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Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.
{excerpt}
This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays.
I will expound the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi.
Thus, bhikkhus, is a bhikkhu sampajāna. Sato should you remain, bhikkhus, and sampajānas. This is our intruction to you.
– Ananda, the twin sala trees are in full bloom, though it is not the
season of flowering. And the blossoms rain upon the body of the
Tathagata and drop and scatter and are strewn upon it in worship of
the Tathagata. And celestial coral flowers and heavenly sandalwood
powder from the sky rain down upon the body of the Tathagata, and drop
and scatter and are strewn upon it in worship of the Tathagata. And the
sound of heavenly voices and heavenly instruments makes music in the air
out of reverence for the Tathagata.
It is not by this, Ānanda, that the Tathāgata is respected, venerated,
esteemed, paid homage and honored. But, Ananda, any bhikkhu or
bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, living in accordance with the Dhamma’.
– ‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher
have ended, there is no longer a Teacher’. But this, Ānanda, should not,
be so considered. That, Ānanda, which I have taught and made known to
you as the Dhamma and the Vinaya, will be your Teacher after my passing away.
(Dhammādāsa)
Pāḷi
Dhammādāsaṃ nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti.
Katamo ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti?
Idh·ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:
Dhamme aveccappasāda samannāgato hoti:
Saṅghe aveccappasāda samannāgato hoti:
Ariya-kantehi sīlehi samannāgato hoti
Ayaṃ kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ·āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti
Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.
Katha·ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha·ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
– Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te
tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya.
Na kho, Ānanda, ettāvatā Tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, Ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātih·ānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārin·oti. Evañ·hi vo, Ānanda, sikkhitabba nti.
– ‘Siyā kho pan·ānanda, tumhākaṃ evam·assa: ‘atīta-satthukaṃ pāvacanaṃ, natthi no satthā’ ti. Na kho pan·etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo, Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam·accayena satthā.
‘இதிபி ஸொ பகவா அரஹங் ஸம்மாஸம்புத்தொ விஜ்ஜாசரணஸம்பனொ ஸுகதொ லோகவிது அனுத்தரொ புரிஸதம்மஸாரதி ஸத்த தேவமனுசானங் புத்தொ பகவா,தி.
பாளி
தம்மாதாஸ
தம்மாதாஸங் நாம
தம்மா-பரியாயங், யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ அட்டணாவ அட்டாணங்
ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி
கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி.
கதமொ ச ஸொ, ஆனந்தா,
தம்மாதாஸொ தம்மா-பரியாயவொ, யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ
அட்டணாவ அட்டாணங் ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி
கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி
அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி?
இத்’ஆனந்தா, ஆரியஸாவகொ புத்தே அவெச்சப்பஸாத ஸம்மன்னாகதொ ஹோதி
பாளி
‘இதிபி ஸொ பகவா அரஹம் ஸம்மாஸம்புத்தொ விஜ்ஜாசரனொஸம்பன்னொ ஸுகதொ லோகவிது அனுத்தரொ புரிஸதம்மஸாரதி ஸத்தா தேவமனுஸ்ஸானம் புத்தொ பகவா’தி.
தம்மெ அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
ஸ்வாகாதொ பகவதா தம்மொ ஸந்திதிகொ அகாலிகொ எதிபசஸ்ஸிகொ ஒபனேவிகொ பச்சதம் வெதிதப்பொ வின்னுஹி’தி.
ஸங்கே அவெச்சப்பஸ்ஸாத ஸம்மன்னாகததொ ஹோதி:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.
ஸுப்பதிபன்னொ
பகவதொ ஸாவகச்ங்கொ, உஜ்ஜுபதிபன்னொ பகவதொ ஸாவகச்ங்கொ, ஞாயபதிபன்னொ பகவதொ
ஸாவகச்ங்கொ, ஸாமிசிதிபன்னொ பகவதொ ஸாவகச்ங்கொ, வாதிதம் சத்தாரி
புரிஸவுக்கானி, ஏஸ பகவதொ ஸாவகச்ங்கொ, ஆஹுனெய்யொ பாஹுனெய்யொ அன்ஞலிகாரனியொ
அனுத்தரம் புண்யக்கேதம் லோகஸ்ஸ’தி.
அகந்தேஹி அச்சிதேஹி அஸபலேஹி அக்கம்மாசஸேஹி புஜ்ஜஸ்ஸேஹி வின்யுபஸத்தேஹி அபராமதேஹி ஸமாதிஸம்வதனிகேஹி.
அ
யங் கொ ஸொ,ஆனந்தா,தம்மதாஸொ தம்மா-பரியாயொ, வென ஸம்மன்னாகததொ ஆரியஸாவகொ
ஆக்கன்கமானொ அட்டனாவ அட்டானம் ப்வா-கரேவ்வா ‘
கின-நிரவொ-மி-கின-திரச்சானி-வொனி
கின-பெட்டிவிஸவொ’அபாயொ-துக்கதி-
நிவதொ ஸம்போதி-பராயனொ’ தி
ஸதொ, பிக்காவெ, பிக்கு விஹாரெய்ய ஸம்பஜனொ அ யங் வொ அமாக்ஹம் அனுஸாஸனி.கதான்யச, பிக்காவெ, பிக்கு ஸாதொ ஹோதி? இதா, பிக்காவெ, பிக்கு
காயெ காயானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; வெதன்னாஸு வெதனானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; சித்தெ சித்தானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்; தம்மேஸு தம்மானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா-தொம்மஸம்.
ஏவங் கொ, பிக்காவெ, பிக்கு ஸாதொ ஹோதி.கதான்யச, பிக்காவெ, பிக்கு ஸம்பஜானொ ஹோதி? இதா, பிக்காவெ.
பிக்கு அபிஹிகந்தெ பதிக்கந்தெ ஸம்பஜானகாரி ஹோதி, ஆலோகித விலோகித ஸம்பஜானகாரி ஹோதி.ஸமிஞ்ஜிதெ பஸாரிதெ ஸம்பஜானகாரி ஹோதி. ஸங்காதிபட்டாசிவரதாரனெ ஸம்பஜானகாரி ஹோதி. அஸிதெ பிதெ காவிதெ ஸாவிதெ ஸம்பஜானகாரி ஹோதி. உச்சாரபஸ்ஸவகம்மா ஸம்பஜானகாரி ஹோதி. காதெ,திதெ,நிஸின்னெ ஸுதெ ஜாகரிதெ பாஸிதெ துனிஹிபாவெ ஸம்பஜானகாரி ஹோதி.
ஏவங் கொ, பிக்காவெ, பிக்கு ஸம்ப்ஜானொ ஹோதி.ஸாதொ,பிக்காவெ, பிக்கு விஹாரெய்ய ஸம்ப்ஜானொ. அ யங் வொ அம்ஹாகம் அனுஸாஸனி தி.
- ஸப்பாபாலிபுல்லா கொ, ஆனந்தா, வமகஸாலா அகலப்புப்ஹேஹி. தெ ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி மனதாரபுப்பாஹானிபி அந்தலிக்ஹா பாபதந்தி. தானி ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி சந்தனாசுன்னானி அந்தலிக்ஹா பாபதந்தி. தானி ததாகதஸ்ஸ ஸரிரங் ஒகிரந்தி அஜ்ஜொகிரந்தி அபிஹிப்பகிரந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி துரியானி அந்தலிக்ஹெ வஜ்ஜந்தி ததாகதஸ்ஸ பூஜாய. திப்பானிபி அந்தலிக்ஹெ வட்டந்தி ததாகதஸ்ஸ பூஜாய.
நா கொ,
ஆனந்தா, எத்தவதா ததாகதொ ஸக்கதொ வ ஹோதி கருகதொ வ மானிதொ வ பூஜிதொ வ அபசிதொ
வ. யொ கொ. ஆனந்தா, பிக்கு வ பிக்குனி வ உபாஸகொ வ உபாஸிகா வ
தம்மனுதம்மாபதிபன்னொ விஹாரதி ஸாமிசிபதிபன்னொ அனுதம்மாசாரி, ஸொ ததாகதம்
ஸக்கரொதி கரும் கரோதி மானதி பூஜேதி அபசிவதி பரமாய பூஜெய. தஸ்மாத்ஹி ஆனந்தா,
தம்மனுதம்மாபதிபன்னா விஹாரிஸாம ஸாமிசிபதிபன்னா அனுதம்மாசாரி’னோதி.
