public meeting on Jan. 24, 2013 to demand modify the SC/ST Atrocities Act. We will assure the masses in our public meeting on Jan. 26 that this Act will be implemented sincerely with more teeth if we are voted to power both in the Centre and State. We will enact laws to confiscate the properties of the perpetrators of atrocities under BSP rule. If there is a possibility to lodge complaints against all those leaders who are speaking in public to create dissentions among the communities and causing disharmony and disturbances in the public, we shall explore and try it against such anti-constitutional elements on Jan. 26, 2013.
This prolonged program must increase the activists, supporters and sympathizers among the SC/ST/OBC employees and educated and help in building the organization of our party in every zone.
Special State Executive Meeting- 25-12-2012
Chief Guest: Mr.Gopinath, State Coordinator. Presided by Mr.K.Armstrong, State President. Guests: Mr.Kalyanasundaram, State
Convenor
Mr.Manivannan, State Vice-President & Dr.R.Afzal, State Treasurer
The Zone-in-charge General Secretaries and Secretaries have been instructed to call a joint meeting within two days and finalize the place of dharna and other details. They must also send a minimum of 10 speakers to be trained on Jan.5, 2013 to the State Head Office in Pallavaram at 10 am. The State leaders and district leaders must also attend this training session.
The handbill for the program will be sent to them within 1-1-2013. They must start working for the dharna and mobilize people for the Rally on Jan.26, 2013.
In the last State Committee Meeting held on Dec.16, 2012 in Chennai, an evaluation was made about the working of all the zones. It was adjudged that Madurai Zone stood first in organizing the zonal camp, despite many hurdles. Similarly, Villupuram Zone stood second in its performance. Mr.Armugam, the Zone-in-charge General Secretary was congratulated for his superb performance. So also Dr.Satyaraj and Stephen Raj, the State Secretaries were appreciated. Mr.Rajappa, the General Secretary was appreciated for his cooperation. Mr.Periyar Anban, Zone-in-charge State Gen.Secretary and lion Murugan, State Secretary did organize the Chennai zonal camp extremely well as they always did. They too were congratulated. The Chennai District Camp held during Dec. 10 to 12, 2012 has excelled all the previous camps in its discipline and quality of the cadres. Dist. President Adv.Satyamurthy was appreciated by all the state leaders. Jaiheem, Jai Bharath.
Pro-Reservation Week – Jan. 7 to Jan 11, 2013
Appeal the
Hon’ble President of India to convene Special Parliament Session to pass
the Reservation in Promotions Bill (117th Constitutional Amendment)
Dear Brothers and Sisters, Jaibheem.
India
is a country where the society has been divided into thousands of
castes. Among these, the upper castes who are less than 15% in
population, had monopoly over education, power and wealth. The lower
castes, who are 85%, were condemned to work as servants of the ‘upper
castes’. This disastrous caste system had divided the society and
enslaved the country for over 2000 years. This wretched system was
supposed to have ended with the adoption of our Constitution drafted by
Babasaheb Dr. Ambedkar on Jan. 26, 1950. But alas! It has not happened.
Our
Constitution is based on the principles of Justice, Liberty, Equality
and Fraternity. In accordance with these noble principles, the
Reservation System in public services is being incorporated under
Article 16(4) to give ‘adequate representation’ to the ‘backward class
of citizens’. But the following statistics of Central Government
employment exposes the hypocrisy of all the parties ruled our country
(percentage of population in brackets):
Category SCs (20%) STs (10%) OBCs (55%) Others (15%)
Of Jobs (including Religious Minorities)
Group A 11.5% 4.8% 6.9% 76.8%
Group B 14.9% 6% 7.3% 71.8%
Group C 16.4% 7.7% 15.3% 60.6%
Group D 23% 6.8% 17% 53.2%
The
so called upper castes have an alarming excess representation of 74.3%
in the Group A and B category of jobs and overall share of 65.6%. But
the SC/STs have a poor representation of 13.2% and 5.4% in Group A and B
and an overall share of 16.45% and 6.33% respectively. Worst of all is
that of OBCs and Religious Minorities. They have a poorest
representation of 7.1% share in Group A and B and overall representation
of 11.3%. The representation of SC/ST/OBC and Minorities, whose total
population is 85%, in Group A is only 23.2, whereas the ‘upper castes’
have a total monopoly of 76.8%! This unequal distribution proves that
casteism is dominating over the Constitution! The situation of
SC/ST/OBC/Religious Minorities is still worst under the state government
services. This excessive representation of few communities is the major
cause of all kinds of social tensions in the country. Inequality in
government services, that too in the key posts, is the biggest reason
for the existence of inequality in all other spheres and sectors of the
country.
Reservation is not a policy of poverty
amelioration. It is a means to ensure the equal participation of all the
castes and communities in the national governance. The former
untouchables and the former Shudras will have a psychological spin off
and get rid of the inferiority complex only when they have their people
in higher positions. But this purpose is being defeated by the ruling
manuvadi parties. The Bill on Reservation in Promotions for the SC/STs
in Services (117th Constitutional Amendment) has been introduced with a
purpose to end this unequal representation in the higher posts. BSP
National President Behan Kum. Mayawatiji has succeeded in getting this
Bill passed in the Rajya Sabha on Dec. 17, 2013. But it has been stalled
by a few misguided members of Samajwadi Party (SP) in the Lok Sabha.
However, Behanji has demanded a Special Session of the Parliament to
pass this Bill.
The opposition of SP leaders is actually
detrimental to the very interest of OBC brethren. But BSP, the only
national party representing SC/ST/OBC and Religious Minorities, is
committed to the cause of OBCs also. Behanji has already declared her
commitment to fight for the ‘adequate representation’ of OBCs in higher
posts.
Tamil Nadu unit of BSP has launched this
Pro-Reservation Week program to appeal our Hon’ble President of India to
convene a Special Session of the Parliament, as demanded by our
national leader Behan Kum.Mayawatiji, to pass the 117th Constitutional
Bill to ensure justice to millions of SC/ST employees all over the
country. We request all the concerned people to join this campaign for
justice in the interest of Bahujan Samaj and the nation.
Jaibheem, Jai Bharath
01/14/13
15113 LESSON 805 SARV SAMAJ (ENTIRE PEOPLE) WISHES BAHEN KUMARI MAYAWATI JI MANY MANY HAPPY RETURNS ON HER BIRTHDAY ON 15TH JANUARY 2013 PLEASE ATTEND BAHEN KUMARI MAYAWATI JI’S BIRTHDAY CELEBRATION AT BSP HEAD OFFICE BAHUJAN BHAVAN, #23, COCKBURN ROAD, (NEAR CONTONMENT RLY. STATION), BANGALORE -560051 AT 11:00 AM WITH ALL YOUR FAMILY AND FRIENDS MAY BAHEN MAYAWATIJI BE EVER HAPPY, WELL AND SECURE ! MAY SHE LIVE LONG ! MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY ! MAY SHE BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT EVERYTHING IS CHANGING ! WE WISH THAT CHANGE TO BE MAHA MAYAWATI JI BECOMING THE NEXT PRIME MINISTER OF PRABUDDHA BHARATH ! VOTE BSP ELEPHANT FOR CHANGE FOR PEACE WELFARE AND HAPPINESS OF THE ENTIRE PEOPLE! TO SPREAD AWAKEN-NESS WITH AWARENESS OF MORAL AND ETHICAL VALUES Mobilise RESOURCES SUCH AS TIME TALENT AND TREASURE TO Mobilise PEOPLE TO ACQUIRE THE MASTER KEY TO OPEN ALL DOORS OF PROGRESS! PEOPLE OF KARNATAKA, ANDHRA PRADESH, TAMIL NADU, KERALA AND PONDICHERY WILL GATHER AT PALACE GROUNDS, BANGALORE ON 10-02-2013 IN LARGE NUMBERS TO ACHIEVE THE ABOVE OBJECTS!
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15113 LESSON 805
SARV SAMAJ (ENTIRE PEOPLE) WISHES BAHEN KUMARI MAYAWATI JI MANY MANY HAPPY RETURNS ON HER BIRTHDAY ON 15TH JANUARY 2013
PLEASE
ATTEND BAHEN KUMARI MAYAWATI JI’S BIRTHDAY CELEBRATION AT BSP HEAD
OFFICE BAHUJAN BHAVAN, #23, COCKBURN ROAD, (NEAR CONTONMENT RLY.
STATION), BANGALORE -560051 AT 11:00 AM WITH ALL YOUR FAMILY AND FRIENDS
MAY BAHEN MAYAWATIJI BE EVER HAPPY, WELL AND SECURE !
MAY SHE LIVE LONG !
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY !
MAY SHE BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING !
WE WISH THAT CHANGE TO BE MAHA MAYAWATI JI BECOMING THE NEXT PRIME MINISTER OF PRABUDDHA BHARATH !
VOTE BSP ELEPHANT FOR CHANGE FOR PEACE WELFARE AND HAPPINESS OF THE ENTIRE PEOPLE!
TO
SPREAD AWAKEN-NESS WITH AWARENESS OF MORAL AND ETHICAL VALUES Mobilise
RESOURCES SUCH AS TIME TALENT AND TREASURE TO Mobilise PEOPLE TO
ACQUIRE THE MASTER KEY TO OPEN ALL DOORS OF PROGRESS!
PEOPLE
OF KARNATAKA, ANDHRA PRADESH, TAMIL NADU, KERALA AND PONDICHERY WILL
GATHER AT PALACE GROUNDS, BANGALORE ON 10-02-2013 IN LARGE NUMBERS TO
ACHIEVE THE ABOVE OBJECTS!
Mayawati’s birthday to be low key affair
The Only Hope of the
Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
To capture the Master
Key!
It is do or die!
MAYAWATI THE AWAKENED ONE WITH AWARENESS
Mayawati The Awakened with Awareness had gone beyond all worldly affairs, but still gave advice on good governance.
The
Awakened Mayawati came from a caste full of Dukkha and was naturally
brought into association with rulers and ministers. Despite her origin
and association, she never resorted to the influence of political power
to introduce her governance, nor allowed her governance to be misused
for gaining political power. But today, many politicians try to drag the
Mayawat’s name into politics by introducing her as a communist,
capitalist,or even an imperialist. They have forgotten that the new
political philosophy as we know it really developed in the West long
ago. Those who try to make use of the good name of the Mayawati for
their own personal advantage must remember that Mayawati was the
Awakened One with Awareness who had gone beyond all worldly concerns.
There
is an inherent problem of trying to intermingle religion and with
politics. The basis of religion and caste is morality, purity and faith,
while that for politics is power. In the course of history, religion
has often been used to give legitimacy to those in power and their
exercise of that power. Religion as communalism was used to justify wars
and conquests, persecutions, atrocities, rebellions, destruction of
works of art and culture.
When religion is used to pander
to political whims, it has to fore go its high moral ideals and become
debased by worldly political demands.
The thrust of the
Awakened Mayawati’s Governance was not directed to the creation of new
political institutions and establishing political arrangements.
Basically, it seeks to approach the problems of society by reforming the
individuals constituting that society and by suggesting some general
principles through which the society can be guided towards greater
humanism, improved welfare of its members, and more equitable sharing of
resources.
There is a limit to the extent to which a
political system can safeguard the happiness and prosperity of its
people. No political system, no matter how ideal it may appear to be,
can bring about peace and happiness as long as the people in the system
are dominated by greed, hatred and delusion. In addition, no matter what
political system is adopted, there are certain universal factors which
the members of that society will have to experience: the effects of good
and bad governance the lack of real satisfaction or everlasting
happiness in the world characterized by dukkha (unsatisfactoriness),
anicca (impermanence), and anatta (egolessness).
To the awakened ones, nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.
Although
a good and just political system which guarantees basic human rights
and contains checks and balances to the use of power is an important
condition for a happy in society, people should not fritter away their
time by endlessly searching for the ultimate political system where men
can be completely free, because complete freedom cannot be found in any
system but only in minds which are free. To be free, people will have to
look within their own minds and work towards freeing themselves from
the chains of ignorance and craving. Freedom in the truest sense is only
possible when a person uses Dhamma to develop his character through
good speech and action and to train his/her mind so as to expand his/her
mental potential and achieve his/her ultimate aim of awakeness.
While
recognizing the usefulness of separating religion and caste from
politics and the limitations of political systems in bringing about
peace and happiness, there are several aspects of the Awakened
Mayawati’s governence which have close correspondence to the political
arrangements of the present day. Firstly, the Awakened One Mayawati
spoke about the equality of all human beings after Abraham Lincoln, Babasaheb Ambedkar and Kanshiram, and
that classes and castes are artificial barriers erected by society. The
only classification of human beings, according to the Awakened One
Mayawati, is based on the quality of their moral conduct. Secondly, the
Awakened One Mayawati encouraged the spirit of social -co-operation and
active participation in society. This spirit is actively promoted in the
political process of modern societies. Thirdly, since no one was
appointed as the Awakened One Mayawati’s successor, the members of the
Bahujan Samaj Party were to be guided by the governance and decipline
or in short, the Rule of Law. Until today very member of the party is to
abide by the Rule of Law which governs and guides their conduct.
Fourthly, the Awakened One Mayawati encouraged the spirit of
consultation and the democratic process. This is shown within the
community of the party in which all members have the right to decide on
matters of general concern. When a serious question arose demanding
attention, the issues were put before the leaders and discussed in a
manner similar to the democratic parliamentary system used today. This
self-governing procedure may come as a surprise to many to learn that in
the assemblies of Awakened One Mayawati in PraBuddha Bharath 2,500
years and more ago are to be found the rudiments of the parliamentary
practice of the present day. A special officer similar to ‘Mr. Speaker’
was appointed to preserve the dignity of the Parliamentary Chief Whip,
was also appointed to see if the quorum was secured. Matters were put
forward in the form of a motion which was open to discussion. In some
cases it was done once, in others three times, thus anticipating the
practice of Parliament in requiring that a bill be read a third time
before it becomes law. If the discussion showed a difference of opinion,
it was to be settled by the vote of the majority through balloting.
The
Awakened One Mayawati approach to political power is the moralization
and the responsible use of public power.The Awakened One Mayawati
preached non-violence and peace as a universal message. She did not
approve of violence or the destruction of life, and declared that there
is no such thing as a ‘just’ war. She taught: ‘The victor breeds hatred,
the defeated lives in misery. He who renounces both victory and defeat
is happy and peaceful.’
Not only did the Awakened One
Mayawati teach non-violence and peace, She was perhaps the first and
only religious and Caste teacher who went to the Ayodhia personally to
prevent the outbreak of a communal war. She diffused tension between the
Hindus and the Muslims who were about to wage war over the Babri Masjid
issue.
The Awakened One Mayawati discussed the importance
and the prerequisites of a good government. She showed how the country
could become corrupt, degenerate and unhappy when the head of the
government becomes corrupt and unjust. She spoke against corruption and
how a government should act based on humanitarian principles and that
everyone including the CBI should be brought under the Lokpal Bill.
The
Awakened One Mayawti once said, ‘When the ruler of a country is just
and good, the ministers become just and good; when the ministers are
just and good, the higher officials become just and good; when the
higher officials are just and good, the rank and file become just and
good; when the rank and file become just and good, the people become
just and good.
The Awakened Mayawati said that immorality
and crime, such as theft, falsehood, violence, hatred, cruelty, could
arise from poverty. Rulers and governments may try to suppress crime
through punishment, but it is futile to eradicate crimes through
force.The Awakened Mayawati suggested economic development instead of
force to reduce crime.
The government should use the
country’s resources to improve the economic conditions of the country.
It could embark on agricultural and rural development, provide financial
support to entrepreneurs and business, provide adequate wages for
workers to maintain a decent life with human dignity.
1)be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practice patience, and
10) respect public opinion to promote peace and harmony
Regarding the behavior of rulers, She further advised:
-
A good ruler should act impartially and should not be biased and
discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
-
A good ruler must possess a clear understanding of the law to be
enforced. It should not be enforced just because the ruler has the
authority to enforce the law. It must be done in a reasonable manner and
with common sense.
She stated: ‘If a man, who is
unfit, incompetent, immoral, improper, unable and unworthy of ruling,
has enthroned himself a ruler with great authority, he is subject to be
punished to be subject to a variety of punishment by the people,
because, being unfit and unworthy, he has placed himself unrighteously
in the seat of sovereignty. The ruler, like others who violate and
transgress moral codes and basic rules of all social laws of mankind, is
equally subject to punishment; and moreover, to be censured is the
ruler who conducts himself as a robber of the public.’ She mentioned\
that a ruler who punishes innocent people and does not punish the
culprit is not suitable to rule a country.
The ruler
always improves himself and carefully examines his own conduct in deeds,
words and thoughts, trying to discover and listen to public opinion as
to whether or not he had been guilty of any faults and mistakes in
ruling the country. If it is found that he rules unrighteously, the
public will complain that they are ruined by the wicked ruler with
unjust treatment, punishment, taxation, or other oppressions including
corruption of any kind, and they will react against him in one way or
another. On the contrary, if he rules righteously they will bless him:
‘Long live the ruler’.
The Awakened Mayawati’s emphasis
on the moral duty of a ruler to use public power to improve the welfare
of the people had inspired people of Uttar Pradesh and the entire
country. to do likewise. Awakened Mayawati, a sparkling example of this
principle, resolved to live according to and preach the highly
performing best and meritorious governance and to serve her subjects and
all humanity. She declared her non-aggressive intentions to her
neighbors, assuring them of her goodwill and sending envoys to distant
States bearing her message of peace and non-aggression.Sh e promoted the
energetic practice of the socio-moral virtues of honesty, truthfulness,
compassion, benevolence, non-violence, considerate behavior towards
all, non-extravagance, non-acquisitiveness, and non-injury to animals.
She encouraged religious freedom and mutual respect for each other’s
creed. She went on periodic tours preaching the highly performing best
and meritorious governance to the rural people. She undertook works of
public utility, such as founding of hospitals for men and animals,
supplying of medicine, planting of roadside trees and groves, digging of
wells, and construction of watering sheds and rest houses. He expressly
forbade cruelty to animals.
Always the Awakened
Mayawati is said to be a social reformer. Among other things, She
condemned the caste system, recognized the equality of people, spoke on
the need to improve socio-economic conditions, recognized the importance
of a more equitable distribution of wealth among the rich and the poor,
raised the status of women, recommended the incorporation of humanism
in government and administration, and taught that a society should not
be run by greed but with consideration and compassion for the people.
Despite
all these, hes contribution to mankind is much greater because she took
off at a point which no other social reformer before or ever since had
done, that is, by going to the deepest roots of human ill which are
found in the human mind. It is only in the human mind that true reform
can be effected. Reforms imposed by force upon the external world have a
very short life because they have no roots. But those reforms which
spring as a result of the transformation of man’s inner consciousness
remain rooted. While their branches spread outwards, they draw their
nourishment from an unfailing source — the subconscious imperatives of
the life-stream itself. So reforms come about when men’s minds have
prepared the way for them, and they live as long as men revitalize them
out of their own love of truth, justice and their fellow men.
The
doctrine preached by the Awakened Mayawati is not one based on
‘Political Philosophy’. Nor is it a doctrine that encourages men to
worldly pleasures. It sets out a way to attain Eternal Bliss. In other
words, its ultimate aim is to put an end to craving that keeps them in
bondage to this world. A stanza from the Dhammapada best summarizes this
statement: ‘The path that leads to worldly gain is one, and the path
thatleads to Eternal Bliss(by leading a religious life)is another.’
However,
this does not mean that Awakened Mayawati cannot or should not get
involved in the political process, which is a social reality. The lives
of the members of a society are shaped by laws and regulations, economic
arrangements allowed within a country, institutional arrangements,
which are influenced by the political arrangements of that society.
Nevertheless, if a Awakened Mayawati wishes to be involved in politics,
she should not misuse religion and caste to gain political powers, nor
is it advisable for those who have renounced the worldly life to lead a
pure, religious life to be actively involved in politics.
“As you are, so is the world.”
Abiding
by a set of higher ethics makes them anxious that they will be prey to
anyone who is stronger, less moral, and capable of using violence
without any sense of guilt or remorse. - Dukkha
But Abiding by a set of higher ethics whose basis is compassion for other people and reverence for life. –Dukkha Nirodha
Seeking
un-attachment makes people think they will be giving up worldly success
and comfort. Un-attaching from materialism has little appeal when
people everywhere are pursuing materialism with every breath.
–Dukkha
Becoming un-attached from the self and realizing that the individual self is an illusion. - Dukkha Nirodha
Pluck out the seed of illusion, do not feed the mind with new ideals that would succumb to corruption in the
inexorable working of time.
Aim
for nothing less than an “inner revolution” . Coming in from the cold,
people yearn for this inner revolution because there is a hole inside
them where god used to be. But in many ways that god was only an image.
Most people fail to find what they want from spirituality because they
remove one image of god only to fill in another (they even turn Buddha
into a god, the very thing he denied).Inner revolution, opening a path
to liberation. Nothing less will cure the human disease.
If
people could see that the human disease is temporary, the whole world
would be transformed. Despite the burden of past beliefs that underlie a
horrific conflict like the one in the Middle East, Awakened Mayawati’s
cure is taking hold, although we don’t know on what scale. Secular
spirituality forms a separate subculture in every country where people
have begun to seek a new way and a new set of beliefs. Their way doesn’t
have to travel under the name of Awakened Mayawati. The essence is
about moving ahead, not about labels. Where the growth of consciousness
is being nourished anywhere in the world, the following trends are
evident:
• Meditation will become mainstream.
• Healing, both physical and psychological, will become commonplace.
• Prayer will be seen as real and efficacious.
• Manifestation of desires will be talked about as a real phenomenon.
• People will regain a connection to spirit.
• Individuals will find answers inwardly to their deepest spiritual
questions. They will believe in their private answers and live
accordingly.
• Communities of belief will arise.
• Gurus and other spiritual authorities will wane in influence.
• A wisdom tradition will grow to embrace the great spiritual teachings at the heart of organized religion.
• Faith will no longer be seen as an irrational departure from reason and science.
• Wars will decline as peace becomes a social reality.
• Nature will regain its sacred value.
There
is no spiritual path that can succeed without confronting the here and
now. Awakened Mayawati wanted us to be mindful of who were are at this
moment because in the midst of disorder and confusion, which dominates
every moment, there is the seed of Awakened Mayawati nature, of
awakening.
If you notice these seeds and give them value,
they will expand, and in time they will fill the holes of isolation and
meaninglessness. The path is subtle but natural, and open to everyone.
To notice who you are is simple, not difficult. You can be gentle with
yourself. There is no timetable, no need for rigor or discipline.
Your
job is to notice that there is light within you, however small. A small
candle is only different from the blazing sun by a matter of degree.
Both are light by nature. Whatever makes your light grow will serve you.
Meditation
will not be a practice set apart in your day; it will become the normal
state of self-awareness, of being awake instead of asleep. For two
thousand years nature has held the cure for aloneness in its heart.
When
you realize yourself as Awakened mayawati, you are still alone, but
your aloneness fills every corner of creation as far as the eye can see.
This
society had only adopted such innocuous dogmas like ‘ahimsa’ from
Awakened Mayawati while rejecting the essence of her philosophy of
‘equality’. Ahimsa is a social structure based on inequality and
enslavement of the ‘Shudra’ and the women, amounted to hinsa and this
was sought to be camouflaged by the Hindu adoption of Awakened
Mayawati’s Ahimsa.
-ooOoo-
The Only Hope of the Nation is Elephant of BSP!
People are just fed up with Congress, other regional parties and BJP!
capture the Master Key !
For Mayawati!
To be the PM from BSP!

POLITICS
was SACRED with HIGHLY PERFORMED BEST & MERITORIOUS GOVERNANCE of
UP CM MAYAWATI for SARVAJAN HITHAY SARVAJAN SUKHAY ie., For the WELFARE
& HAPPINESS of the ENTIRE PEOPLE.
The Bahujan Samaj Party
(BSP) has emerged as one of the main national political parties of
India under the stewardship of its National President Kumari Mayawati Ji
and was four Chief Minister of Uttar Pradesh, which is the most
populous state of the country having a population of about 170 million.
The
party decided to celebrate the birthday of party supremo Mayawati on
January 15 as “jan kalyankari diwas” (public welfare day) in an
“impressive manner by helping the deprived and the needy”.
The
BSP president had on January 3 and 4 held a meeting with leaders from
Maharashtra, Gujarat, Karnataka , Andhra Pradesh , Tamil Nadu, Kerala
and Pondicherry .
The meeting also decided to hold “BSP mahadhiveshan” in Bengaluru on February 10 at Palace grounds
and Maharashtra state convention on February 17 in Nagpur.
Regretting
Samajwadi Party’s “discriminatory” attitude towards OBCs barring
Yadavs, the party said that all castes should be given facilities so as
to bring them into the mainstream.
she has asked the party workers to offer blankets and necessary items to the poor and to ensure that it is a low key affair.
The
party has hired folk singers and is preparing for audio CDs through
which the good works of the Mayawati’s regime and the failure of the UPA
and the Samajwadi party government would be highlighted. The theme song
of the day will be ‘Behenji Sansad Ki Sherni’ (behenji, the lioness of
Parliament). It will be played at all district headquarters on January
15.
Good works of the Mayawati’s regime
http://www.hindustantimes.com/Specials/Coverage/Assembly-Elections-2012/Chunk-HT-UI-AssemblyElections2012-UP-OtherStories/Mayawati-s-food-tracking-system-for-schools-gets-HRD-nod/SP-Article10-804267.aspx
Mayawati’s food tracking system for schools gets HRD nod
Chetan Chauhan, Hindustan Times
New Delhi, January 30, 2012
Inspired by the way Mayawati government, the Central government has
decided to replicate the Uttar Pradesh model to track mid-day meal
scheme to cross-check if children get their hot meal in schools. The
HRD ministry has decided to have a nation-wide short messaging service
(SMS) alert
system to monitor the Rs 10,000 crore mid-day meal scheme. Under the
scheme, the school children till upper primary level are provided hot
cooked meal once a day.
Mayawati government in UP was the first to introduce a software based
SMS system, wherein the school principal and a few parents received an
automatic message the day less than 50 percent or a large number of
school children were served mid-day meal.
The SMS was generated on basis of information on mid-day meal feed by
teacher in-charge of the scheme into an online monitoring system. The
principal was required to give an explanation through SMS and parents
to verify the claim.
A senior HRD ministry official said the national system will be
improvement of the UP model and no money will be charged from parents
for sending an SMS system to the national server. A successful pilot
has been implemented in Bihar and the ministry expects to cover 12
lakh schools across India by June this year.
Every school will have to feed information regarding the mid-day meal
served to children every day and the type of food. They will be
required to provide details about the quantity of food-grains they
received and the amount used.
The entire information generated would be in public domain on the new
mid-day meal website. “It will help in curbing corruption and ensure
that children get good quality food,” HRD minister Kapil Sibal said,
after launching the website on which the mid-day meal scheme
information will be available.
The UPA government has been critical of UP government over
implementation of Central schemes and had detected irregularities in
National Rural Health Mission and Mahatma Gandhi National Rural
Employment Guarantee Scheme. But, the government had no problem in
adopting a UP’s innovation.
BSP asks partymen to brace for early Lok Sabha polls
Lucknow:
Predicting Lok Sabha elections by year end, the BSP on Monday asked its
MPs to start all out preparations for the electoral battle.