ஏவன்ஹி வொ ஆனந்தா, ஸிக்ஹிதப்ப நிதி.
-ஸிவா கொ பன்’ஆனந்தா, தும்ஹாகம்ஏவம்’அஸ்ஸ: ‘அதித-ஸத்துக்கம் பாவசனம், னத்தி நொ ஸத்தா தி. நா கொ பன்’னெதம்.ஆனந்தா, ஏவங் தத்தாத்தம். யொ வொ, ஆனந்தா, மயா தம்மொ ச வினயொ ச தேஸிதொ பன்னதொ. ஸொ வொ மம்’அசவென ஸத்தா.
3) සම්භාව්ය සිංහල
1960 බ්රහස් අගෝස්තු 18 2016
ඔස්සේ
">ඩී.එන් 16 (D ii 137)
Mahāparinibbāna සූත්රය
{පවත්වාගෙන යාමේ අරමුණින්}
- පසුගිය උපදෙස් -
[හා ප්රසෙන්ජිත්-මහාමයා දේවියට පුත්ව]
මෙම පසේබුදු, බුද්ධ එය අද කාලයේ අප වෙනුවෙන් උපදෙස් ඉතා වැදගත් මාලාවක්
විය වීමයි, විසූහ පසු ඔහුගේ අනුගාමිකයන් වෙනුවෙන් ලබා දුන් විවිධ උපදෙස්
එක්රැස්.
මෙන්න, ආනන්ද, ක ariyasāvaka Buddhe aveccappasāda කම් කියයි:
කුමක්,
ආනන්ද, ධර්ම බව කතිකාව Dhammādāsa යන නමින් නම් කර තිබූ බව ඔහු එසේ කැමති
නම්, ariyasāvaka වන වීයැයි තමා ප්රකාශ කළ හැකිය: ‘’ මට නම්, එහි තවත්
niraya, තවත් tiracchāna-yoni, වැඩි වන්නේ නැහැ pettivisaya, අසතුටින් කිසිදු වැඩි රාජ්ය, අවාසනාව පිළිබඳ, කාලකන්නි, මම
sotāpanna, මම කාලකණ්ණි රාජ්යයන් නිදහස් ස්වභාවය විසින් සම්බෝධි නියමිතව
කරමින් ඇතැම්?
(දහම් මිරර්)
මම,
ඔහු එසේ කැමති නම්, Dhammādāsa යන නමින් නම් කර තිබූ ධර්ම කතිකාව මෙම
ariyasāvaka වන සතුව විස්තාරනය කරනු ඇත, තමා ප්රකාශ කළ හැකිය: ‘’ මට නම්,
තවත් niraya, තවත් tiracchāna-yoni, තවත් pettivisaya පවතී, කිසිදු අසතුටින්
තවත් රාජ්ය, අවාසනාව පිළිබඳ, කාලකන්නි, මම sotāpanna, මම කාලකණ්ණි
රාජ්යයන් නිදහස් ස්වභාවය විසින් සම්බෝධි නියමිතව ලැබීම ඒකාන්තය. මෙන්න, ආනන්ද, ක ariyasāvaka Buddhe aveccappasāda කම් කියයි:
ඔහු Dhamme aveccappasāda කම් කියයි:
ඔහු Saṅghe aveccappasāda කම් කියයි:
ඔහු ariyas සතුටු වන වන ශීල කම් කියයි,
තවත්
pettivisaya ‘මට නම්, තවත් niraya, තවත් tiracchāna-yoni පවතී,: මෙම,
ආනන්ද, Dhammādāsa යන නමින් නම් කර තිබූ ධර්ම කතිකාව, වන අතර එහි
ariyasāvaka, ඔහු එසේ කැමති නම් ආවේශ වී, තමා ප්රකාශ කළ හැකි , අසතුටින් කිසිදු වැඩි රාජ්ය, අවාසනාව පිළිබඳ, කාලකන්නි, මම sotāpanna,
මම සම්බෝධි නියමිතව කරමින් ඇතැම් කාලකණ්ණි රාජ්යයන්, නිදහස් ස්වභාවය.
සාටෝ ඔබ භික්ෂූන් සිටිය, සහ sampajānas යුතුය. මෙය ඔබ අපේ intruction වේ.
හා ආකාරය, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට සාටෝ වන්නේ ඇයි? මෙන්න, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට
මේ අනුව, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට සාටෝ වේ. හා ආකාරය, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට sampajāna වන්නේ ඇයි? මෙන්න, භික්ෂූන් වහන්සේලා,
මේ අනුව, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට sampajāna වේ. සාටෝ ඔබ භික්ෂූන් සිටිය, සහ sampajānas යුතුය. මෙය ඔබ අපේ intruction වේ.
- එය මල් සමය නොවේ නමුත් ආනන්ද, නිවුන් සාලා ගස්, පූර්ණ පිපෙන වේ. හා Tathagata සහ ජල බින්දු ශරීරය හා විසිරීම මත මල් වැසි සහ Tathagata නමස්කාර ඒ මත පෑහෙනවා. හා
අහසින් වැසි සිට Tathagata ශරීරය, සහ පහත හා විසිරීම මත ආකාශ කොරල් මල් සහ
ස්වර්ගික සුදු හඳුන් කුඩු පහළ සහ Tathagata නමස්කාර ඒ මත පෑහෙනවා. හා ස්වර්ගයේ හඬවල් හා ස්වර්ගයේ උපකරණ ශබ්දය Tathagata ගෞරවය පිණිස ගුවන් සංගීතය කරයි.
එය එසේ නොවේ මෙම විසින්, ආනන්ද, මේ Tathāgata, ගරු කරන්නේ ඇත ගෞරවණීයම, ගෞරවනීය, වැඳ පුදා ගත්තේය පාත්ර වේ. එහෙත්,
ආනන්ද, ඕනෑම භික්ෂුව හෝ භික්ෂුණී, layman හෝ laywoman,
dhamm’ānudhamma’p'paṭipanna ඉතිරි, sāmīci’p'paṭipanna, දහම් වලට අනුව
ජීවත් එක් ගෞරව බව, esteems venerates, වැඳ පුදා ගනී, සහ Tathāgata ගෞරව වඩාත් විශිෂ්ට වැඳ පුදා සමග. ඒ නිසා, ආනන්ද, ඔබ මෙසේ පුහුණු කළ යුත්තේ: ‘අපි dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna දහම් වලට අනුව ජීවත්, පවතිනු ඇත.’
- ‘ඔබ සමහර කිරීම සඳහා, ආනන්ද, එය මෙසේ සිදු විය හැක:’ ගුරු වචන අවසන් කර ඇත, එහි තවදුරටත් ගුරු ‘වේ. එහෙත් මේ, ආනන්ද,, ඒ නිසා සැලකිය යුතු නැත. , ඒ මම ඉගැන්වූ හා දහම් හා විනය ලෙස ඔබ දන්නා සෑදූ ආනන්ද, මගේ පිරිනිවන් පසුව ඔබේ ගුරු වනු ඇත.
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Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
Calamity, accident Own Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni Worthy, venerable, sanctified, holy A venerable person, a holy man, a saint; one who has attained final sanctification, an arhat Knowledge, learning, scholarship, science; wisdom Who walks well, happy, best Knowing the universe. A common epithet of a Buddha Unrivaled, preeminent, incomparable, supreme second to none Manhood, virility A teacher, master see devo Known, understood; possessing knowledge, awakened, wise; expanded, full-blown Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, inparticular, Sākyamuni see
He is endowed with Dhamme aveccappasāda:
He is endowed with Saṅghe aveccappasāda:
bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple ujuppaṭipanno (N|NOM) => Straight, right, direct; straightforward, honest, upright bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple ñāyappaṭipanno (N|NOM) => Method, manner, means; suitable manner, propriety, right conduct, justice bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho, => A hearer, listener, pupil; a disciple sāmīcippaṭipanno (N|NOM) => Correctness, propriety, proper or respectful act or duty
bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho (N|NOM) => A hearer, listener, pupil; a disciple yadidaṃ (N|ACC) => Namely, that is to say cattāri => Four purisayugāni => Manhood, virility aṭṭha => Eight purisapuggalā, => Manhood, virility esa => see eso bhagavato (N|NOM) => Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni sāvakasaṅgho
(N|NOM) => A hearer, listener, pupil; a discipleāhuneyyo (N|NOM)
=> Sacrificial, worthy of offerings, worshipful pāhuneyyo (N|NOM) => Sufficient
dakkhiṇeyyo (N|NOM) => Worthy of offerings añjalikaraṇīyo (N|NOM) => The hollow of the joined hand; a respectful salutation performed by raising the joined hands to the forehead anuttaraṃ (N|ACC) => Pre-eminence, supremacy puññakkhettaṃ (N|ACC) => Meritoriousness, merit, good workslokassā’ => see akkhāyikā and lokāyataṃ ti. => see iti
Ariya-kantehi sīlehi samannāgato hoti He is endowed with a sīla which is agreeable to the ariyas,
akhaṇḍehi => Unbroken, intact, entire
acchiddehi => Uninjured, intact, faultless
asabalehi => Improper, wrong, sinful
akammāsehi => Intransitive
bhujissehi => A freed slave, a freedman; a freeman
viññūpasatthehi => Intelligent, wise, learned, discreet
aparāmaṭṭhehi => Unconquered
samādhisaṃvattanikehi. => Agreement, peace, reconciliation; tranquillity, self-concentration, calm
This, Ānanda, is the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness,
of misfortune, of misery, I am a sotāpanna, by nature freefrom states
of misery, certain of being destined to sambodhi.