At
the meeting of office bearers and elected representatives here presided
by party president Mayawati, MPs were asked to start preparations and
told that since the coming budget session of Parliament could be the
last session of the UPA government, they should strongly raise issues of
public welfare, a BSP statement said.
The meeting discussed in
detail the law and order situation of the state and “as to how FIRs were
not being filed concerning cases of atrocities on the sarv samaj,
specially those of BSP workers because of political vendetta”, it said.
Kumari
or Miss Mayawati Ji, a serene figure, is affectionately known and
called as Bahenji or Sister by one and all her caders, supporters,
well-wishers as well as officials and Scribes. She will be known as Maha
Mayawati Ji who is certain to become the next Prime Minister of
PRABUDDHA BHARATH.
The Party president Kumari Mayawati Ji, identified
as Iron lady and a no-nonsense leader has emerged as a lady of new hope
and aspirations to varied and a wide section of the society,
particularly in the state of Uttar Pradesh, bordering national capital
of New Delhi, which most often guides the political destiny of the
country.
Committed and fully devoted to the missionary cause and
cherished goal of “Social Transformation & Economic Emancipation”
particularly to the people belonging to “Bahujan Samaj” (that comprises
Backwards (Scheduled Castes, Scheduled Tribes and Other backward
classes) and Sikhs, Muslims, Christians, Buddhists, Parsis of religious
minorities) and poor from other sections of the society mainly the high
caste people, Kumari Mayawati Ji, a spinster by mission, is regarded in
the Indian politics with respect, reverence and awe as she is the only
politician in the India having a mass appeal and firm hold and command
over her voters and also the charishma to get mass vote bank transferred
to any individual and to any party, a rare thing, of course, in the
contemporary Indian politics.
Given the charishma of the BSP
supremo, the two main political parties—-the Congress and the
BJP—-are always looking keen to have an electoral
alliance/understanding with it either at the national level or at least
at the state level, but the march of “Elephant “, the election symbol of
the Party is on and the “Blue” flag of the BSP is flying high under the
strong and towering leadership of Kumari Mayawati Ji, who is working
assiduously with a missionary zeal to make them ruler of India to usher
in here the golden era of Ashoka, the Great.
failure of the UPA and the Samajwadi party government
Terming
the rail fare hike as anti-people, Bahujan Samaj Party (BSP) chief
Mayawati demanded its immediate rollback. “Hike in railway fares was one
of the many anti-common man policies of the government. We demand
immediate rollback of the government decision,” Miss. Mayawati Ji said.
“After
hiking the price of petrol, diesel and LPG the UPA government has now
raised the fare of railways making travel costlier for poor and
middle-class people as they will be the worst effected… Center has hiked
the fare of all the classes which is not in interest of people and BSP
demands it to be withdrawn,”Miss. Mayawati ji said.
Alleging
that the Center has done “Congressikaran” of the Railways, she said that
earlier when the department was with the alliance partners of the UPA
it had escaped the wrong economic policies of the Congress.
“But by
hiking the fares just month and a half before the budget , it (Congress)
has given yet another example of its arbitrariness,” she said.
In
the pre-budget measure, the government had announced an
across-the-board increase in rail passenger fares with effect from
January 21 to net an additional Rs 6,600 crore a year, the first such
increase in a decade.
Calling the hike “anti-people”,Miss. Mayawati
said it would be prudent for the Congress-led government to cancel the
new fares before they come into effect on January 21 midnight.
On
the brutal killing of two soldiers by Pakistani Army in Poonch sector
of Jammu and Kashmir, the BSP chief said that beside the Indian
government, Pakistan too needs to take the incident seriously so that
problems between the two nations does not escalate.
“I believe
that there is a need to take concrete action after going into the
details of the incident in Poonch so that such cases do not recur”,
Miss. Mayawati ji said.
The BSP chief also said that the Center
should extend financial assistance to the family of the soldiers and
Ministry of Defence should initiate steps to give jobs to their widows
in keeping with their capability.
Direct cash transfer scheme a sham, says Mayawati
United
Progressive Alliance (UPA) government’s direct cash transfer scheme
here, describing it as a ploy to hoodwink voters in the 2014 Lok Sabha
polls.
“This is an old book with a new cover,” the Bahujan Samaj
Party (BSP) supremo told reporters, pointing that scholarships for the
Scheduled Castes (SC) and the Scheduled Tribes (ST) in the state
initiated under her chief ministership was already in place where
financial aid was transferred straight to the bank accounts of the
beneficiaries.
Accusing the Congress of yet again trying to fool
the voters, Mayawati said people should not be swayed by false promises
of the Congress.
“This is an ‘adh kacchi’ (half-baked) scheme
cooked up by the dhokebaaz (fraud) Congress and I warn the people of
the country not to fall to the allurements,” she said.
‘Aapka
paisa, aapke haath’, the credo coined by the UPA government was nothing
but a “sham and a political stunt aimed at fooling the electorate,” she
alleged.
Her remarks came a day after the central government
began the New Year by rolling out the ambitious direct cash transfer of
benefits covering seven welfare schemes in 20 districts across the
country.
Mayawati asked people to keep the Congress away from power as it has never worked for the people, SC/STs and minorities.
The
former chief minister condemned the Dec 16 Delhi gang-rape and called
for evolving a political consensus for tougher laws to check crime
against women. The victim died of her injuries Dec 29 in a Singapore
hospital.
The union government should also seek opinion of legal
luminaries, chief justices of all state high courts and judges of the
Supreme Court on the issue, Mayawati said.
“In such horrifying times, a tough response and stern action is required,” she said.
She
said political parties should refrain from distributing tickets to
people with criminal antecedents. She expressed concern over rising
crime against women in Uttar Pradesh.
On the issue of demands of
resignation of Chief Minister Akhilesh Yadav due to apex court directive
to Central Bureau of Investigation (CBI) to probe graft charges against
him, she said the answer should come from the Samajwadi Party.
On
the growing chorus of Gujarat Chief Minister Narendra Modi being a
potential prime ministerial candidate, Mayawati said BSP would do
everything possible to prevent it.
New Delhi: Seeking to project
the image that her party’s base was not limited to Scheduled Castes,
Bahujan Samaj Party chief Mayawati has said that she is willing to
support a separate bill to provide reservation in promotion to backwards
in government jobs. Favouring early implementation of Sachar Committee
recommendations, Mayawati also sought to target arch rival Samajwadi
Party by claiming that the Akhilesh Yadav government in Uttar Pradesh
has failed to implement the poll promise of 18 per cent reservation for
Muslims in government jobs.
During the just-concluded Winter
Session of Parliament, SP had raised the issue of providing reservation
for OBCs its core vote base - and Muslims in government job promotions
on the lines of a bill which gives such benefits to SCs and STs. “The
present constitutional amendment bill is necessary as the Supreme Court
had quashed a government policy to provide reservation in promotion to
SC and ST government employees.
“We support a separate bill to
grant similar benefits to backwards,” Mayawati said. She said despite
being in power for nine months now, the UP government has not
implemented its poll manifesto of providing 18 per cent reservation for
Muslims in education and government jobs.
Alleging that the
Mulayam Singh Yadav-led Samajwadi Party was not interested in providing
benefits to the upper castes, she said her government had lifted a ban
imposed by the SP government on government jobs to the upper castes. “We
believe in ’sarva samaj’…We also favour reservation for poor people
belonging to upper castes.”
Attacking the UP Chief Minister, the
former state Chief Minister said the law and order situation in Uttar
Pradesh is deteriorating under SP rule. “These are not my observations.
But, wherever I meet people they say the law and order is bad at all
levels. Forget justice, even police does not register our cases,” she
said.
UPA not serious on quota bill, alleges Mayawati
UP law and order situation ‘anarchic’: Mayawati
Lucknow:
Former UP Chief Minister and BSP president Mayawati Monday asked
Governor B L Joshi to take cognisance of the prevailing law and order
situation in the state and recommend the imposition of President’s Rule.
“Under the prevailing dismal law and order situation and
corruption I would request the Governor to himself take cognisance as
per the constitutional provisions and recommend imposition of
President’s rule in the state,” Mayawati told newspersons here.
Referring
to the scheduled visit of the President here tomorrow for the 125 year
celebrations of the UP assembly, she said the Governor should place
these facts before Pranab Mukherjee.
“Though I myself and my
party MPs can also put these things before the President, but then there
would be an attempt to brand them as guided by political vendetta to
set them aside,” Mayawati said.
Crime under the SP
government has increased as compared to other states, she alleged,
adding that those against women and girls have alerted the people.
Referring
to the case of a Dalit girl in Noida, she said it was a recent example
as to how the police allegedly tried to “hush up” the whole affair by
attempting to cremate her late in the night but failed because of
vigilant locals and the media.
“It is most unfortunate that
SP government instead of controlling crime, it has been putting all its
strength for hushing it up,” she accused.
The state government was also making big announcements for diverting the people’s attention from issues, she said.
On
law and order situation in UP, she said that a memorandum was handed
over to Governor B L Joshi by her party but no action has been taken so
far.
On death caused by intense cold, she said that it was the result of the state government’s apathy.
“State government only makes announcements there is nothing on the ground”,she added.
BSP
chief Mayawati on Wednesday launched a scathing attack on the Samajwadi
Party government over law and order in Uttar Pradesh, saying it would
not be wrong to term the prevailing situation as “anarchic”.
“The
past ten months of the SP government have turned out very bad and
problematic in all matters and at every stage, especially in crime
control and law and order. People have now lost all their faith in
government,” Mayawati told reporters.
“The chief minister
during his recent visit to Varanasi had asked (officials) whether he
should himself don the uniform to control crime. This statement is
indicative of the sorry state of affairs and also shows the helplessness
of Akhilesh Yadav and his government. This is very unfortunate,”
Mayawati said.
Under the present circumstances, she said, it would not be wrong to term the prevailing situation as “anarchic”.
“The
government and administration have almost failed… but not much can be
expected from a party which has goondas and mafias among its ranks,”
she said.
“26 of the 48 ministers in the state have criminal
records and this comes to almost 54 per cent…How can the people feel
safe when the ministers have such a record?” she asked.
Referring
to figures of crime, she said people believe that there had been some
100 cases of big or small incidents to communal riots during this
period.
The BSP chief regretted that in almost 60 per cent
cases, FIRs are not being lodged and the government is out to divert
people’s attention from its failures by ordering inquiries of the works
done during the previous BSP government.
Mayawati also accused
the ruling party of not keeping its poll promises. Referring to the
promise of 18 per cent reservation to Muslims in government jobs and
education, she said the state government was putting the onus on the
central government now.
The BSP’s 21 members in the Lok Sabha and 15 in the Rajya Sabha.
watch latest Birthday video:http://www.in.com/videos/watchvideo-mayawati-birthday1mp4-8025851.html
01/13/13
14113 LESSON 804 SARV SAMAJ (ENTIRE PEOPLE) WISHES BAHEN KUMARI MAYAWATI JI MANY MANY HAPPY RETURNS ON HER BIRTHDAY ON 15TH JANUARY 2013 PLEASE ATTEND BAHEN KUMARI MAYAWATI JI’S BIRTHDAY CELEBRATION AT BSP HEAD OFFICE BAHUJAN BHAVAN, #23, COCKBURN ROAD, (NEAR CONTONMENT RLY. STATION), BANGALORE -560051 AT 11:00 AM WITH ALL YOUR FAMILY AND FRIENDS MAY BAHEN MAYAWATIJI BE EVER HAPPY, WELL AND SECURE ! MAY SHE LIVE LONG ! MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY ! MAY SHE BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT EVERYTHING IS CHANGING ! WE WISH THAT CHANGE TO BE MAHA MAYAWATI JI BECOMING THE NEXT PRIME MINISTER OF PRABUDDHA BHARATH ! VOTE BSP ELEPHANT FOR CHANGE FOR PEACE WELFARE AND HAPPINESS OF THE ENTIRE PEOPLE! TO SPREAD AWAKEN-NESS WITH AWARENESS OF MORAL AND ETHICAL VALUES Mobilise RESOURCES SUCH AS TIME TALENT AND TREASURE TO Mobilise PEOPLE TO ACQUIRE THE MASTER KEY TO OPEN ALL DOORS OF PROGRESS! PEOPLE OF KARNATAKA, ANDHRA PRADESH, TAMIL NADU, KERALA AND PONDICHERY WILL GATHER AT PALACE GROUNDS, BANGALORE ON 10-02-2013 IN LARGE NUMBERS TO ACHIEVE THE ABOVE OBJECTS!
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14113 LESSON 804
SARV SAMAJ (ENTIRE PEOPLE) WISHES BAHEN KUMARI MAYAWATI JI MANY MANY HAPPY RETURNS ON HER BIRTHDAY ON 15TH JANUARY 2013
PLEASE ATTEND BAHEN KUMARI MAYAWATI JI’S BIRTHDAY CELEBRATION AT BSP HEAD OFFICE BAHUJAN BHAVAN, #23, COCKBURN ROAD, (NEAR CONTONMENT RLY. STATION), BANGALORE -560051 AT 11:00 AM WITH ALL YOUR FAMILY AND FRIENDS
Plz.attend Ms Mayawati’s Birthday Celebration on 15-1-13 at BSP HO #23 Cockburn Rd B’lore at 11:00AM with family & friends & forward this Msg.
MAY BAHEN MAYAWATIJI BE EVER HAPPY, WELL AND SECURE !
MAY SHE LIVE LONG !
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY !
MAY SHE BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING !
WE WISH THAT CHANGE TO BE MAHA MAYAWATI JI BECOMING THE NEXT PRIME MINISTER OF PRABUDDHA BHARATH !
VOTE BSP ELEPHANT FOR CHANGE FOR PEACE WELFARE AND HAPPINESS OF THE ENTIRE PEOPLE!
TO SPREAD AWAKEN-NESS WITH AWARENESS OF MORAL AND ETHICAL VALUES Mobilise RESOURCES SUCH AS TIME TALENT AND TREASURE TO Mobilise PEOPLE TO ACQUIRE THE MASTER KEY TO OPEN ALL DOORS OF PROGRESS!
PEOPLE OF KARNATAKA, ANDHRA PRADESH, TAMIL NADU, KERALA AND PONDICHERY WILL GATHER AT PALACE GROUNDS, BANGALORE ON 10-02-2013 IN LARGE NUMBERS TO ACHIEVE THE ABOVE OBJECTS!
Mayawati’s birthday to be low key affair
The Only Hope of the
Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
To capture the Master
Key!
It is do or die!
MAYAWATI THE AWAKENED ONE WITH AWARENESS
Mayawati The Awakened with Awareness had gone beyond all worldly affairs, but still gave advice on good governance.
The Awakened Mayawati came from a caste full of Dukkha and was naturally brought into association with rulers and ministers. Despite her origin and association, she never resorted to the influence of political power to introduce her governance, nor allowed her governance to be misused for gaining political power. But today, many politicians try to drag the Mayawat’s name into politics by introducing her as a communist, capitalist,or even an imperialist. They have forgotten that the new political philosophy as we know it really developed in the West long ago. Those who try to make use of the good name of the Mayawati for their own personal advantage must remember that Mayawati was the Awakened One with Awareness who had gone beyond all worldly concerns.
There is an inherent problem of trying to intermingle religion and with politics. The basis of religion and caste is morality, purity and faith, while that for politics is power. In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power. Religion as communalism was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.
When religion is used to pander to political whims, it has to fore go its high moral ideals and become debased by worldly political demands.
The thrust of the Awakened Mayawati’s Governance was not directed to the creation of new political institutions and establishing political arrangements. Basically, it seeks to approach the problems of society by reforming the individuals constituting that society and by suggesting some general principles through which the society can be guided towards greater humanism, improved welfare of its members, and more equitable sharing of resources.
There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, no matter how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience: the effects of good and bad governance the lack of real satisfaction or everlasting happiness in the world characterized by dukkha (unsatisfactoriness), anicca (impermanence), and anatta (egolessness).
To the awakened ones, nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.
Although a good and just political system which guarantees basic human rights and contains checks and balances to the use of power is an important condition for a happy in society, people should not fritter away their time by endlessly searching for the ultimate political system where men can be completely free, because complete freedom cannot be found in any system but only in minds which are free. To be free, people will have to look within their own minds and work towards freeing themselves from the chains of ignorance and craving. Freedom in the truest sense is only possible when a person uses Dhamma to develop his character through good speech and action and to train his/her mind so as to expand his/her mental potential and achieve his/her ultimate aim of awakeness.
While recognizing the usefulness of separating religion and caste from politics and the limitations of political systems in bringing about peace and happiness, there are several aspects of the Awakened Mayawati’s governence which have close correspondence to the political arrangements of the present day. Firstly, the Awakened One Mayawati spoke about the equality of all human beings after Abraham Lincoln, Babasaheb Ambedkar and Kanshiram, and that classes and castes are artificial barriers erected by society. The only classification of human beings, according to the Awakened One Mayawati, is based on the quality of their moral conduct. Secondly, the Awakened One Mayawati encouraged the spirit of social -co-operation and active participation in society. This spirit is actively promoted in the political process of modern societies. Thirdly, since no one was appointed as the Awakened One Mayawati’s successor, the members of the Bahujan Samaj Party were to be guided by the governance and decipline or in short, the Rule of Law. Until today very member of the party is to abide by the Rule of Law which governs and guides their conduct. Fourthly, the Awakened One Mayawati encouraged the spirit of consultation and the democratic process. This is shown within the community of the party in which all members have the right to decide on matters of general concern. When a serious question arose demanding attention, the issues were put before the leaders and discussed in a manner similar to the democratic parliamentary system used today. This self-governing procedure may come as a surprise to many to learn that in the assemblies of Awakened One Mayawati in PraBuddha Bharath 2,500 years and more ago are to be found the rudiments of the parliamentary practice of the present day. A special officer similar to ‘Mr. Speaker’ was appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to see if the quorum was secured. Matters were put forward in the form of a motion which was open to discussion. In some cases it was done once, in others three times, thus anticipating the practice of Parliament in requiring that a bill be read a third time before it becomes law. If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.
The Awakened One Mayawati approach to political power is the moralization and the responsible use of public power.The Awakened One Mayawati preached non-violence and peace as a universal message. She did not approve of violence or the destruction of life, and declared that there is no such thing as a ‘just’ war. She taught: ‘The victor breeds hatred, the defeated lives in misery. He who renounces both victory and defeat is happy and peaceful.’
Not only did the Awakened One Mayawati teach non-violence and peace, She was perhaps the first and only religious and Caste teacher who went to the Ayodhia personally to prevent the outbreak of a communal war. She diffused tension between the Hindus and the Muslims who were about to wage war over the Babri Masjid issue.
The Awakened One Mayawati discussed the importance and the prerequisites of a good government. She showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. She spoke against corruption and how a government should act based on humanitarian principles and that everyone including the CBI should be brought under the Lokpal Bill.
The Awakened One Mayawti once said, ‘When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.
The Awakened Mayawati said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Rulers and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.The Awakened Mayawati suggested economic development instead of force to reduce crime.
The government should use the country’s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.
1)be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practice patience, and
10) respect public opinion to promote peace and harmony
Regarding the behavior of rulers, She further advised:
- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.
She stated: ‘If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of ruling, has enthroned himself a ruler with great authority, he is subject to be punished to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public.’ She mentioned\ that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.
The ruler always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the country. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: ‘Long live the ruler’.
The Awakened Mayawati’s emphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired people of Uttar Pradesh and the entire country. to do likewise. Awakened Mayawati, a sparkling example of this principle, resolved to live according to and preach the highly performing best and meritorious governance and to serve her subjects and all humanity. She declared her non-aggressive intentions to her neighbors, assuring them of her goodwill and sending envoys to distant States bearing her message of peace and non-aggression.Sh e promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. She encouraged religious freedom and mutual respect for each other’s creed. She went on periodic tours preaching the highly performing best and meritorious governance to the rural people. She undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.
Always the Awakened Mayawati is said to be a social reformer. Among other things, She condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people.
Despite all these, hes contribution to mankind is much greater because she took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind. It is only in the human mind that true reform can be effected. Reforms imposed by force upon the external world have a very short life because they have no roots. But those reforms which spring as a result of the transformation of man’s inner consciousness remain rooted. While their branches spread outwards, they draw their nourishment from an unfailing source — the subconscious imperatives of the life-stream itself. So reforms come about when men’s minds have prepared the way for them, and they live as long as men revitalize them out of their own love of truth, justice and their fellow men.
The doctrine preached by the Awakened Mayawati is not one based on ‘Political Philosophy’. Nor is it a doctrine that encourages men to worldly pleasures. It sets out a way to attain Eternal Bliss. In other words, its ultimate aim is to put an end to craving that keeps them in bondage to this world. A stanza from the Dhammapada best summarizes this statement: ‘The path that leads to worldly gain is one, and the path thatleads to Eternal Bliss(by leading a religious life)is another.’
However, this does not mean that Awakened Mayawati cannot or should not get involved in the political process, which is a social reality. The lives of the members of a society are shaped by laws and regulations, economic arrangements allowed within a country, institutional arrangements, which are influenced by the political arrangements of that society. Nevertheless, if a Awakened Mayawati wishes to be involved in politics, she should not misuse religion and caste to gain political powers, nor is it advisable for those who have renounced the worldly life to lead a pure, religious life to be actively involved in politics.
“As you are, so is the world.”
Abiding by a set of higher ethics makes them anxious that they will be prey to anyone who is stronger, less moral, and capable of using violence without any sense of guilt or remorse. - Dukkha
But Abiding by a set of higher ethics whose basis is compassion for other people and reverence for life. –Dukkha Nirodha
Seeking un-attachment makes people think they will be giving up worldly success and comfort. Un-attaching from materialism has little appeal when people everywhere are pursuing materialism with every breath.
–Dukkha
Becoming un-attached from the self and realizing that the individual self is an illusion. - Dukkha Nirodha
Pluck out the seed of illusion, do not feed the mind with new ideals that would succumb to corruption in the
inexorable working of time.
Aim for nothing less than an “inner revolution” . Coming in from the cold, people yearn for this inner revolution because there is a hole inside them where god used to be. But in many ways that god was only an image. Most people fail to find what they want from spirituality because they remove one image of god only to fill in another (they even turn Buddha into a god, the very thing he denied).Inner revolution, opening a path to liberation. Nothing less will cure the human disease.
If people could see that the human disease is temporary, the whole world would be transformed. Despite the burden of past beliefs that underlie a horrific conflict like the one in the Middle East, Awakened Mayawati’s cure is taking hold, although we don’t know on what scale. Secular spirituality forms a separate subculture in every country where people have begun to seek a new way and a new set of beliefs. Their way doesn’t have to travel under the name of Awakened Mayawati. The essence is about moving ahead, not about labels. Where the growth of consciousness is being nourished anywhere in the world, the following trends are evident:
• Meditation will become mainstream.
• Healing, both physical and psychological, will become commonplace.
• Prayer will be seen as real and efficacious.
• Manifestation of desires will be talked about as a real phenomenon.
• People will regain a connection to spirit.
• Individuals will find answers inwardly to their deepest spiritual questions. They will believe in their private answers and live accordingly.
• Communities of belief will arise.
• Gurus and other spiritual authorities will wane in influence.
• A wisdom tradition will grow to embrace the great spiritual teachings at the heart of organized religion.
• Faith will no longer be seen as an irrational departure from reason and science.
• Wars will decline as peace becomes a social reality.
• Nature will regain its sacred value.
There is no spiritual path that can succeed without confronting the here and now. Awakened Mayawati wanted us to be mindful of who were are at this moment because in the midst of disorder and confusion, which dominates every moment, there is the seed of Awakened Mayawati nature, of awakening.
If you notice these seeds and give them value, they will expand, and in time they will fill the holes of isolation and meaninglessness. The path is subtle but natural, and open to everyone. To notice who you are is simple, not difficult. You can be gentle with yourself. There is no timetable, no need for rigor or discipline.
Your job is to notice that there is light within you, however small. A small candle is only different from the blazing sun by a matter of degree. Both are light by nature. Whatever makes your light grow will serve you.
Meditation will not be a practice set apart in your day; it will become the normal state of self-awareness, of being awake instead of asleep. For two thousand years nature has held the cure for aloneness in its heart.
When you realize yourself as Awakened mayawati, you are still alone, but your aloneness fills every corner of creation as far as the eye can see.
This society had only adopted such innocuous dogmas like ‘ahimsa’ from Awakened Mayawati while rejecting the essence of her philosophy of ‘equality’. Ahimsa is a social structure based on inequality and enslavement of the ‘Shudra’ and the women, amounted to hinsa and this was sought to be camouflaged by the Hindu adoption of Awakened Mayawati’s Ahimsa.
-ooOoo-
The Only Hope of the Nation is Elephant of BSP!
People are just fed up with Congress, other regional parties and BJP!
capture the Master Key !
For Mayawati!
To be the PM from BSP!

POLITICS was SACRED with HIGHLY PERFORMED BEST & MERITORIOUS GOVERNANCE of UP CM MAYAWATI for SARVAJAN HITHAY SARVAJAN SUKHAY ie., For the WELFARE & HAPPINESS of the ENTIRE PEOPLE.
The Bahujan Samaj Party (BSP) has emerged as one of the main national political parties of India under the stewardship of its National President Kumari Mayawati Ji and was four Chief Minister of Uttar Pradesh, which is the most populous state of the country having a population of about 170 million.
The party decided to celebrate the birthday of party supremo Mayawati on January 15 as “jan kalyankari diwas” (public welfare day) in an “impressive manner by helping the deprived and the needy”.
The BSP president had on January 3 and 4 held a meeting with leaders from Maharashtra, Gujarat, Karnataka , Andhra Pradesh , Tamil Nadu, Kerala and Pondicherry .
The meeting also decided to hold “BSP mahadhiveshan” in Bengaluru on February 10 at Palace grounds
and Maharashtra state convention on February 17 in Nagpur.
Regretting Samajwadi Party’s “discriminatory” attitude towards OBCs barring Yadavs, the party said that all castes should be given facilities so as to bring them into the mainstream.
she has asked the party workers to offer blankets and necessary items to the poor and to ensure that it is a low key affair.
The party has hired folk singers and is preparing for audio CDs through which the good works of the Mayawati’s regime and the failure of the UPA and the Samajwadi party government would be highlighted. The theme song of the day will be ‘Behenji Sansad Ki Sherni’ (behenji, the lioness of Parliament). It will be played at all district headquarters on January 15.
Good works of the Mayawati’s regime
http://www.hindustantimes.com/Specials/Coverage/Assembly-Elections-2012/Chunk-HT-UI-AssemblyElections2012-UP-OtherStories/Mayawati-s-food-tracking-system-for-schools-gets-HRD-nod/SP-Article10-804267.aspx
Mayawati’s food tracking system for schools gets HRD nod
Chetan Chauhan, Hindustan Times
New Delhi, January 30, 2012
Inspired by the way Mayawati government, the Central government has
decided to replicate the Uttar Pradesh model to track mid-day meal
scheme to cross-check if children get their hot meal in schools. The
HRD ministry has decided to have a nation-wide short messaging service
(SMS) alert
system to monitor the Rs 10,000 crore mid-day meal scheme. Under the
scheme, the school children till upper primary level are provided hot
cooked meal once a day.