…
kāye => Referring to the body
kāyānupassī => see satipaṭṭhāno
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
vedanāsu => Feeling, sensation, perception; pain, suffering
vedanānupassī => Feeling, sensation, perception; pain, suffering
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
citte => To paint, to variegate
cittānupassī => Name of a nakkhatta
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ; => Covetousness
dhammesu (N|LOC) => Justly, righteously
dhammānupassī => see anudhammo
viharati (VB) => To dwell, sojourn, live
ātāpī => Ardent, zealous, strenuous, active
sampajāno (N|NOM) => Knowing, understanding, conscious
satimā, => Of retentive memory or active mind, thoughtful, reflecting
vineyya => To remove, put away; to subdue, conquer, restrain; to instruct, educate, train
loke => Brahman
abhijjhā-domanassaṃ. => Covetousness
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,
bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
bhikkhu => A beggar; a mendicant friar; a Buddhist monk
abhikkante => Advanced, having approached
Beautiful; excellent,
Withered; exhausted
paṭikkante => To step backwards, retreat, depart; to return
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
ālokite => Looking at, regarding, seeing
vilokite => Looking, a look
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
samiñjite => To be moved, tremble, falter
pasārite => To stretch out, spread out, expand, exhibit, expose
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
saṅghāṭipattacīvaradhāraṇe => One of the three robes of a Buddhist monk
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
asite => A sickle
pīte => Yellow
khāyite => Eaten
sāyite => Lying, sleeping
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
uccārapassāvakamme => Utterance, pronunciation
sampajānakārī => Knowing, understanding, conscious
hoti, => see bhavati, To be; to exist; to become; to take place; to befall; to behave
gate => One whose journey is ended, who has reached his destination
ṭhite => Standing up
nisinne => Seated
sutte => A string, thread; a portion of the Buddhist scriptures; a rule, aphorism
jāgarite => Waking, watching, vigil
bhāsite => One who speaks or utters
tuṇhībhāve => Silently, without speaking
sampajānakārī => Knowing, understanding, conscious
hoti. => see bhavati, To be; to exist; to become; to take place; to befall; to behave
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
– Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and
are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.
It is not by this, Ānanda, that the Tathāgata is respected, venerated, esteemed, paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in accordance with the Dhamma, that one respects, venerates, esteems, pays homage, and honors the Tathāgata with the most excellent homage. Therefore, Ānanda, you should train yourselves thus: ‘We will remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in accordance with the Dhamma’.
‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher have ended, there is no longer a Teacher’. But this, Ānanda, should not, be so considered. That, Ānanda, which I have taught and made known to you as the Dhamma and the Vinaya, that will be your Teacher after my passing away.
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
sutta
gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.
…
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ඔස්සේ
A hearer, listener, pupil;”>මෙම
">ආරිය-kantehi sīlehi samannāgato hoti ඔහු ariyas සතුටු වන වන ශීල කම් කියයි,
Uninjured, intact, faultless">ශාන්ත, ස්වයං-සාන්ද්රණය, සන්සුන්
තවත්see satipaṭṭhāno
එය mendicant friar; බෞද්ධ භික්ෂුවක්
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And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā?
Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am experiencing a sukha vedanā“; experiencing a dukkha vedanā, undersands: “I am experiencing a dukkha vedanā“; experiencing an adukkham-asukhā vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā“; experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a sukha vedanā sāmisa“; experiencing a sukha vedanā nirāmisa, undersands: “I am experiencing a sukha vedanā nirāmisa“; experiencing a dukkha vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa“; experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a dukkha vedanā nirāmisa“; experiencing an adukkham-asukhā vedanā sāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa“; experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā nirāmisa“.
Thus he dwells observing vedanā in vedanā internally, or he dwells observing vedanā in vedanā externally, or he dwells observing vedanā in vedanā internally and externally; he dwells observing the samudaya of phenomena in vedanā, or he dwells observing the passing away of phenomena in vedanā, or he dwells observing the samudaya and passing away of phenomena in vedanā; or else, [realizing:] “this is vedanā!” 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 vedanā in vedanā.II. Vedanānupassanā
Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; a·dukkham-a·sukhaṃ vā vedanaṃ vedayamāno ‘a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā a·dukkham-a·sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā a·dukkham-a·sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti
Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhatta-bahiddhā vā vedanāsu vedanānupassī viharati; samudaya-dhamm·ānupassī vā vedanāsu viharati, vaya-dhamm·ānupassī vā vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vā vedanāsu viharati; ‘atthi vedanā’ 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 vedanāsu vedanānupassī viharati.
3) සම්භාව්ය සිංහල
1960 බ්රහස් අගෝස්තු 18 2016
සම්භාව්ය සිංහල පාඩම්
සිට
දේවගැති
ජේ.සී.
සිට
Insight-NET-හායි Tech ගුවන් විදුලි නිදහස් සජීවනය Clipart ඔන්ලයින් A1 (අවදි එක්) Tipiṭaka පර්යේෂණ සහ පුහුණුව පිළිබඳ විශ්ව
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භාවිතා කරමින්
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මෙම ගූගල් පරිවර්තනය කිරීමට එක් මව් භාෂාව තුළ මෙම විශ්වවිද්යාලයේ
පාඩමක් ලෙස නිශ්චිත පරිවර්තනය විදැහුම්කරණය හා ව්යාප්තිය, ඇළ Enterer
(Sottapanna) බවට පත් කිරීමට සහ අවසන් ඉලක්කය ලෙස සදාකාල ඔවුන්ම අත් හිමි
ඔස්සේ
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මෙම Nīvaraṇas (බාධකය, බාධාවක්) මත ඒ වගන්තිය
II. Vedanā නිරීක්ෂණ
ද වැඩි, භික්ෂූන් වහන්සේලා, කෙසේද යන්න භික්ෂුව vedanā දී vedanā නිරීක්ෂණය වාසය කරන්නේ කෙසේද?
මෙන්න, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට, එය sukha vedanā අත්විඳිමින්, undersands: “මම sukha vedanā අත්විඳිමින් ඉන්නවා”; එය මෙසේ දුකින් vedanā අත්විඳිමින්, undersands: “මම මෙසේ දුකින් vedanā අත්විඳිමින් ඉන්නවා”; ක adukkham-asukhā vedanā අත්විඳිමින්, undersands: “මම adukkham-asukhā vedanā අත්විඳිමින් ඉන්නවා”; sāmisa vedanā වූ sukha අත්විඳිමින්, undersands: “මම sāmisa vedanā වූ sukha අත්විඳිමින් ඉන්නවා”; nirāmisa vedanā වූ sukha අත්විඳිමින්, undersands: “මම nirāmisa vedanā වූ sukha අත්විඳිමින් ඉන්නවා”; එය මෙසේ දුකින් vedanā sāmisa, undersands අත්විඳිමින්: “මම මෙසේ දුකින් vedanā sāmisa අත්විඳිමින් ඉන්නවා”; එය මෙසේ දුකින් vedanā nirāmisa, undersands අත්විඳිමින්: “මම මෙසේ දුකින් vedanā nirāmisa අත්විඳිමින් ඉන්නවා”; ක adukkham-asukhā vedanā sāmisa අත්විඳිමින්, undersands: “මම adukkham-asukhā vedanā sāmisa අත්විඳිමින් ඉන්නවා”; “මම මුහුණ මා adukkham-asukhā vedanā nirāmisa”: ක adukkham-asukhā vedanā nirāmisa, undersands අත්විඳිමින්.
මෙසේ,
ඔහු අභ්යන්තර vedanā දී vedanā නිරීක්ෂණය වාසය, නැත්නම් ඔහු බාහිර vedanā
දී vedanā නිරීක්ෂණය වාසය, නැත්නම් ඔහු අභ්යන්තර හා බාහිර vedanā දී vedanā
නිරීක්ෂණය වාසය; ඔහු
vedanā දී සංසිද්ධි ඇති samudaya නිරීක්ෂණය වාසය නැතහොත් ඔහු vedanā ඉවතට
සංසිද්ධි පසුකර නිරීක්ෂණය වාසය නැතහොත් ඔහු samudaya පිළිපැදීමෙන් හා
vedanā දී සංසිද්ධි පිරිනිවන් වාසය; හෝ වෙන, [අවබෝධ:] “මෙම vedanā වේ!” සති හුදු නානා හා හුදු paṭissati තරම, ඔහු වෙන්කොට වාසය අතර, ලෝකයේ කිසිම දෙයක් එල්බ නැත, ඔහු තුළ දක්නට ලැබේ. මේ අනුව, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට vedanā.II දී vedanā නිරීක්ෂණය වාසය. Vedanānupassanā
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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 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) 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).
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.
3) සම්භාව්ය සිංහල
1960 බ්රහස් අගෝස්තු 18 2016
සම්භාව්ය සිංහල පාඩම්
සිට
දේවගැති
ජේ.සී.
සිට
Insight-NET-හායි Tech ගුවන් විදුලි නිදහස් සජීවනය Clipart ඔන්ලයින් A1 (අවදි එක්) Tipiṭaka පර්යේෂණ සහ පුහුණුව පිළිබඳ විශ්ව
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භාවිතා කරමින්
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මෙම ගූගල් පරිවර්තනය කිරීමට එක් මව් භාෂාව තුළ මෙම විශ්වවිද්යාලයේ
පාඩමක් ලෙස නිශ්චිත පරිවර්තනය විදැහුම්කරණය හා ව්යාප්තිය, ඇළ Enterer
(Sottapanna) බවට පත් කිරීමට සහ අවසන් ඉලක්කය ලෙස සදාකාල ඔවුන්ම අත් හිමි
ඔස්සේ
http://sarvajan.ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
buddhaa1dhamma@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in
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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/ඔස්සේ
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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).
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.
3) සම්භාව්ය සිංහල
1960 බ්රහස් අගෝස්තු 18 2016
සම්භාව්ය සිංහල පාඩම්
සිට
දේවගැති
ජේ.සී.
සිට
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භාවිතා කරමින්
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මෙම ගූගල් පරිවර්තනය කිරීමට එක් මව් භාෂාව තුළ මෙම විශ්වවිද්යාලයේ
පාඩමක් ලෙස නිශ්චිත පරිවර්තනය විදැහුම්කරණය හා ව්යාප්තිය, ඇළ Enterer
(Sottapanna) බවට පත් කිරීමට සහ අවසන් ඉලක්කය ලෙස සදාකාල ඔවුන්ම අත් හිමි
ඔස්සේ
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මෙම Bojjhaṅgas මත ඩී අංශය (බෝධි මන්ත්රී හෝ සංඝටක, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ)
ද
වැඩි, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට dhammas dhammas තුළ
නිරීක්ෂණය වාසය (මෙම අභිධම්ම පිටකයේ පළමු පොතේ නම සහ (dhammaṃ) ස්වභාවය /
තත්ත්වය / ප්රමිතිය / දේපළ / ලක්ෂණයක්; ක්රියාව / පුහුණු / යුතුකමක් වස්තුව
/ දෙයක් / අදහස / සංසිද්ධිය; ධර්මය,
නීතියේ; පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය;
යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; මේ
අභිධම්ම පිටකයේ සහ (dhammaṃ) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ /
ලක්ෂණයක් පළමු පොතේ නම එළිපත්ත ආගම; ක්රියාව /
පුහුණු / යුතුකමක් වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; මූලධර්ම, නීතියේ;
පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය; යුක්තිය;
බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; ආගම) එම
bojjhaṅgas හතක් වටම. ක්රියාව
/ පුහුණු / යුතුකමක්; වස්තුව / දෙයක් / අදහස / සහ තවදුරටත්, භික්ෂූන්
වහන්සේලා, කෙසේද යන්න භික්ෂුව dhammas දී dhammas (මෙම අභිධම්ම පිටකයේ පළමු
පොතේ නම සහ (dhammaṃ) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ / ලක්ෂණයක්
නිරීක්ෂණය වාසය කරන්නේ සංසිද්ධිය;
මූලධර්ම, නීතියේ; පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් /
භක්තිය; යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි
පාඨ; මේ අභිධම්ම පිටකයේ පළමු පොතේ නම එළිපත්ත සහ (dhammaṃ) ස්වභාවය /
තත්ත්වය / ප්රමිතිය / දේපළ / චරිත ලක්ෂණය ආගම ;
ක්රියාව / පුහුණු / යුතුකමක් වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; මූලධර්ම,
නීතියේ; පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය;
යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; ආගම)
එම bojjhaṅgas හත (සාමාජික හෝ ව්යවස්ථාපිත වටම බෝධි, බුද්ධ උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ)?
මෙන්න,
භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට ද, සති sambojjhaṅga (කිසි දිනෙක
නුඹේ දක්නට ලැබෙනවා; මනසේ ක්රියාකාරී රාජ්ය, යම් විෂයයක්, අවධානය,
සැලකිලිමත්, චින්තනය, පිළිබිඹු මත දැඩි සිත, තරග බෝධි මන්ත්රීවරයෙකු හෝ
සංඝටක ලෙස විඥානය, එහි bojjhaṅgas හතක් හෝ තුළ
බුද්ධ උත්තරීතර දැනුම අවබෝධයට) දැනට සඳහා අවශ තා, තේරුම්: “මෙම සති
sambojjhaṅga (කිසි දිනෙක නුඹේ පවතින බවත්; මනසේ ක්රියාකාරී රාජ්ය, ඕනෑම
විෂය මත දැඩි සිත සවි, අවධානය සැලකිලිමත් චින්තනය, පිළිබිඹු විඥානය
මන්ත්රීවරයෙකු ලෙස හෝ බෝධි සංඝටක, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ උපකරණ) මා තුළ ද මා හත “පවතින බවත්; එහි
සති sambojjhaṅga (කිසි දිනෙක නුඹේ නොහැකි වීම; මනසේ ක්රියාකාරී රාජ්ය,
ඕනෑම විෂය මත දැඩි සිත සවි, අවධානය සැලකිලිමත් චින්තනය, පිළිබිඹු බෝධි
මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස විඥානය, උත්තරීතර දැනුම ඉටුකර ගැනීමට
bojjhaṅgas හෝ අවශ තා සත් පවතින තුළ
බුද්ධ) දැනට, ඔහු අවබෝධ: “කිසිදු සති sambojjhaṅga (කිසි දිනෙක නුඹේ පවතින
බවත්; මනසේ ක්රියාකාරී රාජ්ය, ඕනෑම විෂය මත දැඩි සිත සවි, අවධානය
සැලකිලිමත් චින්තනය, පිළිබිඹු මන්ත්රීවරයකු හෝ බෝධි සංඝටක ලෙස විඥානය, එහි මට තුළ බුද්ධ උත්තරීතර දැනුම අවබෝධයට) සඳහා bojjhaṅgas හෝ අවශ තා හත “ය; මනසේ
ක්රියාකාරී රාජ්ය, ඕනෑම විෂය මත දැඩි සිත සවි, අවධානය සැලකිලිමත් චින්තනය,
පිළිබිඹු මන්ත්රීවරයකු හෝ බෝධි සංඝටක ලෙස විඥානය, උත්තරීතර ඉටුකර ගැනීමට
bojjhaṅgas හෝ අවශ තා සත් පවතින බවත්; ඔහු unarisen සති sambojjhaṅga (කිසි
දිනෙක නුඹේ ආකාරය අවබෝධ බුදු දැනුම) මතු පැමිණෙන; ඔහු,
සති sambojjhaṅga (කිසි දිනෙක නුඹේ මතුව ආකාරය අවබෝධ; මනසේ ක්රියාකාරී
රාජ්ය, ඕනෑම විෂය මත දැඩි සිත සවි, අවධානය සැලකිලිමත් චින්තනය, පිළිබිඹු
විඥානය බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස, උත්තරීතර ඉටුකර ගැනීමට bojjhaṅgas
හෝ අවශ තා සත් පවතින බුදු දැනුම) පරිපූර්ණත්වය දියුණු කරන ලදී.