Mayawati government in UP was the first to introduce a software based
SMS system, wherein the school principal and a few parents received an
automatic message the day less than 50 percent or a large number of
school children were served mid-day meal.
The SMS was generated on basis of information on mid-day meal feed by
teacher in-charge of the scheme into an online monitoring system. The
principal was required to give an explanation through SMS and parents
to verify the claim.
A senior HRD ministry official said the national system will be
improvement of the UP model and no money will be charged from parents
for sending an SMS system to the national server. A successful pilot
has been implemented in Bihar and the ministry expects to cover 12
lakh schools across India by June this year.
Every school will have to feed information regarding the mid-day meal
served to children every day and the type of food. They will be
required to provide details about the quantity of food-grains they
received and the amount used.
The entire information generated would be in public domain on the new
mid-day meal website. “It will help in curbing corruption and ensure
that children get good quality food,” HRD minister Kapil Sibal said,
after launching the website on which the mid-day meal scheme
information will be available.
The UPA government has been critical of UP government over
implementation of Central schemes and had detected irregularities in
National Rural Health Mission and Mahatma Gandhi National Rural
Employment Guarantee Scheme. But, the government had no problem in
adopting a UP’s innovation.
BSP asks partymen to brace for early Lok Sabha polls
Lucknow: Predicting Lok Sabha elections by year end, the BSP on Monday asked its MPs to start all out preparations for the electoral battle.
At the meeting of office bearers and elected representatives here presided by party president Mayawati, MPs were asked to start preparations and told that since the coming budget session of Parliament could be the last session of the UPA government, they should strongly raise issues of public welfare, a BSP statement said.
The meeting discussed in detail the law and order situation of the state and “as to how FIRs were not being filed concerning cases of atrocities on the sarv samaj, specially those of BSP workers because of political vendetta”, it said.
Kumari or Miss Mayawati Ji, a serene figure, is affectionately known and called as Bahenji or Sister by one and all her caders, supporters, well-wishers as well as officials and Scribes. She will be known as Maha Mayawati Ji who is certain to become the next Prime Minister of PRABUDDHA BHARATH.
The Party president Kumari Mayawati Ji, identified as Iron lady and a no-nonsense leader has emerged as a lady of new hope and aspirations to varied and a wide section of the society, particularly in the state of Uttar Pradesh, bordering national capital of New Delhi, which most often guides the political destiny of the country.
Committed and fully devoted to the missionary cause and cherished goal of “Social Transformation & Economic Emancipation” particularly to the people belonging to “Bahujan Samaj” (that comprises Backwards (Scheduled Castes, Scheduled Tribes and Other backward classes) and Sikhs, Muslims, Christians, Buddhists, Parsis of religious minorities) and poor from other sections of the society mainly the high caste people, Kumari Mayawati Ji, a spinster by mission, is regarded in the Indian politics with respect, reverence and awe as she is the only politician in the India having a mass appeal and firm hold and command over her voters and also the charishma to get mass vote bank transferred to any individual and to any party, a rare thing, of course, in the contemporary Indian politics.
Given the charishma of the BSP supremo, the two main political parties—-the Congress and the BJP—-are always looking keen to have an electoral alliance/understanding with it either at the national level or at least at the state level, but the march of “Elephant “, the election symbol of the Party is on and the “Blue” flag of the BSP is flying high under the strong and towering leadership of Kumari Mayawati Ji, who is working assiduously with a missionary zeal to make them ruler of India to usher in here the golden era of Ashoka, the Great.
failure of the UPA and the Samajwadi party government
Terming the rail fare hike as anti-people, Bahujan Samaj Party (BSP) chief Mayawati demanded its immediate rollback. “Hike in railway fares was one of the many anti-common man policies of the government. We demand immediate rollback of the government decision,” Miss. Mayawati Ji said.
“After hiking the price of petrol, diesel and LPG the UPA government has now raised the fare of railways making travel costlier for poor and middle-class people as they will be the worst effected… Center has hiked the fare of all the classes which is not in interest of people and BSP demands it to be withdrawn,”Miss. Mayawati ji said.
Alleging that the Center has done “Congressikaran” of the Railways, she said that earlier when the department was with the alliance partners of the UPA it had escaped the wrong economic policies of the Congress.
“But by hiking the fares just month and a half before the budget , it (Congress) has given yet another example of its arbitrariness,” she said.
In the pre-budget measure, the government had announced an across-the-board increase in rail passenger fares with effect from January 21 to net an additional Rs 6,600 crore a year, the first such increase in a decade.
Calling the hike “anti-people”,Miss. Mayawati said it would be prudent for the Congress-led government to cancel the new fares before they come into effect on January 21 midnight.
On the brutal killing of two soldiers by Pakistani Army in Poonch sector of Jammu and Kashmir, the BSP chief said that beside the Indian government, Pakistan too needs to take the incident seriously so that problems between the two nations does not escalate.
“I believe that there is a need to take concrete action after going into the details of the incident in Poonch so that such cases do not recur”, Miss. Mayawati ji said.
The BSP chief also said that the Center should extend financial assistance to the family of the soldiers and Ministry of Defence should initiate steps to give jobs to their widows in keeping with their capability.
Direct cash transfer scheme a sham, says Mayawati
United Progressive Alliance (UPA) government’s direct cash transfer scheme here, describing it as a ploy to hoodwink voters in the 2014 Lok Sabha polls.
“This is an old book with a new cover,” the Bahujan Samaj Party (BSP) supremo told reporters, pointing that scholarships for the Scheduled Castes (SC) and the Scheduled Tribes (ST) in the state initiated under her chief ministership was already in place where financial aid was transferred straight to the bank accounts of the beneficiaries.
Accusing the Congress of yet again trying to fool the voters, Mayawati said people should not be swayed by false promises of the Congress.
“This is an ‘adh kacchi’ (half-baked) scheme cooked up by the dhokebaaz (fraud) Congress and I warn the people of the country not to fall to the allurements,” she said.
‘Aapka paisa, aapke haath’, the credo coined by the UPA government was nothing but a “sham and a political stunt aimed at fooling the electorate,” she alleged.
Her remarks came a day after the central government began the New Year by rolling out the ambitious direct cash transfer of benefits covering seven welfare schemes in 20 districts across the country.
Mayawati asked people to keep the Congress away from power as it has never worked for the people, SC/STs and minorities.
The former chief minister condemned the Dec 16 Delhi gang-rape and called for evolving a political consensus for tougher laws to check crime against women. The victim died of her injuries Dec 29 in a Singapore hospital.
The union government should also seek opinion of legal luminaries, chief justices of all state high courts and judges of the Supreme Court on the issue, Mayawati said.
“In such horrifying times, a tough response and stern action is required,” she said.
She said political parties should refrain from distributing tickets to people with criminal antecedents. She expressed concern over rising crime against women in Uttar Pradesh.
On the issue of demands of resignation of Chief Minister Akhilesh Yadav due to apex court directive to Central Bureau of Investigation (CBI) to probe graft charges against him, she said the answer should come from the Samajwadi Party.
On the growing chorus of Gujarat Chief Minister Narendra Modi being a potential prime ministerial candidate, Mayawati said BSP would do everything possible to prevent it.
New Delhi: Seeking to project the image that her party’s base was not limited to Scheduled Castes, Bahujan Samaj Party chief Mayawati has said that she is willing to support a separate bill to provide reservation in promotion to backwards in government jobs. Favouring early implementation of Sachar Committee recommendations, Mayawati also sought to target arch rival Samajwadi Party by claiming that the Akhilesh Yadav government in Uttar Pradesh has failed to implement the poll promise of 18 per cent reservation for Muslims in government jobs.
During the just-concluded Winter Session of Parliament, SP had raised the issue of providing reservation for OBCs its core vote base - and Muslims in government job promotions on the lines of a bill which gives such benefits to SCs and STs. “The present constitutional amendment bill is necessary as the Supreme Court had quashed a government policy to provide reservation in promotion to SC and ST government employees.
“We support a separate bill to grant similar benefits to backwards,” Mayawati said. She said despite being in power for nine months now, the UP government has not implemented its poll manifesto of providing 18 per cent reservation for Muslims in education and government jobs.
Alleging that the Mulayam Singh Yadav-led Samajwadi Party was not interested in providing benefits to the upper castes, she said her government had lifted a ban imposed by the SP government on government jobs to the upper castes. “We believe in ’sarva samaj’…We also favour reservation for poor people belonging to upper castes.”
Attacking the UP Chief Minister, the former state Chief Minister said the law and order situation in Uttar Pradesh is deteriorating under SP rule. “These are not my observations. But, wherever I meet people they say the law and order is bad at all levels. Forget justice, even police does not register our cases,” she said.
UPA not serious on quota bill, alleges Mayawati
UP law and order situation ‘anarchic’: Mayawati
Lucknow: Former UP Chief Minister and BSP president Mayawati Monday asked Governor B L Joshi to take cognisance of the prevailing law and order situation in the state and recommend the imposition of President’s Rule.
“Under the prevailing dismal law and order situation and corruption I would request the Governor to himself take cognisance as per the constitutional provisions and recommend imposition of President’s rule in the state,” Mayawati told newspersons here.
Referring to the scheduled visit of the President here tomorrow for the 125 year celebrations of the UP assembly, she said the Governor should place these facts before Pranab Mukherjee.
“Though I myself and my party MPs can also put these things before the President, but then there would be an attempt to brand them as guided by political vendetta to set them aside,” Mayawati said.
Crime under the SP government has increased as compared to other states, she alleged, adding that those against women and girls have alerted the people.
Referring to the case of a Dalit girl in Noida, she said it was a recent example as to how the police allegedly tried to “hush up” the whole affair by attempting to cremate her late in the night but failed because of vigilant locals and the media.
“It is most unfortunate that SP government instead of controlling crime, it has been putting all its strength for hushing it up,” she accused.
The state government was also making big announcements for diverting the people’s attention from issues, she said.
On law and order situation in UP, she said that a memorandum was handed over to Governor B L Joshi by her party but no action has been taken so far.
On death caused by intense cold, she said that it was the result of the state government’s apathy.
“State government only makes announcements there is nothing on the ground”,she added.
BSP chief Mayawati on Wednesday launched a scathing attack on the Samajwadi Party government over law and order in Uttar Pradesh, saying it would not be wrong to term the prevailing situation as “anarchic”.
“The past ten months of the SP government have turned out very bad and problematic in all matters and at every stage, especially in crime control and law and order. People have now lost all their faith in government,” Mayawati told reporters.
“The chief minister during his recent visit to Varanasi had asked (officials) whether he should himself don the uniform to control crime. This statement is indicative of the sorry state of affairs and also shows the helplessness of Akhilesh Yadav and his government. This is very unfortunate,” Mayawati said.
Under the present circumstances, she said, it would not be wrong to term the prevailing situation as “anarchic”.
“The government and administration have almost failed… but not much can be expected from a party which has goondas and mafias among its ranks,” she said.
“26 of the 48 ministers in the state have criminal records and this comes to almost 54 per cent…How can the people feel safe when the ministers have such a record?” she asked.
Referring to figures of crime, she said people believe that there had been some 100 cases of big or small incidents to communal riots during this period.
The BSP chief regretted that in almost 60 per cent cases, FIRs are not being lodged and the government is out to divert people’s attention from its failures by ordering inquiries of the works done during the previous BSP government.
Mayawati also accused the ruling party of not keeping its poll promises. Referring to the promise of 18 per cent reservation to Muslims in government jobs and education, she said the state government was putting the onus on the central government now.
The BSP’s 21 members in the Lok Sabha and 15 in the Rajya Sabha.
01/12/13
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13113 SUNDAY LESSON 802 தானங்களில் சிறந்தது தம்ம தானம் ஸக்கபஹ்ன வத்து ஸப்ப தானங் தம்ம தானங் ஜினதி The gift of truth excels all other gifts. Dhp.354
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
மதிப்பளிக்கின்ற, கருத்துள்ள நிலையில், ஊன்றிய கவனத்துடன் முற்றமுழுக்க ஆர்வமுள்ள வஸ்து
தானங்களில் சிறந்தது தம்ம தானம்.
ரஸங்களில் சிறந்தது தம்ம ரஸம்
பெரு மகிழ்ச்சி தரும் விதிகளில் சிறந்தது தம்ம விதி மகிழ்ச்சி
அடக்க முடியாத ஆசை அழித்தல், சகல கெடுதிகளை வலிமையினால் வெல்லுதல்
ஸக்கா எழுப்பிய வினா களின் கதை நிகழ்ச்சி
புத்தர் ஜேதவனத் துறவி மடாலயத்தில் குடியிருந்த பொழுது தேவேந்திரன் ஸக்கா எழுப்பிய நான்கு வினாக்கள் குறித்த இப்புத்தகத்தின் 354 யாப்புமுறை கூற்று.
ஒரு குறிப்பிட்ட தறுவாய் தவதிஸ்ம ஆதிக்கம் தேவர்களின் கூட்டம் முன்னிலையில் நான்கு வினாக்கள் எழுப்பப்பட்டது, ஆனால் தேவர்களுக்கு சரியான விடை கிடைக்க தோற்றுப்போனது. இறுதியாக, ஸக்கா இத்தேவர்களை புத்தரிடம் ஜேதவனத் துறவி மடாலயத்திற்கு அழைத்துச்சென்றார். அவர்களுடைய சிரமத்தை விளக்கிய பிறகு, ஸக்கா பின்வரும் நான்கு வினாக்களை சமர்பித்தார்.
(அ) தானங்களில் சிறந்தது எது ?
(ஆ) ரஸங்களில் சிறந்தது எது?
(இ) பெரு மகிழ்ச்சி தரும் விதி எது ?
(ஈ) ஏன் அடக்க முடியாத ஆசை அழித்தல் சகல கெடுதிகளை வலிமையினால் வெல்லுதல் ?