එහි
දී ඔහු වටහා තුළ dhammavicaya sambojjhaṅga වීම (බෝධි මන්ත්රීවරයෙකු හෝ
ව්යවස්ථාපිත ආගමික පර්යේෂණ මූලධර්ම විමර්ශන, බුදු උත්තරීතර දැනුම ඉටුකර
ගැනීමට bojjhaṅgas හෝ අවශ තා සත් පවතින) දැනට: “මෙම dhammavicaya
sambojjhaṅga පවතී (විමර්ශන මූලධර්ම,
බෝධි මන්ත්රීවරයෙකු හෝ ව්යවස්ථාපිත ආගමික පර්යේෂණ, බුදු උත්තරීතර දැනුම
ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ) මා තුළ ද මා “; එහි
dhammavicaya තුළ ඉදිරිපත් sambojjhaṅga වීම, තමාට අවබෝධයක් නැහැ: “කිසිදු
dhammavicaya sambojjhaṅga (මන්ත්රීවරයකු හෝ බෝධි සංඝටක ලෙස ආගමික පර්යේෂණ
මූලධර්ම විමර්ශන, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා
සත් දෙනෙක් වේ) පවතී මා තුළ ද මා “; ඔහු
unarisen dhammavicaya sambojjhaṅga (මූලධර්ම විමර්ශන, බෝධි මන්ත්රීවරයෙකු
හෝ ව්යවස්ථාපිත ආගමික පර්යේෂණ, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට
bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ) මතු පැමිණෙන ආකාරය අවබෝධ; ඔහු කෙසේ dhammavicaya sambojjhaṅga මතුව (බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක
ලෙස මූලධර්ම විමර්ශන, ආගමික පර්යේෂණ, එහි බුද්ධ උත්තරීතර දැනුම ඉටුකර
ගැනීමට bojjhaṅgas හෝ අවශ තා හත) අවබෝධ පරිපූර්ණත්වය දියුණු කරන ලදී.
එහි
vīriya sambojjhaṅga (බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස පැතිර, වැල්, බුදු
උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ) තමාට
අවබෝධයක්, ඇතුළෙ වර්තමාන: ලෙස “යන vīriya sambojjhaṅga පවතී (උසස් පැතිර,
වැල් බෝධි මන්ත්රී හෝ සංඝටක, මට තුළ බුද්ධ උත්තරීතර දැනුම අවබෝධයට) සඳහා bojjhaṅgas හෝ අවශ තා සත් පවතින “; එහි
ඇතුළත vīriya sambojjhaṅga (මන්ත්රීවරයකු හෝ බෝධි සංඝටක ලෙස පැතිර, වැල්,
බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ)
නොහැකි වීම වර්තමාන තමාට අවබෝධයක්: “ලෙස කිසිදු vīriya sambojjhaṅga (උසස්
පැතිර, වැල් නැති මන්ත්රීවරයකු හෝ බෝධි සංඝටක, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ උපකරණ) මා තුළ සත් පවතින “; ඔහු
unarisen vīriya sambojjhaṅga (බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස පැතිර,
වැල්, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක්
වේ) කෙසේ තේරුම් මතු පැමිණෙන; ඔහු පරිපූර්ණ වර්ධනය වන මෙම මතුව ආකාරය vīriya sambojjhaṅga (බෝධි
මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස පැතිර, වැල්, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට
bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ) දන්නවා.
එහි
ඇතුළත pīti sambojjhaṅga වීම (මන්ත්රීවරයකු හෝ බෝධි සංඝටක ලෙස පානීය, බුදු
උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් පවතින) දැනට, තමාට
අවබෝධයක්: “මෙම pīti sambojjhaṅga පවතී (මන්ත්රීවරයකු හෝ ව්යවස්ථාපිත ලෙස
පානීය බෝධි, මාව තුළ බුද්ධ උත්තරීතර දැනුම අවබෝධයට) සඳහා bojjhaṅgas හෝ අවශ තා හත “ය; එහි
ඇතුළත සහභාගි වූ pīti sambojjhaṅga වීම (මන්ත්රීවරයකු හෝ බෝධි සංඝටක ලෙස
පානීය, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක්
වේ), තමාට අවබෝධයක් නැහැ: “කිසිදු pīti sambojjhaṅga පවතී (මන්ත්රීවරයකු හෝ
සංඝටක ලෙස පානීය බෝධි, එහි බුද්ධ උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ උපකරණ) මා තුළ ද මා හත “ය; ඔහු
unarisen pīti sambojjhaṅga (බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස පානීය, බුදු
උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ) මතු
පැමිණෙන ආකාරය අවබෝධ; ඔහු මතුව pīti sambojjhaṅga (බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස පානීය,
බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ)
පරිපූර්ණත්වය සංවර්ධනය කරන ආකාරය දන්නවා.
,
එහි passaddhi වීම (ඩවුන් සංසුන්, සන්සුන්කම, ලියනලද, සන්සුන් චිත්ත
තත්ත්වයක් sambojjhaṅga බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස, බුද්ධ උත්තරීතර
දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් පවතින) දැනට ඇතුළත ඔහු අවබෝධ:
“මෙම passaddhi sambojjhaṅga පවතී ( බෝධි
මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස, සන්සුන්කම, ලියනලද, සන්සුන් චිත්ත තත්ත්වයක්
sambojjhaṅga වසා සංසුන්, එහි බුද්ධ උත්තරීතර දැනුම ඉටුකර ගැනීමට
bojjhaṅgas හෝ අවශ තා හත) මා තුළ ද මා “; එහි
passaddhi sambojjhaṅga වීම (බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස පහළ සංසුන්,
සන්සුන්කම, ලියනලද, සන්සුන් චිත්ත තත්ත්වයක් sambojjhaṅga, එහි බුද්ධ
උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා හත) ෙනොඑෙසේ වර්තමාන තුල
ඔහු අවබෝධ: “කිසිදු passaddhi පවතී sambojjhaṅga
(බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස, සන්සුන්කම, ලියනලද, සන්සුන් චිත්ත
තත්ත්වයක් sambojjhaṅga වසා සංසුන්, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට
bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ) මා තුළ ද මා “; ඔහු
unarisen passaddhi sambojjhaṅga ආකාරය (ඩවුන් සංසුන්, සන්සුන්කම, ලියනලද,
සන්සුන් චිත්ත තත්ත්වයක් sambojjhaṅga බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස,
බුද්ධ උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ)
අවබෝධයක් මතු පැමිණෙන; ඔහු මතුව passaddhi sambojjhaṅga ආකාරය (ඩවුන් සංසුන්, සන්සුන්කම,
ලියනලද, සන්සුන් චිත්ත තත්ත්වයක් sambojjhaṅga බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක
ලෙස, බුද්ධ උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක්
වේ) අවබෝධ පරිපූර්ණත්වය දියුණු කරන ලදී.