இக்கேள்விகளுக்கு புத்தர் விடை அளித்தார், “ஓ ஸக்கா தம்ம தானம் தான் தானங்களில் சிறந்தது, ரஸங்களில் சிறந்தது மற்றும் சிறந்த பெரு மகிழ்ச்சி தரும் விதி. அடக்க முடியாத ஆசை முற்றிலும் ஒழித்தல் அரஹதருக்கான குறிக்கோள் எய்தல் ஆகும், மற்றும், அக்காரணத்தால் சகலம வெற்றிகளுக்கும் அபாரமானதாகும்.”
அப்பொழுது புத்தர் யாப்புமுறைளை பின்வருமாறு கூறினார்:
தானங்களில் சிறந்தது தம்ம தானம்; ரஸங்களில் சிறந்தது தம்ம ரஸம்; பெரு மகிழ்ச்சி தரும் விதிகளில் சிறந்தது தம்ம விதி மகிழ்ச்சி; அடக்க முடியாத ஆசை முற்றிலும் ஒழித்தல் அரஹதருக்கான குறிக்கோள் எய்தல் ஆகும், மற்றும், அக்காரணத்தால் சகலம வெற்றிகளுக்கும் அபாரமானதாகும்(ஸம்ஸார துக்க).
போதனையுரை இறுதியில், ஸக்கா புத்தரிடம் கூறினார், ” பூஜிக்கத்தக்க ஐயன்மீர் தானங்களில் சிறந்தது தம்ம தானம் என்றால் ஏன் எப்பொழுதெல்லாம் ம்ம தானம் செய்யப்படுகிறதோ அப்பொழுதெல்லாம் எங்களை அப்புண்ணியத்தில் பங்கு பெற அழைப்பதில்லை? பூஜிக்கத்தக்க ஐயன்மீர், நான், இனி இது முதல் எங்களை அப்புண்ணியச் செயல்களில் பங்கு பெற அழைக்க கெஞ்சிக் கேட்டுக்கொள்கிறேன்.” அப்பொழுது புத்தர் எல்லா பிக்குகளையும் ஒன்று திரட்டி அப்புண்ணியச் செயல்களை எல்லா இனங்களுடனும் பங்கு பெற வற்புவற்புறுத்தினார்.
அப்போதிலிருந்து, அது முப்பத்து ஒன்று ஆதிக்கங்களிலிருந்தும் (பூமிகளிலிருந்து) சகல இனங்களையும் வரவழைத்து புண்ணியச் செயல்களை பங்கு பெறச் செய்தது ஒரு மரபு ஆகியது.
ஸக்கபஹ்ன வத்து
ஸப்ப தானங் தம்ம தானங் ஜினதி
ஸப்ப ரஸங் தம்மரஸொ ஜினதி
ஸப்ப ரதிங் தம்மரதிங் ஜினதி
தன்ஹக்கயொ ஸப்பதுக்கங் ஜினதி
Sakkapanha Vatthu
Sabbadanam dhammadanam jinati
sabbarasam dhammaraso jinati
sabbaratim dhammarati jinati
tanhakkhayo sabbadukkham jinati.
Dhammapada Verse 354
The gift of truth excels all other gifts. Dhp.354
Verse 354. The Conquest Of All Suffering
Gift of Dhamma surpasses all gifts,
the Dhamma, its taste all other tastes beats,
delight in the Dhamma bests other delights,
destruction of craving conquers all ill.
Explanation: The gift of Dhamma excels all others gifts; the
taste of Dhamma excels all other tastes; delight in the Dhamma excels
all other delights. The eradication of craving overcomes all ills.
Verse 354: The gift of the Dhamma excels all gifts; the taste of the Dhamma
excels all tastes; delight in the Dhamma excels all delights. The eradication of
Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).
The Story of the Questions Raised by Sakka
While residing at the Jetavana monastery, the Buddha uttered Verse (354) of
this book, with reference to four questions raised by Sakka, king of the devas.
On one occasion, at a meeting of the devas in the Tavatimsa realm, four
questions were raised, but the devas failed to get the correct answers.
Eventually, Sakka took these devas to the Buddha at the Jetavana monastery.
After explaining their difficulty, Sakka presented the following four questions:
(a) Among gifts, which is the best?
(b) Among tastes, which is the best?
(c) Among delights, which is the best?
(d) Why is the eradication of craving said to
be the most excellent?
To these questions, the Buddha replied, “Oh Sakka, the Dhamma is the
noblest of all gifts, the best of all tastes and the best of all delights.
Eradication of Craving leads to the attainment of arahatship and is, therefore,
the greatest of all conquests.”
Then the Buddha spoke in verse as follows:
Verse 354: The gift of tile Dhamma excels all gifts;
the taste of the Dhamma excels all tastes; delight in the Dhamma
excels all delights. The eradication of Craving (i.e., attainment of
arahatship) overcomes all ills (samsara dukkha).
|
At the end of the discourse, Sakka said to the Buddha, “Venerable Sir,
if the gift of the Dhamma excels all gifts why are we not invited to share the
merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from
now on, we may be given a share in the merit of good deeds”. Then the
Buddha asked all the bhikkhus to assemble and exhorted them to share the merit
of all their good deeds with all beings.
Since then, it has become a custom to invite all beings from the thirty-one
realms (bhumis) to come and share merit whenever a good deed is done.
Albert Einstein
The
individual feels the nothingness of human desires and aims and the
sublimity and marvellous order which reveal themselves both in
nature and in the world of thought. He looks upon individual
existence as a sort of prison and wants to experience the universe
as a single significant whole, the beginnings of cosmic religious
feeling already appear in early stages of development - e.g. in
many of the Psalms of David and in some of the Prophets.
Buddhism, as
we have learnt from the wonderful writings of Schopenhauer
especially, contains much stronger elements of it. The religion of
the future will he a cosmic religion. It should transcend a
personal God and avoid dogmas and theology. Covering both the
natural and the spiritual, it should he based on a religious sense
arising from the experience of all things, natural and spiritual
and a meaningful unity. Buddhism answers this description. If
there is any religion that would cope with modern scientific needs
it would be Buddhism.
One
of Einstein’s great insights was to realize that matter and
energy are really different forms of the same thing. Matter
can be turned into energy, and energy into matter.
E= mc2
E=energy m=mass c=speed of light
The big bang was when energy became matter.
Consider the Heart Sutra - Form is Emptiness -
Emptiness is Form
Think about this in the light of Einstein’s Theory of
Relativity
Filed under:
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Posted by:
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12113 SATURDAY LESSON 802
MAY ALL BORN ON 12TH JANUARY BE EVER HAPPY, WELL AND SECURE!
MAY ALL LIVE LONG!
MAY ALL BE EVER CALM, QUIET, ALERT, ATTENTIVE AND HAVE EQUANIMITY MIND
WITH A CLEAR UNDERSTANDING THAT EVERYTHING IS CHANGING!
01/10/13
Filed under:
General
Posted by:
site admin @ 8:38 pm
11113 FRIDAY LESSON 800-BSP supremo Mayawati wants rail fare hike axed
BSP supremo Mayawati wants rail fare hike axed
Lucknow: Bahujan Samaj Party (BSP) chief Mayawati on Thursday demanded a rollback of the hiked train fares.
Terming the rail fare hike as anti-people, Bahujan Samaj Party (BSP)
chief Mayawati demanded its immediate rollback. “Hike in railway fares
was one of the many anti-common man policies of the government. We
demand immediate rollback of the government decision,” Mayawati said.
“After hiking the price of petrol, diesel and LPG the UPA government has
now raised the fare of railways making travel costlier for poor and
middle-class people as they will be the worst effected… Centre has
hiked the fare of all the classes which is not in interest of people and
BSP demands it to be withdrawn,” Mayawati said.
Alleging that the Centre has done “Congressikaran” of the Railways, she
said that earlier when the department was with the alliance partners of
the UPA it had escaped the wrong economic policies of the Congress.
“But by hiking the fares just month and a half before the budget , it
(Congress) has given yet another example of its arbitrariness,” she
said.
In the pre-budget measure, the government had announced an
across-the-board increase in rail passenger fares with effect from
January 21 to net an additional Rs 6,600 crore a year, the first such
increase in a decade.
Calling
the hike “anti-people”, Mayawati said it would be prudent for the
Congress-led government to cancel the new fares before they come into
effect on January 21 midnight.
On the brutal killing of two soldiers by Pakistani Army in Poonch sector
of Jammu and Kashmir, the BSP chief said that beside the Indian
government, Pakistan too needs to take the incident seriously so that
problems between the two nations does not escalate.
“I believe that there is a need to take concrete action after going into
the details of the incident in Poonch so that such cases do not recur”,
Mayawati said.
The BSP chief also said that the Centre should extend financial
assistance to the family of the soldiers and Ministry of Defence should
initiate steps to give jobs to their widows in keeping with their
capability.
On law and order situation in UP, she said that a memorandum was handed
over to Governor B L Joshi by her party but no action has been taken so
far.
On death caused by intense cold, she said that it was the result of the state government’s apathy.
“State government only makes announcements there is nothing on the ground”,she added.
The BSP’s 21 members in the Lok Sabha and 15
in the Rajya Sabha.
Please watch:
http://www.istream.com/news/watch/258447/Roll-back-railway-fare-hike-Mayawati-
Comments:
It is just Ms. Mayawati who is concerned about the welfare, happiness and peace of the people.
After hiking the price of petrol, diesel and LPG the UPA government has now raised the fare of railways making travel costlier for poor and middle-class people as they will be the worst effected… Centre has hiked the fare of all the classes which is not in interest of people.
Centre has done “Congressikaran” of the Railways,earlier when the department was with the alliance partners of the UPA it had escaped the wrong economic policies of the Congress.
By hiking the fares just month and a half before the budget, it (Congress) has given yet another example of its arbitrariness.
On the brutal killing of two soldiers by Pakistani Army in Poonch sector
of Jammu and Kashmir, the BSP chief said that beside the Indian
government, Pakistan too needs to take the incident seriously so that
problems between the two nations does not escalate.
“I believe that there is a need to take concrete action after going into
the details of the incident in Poonch so that such cases do not recur”,
Mayawati said.
The BSP chief also said that the Centre should extend financial
assistance to the family of the soldiers and Ministry of Defence should
initiate steps to give jobs to their widows in keeping with their
capability.
On law and order situation in UP, she said that a memorandum was handed
over to Governor B L Joshi by her party but no action has been taken so
far.
On death caused by intense cold, she said that it was the result of the state government’s apathy.
“State government only makes announcements there is nothing on the ground”,she added.
The BSP’s 21 members in the Lok Sabha and 15
in the Rajya Sabha.
01/09/13
Filed under:
General
Posted by:
site admin @ 11:51 pm
10113 THURSDAY LESSON 799- Awakened Ones with Awareness International Chambers of Commerce & Industries (AOAICCI) is to be set on the auspicious day of Full Moon Day with core goal in Mind - to advance business interests of the fellow members willing to provide jobs for the welfare, happiness and peace for the entire people.
Awakened Ones with Awareness International Chambers of Commerce & Industries (AOAICCI)
Be Job Providers
Awakened Ones with Awareness International Chambers of Commerce & Industries (AOAICCI) is to be set on the auspicious day of Full Moon Day with core goal in Mind - to advance business interests of the fellow members willing to provide jobs for the welfare, happiness and peace for the entire people.
As AOAICCI has to grow in strength, we advance our thinking further. Colleagues at AOAICCI spent hours and days debating on how to protect the image of the community.
‘
AOAICCI encourages to take scholarships / reservations in education, jobs, Legislatures etc as these facilities are deserved for equal distribution of wealth of the nation along with reservation proportionate reservation in commerce and industries to do business awailing all loan facilities awailable in the Government lendings in order to pay back to the society.
AOAICCI will count the taxes we pay to the State and jobs we generate. AOAICCI will be more assertive in claiming that they are givers as well.
In collaboration with top intellectuals, AOAICCI is determined in proving that the Entrepreneurs pay more to the State in form of taxes [Income Tax, Sales Tax, Excise Tax, Entertainment Tax, and Luxury Tax] than the State spends on the welfare of SC/ST/OBCs/Minorities and the poor upper castes.
With AOAICCI ’s wings spreading globally, we are also learning fast. The way Black Capitalism galvanized the African Americans in America, our Capitalism ought to play a similar role back home.
The slogan - Be Job Providers is a new message to the community. Our journey has just begun, and there is long way to go.
AOAICCI’s topmost agendas are to claim our share in the national economy, to create New Role Models of job givers, and to contribute even more in the nation building.
Join us today. Tomorrow will belong to us.
Warmly,
Jagatheesan Chandrasekharan
Chairman - AOAICCI
We see business houses strong enough to influence political leaders, Government policies and guard their own individual interests.
To magnify the power of influence, a collection of individuals into an organization is a better way than individuallyaddressing the issues. We will be on right path by setting up our own business bodies.
With this flash point, AOAICCI is born.
AOAICCI will have a collection of neo Business persons in the first place. The search will yield results as we identify neo Businesses all over the globe.
As a series of meetings followed, we kept deliberating the principles AOAICCI must adopt. Things got simpler as we began thinking like minded business persons. We did undertake some study of the history and organizational set ups of FICCI and CII. As we understood, FICCI and CII function with one core goal in their minds- to advance the business interests of their fellow members.
AOAICCI is actively involved in creating business opportunities for its members and empowering them through information and knowledge exchange. A variety of seminars, workshops, personality development programs and interaction with industry and Government experts, help to educate members on the latest trends, developments and opportunities in the field. More entrepreneurs as well as professionals will be members of AOAICCI and will benefit from its activities.