එහි
ප්රඥා යන ත්රිශික්ෂාව sambojjhaṅga (ගිවිසුම, සාමය, සංහිඳියාව, සන්සුන්
චිත්ත තත්ත්වයක්, ස්වයං-සාන්ද්රණය, මන්ත්රීවරයෙකු හෝ බෝධි සංඝටක ලෙස
සන්සුන්, එහි bojjhaṅgas හෝ අවශ තා සත් බුදු උත්තරීතර දැනුම අවබෝධයට සඳහා
වේ) වීම තුල වර්තමාන, තමාට අවබෝධයක්: එහි ” මා
තුළ ද මා (ශාන්ත, ස්වයං-සාන්ද්රණය, බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස
සන්සුන්, එහි bojjhaṅgas හෝ අවශ තා සත් බුදු උත්තරීතර දැනුම අවබෝධයට සඳහා
වේ ගිවිසුම, සාමය, සංහිඳියාව) “යන ත්රිශික්ෂාව sambojjhaṅga ය; එහි
ප්රඥා යන ත්රිශික්ෂාව sambojjhaṅga නොහැකි වීම (ගිවිසුම, සාමය, සංහිඳියාව,
සන්සුන් චිත්ත තත්ත්වයක්, ස්වයං-සාන්ද්රණය, බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක
ලෙස සන්සුන්, එහි බුද්ධ උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා
හත) දැනට තුල ඔහු අවබෝධ: ” කිසිදු ප්රඥා යන ත්රිශික්ෂාව sambojjhaṅga මා තුළ පවතින “; මතු
පැමිණෙන; ඔහු unarisen ප්රඥා යන ත්රිශික්ෂාව sambojjhaṅga (ශාන්ත,
ස්වයං-සාන්ද්රණය, බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස සන්සුන්, එහි bojjhaṅgas
හෝ අවශ තා සත් බුදු උත්තරීතර දැනුම අවබෝධයට සඳහා වේ ගිවිසුම, සාමය,
සංහිඳියාව) ආකාරය අවබෝධ; පරිපූර්ණත්වය සංවර්ධනය ඇත; ඔහු මතුව ප්රඥා යන ත්රිශික්ෂාව sambojjhaṅga
(ශාන්ත, ස්වයං-සාන්ද්රණය, බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස සන්සුන්, එහි
bojjhaṅgas හෝ අවශ තා සත් බුදු උත්තරීතර දැනුම අවබෝධයට සඳහා වේ ගිවිසුම,
සාමය, සංහිඳියාව) ආකාරය දන්නවා.
එහි
upekkhā sambojjhaṅga තුළ (වේදනාව සහ සතුට නොතැකීම, පැවරුවේ, සේවයෙන්
ඉල්ලා අස්වීම, බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස stoicism, බුදු උත්තරීතර
දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් පවතින) දැනට, තමාට අවබෝධයක්
වීම: “මෙම පවතී upekkhā
sambojjhaṅga (වේදනාව සහ සතුට නොතැකීම, පැවරුවේ, සේවයෙන් ඉල්ලා අස්වීම,
බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස stoicism, බුදු උත්තරීතර දැනුම ඉටුකර
ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ) මා තුළ ද මා “; එහි
වීම නොව upekkhā sambojjhaṅga තුළ (වේදනාව සහ සතුට නොතැකීම, පැවරුවේ,
සේවයෙන් ඉල්ලා අස්වීම, බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස stoicism, බුදු
උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් පවතින) දැනට, තමාට
අවබෝධයක්: “තියෙනවා කිසිදු
upekkhā sambojjhaṅga (වේදනාව සහ සතුට නොතැකීම, පැවරුවේ, සේවයෙන් ඉල්ලා
අස්වීම, බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස stoicism, එහි bojjhaṅgas හෝ අවශ
තා සත් බුදු උත්තරීතර දැනුම අවබෝධයට සඳහා වේ) මා තුළ ද මා “; ඔහු
unarisen upekkhā sambojjhaṅga (වේදනාව සහ සතුට නොතැකීම, පැවරුවේ, සේවයෙන්
ඉල්ලා අස්වීම, බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස stoicism, බුදු උත්තරීතර
දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වේ) මතු පැමිණෙන ආකාරය
අවබෝධ; ඔහු පරිපූර්ණ වර්ධනය වන මෙම මතුව upekkhā sambojjhaṅga (වේදනාව සහ සතුට
නොතැකීම, පැවරුවේ, සේවයෙන් ඉල්ලා අස්වීම, බෝධි මන්ත්රීවරයෙකු හෝ සංඝටක ලෙස
stoicism, බුදු උත්තරීතර දැනුම ඉටුකර ගැනීමට bojjhaṅgas හෝ අවශ තා සත්
දෙනෙක් වේ) කෙසේ තේරෙනවා.
ක්රියාව
/ පුහුණු / යුතුකමක්; වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; මූලධර්ම,
නීතියේ; පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් මෙසේ, ඔහු
dhammas දී dhammas (මෙම අභිධම්ම පිටකයේ සහ (dhammaṃ) ස්වභාවය / තත්ත්වය /
ප්රමිතිය / දේපළ / ලක්ෂණයක් පළමු පොතේ නම නිරීක්ෂණය වාසය /
භක්තිය; යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි
පාඨ; මේ අභිධම්ම පිටකයේ සහ (dhammaṃ) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ /
ලක්ෂණයක් පළමු පොතේ නම එළිපත්ත ආගම; ක්රියාව / පුහුණු / යුතුකමක් වස්තුව
/ දෙයක් / අදහස / සංසිද්ධිය; මූලධර්ම, නීතියේ; පළාෙත් මහනුවර දිස්තික්කෙය්
උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය; යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ
සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; ආගම) අභ්යන්තර හෝ ඔහු dhammas දී dhammas
නිරීක්ෂණය වාසය (මෙම අභිධම්ම පළමු පොතේ නම පිටකයේ
සහ (dhammaṃ) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ / ලක්ෂණයක්; ක්රියාව /
පුහුණු / යුතුකමක් වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; මූලධර්ම, නීතියේ;
පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය; යුක්තිය;
බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ ; මේ අභිධම්ම පිටකයේ සහ (dhammaṃ) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ / ලක්ෂණයක් පළමු පොතේ නම එළිපත්ත ආගම; ක්රියාව / පුහුණු / යුතුකමක් වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; ධර්මය; නීතිය; පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය; යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; ආගම)
බාහිර, නැත්නම් ඔහු dhammas (මෙම අභිධම්ම පිටකයේ පළමු පොතේ නම සහ
(dhammaṃ) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ / ලක්ෂණයක් නිරීක්ෂණය වාසය;
ක්රියාව / පුහුණු / යුතුකමක් වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; මූලධර්ම,
නීතියේ ;
dhammas ආගම) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ / ලක්ෂණයක් (මෙම
අභිධම්ම පිටකයේ සහ (dhammaṃ පළමු පොතේ නම);; පළාෙත් මහනුවර දිස්තික්කෙය්
උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය; යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ
සත්යය; බෞද්ධ බයිබල් පද ක්රියාව / පුහුණු /
යුතුකමක් වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; මූලධර්ම, නීතියේ; පළාෙත්
මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය; යුක්තිය; බුදුන්
වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; ආගම) අභ්යන්තර හා
බාහිර; dhammas
දී සංසිද්ධි හා සංසිද්ධි පිරිනිවන් (sapindus detergens) (මෙම අභිධම්ම
පිටකයේ පළමු පොතේ නම සහ (dhammaṃ) ස්වභාවය / තත්ත්වය / ගුණාත්මක ඔහු
samudaya (;; උප්පු, ඇති විය සමූහයා නැඟිට මූලාරම්භය, ආරම්භ) නිරීක්ෂණය
වාසය /
දේපළ / ලක්ෂණයක්; ක්රියාව / පුහුණු / යුතුකමක් වස්තුව / දෙයක් / අදහස /
සංසිද්ධිය; මූලධර්ම, නීතියේ; පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය
ෙල්කම් / භක්තිය; යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ
ලියවිලි පාඨ; ආගම), හෝ ඔහු සම්මත නිරීක්ෂණය වාසය අභාවප්රාප්ත
dhammas දී සංසිද්ධි (මෙම අභිධම්ම පිටකයේ සහ (dhammaṃ) ස්වභාවය / තත්ත්වය /
ප්රමිතිය / දේපළ / ලක්ෂණයක් පළමු පොතේ නම; ක්රියාව / පුහුණු / යුතුකමක්
වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; මූලධර්ම, නීතියේ; පළාෙත් මහනුවර
දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය, ;
යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; ආගම),
හෝ ඔහු samudaya (නැඟිට මූලාරම්භය, ආරම්භ නිරීක්ෂණය වාසය; උප්පු, දුකට
හේතුව,; සමූහයා) සහ dhammas ඉවතට සංසිද්ධිය (sapindus detergens) සම්මත (නම
මෙම අභිධම්ම පිටකයේ සහ (dhammaṃ) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ / ලක්ෂණයක් පළමු පොතේ; ක්රියාව / පුහුණු / යුතුකමක් වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; ධර්මය; නීතිය; පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය; යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; ආගම); හෝ
වෙන, [අවබෝධ:]; ක්රියාව / පුහුණු / යුතුකමක් වස්තුව / දෙයක් / අදහස /
සංසිද්ධිය; ධර්මය “මෙම dhammas (මෙම අභිධම්ම පිටකයේ සහ (dhammaṃ) ස්වභාවය /
තත්ත්වය / ප්රමිතිය / දේපළ / ලක්ෂණයක් පළමු පොතේ නම: ,
නීතියේ; පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය;
යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; ආගම)
“! සති;