The activities of its members will be diversified ranging from, service (sector such as Information Technology, Bio Technology, Nano Technology), manufacturing (sectors such as Integrated Product Design and Manufacturing Development, Civil Aircrafts, watches, computers, all types of phones, chemicals, agri-products, frozen foods, plastics, textiles, pest control, metals and metallurgy, marine engineering, solar energy, sugar refining), construction and services (health care, hospitality industries, education and international trade) and human resources devlopment sectors.
AOAICCI’s tag line explains its philosophy Be Job Providers
The Chamber operates with a three-fold mandate:
Bring together all neo entrepreneurs under one umbrella
Become a one-stop Resource Center for existing and aspiring neo entrepreneurs
Promote entrepreneurship among neo entrepreneurs as a solution to their socio-economic problems
Challenges for AOAICCI
As we chart out the future course of action, we confront many challenges in terms of fostering entrepreneurship among the community:
a) availability of early-stage funding;
b) creating professional Entrepreneurship Development Programs (EDPs) tailored for their needs without ignoring their social setting, and;
c) helping existing Neo entrepreneurs scale up their operations and grow.
A) The legacy model of ‘collateral based lending’ preferred by traditional FIs creates an entry barrier to aspiring Neo entrepreneurs as they rarely possess assets that can be collateralized. However, it is not clear how far it will be feasible to create an ‘early stage funding Venture Capital mechanism’ as an alternative.
B) Establishing EDPs as professionally run programs, not exclusively for Neo entrepreneurs (to avoid ghettoization and expand their professional networks).
C) Creating / accessing professional funds that can invest in Neo businesses that are on the growth trajectory.
A major challenge for AOAICCI is how to create/prescribe benchmarks for its members in terms of how and from where to access capital and pitfalls thereof, and where to turn for advice and mentoring. The AOAICCI and its members face a large knowledge gap about the complexities, opportunities and risks in harnessing the financial sector.
OPINIONS
This is what some of the prominent personalities have to say about AOAICCI.
The Neo entrepreneurs community people do have a greater sense of loyalty and they work harder to prove themselves. This attitude has been and it is very commendable that they are saying that we have been neglected for so long, now you are giving us an opportunity, we will do better. Better than others.”
It is for the first time, where industry & the Neo entrepreneurs Group have collaborated together. At the same time it makes very sad that it has taken over 65 years for such a thing to happen. Why should we wait for 65 Years? Human beings distinguish between each other based on where they were born. Very soon we will be able to get rid of it and we all deal with each other as human beings.
The entire budget for Social Justice and Empowerment was only Rs 2200 crore.
Neo entrepreneurs Group have broken the barrier. One must jump into the water and learn to swim. No one can now stop the march of history which is being cerated. It is a historic achievement to create an institution which starts with the name - Neo entrepreneurs . We keep on creating reservations but this is a very significant event when a Neo entrepreneurs Group institution enters the open world of industry. To succeed further, Neo entrepreneurs must think of which are the new emerging industries and get into them.”
Now there will be a new kind of drive - competition for employment and competition to become and employer.
_____________________________________________________________________________________________
ECONOMY OF THE AWAKEN ONE WITH AWARENESS (AOA)
The Awaken One with Awareness assert that, “The way to change the world is to change the nature of man,”that offers Insight to Improve Conditions for Planet, Inhabitants.
The world needs waves of reforms.
Generate an opportunity to set the world on a more equitable and sustainable path of development.
AOA has much to offer that process. AOA assert that, “The way to change the world is to change the nature of man,” offers a critical insight into how to improve conditions for our planet and its inhabitants.
The spirit to care not just for ourselves but for others, based on an awareness of our interlinked fates, lies at the heart of AOA- and, indeed, all of the world’s great religions.
These thoughts challenge families, communities and nations to act in concert for the advancement of our common well-being. That is the best way to secure individual and collective progress in an interdependent world.
We must also change longstanding assumptions and open our minds to new ideas and possible solutions if we are to address major global threats, from the proliferation of deadly weapons to intolerance and inequality.
We must invite Awaken Ones with Awareness and people of all traditions to use the occasion to reflect on how we can change our actions to pave the way for a more sustainable future.
Awakened One with Awareness bequeathed to humanity profound thoughts that can guide our efforts to resolve the severe problems facing today’s world.
Injunction against the three poisons of greed, anger and ignorance is especially relevant to multilateral efforts to overcome the hunger that needlessly affects nearly a billion people in a world of plenty, the brutal violence that takes millions of lives each year, and the senseless environmental damage that humans cause to our only home, the planet Earth.
Socio-economic development may sound modern, but its core is the very problem of human suffering that was addressed more than 2,500 years ago.
Numerous Awakened One With Awareness organizations are putting these thoughts into practice. Their support is for activities to achieve the Millennium Development Goals, our blueprint for enabling all people to enjoy lives of dignity and opportunity.
Let us draw on the universal values of Awakened Ones With Awareness to act in solidarity with those who are suffering, thereby contributing to a more compassionate and awakened world for all.
ECONOMY OF THE AWAKEN ONES WITH AWARENESS (AOA) is to provide all people with a minimum income.
Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.
AOA accept existing political and economic institutions, even while providing a democratic social ethos revolutionary for its time.
King Asoka, greatest of all Indian emperors, pursued a highly activist fiscal policy even though he believed only meditation could help people to advance in moral living.
AOA places great stress on gift giving.
Income Redistribution in the Ideal State
Through the laws of cause and condition there is a distributive cycle of one’s current social and economic position is due to one’s good cause and condition accumulated in the past. This does not mean indifference to the poor, for one’s economic status is not only dependent on the laws of cause and condition, but is also complemented by the moral virtues of compassion and generosity.’ Alms giving to the poor is regarded as increasing one’s merit The importance of our active intervention has some important implications for behavior of the “righteous ruler” as well.
AOA kings are also known for the financial aid which they provided for the poor; indeed, the kings were advised to give their gifts to all who are poor. Moreover, gifts to the those who practice AOA do not prevent them from providing a refuge for the destitute or from redistributing such beneficence to the indigent.
Redistribution of income, either through the public or private, sectors, is certainly regarded in a favorable light. In order to favor the spiritual improvement of the population, the State is justified in taking steps to provide all people with a minimum income.
Radiation: Virtue as a Positive Externality
AOA theory of radiation sees the economy prospering through the collective impact of the virtuous actions of individuals.
AOA argue that since the economy can ultimately prosper only through virtuous action, ultimately the only hope for prosperity lies in a regeneration of human kind, e.g., through the cultivation of the Four Sublime Abodes (loving kindness, compassion, sympathetic joy, and equanimity). Any appropriate good action inevitably leads to an increase of the material wealth of the community.
Trade Through the Market
AOA discussion on right livelihood prohibits trade in certain goods and services, which means that all other types of trade are apparently allowed (but not explicitly approved). In an interesting comparison between trading and agriculture as means of livelihood, the AOA also notes that both can bring high or low returns, depending on the circumstances; however, trading is an occupation with little to do, few duties, a small administration, and small problems, while agriculture is the reverse. The capable merchant is approvingly said to know the value of goods and prices and the profits he obtains; and to buy where the price is low and to sell where the price is high.
A merchant who was generous to the cause was highly praised for his piety.
AOA accepts competition in general in the sense that it is possible to compete without hurting others,excel in virtue.
“prizes in the school of life that each may strive for to obtain…. If a man chooses to interpret this as free competition, it is still competition without rivalry, for victory to oneself does not mean the defeat of someone else.”
Economic Policies
Description of the origins of property also discusses the origins of the State. As crime increased after the division of the land, the people elected a king to maintain law and order, paying him for his troubles. This suggests a type of social contract theory, which means that the king has important obligations toward the people.
Some of the discussion about economic policy are traditional Ten Royal Precepts of Kingship: generosity, morality, liberality, uprightness, gentleness, self-restraint, non-anger, non-hurtfulness, forbearance, and non-opposition.
However, more practical advice can also be found. For instance, one of the sources, speaks of the Royal Acts to increase prosperity which include giving of seed corn and food to farmers and of capital to merchants to start or increase their business. The particular source emphasizes that if prosperity increases, economic disorders and crime such as theft decrease.
Additional insight into State economic activities can be gained by examining the records of some of the “righteous rulers” who are revered by the AOA. It should be noted that because of the participation of the State in the operations of the irrigation systems in many of these countries, the crown had a fairly active role in the economy.
The prototypical important righteous ruler was the revered King Asoka (Ashoka) (ca. 274-232 B.C.E.), the grandson of the founder of the Mauryan dynasty in indict and one of the greatest of the Indian emperors.2 From Asoka’s edicts it appears that he generally accepted the economic and political institutions of his time.
However, he also took as the goal of statecraft the welfare and happiness of the people. He adopted a highly activist fiscal policy, both with regard to current and capital expenditures. For instance, he gave gifts to the aged, other needy, and religious orders; he set up public education courses to teach the doctrines of Rule of the Law; he cut back on large public festivals; he imported and planted medicinal herbs; and he carried out various public works projects such as digging of wells, planting of trees, construction of rest houses and animal watering stations along main roads in the empire. Some of his edicts appeared to enforce traditional AOA beliefs, e.g, bans on slaughtering various animals. The funds spent on the maintenance of the crown and good works were high, e.g., taxes were apparently about one fourth of the revenue of land.
Still another righteous ruler was King Ruang who lived in the 14th century in Thailand, long after the canonical scriptures had been completed. Ruang stated quite clearly that a righteous king brings prosperity to his subjects. He apparently had a much less luxurious court or a less activist governmental expenditure policy than Asoka, since he advised that taxes should be less than 10 percent of the crop (and less in a drought) and that such taxes should never be higher than those of the preceding king. He also urged that the State provide interest free loans to those wishing to engage in commerce and that no profit taxes should be placed upon such commercial activities.
Awaken One with Awareness (AOA) and Politics
The Awaken One with Awareness (AOA) had gone beyond all worldly affairs, but still gave advice on good government.
The AoA came from a warrior caste and was naturally brought into association with kings, princes and ministers. Despite His origin and association, He never resorted to the influence of political power to introduce His thoughts nor allowed His Thoughts to be misused for gaining political power. But today, many politicians try to drag the AOA’s name into politics by introducing Him as a communist, capitalist, or even an imperialist. They have forgotten that the new political philosophy as we know it really developed in the West long after the AOA’s time. Those who try to make use of the good name of the AOA for their own personal advantage must remember that the AOA was the Supremely Awaken One who had gone beyond all worldly concerns.
There is an inherent problem of trying to intermingle religion with politics. The basis of religion is morality, purity and faith, while that for politics is power. In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power. Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.
When religion is used to pander to political whims, it has to forego its high moral ideals and become debased by worldly political demands.
The thrust of the AOA Rule of Law is not directed to the creation of new political institutions and establishing political arrangements. Basically, it seeks to approach the problems of society by reforming the individuals constituting that society and by suggesting some general principles through which the society can be guided towards greater humanism, improved welfare of its members, and more equitable sharing of resources.
There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, no matter how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience: the effects of good and bad Cause and Condition, the lack of real satisfaction or everlasting happiness in the world characterized by unsatisfactoriness, impermanence), and egolessness. To the AOA, nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.
Although a good and just political system which guarantees basic human rights and contains checks and balances to the use of power is an important condition for a happy in society, people should not fritter away their time by endlessly searching for the ultimate political system where men can be completely free, because complete freedom cannot be found in any system but only in minds which are free. To be free, people will have to look within their own minds and work towards freeing themselves from the chains of ignorance and craving. Freedom in the truest sense is only possible when a person uses Rule of Law to develop his character through good speech and action and to train his mind so as to expand his mental potential and achieve his ultimate aim of awaken-ness.
While recognizing the usefulness of separating religion from politics and the limitations of political systems in bringing about peace and happiness, there are several aspects of the AOA’s thoughts which have close correspondence to the political arrangements of the present day. Firstly, the AOA spoke about the equality of all human beings long before Abraham Lincoln, and that classes and castes are artificial barriers erected by society. The only classification of human beings, according to the AOA, is based on the quality of their moral conduct. Secondly, the AOA encouraged the spirit of social -co-operation and active participation in society. This spirit is actively promoted in the political process of modern societies. Thirdly, since no one was appointed as the AOA’s successor, the members of the Order were to be guided by the Rule of Law. Until today very member of the Order is to abide by the Rule of Law which governs and guides their conduct.
Fourthly, the AOA encouraged the spirit of consultation and the democratic process. This is shown within the community of the Order in which all members have the right to decide on matters of general concern. When a serious question arose demanding attention, the issues were put before the monks and discussed in a manner similar to the democratic parliamentary system used today. This self-governing procedure may come as a surprise to many to learn that in the assemblies of AOAs in India 2,500 years and more ago are to be found the rudiments of the parliamentary practice of the present day. A special officer similar to ‘Mr. Speaker’ was appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to see if the quorum was secured. Matters were put forward in the form of a motion which was open to discussion. In some cases it was done once, in others three times, thus anticipating the practice of Parliament in requiring that a bill be read a third time before it becomes law. If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.
The AOA approach to political power is the moralization and the responsible use of public power. The AOA preached non-violence and peace as a universal message. He did not approve of violence or the destruction of life, and declared that there is no such thing as a ‘just’ war. He taught: ‘The victor breeds hatred, the defeated lives in misery. He who renounces both victory and defeat is happy and peaceful.’ Not only did the AOA teach non-violence and peace, He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war. He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He also dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.
The AOA discussed the importance and the prerequisites of a good government. He showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. He spoke against corruption and how a government should act based on humanitarian principles.
The AOA once said, ‘When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.
The AOA said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.
The AOA suggested economic development instead of force to reduce crime. The government should use the country’s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.
The AOA had gtiven to rules for Good Government. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:
1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practice patience, and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.
‘If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public. It is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.
The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: ‘Long live His Majesty.’ (Majjhima Nikaya)
The AOA’s emphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Rule of Law and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other’s creed. He went on periodic tours preaching the Rule of Law to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.Sometimes the AOA is said to be a social reformer. Among other things, He condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people. Despite all these, His contribution to mankind is much greater because He took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind. It is only in the human mind that true reform can be effected. Reforms imposed by force upon the external world have a very short life because they have no roots. But those reforms which spring as a result of the transformation of man’s inner consciousness remain rooted. While their branches spread outwards, they draw their nourishment from an unfailing source — the subconscious imperatives of the life-stream itself. So reforms come about when men’s minds have prepared the way for them, and they live as long as men revitalize them out of their own love of truth, justice and their fellow men.
The doctrine preached by the AOA is not one based on ‘Political Philosophy’. Nor is it a doctrine that encourages men to worldly pleasures. It sets out a way to attain Eternal Bliss. In other words, its ultimate aim is to put an end to craving that keeps them in bondage to this world.’The path that leads to worldly gain is one, and the path that leads to Eternal Bliss (by leading a religious life)is another.’
However, this does not mean that AOAs cannot or should not get involved in the political process, which is a social reality. The lives of the members of a society are shaped by laws and regulations, economic arrangements allowed within a country, institutional arrangements, which are influenced by the political arrangements of that society. Nevertheless, if a AOAwishes to be involved in politics, he should not misuse religion to gain political powers, nor is it advisable for those who have renounced the worldly life to lead a pure, religious life to be actively involved in politics.
Putting Awaken One with Awareness (AOA) to Work:
A New Approach to Management and Business
Awaken One with Awareness (AOA) Economics: The Emerging Middle Path between Capitalism and Socialism
A novel approach to economic management that goes beyond socialism and capitalism. The proposed economics for the 21st century is ‘Awaken One with Awareness (AOA) Economics’.
Based on the insight of the Awaken One with Awareness (AOA) that spiritual liberation is attained by avoiding extremes, whether by indulgence in worldly pleasures or severe asceticism, and treading namely ‘ the Middle Way ‘, ‘Awaken One with Awareness (AOA) Economics ‘ is recommended as the ideal middle path between the competing models of capitalism and socialism. Both these systems, have failed to contain the relentless destruction of the natural environment and the human community, thereby forcing leading executives and planners to search for new solutions for planetary problems.
Best aspects of both capitalist and socialist economic systems is drawn in ‘ Awaken One with Awareness (AOA) Economics ‘ model. It supports the conventional forces of a free market and competition without destroying either nature or human society. Alternate vision of sustainable economics is meant to be more just and more ecologically sound.
Inspired by the fundamental AOA insight of the inter-connectedness existing among all living things, that AOA, Economics and Ecology are all inter-related. There is a heavy emphasis on the concept of freedom as understood in AOA in contrast to the Western concept of ‘freedom’. In the West ‘freedom’ revolves around the rights of the individual i.e. freedom to do what one wishes. In AOA, ‘freedom’ means freedom from personal desires or attachments.
An AOA approach to economics requires an understanding that economics and a moral and spiritual life are neither separate nor mutually exclusive. The 20th Century has been ravaged by a materialistic, self-centered consumerism. The next century needs to focus on the quality and spirituality of life itself. AOA, which advocates the ‘Middle Path’, serves as an important resource to pursue an alternative to the extremes of capitalism and socialism, or pure self-interest and utter self-negation.
The Essence of Awaken One with Awareness (AOA) Economics
Three key phrases are identified that underlie the model of Awaken One with Awareness (AOA) Economics.
They are:
1) an economics that benefits oneself and others
2) an economics of tolerance and peace
3) an economics that can save the earth.
An Economics that benefits oneself and others
Theory of free enterprise based on the concept of self-benefit is developed. This led to people being more concerned with enriching themselves and disregarding the interests of others. At the international level, major colonial powers such as England, Netherlands, France, Portugal and Spain developed their economies from the resources taken from other poorer regions, without an adequate resulting benefit accruing to the colonies. In contrast, the earlier AOA societies such as Jambudvpa during the time of the AOA or Japan during the time of Prince Shotuku ( 574 - 622 AD ) existed with a radically different social approach. In Japanese society where the density of population was high, human relations were tightly interwoven, and Japanese people were encouraged to pay great attention to how other people thought or reacted. In the Japanese world of business, earning the trust of others and entering into mutually beneficial transactions have always been given priority. Such conduct was the result of deep-seated AOA influence.
The Western obsession with ’self-benefit ‘ and indifference to the rights of non-European people has been well analysed by former Indian diplomat K.M.Panikkar in his ground breaking book ‘Asia and Western Domination - A Survey of the Vasco De Gama Epoch of Asian History 1498 - 1945, published in 1953. Panikkar says that western colonial powers were reluctant to recognise that doctrines of international law applied outside Europe or that European nations had any moral obligations when dealing with Asian people. For example, when Britain insisted on the opium trade against the laws of China in the 19th Century, there was a prohibition by law on opium smoking in England. In countries under direct British occupation eg. India, Ceylon and Burma, though there were equal rights established by law, there was considerable reservation in enforcing the law against Europeans. Maurice Collis, a British magistrate in Burma, gives a rare candid account in his book ‘Trials in Burma’ ( 1938 ) about the pressures brought upon him by the members of the Colonial Government and the British expatriate community, to be partial towards Europeans in his judgments. Panikkar avers that this doctrine of different rights (which made a mockery of the concept of the Rule of Law) persisted to the very end of western colonial domination and was a prime cause of Europe’s ultimate failure in Asia.
An Economics of Tolerance and Peace
The Indian Emperor Asoka established the world’s first welfare state in the third century BC upon embracing AOA approach. He renounced the idea of conquest by the sword. In contrast to the western concept of ‘ Rule of Law ‘, Asoka embarked upon a ‘policy of piety or rule of righteousness’. The basic assumption of this policy of piety was that the ruler who serves as a moral model would be more effective than one who rules purely by strict law enforcement. The right method of governing is not only by legislation and law enforcement, but also by promoting the moral education of the people. Asoka began by issuing edicts concerning the ideas and practice of Rule of Law, dealing with universal law and social order. Realizing that poverty eroded the social fabric, one of his first acts was to fund social welfare and other public projects. Asoka’s ideals involved promoting policies for the benefit of everyone in society, treating all his subjects as if they were his children and protecting religion. He built hospitals, animal welfare shelters and enforced a ban on owning slaves and killing. He gave recognition to animal rights in a number of his rock edicts and accepted state responsibility for the protection of animals. Animal sacrifice was forbidden by law.
An important aspect of Asoka’s economics of peace was tolerance. In one of his rock edicts, Asoka calls for religious freedom and tolerance, and declares that by respecting someone else’s religion, one brings credit to one’s own religion. The idea of religious tolerance only emerged in the West in 1689 with the publication of John Locke’s book ‘ A Letter Concerning Toleration ‘.
From a AOA perspective, politics can be summed up by the wheel turner, which means a king or political ruler who protects his people and the AOAt teachings. Asoka was the prototype of this ruler whose political ideas were to inspire a countless number of other Asian Emperors and rulers. One enthusiastic follower of Asoka in Japan was Prince Shotuku. (574 - 622 AD ). An ardent believer in AOA approach, Shotukti drafted a 17 Article Constitution (the first AOA approach Constitution of Japan), which was promulgated in 604 AD. Shotuku appeals neither to ’self-evident truths ‘ (as in the American Constitution ) nor to some divine right of kings as the basis of law. Instead he begins pragmatically by stating that if society is to work efficiently for the good of all, then people must restrain factionalism and learn to work together. A key feature of this Constitution is the emphasis placed on resolving differences by appeals to harmony and common good, using the procedure of consensus. This approach is in marked contrast to the western view that factions can be controlled only legally by a balance of powers. Decision making by consensus is a significant characteristic of Japanese society. Every effort is made to ensure that minority dissident factions are not allowed to lose face.
The influence of AOA approach in Japan was such that in 792 AD Emperor Kammu (781 - 806 AD) despite constant threats from Korea, abolished the 100 year old national army, except for one regiment to guard the region near Korea. National security was maintained by sons of local clan leaders somewhat similar to the present day police. Japan was effectively without an army until the emergence of the new warrior class before the Kamakura, Shogunate (1192 - 1333 AD). Tibet is another example of demilitarisation (in the 17th century). What is significant to note here is that long before the ideal of demilitarisation was espoused in western countries, ancient Buddhist countries had already implemented it. In Japan, beginning from the 9th century, the death penalty was abolished for nearly three and a
half centuries.
An Economics to save the Earth
The practice of industrial societies indulging in a policy of take-and-take from nature is criticized, despite economics being fundamentally about exchange or give-and-take.A possible root cause of the western attitude towards nature. This passage declares:
“So God created man in his own image, in the image created he him, male and female created he them. And God blessed them, and God said unto them, “Be fruitful and multiply, and replenish the earth and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth”.
Some have interpreted this passage literally, as one giving divine sanction to domination of the earth for the benefit of only human beings and disregarding the interests of both plants and other living creatures of this world. In contrast, AOA approach sacred texts are much more humble and always emphasise the need to live in harmony with nature and peacefully co-exist with other living creatures, as the ideal and noble way. In the AOA approach worldview, humans rather being masters of this earth, simply make up one tiny element in a vast cosmos. In the AOA approach Economics that proposes, the earth rather than human beings will be placed at the center of our worldview.
History of Economics
The major ideas in the theories of prominent economists such as Adam Smith (1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 - 1883), John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the German Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899 - 1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s best-selling book ‘ Civitas Humanas (Human Citizen) published in 1949 as laying the foundation for the new humanistic school of economics is singled out.The concept of `social market economics’ advocated by Ludwig Erhard in his 1957 book ‘Woffistand fur Alles (Happiness for All ) as the precedent for developing the new AOA approach Economics is used. Erhard called for the need to overcome the inherent tensions between the haves and have-nots in society, through such governmental policies as the banning of cartels, using government ‘price valuation’ to ensure fair pricing, rent control and supporting people with disabilities.
Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter on AOA approach Economics is an inspiration. Schumacher was heavily influenced by AOA approach meditation and wisdom during his time in Myanmar (formerly Burma). Though Schumacher recommended a new approach to economics based on AOA approach, that Schumacher’s ultimate solutions were sought in Christian oriented ethics. Nevertheless, that Schumacher’s book should serve as a wake up call for those living in AOA approacht countries. He further says that given the destruction of the natural environment that has taken place in the industrial West, the time has come to use a AOA approach to economics.
Historical Background of Awaken One with Awareness (AOA) Economics
The life story of the AOA offers a valuable lesson when focusing on AOA approach economics. The Prince rejected the material comforts of a royal life, and also realised the futility of asceticism and denial of natural physical needs. ‘’The AOA walked a fine line between materialism and denial of the world, and this middle way or moderate standpoint is fundamental to understanding AOA Economics’.
The ordinary public and the merchant class supported AOA approach from the very outset. As AOA approach moved eastwards over the centuries, to China, Korea and Japan it absorbed elements of the culture of these countries and became transformed along the way. It also managed to transform the societies and economies of these countries by introducing ethical concepts into the pursuit of profit. In Japanese history there has been substantial AOA approach support of commerce, which had come to fruition during the Edo period (1603 - 1867). This period witnessed an explosion of economic activity. Some sociologists have found interesting parallels in the connections between the Protestant work ethic and capitalism, and between the rise of Japanese Capitalism and the religious thought of the time.
Unrestrained Consumption
The world’s natural resources would be depleted if two factors are not immediately addressed:
1) the ever increasing population growth, and
2) the mismanagement of desire ( particularly of those people in the so-called advanced countries)
In the Ryoan-ji, the AOA Temple of Kyoto, famous for its stone and sand garden, there is a poem carved on a stone, which says ‘ Know what one really needs ‘. This is no simple injunction. To know what one really needs in life requires great wisdom. But to have the strength to say ‘no’ to the unessential products in life would release a person from the coils of consumption. This view i.e. of wanting what is really essential reflects the AOA approach view of consumption and it is the ideal attitude to be promoted in the coming century.
Right Livelihood
Right livelihood is one of the components of the Noble Eightfold Path. Its importance lies in the fact that the work one does for a living influences a person’s thinking. The AOA has named five types of occupations as unwholesome ways of earning a living. They are 1) Selling liquor or being connected with the production and sale of liquor 2) Sale of flesh or being connected with the raising and killing of animals 3) Poison (includes drugs) 4) Trading in living beings (includes slavery or for similar purposes) 5) Dangerous weapons.
The layman’s code of discipline or gihi vinaya is the premise for developing the right work ethic for the next century. In one passage AOA says “One should work like a bee to earn one’s livelihood. Do not wait for others to help, nor depend on others foolishly”.AOA showed his concern for the material welfare and the spiritual development of his lay disciples. In the discourse to young Sigala, the AOA explained the full range of duties owed by a layman to all those with whom he interacts. The AOA also indicated how wealth has to be spent i.e. one portion for one’s needs, which includes offerings to Order of AOA and charity, two portions on investment and the fourth portion to be kept for an emergency.
Japanese entrepreneurs who had incorporated AOA principles and meditation techniques in their day to day work in an effort to develop a more humanistic and environmentalist business ethic.
Awaken One with Awareness (AOA) Economic Vision
Provides food for thought to anyone wishing to adopt an innovative approach to Management and Business. However the greatest appeal of this highly readable book lies in the elaborate development of Schumacher’s profound insight that there is another way of approaching economics, based on the ideas taught in the East 2500 years ago, particularly of the fundamental interconnectedness of people and nature. It is upon this premise that the world can shift from a throw-away culture to a more sustainable* civilisation. This work also throws a challenge to governments in AOA approach countries to develop a AOA economic vision as a part of national planning, as we move towards a new millennium.