ඔහුට දක්නට ලැබේ (කිසි දිනෙක නුඹේ සිත ක්රියාකාරී රාජ්ය, ඕනෑම විෂය මත
දැඩි සිත සවි, අවධානය සැලකිලිමත්, පිළිබිඹු විඥානය සිතා) හුදු නානා (දැනුම)
ප්රමාණය හා හුදු paṭissati (සිය අනුමැතිය, පොරොන්දුව) වෙත ඔහු වෙන්කොට වාසය අතර, ලෝකයේ කිසිම දෙයක් එල්බ නැත. ක්රියාව
/ පුහුණු / යුතුකමක්; වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; ධර්මය මේ අනුව,
භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට dhammas දී dhammas (මෙම අභිධම්ම
පිටකයේ සහ (dhammaṃ) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ / ලක්ෂණයක් පළමු
පොතේ නම නිරීක්ෂණය වාසය ,
නීතියේ; පළාෙත් මහනුවර දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය;
යුක්තිය; බුදුන් වහන්සේගේ නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ; මේ
අභිධම්ම පිටකයේ සහ (dhammaṃ) ස්වභාවය / තත්ත්වය / ප්රමිතිය / දේපළ /
ලක්ෂණයක් පළමු පොතේ නම එළිපත්ත ආගම; ක්රියාව / මෙම
bojjhaṅgas හත (සාමාජික හෝ බෝධි සංඝටක, වටම ආගම),; ප්රායෝගික / යුතුකමක්
වස්තුව / දෙයක් / අදහස / සංසිද්ධිය; මූලධර්ම, නීතියේ; පළාෙත් මහනුවර
දිස්තික්කෙය් උඩුනුවර පාෙද්ශීය ෙල්කම් / භක්තිය; යුක්තිය; බුදුන් වහන්සේගේ
නීතිය හෝ සත්යය; බෞද්ධ ශුද්ධ ලියවිලි පාඨ බුදු උත්තරීතර දැනුම අවබෝධයට) සඳහා bojjhaṅgas හෝ අවශ තා සත් දෙනෙක් වෙති.
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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))
for
RATANA SUTTA (1/4) THE DHARMA LECTURE by Bhikkhu Bodhi -1:09:52
Published on Nov 22, 2012
THE
DHARMA LECTURE, RATANA SUTTA 1 by Bhikkhu Bodhi
Bio: Bhikkhu Bodhi was
born in New York City in 1944. He received a B.A. in philosophy from
Brooklyn College (1966) and a Ph.D. in philosophy from Claremont
Graduate School (1972). In late 1972 he went to Sri Lanka, where he was
ordained as a Buddhist monk under the late Ven. Balangoda Ananda
Maitreya Mahanayaka Thera. Since 1984 he has been editor of the Buddhist
Publication Society in Kandy, and since 1988 its President. He is the
author, translator, and editor of many books on Theravada Buddhism.
http://www.sobhana.net/audio/e
The Sutta
Pali Tipitaka Vinaya Pitaka Sutta Pitaka Abhidhamma Pitaka Buddha Dhamma
Dharma Buddhism Sangha Monks Buddhist Monks Lao Buddhist Cambodian
Buddhism Khmer Buddhist Thai Buddhist Sri Lankian Buddhist Myanmar
Buddhist Burmese Buddhism American Buddhism Malaysian Buddhism
Singaporian Buddhism Chinese Buddhism Tibetan Buddhism Dhamma Talk
Dharma Teaching The Discourse Mangala Sutta Meditation Samadhi Vipassana
Karaniya Metta Sutta Pali Canon Four Noble Truths Bhikkhu Bodhi
Thanissaro Bhikkhu Meditation Music Relaxing Music Wholesome Unwholesome
Karma Kamma Ratana Sutta
http://www.youtube.com/watch?v
for
RATANA SUTTA (2/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:01:27 - part 2/4
http://www.youtube.com/watch?v
for
RATANA SUTTA (3/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:03:16 part 3/4
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for
RATANA SUTTA (4/4) THE DHARMA LECTURE by Bhikkhu Bodhi - 1:02:13 part 4/4
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.
Katamaṃ ca, bhikkhave,
dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho)
maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·
a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tam·pi dukkhaṃ; saṅkhittena pañc’upādāna·k·khandhā dukkhā.
கதமங் ச
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·
bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na
soka·parideva·dukkha·domanass·
soka·parideva·dukkha·domanass·
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.
ඔස්සේ
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E4. Exposition of Maggasacca
And what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati and sammāsamādhi.
And what, bhikkhus, is sammādiṭṭhi? That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.
And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas.
And what, bhikkhus, is sammāvācā? That, bhikkhus, which is abstaining from musāvādā, abstaining from pisuṇa vācā, abstaining from pharusa vācā, and abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.
And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from abrahmacariya, that is called, bhikkhus, sammā-kammanta.
And what, bhikkhus, is sammā-ājīva?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva.
And what, bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the forsaking of arisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda 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, applies vigorously his citta and strives. This is called, bhikkhus, sammāvāyāma.
An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa 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.
This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.
Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” 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, with reference to the four ariya·saccas.
Katamaṃ ca, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkha-samudaye ñāṇaṃ , dukkha-nirodhe ñāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhamma-saṅkappo , abyāpāda-saṅkappo, avihiṃsā-saṅkappo ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī ayaṃ vuccati, bhikkhave, sammāvācā.
Katamo ca, bhikkhave, sammā-kammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī ayaṃ vuccati, bhikkhave, sammā-kammanto.
Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti ayaṃ vuccati, bhikkhave, sammā-ājīvo.
Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.
Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.
Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi ti.
Idaṃ vuccati, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ.
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, catūsu ariyasaccesu.
3) සම්භාව්ය සිංහල
1960 බ්රහස් අගෝස්තු 18 2016
සම්භාව්ය සිංහල පාඩම්
සිට
දේවගැති
ජේ.සී.
සිට
Insight-NET-හායි Tech ගුවන් විදුලි නිදහස් සජීවනය Clipart ඔන්ලයින් A1 (අවදි එක්) Tipiṭaka පර්යේෂණ සහ පුහුණුව පිළිබඳ විශ්ව
විෂුවල් ආකෘතිය (FOA1TRPUVF) දී
භාවිතා කරමින්
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මෙම ගූගල් පරිවර්තනය කිරීමට එක් මව් භාෂාව තුළ මෙම විශ්වවිද්යාලයේ
පාඩමක් ලෙස නිශ්චිත පරිවර්තනය විදැහුම්කරණය හා ව්යාප්තිය, ඇළ Enterer
(Sottapanna) බවට පත් කිරීමට සහ අවසන් ඉලක්කය ලෙස සදාකාල ඔවුන්ම අත් හිමි
ඔස්සේ
http://sarvajan.ambedkar.org
https: // awakenmediaprabandhak. wordpress.com/
buddhaa1dhamma@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in
E4. Maggasacca ප්රදර්ශනය
හා දේ, භික්ෂූන් වහන්සේලා, මෙම මෙසේ දුකින් · Nirodha · ගාමිණී ආරියසච්ච ariyasacca වන්නේ ඇයි? එය sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, සම්මා-ājīvo,
sammāvāyāmo, sammāsati හා sammāsamādhi කිවහොත්, magga aṭṭhaṅgika හුදෙක්
මේ ආරිය වේ.
හා දේ, භික්ෂූන් වහන්සේලා, sammādiṭṭhi වන්නේ ඇයි? මෙසේ දුකින් ඇති නානා, මෙසේ දුකින්-samudaya, මෙසේ දුකින්-Nirodha සහ
භික්ෂූන් වහන්සේලා, sammādiṭṭhi කැඳවා ඇති බව මෙසේ දුකින්-Nirodha-ගාමිණී
ආරියසච්ච, එම නානා වන නානා වන නානා වන බව, භික්ෂූන් වහන්සේලා,.
හා දේ, භික්ෂූන් වහන්සේලා, sammāsaṅkappas ද? nekkhamma ක saṅkappas වන අය, භික්ෂූන් වහන්සේලා, abyāpāda ක saṅkappas,
avihiṃsā ක saṅkappas, එම කැඳවනු ලැබේ, භික්ෂූන් වහන්සේලා, sammāsaṅkappas.
හා දේ, භික්ෂූන් වහන්සේලා, sammāvācā වන්නේ කෙසේද? එනම්, භික්ෂූන් වහන්සේලා කැඳවා ඇති බව, musāvādā වැළකී වන ඇත pisuṇa vācā
වැළකී, pharusa vācā වැළකී, සහ samphappalāpa වැළකී භික්ෂූන් වහන්සේලා,,,
sammāvācā.
හා දේ, භික්ෂූන් වහන්සේලා, සම්මා-kammanta වන්නේ ඇයි? එනම්, pāṇātipāta වැළකී වන භික්ෂූන් වහන්සේලා, adinnādāna වැළකී,
abrahmacariya වැළකී, එනම්, භික්ෂූන් වහන්සේලා, සම්මා-kammanta ලෙස
හැඳින්වේ.
හා දේ, භික්ෂූන් වහන්සේලා, සම්මා-ājīva වන්නේ ඇයි? මෙන්න, භික්ෂූන් වහන්සේලා, උතුම් ශ්රාවකයා වැරදි ජීවනෝපාය abandonned පසු
ඔහුගේ ජීවිතය ජීවනෝපාය අයිතිය මාර්ගයෙන් බව, භික්ෂූන් වහන්සේලා,
සම්මා-ājīva ලෙස හැඳින්වේ සඳහා සහය දක්වයි.
හා දේ, භික්ෂූන් වහන්සේලා, sammāvāyāma වන්නේ ඇයි? මෙන්න,
භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට unarisen pāpaka හා akusala
dhammas යන-පැන නගින නොවන ඔහුගේ චන්ද උත්පාදනය, ඔහු ඔහුට ම එමගින් ඇති
කරවයි, ඔහුගේ viriya rouses, දැඩි ඔහුගේ citta හා පරිශ්රම අදාළ වේ; ඔහු,
ඔහු ඔහුට ම ලක්ෂීය හටගෙන pāpaka හා akusala dhammas වන අතපසු සඳහා ඔහුගේ
චන්ද උත්පාදනය ඔහුගේ viriya rouses, ඔහුගේ citta දැඩි අදාළ හා පරිශ්රමයක්
දරමින්; ඔහු
unarisen kusala dhammas ඇති පැන නගින සඳහා ඔහුගේ චන්ද උත්පාදනය, ඔහු ඔහුට
ම එමගින් ඇති කරවයි, ඔහුගේ viriya rouses, දැඩි ඔහුගේ citta හා පරිශ්රම
අදාළ වේ; ඔහු
නැගී kusala dhammas නොසැලෙන විශ්වාසය ඔහුගේ චන්ද, ව්යාකූලත්වය ඔවුන්ගේ
නොපැමිණීම, ඔවුන්ගේ වැඩි, ඔවුන්ගේ සංවර්ධනය, තම වගා සහ ඔවුන්ගේ නිම කිරීම
සඳහා, ඔහු ඔහුට ම එමගින් ඇති කරවයි, ඔහුගේ viriya rouses, ඔහුගේ citta හා
පරිශ්රම දැඩි අදාළ උත්පාදනය කරයි. මෙය, භික්ෂූන් වහන්සේලා, sammāvāyāma ලෙස හැඳින්වේ.
ක දේ, භික්ෂූන් වහන්සේලා, sammāsati වන්නේ ඇයි? මෙන්න,
භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට, කායා දී කායා නිරීක්ෂණය ātāpī
sampajāno, satimā ලොව දෙසට abhijjhā-domanassa දක්වා කළ පසු වාසය. ඔහු ātāpī sampajāno, vedanā දී vedanā නිරීක්ෂණය වාසය, satimā, ලෝකයේ දෙසට abhijjhā-domanassa දක්වා කළ පසු. ඔහු ātāpī sampajāno, citta දී citta නිරීක්ෂණය වාසය, satimā, ලෝකයේ දෙසට abhijjhā-domanassa දක්වා කළ පසු. ඔහු දහම් නිරීක්ෂණය · දහම් තුල කල · s, ātāpī sampajāno වාසය, satimā, ලෝකයේ දෙසට abhijjhā-domanassa දක්වා කළ පසු. මෙය, භික්ෂූන් වහන්සේලා, sammāsati ලෙස හැඳින්වේ.
හා දේ, භික්ෂූන් වහන්සේලා, sammāsamādhi වන්නේ ඇයි? මෙන්න,
භික්ෂූන් වහන්සේලා, akusala dhammas මවාපාන්න පළමු නම් ඥානය ඇතුළත්
කිරීමෙන් කාම ඉහලට ඔසවා එය භික්ෂුව,,,, එහි, vitakka හා vicāra සමග,
කඳවුරක් උපන් pīti හා sukha සමග එකඟ වී ඇත. vitakka-vicāra
වන stilling සමඟ, දෙවන නම් ඥානය ඇතුළත් කිරීමෙන් පසු, එහි අභ්යන්තර
tanquilization සමඟ, vitakka හෝ vicāra තොරව, ප්රඥා යන ත්රිශික්ෂාව උපන්
pīti හා sukha සමග එකඟ citta ඒකාබද්ධ කිරීම. හා
pīti දෙසට උදාසීන, ඔහු upekkha, සාටෝ හා sampajāno දී යටත්වන, ඔහු ariyas
විස්තර කරන කායා මෙම sukha දී මුහුණ: ‘’ [මෙම] sukha දී equanimous හා
දැනුවත්ව වාසය සිටින එක් ‘, තුන්වන නම් ඥානය ඇතුළත් කිරීමෙන් පසු, යටත්වන එහි. sukha
upekkha හා සති සංශුද්ධතාවය සමග, sukha හෝ මෙසේ දුකින් තොරව, මීට පෙර
අතුරුදහන්වූ කිරීමෙන් අත්හැරීම හා මෙසේ දුකින් අතහැර දමා, somanassa හා
domanassa හතරවන නම් ඥානය ඇතුළත් කිරීමෙන් පසු, එහි එකඟ වී ඇත. මෙය, භික්ෂූන් වහන්සේලා, sammāsamādhi ලෙස හැඳින්වේ.
මෙය, භික්ෂූන් වහන්සේලා, මෙම මෙසේ දුකින් · Nirodha · ගාමිණී ආරියසච්ච ariyasacca ලෙස හැඳින්වේ.
මෙසේ,
ඔහු අභ්යන්තර dhammas දී dhammas නිරීක්ෂණය වාසය, නැත්නම් ඔහු බාහිර
dhammas දී dhammas නිරීක්ෂණය, නැත්නම් ඔහු අභ්යන්තර හා බාහිර dhammas දී
dhammas නිරීක්ෂණය වාසය වාසය; ඔහු
dhammas දී සංසිද්ධි ඇති samudaya නිරීක්ෂණය වාසය නැතහොත් ඔහු dhammas
ඉවතට සංසිද්ධි පසුකර යන, නැතහොත් ඔහු samudaya පිළිපැදීමෙන් හා dhammas දී
සංසිද්ධි පිරිනිවන් වාසය නිරීක්ෂණය වාසය; හෝ වෙන, [අවබෝධ:] “මේ dhammas වේ!” සති හුදු නානා හා හුදු paṭissati තරම, ඔහු වෙන්කොට වාසය අතර, ලෝකයේ කිසිම දෙයක් එල්බ නැත, ඔහු තුළ දක්නට ලැබේ. මේ අනුව, භික්ෂූන් වහන්සේලා, භික්ෂූන් වහන්සේලාට · හතර ආරිය සඳහන් saccas සමග, dhammas දී dhammas නිරීක්ෂණය වාසය.
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For whoever, bhikkhus, would practice these four satipaṭṭhānas
Satipatthana Sutta (Discourse on the Foundations of Mindfulness)
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.
Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
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.
Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
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.
Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
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.
Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
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.
Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
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.
Sutta Piṭaka
Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
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.
Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
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.
Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for six months